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Journal articles on the topic 'Rastafari'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

ROMMEN, TIMOTHY. "Protestant vibrations? Reggae, Rastafari, and conscious Evangelicals." Popular Music 25, no. 2 (2006): 235–63. http://dx.doi.org/10.1017/s026114300600081x.

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The globalisation of reggae continues to engender a wide range of highly poignant re-inscriptions and re-interpretations of reggae's sound and of Rastafarian thought. One of the most compelling of these has been the negotiation of Rastafarian and Christian ideologies within the context of Protestant reggae bands and artists. The application of Rastafarian thought, dress and language to the evangelical concerns of Protestants – at times paradoxical, at others ingenious – signals an important moment of inter-religious contact that opens a window onto the complexities and multiple meanings that a

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2

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 (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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3

Alhassan, Shamara Wyllie. "“We Stand for Black Livity!”: Trodding the Path of Rastafari in Ghana." Religions 11, no. 7 (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 anal

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4

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 (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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James, Leslie R. "“Livity” and the Hermeneutics of the Self." CLR James Journal 25, no. 1 (2019): 195–219. http://dx.doi.org/10.5840/clrjames20202768.

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This paper explores the concept of “livity,” the ground of Rastafari subjectivity. In its multifaceted nuances, “livity” represents the Rastafari invention of a religious tradition and discourse, whose ethos was fundamentally sacred, signified the immanence of the Absolute in dialectic with the Rastafari worldview and life world. Innovatively, the Rastafari coined the term “livity” to a discourse to combat despair, damnation, social death, and the existential chaos-monde they referred to as Babylon. In the process, the Rastafari reclaimed their power to name their world. The Rastafari neologis

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6

Laplante, Julie. "Plantes médicinales, savoirs et société : vue des rastafaris sud-africains." Drogues, santé et société 8, no. 1 (2010): 93–121. http://dx.doi.org/10.7202/038917ar.

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Résumé L’article se penche sur le rôle de guérison que jouent les plantes à l’intérieur du mouvement rastafari sud-africain dans les townships de Cape Town, notamment sous l’angle de l’anthropologie de la santé, des sciences et des technologies. Par une recherche plus globale, l’auteure procédera au suivi ethnographique de la trajectoire de la plante médicinale indigène sud-africaine Artemisia afra (A. afra) alors que celle-ci traverse diverses étapes préparatoires conduisant aux essais cliniques. Le double objectif de vérification scientifique et de promotion des savoirs traditionnels que pou

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7

Järvenpää, Tuomas. "Listening to Intergalactic Sounds – Articulation of Rastafarian Livity in Finnish Roots Reggae Sound System Performances." Temenos - Nordic Journal of Comparative Religion 50, no. 2 (2015): 273–93. http://dx.doi.org/10.33356/temenos.48463.

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Rastafari is an Afro-Jamaican religious and social movement, which has since the 1970s spread outside of the Caribbean mainly through reggae music. This paper contributes to the academic discussion on the localization processes of Rastafari and reggae with an ethnographic account from the Nordic context, asking how Finnish reggae artists with Rastafarian conviction mobilize this identification in their performance. The paper focuses on one prominent Finnish reggae sound system group, Intergalaktik Sound.The author sees reggae in Finland as divided between contemporary musical innovation and th

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8

Bonacci, Giulia. "The Return to Ethiopia of the Twelve Tribes of Israel." New West Indian Guide 90, no. 1-2 (2016): 1–27. http://dx.doi.org/10.1163/22134360-09001052.

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Twenty-eight years ago, F.J. van Dijk published in the New West Indian Guide what remained for a long time the only scholarly paper on the Twelve Tribes of Israel. Undoubtedly the largest Rastafari organization both in terms of membership and international expansion, the Twelve Tribes of Israel remains little known in public and academic circles. This article fills two major but closely related gaps in Van Dijk’s seminal article. The first is information on the formation and history of the Twelve Tribes, and the second is how the organization mobilized the return of members to Africa, a corner

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9

Yokoi, Marcelo. "Na rua se faz trabalho: música e religiosidade entre rastafaris na periferia paulistana." Argumentos - Revista do Departamento de Ciências Sociais da Unimontes 20, no. 1 (2023): 107–32. http://dx.doi.org/10.46551/issn.2527-2551v20n1p.107-132.

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A música se tornou uma das maiores formas de expressão do Rastafari, movimentação cultural que surgiu em 1930 na Jamaica e que durante o seu desenvolvimento estabeleceu conexões entre religiosidade, política, lazer e trabalho. Apesar de sua transnacionalização estar associada à difusão de um veículo da cultura popular, a música reggae, é no nyahbinghi que reside a principal fonte espiritual e musical, sendo ele um serviço (cerimônia ou trabalho espiritual) onde são entoados chants (hinos) ao toque de três tambores principais. Neste artigo serão abordados aspectos da organização de um grupo for

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10

Labat, Sean J. "By the Waters of Babylon: Ethiopian Orthodox Enculturation in a Rastafari Context, 1965–1980." Journal of Orthodox Christian Studies 6, no. 1 (2023): 57–78. http://dx.doi.org/10.1353/joc.2023.a923036.

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ABSTRACT: Postcolonial Jamaica provided a surprising new avenue for mission for the Ethiopian Orthodox Church. A new religion, Rastafari, refocused its practitioners not only away from England but also sought to chart a cultural course independent of Cold War competitors. Many Rastafari sought connection with the 'Zion' they identified with Ethiopia. As Caribbean Rastafari interacted with the Ethiopian Church, Rastafari were challenged by finding an Ethiopian Church that did not accord with their expectations. The Ethiopian Church, especially through Archbishop Yesehaq (Mandefro) struggled to

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Salter, Richard C. "Sources and Chronology in Rastafari Origins." Nova Religio 9, no. 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

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12

Lewis, Jovan Scott. "Rights, Indigeneity, and the Market of Rastafari." International Journal of Cultural Property 24, no. 1 (2017): 57–77. http://dx.doi.org/10.1017/s0940739116000400.

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Abstract:This article is concerned with the ways in which discourses of rights serve to destabilize indigenous logics when used for gains in the market. It does so through examining a Rastafarian tour group who uses their participation in the tourism market to challenge what they believe are infringed cultural property rights. As a means of commercially defending these rights, the group employs a discourse of indigeneity. In this process, they have gained partial recognition from the World Intellectual Property Organization and increasing acknowledgement from the Jamaican government. However,

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13

Savishinsky, Neil J. "The Baye Faal of Senegambia: Muslim Rastas in the promised land?" Africa 64, no. 2 (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

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14

Barnett, Michael. "Rastafari Dialectism: The Epistemological Individualism and Conectivism of Rastafari." Caribbean Quarterly 48, no. 4 (2002): 54–61. http://dx.doi.org/10.1080/00086495.2002.11672160.

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15

Goldson, Randy R. "Liberating the Mind: Rastafari and the Theorization of Maroonage as Epistemological (Dis) engagement." Journal of Black Studies 51, no. 4 (2020): 368–85. http://dx.doi.org/10.1177/0021934720908011.

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This article explores the concept of maroonage (other spellings “maronage,” “marronnage,” and “marronage”) as a process of epistemological engagement and disengagement using the way in which the Rastafari movement constructs, organizes, and legitimates knowledge and knowledge production. By focusing on the Rastafari processes of knowledge production and legitimation, this article allows for a theorization of maroonage as a constant engagement not only in the sense of physical withdrawal from hegemonic systems of dominance but an ideological opting out. While many Rastafarians live in secluded

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16

Araujo, Felipe Neis. "Black Wadada: dreadlocks, barbas e anticolonialismo entre homens rastafari na Jamaica." GIS - Gesto, Imagem e Som - Revista de Antropologia 7, no. 1 (2022): e183458. http://dx.doi.org/10.11606/issn.2525-3123.gis.2022.183458.

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Neste ensaio eu analiso as políticas articuladas a duas práticas corporais observadas por grande parte dos homens rastafari jamaicanos: o cultivo de dreadlocks e barbas. Começo pela história política dos dreadlocks e barbas, mostrando como eles foram conectados a noções de africanismo e à vida social dos textos bíblicos no Movimento Rastafari. Eu argumento que estes modos de cuidado com o corpo traduzem políticas anticoloniais rastafari que visam desafiar e criticar estéticas e modos de existência coloniais e pós-coloniais na ilha caribenha, o que dá ensejo a reflexões sobre pertencimento, sob

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17

Araújo, Felipe Neis. "“Welcome to Jamrock"." GIS - Gesto, Imagem e Som - Revista de Antropologia 4, no. 1 (2019): 264–91. http://dx.doi.org/10.11606/issn.2525-3123.gis.2019.151144.

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Neste ensaio reflito sobre os modos como Rastas criam e recriam Kingston habitando-a com sua presença física, suas narrativas e seu léxico. A Kingston Rastafari é construídos sobre diversas camadas semânticas e políticas, e a questão dos topônimos emergiu nas mais diversas interações que tive com meus interlocutores ao longo de meu trabalho de campo. Para além da toponímia rastafari, reflito também sua presença; seus corpos marcados por índices de pertencimento ao Movimento Rastafari; as decorações de muros e casas com cores e motivos rastafari, as narrativas de eventos ocorridos em certos loc

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18

Owen Mhango, Mtendeweka. "The Constitutional Protection of Minority Religious Rights in Malawi: The Case of Rastafari Students." Journal of African Law 52, no. 2 (2008): 218–44. http://dx.doi.org/10.1017/s0021855308000107.

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AbstractIn Malawi, Rastafari students are prevented from attending public schools on account of their dreadlocks. This article seeks to analyse a framework for assessing whether Rastafari qualifies as a religion under section 33 of the Constitution of Malawi. The article argues that Rastafari is a recognized religion and that its sincere adherents should have full protection under the Constitution of Malawi, as do members of other religious groups. The article discusses potential problems for Rastafari litigants in Malawi and proposes some solutions. It introduces a three prong balancing test,

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19

Chevannes, Barry. "Rastafari: towards a new approach." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 3-4 (1990): 127–48. http://dx.doi.org/10.1163/13822373-90002020.

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Author looks at the Rastafari movement not as a purely social structure type of perspective and tries to see it in the context of cultural continuity. He examines the relationship of Rastafari to Revivalism and looks at the structure of the movement itself.

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20

Chawane, Midas. "The appearance and significance of Rastafari cultural aspects in South Africa." New Contree 71 (December 30, 2014): 22. http://dx.doi.org/10.4102/nc.v71i0.194.

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This article explores the presence and importance of Rastafari cultural features in South Africa. These cultural aspects include symbols and language that have become popular in South Africa from 1997 when the movement was formalised.1 The symbols include religious signifiers employed in Rastafarianism such as the colours of Marcus Garvey, which are displayed in the attires worn by both Rastafarians and non-Rastafarians. While practices of symbolic investment include the growing of dreadlocks, and the use of “ganja” (marijuana) as a sacrament – these practices are frequently distilled into vis

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21

Goffe, Marcus. "Rastafari Ganja Reparations." Caribbean Quarterly 69, no. 3-4 (2023): 349–69. http://dx.doi.org/10.1080/00086495.2023.2295564.

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22

Laplante, Julie. "« Art de dire » Rastafari : créativité musicale et dagga dans les townships sud-africains." Drogues, santé et société 11, no. 1 (2013): 90–106. http://dx.doi.org/10.7202/1013889ar.

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Le mouvement rastafari, et son expansion à l’échelle mondiale, est un témoignage du succès d’un « art de dire » par l’expression musicale. Technique du corps et des sens, la création de la musique peut se lier à l’éthos d’un peuple. Il s’agit dans cet article de comprendre les conditions de créativité musicale au sein du quotidien rastafari des townships du Cap en Afrique du Sud. Ainsi, comment la création musicale s’insère-t-elle au coeur du mouvement rastafari sud-africain, en quoi ce processus est-il porteur de signification, voire gage de survie au quotidien ? Et plus particulièrement, que

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23

Gibson, Matthew. "Rastafari and Cannabis: Framing a Criminal Law Exemption." Ecclesiastical Law Journal 12, no. 3 (2010): 324–44. http://dx.doi.org/10.1017/s0956618x10000384.

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Rastafari cannabis use presents a challenge in reconciling the doctrines of freedom of religion and the criminal law. Hitherto, the domestic courts have not resolved this clash in favour of religion, displaying reluctance to explore the doctrinal limits of religious freedom. This has occurred at a time of increasing Rastafari numbers across the United Kingdom, forcing some followers to choose between adherence to either their religion or generally applicable criminal laws. Such ‘choice’ inhibits the development of domestic religious freedoms where they conflict with criminal laws protecting wi

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Besson, Jean, and Barry Chevannes. "Rastafari: Roots and Ideology." Journal of the Royal Anthropological Institute 4, no. 1 (1998): 169. http://dx.doi.org/10.2307/3034477.

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25

Valero, Arnaldo E. "Reggae y ethos rastafari." ÍSTMICA. Revista de la Facultad de Filosofía y Letras 1, no. 28 (2021): 125–40. http://dx.doi.org/10.15359/istmica.28.7.

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El presente artículo busca señalar que cantantes como Bob Marley, Bunny Wailer y Peter Tosh han ejercido una especie de educación tribal que le ha permitido a la comunidad rastafari informarse de las pautas de comportamiento social y moral que han llegado a considerarse como emblemáticas de su sistema de valores. Para lograr nuestro propósito se citarán y glosarán un conjunto de canciones de ese género musical que a lo largo de décadas ha pregonado la naturaleza divina de Haile Selassie, la idea del regreso al África, la importancia histórica y política de Marcus Garvey, el carácter sacramenta

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26

Barrow, Anita M. ": Rastafari: Conversations concerning Women ." American Anthropologist 89, no. 1 (1987): 262–63. http://dx.doi.org/10.1525/aa.1987.89.1.02a01200.

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27

Homiak, John P. "Ethiopia Arisen: Discovering Rastafari." AnthroNotes : National Museum of Natural History bulletin for teachers 26, no. 2 (2014): 10. http://dx.doi.org/10.5479/10088/22480.

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28

Maingot, Anthony P., and Barry Chevannes. "Rastafari: Roots and Ideology." American Historical Review 102, no. 2 (1997): 584. http://dx.doi.org/10.2307/2171044.

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29

Crowley, Daniel J., and Wolfgang Bender. "Rastafari-Kunst aus Jamaica." African Arts 19, no. 2 (1986): 89. http://dx.doi.org/10.2307/3336339.

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30

Vickerman, Milton, and Barry Chevannes. "Rastafari: Roots and Ideology." Journal for the Scientific Study of Religion 34, no. 4 (1995): 542. http://dx.doi.org/10.2307/1387363.

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31

Thompson, Joseph. "From Judah to Jamaica: The Psalms in Rastafari Reggae." Religion and the Arts 16, no. 4 (2012): 328–56. http://dx.doi.org/10.1163/156852912x651054.

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Abstract Rastafari reggae bears a profound but problematic relation to the Judeo-Christian biblical texts, particularly the Psalms. Involving multiple religious and cultural transmissions, orders of intertextuality, the adaptation of Judaic psalms into reggae songs clearly constitutes some form of appropriation, an act of reinterpretation that has religious, political, cultural, and ethnic implications. This analysis aims to reconcile conflicting narratives explicating this relation and reinterpretation, approving the creative adaptation of biblical texts while resisting a trend in some of the

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32

Bonacci, Giulia. "Mapping the Boundaries of Otherness." African Diaspora 8, no. 1 (2015): 34–50. http://dx.doi.org/10.1163/18725465-00801002.

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This paper analyses the stranger-host relationship through examples of names, which are taken or asserted by Caribbean Rastafari, and attributed or given to them by Ethiopians. In the late 1950s a Caribbean Rastafari population settled on the outskirts of Shashemene, a southern Ethiopian town. I explain how these settlers, inspired by a popular tradition of Ethiopianism, identify themselves as “real Ethiopians”. I analyse as well the names they claim (Jamaican, Rastafari) and the names given to them by Ethiopians (sädätäñña färänjočč, tukkur americawi, balabbat and baria). These names illustra

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33

Ray, Ella M., Jack A. Johnson-Hill, and William F. Lewis. "I-Sight: The World of Rastafari: An Interpretive Sociological Account of Rastafarian Ethics." Contemporary Sociology 25, no. 5 (1996): 642. http://dx.doi.org/10.2307/2077565.

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Vickerman, Milton, and Jack A. Johnson-Hill. "I-Sight, the World of Rastafari: An Interpretive Sociological Account of Rastafarian Ethics." Journal for the Scientific Study of Religion 34, no. 4 (1995): 543. http://dx.doi.org/10.2307/1387364.

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35

Salter, Richard C. "Rastafari in the New Millennium." Nova Religio 18, no. 2 (2014): 101–3. http://dx.doi.org/10.1525/nr.2014.18.2.101.

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Shankar, Guha. "Discovering Rastafari! by Jake Homiak." American Anthropologist 113, no. 3 (2011): 508–9. http://dx.doi.org/10.1111/j.1548-1433.2011.01363.x.

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Onuora, Adwoa Ntozake. "Critical Literacy: A Rastafari Perspective." Caribbean Quarterly 59, no. 2 (2013): 39–50. http://dx.doi.org/10.1080/00086495.2013.11672482.

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Aarons, David. "“We Should Be Louder”: Rastafari, Amplified Spirituality, and Spacemaking in Shashemene, Ethiopia." Ethnomusicology 68, no. 1 (2024): 75–95. http://dx.doi.org/10.5406/21567417.68.1.06.

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Abstract Rastafari who repatriated themselves to Ethiopia in the belief that it is their Promised Land create sacred spaces by amplifying their praises to Haile Selassie through drumming, chanting, and sound systems. Members of the repatriated Rastafari community in Ethiopia employ multiple approaches to amplification as a strategy for working through and against the limitations of space, visibility, audibility, and already-established notions of what it means to be religious. I show that amplification is a significant domain through which the practices of spirituality and spacemaking can be c

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Martínez, Juan, Fadia Ceccarelli, and Alejandro Zaldivar-Riveron. "Two new species of Pambolus (Hymenoptera, Braconidae) from Jamaica." Journal of Hymenoptera Research 24 (January 10, 2012): 85–93. https://doi.org/10.3897/jhr.24.2300.

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<i>Pambolus albospina</i> <b>sp. n.</b> and <i>Pambolus rastafari</i> <b>sp. n.</b> are described from Jamaica. <i>Pambolus rastafari</i> can be distinguished from all other Neotropical species of the genus by its antennal color pattern and the smooth sculpture of the head and mesoscutum. <i>Pambolus albospina </i>is morphologically close to <i>P. hemitaeniatus </i>van Achterberg, from which it can be distinguished by the number of white antennal segments and the sculpture on the first metasomal tergite. These two new species constitute the first records of the genus for the Caribbean Islands.

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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

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41

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 (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

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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 (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

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43

Hickling, Frederick W., and Ezra E. H. Griffith. "Clinical Perspectives on the Rastafari Movement." Psychiatric Services 45, no. 1 (1994): 49–53. http://dx.doi.org/10.1176/ps.45.1.49.

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44

Erskine, Noel Leo. "From Garvey to Marley: Rastafari Theology." Journal of Latin American Anthropology 11, no. 1 (2006): 191–92. http://dx.doi.org/10.1525/jlat.2006.11.1.191.

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Erskine, Noel Leo. "From Garvey to Marley: Rastafari Theology." Journal of Latin American Anthropology 11, no. 1 (2008): 191–92. http://dx.doi.org/10.1525/jlca.2006.11.1.191.

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Shilliam, Robbie. "Rastafari and the Arts: An Introduction." Black Theology 14, no. 3 (2016): 277–79. http://dx.doi.org/10.1080/14769948.2016.1224566.

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Coltri, Marzia. "Postcolonial Interpretation: The Bible in Rastafari." Black Theology 18, no. 3 (2020): 246–62. http://dx.doi.org/10.1080/14769948.2020.1840828.

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Francis, Wigmoore. "Towards a Pre-History of Rastafari." Caribbean Quarterly 59, no. 2 (2013): 51–72. http://dx.doi.org/10.1080/00086495.2013.11672483.

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Salter, Richard C. "Rastafari: Roots and Ideology. Barry Chevannes." Journal of Religion 76, no. 4 (1996): 678–79. http://dx.doi.org/10.1086/489905.

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Taylor, Patrick D. M. "Perspectives on history in Rastafari thought." Studies in Religion/Sciences Religieuses 19, no. 2 (1990): 191–205. http://dx.doi.org/10.1177/000842989001900204.

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