Relevant bibliographies by topics / Rastafarians

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Rastafarians'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Rastafarians"

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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 visual signifiers such as equating dreadlocked person with a lion and a “ganja” sign that appears on T-shirts and car stickers. Rastafarians have also coined a new language (“iry talk or dread language”) as their means of communication. In the wake of the democratic transition in 1994, both the language and symbols of the Rastafarian movement have gained increasing popularity in South Africa. By analysing specific examples of symbolic practice and visual signification within a historical framework, the article explores the meanings of Rastafarian language and symbolism for post-apartheid South Africa. While Rastafarian symbols have been adopted by various people for different reasons, their language has become popular among people outside the movement.
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Gordon, Andrew. "Rastafarianism in Bullet Tree Falls, Belize: Exploring the Effects of International Trends." Societies 10, no. 1 (February 28, 2020): 24. http://dx.doi.org/10.3390/soc10010024.

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In 1991, a group of Rastafarians in the village of Bullet Tree Falls, Belize, started out adhering to the principles of piety and protest that characterized the Rastafarians when began in Jamaica in the 1930s. After being Rastafarian for several years, village adherents gravitated to new values and lifestyles, not the protest and piety that kicked off the movement in Jamaica and Belize. The beginnings resembled a revitalization movement, an attempt at making a more satisfying culture. Yet over time, individual Rastafarians in Bullet Tree Falls sought material advantages, and the Rastafarians were flattered by the attention of tourists and others. Changes in the Rastafarians’ orientation and practices are examined as a consequence of global trends and local cultural influences. The article examines how international and local trends dissolved a revitalization movement.
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Jiwani, Yasmin. "Stylized Protest: Rastafarian Symbols of Identification." NEXUS: The Canadian Student Journal of Anthropology 4, no. 1 (January 1, 1985): 28–56. http://dx.doi.org/10.15173/nexus.v4i1.56.

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This paper examines some of the symbols of identification used by the Rastafarians. The paper provides some historical background dealing with the emergence of the Rastafarian movement and in particular, the emergence of various symbols of identification. The meaning and representation of these symbols is discussed in light of the movement's political and religious beliefs. Within the framework of current anthropological thought regarding symbolism, the paper analyzes Rastafarian symbols of identification in terms of their representation of the polarities of nature versus culture and pure versus profane.
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Banton, Michael. "Are Rastafarians an ethnic group?" Journal of Ethnic and Migration Studies 16, no. 1 (October 1989): 153–57. http://dx.doi.org/10.1080/1369183x.1989.9976167.

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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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Campbell, I. A. "TUBERCULOSIS OUTBREAK AMONG RASTAFARIANS IN BIRMINGHAM." Lancet 325, no. 8435 (April 1985): 986. http://dx.doi.org/10.1016/s0140-6736(85)91762-3.

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Packe, G. E., P. A. Patchett, and J. A. Innes. "TUBERCULOSIS OUTBREAK AMONG RASTAFARIANS IN BIRMINGHAM." Lancet 325, no. 8429 (March 1985): 627–28. http://dx.doi.org/10.1016/s0140-6736(85)92157-9.

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Kebede, Alemseghed, and J. David Knottnerus. "Beyond the Pales of Babylon: The Ideational Components and Social Psychological Foundations of Rastafari." Sociological Perspectives 41, no. 3 (September 1998): 499–517. http://dx.doi.org/10.2307/1389561.

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While resource mobilization theory has been the dominant paradigm for the study of social movements in the last several decades, critics contend that it is flawed because it glosses over the role of ideational elements in the development of such collective ventures. As a corrective to the weaknesses of this approach, we utilize a recently developed social psychological framework derived from the social constructionist perspective and the new social movement literature to examine a non-western social movement primarily located in the Caribbean, Rastafari. Concepts used to analyze the Rastafari include social movement community, framing, and collective identity. In directing attention to the symbolic beliefs and informal social processes of this group, we suggest that both political and religious motivations shape the Rastafarians' perceptions of the dominant order which they oppose (i.e., Babylon). Attention is also directed to the Rastafarians' ability to refashion their language and interpretations of the world. This study, we argue, is significant because it contributes to international, historical, and/or comparative research of collective enterprises, which is essential to a more comprehensive understanding of social movements.
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Prempeh, Charles. "Dreadlocks in the Church of Pentecost: Rasta or Rastafarians?" PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 20, no. 1 (June 8, 2021): 36–55. http://dx.doi.org/10.1558/pent.40540.

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Lake, Obiagale. "The many voices of Rastafarian women : sexual subordination in the midst of liberation." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 3-4 (January 1, 1994): 235–57. http://dx.doi.org/10.1163/13822373-90002652.

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Author calls it ironic that although Rasta men emphasize freedom, their relationship to Rasta women is characterized by a posture and a rhetoric of dominance. She analyses the religious thought and institutions that reflect differential access to material and cultural resources among Rastafarians. Based on the theory that male physical power and the cultural institutions created by men set the stage for male domination over women.
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Dissertations / Theses on the topic "Rastafarians"

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Manget-Johnson, Carol Anne. "Dread Talk: The Rastafarians' Linguistic Response to Societal Oppression." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07182008-150257/.

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Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Mary Zeigler, committee chair; Marti Singer, Lynée Gaillet, committee members. Electronic text (113 [i.e. 112] p.) : digital, PDF file. Description based on contents viewed Oct. 1, 2008. Includes bibliographical references (p. 105-110).
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Hagelin, Christopher A. "Patterns of residence and inheritance of rural Rastafarians of Jamaica." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/958774.

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The objective of this thesis is to examine the patterns of residence and inheritance of rural Rastafarians of Jamaica. A historical materialist perspective is used to investigate the development of the matrifocal rural peasantry and the Rastafari movement, focusing on major economic changes which laid the foundation for the present cultural patterns. Ethnographic fieldwork was carried out from January to June 1995, in which a participantobservation methodology was used to gather data concerning patterns of residence and inheritance of 22 Rastafarians. The findings demonstrated that rural Rastas have difficulty practicing their ideal patrilineal patterns due to economic and material conditions; poverty and limited access to land impose limitations on patterns of residence and inheritance. Following a period of isolation after converting to the movement, Rastas generally must return to their mother's family to gain access to land and gardens or continue to squat in the mountains on government or private land.
Department of Anthropology
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Burgess, Vincent E. "Indian influences on Rastafarianism." Connect to resource, 2007. http://hdl.handle.net/1811/28443.

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Thesis (Honors)--Ohio State University, 2007.
Title from first page of PDF file. Document formatted into pages: contains 52 p. Includes bibliographical references (p. 51-52). Available online via Ohio State University's Knowledge Bank.
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BABAGBETO, TOUSSAINT E. "Le mouvement rastafarien jamaicain." Paris 8, 1989. http://www.theses.fr/1989PA080409.

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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'occident
This 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
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Forsythe, Grace Williams. "Infant feeding practices and growth outcomes of Rastafarian children." FIU Digital Commons, 1987. http://digitalcommons.fiu.edu/etd/3336.

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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.
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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.

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

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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.

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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.
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Chevers, Ivy E. "A Study Of Rastafarian Culture In Columbus,Ohio: Notes From An African American Woman's Journey." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1221592719.

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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.

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African American Studies
Ph.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
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Books on the topic "Rastafarians"

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(Organization), Autograph, ed. Rastafarians in South Africa. London: Autograph, 1993.

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Trust, Pictorial Charts Educational, ed. Rastafarians: Your questions answered. London: Pictorial Charts Educational Trust, 1989.

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Tafari, Seko. Rasta: Emperor Haile Selassie and the Rastafarians. Black Starline Inc: Trinidad, 1986.

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Gillies, Angus. Ngāti dread. [Auckland, N.Z.]: Rogue Monster Books, 2008.

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Gillies, Angus. Ngāti dread. [Auckland, N.Z.]: Rogue Monster Books, 2008.

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Bonacci, Giulia. Exodus!: L'histoire du retour des rastafariens en Éthiopie. Paris: Scali, 2008.

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Colman, George D. Oba's story: Rastafari, purification, and power. Trenton, NJ: Africa World Press, 2005.

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Nyirenda, Clement M. Rastafarianism in Malawi: A front for chamba smokers or a faith community : the case of Blantyre, Zomba, and Lilongwe Rastas. Zomba, Malawi: Kachere Research Centre of the Dept. of Theology and Religious Studies of the University of Malawi, 2006.

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Boxill, Ian. The globalization of Rastafari. Kingston, Jamaica: Arawak Publications, 2008.

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Musyani, Margaret Nyondo. Is rastafarianism going to survive in Malawi?: A study of rastafarian sect in Ndirande, Blantyre. Zomba, Malawi: Kachere Series, 2006.

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Book chapters on the topic "Rastafarians"

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Hasan, Ed. "Including Sikhs, Muslims, and Rastafarians in the London Metropolitan Police Force." In Embracing Workplace Religious Diversity and Inclusion, 89–104. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-89773-4_7.

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Green, Jennifer, and Michael Green. "Rastafarianism." In Dealing with Death, 184–87. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_24.

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Rastafarianism." In Death, Religion and Law, 171–74. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-22.

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Green, Jennifer. "Rastafarianism." In Death with Dignity, 14–15. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13197-6_7.

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Price, Cynthia, and Tanya Belle. "The Rastafarian Patient." In Diversity and Inclusion in Quality Patient Care, 119–24. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92762-6_16.

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Prendergast, Heather. "Rastafarianism and Western Medicine." In Diversity and Inclusion in Quality Patient Care, 125–31. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92762-6_17.

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Prempeh, Charles. "Balancing Religious Freedoms and the Right to Education of Minorities in Ghana: A Focus on Access to Public Senior High Schools by Rastafarians." In Democratic Governance, Law, and Development in Africa, 193–222. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-15397-6_8.

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Shantiago, Amitha. "“The Gospel According to Babylon”: The Rastafarian Challenge to Eurocentric Theological Discourse in the Caribbean." In Roots, Routes and a New Awakening, 149–59. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-7122-0_9.

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Bedasse, Monique A. "Without Vision the People Perish." In Jah Kingdom. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633596.003.0002.

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This chapter begins in Jamaica where Rastafarians formulated the philosophy that sent them in search of Africa. It demonstrates Rastafari’s internal complexity by examining all facets of the worldview: from religious imaginaries and rituals to political commitments and strategies. It then goes on to situate the Rastas who went to Tanzania amid this plurality with a view to explaining who these particular Rastafarians were.
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Poulter, Sebastian. "Rastafarians: Confrontations Concerning Dreadlocks and Cannabis." In Ethnicity, Law and Human Rights, 333–76. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198257738.003.0009.

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Abstract Although the precise origins of the Rastafarian movement in England remain obscure, they probably lie at least partly in the attempt made in 1955 by a former Rastafarian leader from Jamaica to organize a local branch in south London of the Rastafarian-orientated United Afro-West Indian Brotherhood. This end devour had only a very limited impact, but by 1958 ‘a group of bearded and rather conspicuously dressed young men were noted in the Brixton market area’,2 and these were identified as Rastafarians.
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