'Bongo' is used as an abbreviation for 'Bongoman', which was a popular description of the 'rastaman' in the early days of the movement. The word describes that original stereotype rasta who was ignorant or uneducated, having rejected schooling in what was perceived as mis-education and propaganda study; imbibing the lies and deceit of 'the white man's books'. Furthermore, in popular conception, Bongo Rasta was dirty, unclean, even filthy, Some Primitive Rastas are said to have even used cow urine to give their knotted hair a desired yellowish colour!

Bobo Rasta is more religious than all other types. Many Bobo Rastas live in communes rather than in regular communities. In the communes, strict rules apply. Some practise celibacy. Generally, they don priestly robes, chant praises, read select passages from the Bible, celebrate 'reasonings' with the herb (ganja) as 'sacrament'', and live peaceably, awaiting repatriation to Zion (Ethiopia, meaning generally Africa and specifically the state of Ethiopia).

Binghi is used here as an abbreviation for 'Niabinghi', which means death to whites). These are the 'Warrior' Rastas. They claim spiritual lineage with Ethiopian warriors who resisted the white imperialist forces that invaded Ethiopia in the first half of the 20th century. This kind of Rasta looks fierce. They tend to cultivate their fearsome look and demeanour. This they do by their unwieldy locks and jargon speech, punctuated by shouts of: 'Thunder'! 'Lightning'! 'Fire'!.

Bob Marley is the most prominent of this type of Rasta. His statue at the National Stadium park in Kingston, Jamaica, depicts him with a guitar. This type of rasta is the minstrel, the performer, the artist, the poet, the sculptor, the music-talented - all who have the rasta look and talk, and song and who may be justifiably called entertainers. They are effective communicators of the rasta philosophy of life, however, superficially or profoundly perceived or promoted in their performances.

In Jamaican parlance, the word 'backra' is used in relation to the 'boss man', or the 'big man' or generally the one with more power and influence. By analogy, those descriptions fit well the rasta who is more educated, more up the ladder of class; more of a professional and manager rather than a menial or frontline, independent or dependent worker. Generally, this rasta is from the privileged class and tends to more identify with the Twelve Tribes of Israel, more specifically its leadership. This is the most organised and most missions-oriented effort within the entire rasta movement.

Blabba is used here as a shortened form of 'blabbermouth'. In large measure, this is a very superficial exponent or example of what it means to be rasta. Blabba rasta is articulate in a repetitious way. The Blabba Rasta is high profile. He is easily identified by his constant declaring of words such as, 'I-n-I, Jah Rastafari, Haile Selassie I, King of kings and Lord of lords, Conquering Lion of the Tribe of Judah, etc!

This is a strange type, not imagined by the founders or framers of rasta. They are as far removed from the African roots and images rastas claim and proclaim, as plantains are to bananas. To better picture the, just think of Indian Rastas, Japanese Rastas, Norwegian Rastas and Swedish Rastas. Of course, there are rastas who would deny that such bastards are genuine rastas. However, inasmuch as plantains are close to bananas, definitions may widen and acceptance occur. After all, with Bob Marley's 'one love' ringing in the ear, they might just make it, coming in from the 'cold'!

Women rank low among rastas. The powerful image of the lion dominates Rastology, consistent with the appearance and behaviour of the King of Beast. There is no Queen of Beast. Nevertheless, women, identified readily as different from men by their exterior sex attraction or breasts, sometimes called in popular parlance bubbles, have been increasingly carving out a role for themselves among rastas. Consequently, titles like 'queen' and 'daughter' are growing. Also, ' Sistren' groups of rastas are making an impact but despite all such happenings, there can be no doubt that rasta as a movement is roaringly male dominant.

The breadfruit, when roasted, is black on the outside but white on the inside. The analogy holds good for those who have accepted rasta concepts but deep inside know that they are fooling themselves. Many of these come from Christian homes and were themselves active in some church, but they have become, they say, unhappy with the hypocrites of the church and the falsity of a society that is mostly black people having white inauthentic culture. Hence, they feel more comfortable with a roots movement. Many of these, interestingly, come from broken homes usually. These tend to be more doctrinaire and to articulate a view critical of the church. Most of the young women are either pregnant or already had at least one child. Many of those, because of past genuine Christian understanding, perjure their consciences to remain Rastas, trapped in an alien theology but cultural ideology.

'Bandooloo' in Jamaican talk is a creative word for thieves, knaves and tricksters ­ dishonest pretenders of all kind ­ workers, actors or players ­ denying, deceiving and dishonouring. The word covers every shade of deception or dishonesty. It is important for the unwary public to understand that not all who have locks or shout 'Jah Rastafari' are rastas, for some are really rascals!

'Big up' is an artful expression for praising someone. In general, it means making someone feel 'big' or 'good'. The strong sympathiser or empathiser of rasta is who is in mind here persons who persistently promote or defend Rastas in open or subtle ways.

These are not those who wear locks or tams or display trappings of rasta posturing. Some are more likely to be academics, whose theorising articulates with a show of scholarship. Promoter seems to me appropriate identity tag for this type of rasta ­ for these leading lights for Rasta apologetics.

Brawta is a popular word in Jamaica ­ a Creole expression that identifies something 'extra'. In some sense, this kind of rasta may be regarded as the additional one to make possible the baker's dozen of 13 ­ but may include a dash more! Yet, Brawta Rasta might even be regarded as a fraud. This playboy rasta makes himself available for young white or other foreign tourist girls with a vacation fantasy that includes renting a car and renting a 'dread'! Brawta Rasta wears the colors, perfumes his locks and talks like a dread but uses mostly sex and local 'contacts' or 'runnings' knowledge to sell his cause.