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The Rastafari Movement: A North American and Caribbean Perspective provides a historical and ideological overview of the Rastafari movement in the context of its early beginnings in the island of Jamaica and its eventual establishment in other geographic locations. Building on previous scholarship and the author's own fieldwork, the text goes on to provide a rich comparative analysis of the Rastafari movement with other Black theological movements, specifically the Nation of Islam and the Black Hebrew Israelites in the context of the United States. The text explores the following topics: • Pan-Africanism, Black nationalism and Rastafari; • gender dynamics; • globalization; • concepts and symbols; • other Black theological movements. This text is ideal for students of religious studies, sociology, anthropology, African Diaspora studies, African American studies, and Black studies who wish to gain an understanding of the history and beliefs of the Rastafari Movement.
Rastafari has grown into an international socio-religious movement, with adherents of Rastafari found in most of the major population centres and outposts of the world. This Very Short Introduction provides a brief account of this widespread but often poorly understood movement, looking at its history, central principles, and practices.
The first comprehensive work on the origins of the Jamaica-based Rastafaris, including interviews with some of the earliest members of the movement. Rastafari is a valuable work with a rich historical and ethnographic approach that seeks to correct several misconceptions in existing literature—the true origin of dreadlocks for instance. It will interest religion scholars, historians, scholars of Black studies, and a general audience interested in the movement and how Rastafarians settled in other countries.
From its beginnings in 1930s Jamaica, the Rastafarian movement has become a global presence. While the existing studies of the Rastafarian movement have primarily focused on its cultural expression through reggae music, art, and iconography, Monique A. Bedasse argues that repatriation to Africa represents the most important vehicle of Rastafari's international growth. Shifting the scholarship on repatriation from Ethiopia to Tanzania, Bedasse foregrounds Rastafari's enduring connection to black radical politics and establishes Tanzania as a critical site to explore gender, religion, race, citizenship, socialism, and nation. Beyond her engagement with how the Rastafarian idea of Africa translated into a lived reality, she demonstrates how Tanzanian state and nonstate actors not only validated the Rastafarian idea of diaspora but were also crucial to defining the parameters of Pan-Africanism. Based on previously undiscovered oral and written sources from Tanzania, Jamaica, England, the United States, and Trinidad, Bedasse uncovers a vast and varied transnational network--including Julius Nyerere, Michael Manley, and C. L. R James--revealing Rastafari's entrenchment in the making of Pan-Africanism in the postindependence period.
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In the dawn of the new African Millennium, the Rastafari movement has achieved unheralded growth and visibility since its inception more than eighty years ago. Moving beyond a pure spiritual movement, its aesthetic component has influenced cultures of the Caribbean, the United States, and others across the globe. Locating the Rastafari movement at a literal and figurative crossroad, Barnett sets out to consider the possible paths the movement will chart. Rastafari in the New Millennium covers a wide range of perspectives, focusing not only on the movement’s nuanced and complex religious ideology but also on its political philosophy, cosmology, and unique epistemology. Barry Chevannes’s essay addresses the concerns of death and repatriation, highlighting the transformative challenges these issues pose to Rastafari. Essays by Ian Boxill, Edward Te Kohu Douglas, Erin C. MacLeod, and Janet L. DeCosmo, among others, offer rich accounts of the globalization of Rastafari from New Zealand to Ethiopia, from Brazil to Nigeria. Drawing on new research and global developments, the contributors, many of whom are leading scholars in the field, reinvigorate the critical dialogue on the current state and future direction of the Rastafari movement.
Who changed Bob Marley’s famous peace-and-love anthem into “Come to Jamaica and feel all right?” When did the Rastafarian fighting white colonial power become the smiling Rastaman spreading beach towels for American tourists? Drawing on research in social movement theory and protest music, Reggae, Rastafari, and the Rhetoric of Social Control traces the history and rise of reggae and the story of how an island nation commandeered the music to fashion an image and entice tourists. Visitors to Jamaica are often unaware that reggae was a revolutionary music rooted in the suffering of Jamaica’s poor. Rastafarians were once a target of police harassment and public condemnation. Now the music is a marketing tool, and the Rastafarians are no longer a “violent counterculture” but an important symbol of Jamaica’s new cultural heritage. This book attempts to explain how the Jamaican establishment’s strategies of social control influenced the evolutionary direction of both the music and the Rastafarian movement. From 1959 to 1971, Jamaica’s popular music became identified with the Rastafarians, a social movement that gave voice to the country’s poor black communities. In response to this challenge, the Jamaican government banned politically controversial reggae songs from the airwaves and jailed or deported Rastafarian leaders. Yet when reggae became internationally popular in the 1970s, divisions among Rastafarians grew wider, spawning a number of pseudo-Rastafarians who embraced only the external symbolism of this worldwide religion. Exploiting this opportunity, Jamaica’s new Prime Minister, Michael Manley, brought Rastafarian political imagery and themes into the mainstream. Eventually, reggae and Rastafari evolved into Jamaica’s chief cultural commodities and tourist attractions.
This anthology explores Rastafari religion, culture, and politics in Jamaica and other parts of the African diaspora. An Afro-Caribbean religious and cultural movement that sprang from the streets of Kingston, Jamaica, in the 1930s, today Rastafari has close to one million adherents. The basic message of Rastafari—the dismantling of all oppressive institutions and the liberation of humankind—even has strong appeal to non-believers who are captivated by reggae music, the lyrics, and the "immortal spirit" of its enormously popular practitioner, Bob Marley. Probing into Rastafari's still evolving belief system, political goals, and cultural expression, the contributors to this volume emphasize the importance of Africana history and the Caribbean context. Author note:Nathaniel Samuel Murrellis Assistant Professor of Philosophy and Religion at the University of North Carolina, Wilmington, and Visiting Professor at the Caribbean Graduate School of Theology in Kingston, Jamaica.William David Spencerserves as Pastor of Encouragement at Pilgrim Church in Beverly, MA, and was an Adjunct Professor of Theology at Gordon-Conwell Theological Seminary's Center for Urban Ministerial Education in Boston. He has authored, co-authored, or editedThe Prayer of Life of Jesus, Mysterium and Mystery: The Clerical Crime Novel, God through the Looking Glass, Joy through the Night, 2 Corinthians: Bible Study CommentaryandThe Global God.Adrian Anthony McFarlaneis Associate Professor of Philosophy and Chair of the Department of Philosophy and Religious Studies at Hartwick College in Oneonta, NY. He is author ofA Grammar of FearandEvil–A Husserlian-Wittgensteinian Hermeneutic.
. . . a cult, a deviant subculture, a revolutionary movement . . . these descriptions have been commonly used in the past to identify the Rastafari, a group perhaps best known to North American readers for their gift of reggae music to the world. With both compassion and a sharp sense of reality, anthropologist William Lewis suggests alternative perspectives and reviews existing social theories as he reports on the diverse world of the ganja-smoking Rastafari culture. He carefully examines this culture in its confrontations with the law, its growing ambivalence about itself as well as the continued conflict between many Rasta and contemporary middle-class values. Characterized by rich ethnographic detail, an engaging writing style, and thoughtful commentary, Soul Rebels uncovers the complex inner workings of the Rasta movement and offers a critical analysis of the meaning of Rastafari commitment and struggles. Soul Rebels offers a solid historical overview of the movement, an excellent picture of diversity within the faith, fair and accurate discussions of sexism among the Rasta, engaging life history material, and rich descriptions of what actually goes on in a reasoning session. Lewiss treatment of Rastafari populations in a Jamaican fishing village, an Ethiopian market town, and an urban neighborhood in the northeastern United States sets his ethnography in the cross-cultural and comparative framework central to anthropological analysis.