Relevant bibliographies by topics / Rastafari movement – Jamaica

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Academic literature on the topic 'Rastafari movement – Jamaica'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Rastafari movement – Jamaica"

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Salter, Richard C. "Sources and Chronology in Rastafari Origins." Nova Religio 9, no. 1 (August 1, 2005): 5–31. http://dx.doi.org/10.1525/nr.2005.9.1.005.

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Rastafari began in Jamaica in the 1930s and has since spread to many other countries. As it spread it drew on local sources and traditions to develop in distinctive new ways. Though most scholarship on Rastafari deals specifically with Jamaican forms of the religion, it often does so without recognizing the variety of local histories and forms that the movement actually takes. Consequently there has been an ongo-ing trend for Jamaican Rastafari to be normative for the movement as a whole, thus homogenizing what is really a diverse movement. This arti-cle explores the history and sources for a local form of Rastafari, the Dreads, in the eastern Caribbean island of Dominca. Particular attention is paid to how the Dreads formed, what their relationship with other, more normative, forms of Rastafari has been, and how they continue to negotiate a separate identity for themselves within the movement.
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Savishinsky, Neil J. "Transnational popular culture and the global spread of the Jamaican Rastafarian movement." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 3-4 (January 1, 1994): 259–81. http://dx.doi.org/10.1163/13822373-90002653.

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Discusses the spread of the Rastafarian movement in the British Caribbean, North America, Europe, Africa, New Zealand, and the Pacific. In the vast majority of cases it has been reggae music which has functioned as the primary catalyst for spreading the religion and culture of Rastafari beyond Jamaica.
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Alhassan, Shamara Wyllie. "“We Stand for Black Livity!”: Trodding the Path of Rastafari in Ghana." Religions 11, no. 7 (July 21, 2020): 374. http://dx.doi.org/10.3390/rel11070374.

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Rastafari is a Pan-African socio-spiritual movement and way of life that was created by indigent Black people in the grip of British colonialism in 1930s Jamaica. Although Rastafari is often studied as a Jamaican phenomenon, I center the ways the movement has articulated itself in the Ghanaian polity. Ghana has become the epicenter of the movement on the continent through its representatives’ leadership in the Rastafari Continental Council. Based on fourteen years of ethnography with Rastafari in Ghana and with special emphasis on an interview with one Ghanaian Rastafari woman, this paper analyzes some of the reasons Ghanaians choose to “trod the path” of Rastafari and the long-term consequences of their choices. While some scholars use the term “conversion” to refer to the ways people become Rastafari, I choose to use “trodding the path” to center the ways Rastafari theorize their own understanding of becoming. In the context of this essay, trodding the path of Rastafari denotes the orientations and world-sensorial life ways that Rastafari provides for communal and self-making practices. I argue that Ghanaians trod the path of Rastafari to affirm their African identity and participate in Pan-African anti-colonial politics despite adverse social consequences.
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Dijk, Frank Jan. "Sociological means : colonial reactions to the radicalization of Rastafari in Jamaica, 1956-1959." New West Indian Guide / Nieuwe West-Indische Gids 69, no. 1-2 (January 1, 1995): 67–101. http://dx.doi.org/10.1163/13822373-90002645.

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Study of the formative stage in the development of the Rastafarian movement. It was a time of rapid radicalization and heightened expectations of an imminent return to Africa. It ended, after a series of violent incidents, with an abortive repatriation effort in 1959. Focuses on the ways the colonial government reacted to Rastafari and the social unrest it created.
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Dunkley, D. A. "The Suppression of Leonard Howell in Late Colonial Jamaica, 1932-1954." New West Indian Guide 87, no. 1-2 (2013): 62–93. http://dx.doi.org/10.1163/22134360-12340004.

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Abstract This article is about Leonard Percival Howell, the man who is widely regarded as the founder of the Rastafari movement, which started in Jamaica in 1932. The article focuses on the attempts to suppress Howell during the foundational phase of the Rastafari movement from 1932 to 1954. This was the period in which Howell began preaching the divinity of Haile Selassie I, who was crowned the emperor of Ethiopia in 1930. In 1937, Howell established the friendly organization known as the Ethiopian Salvation Society, and in 1940 started the first Rastafari community in the hills of the parish of St. Catherine, Jamaica. These and his other religio-political activities made Howell the target of one of the longest and most aggressive campaigns to suppress an anticolonial activist during the late colonial period in Jamaica. However, one of the main points of this article is that the attempts to suppress Howell, who was seen by the colonial government as seditious, implicated not just the colonial regime, but also a number of other opponents within the society. This article is an attempt to show that Howell’s suppression was not exclusively a colonial endeavor, but a society-wide campaign to undermine his leadership in order to disband the Rastafari movement. Howell advocated an anticolonialism that was seen as too revolutionary by every participant in the campaign to suppress him and his movement, and particularly aggravating was the notion that a black monarch was the fulfillment of biblical prophecy, and whose ascension signaled the start of black nationalism as a global liberation movement to end white rule over Africans and people of African descent.
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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2008): 79–90. http://dx.doi.org/10.1163/13822373-90002502.

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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.
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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2005): 79–90. http://dx.doi.org/10.1163/22134360-90002502.

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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.
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Pulis, John W. "The children of Ham." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 1-2 (January 1, 1997): 79–85. http://dx.doi.org/10.1163/13822373-90002617.

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[First paragraph]Bob Marley: Songs of Freedom. RITA MARLEY, ADRIAN BOOT & CHRIS SALEWICZ (eds.). London: Bloomsbury, 1995. 288 pp. (Paper £ 14.99)Marley and Me: The Real Story. DON TAYLOR (as told to Mike Henry). Kingston: Kingston Publishers, 1994. xxxv + 226 pp. (Paper US$ 16.95)Dread Talk: The Language of Rastafari. VELMA POLLARD. Kingston: Canoe Press, 1994. x + 84 pp. (Paper J$ 150.00)Rastafari: Roots and ldeology. BARRY CHEVANNES. Syracuse NY: Syracuse University Press, 1994; Kingston: The Press - University of the West Indies, 1995. xiv + 298 pp. (Cloth US$ 34.95, Paper US$ 17.95; J$ 500.00)Seeking a myth to justify the enslavement of Africans, explorers, scholars, and others turned to the Bible, that most sacred and preeminent of Western texts, conjured-up an old biblical curse, and set it to work one more time. As Europe entered the Modern Era, Africans were reinvented as the children of Ham and were targeted for a life of servitude in the New World. Five hundred years later, black folk in Jamaica seized upon an event in Africa, re-interpreted a passage in the Revelation of John, and set in motion a project that transformed enslavement and exile into a religious movement of global proportions.1
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Savishinsky, Neil J. "The Baye Faal of Senegambia: Muslim Rastas in the promised land?" Africa 64, no. 2 (April 1994): 211–19. http://dx.doi.org/10.2307/1160980.

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Spurred on in large part by the emergence of Jamaican and Anglo-Jamaican reggae music on to the global pop music scene in the mid-1970s, the Jamaican Rastafarian movement has within the past two decades managed to expand beyond its island home and attract a diverse and multi-ethnic international following. Apart from the various manifestations of ‘orthodox’ Jamaican Rastafarianism found in Africa today, one finds a number of religious and social formations which share similar features with and have been influenced to some extent by Rastafarian religion, music and culture. This article examines the various links that exist between one such group—the Muslim Baye Faal of Senegambia—and the beliefs and practices of the Jamaican Rastafari.
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Chin, Matthew. "Constructing “Gaydren”." Small Axe: A Caribbean Journal of Criticism 23, no. 2 (July 1, 2019): 17–33. http://dx.doi.org/10.1215/07990537-7703253.

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Drawing from the work of Jamaica’s Gay Freedom Movement (1977–84), this essay uses the term gaydren to consider the basis for activism around same-sex desire in Jamaica in the 1970s and 1980s. Gaydren is a combination of gay, a North Atlantic reference to subjects of same-sex desire, and bredren, a word initially constructed in Rastafarian lexicon as a masculinist expression of collective solidarity. Examining the construction of gaydren highlights the cultural work of Jamaican activists as they transform North Atlantic political discourses to align with the particular contingencies of sexual politics in Jamaica. As a form of political practice, gaydren challenges normative configurations of bredren and gay that emerge from political contexts that oppose white imperial domination to consider more nuanced approaches to both Jamaican and North Atlantic cultural influences.
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Dissertations / Theses on the topic "Rastafari movement – Jamaica"

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Hagelin, Christopher A. "Patterns of residence and inheritance of rural Rastafarians of Jamaica." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/958774.

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The objective of this thesis is to examine the patterns of residence and inheritance of rural Rastafarians of Jamaica. A historical materialist perspective is used to investigate the development of the matrifocal rural peasantry and the Rastafari movement, focusing on major economic changes which laid the foundation for the present cultural patterns. Ethnographic fieldwork was carried out from January to June 1995, in which a participantobservation methodology was used to gather data concerning patterns of residence and inheritance of 22 Rastafarians. The findings demonstrated that rural Rastas have difficulty practicing their ideal patrilineal patterns due to economic and material conditions; poverty and limited access to land impose limitations on patterns of residence and inheritance. Following a period of isolation after converting to the movement, Rastas generally must return to their mother's family to gain access to land and gardens or continue to squat in the mountains on government or private land.
Department of Anthropology
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Chevers, Ivy E. "A Study Of Rastafarian Culture In Columbus,Ohio: Notes From An African American Woman's Journey." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1221592719.

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Powell, Steven. "Dread rites : an account of Rastafarian music and ritual process in popular culture." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=55647.

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Gomes, Shelene. "The social reproduction of Jamaica Safar in Shashamane, Ethiopia." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2548.

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Since the 1950s, men and women, mainly Rastafari from the West Indies, have moved as repatriates to Shashamane, Ethiopia. This is a spiritually and ideologically oriented journey to the promised land of Ethiopia (Africa) and to the land granted by His Imperial Majesty Emperor Haile Selassie I. Although migration across regions of the global south is less common than migration from the global south to north, this move is even more distinct because it is not primarily motivated by economic concerns. This thesis - the first in-depth ethnographic study of the repatriate population - focuses on the conceptual and pragmatic ways in which repatriates and their Ethiopian-born children “rehome” this area of Shashamane that is now called Jamaica Safar (or village in the Amharic language). There is a simultaneous Rasta identification of themselves as Ethiopians and as His Majesty’s people, which is often contested in legal and civic spheres, with a West Indian social inscription of Shashamane. These dynamics have emerged from a Rastafari re-invention of personhood that was fostered in West Indian Creole society. These ideas converge in a central concern with the inalienability of the land grant that is shared by repatriates, their children and Rastafari outside Ethiopia as well. Accordingly, the repatriate population of Shashamane becomes the centre of international social and economic networks. The children born on this land thus demonstrate the success of their parents’ repatriation. They are the ones who will ensure the Rastafari presence there in perpetuity.
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Manget-Johnson, Carol Anne. "Dread Talk: The Rastafarians' Linguistic Response to Societal Oppression." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07182008-150257/.

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Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Mary Zeigler, committee chair; Marti Singer, Lynée Gaillet, committee members. Electronic text (113 [i.e. 112] p.) : digital, PDF file. Description based on contents viewed Oct. 1, 2008. Includes bibliographical references (p. 105-110).
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Books on the topic "Rastafari movement – Jamaica"

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Becoming Rasta: Origins of Rastafari identity in Jamaica. New York: New York University Press, 2009.

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Rastafari: From outcasts to culture bearers. Oxford: Oxford University Press, 2003.

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Jasud, Lawrence. Words, sounds, and power: An evocation of the heart & mind of Rastafari through the words and images of Dr. Bongo U. and the Brethren of St. James Parish, Montego Bay, Jamaica, W.I. [Columbus, Ohio]: Logan Elm Press, 1991.

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Chevannes, Barry. Rastafari: Roots and ideology. Barbados: The Press University of the West Indies, 1995.

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Rastafari: Roots and ideology. Syracuse, N.Y: Syracuse University Press, 1994.

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Baumann, Fritz, Jérôme Laperrousaz, and Anna Baumann. Made in Jamaica. New York: ArtMattan Productions, 2009.

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RastafarI women: Subordination in the midst of liberation theology. Durham, N.C: Carolina Academic Press, 1998.

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The Rastafarians. 2nd ed. Boston: Beacon Press, 1997.

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The Rastafarians: Sounds of cultural dissonance. Boston: Beacon Press, 1988.

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Afari, Yasus. Overstanding Rastafari: Jamaica's gift to the world. [Kingston, Jamaica]: Senya-Cum, 2007.

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Book chapters on the topic "Rastafari movement – Jamaica"

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Besson, Jean. "Religion as Resinstance in Jamaican Peasant Life: The Baptist Church, Revival Worldview and Rastafari Movement." In Rastafari and Other African-Caribbean Worldviews, 43–76. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-13745-9_3.

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Price, Charles. "An Ethnographic Life Narrative Strategy for Studying Race, Identity, and Acts of Political Significance: Black Racial Identity Theory and the Rastafari of Jamaica." In Political Sentiments and Social Movements, 237–63. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72341-9_9.

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Edmonds, Ennis B. "1. ‘Movement of Jah people’: the history of Rastafari in Jamaica." In Rastafari, 6–31. Oxford University Press, 2012. http://dx.doi.org/10.1093/actrade/9780199584529.003.0002.

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Clarke, Colin. "Decolonization and the Politics of National Culture." In Decolonizing the Colonial City. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780199269815.003.0016.

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The focus in this chapter shifts from the ghetto, politics, and violence in downtown Kingston (Ch. 5 and 6) to concentrate on the development of the plastic and performing arts during the last four decades of Jamaica’s decolonization and the first four decades after independence. Inevitably, it also concentrates on the experience and achievements of two generations of Jamaicans, who, with the help of a handful of Britishers during the 1920s and 1930s, laid the foundations for the flourishing of creole culture (the culture of the brown and black population) as national culture after 1962. However many of the themes that have previously been investigated— colonialism, race, pluralism, class, the ghetto, and politics resurface in this chapter and are bound into the argument. The chapter opens with a brief account of the late-colonial need to forge a national identity in Jamaica instead of relying on the imitative provincialism of white colonial culture. It then looks at the cultural complexity of Kingston, drawing brief attention to distinctions in family, religion, education, and especially language between the three principal social strata, in the lower two of which the modern arts movement has been embedded. The focus is subsequently placed on the plastic arts—sculpture, wood carving, pottery, and painting; poetry, and the novel; pantomime, dance, and plays. The final section concentrates on popular music and the creative role of the Rastafari movement in the development and diffusion of reggae, one of the quintessential expressions of Jamaican national culture. Here low-status black culture has been not only a national unifying focus for all (or almost all) sections of society, but also a vehicle for projecting a Jamaican black identity on to the international stage. However, reggae has been partially eclipsed by dance-hall (and slackness), and this has introduced renewed tensions between uptown and downtown. A major feature of Jamaican national culture (as it emerged around independence) is that it is creole, or local to Jamaica. However, it is also a plural culture, in that virtually all branches of the arts are divided into tutored and untutored versions: Cooper (1993) uses the terms ‘book’ and ‘long head’, reflecting the involvement of the middle and lower strata, respectively.
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Chevers, Ivy. "Connecting Identity." In Scattered Musics, 90–108. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496832368.003.0005.

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This chapter analyses the aesthetic codes and political values associated with indigenous Jamaican reggae rhythms and Rastafarian culture and identity in and around Columbus. The author examines the way in which the appropriation of Rastafarian culture through reggae music can express a possibility of hope for the movement’s liberating and emancipatory politics. The chapter describes how Rastafarian culture emerged as a black socio-political movement in Jamaica to become a contemporary cultural phenomenon popularly associated with the genre of reggae music.
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Bedasse, Monique A. "Sow in Tears, Reap in Joy." In Jah Kingdom. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633596.003.0006.

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Chapter five turns to the point at which the Rastafarians received land from the Tanzanian state. This was a major accomplishment with deep symbolic and material meaning. Now secure at home, they were prepared to reap what they had sown. The process was, like life itself, filled with both trials and triumphs. They wrestled with epidemiological threats, economic woes, and family dynamics. In the midst of hardship, however, they contributed to Tanzania’s development in the areas of education, journalism, accounting, while supporting African liberation movements and forging alliances with pan-Africanists worldwide. Of utmost importance is also the interaction between these Rastafarians and the local Tanzanians who embraced Rastafari as a serious philosophy. This set in motion social processes far beyond the initial goals of those who repatriated, as the local movement broke off into sects with one even declaring its independence from the Jamaican Rastafarians, insisting that Rastafari had its roots in East Africa.
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Savishinsky, Neil J. "Transnational Popular Culture and the Global Spread of the Jamaican Rastafarian Movement." In Across the Boundaries of Belief, 347–66. Routledge, 2018. http://dx.doi.org/10.4324/9780429502569-24.

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King, Stephen A. "Protest music as ‘ego-enhancement’: reggae music, the Rastafarian movement and the re-examination of race and identity in Jamaica." In The Resisting Muse: Popular Music and Social Protest, 105–18. Routledge, 2017. http://dx.doi.org/10.4324/9781351218061-8.

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