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Journal articles on the topic 'Rastafari'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

ROMMEN, TIMOTHY. "Protestant vibrations? Reggae, Rastafari, and conscious Evangelicals." Popular Music 25, no. 2 (May 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 attach to music and to religious systems as they travel between the local and the global. This essay considers music by Christafari (United States), Sherwin Gardner (Trinidad and Tobago), and Stitchie (Jamaica), and considers questions related to the parallel globalisation of reggae and Rastafari. It does this by interrogating the extent to which authenticity, positionality, and religious context inform the use of and interpretation of Rastafari symbols within gospel reggae. In so doing, I introduce a concept that I call the negotiation of proximity, and offer some reflections on the ways that the Rastafari elements within gospel reggae might be understood in new, global (and newly localised) contexts.

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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 (January 1, 1994): 259–81. http://dx.doi.org/10.1163/13822373-90002653.

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Discusses the spread of the Rastafarian movement in the British Caribbean, North America, Europe, Africa, New Zealand, and the Pacific. In the vast majority of cases it has been reggae music which has functioned as the primary catalyst for spreading the religion and culture of Rastafari beyond Jamaica.

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3

Alhassan, Shamara Wyllie. "“We Stand for Black Livity!”: Trodding the Path of Rastafari in Ghana." Religions 11, no. 7 (July 21, 2020): 374. http://dx.doi.org/10.3390/rel11070374.

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Rastafari is a Pan-African socio-spiritual movement and way of life that was created by indigent Black people in the grip of British colonialism in 1930s Jamaica. Although Rastafari is often studied as a Jamaican phenomenon, I center the ways the movement has articulated itself in the Ghanaian polity. Ghana has become the epicenter of the movement on the continent through its representatives’ leadership in the Rastafari Continental Council. Based on fourteen years of ethnography with Rastafari in Ghana and with special emphasis on an interview with one Ghanaian Rastafari woman, this paper analyzes some of the reasons Ghanaians choose to “trod the path” of Rastafari and the long-term consequences of their choices. While some scholars use the term “conversion” to refer to the ways people become Rastafari, I choose to use “trodding the path” to center the ways Rastafari theorize their own understanding of becoming. In the context of this essay, trodding the path of Rastafari denotes the orientations and world-sensorial life ways that Rastafari provides for communal and self-making practices. I argue that Ghanaians trod the path of Rastafari to affirm their African identity and participate in Pan-African anti-colonial politics despite adverse social consequences.

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Dijk, Frank Jan. "Sociological means : colonial reactions to the radicalization of Rastafari in Jamaica, 1956-1959." New West Indian Guide / Nieuwe West-Indische Gids 69, no. 1-2 (January 1, 1995): 67–101. http://dx.doi.org/10.1163/13822373-90002645.

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Study of the formative stage in the development of the Rastafarian movement. It was a time of rapid radicalization and heightened expectations of an imminent return to Africa. It ended, after a series of violent incidents, with an abortive repatriation effort in 1959. Focuses on the ways the colonial government reacted to Rastafari and the social unrest it created.

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5

Laplante, Julie. "Plantes médicinales, savoirs et société : vue des rastafaris sud-africains." Drogues, santé et société 8, no. 1 (January 21, 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 poursuit le projet d’essais précliniques relatif à l’A. afra soulève divers enjeux épistémologiques alors que les scientifiques et les amagqirhas (guérisseurs) et inyangas (herboristes) Xhosa profilent diverses notions d’efficacité. Aux côtés de ces derniers se retrouvent les herboristes rastafaris qui défendent également leurs savoirs traditionnels au sujet des plantes médicinales, dont ceux portant sur l’A. afra. Le parcours des herboristes rastafaris et leur herbe sacrée, la dagga (cannabis sativa, ganja), occupent un rôle particulier en lien avec l’A. afra, lequel sera ici esquissé. L’étude met en lumière les relations unificatrices qu’exerce la dagga au sein des pratiques phytothérapeutiques rastafaris, relations paradoxalement intensifiées par des rapports antagonistes avec le système bio-médico-légal sud-africain, et ce, dans un contexte de mondialisation. Il ne s’agit donc pas de rendre exotique le mouvement rastafari, mais bien d’en comprendre les articulations et les propositions qui puissent informer et défier les épistémologies scientifiques et biopolitiques dominantes actuelles. En conclusion, la façon de promouvoir les savoirs traditionnels sur les plantes en utilisant le parcours des essais cliniques scientifiques demeure très limitative. L’exploration de nouvelles voies de compréhension de l’efficacité des remèdes est plutôt suggérée.

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6

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 neologism “livity” articulated a mysticism, alternative spatial visions, and a positive technology of the self that revalorized blackness, explored, and interrogated profound dimensions of the human condition, from within the Jamaican context, that inevitably brought them into conflict with the local colonial authorities and implicitly shifted the model of social relations between the master and slave.

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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 (January 7, 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 the preservation of musical tradition. In this field, Intergalaktik Sound attempts to preserve what they consider to be the traditional Jamaican form of reggae sound system performance. For the Intergalaktik Sound vocalists, this specific form of performance becomes an enchanted space within a secular Finnish society, where otherwise marginal Rastafarian convictions can be acted out in public. The author connects the aesthetic of this performance to the Jamaican dub-music tradition, and to the concept of a ‘natural life’, which is a central spiritual concept for many Finnish Rastafarians. The article concludes that these sound system performances constitute a polycentric site where events can be experienced and articulated simultaneously as religious and secular by different individuals in the same space.

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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 cornerstone of Rastafari belief. This article argues that the issue of return to the continent determined the very genesis of the organization and subsequently the development of its eighteen international branches. In its turn, this focus on return to Africa offers another perspective on the internal dynamics of the Rastafari movement, namely the structuring role of Rastafari organizations, a role which challenges the common image of Rastafari as an “acephalous” movement. Exploring the tangible relationship of Rastafari with Ethiopia, through the return to Ethiopia of members of the Twelve Tribes of Israel, offers new insight into the history of the Rastafari movement.

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9

Lewis, Jovan Scott. "Rights, Indigeneity, and the Market of Rastafari." International Journal of Cultural Property 24, no. 1 (February 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, while the basis of indigeneity strongly supports the case of intellectual and cultural property rights, this recognition ultimately further identifies the group, and Rastafari in general, with Jamaica.

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10

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

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11

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

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Rastafari began in Jamaica in the 1930s and has since spread to many other countries. As it spread it drew on local sources and traditions to develop in distinctive new ways. Though most scholarship on Rastafari deals specifically with Jamaican forms of the religion, it often does so without recognizing the variety of local histories and forms that the movement actually takes. Consequently there has been an ongo-ing trend for Jamaican Rastafari to be normative for the movement as a whole, thus homogenizing what is really a diverse movement. This arti-cle explores the history and sources for a local form of Rastafari, the Dreads, in the eastern Caribbean island of Dominca. Particular attention is paid to how the Dreads formed, what their relationship with other, more normative, forms of Rastafari has been, and how they continue to negotiate a separate identity for themselves within the movement.

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12

Savishinsky, Neil J. "The Baye Faal of Senegambia: Muslim Rastas in the promised land?" Africa 64, no. 2 (April 1994): 211–19. http://dx.doi.org/10.2307/1160980.

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Spurred on in large part by the emergence of Jamaican and Anglo-Jamaican reggae music on to the global pop music scene in the mid-1970s, the Jamaican Rastafarian movement has within the past two decades managed to expand beyond its island home and attract a diverse and multi-ethnic international following. Apart from the various manifestations of ‘orthodox’ Jamaican Rastafarianism found in Africa today, one finds a number of religious and social formations which share similar features with and have been influenced to some extent by Rastafarian religion, music and culture. This article examines the various links that exist between one such group—the Muslim Baye Faal of Senegambia—and the beliefs and practices of the Jamaican Rastafari.

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13

Goldson, Randy R. "Liberating the Mind: Rastafari and the Theorization of Maroonage as Epistemological (Dis) engagement." Journal of Black Studies 51, no. 4 (February 21, 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 communities and choose not to participate in systems that work against their interest, many have renegotiated the process of knowing such that they can be in Babylon but not of Babylon. The epistemic shifts in Rastafari discourse on a Black God, King, and Zion stand as exemplars of epistemological self-determination characteristic of the maroonage on the ideological level. The article develops by: (a) looking at ideology, (b) the contours of Rastafari epistemology, (c) the sociopolitical context of epistemological (dis) engagement, and (d) the epistemic shift in Rastafari discourse on a Black God, King, and Zion as epistemological self-determination.

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14

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 (March 25, 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, soberania e africanidade diaspórica.

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Araújo, Felipe Neis. "“Welcome to Jamrock"." GIS - Gesto, Imagem e Som - Revista de Antropologia 4, no. 1 (October 24, 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 locais. Explorar os modos de ocupação de Kingston pelos rastas é uma forma de analisar como diferentes pessoas e coletivos se posicionam e agem em relação à memória social, cidadania, utilização e acesso aos espaços públicos, acesso a direitos e reparação pelos ciclos de violência estatal aos quais foram submetidos ao longo da história.

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Owen Mhango, Mtendeweka. "The Constitutional Protection of Minority Religious Rights in Malawi: The Case of Rastafari Students." Journal of African Law 52, no. 2 (September 18, 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, which has been applied in particular cases in Zimbabwe and South Africa, and makes recommendations about future interpretation of the Constitution of Malawi using this test. It examines the current interpretation of the freedom of religion in Malawi and concludes with an argument for Malawi to follow the approach taken in Zimbabwe and South Africa.

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17

Chevannes, Barry. "Rastafari: towards a new approach." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 3-4 (January 1, 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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18

Laplante, Julie. "« Art de dire » Rastafari : créativité musicale et dagga dans les townships sud-africains." Drogues, santé et société 11, no. 1 (February 7, 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, quelle est la place de la plante sacrée dagga (cannabis, marijuana) dans ce processus, dont l’usage hors du mouvement est légiféré comme criminel, et dont l’usage en son sein apparaît libérateur, voire thérapeutique ? Voilà le défi de cet article qui pourra être relevé grâce à une famille musicienne/herboriste rastafari sud-africaine et à une anthropologie des sens. Dans le mouvement rastafari qui s’est érigé explicitement contre l’oppression d’un monde colonial en Jamaïque dans les années 1930, le processus de créativité musicale apparaît comme un mode de « mieux-être dans le monde », mode où les mots et les sons sont nettement privilégiés comme médium de changement social. En ce qui concerne son Herbe, la dagga, ses fonctions y sont multiples, tant sur le plan culturel que biologique, s’entrelaçant à la créativité musicale selon les ancrages positionnels particuliers des acteurs.

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

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20

Valero, Arnaldo E. "Reggae y ethos rastafari." ÍSTMICA. Revista de la Facultad de Filosofía y Letras 1, no. 28 (July 21, 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 sacramental del consumo de la marihuana y el valor simbólico de los dreadlocks.

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21

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

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22

Homiak, John P. "Ethiopia Arisen: Discovering Rastafari." AnthroNotes : National Museum of Natural History bulletin for teachers 26, no. 2 (September 12, 2014): 10. http://dx.doi.org/10.5479/10088/22480.

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23

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

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

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

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Gibson, Matthew. "Rastafari and Cannabis: Framing a Criminal Law Exemption." Ecclesiastical Law Journal 12, no. 3 (July 21, 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 wider societal and communitarian interests. This dilemma could be addressed through a statutory exemption in England and Wales from domestic anti-drugs legislation for purposes of religious manifestation. This paper examines the difficult balance between the criminal law and Rastafari cannabis claims in the relevant jurisprudence. A comparative analysis highlights that treatment of religious freedom in Rastafari cannabis case law outlines not only doctrinal scope for a domestic religious drug-use exemption, but also some ways in which regulation could be practically framed. Other jurisdictions' attitudes to non-religious recreational drug use are also instructive in this task.1

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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 (September 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 (December 1995): 543. http://dx.doi.org/10.2307/1387364.

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29

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 prominent Rastafari scholarship to diminish or denigrate the Judaic experience out of which those texts originate. Rather than a form of “hijacking”—a favored metaphor in the recent secondary literature—the appropriation and transformation of the Psalms into Rastafari reggae is better understood as a tribute to the enduring power, relevance, and appeal of the biblical texts. The two forms of religious art enrich and reinforce one another, representing original and ongoing traditions of words and music as revolutionary cultural resistance and spiritual empowerment.

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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 illustrate the changing representations the Ethiopians have of the Caribbeans and the shifting position of the latter in Ethiopian society. The complexities of the diasporic subject “returned home” and those of the national setting are discussed, thus mapping the boundaries of otherness at work. Based on extensive research in Jamaica and Ethiopia, this paper draws on archival, written, and oral sources in English and Amharic.

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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 (August 24, 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 (June 2013): 39–50. http://dx.doi.org/10.1080/00086495.2013.11672482.

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Dunkley, D. A. "The Suppression of Leonard Howell in Late Colonial Jamaica, 1932-1954." New West Indian Guide 87, no. 1-2 (2013): 62–93. http://dx.doi.org/10.1163/22134360-12340004.

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Abstract This article is about Leonard Percival Howell, the man who is widely regarded as the founder of the Rastafari movement, which started in Jamaica in 1932. The article focuses on the attempts to suppress Howell during the foundational phase of the Rastafari movement from 1932 to 1954. This was the period in which Howell began preaching the divinity of Haile Selassie I, who was crowned the emperor of Ethiopia in 1930. In 1937, Howell established the friendly organization known as the Ethiopian Salvation Society, and in 1940 started the first Rastafari community in the hills of the parish of St. Catherine, Jamaica. These and his other religio-political activities made Howell the target of one of the longest and most aggressive campaigns to suppress an anticolonial activist during the late colonial period in Jamaica. However, one of the main points of this article is that the attempts to suppress Howell, who was seen by the colonial government as seditious, implicated not just the colonial regime, but also a number of other opponents within the society. This article is an attempt to show that Howell’s suppression was not exclusively a colonial endeavor, but a society-wide campaign to undermine his leadership in order to disband the Rastafari movement. Howell advocated an anticolonialism that was seen as too revolutionary by every participant in the campaign to suppress him and his movement, and particularly aggravating was the notion that a black monarch was the fulfillment of biblical prophecy, and whose ascension signaled the start of black nationalism as a global liberation movement to end white rule over Africans and people of African descent.

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

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Erskine, Noel Leo. "From Garvey to Marley: Rastafari Theology." Journal of Latin American Anthropology 11, no. 1 (April 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 (June 28, 2008): 191–92. http://dx.doi.org/10.1525/jlca.2006.11.1.191.

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38

Shilliam, Robbie. "Rastafari and the Arts: An Introduction." Black Theology 14, no. 3 (September 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 (September 1, 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 (June 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 (October 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 (June 1990): 191–205. http://dx.doi.org/10.1177/000842989001900204.

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Glazier, Stephen D., Nathaniel Samuel Murrell, William David Spencer, and Adrian Anthony McFarlane. "Chanting down Babylon: The Rastafari Reade." Journal for the Scientific Study of Religion 37, no. 4 (December 1998): 768. http://dx.doi.org/10.2307/1388166.

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44

Lewis, William F. "The social drama of the Rastafari." Dialectical Anthropology 19, no. 2-3 (November 1994): 283–94. http://dx.doi.org/10.1007/bf01301458.

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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2005): 79–90. http://dx.doi.org/10.1163/22134360-90002502.

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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.

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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2008): 79–90. http://dx.doi.org/10.1163/13822373-90002502.

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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.

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Powell, Joseph. "A Community Ten Miles Away." Nova Religio 25, no. 4 (May 1, 2022): 88–101. http://dx.doi.org/10.1525/nr.2022.25.4.88.

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A connection and a yearning towards a communal and primarily agrarian existence connects the Rastafari the world over. Many Rastafari yearn for a life in direct communication with the earth through agricultural labor in a space created for and by the community, a space “up in the hills” away from the pollutants of a contaminated, corrupting Babylonian society. This was no less the case amongst those in Saint Lucia with whom I conducted recent fieldwork. Different from previous conversations on this topic however, was a new context defined by a global pandemic and a subsequent widely mandated social withdrawal. This engendered a dual response of envisioning rural flight as now more urgent and, in some cases, as a necessary response to COVID-19.

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Price, Charles. "Review: Rastafari Reasoning and the RastaWoman: Gender Constructions in the Shaping of Rastafari Livity by Jeanne Christensen." Nova Religio 20, no. 1 (August 1, 2016): 124–26. http://dx.doi.org/10.1525/novo.2016.20.1.124.

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Russell, Melinda, and Rebekah Michele Mulvaney. "Rastafari and Reggae: A Dictionary and Sourcebook." Notes 49, no. 2 (December 1992): 632. http://dx.doi.org/10.2307/897953.

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Warner-Lewis, Maureen. "African Continuities in the Rastafari Belief System." Caribbean Quarterly 39, no. 3-4 (September 1993): 108–23. http://dx.doi.org/10.1080/00086495.1993.11671798.

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