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When Monty Howell recalls, for example, the incident in 1955 in which, as a teenager, he is pulled over on his motorcycle at the Ferry Police Station and ordered into the guard room, an obvious pretext for the policeman to plant ganja on him, we get a sense of the traumatising impact of the persecution to which Howell, his family and followers were subjected. By bringing to the fore the significance of Howell's agricultural community at Pinnacle (for example, in the article "Social Entrepreneurship and Rastafari 'Livety'" by K'adamawe K'nife, Edward Dixon and Allan Bernard), the authors open up possibilities for important comparative research on other innovative, collectivist rural community-building ventures of the period. Lucky Hill, particularly in its early years, was closely guided and supervised by various state and NGO agencies in everything from its organisational structure to financial and land use management, and the morality and family life of its members.1 Pinnacle, by contrast, was formed outside the direct ambit of the state, but was nonetheless subject to the terror of its watchful gaze.