To see the other types of publications on this topic, follow the link: Rastafari.
Dissertations / Theses on the topic 'Rastafari'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Rastafari.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Johnson-Hill, Jack A. "I-sight : the world of Rastafari : an interpretive sociological account of Rastafarian ethics /." Metuchen (N.J.) ; London : The American theological library association : the Scarecrow press, 1995. http://catalogue.bnf.fr/ark:/12148/cb374689193.
Full textAbstract:
Texte remanié de: Th. Ph. D.--Nashville (Tenn.)--Vanderbilt university, 1988. Titre de soutenance : Elements of an Afro-Caribbean social ethic : a disclosure of the world of the Rastafari as liminal process.Notes bibliogr. Bibliogr. p. 353-386. Index.
2
Daynes, Sarah. "Le mouvement Rastafari : mémoire, musique et religion." Paris, EHESS, 2001. http://www.theses.fr/2001EHES0031.
Full text
3
NASCIMENTO, Gisele Wanessa do. "Contribuições da experiência rastafári ao campo da educação popular." Universidade Federal de Pernambuco, 2016. https://repositorio.ufpe.br/handle/123456789/19464.
Full textAbstract:
Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-07-10T14:51:52Z
No. of bitstreams: 2
license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5)
GISELE W NASCIMENTO Dissertação. PPGE. UFPE.pdf: 3605760 bytes, checksum: 06b606448df7d468004ba4810a29bed6 (MD5)Made available in DSpace on 2017-07-10T14:51:52Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) GISELE W NASCIMENTO Dissertação. PPGE. UFPE.pdf: 3605760 bytes, checksum: 06b606448df7d468004ba4810a29bed6 (MD5) Previous issue date: 2016-06-20
CAPES
A presente pesquisa teve o objetivo de identificar e analisar quais os princípios e estratégias que balizam o estar juntos de sujeitos rastafáris e como sua experiência pode contribuir para construir/reforçar valores contra-hegemônicos no campo da educação popular. Esta investigação de caráter etnográfico é composta de uma pesquisa de campo por meio de um estudo de caso através da narrativa de indivíduos da filosofia rastafári. A abordagem teórica se deu de uma articulação de proposições ligadas a teoria hermenêutica do filósofo Paul Ricoeur com a teoria do discurso do filósofo político Ernesto Laclau, de matriz pós-estruturalista. Para isto, criamos quatro categorias de análise, a saber: 1. Pontos de tensão entre Rastafári e a sociedade; 2. Disputas de sentido que estão sendo postas nesse campo; 3. Aproximações metafóricas e articulações metonímicas postas em ação; e 4. Disputas em termos espaciais que influenciam os esforços expressivos dos sujeitos rastafáris. Concluímos que os sujeitos rastafáris pesquisados mostraram ser um grupo singular que vive à margem da sociedade, buscando, com suas lutas diárias, não se deixar capturar pela lógica do capital. Sendo assim, acreditamos que sua experiência não pode ser aprisionada dentro dos ambientes metonímicos hegemônicos, ela passa e é atravessada por este ambiente, mas não se fixa ou se limita a ele, pois sempre existe e existirá práticas que escapam aos discursos (que são práticas) universalistas. Portanto, acreditamos que a experiência destes sujeitos pode contribuir com o campo da educação popular na medida que abre espaço para a "criatividade", podendo com isso, alcançar mais sujeitos de movimentos sociais. Sujeitos esses que podem incorporar em suas vidas um paradigma de educação que vai além da instrução, uma educação que tem como causa o indivíduo, seja na sua individualidade, seja na coletividade, ou seja, a Educação Popular.
The present research aimed to identify and analyze what the principles and strategies that guide the being together of Rastafarian subjects are and how their experience can help to build / reinforce counter-hegemonic values in the field of popular education. This ethnographic investigation consists of a field research through a case study and the narrative of individuals of the Rastafarian philosophy. The theoretical approach is the result of the articulation of propositions that are linked to the hermeneutic theory by the philosopher Paul Ricoeur with the discourse theory by the political philosopher Ernesto Laclau, from a post-structuralist matrix. For this reason, we created four categories of analysis, namely: 1. Tension points between Rastafari and society; 2. Sense dispute being put in this field; 3. Metaphoric approaches and metonymic articulation put into action; and 4. Disputes in spatial terms that influence the significant efforts of Rastafarian subjects. We conclude that the Rastafarian subjects surveyed proved to be a unique group that lives on the margins of society, seeking, through daily struggles, not being captured by the logic of capital. Thus, we believe that their experience cannot be trapped within the hegemonic metonymic environments, it passes and is crossed by this environment, but does not get fixed or limited to it, because there has always been and there will exist practices that escape speeches (which are practical) universalists. Therefore, we believe that the experience of these subjects may contribute to the field of popular education as it makes room for "creativity" and can, thereby, reach more subjects from social movements. Subjects, those, who can incorporate into their lives a paradigm of education that goes beyond instruction, an education that has the individual as its cause, whether in their own individuality, or in their community. That is, the Popular Education.
4
Bezerra, DÃbora Andrade Pamplona. "O movimento RastafÃri: da Jamaica para identidade e cultura em Fortaleza." Universidade Federal do CearÃ, 2012. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=8423.
Full textAbstract:
CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel SuperiorEsta pesquisa explora e descreve como o movimento RastafÃri tem se manifestado em Fortaleza, CearÃ. ApÃs um abrangente panorama do movimento conforme se originou na Jamaica, busquei caracterizar a diversidade da cultura e da organizaÃÃo do viver de alguns adeptos residentes em Fortaleza, comparando-os com aspectos gerais do movimento na Jamaica. Busquei tambÃm apontar para traÃos das suas vivÃncias que possam ter sido influenciados pela cultura e identidade brasileiras e cearenses. Adotando como base de referÃncia teÃrica os conceitos de cultura e identidade, investiguei, atravÃs de entrevistas semiestruturadas e de registros de suas memÃrias, os aspectos identitÃrios de sujeitos que se denominam adeptos da cultura RastafÃri na cidade de Fortaleza, CearÃ. AlÃm das entrevistas, foram realizadas observaÃÃes participantes, nas quais tomei parte em eventos realizados pelos sujeitos entrevistados, visando observar seus contextos e colher dados, que posteriormente foram analisados. Com esses instrumentos foi possÃvel explorar e descrever as manifestaÃÃes peculiares de alguns membros da cultura RastafÃri na capital do estado do CearÃ.
This research aims to explore and describe how the Rastafarian movement has manifested their beliefs in Fortaleza, CearÃ. After a comprehensive view of the movement as it originated in Jamaica, I tried to identify the diversity of the culture and ethos of some Rastafarians who reside in Fortaleza, comparing them to general aspects of the movement in Jamaica. I also attempted to point out some traces of their livity that may have been influenced by the culture and identity of Brazil and CearÃ. By adopting as a theoretical basis the concepts of culture and identity, I investigated the identity aspects of people who classify themselves as Rastafarians in Fortaleza, CearÃ, through semi-structured interviews and through records of their memories. Other than the interviews, participant observations were also conducted, where I took part in events promoted by the interviewees, whose purpose was to observe their contexts and collect data to be analyzed later. Through these instruments I was able to explore and describe the peculiar manifestations of these members of the Rastafarian culture who reside in the capital city of CearÃ.
5
Rabelo, Danilo. "Rastafari : identidade e hibridismo cultural na Jamaica, 1930-1981." reponame:Repositório Institucional da UnB, 2006. http://repositorio.unb.br/handle/10482/6447.
Full textAbstract:
Tese(doutorado)—Universidade de Brasília/Departamento de História, 2006.Submitted by Natália Cristina Ramos dos Santos (nataliaguilera3@hotmail.com) on 2009-10-31T18:03:55Z No. of bitstreams: 1 2006_Danilo Rabelo.pdf: 7264426 bytes, checksum: 175294f4c18ee7de07846420ff0f2888 (MD5)
Approved for entry into archive by Gomes Neide(nagomes2005@gmail.com) on 2011-01-13T19:01:23Z (GMT) No. of bitstreams: 1 2006_Danilo Rabelo.pdf: 7264426 bytes, checksum: 175294f4c18ee7de07846420ff0f2888 (MD5)
Made available in DSpace on 2011-01-13T19:01:23Z (GMT). No. of bitstreams: 1 2006_Danilo Rabelo.pdf: 7264426 bytes, checksum: 175294f4c18ee7de07846420ff0f2888 (MD5) Previous issue date: 2006
Na Jamaica, o passado colonial baseado na plantation escravista, produziu uma sociedade estratificada na qual a cor mais clara da pele era considerada um meio de distinção social inclusive entre os afro-descendentes, mesmo após o fim da escravidão em 1838. Contra essa marginalização dos afro-jamaicanos, surgiu na década de 1930, um movimento religioso chamado Ras Tafari, cujas principais doutrinas a princípio era a divindade do imperador Haile Selassie I da Etiópia, o desejo de repatriação para a África e a rejeição da sociedade jamaicana e, por extensão das sociedades e do imperialismo ocidentais. Nesse sentido, o movimento era considerado milenarista, messiânico e escapista por seus primeiros pesquisadores e era fortemente estigmatizado pela sociedade envolvente. As tensões entre ambos atingiram seu ápice nos anos cinqüenta e sessenta, quando então começou um processo de negociação ambivalente que ainda se encontra em curso. Contudo, o movimento rastafari não constitui um movimento unificado e centralizado, produzindo uma enormidade de doutrinas, crenças e rituais, os quais são resultados dos processos de hibridação e/ou creolização características das culturas caribenhas. ______________________________________________________________________________ ABSTRACT
In Jamaica, the colonial past based on the slavery and the plantation, had produced a stratified society in which the clear skin colour was considered a sign of social distinction, inclusive among the African descendents, even though after the Emancipation in 1838. Against this marginalization of the African Jamaicans, a religious movement called Ras Tafari raise up in the 1930’s. The principal doctrines of this movement were the divinity of Haile Selassie I, Emperor of Ethiopia; the desire for repatriation to Africa and the total rejection of the Jamaican society and, by extension, of the Occidental Imperialism and societies. Thus, the Rastafarian movement was considered millenarian, messianic and escapist by the first academic researchers interested on it and was strongly stigmatized by the Jamaican society. The tensions between them had reached their top in the fifties and sixties, when a process of ambivalent negotiation had begun and is still on curse. However, the Rastafari movement is not a unified and centralized movement, and has produced several doctrines, beliefs and rituals that are the results of the characteristic processes of hybridization and/or creolization of the Caribbean cultures.
6
Loth, Heinz-Jürgen. "Die Anfänge von Rastafari und das Problem der Afrikanizität eine religionswissenschaftliche Untersuchung zur Transkulturation im Kontext der Religionsgeschichte Jamaikas, unter Heranziehung des afrobrasilianischen Candomblé /." lizenzfrei kostenfrei, 2009. http://nbn-resolving.de/urn:nbn:de:gbv:27-20100222-095004-9.
Full text
7
Skopal, Edward William Jr. ""Hear Dem Cryin:" Rastafari and Framing Processes in Reggae Music." Thesis, Virginia Tech, 2005. http://hdl.handle.net/10919/33570.
Full textAbstract:
In social science, reality is too frequently conceived of from the point of view of European or American white men. I intend to examine the perceived realities and world-view of a marginalized oppressed group, the Rastafarians. The contemporary social movement literature focuses heavily on framing processes, how movement members portray their grievances to potential sympathizers. Reggae music is the most popular vehicle for the Rastafarians to disperse their world-view. This study explores how reggae music serves certain social movement functions for the Rastafarian movement. I seek to show that reggae music is indeed political and draws heavily from Rastafarian ideology. I will perform a content analysis of the lyrics of reggae music and identify the diagnostic, prognostic, and motivational framing used by the reggae artists.Master of Science
8
Bartolf, Alexandra M. "The Rastafari as a Modern Day Pariah Group in Jamaica." Oberlin College Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin154462667539407.
Full text
9
Bain, Pauline. "Jah children the experience of Rastafari children in South Africa as members of a minority group with particular reference to communities in the former Cape Province." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1002650.
Full textAbstract:
This thesis is an ethnography of Rastafari childhood in the former Cape Province, South Africa, through the eyes of both parents and children. If children are a ‘muted group’, then what are the identity formation implications for “double-muted” groups, the children of ethnic minorities whose voices are not heard? Rasta parents’ experience of the struggle, ie. the opposition to apartheid, has shaped the Rastafari chant of ‘equal rights’ and ‘justice’ into a distinctly South African form of protest and resistance. Their childhood experiences have resulted in a desire to provide a better life for their children, using Rastafari as a vehicle. This is expressed in a continuation of the struggle that was started during apartheid, in the Rasta ideology children grow up learning. The Rasta child has become a contested body in this struggle. The South African Government, through policy, has a mandate to protect the child, and legislature exists to do so in accordance with international law. However, as child-raising differs phenomenally from culture to culture, these goals on the part of the State start infringing upon the rights and freedoms of minorities to raise their children according to their own cultural goals. This study examines the tension between Rastafari and government with regards to child raising, specifically looking at the following main points of contestation: public health, public schools and policy/legislation; in order to examine how Rasta children negotiate their identity in the face of these conflicting messages and struggles. Their identity can be influenced by three main groups, the Rasta family they grow up in; school; and multi-media. What these children choose to accept or reject in their worldview is moderated by their own agency. This study shows that this tension results in a new generation of Rastafari children, who are strongly grounded in an identity as Rastafari and take pride in this identity. It also illustrates how Rastafari are impacting on and changing government policy through resistance. Their successes in challenging the state on the grounds of multiculturalism and religious freedom, has helped in the attainment of a sense of dignity.
10
Gadet, Steve. "Le mouvement Hip-Hop et le mouvement rastafari dans l'Amérique anglophone." Antilles-Guyane, 2008. http://www.theses.fr/2008AGUY0238.
Full textAbstract:
Durant notre travail de thèse nous avons porté notre intérêt sur l'étude des peuples créateurs, sur les espaces de création et enfin sur les créations elles-mêmes. Tout au long de notre réflexion, nous avons tenté de cemer les échanges interculturels entre ces deux ensembles. Ces mouvements socioculturels sont tous deux des conséquences de l'isolement racial vécu par les populations de couleur dans l'Amérique anglophone. Depuis leur intemationalisation, la culture hip-hop et le mouvemen trastafari ont su s'exporter sur les cinq continents. Nous avons choisi d'appuyer notre démarche méthodologique et conceptuelle sur les notions suivantes: Nouveaux Mouvements sociaux, le fait religieux, multiculturalisme, interculturalité, diversité culturelle et capitalisme, déterritorialisation, et créolisation. Les mouvements hip-hop et rastafari ont bâti un nouvel ensemble qui les transcende mais qui n'éradique pas leurs singularités respectives. Ce phénomène est à l'image du monde dans lequel nous évoluons. Les cultures hybrides n'ont plus un ensemble de valeurs rigides et bien définies, au contraire,ce mécanisme est de plus en plus complexe et parfois contradictoire. Dans nos sociétés, nombreux sont ceux qui doivent assumer leur avenir au point de rencontre de plusieurs cultures et de plusieurs groupes plus ou moins structurants. Au terme de notre démonstration, il ressort que notre hypothèse de départ est totalement vérifiée. Il existe bel et bien un lien entre le mouvemen rastafari et le mouvement hip-hop. Il y a bien un échange entre les deux diasporas composées " de descendants d'Africains transplantés" aux Etats-Unis et en JamaïqueDuring our thesis work we have focused our interest on the study of the creators, the spaces of creation and the creations themselves. Throughoutour discussions, we tried to identify intercultural exchanges between these two movements. These social movements are bot consequences of racial isolation experienced by people of color in the English-speaking America. Since their intemationalization, hip-hop culture and the Rastafarian movement have successfully exported themselves on the five continents. We chose to support our conceptua and methodological approach on the following terms: Interculturality, New Social Movements, religion, multiculturalism, cultural diversity and capitalism, deterritorialization and creolization. The hip-hop movement and Rastafarianism built a new set that transcends each other but dot not eradicatetheir respective specificities. This phenomenon is a refleçtion of the world in whichwe operate. The hybridcultures ino longer a set of rigidvalues and weil defined, on the contrary, this mechanismis becoming more complex and sometimescontradictoryln our society, many people must build their Mure at the meeting point of several cultures and several groups more or Iess structured. At the end of our demonstration, it is clear that our premise is completely verified. There is a link between the Rastafarian and the hip-hop movement. There are many exchanges between the two diasporas composed of descendants of Africans transplanted in the United States and Jamaica
11
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.
Full text
12
Vallières, Pascal. "Rastaya : les voi(es)x du rastafari et du reggae au Mali." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24153/24153.pdf.
Full text
13
Philander, Lisa Erin. "An Emergent Ethnomedicine: Rastafari Bush Doctors in the Western Cape, South Africa." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/194334.
Full textAbstract:
This dissertation is based upon research of an emergent ethnomedicine in a botanically rich area, the Western Cape of South Africa. It examines the interface between ethnobotany and medical anthropology by investigating the biological and social factors related to the knowledge, use and trade of medicinal plants by Cape bush doctors. Incredible syncretism was observed in the identity formation of this homogenous urban group of healers who combined elements of a globally recognized eco-religion and sociopolitical movement Rastafari with several South African cultures through knowledge of medicinal plants. By rejecting colonial principals, including capitalistic biomedical systems, bush doctors have crafted a niche acquiring knowledge and herbal remedies for the treatment of common ailments. Transmission amongst Rastas and trail-and-error experimentation with herbs emphasize that plant knowledge is situational and arises through relationships. From an estimated 200 bush doctors in the Cape, 62 almost exclusively middle-aged coloured males were interviewed. They declared their mission was 'to heal all people' through a reintroduction of KhoiSan healing traditions, an indigenous ancestry largely rejected by coloureds during apartheid. An ethnobotany of bush doctors revealed that of 192 species, 181 were medicinal and included various herbs important to most South African cultural groups. This largely herbaceous pharmacopeia is narrow compared to the region's high biodiversity and thirty-three species were identified as conservation priorities. The presence of bush doctors at transportation hubs as herbal hawkers creates a diversified economy through cultivation of relationships with primarily disadvantaged coloured and black consumers. The consumption, trade and sale of local plants by bush doctors represent efforts to embody the landscape; it reasserts coloured links to indigeneity, renews respect for their heritage and affords rights to resources. By evoking tradition within their tolerant philosophy, leaders of this emergent ethnomedicine develop a racially equitable and ecologically sustainable platform for health care evidenced by medicinal plant gardens in townships and transmission of diverse ethnomedical knowledge. Bush doctors are legitimized through the performance of transmission. This phytomedicinal knowledge reifies an ideology, repositioning coloureds in a moderate stance between colonial biomedicine and traditional African ethnomedicines, but also creates a unified South African medicine.
14
Olivier, Lennox Edward. "Rastafari bushdoctors and the challenges of transforming nature conservation in the Boland area." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20162.
Full textAbstract:
Thesis (MA)--Stellenbosch University, 2012.ENGLISH ABSTRACT: In 2007 the National People and Parks Programme was rolled out as a platform for co-management between successful land claimants, indigenous natural resource user groups and conservation authorities. It aimed to promote social ‘transformation’ in conservation management by responding to the needs of all South Africans. This thesis engages with the efforts made by CapeNature Conservation Board and RasTafari bushdoctors in the Boland area to resolve a conflict around the illegal harvesting of indigenous medicinal flora from protected areas. An investigation into the discursive and material practices of the RasTafari bushdoctors reveal what they present as a substantially different way of being-with-nature in comparison to the historically produced dominant conception of nature. This difference cannot be understood outside the complex relations from which they emerge and allows a better understanding of the social condition for the possibility of Bossiedokters’ voices to be heard today. This thesis culminates with a critical analysis of recent dialogues between Bossiedokters and CapeNature around co-management platforms. These I argue reveal that the inequalities voiced by the healers are once again silenced by government practices ostensibly designed to uplift them. Conceptualising this conflict through the lens of ‘environmentality’ suggests its usefulness as well as its limitations in grasping contemporary South African dilemmas about transformation of nature. While RasTafari bushdoctors want to reclaim their social authority, the question remains how and whether they will be able to transform conservation practice before conservation practice transforms them.
AFRIKAANSE OPSOMMING: Die Nasionale ‘People and Parks’ program was in 2007 aangekondig as die platform vir mede-bestuur tussen suksesvolle land eisers, inheemse natuurlike hulpbron gebruikersgroepe en natuurbewaringsowerhede. Dit het ten doel gestel om sosiale "transformasie" in natuurbewaring te bewerkstelling deur gehoor te gee aan die behoeftes van alle Suid-Afrikaners. Hierdie tesis vertolk die pogings aangewend deur CapeNature Conservation Board en RasTafari Bossiedokters in die Boland ten einde die konflik te oorkom rondom die onwettige oes van inheemse medisinale flora vaniut beskermde gebiede. Die ontleding van die diskursiewe en materiële praktyke van die RasTafari Bossiedokters openbaar hoe hul vertolking van hul unieke wyse van omgang-met-natuur staan in kontras met die dominante histories-geproduseerde opvatting van die natuur. Hierdie verskil kan nie verstaan word buite die komplekse sosiale verhoudinge waaruit dit materialiseer nie, en kan bydra tot 'n beter begrip van die sosiale toestande benodig om te verseker dat die Bossiedokters se stemme meer helder gehoor kan word. Hierdie tesis ontwikkel as 'n kritiese ontleding van onlangse dialoë tussen Bossiedokters en CapeNature soos gevoer rondom mede-bestuur platforms. Die dialoë openbaar dat aanklagtes van sosiale ongelykheid gemaak deur die Bossiedokters, bloot stilgemaak word deur die regering se strukture, ten spyte daarvan dat die strukture oënskynlik ontwerp was om hierdie ongelykhede aan te spreek. My konseptualisering van hierdie konflik as ‘n voorbeeld van 'environmentality’, toets die toepaslikheid sowel as die tekortkominge van hierdie konsep om sin te maak van kontemporêre Suid-Afrikaanse dilemmas aangaande die transformasie van die natuur. Die RasTafari Bossiedokters poog steeds om hul sosiale aansien te herwin, maar die vraag bly staan of hulle in staat sal wees en hoe hulle tewerk moet gaan ten einde natuurbewaring se praktyke te verander voordat natuurbewaringspraktyke hulle verander.
15
Robinson, Dave. "Continuity, communion and the dread : the Maori Rastafari of Ruatoria, Aotearoa-New Zeland." Thesis, London School of Economics and Political Science (University of London), 2013. http://etheses.lse.ac.uk/3217/.
Full textAbstract:
This thesis is based upon ethnographic field research conducted in and around the predominantly Māori-populated town of Ruatoria; a small rural settlement situated in the sparsely inhabited heartland of the iwi (tribe), Ngāti Porou, on the east coast of Aotearoa-New Zealand’s North Island. The thesis investigates the apparent paradox concerning how and why the Jamaican Rastafari movement appeals to, and has invigorated, rather than obliterated the Māoritanga (Māori culture) of a group of Ngāti Porou who self-identify as ‘The Dread’. Thus far, anthropological analyses of the Rastafari movement have tended to characterise its manifestation as a religion of protest, a religion of resistance or a religion of the post-colonially oppressed. In this thesis I destabilise such interpretations by demonstrating that we can best understand The Dread’s assimilation of Rastafari through their articulation of aspects of Māori cosmology charged with promoting communion with God, gods and ancestors. Theoretically, this thesis combines traditional ethnographic explorations of hierarchy, identity, myth and comparative Rastafari, with more recent approaches to the anthropological study of ontology, cosmology, human-ancestor and human-environment relations. I also consider key methodological implications that attention to the latter analytical approaches ensue. By situating my analysis of The Dread’s articulation of cosmology and mythic narrative at the interface of ontology and agency, I tease out what I term the ‘divergent mono-ontological perspectives’ that emanate from disagreements between the primordial siblings over whether to instigate the creation of the cosmos and individuation through an act of rupture, or to remain united within the original cosmogonic whole. As the first ethnographic study to locate an occurrence of Rastafari discourse within an ontological context, this thesis contributes to the literature on Māori cosmology by elucidating the mediation of tensions between autonomy and unity thatcontinues to inform intra-tribal relational dynamics in the Māori present.
16
Araujo, Felipe Neis. ""Trodding out of Babylon": linguagem, pessoa e formas de tradução Rastafari." reponame:Repositório Institucional da UFSC, 2014. https://repositorio.ufsc.br/xmlui/handle/123456789/123404.
Full textAbstract:
Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Antropologia Social, Florianópolis, 2014.Made available in DSpace on 2014-08-06T18:10:10Z (GMT). No. of bitstreams: 1 326695.pdf: 2720314 bytes, checksum: 7badfa6aae279711800f98e4936f6c48 (MD5) Previous issue date: 2014
Trata-se, nesta dissertação, de seguir algumas formas através das quais Rastafaris traduzem em suas narrativas, seus corpos e seus conceitos as suas experiências, suas expectativas, sua história, seus conflitos e dissensos. Os Rastas acusam o colonizador branco europeu de ter alterado a história do Criador, Jah, e do Homem, afim de tentar subjugar o Homem Negro, a criatura original. Uma das principais formas de promover estas alterações, dizem os Rastas, se dá através da edição e da tradução dos textos bíblicos. Não é apenas a tradução de um idioma para o outro que concorre para a alteração das narrativas sagradas: as formas de vivenciar as narrativas - de tornar a palavra em carne - também são traduções, e através delas a Babilônia - o dominador - falsifica as prescrições do Criador. Na tentativa de tentar subjugar o Homem Negro a Babilônia também criou um idioma, criou conceitos e fabricou narrativas. Os Rastas, entretanto, atentaram para as armadilhas do idioma inglês, a language of the master, e desenvolveram métodos para escrutiná-lo. Afim de se diferenciar da Babilônia os Rastas também vêm fabricando uma linguagem para si, um idioma com conceitos que procuram ser positivos. Para além das narrativas e de um idioma, os Rastas também procuram se diferenciar fisicamente da Babilônia, cultivando seus corpos de acordo com prescrições sagradas que traduzem da Bíblia. Algo que se destaca nos corpos Rastafari e nas narrativas nativas que tratam dele é a positivação da negritude e da africanidade. O corpo Rasta conecta a negritude à africanidade e ao Criador; a alimentação às relações sociais e históricas; os dreadlocks às prescrições bíblicas; a cannabis à saúde, à noção de I - um conceito importante que remete ao elo entre a pessoa rastafari e Deus - e à sabedoria. Tanto o idioma corporal quanto o idioma verbal dos Rastafari são instrumentos acionados pelos irmãos e irmãs no processo de deslocamento da Babilônia em direção a Sião, deslocamento que se dá tanto no plano físico quanto no plano intelectual.
Abstract : My aim, in this dissertation, was to follow some of the ways through which Rastafarians translate into narratives, bodies and concepts their experiences, expectations, history, conflicts and disagreements. The Rastas accuse the white European colonizers of having modified the history of the Creator, Jah, and of Man, in order to try to subdue the Black Man, the original creature. One of the main ways to work these modifications, the Rastas say, is through the editing and translation of biblical texts. But it is not just through the translations from one language to another that the alteration of the sacred narratives work: the ways of experiencing these narrative - to make the word flesh - are also translations, and through them Babylon ? the dominator ? falsifies the prescriptions of the Creator. In the attempt to subdue the Black Man, Babylon has also created a language, concepts, and narratives. The Rastas , however, pay attention to the pitfalls of the English language, the language of the master, and have developed methods to scrutinize it. In order to operate a differentiation from Babylon the Rastas have also fabricated a language for themselves, a language with concepts meant to be positive. In addition to the differentiations they work through their narratives and language, the Rastas also seek to differentiate themselves from Babylon physically, cultivating their bodies according to sacred prescriptions they translate from the Bible . Something that stands out in the Rastas' bodies and in the narratives regarding it is the positivization of blackness and Africanness. The Rasta body connects blackness and Africanness to the Creator; it connects a way of alimentation to social and historical relations; it links the dreadlocks to biblical prescriptions; it relates cannabis to physical health and to the notion of I - an important concept that refers to the link between the person and God -, of Rastafari and wisdom. Both the body language and the verbal language of Rastafari are tools worked by brothers and sisters in the process of displacement from Babylon toward Zion; displacement that occurs both in the physical and in the intellectual planes.
17
Lamaison-Boltanski, Jeanne. "Les communautés politiques parallèles : mouvement rastafari et cultures hip hop au Burkina Faso." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100127.
Full textAbstract:
À rebours des théories de la mondialisation comme dispositif déterritorialisé, la communauté rastafari de Ouagadougou revendique une identité afrocentrée qu’elle adapte à sa situation africaine. Réclamant haut et fort son identité burkinabè à travers notamment le rappel mémoriel d’une figure politique locale, littéralement iconique, celle de Thomas Sankara, en même temps que son identité africaine mythique construite à partir de la cosmologie rastafari, cette communauté incarne pourtant l’hybridité et la fluidité propres aux définitions de la mondialisation. Construite en opposition à Babylone, le monde des Blancs, l’identité rastafari, née en Jamaïque, émerge aujourd’hui en Afrique. Cette identité, à la fois afrocentrée et transnationale, instaure un rapport complexe aux Occidentaux, qui représentent la Babylone (les « Forces du Mal » dans la Bible) des rasta, étant donné l’importance que revêtent les rencontres avec ceux-ci dans le mode de vie des rasta à Ouagadougou, rencontres prises dans ce que les rasta appellent le « système nassara » (« système blanc »). C’est alors la notion d’ambivalence qui apparaît comme une ressource intéressante pour analyser les négociations entreprises par les rasta burkinabè dans la formation de leur identité, identité souvent accusée soit d’absolutisme racial, soit, au contraire, d’ « occidentalisation »Contrary to the conception of globalization as a non territorial based device, the rastafari community of Ouagadougou calls for an afrocentric identity adapted to its african situation.The community claims loud and clear its burkinabe identity, result of the combination of the memorial recall of a local political figure, the iconic Thomas Sankara, together with the mythical identity of the community born out of the rastafari cosmology. Yet, the community embodies the hybridity and fluidity peculiar to the definitions of globalization. Built in opposition to Babylon, the world of the Whites, the rastafari identity, born in Jamaica, emerges today in Africa.This identity, both afrocentric and transnational, creates a complex relationship with Westerners - who represents the rasta's Babylon (the “forces of evil” in the Bible) – particularly considering the importance that covers the encounters with Westerners in the way of life of the rasta in Ougadougou, encounters that belong to what the rasta call the “nassara system” (the “white system”).It's why the concept of ambivalence appears to be an interesting asset to analyze the negotiations undertaken by the burkinabe rasta in the forming of their identity, that same identity which is often accused either of racial absolutism, or by contrast, of “westernization”
18
Werden-Greenfield, Ariella. "Warriors and Prophets of Livity: Samson and Moses as Moral Exemplars in Rastafari." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/404360.
Full textAbstract:
ReligionPh.D.
Since the early 1970’s, Rastafari has enjoyed public notoriety disproportionate to the movement’s size and humble origins in the slums of Kingston, Jamaica roughly forty years earlier. Yet, though numerous academics study Rastafari, a certain lacuna exists in contemporary scholarship in regards to the movement’s scriptural basis. By interrogating Rastafari’s recovery of the Hebrew Bible from colonial powers and Rastas’ adoption of an Israelite identity, this dissertation illuminates the biblical foundation of Rastafari ethics and symbolic registry. An analysis of the body of scholarship on Rastafari, as well as of the reggae canon, reveals the centrality of an Israelite identity for Rastas and its enabling of Rastafari resistance to racial oppression. Furthermore, the Hebrew Bible is, for Rastas, key to an intimate relationship with Jah, for it reveals their chosenness and their inherent divine nature. They both textually confirm this election and enact it through ritual practice. By interrogating the methods Rastas apply to the pages of the Bible in order to ascertain their appointment and decipher proper ritual practice, this dissertation expands scholarly conversations about Rastafari biblical hermeneutics. Centering on readings of Samson and Moses, it suggests that these two biblical actors function as moral exemplars and models of livity for Rastas. Despite the transgressive nature of Samson and Moses, Rastas adopt them as co-practitioners and paradigms of Rastafari election because when Samson and Moses are Rastas, all Rastas can claim their chosenness, strength, and relationship with Jah.
Temple University--Theses
19
Roberts, Kurt B. "Lyrics and a social movement : the rhetorical influence of Bob Marley's lyrics on the Rastafarian movement and universal culture /." View online, 1996. http://repository.eiu.edu/theses/docs/32211130914460.pdf.
Full text
20
Macaulay, David E. (David Edward). "Word, sound and power : Rastafari and conceptions of musical meaning in roots reggae music." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69634.
Full textAbstract:
Reggae is a popular musical form that originated in Jamaica in the late 1960's and soon came to be closely associated with the oppositional, Afrocentric Rastafarian movement. During the 1970's it achieved global popularity and is now produced in many locations around the world. In Montreal, reggae is produced by and for a cosmopolitan community; however, certain conceptions of the distinctiveness of this music as an effective intervention in social processes, derived from Rastafarian philosophy, are maintained by its performers. This thesis examines reggae song lyrics and elements of discourse about reggae music in relation to Rastafarian cultural practices, showing how the aesthetic conventions of the form involve a certain ritualization of musical activity that allows for the interpretation of aesthetic experience in terms of solidarity, resistance and historical progress.
21
MacLeod, Erin Christine. "Leaving out of Babylon, into whose father's land? The Ethiopian perception of the repatriated Rastafari." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66737.
Full textAbstract:
This project is the first to investigate the way in which Ethiopians view the Rastafari, a post-colonial religious faith. Since originating in Jamaica in the 1930s, Rastafari have moved to the East African country to settle, viewing the country as the Promised Land. Given this centrality of Ethiopia to Rastafari, my dissertation documents the perception of Rastafari and Rastafarians within Ethiopia and the role these immigrants play within Ethiopian society. The methodology used is that of thick description—making an attempt to engage with as many different narratives about the Rastafari as possible. Thick description allows for an understanding of what is happening as regards the interaction between Rastafari and Ethiopians, but also provides a sense of context and meaning. After extensive interviewing in the Ethiopian cities of Shashemene and Addis Ababa, a comprehensive review of Ethiopian media coverage as well as analyses of academic, religious and government documents, the multiplicity of perspectives found demonstrated a view of a unique immigrant community, as well as a multifaceted view of Ethiopia and Ethiopianness. I draw from the many narratives about the Rastafari a sense of what these narratives can inform relative to Ethiopian identity itself. Unlike traditional development workers who stay on average two years, Rastafari wish to settle in Ethiopia. The challenge, therefore, to Ethiopians is to find a way to legally recognize these immigrants within the already complex historical and social spectrum of Ethiopian identity. The Rastafarian desire for citizenship and involvement in Ethiopian society challenges the idea of what it means to be Ethiopian and simultaneously demands that Ethiopian and Rastafarian identity re-evaluate its sense of self. As the Rastafari involve themselves more fully in Ethiopia, through the establishment of both humanitarian and business initiatives, and engage wCe projet est le premier à explorer la manière dont les Éthiopiens voient le Rastafari, une croyance religieuse post-coloniale. Depuis leur début en Jamaïque au courant des années 1930, les Rastafaris ont déménagé pour s'établir dans le pays d'Afrique de l'Est, le voyant comme la terre promise. Due en partie au rôle central que détient l'Éthiopie au sein de la religion Rastafari, ma dissertation documente la perception du Rastafari et des Rastafariens à l'intérieur de l'Éthiopie et le rôle que joue ces immigrants dans la société éthiopienne. La méthodolie utilisée est celle de « description dense »—tentant d'engager avec autant de récits sur le Rastafari que possible. La méthode de description épaisse permet à la fois une compréhension de l'interaction entre les Rastafariens et les Éthiopiens, tout en fournissant un contexte et un sens. À travers de nombreuses entrevues dans les villes éthiopiennes de Shashamene et d'Addis Abeba, une critique compréhensive de la couverture médiatique de l'Éthiopie, ainsi qu'une analyse de documents académiques, religieux et politiques, la multiplicité des perspectives retrouvées présentent un regard unique sur la communauté immigrante, ainsi qu'un point de vue varié sur l'Éthiopie et l'éthiopicité. De plusieurs récits sur les Rastafariens, je retire un sens de ce que ces récits peuvent dire sur l'identité éthiopienne comme telle. Les Rastafariens diffèrent des traveilleurs en développement international puisque ceux-ci ne restent qu'en moyenne deux ans, alors que les Rastafariens eux, désirent s'établir de façon permanent en Éthiopie. Par conséquent, le défi qui se présente pour les Éthiopiens est de trouver une manière de reconnaître légalement ces immigrants à l'intérieur de la complexité historique et sociale de l'identité éthiopienne. Le désir Rastafarien de citoyenneté et d'implication au sein de$
22
Hansing, Katrin. "Rasta, race and revolution : the emergence and development of the Rastafari movement in socialist Cuba." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395220.
Full text
23
Coltri, Marzia. "An analysis of the cultural and theological relationships between Ethiopian Christianity and the Rastafari movement." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3817/.
Full textAbstract:
In 1930, Ras Tafari was crowned Emperor of Ethiopia, assuming the title of Haile Selassie I. This coronation had an impact on African-Caribbean people who began to identify the Emperor of Ethiopia as a symbolic figure for African consciousness, redemption and unity. RastafarI emerged as a socio-political and anti-colonial movement of the Caribbean, and then later progressively expanded as a trans-cultural and religious phenomenon across the world. RastafarI is a new religious movement which traces its roots to Ethiopia, but it is also a liberative-resistant movement for people who live in subalternity and still face the effects of colonialism. This study has three goals. The first and primary one is to develop reflection. How is RastafarI connected to Ethiopia? Ethiopia with its cultural and religious traditions, symbols and rituals is the perfect place for a new deification of King-God (human-divine) for RastafarI. The second is to rehabilitate RastafarI to its original vision as an Afrocentric, liberative and postcolonial movement of the Caribbean. A third related goal is to identify the theme of emancipation and gender through the key figure of a female leader, the Queen of Sheba, who had a significant impact on Ethiopian and Rasta self-consciousness (autocoscienza).
24
Kerfoot, Janice. "Babylon boys don't dance : music, meaning, and young men in Accra." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99727.
Full textAbstract:
This thesis explores the landscape of popular music culture in Accra as it is experienced by a loosely interactive group of young self-identified rastafarians. The global pop-culture idiom born of the Jamaican socio-religious movement of rastafari allows these young Accrans to articulate self-concepts vis-a-vis very current trends in local and foreign youth cultures (such as hiphop), with reference to an ostensibly ageless collective identity. Questions of authenticity are made complex by the movement's weighty historical and political roots, its nuanced symbolic bonds with "local African culture", and the semiotic plasticity of its identifying practices. Ethnographic portions of this thesis are based on three months of fieldwork in Accra, during the summer of 2004. Key theoretical points are gleaned from a critical examination of early British Cultural Studies and its theoretical progeny, including the body of recent work tentatively dubbed "post-subcultural studies".
25
Faúndez, Salinas Gustavo A. "Rastafari – Comunidad y Música: La adaptación de una cultura Jamaiquina a la realidad de la juventud Chilena." Tesis, Universidad de Chile, 2008. http://www.repositorio.uchile.cl/handle/2250/106654.
Full text
26
Alvaré, Bretton Thomas. "From Marxist Guerrillas To Rastafari Warriors: The Rise, Fall, and Reinvention of the National United Freedom Fighters." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/109364.
Full textAbstract:
AnthropologyPh.D.
In this dissertation I argue that individuals' definitions of social justice, and their strategies for pursuing it, are structured by material and discursive conditions produced by specific state practices. In this study, based on multi-sited ethnographic fieldwork in the United States and Trinidad and Tobago, I explore this argument by examining the process by which the members of the National United Freedom Fighters (NUFF) resorted to violent political tactics and later abandoned them to adopt a state-sanctioned, self-funded development approach to their ongoing pursuit of social justice. The two different phases of the NUFF's social movement were led by the same actors, in the same impoverished region, with the same material development goals. Through comparative analysis of these two phases, and the material and discursive conditions characteristic of the two different historical moments in which they emerged, this study teases out the specific contextual variables that provoked the NUFF's initial commitment to and subsequent renunciation of violent political action. I argue that the transformation of the NUFF from a guerrilla force inspired by the promise of Marxist revolution into an NGO founded on principles of neoliberal subjectivity- self-help, participation in civil society, community-based volunteerism, market-oriented social reform, and spirituality (Rastafari)- was largely a consequence of material and discursive shifts produced by specific neoliberal governing practices instituted during and after the Structural Adjustment Program mandated by the International Monetary Fund in the mid-1980s. This investigation seeks to produce insights into the future of grassroots political action in the developing world by advancing anthropological understandings of the connections between culture, state practices, material conditions, and marginalized citizens' strategies for social change.
Temple University--Theses
27
Damminger, Rachelle Lynn. "Exploring the communication strategies among White, American Rastafarian women a qualitative study of culture, gender and race /." Click here for download, 2007. http://proquest.umi.com/pqdweb?did=1288664071&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.
Full text
28
Hagelin, Christopher A. "Patterns of residence and inheritance of rural Rastafarians of Jamaica." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/958774.
Full textAbstract:
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
29
Isaacs, Wayne. "The challenge of the poor in the Caribbean." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full text
30
Pincheira, Zapata Gonzalo. "Entendiendo la Sociedad Chilena a través de un Análisis Histórico Cultural: “Mo’a Anbesa Zemene Gede Yehuda”. En cumplimiento de las profecías: El Movimiento Rastafari en Chile." Tesis, Universidad de Chile, 2006. http://www.repositorio.uchile.cl/handle/2250/110357.
Full textAbstract:
La presente investigación tiene por objetivo describir y analizar al movimiento Rastafari en Chile. Los rastas son vistos por algunos como una religión contemporánea; por otros como una forma o estilo de vida; y por otros como un movimiento de orientación política cuya característica principal es no aceptar los valores impuestos por la ideología dominante. En esta investigación se considerará a los rastas como un movimiento cultural de carácter religioso. Entenderemos por cultura la relación dialéctica entre práctica y sistemas tal como lo entiende Sewell , es decir, la cultura sería “todo aquel bagaje mental orientado al entendimiento y uso del mundo simbólico y, en función de ello, a la producción y práctica de un conjunto de pautas o patrones de comportamiento, siempre en recomposición, que dan sentido y condicionan la acción social de individuos y colectivos” .
31
McAllister, Cher Love. "Remembering Asar: An Argument to Authenticate RastafarI's Conceptualization(s) of Haile Selassie I." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/29493.
Full textAbstract:
African American StudiesPh.D.
Since the emergence of RastafarI communities within 1930's Jamaica following the coronation of Ras Tafari Makonnen as Haile Selassie I, Negus (king) of Ethiopia, RastafarI continuously articulate his divinity within their discourse. While the specific nomenclature for and significance of Haile Selassie I may vary in accordance to time and affiliation, it is unquestionable that Selassie I remains central to the RastafarI way of life for more than 70 years. What scholars and thinkers on RastafarI question, and very fervently so during the past 10 years, is the authenticity of the divinity of Selassie I within RastafarI thought. The few scholars who attempt to solve what for them is the "problem of authenticity," claim, through christological and apologistic approaches, that RastafarI need to reconsider the possibility of his status, as it is conjecture and blasphemy. Adhering to African epistemological assumptions that everything in existence comprises the whole of existence, we rely on an African symbolic approach to examine RastafarI conceptualizations of Selassie I within pre-coronation, coronation and post-coronation RastafarI writings. Given that the material reality seemingly degenerates the collective body and consciousness in accordance with the cycles of time as expressed within the most ancient of Kemetic cosmologies, our aim is to suggest that Haile Selassie I emerges as a ba, the soul template, of Asar, a force manifesting as the human ability and potential to exist within the material realm in accordance with the unseen realm of existence. We conclude, unlike previous academic thinkers who examine RastafarI thought, that RastafarI thinking about Haile Selassie I is therefore an authentic perspective, one that undoubtedly occurs in accordance with the structure and origin of the universe and the cyclical journey of Africana reclamation of a primordial consciousness.
Temple University--Theses
32
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.
Full text
33
Manget-Johnson, Carol Anne. "Dread Talk: The Rastafarians' Linguistic Response to Societal Oppression." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07182008-150257/.
Full textAbstract:
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).
34
BEZERRA, Débora Andrade Pamplona. "O movimento rastafári : da Jamaica para identidade e cultura em Fortaleza." www.teses.ufc.br, 2012. http://www.repositorio.ufc.br/handle/riufc/7602.
Full textAbstract:
BEZERRA, Débora Andrade Pamplona. O movimento rastafári : da Jamaica para identidade e cultura em Fortaleza. 2012. 317f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2012.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-03-10T14:12:29Z No. of bitstreams: 1 2012-TESE-DAPBEZERRA.pdf: 10869512 bytes, checksum: cfcc830f2b2eef0cea10ec2a085e1b4a (MD5)
Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-03-10T16:45:44Z (GMT) No. of bitstreams: 1 2012-TESE-DAPBEZERRA.pdf: 10869512 bytes, checksum: cfcc830f2b2eef0cea10ec2a085e1b4a (MD5)
Made available in DSpace on 2014-03-10T16:45:44Z (GMT). No. of bitstreams: 1 2012-TESE-DAPBEZERRA.pdf: 10869512 bytes, checksum: cfcc830f2b2eef0cea10ec2a085e1b4a (MD5) Previous issue date: 2012
This research aims to explore and describe how the Rastafarian movement has manifested their beliefs in Fortaleza, Ceará. After a comprehensive view of the movement as it originated in Jamaica, I tried to identify the diversity of the culture and ethos of some Rastafarians who reside in Fortaleza, comparing them to general aspects of the movement in Jamaica. I also attempted to point out some traces of their livity that may have been influenced by the culture and identity of Brazil and Ceará. By adopting as a theoretical basis the concepts of culture and identity, I investigated the identity aspects of people who classify themselves as Rastafarians in Fortaleza, Ceará, through semi-structured interviews and through records of their memories. Other than the interviews, participant observations were also conducted, where I took part in events promoted by the interviewees, whose purpose was to observe their contexts and collect data to be analyzed later. Through these instruments I was able to explore and describe the peculiar manifestations of these members of the Rastafarian culture who reside in the capital city of Ceará.
Esta pesquisa explora e descreve como o movimento Rastafári tem se manifestado em Fortaleza, Ceará. Após um abrangente panorama do movimento conforme se originou na Jamaica, busquei caracterizar a diversidade da cultura e da organização do viver de alguns adeptos residentes em Fortaleza, comparando-os com aspectos gerais do movimento na Jamaica. Busquei também apontar para traços das suas vivências que possam ter sido influenciados pela cultura e identidade brasileiras e cearenses. Adotando como base de referência teórica os conceitos de cultura e identidade, investiguei, através de entrevistas semiestruturadas e de registros de suas memórias, os aspectos identitários de sujeitos que se denominam adeptos da cultura Rastafári na cidade de Fortaleza, Ceará. Além das entrevistas, foram realizadas observações participantes, nas quais tomei parte em eventos realizados pelos sujeitos entrevistados, visando observar seus contextos e colher dados, que posteriormente foram analisados. Com esses instrumentos foi possível explorar e descrever as manifestações peculiares de alguns membros da cultura Rastafári na capital do estado do Ceará.
35
BABAGBETO, TOUSSAINT E. "Le mouvement rastafarien jamaicain." Paris 8, 1989. http://www.theses.fr/1989PA080409.
Full textAbstract:
Ce travail est une tentative de dissequer l'emergence et le developpement du culte rastafarien depuis son incubation en 1930 jusqu'a present. Nous nous sommes surtout interesses aux conditions socioeconomiques desquelles emergea ce culte, son ideologie, sa fonction comme un mouvement socio-politico-religieux a l'interieur de la societe jamaicaine, et son impact sur l'occidentThis work is an attempt to dissect the emergence and development of the rastafari cult from its inception in 1930 to the present. Particular attention has been paid to the socio-economic conditions from which this cult emerged; its ideology; its fonction as a sociopoliticoreligious movement within the jamaican community; and its impact on the western world
36
Cardell, David. "Soundclash Sverige : Reggaemusik, mångkultur och förhandling." Thesis, Linköping University, Department for Studies of Social Change and Culture, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-6596.
Full textAbstract:
Soundclash is a phenomenon where groups within the culture of reggae music “battle” against each other, through strategies including both music and rhetoric. The social interaction in the clash exemplifies the scene hierarchy, in which the participants aim to position themselves as number one. This study includes empirical material from a competition within the Swedish scene, also distributed digitally via Internet sites. The analysis is based on discursive psychology, focusing on rhetoric and the construction of meaning. The thesis emphasize how different truth claims are made, which relate to social positions as well as places within the international community.
Soundclash är ett fenomen där grupper inom reggaescenen tävlar mot varandra genom musik och retoriska strategier. I sina tal förs olika argument fram, vilka syftar att positionera grupper högst upp i scenens hierarki. Materialet utgörs av en svensk tävling inom detta fält, vilken även distribuerats i digital form genom Internet. Uppsatsen utgår från ett diskurspsykologiskt perspektiv, där språklig praktik och meningsskapande står i fokus. Uppsatsen visar hur olika anspråk görs, vilka relaterar till olika sociala positioneringar, likväl som till en plats inom en större internationell gemenskap.
37
Bonacci, Giulia. "Pionniers et héritiers : histoire du retour, des Caraïbes à l'Ethiopie (19ème et 20ème siècles)." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0019.
Full textAbstract:
A la périphérie de Shashemene, une ville du Sud éthiopien, vivent plus de trois cent personnes venues en majorité de Jamaïque mais aussi des autres îles de la Caraïbe, des Etats-Unis et du Royaume-Uni. Ce sont les Rastafariens qui se disent rapatriés, rentrés chez eux en Ethiopie. Cette étude s'attache à l'histoire des relations entre les Caribéens et l'Ethiopie ainsi qu'aux processus historiques qui conduisent les Rastafariens à s'installer sur des terres offertes par l'empereur Hailé Sellassié. A partir de sources orales et musicales, mais aussi de presse, d'archives jamaïcaines, britanniques, américaines et éthiopiennes, cette étude reconstruit les circulations tangibles et intangibles entre l'Ethiopie et les Caraïbes et analyse les multiples contradictions inhérentes au retour en Afrique et aux pratiques sociales du panafricanisme, tout en faisant dialoguer l'Afrique et ses diasporasOver three hundred persons who came in majority from Jamaica but as well form the wider Caribbean, the United States and the United Kingdom live at the periphery if Shashemene, a Southern Ethiopian town. They are Rastafarians who say they are repatriated, returned home in Ethiopia. This dissertation studies the history of the relations between Caribbeans and Ethiopia, and the historical processes through which Rastafarians settled on land granted by Emperor Haile Selassie. Based on oral and musical sources, as well as on newspapers and Jamaican, British, American and Ethiopian archives, this research reconstructs the material and immaterial circulations between Ethiopia and the Caribbean, and analyzes the contradictions inherent in the return to Africa and the social practices of Pan Africanism, through a constant dialogue between Africa and its diasporas
38
Gomes, Shelene. "The social reproduction of Jamaica Safar in Shashamane, Ethiopia." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2548.
Full textAbstract:
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.
39
Boukari-Yabara, Amzat. "Walter Rodney (1942-1980) : itinéraire et mémoire d'un intellectuel africain : les fragments d'une histoire engagée du panafricanisme." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0019.
Full textAbstract:
Menée à partir d'archives inédites et de terrains (en Guyana, Tanzanie, Trinidad, UK, USA. . . ), cette thèse porte sur l'historien Walter Rodney (1942-1980). En croisant l'histoire avec l'anthropologie, l'économie et la philosophie politique, les problématiques panafricaines se précisent au fil d'une analyse qui, grâce à des histoires parallèles, offre plusieurs perspectives: celle de Rodney l'historien et l'activiste politique, et de l'auteur, qui cerne la pertinence contemporaine de son œuvre. L'introduction rappelle les thèses qui, autonomes ou dépendantes, classiques ou dissidentes, éclairent l'histoire panafricaine. Après un rappel des circonstances de sa mort violente, l'exposé des thèses de Rodney sur l'impact de la traite, le capitalisme et le développement, introduit aux controverses historiographiques et politiques actuelles : colonisation, dépendance, dette et réparations. L'histoire des luttes africaines en Europe et aux Amériques inscrit l'apport de Rodney au mouvements Black Power et Rastafari, ainsi que sa fascination pour les révolutions (Cuba, Haïti. . . ), dans une généalogie du panafricanisme inspiré de Marcus Garvey. Élevé en Tanzanie à l'école marxiste des « intellectuels de la guérilla» (Babu, Cabral, Fanon, Che Guevara, CLR James. . . ) et des mouvements de libération, Rodney défendit un panafricanisme anti-impérialiste avant de mener, en Guyana, une praxis révolutionnaire fondée sur le glissement de la « lutte des races » vers une lutte des classes, en soutenant les travailleurs confrontés à un régime autoritaire. La thèse conclut à la nécessité de porter les sciences humaines et sociales au cœur des luttes politiques et des relations postcolonialesBased on raw datas and fieldworks (Guyana, Tanzania, Trinidad, UK, USA. . . ), this study is about the life and works of the historian Walter Rodney (l942-l980). Historical analysis prevails, linked with anthropology, economies and political philosophy. As the analysis goes on through parallel stories, the pan-African issues become increasingly accurate through several prospects: that of Rodney as an engaged historian, as an activist, and that of the author, who tries to scan the contemporary relevance of Rodney's ideas. The introduction refers to some theses, classical or rebel, that explain the Pan-African history. After recalling the violent circumstances under which Rodney died, the examining of his theses about slave trade, capitalism and development, introduce to current political and intellectual debated issues: colonialism, dependency, debt and reparations. His personal contribution to Black Power and Rastafari movements, his fascination with revolutionary struggles (Cuba, Haili. . . ), and his knowledge of African struggles in Europe and Americas inscribe Rodney in the genealogy of Marcus Garvey's inspired Pan-Africanism. Involved with the « intellectual guerillas » of the Tanzania marxist school (Babu, Cabral, Fanon, Guevara, CLR James. . . ) and the national liberation movements, Rodney stood for an anti-imperialist Pan-Africanism, before leading in Guyana a revolutionary praxis based on the shift from « race struggle » toward a class struggle, through its entire support for workers struggling against an authoritarian regime. The thesis concludes with the need to place humanities and social sciences in the heart of political struggles and postcolonial relations
40
Forsythe, Grace Williams. "Infant feeding practices and growth outcomes of Rastafarian children." FIU Digital Commons, 1987. http://digitalcommons.fiu.edu/etd/3336.
Full textAbstract:
This study was undertaken to determine Rastafarian infancy and childhood feeding practices and to analyze the effects of this vegan diet on the nutrient intake and growth of Rastafarian infants and children.
The Rastafarian cult originated in Jamaica, West Indies. Rastafarians have special religious, dietary and social guidelines, including many dietary prohibitions. The daily spiritual ritual includes smoking marijuana. Forty children of immigrant Rastafarians living in Miami were assessed to analyze their vegan diet and its effects on their nutrient intake and growth. All children had been breast-fed for an average of two years in conjunction with the early addition of foods. Bush teas were preferred to soy formulas and were used medicinally.
Excluding the three infants, the children were grouped according to age; one to three years old, n=ll; four to six years old, n=16; over six years, n=10. Among all groups, calories, calcium and B12 intakes were below 100% of the RDA. In the two older groups, B12 intake was less than 67% of the RDA and in the oldest group, calories were also less than 67% of the RDA.
Z-scores were used to compare anthropometric data obtained at various ages. Although weights, lengths and weight of length were above the means, there was a negative correlation of weight for length with age. Growth percentile categories for weight, weight for length, and triceps skinfold decreased with age.
The B12 intake and weight of one to three year olds were correlated (p=.01). Among four to six year olds, there was a correlation between B12 intake and both length (p=.01) and weight for length (p=.04). Among the oldest group, there are a negative correlation between B12 and weight (p=.O4); calories and length (p=.O3); and calories and weight for length (p=.006).
Sub-optimal nutrient intakes of B12, calories and calcium in this population are similar to findings in other vegan groups.
41
Padgett, Keith Wagner. "Sufferation, Han, and the Blues: Collective Oppression in Artistic and Theological Expression." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1276627655.
Full text
42
Riddles, Alton. "Cultural production and the struggle for authenticity : a Study of the Rastafarian student organization at the University of the Western Cape." Thesis, University of the Western Cape, 2012. http://hdl.handle.net/11394/3972.
Full textAbstract:
Magister Artium - MAThis thesis explores the precarious nature of authenticity as it manifested itself in the activities of H.I.M. Society, the Rastafarian student organization at the University of the Western Cape. Ethnographic research was conducted, to explore the above mentioned issue, which involved observation of various activities and in depth interviews. I also inquired about outsiders' perspectives on Rastafarianism and H.I.M. Society in particular. Authenticity, as it is conceived in this thesis, is about what a group of people deem culturally important. Three important ideas follow from this. The first is that not everyone in a group agrees on what is important. Put differently authenticating processes tend to be characterized by legitimizing crises. Therefore, secondly, social actors need to invest cultural ideas, objects and practices with authenticity. Lastly the authenticating processes are predicated on boundaries not necessarily as a means of exclusion but as fundamental to determining the core of cultural being and belonging
43
Blackmon, Janiece L. "I Am Because We Are: Africana Womanism as a Vehicle of Empowerment and Influence." Thesis, Virginia Tech, 2008. http://hdl.handle.net/10919/33840.
Full textAbstract:
The purpose of this research project has been to shed light on the experiences of Black women in Afrocentric groupsâ Nation of Gods and Earths, the Black Panther Party, and Rastafariansâ that operated on the fringes of society during the 1960s through the early 2000s. This work articulates the gender dynamics between the men and women of the groups. In it, I trace the history of Black nationalism and identity in the United States in the late 19th century to the 20th century which set the framework for the formation of the Nation of Gods and Earths (NGE), the Black Panther Party(BPP), and Rastafarianism and its members to see themselves as a part of the Black nation or community and the women of these groups to see their identity tied in with the goals and desires of the group not as one set on individualistic ambitions. The Africana womanist did not see herself as an individual but rather a vital part of the entire Black community. From a feminist perspective, it would appear as though the women of these Afrocentric fringe groups were marginalized and oppressed by the men but this perspective fails to give credence to the fact that Rasta women, Earthsâ the female members of the NGEâ and women Panthers saw race and racism as a more pressing issue than that of sexism. That is not to say that women in these groups did not question or challenge some of the sexist actions of their male counterparts. When there was a challenge it was done so in a way that reminded the men of the tenets of their respective group and their responsibility to uphold those principles; principles that required the men to consider the women as equally valuable in the cause of the group and deserving of just treatment.
While adhering to a gender order that afforded the male members a more visible position, the women of this study did not view their positions as mothers, wives, and sister members as a hindrance to their own personal joy or freedom. In fact, using an Africana womanist point of view, they would argue that it was in the best interest of the entire Rasta, NGE, or BPP and by extension, the Black community for them to own their statuses as a form of empowerment. For it was through their wombs and nurturing that the next generation would be born, through their providing a stable home that would allow their husbands to focus their attentions on the issues concerning their communities outward and through their role as supportive â sistersâ encouraging the men that the community could advance socially.
Master of Arts
44
Chakravarty, K. Gandhar. "African Nazarites : a comparative religious ethnography of Rastafari and Ibandla lamaNazaretha." Thèse, 2014. http://hdl.handle.net/1866/10536.
Full textAbstract:
Deux mouvements théologiques et culturels actuellement en croissance rapide suscitent un intérêt mondial, Ibandla lamaNazaretha et les Rastafari. Fondé par le Zulu prédicateur Isaiah Shembe pendant les années 1910, Ibandla lamaNazaretha prend son origine d’une église hiérarchique célébrant dans des temples extérieurs dans la province de KwaZulu-Natal et inclut maintenant un certain nombre de factions regroupées autour de la péninsule de l’Afrique du Sud. Le groupe des Rastafari, quant à lui, né en Jamaïque, a commencé comme une idéologie à plusieurs têtes qui a fleuri dans des zones éparses de l’île des Caraïbes. Il découle des interprétations d’une prophétie généralement attribuée à Marcus Garvey, concernant un roi devant être couronné en Afrique (circa 1920), et qui fut appliquée aux années 1930, avec le couronnement de Ras Tafari Makonnen comme Haile Selassie I, 225e empereur d’Éthiopie. Les adhérents et sympathisants de ces deux mouvements se comptent en dizaines de millions et ils exercent plusieurs types d’influences, tant aux niveaux politique, théologique, social que culturel, en particulier en Afrique et dans les Caraïbes aujourd’hui.
Cette thèse soutient que les deux, Ibandla lamaNazaretha et les Rastafari, perpétuent un amalgame entre le « Naziréat » de l’Ancien Testament (Nombres 6:1-8) et le « Nazaréen » de l’évangile de Matthieu (2:23), à travers la dévotion à un seigneur contemporain: Haile Selassie I dans le cas du mouvement Rastafari et Isaiah Shembe dans le cas du mouvement Ibandla lamaNazaretha. Dans ce cadre théologique, à la fois les Rastafari et Ibandla lamaNazaretha ont réanimé les anciens rites de purification judaïques du naziréat jusque-là disparus, et les ont également adaptés, dans le contexte du messianisme, aux préoccupations postcoloniales de l’autochtonie. Grâce à la persistance de l’autochtonie, l’influence des idéaux indiens de résistance non-violente, et l’appropriation des différents thèmes bibliques, les deux mouvements africains noirs ont habilité avec succès leurs membres « dépossédés ». Ils l’ont fait par la création de communautés liminales, alors que des modes de vie agraires et auto-suffisants s’épanouissent en dehors des auspices d’une élite dominante : une herméneutique du nazaritisme unifie les diverses racines hybrides africaines, judaïques, chrétiennes, indiennes, et européennes.Two rapidly growing theological and cultural movements currently sparking global interest are Rastafari and Ibandla lamaNazaretha. Founded by the Zulu preacher Isaiah Shembe during the 1910s, Ibandla lamaNazaretha originated as a hierarchical church order that worships at outdoor temples in the province of KwaZulu-Natal and currently comprises a number of splinter groups centralized around the Southern African peninsula. Rastafari, however, born in Jamaica, commenced as a multi-headed ideology that blossomed in scattered pockets across the Caribbean island and stemmed from the interpretations of a prophecy generally attributed to Marcus Garvey about a king to be crowned in Africa (circa 1920) as applied to the 1930 coronation of Ras Tafari Makonnen as Haile Selassie I, 225th Emperor of Ethiopia. Today, Ibandla lamaNazaretha and Rastafari comprise adherents and sympathizers numbering in the tens of millions and their presences connote varying degrees of political, theological, social, and cultural influence, especially in Africa and the Caribbean today. This dissertation argues that both Ibandla lamaNazaretha and Rastafari perpetuate a conflation between the “Nazirite” from the Old Testament (Numbers 6:1-8) and the “Nazorean” of Matthew 2:23 through the hailing of a contemporaneous saviour: i.e. Haile Selassie I for Rastafari and Isaiah Shembe for Ibandla lamaNazaretha. Within this theological framework, both Rastafari and Ibandla lamaNazaretha have provided renewed life to the long defunct Ancient Judaic purification rites of the Nazirite, but have also adapted them in the context of messianism for the benefits of Africanness and the postcolonial concerns of indigeneity. Thus, through the persistence of indigeneity, the influence of Indian ideals of peaceful resistance, and the appropriation of various biblical themes, both Black African movements have successfully empowered the dispossessed by creating liminal communities wherein expressions of agrarian self-reliance flourish outside the auspices of a subjugating elite; a hermeneutic of naziritism unifies the discernable African, Judaic, Christian, Indian, and European hybridic roots.
45
Vallières, Pascal. "Rastaya : les voi(es)x du rastafari et du reggae au Mali /." 2007. http://www.theses.ulaval.ca/2007/24153/24153.pdf.
Full text
46
Mosala, Tsholofelo. "Lived experiences of rastafari women in Tshwane, South Africa: an anthropological perspective." Diss., 2017. http://hdl.handle.net/10500/23738.
Full textAbstract:
Text in English
Summary in English, Tshivenda and SetswanaRastafari (this term is preferred to Rastafarianism) is known as a movement which originated in Jamaica and has since spread throughout the world. The movement has attracted much attention from the public and media worldwide because of reggae music. This study set out to investigate the lived experiences of Rastafari women of Tshwane. The purpose of the study was to describe their experiences regarding their roles, duties and responsibilities. It paid particular attention to the behavioural patterns of women within what is often regarded as a patriarchal order. The study was qualitative in nature and made use of various data gathering techniques such as life histories, focus groups, semi-structured and unstructured in-depth interviews, observations and field notes. My findings are, firstly, that Rastafari pays very scant attention to women. Secondly, in contemporary times some practices enforced by their holy books feel oppressive. Lastly, the lived experience reveal that Rastafari as a culture changes with time and women influence the movement.
Rasiṱafari tshi ḓivhea sa tshigwada tshine vhubvo hatsho ha vha ngei Jamaica zwino tsho phaḓalala na ḽifhasi ḽoṱhe. Tshigwada tsho kunga vhunzhi ha zwitshavha na nyanḓadzamafhungo ḽifhasini ḽoṱhe nga nṱhani ha muzika wa rigei. Ngudo iyi yo dzudzanyelwa u ṱoḓisisa nga ha vhutshilo ha tshigwada tsho tsikeledzwaho tsha vhafumakadzi vha Rasiṱafari vho no wanala Tshwane. Ndivho ya ngudo iyi ndi u ṱalusa tshenzhemo yavho zwi tshi ya kha mishumo na vhuḓifhinduleli havho. Yo sedzesa kha kutshilele kwa vhafumakadzi kha sisiṱeme ya matshilisano hune vhanna vha dzhiwa sa vhone vhalanguli. Ngudo yo lavhelesa nga maanḓa kha u ṱanḓavhudza vhuvha ha tshithu ho shumiswa thekhiniki dzo fhambanaho dza u kuvhanganya data u fana na ḓivhazwakale dza vhutshilo, zwigwada zwo sedzeswaho khazwo, na inthaviyu dzine mbudziso dza vha dzo thoma dza dzudzanywa na inthaviyu ine mbudziso dza vha dzi songo dzudzanywa, kuvhonele na mafhungo e a kuvhanganywa kha vhupo. Mawanwa anga ndi, zwa u thoma, Rasiṱafari i sedzesa zwiṱuku kha vhafumakadzi. Zwa vhuvhili, zwazwino maitele ane a tevhedzwa nga maṅwalo makhethwa a pfala a tshi tsikeledza. Zwa u fhedzisela, vhutshilo ha tshigwada tsho tsikeledzwaho vhu dzumbulula uri mvelele ya Rasiṱafari ine vhadzulapo vha Afrika vha shela mulenzhe khayo I khou shushedzwa nga mvelele ya mashango a vhukovhela, i ne ya kunga na u ṱanganedzwa nga vhafumakadzi. Zwenezwo, Rasiṱafari sa tshigwada tsha mvusuludzo a yo ngo ima fhethu huthihi fhedzi i khou shanduka na tshifhinga.
Rastafari e itsege jaaka mokgatlho o o tlholegileng kwa Jamaica, mme go tloga foo wa anamela mo lefatsheng lotlhe. Mokgatlho o o nnile le kgogedi e kgolo mo bathong le bobegakgang lefatshe ka bophara ka ntlha ya mmino wa reggae. Patlisiso eno e ikaeletse go sekaseka maitemogelo a a tshedilweng ke basadi ba kwa Tshwane ba Rastafari. Maikemisetso a patlisiso ke go tlhalosa maitemogelo a bona mabapi le seabe, ditiro le maikarabelo a bona. E etse tlhoko thata mekgwa ya maitsholo ya basadi mo go se gantsi se kaiwang e le thulaganyo e e bayang banna kwa godimo. Patlisiso e ne e le e e lebeletseng go tlhaloganya mabaka le megopolo (qualitative) mme e dirisitse mekgwa e e farologaneng ya go kokoanya tshedimosetso go tshwana le hisetori ya botshelo, ditlhopha tsa puisano (focus groups), dipotsolotso tse di rulaganeng fela di sa tsepama (semi-structured interviews) le dipotsolotso tse di sa rulaganang tse di tsenelelang ko botennye jwa kgang, go ela tlhoko mmogo le dintlha tse di kwadilweng mo tsamaong ya patlisiso. Diphitlhelelo tsa me ke gore, sa ntlha, Rastafari e tsaya basadi tsia go se kae fela. Sa bobedi, mo dinakong tsa ga jaana, ditiro dingwe tse di laelwang ke dibuka tsa bona tse di boitshepo di utlwala di gatelela. Sa bofelo, maitemogelo a senola gore setso sa Rastafari se mo go sona Bantsho ba nang le seabe, se tshosediwa ke setso sa bophirima se se nang le kgogedi, mme se amogelwa ke basadi. Ka jalo, Rastafari jaaka mokgatlho wa tsosoloso, ga e a tsepama, mme e fetoga le dinako.
Anthropology and Archaeology
M.A. (Anthropology)
47
"The Desert Trod: The Transcendence of Self and Other in Rastafari in Guyana." Tulane University, 2018.
Find full textAbstract:
acase@tulane.eduThis thesis addresses the relationship between self and other within Rastafari culture in Guyana. Heirs of a tradition of resistance against the dichotomous, hierarchical approach to nature and humanity embodied by European colonialism, Rastas in Guyana have conceptualized the individual self as an integral aspect of a divine, universal whole comprising the natural world and its diverse, interdependent constituents. This has involved the transcendence of conceptual dichotomies between self and other, humanity and divinity, physical and spiritual worlds, and people of different gender and ethnic identities. The transcendence of these conceptual divisions has supported the development of socially nonviolent and ecologically sustainable communities tied to soil, charting a course for global communities seeking to mitigate social and environmental crises. The transcendence of conceptual dichotomy is symbolized in this thesis by the “desert trod”—the journey of the Israelites of the Old Testament from captivity to the promised land. I argue that by closing the conceptual distance between self and other, Rastas have moved toward a promised land defined by social nonviolence and ecological sustainability.
1
Erin Lierl
48
Chodaková, Polina. "Lingvistická analýza frankofonního reggae." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-296311.
Full textAbstract:
The thesis deals with the language practices of French-speaking reggae singers. The work investigates how Jamaican musical inspiration came to the French scene, and which phonetic, morphosyntactic and especially lexical devices are found there. An inseparable object of research, equally undescribed, was the vernacular of francophone reggae fans. The empirical part investigates a random sample of French reggae (approx. 50 thousand words). The songs differ geographically, chronologically (1979-2010) and musically (roots, raggamuffin, dancehall). The research not only focuses on popular and colloquial French, slang, urban language, musical influence or poetry, but also on the coherence between themes and functions fulfilled by francophone reggae. A list of neologisms shows preferences in lexicogenic processes. Furthermore, the method includes a web survey answered by 189 French-speaking reggae fans, who represent the 'new speech' community. As a result, the hypothesis of a new vernacular, independent from rap, is confirmed. The specific hybridity is defined by code switching and more than a hundred English and Jamaican borrowings, which are commonly used by the fans.
49
Palmer, Delano Vincent. "Pronominal `I', Rastafari and the lexicon of the New Testament with special reference to Paul's epistle to the Romans." Thesis, 2007. http://hdl.handle.net/10500/2367.
Full textAbstract:
Anyone familiar with the Rastafari movement and its connection with the Bible
is struck by the prevalence of I-locution found in them both. Because the phenomenon is important in the canonical Testaments, more so the New, this study seeks to investigate its significance in certain epistolary pieces (Romans 7 :14-25 ; 15 :14-33), the bio-Narratives and the Apocalypse, in their historical and cultural milieu.
The next stage of the investigation then compares the findings of the aforementioned New Testament books with corresponding statements of the Rasta community to determine their relevance for the ongoing Anglophone theological discussion. In this connection, the following questions are addressed: (1) what are the inter-textual link(s) and function(s) of the `I' statements in Romans? (2) How do they relate to similar dominical sayings? And (3) can any parallel be established between the language of Rastafari and these?
In sum, the study seeks to bring into critical dialogue the permutative `I' of the NT with the self-understanding of Rastafari.NEW TESTAMENT
DTH (NEW TESTAMENT)
50
"Doing Jah-Jah works at home and abroad: Rastafari nation building and the dynamics of diasporic identity construction." Tulane University, 2011.
Find full textAbstract:
The Rastafari have long transcended the place specificity that exclusively associated their movement with Jamaica following the earlier days of its inception in the 1930's and have envisioned themselves as a nation beyond national, linguistic, and cultural boundaries. They have crossed and challenged these boundaries by establishing extensive networks that form the essence of an ever-growing diaspora. This dissertation examines how, in recent years, the Rastafari have sought to organize, centralize, and formalize their movement by engaging in nation-building processes at both local and transnational levels. To analyze the dynamics at work, I look at the vision, practices, and endeavors put forth by the Solidarity Churchical Organization of St. Martin and argue that the congregation members' commitment to nation building and the ways in which they realize it are unique and pioneering amongst the Rastafari Using the performance of the Seven Sacraments and---most recently---a large-scale farming project as their vehicle to consolidate the Rastafari Nation and guarantee its perpetuation in future generations, Solidarity members' relentless engagement in nation building relies on the cohesive structure of their foundation and the services they provide at the local level. Outside of St. Martin, Solidarity's transnational involvement is facilitated by frequent travels and participation in international Rastafari organizations. Opportunities to encounter bredrins and sistrens from different countries and continents function to crystallize a sense of collective memory, communal values, and shared identity amongst the Rastafari. Yet they also embody many of the tensions that ensue from dissent regarding what defines Rastafari in terms of spiritual orientations, practices, as well as gender roles and race A crucial premise of this work is that, when applied to the Rastafari, notions of nation building and transnationalism do not contradict each other but rather coexist in new spaces of identity defined by changing human landscapes in which people seek to maintain connections and claims to identities beyond localized geographiesacase@tulane.edu