TO BE A GOOD HUSBAND

                                                  The wife is the most trustful friend to a husband for his entire life after he got married. The good understanding between husband and wife is the everlasting spirit that leads husband to achieve the family goals. The real trust can make a good and joyful family life. In this topic, the Buddha’s idea was “a good understanding makes a good family life”. It’s existing until death, from where the connection started between the couple. We can see many Buddhist suttas that preached by the Buddha about the connection of a husband and a wife (Pațamasanvasa sutta, veludvāra sutta, pahārada sutta,mahāgovinda sutta, kula sutta, mallikā sutta, anuruddha sutta, sabrahma sutta etc.). On the side of the husband, The Buddha’s idea was that the husband should consider his wife as his friend and the most trustworthy. And husband should treat her in a nice and lovable way. Both husband and wife should have good qualities for a good family life. If one side fails to fulfill the responsibilities, the other side will be uncomforted and unsatisfied. Therefore the wife also should treat his husband in a lovable and nice way. In every time The Buddha gave instructions for both husband and wife for the balance of the family.

 

1.      Faith [sama-saddha]: husband and wife should have the same level of spiritual faith and the same level of “aim in life”

2.      self-discipline [sama-sīla]: husband and wife should have the same standards of Precepts, manners and etiquette as one another;

3.       self-sacrifice [sama-cāga]: husband and wife should have the same level of self-sacrifice in selflessly devoting themselves to generous deeds or helping others;

4.      wisdom [sama-paññā]: husband and wife should have the same level of wisdom, creativity, empathy and common sense — being on the same communicative “wavelength” — neither suffering overly from stubbornness.

According to the above four points, it helps to make a happy family life. As well as it helps the protection and the balance of the family life. According to the topic, a husband could get a clear idea and strong feeling regarding wife as his only one trustful and lovable partner. Treating  as a companion to the partner, is kinds of great facts to win the faith of wife and it is a hints to have the same partner in every birth to the same husband.

Maintaining good channels of communication, according to the principles recommended by the Lord Buddha, is healthy. Specialy  “emotional bank account” [saṅgahavatthu] with the wife. There are four ways of maintaining a healthy emotional bank account. (According to the topic, the husband is the main point.)

 

·         Giving resources [dāna]: If two people are going to live together they must be able to share what they have with their partner. Once married, all the properties owned by individuals should be shared. Keep something safe only for an individual’s benefit, is the way to create suspicion and sorrow which is leading to burn the marriages. Thus, it is important to keeping an open channel of communication in the marriage, whereby, the wife can consult the husband, if they are suffering or are having problems with material resources.

·         Endearing speech [piyavācā]: A husband always should take care of his polite speech to address his wife, even in the case of he needs to criticize the wife. Sometimes, if the situation became too informal and careless, words that used by the husband may touch, where the more sensitivity in the wife’s heart and the vision. Also, it disturbs the peace of the family. After marriage, husband should use the same standard of polite speech used before marriage!

·         Helpfulness [atthacariyā]: A husband and wife need to understand each other.understanding each other is helping, to know the time and things that partner seeking the help. Also, if the husband learns something new, concerning spiritual knowledge, he should share it with his spouse. When a conflict arises in the marriage, there is a huge temptation to put all the blame on the other partner, instead of taking collective responsibility — but if both are well-versed in spiritual teachings, the couple will tend to deal with the in a wise manner, instead of merely looking for someone to blame.

·         Consistency [samānatatta]: Both husband and wife has implicit duties in the marriage. If a husband has decided that his wife should take responsibility of the house works, he should help and fulfill her requirements for the success.   Instead of blame at her for some inadvertence.  The wife has feelings of freedom, friends, parent like as the husband. Let her enjoy with her feelings is her right. The husband should understand it. Instead of, the husband thinks only about his personal happiness. If both partners meditate on a daily basis, they will tune in more easily to consistent harmonious behaviors.

In the Siṅgalovāda Sutta the Buddha advised of five duties a husband should fulfil towards his wife

·         He must praise his wife: He should not keep a wife in secret. Once a man got married, he should accompany his wife in public, not keeping his wife in secret. He should have a proper, lawful registration of his marriage. He should be careful to treat his wife with respect, not criticizing her personally in front of inferiors.

·         He must never look down on his wife: Even though a couple is married it doesn’t mean that a husband has an attitude to respect his wife. Sometimes he may look down on her or even treat her like a slave or a pet animal. A husband restrains himself from looking down at his wife in any way, shows his responsibility for the human dignity of others.

·         He must never be unfaithful: Because a Buddhist husband is a man of virtue, it goes without saying that he refrains from the Four Defilements of Action [kammakilesa]: killing, stealing, adultery and telling lies. He would thus never be unfaithful to his wife, because doing so would destroy the human dignity of himself and his wife. The feelings of a person who is found guilty of sexual misconduct are described in the Sutta Nipata.

·         He should give his wife the responsibility for looking after the house: To demonstrate his sincerity and trust for his wife, a husband must give his wife the final word in the organization of the household and the family without interfering. If his wife is a “working mother” it doesn’t make her any less responsible for the affairs of the home and the family, but husband and wife will need to come to an agreement, according to the principles of the “emotional bank account”, whereby she can manage to keep on top of her domestic responsibilities without being overloaded.

·         He should bring his wife gifts of clothing or jewelry: Such gifts express the love of a husband for his wife and his appreciation of her virtues. Such generosity can mend many marriages. It breathes a new air of life into a relationship. A husband should take his wife shopping for things she wants to buy. He should encourage her to do the things she wants to do sometimes to allow her to get out of the house occasionally.

 

The good husband protects ethics. Sila is very important practice for good life. By protecting precepts can make the mind calm, body and words also. Then many unethical things can destroy.  A Good husband is a treating well to his wife’s family, as his family, in every time (ññātibali). It is a good feeling to the wife. A Good husband should understand his wife’s physical and mental situation. In āvenikadukka sutta has mentioned about the woman’s menses cycle and other physical things. Man should understand this biological thing before marriage. That was the Buddha’s teaching. When the husband understands it, he never troubles his wife. He should understand his wife’s mentality as well. A Husband should make strong bound with the wife. Itti bandana sutta in Anguttara nikaya, tells how a man can make a good bond with a woman. The Husband should make his wife’s mental happiness by fulfilling responsibilities and giving his love. As well as he should make her happy with the body. Migasālā sutta says couples should get a good orgasm by doing sex. It’s called sādarasantusți. He should make a good protection for his wife. Because husband is the only one who responsible for her protection. Every woman likes to feel relaxed when she is with her husband. By fulfilling everything husband can make his wife feel relax when she is with him. Likewise, Buddha had preached many facts about how to treat wife as a friend, companion and partner in husband’s life.

There are many suttas for protecting the balance of the family life. According to the topic, I concentrate especially on husband’s side. Therefore, I found many points to be a good husband. As well as a good wife. According to my point of view Buddhist husband should consider his wife as a best friend and most trust one.

Shanghai Art Centennial Museum

The China Art Museum, also called the China Art Palace or its original name, Shanghai Art Museum, is a museum of modern Chinese art located in Pudong, Shanghai. The museum is housed in the former China Pavilion of Expo 2010. It is one of the largest art museums in Asia.

Construction of the China Pavilion of the Shanghai Expo began on 28 December 2007, and the building was completed on 8 February 2010. It was the most expensive pavilion at the Expo, costing an estimated US$220 million. The 63 metre high pavilion, the tallest structure at the Expo, is dubbed "the Crown of the East" due to its resemblance to an ancient crown. The building was designed by a team led by architect He Jingtang, who were inspired by the Chinese corbel bracket called dougong as well as the ancient bronze cauldron called ding.

The China Art Museum has a collection of about 14,000 artworks, mainly of Chinese modern art

"The Bright Moon Rises from the Sea – Origin of the Chinese Modern and Contemporary Art" is a permanent exhibition that chronicles the development of contemporary and modern Chinese art, starting with the Shanghai School at the end of the Qing Dynasty.[13] It is divided into three periods (Qing, the Republic of China, and the People's Republic of China) and ten units, covering two floors with more than 6,000 works of art. The exhibition is curated by Lu Fusheng

The Exhibition for Noted Painters is a permanent exhibition that showcases works by some of the most famous modern Chinese artists. The first phase features the works of seven artists: He Tianjian, Xie Zhiliu, and Cheng Shifa from the Shanghai School; Lin Fengmian, Guan Liang, and Wu Guanzhong who pioneered the blending of Chinese and Western art styles; and Hua Tianyou, a founder of modern Chinese sculpture.

This exhibition showcases artworks created for a government project that encourages artworks featuring Shanghai's historical and cultural development. The themes include people, historical events, folk customs, and architecture. The project lasted three years from 2010 to 2013

"The Picturesque China – Developing Chinese Fine Art in the New Century” was a year-long exhibition that features 21st-century artworks created by more than 260 Chinese artists. It was divided into five units. The exhibition ended on 30 September 2013

The museum frequently hosts special themed exhibitions. In its first year of operation it hosted more than a dozen special exhibitions including Taiwanese art, the second Shanghai Photography Exhibition, and Gustave Courbet and Jean-François Millet from the collection of the Musée d'Orsay of Paris

The museum is located at 205 Shangnan Road in Pudong, Shanghai. It has its own station, the China Art Museum Station, on Shanghai Metro Line 8. It is also accessible via Yaohua Road Station on Line 7 and Line 8, and more than a dozen bus lines

Admissions are free except for special exhibitions, which cost 20 yuan. The museum is closed on Mondays except for national holidays. In the first year of its operation, China Art Museum received nearly 2 million visitors.

Changzhou Museum

The Changzhou Museum is a comprehensive museum in the city of Changzhou, in southern Jiangsu province of China. Established in 1958, it exhibits a large collection of artifacts, and has a research department. There are eight sections and more than 20,000 cultural relics. High-quality relics include original green porcelain of the Spring and Autumn period and Warring States period, lacquerware and porcelains in Song and Yuan dynasties and paintings and calligraphy in Qing and Ming dynasties and so on. Changzhou museum was awarded the title of "Patriotic education base of Jiangsu province" and "Excellent museum of Jiangsu province". Over its first fifty years, the museum moved three times. The new building has been located to the west of People's Square since December 2006, and was opened to the public on April 28, 2007.

Changzhou museum is a comprehensive museum, including the only children’s museum in Jiangsu province. Its collection of cultural relics includes more than 20,000 pieces, among which there are 27 pieces of national first grade cultural relics (national treasures), 166 pieces of the second-class historical relics, 3,129 pieces of the third-class historical relics, national second and third grade animals and plants, and 103 fossil specimens. Its historical culture exhibition is famous for its cultural relics, which show the cultural deposits. Its natural display is the most characteristic display of the comprehensive museums, among the whole province. The Xie Zhiliu art gallery displays the art career and achievement of Changzhou native Xie Zhiliu. Among these treasures, the jade in the Liangzhu culture period is full of characteristics of collecting antiques in Changzhou Museum.

Changzhou museum was a key project of the cultural development of eleventh five-year period of the Changzhou government. It is also a landmark of cultural construction in Changzhou. The new Changzhou Museum had been completed in December 2006 and it was officially open to the public on April 28 of 2007. With the construction area of 20000 square meters, Changzhou Museum was combined with the urban planning exhibition hall. The overall construction is divided into five levels: four floors on the ground, and one storey underground. The first and the floors are for display and the exhibition and the four-storey and the basement is home to storehouses and offices. The show area of the new museum is nearly 10000 square meters.

Rastafarian Music

Rastafari music developed at reasoning sessions, where drumming, chanting, and dancing are all present. Rasta music is performed to praise and commune with Jah, and to reaffirm the rejection of Babylon. Rastas believe that their music has healing properties, with the ability to cure colds, fevers, and headaches. Many of these songs are sung to the tune of older Christian hymns, but others are original Rasta creations.

The bass-line of Rasta music is provided by the akete, a three-drum set, which is accompanied by percussion instruments like rattles and tambourines. A syncopated rhythm is then provided by the fundeh drum. In addition, a peta drum improvises over the rhythm. The different components of the music are regarded as displaying different symbolism; the bassline symbolises blows against Babylon, while the lighter beats denote hope for the future.

As Rastafari developed, popular music became its chief communicative medium. During the 1950s, ska was a popular musical style in Jamaica, and although its protests against social and political conditions were mild, it gave early expression to Rasta socio-political ideology. Particularly prominent in the connection between Rastafari and ska were the musicians Count Ossie and Don Drummond. Ossie was a drummer who believed that black people needed to develop their own style of music; he was heavily influenced by Kumina and Burru, two drumming styles developed by African-Jamaicans, Ossie subsequently popularised this new Rastafari ritual music by playing at various groundings and groundations around Jamaica, with songs like "Another Moses" and "Babylon Gone" reflecting Rasta influence. Rasta themes also appeared in Drummond's work, with songs such as "Reincarnation" and "Tribute to Marcus Garvey".

1968 saw the development of reggae in Jamaica, a musical style typified by slower, heavier rhythms than ska and the increased use of patois. Although like calypso, reggae was a medium for social commentary, it demonstrated a wider use of radical political and Rasta themes than were previously present in Jamaican popular music. Reggae artists incorporated Rasta ritual rhythms, and also adopted Rasta chants, language, motifs, and social critiques. Songs like The Wailers' "African Herbsman" and Peter Tosh's "Legalize It" referenced cannabis use, while tracks like The Melodians' "Rivers of Babylon" and Junior Byles' "Beat Down Babylon" referenced Rasta beliefs in Babylon. Reggae gained widespread international popularity during the mid-1970s, coming to be viewed as music of the oppressed by black people in many different countries. Many Rastas grew critical of reggae, believing that it had commercialised their religion. Although reggae contains much Rastafari symbolism, and the two are widely associated, the connection is often exaggerated by non-Rastas. Most Rastas do not listen to reggae music, and reggae has also been utilised by other religious groups, such as evangelical Protestants. Out of reggae came dub music; dub artists often employ Rastafari terminology, even when not Rastas themselves

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පූර්විකාව

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බුදු දහම වූ කලී, පුද්ගල සන්තානයේ යථාර්ථයයි. පුද්ගලානුබද්ධ හැඟීම්, රස විඳීම්, ආකල්ප මතින් නිර්මාණය වන ලෝකය වෙත ධනාත්මක අර්ථකතනය සපයන දර්ශනය වශයෙන් බුදු දහම සමස්ත ලෝක ප්‍රජාව යහමග පෙන්වයි. ලොව දැවෙමින් පවතින විවිධ වූ මුහුණුවරයන් , පැහැයන් හා හැඩතලයන් ධර්මය නැමැති වර්ෂාවෙන් නහවා සනසවාලන දහම පුද්ගල සන්තානයේ නිර්මාණය කරන්නා වූ විප්ලවය තුළින් සමස්ත සමාජයම යහමගට ගන්වයි. මිනිසා තනිව ඉපදුණත් ජීවත් වන්නේ සමස්ත සමාජය සමඟය. එක් පුද්ගයෙකු මගින් සමාජගත වන ආකල්පය යහපත් හෝ අයහපත් අයුරින් විවිධ වූ බලපෑම් ඇති කරයි. එය යහපත් අයුරකින් නිර්මාණය වන්නක් නම් සමාජගත අනාගතය ද යහපත් වේ. අනාගත පුරුක් මළ නොබැදේ. නමුත් සමාජගත වන ආකල්ප ඍණාත්මක නම් ශක්තිමත් සමාජයක් වෙනුවට දුබල සමාජයක් නිර්මාණය වේ. බාහිරින් ශක්තිමත් සේ පෙණුන ද ඇතුළත පුස් නම් එහි අර්ථයක් නොමැත. තනි තනිව පුද්ගලයා යහපත් හා සදාචාරාත්මකව නිර්මාණය වන්නේ නම්, තනි තනිව නිර්මාණය වූ පුද්ගලයන්ගෙන් නිර්මාණය වූ සමාජය ද සාධාරණ සහ සදාචාර සම්පන්න සමාජයකි. එය සමාජයේ පවතින සියලු මහාමාර්ග, මං සන්ධි මෙන්ම අතුරු මාර්ග ද ශක්තිමත් කරයි. එවැනි ශක්තිමත් සමාජයක් උදෙසා පාර කියා දෙන බුදු දහමේ කරුණු සමාජගත කිරීම, දහමේ හසර දත් වුන්ගේ වගකීමකි. එම වගකීම ඉටු කරනු වස් මෙම ලිපි සංග්‍රහය නිර්මාණය කිරීමට උත්සුක විය. ඉදිරියට ද තවත් මෙවැනි කෘති කොටස් වශයෙන් නිර්මාණය වනු ඇත.

අන්තර්ගතය පිළිබඳ කෙටි සඳහනක් කිරීම උචිත යැයි සළකමි. ආර්ථිකය යනු වර්තමාන සමාජ රංගනයේ ප්‍රධාන චරිතය වී හමාරය. ලෝකයම වික්ෂිප්ත වී ඇති සියලු කරුණු සැකවින් බලන කළ එහි යථාර්ථය නම් ආර්ථික බලය තහවුරු කරගැනීමට අන් සියලු විෂයන් ග්‍රහනය කර ගැනීමය. දේශපාලනය, ආගම , මානව හිමිකම්, නීතිය, ත්‍රස්ත්‍රවාදය වැනි විවිධ වූ මාතෘකාවන් වෙත බීජය වී ඇත්තේ ආර්ථික බලය බව බුද්ධියෙන් විමසන්නෙකුට වැටහේ. එවන් බලවත් අංශයක් වන ආර්ථිකය තුළ අප සැවොම, එය මෙහෙයවන්නන්ගේ ඉත්තන් හා තුරුම්පුය එවන් බලවත් අංශයක් වන ආර්ථිකය තුළ අප සැවොම එය මෙහෙයවන්නන්ගේ තුරුම්පු සහ ඉත්තන්ය. පුද්ගල වශයෙන් ශක්තිමත් ආර්ථිකයක් නිර්මාණය කිරීමට අවශ්‍යය වන්නේ ඒ නිසාය. සමාජගත වන මිනිසා තනි තනි වශයෙන් තම ආර්ථිකය ශක්තිමත් කර ගනියි නම් සමාජයම ශක්තිමත් කර ගත හැකිය. ධනය ඉපයීම අවශ්‍ය මුත් සමාජ සදාචාරයට පටහැනි නොවන අයුරින් ධනය ඉපයීම ප්‍රධානම කාර්ය වේ. සමාජයක විවිධ වූ ප්‍රශ්න හා සමාජ විරෝධී ක්්‍රයාවන් ඇති වන්නේ ධනය අනිසි ලෙස ඉපයීමට උත්සාහ කිරීම නිසාය. යහපත්ව ධනය ඉපයීම සමාජ සදාචාරය උදෙසා ඉතාමත් වැදගත් දෙයකි. උපයා ගත් ධනය බුද්ධිමත්ව පරිහරණය කිරීම නොවුණ විට දී ණය බරින් මිරිකී සමාජයෙන් පිරිහී යයි. පවුලම අපහසුතාවයට පත් වේ. එනිසා උපයා ගත් ධනය නිසි ලෙස පරිහරණය අගනා දෙයකි. ඒ සඳහා බුදු දහමේ ඉගැන්වීම් පළමු ලිපි දෙකෙහි සදහන් කර ඇත. අතීතයේ රාජ්‍යය පාලනය හා බුදුදහමේ බලපෑම තුන් වන ලිපියේ දිගහැරේ. මෙකල පැවති සංකල්ප බුදුදහමින් වෙන් වීමත් බුදු දහමේ බලපෑම නිසාවෙන් රාජ්‍යය පාලනය තුළ සිදුවන වෙනසත් ඉන් කියැවේ. විශේෂයෙන් පාලකයා බෞද්ධයෙකු විය යුතුය යන්න සේම කල් යාමේ දී පාලකයා බෝධි සත්ත්වයෙකු විය යුතු බව වැනි සංකල්ප ඒ තුළ විග්‍රහ වේ. ආදී ඉන්දියාවේ සත්‍යය සොයමින් ඇරඹි ශ්‍රමණ සම්ප්‍රදායෝ බොහෝ විය. ඒ පිළිබද සිව්වන ලිපියේ කියැවේ. බොහෝ ශ්‍රමණ සම්ප්‍රදායන් අතුරින් තෝරා ගත් සම්ප්‍රදායන් පහක් පිළිබද කරුණු ගෙන හැර දක්වයි. මන්ද ඒ පිළිබදව ඇති දත්ත හිග වීමයි. පස්වන ලිපියෙහි පන්සිල් පද පහ මගින් සමාජ විවරණයක් ඉදිරිපත් කරයි. බෞද්ධ මනෝ විද්‍යාව යනු මහා සාගරයක් බදු වූවකි. ඉන් දිය දෝතක් ලෙසින් බෞද්ධ මනෝ විද්‍යාව පිළිබද කෙටියෙන් හදුන්වා දීමක් ඊලග ලිපියෙන් කර ඇත. ආදි වෛදික සමාජයේ පටන් පැවත එන මහා පුරුෂ සංකල්පය බුදු දහමේ දී ද දිගහැරේ. හත්වන ලිපිය තුළදී මහා පුරුෂ සංකල්පය පිළිබව බෞද්ධ මතවාදය ගෙන හැර දක්වයි. බුදුන්ගේ පාදයට මහා පුරුෂ ලක්ෂණ තිස් දෙක අතුරින් අටක් හිමිවේ. අට වන ලිපියෙන් බුදුන්ගේ පාදය හා සැබදි ලක්ෂණ අට පිළිබදව සාකච්ඡා කරයි. නව වන ලිපිය මගින් දකුණු ආසියාවේ බෞද්ධ කලාවේ ප්‍රභවයට බලපාන ලද හේතු සාකච්ඡා කෙරේ. විශේෂයෙන් මෞර්ය යුගය පිළිබදව වැඩි අවධානයක් යොමු කොට ඇත. අවසාන ලිපිය දිගහැරෙන්නේ ප්‍රේමය වෙනුවෙනි. පංචසික සහ සූර්යවච්ජසාවගේ ප්‍රේමය පිළිබද පංචසික ගැයූ ගීතයේ සේනානන්ද ඉන්ද්‍රජිත් මාර්තිස් මහතාගේ සිංහල අනුවාදයට අනුව ප්‍රේමය වෙනුවෙන් එය දිගහැරේ.

මෙසේ ලිපි දහයකින් යුතුව මෙම කෘතිය ලිපි සංග්‍රහයක් වශයෙන් සමාජයට බලපාන විවිධ විෂයන් පිළිබදව බුදු දහමින් විග්‍රහයන් ගෙන හැර දක්වයි.එය සමාජගත මනුසතාගේ බුද්ධීයෙහි විමසුම වෙනුවෙන්මය.

What "Rastafarianism" is ?

Rastafari, also known as Rastafarianism, is an Abrahamic religion that developed in Jamaica during the 1930s. It is classified as both a new religious movement and a social movement by scholars of religion. There is no central authority in control of the movement and much diversity exists among practitioners, who are known as Rastafari, Rastafarians, or Rastas.

Rasta beliefs are based on a specific interpretation of the Bible. Central is a monotheistic belief in a single God, referred to as Jah, who partially resides within each individual. Rastafari also maintains that Jah incarnated in human form as Jesus Christ. Rastas accord Haile Selassie, the Emperor of Ethiopia between 1930 and 1974, central importance; many regard him as the Second Coming of Christ and thus Jah incarnate, while others see him as a human prophet who fully recognized the inner divinity in every individual. Rastafari is Afrocentric and focuses attention on the African diaspora, which it believes is oppressed within Western society, or "Babylon". Many Rastas call for this diaspora's resettlement in Africa, a continent they consider the Promised Land of "Zion". Some practitioners extend these views into black supremacism. Rastas refer to their practices as "livity". Communal meetings are known as "groundations", and are typified by music, chanting, discussions, and the smoking of cannabis, the latter regarded as a sacrament with beneficial properties. Rastas emphasise what they regard as living "naturally", adhering to ital dietary requirements, twisting their hair into dreadlocks, and following patriarchal gender roles.

Rastafari originated among impoverished and socially disenfranchised Afro-Jamaican communities in 1930s Jamaica. Its Afrocentric ideology was largely a reaction against Jamaica's then-dominant British colonial culture. It was influenced by both Ethiopianism and the Back-to-Africa movement promoted by black nationalist figures such as Marcus Garvey. The movement developed after several Protestant Christian clergymen, most notably Leonard Howell, proclaimed that Haile Selassie's crowning as Emperor of Ethiopia in 1930 fulfilled a Biblical prophecy. By the 1950s, Rastafari's counter-cultural stance had brought the movement into conflict with wider Jamaican society, including violent clashes with law enforcement. In the 1960s and 1970s it gained increased respectability within Jamaica and greater visibility abroad through the popularity of Rasta-inspired reggae musicians, most notably Bob Marley. Enthusiasm for Rastafari declined in the 1980s, following the deaths of Haile Selassie and Marley, but the movement survived and has a presence in many parts of the world.

The Rasta movement is decentralised and organised on a largely cellular basis. There are several denominations, or "Mansions of Rastafari", the most prominent of which are the Nyahbinghi, Bobo Ashanti, and the Twelve Tribes of Israel, each offering a different interpretation of Rasta belief. There are an estimated 700,000 to 1 million Rastas across the world. The largest population is in Jamaica, although communities can be found in most of the world's major population centres. Rastas come from various ethnic groups although the majority are of black African descent and some Mansions only accept black members.

සමහර රටවල් වල හුරතලෙට ඇති කරන සත්තු .... Pets in some countries ...🐸🦎🐢