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1
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.<br>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.<br>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.<br>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<br>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.<br>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.<br>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.<br>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<br>Ph.D.<br>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.<br>Temple University--Theses
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Damminger, Rachelle Lynn. "Exploring the communication strategies among White, American Rastafarian women a qualitative study of culture, gender and race /." Click here for download, 2007. http://proquest.umi.com/pqdweb?did=1288664071&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.
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Roberts, Kurt B. "Lyrics and a social movement : the rhetorical influence of Bob Marley's lyrics on the Rastafarian movement and universal culture /." View online, 1996. http://repository.eiu.edu/theses/docs/32211130914460.pdf.
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Blackmon, Janiece L. "I Am Because We Are: Africana Womanism as a Vehicle of Empowerment and Influence." Thesis, Virginia Tech, 2008. http://hdl.handle.net/10919/33840.
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The purpose of this research project has been to shed light on the experiences of Black women in Afrocentric groupsâ Nation of Gods and Earths, the Black Panther Party, and Rastafariansâ that operated on the fringes of society during the 1960s through the early 2000s. This work articulates the gender dynamics between the men and women of the groups. In it, I trace the history of Black nationalism and identity in the United States in the late 19th century to the 20th century which set the framework for the formation of the Nation of Gods and Earths (NGE), the Black Panther Party(BPP), and Rastafarianism and its members to see themselves as a part of the Black nation or community and the women of these groups to see their identity tied in with the goals and desires of the group not as one set on individualistic ambitions. <p>
The Africana womanist did not see herself as an individual but rather a vital part of the entire Black community. From a feminist perspective, it would appear as though the women of these Afrocentric fringe groups were marginalized and oppressed by the men but this perspective fails to give credence to the fact that Rasta women, Earthsâ the female members of the NGEâ and women Panthers saw race and racism as a more pressing issue than that of sexism. That is not to say that women in these groups did not question or challenge some of the sexist actions of their male counterparts. When there was a challenge it was done so in a way that reminded the men of the tenets of their respective group and their responsibility to uphold those principles; principles that required the men to consider the women as equally valuable in the cause of the group and deserving of just treatment.
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While adhering to a gender order that afforded the male members a more visible position, the women of this study did not view their positions as mothers, wives, and sister members as a hindrance to their own personal joy or freedom. In fact, using an Africana womanist point of view, they would argue that it was in the best interest of the entire Rasta, NGE, or BPP and by extension, the Black community for them to own their statuses as a form of empowerment. For it was through their wombs and nurturing that the next generation would be born, through their providing a stable home that would allow their husbands to focus their attentions on the issues concerning their communities outward and through their role as supportive â sistersâ encouraging the men that the community could advance socially.<br>Master of Arts
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Riddles, Alton. "Cultural production and the struggle for authenticity : a Study of the Rastafarian student organization at the University of the Western Cape." Thesis, University of the Western Cape, 2012. http://hdl.handle.net/11394/3972.
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Magister Artium - MA<br>This thesis explores the precarious nature of authenticity as it manifested itself in the activities of H.I.M. Society, the Rastafarian student organization at the University of the Western Cape. Ethnographic research was conducted, to explore the above mentioned issue, which involved observation of various activities and in depth interviews. I also inquired about outsiders' perspectives on Rastafarianism and H.I.M. Society in particular. Authenticity, as it is conceived in this thesis, is about what a group of people deem culturally important. Three important ideas follow from this. The first is that not everyone in a group agrees on what is important. Put differently authenticating processes tend to be characterized by legitimizing crises. Therefore, secondly, social actors need to invest cultural ideas, objects and practices with authenticity. Lastly the authenticating processes are predicated on boundaries not necessarily as a means of exclusion but as fundamental to determining the core of cultural being and belonging
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Vallières, Pascal. "Rastaya : les voi(es)x du rastafari et du reggae au Mali." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24153/24153.pdf.
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Alvaré, Bretton Thomas. "From Marxist Guerrillas To Rastafari Warriors: The Rise, Fall, and Reinvention of the National United Freedom Fighters." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/109364.
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Anthropology<br>Ph.D.<br>In this dissertation I argue that individuals' definitions of social justice, and their strategies for pursuing it, are structured by material and discursive conditions produced by specific state practices. In this study, based on multi-sited ethnographic fieldwork in the United States and Trinidad and Tobago, I explore this argument by examining the process by which the members of the National United Freedom Fighters (NUFF) resorted to violent political tactics and later abandoned them to adopt a state-sanctioned, self-funded development approach to their ongoing pursuit of social justice. The two different phases of the NUFF's social movement were led by the same actors, in the same impoverished region, with the same material development goals. Through comparative analysis of these two phases, and the material and discursive conditions characteristic of the two different historical moments in which they emerged, this study teases out the specific contextual variables that provoked the NUFF's initial commitment to and subsequent renunciation of violent political action. I argue that the transformation of the NUFF from a guerrilla force inspired by the promise of Marxist revolution into an NGO founded on principles of neoliberal subjectivity- self-help, participation in civil society, community-based volunteerism, market-oriented social reform, and spirituality (Rastafari)- was largely a consequence of material and discursive shifts produced by specific neoliberal governing practices instituted during and after the Structural Adjustment Program mandated by the International Monetary Fund in the mid-1980s. This investigation seeks to produce insights into the future of grassroots political action in the developing world by advancing anthropological understandings of the connections between culture, state practices, material conditions, and marginalized citizens' strategies for social change.<br>Temple University--Theses
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Barnett, Michael A. "Rastafarianism and the Nation of Islam as institutions for group-identity formation among blacks in the United States : a case study comparing their approaches." FIU Digital Commons, 2000. http://digitalcommons.fiu.edu/etd/1399.
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This dissertation explores the Rastafari movement and the Nation of Islam as institutions that provide a group-identity for their adherents. The study seeks to determine the characteristics of the identity that is institutionalized by each movement, and the nature of the institutionalization process. The research was conducted primarily in South Florida where both movements exist. An extensive literature review in conjunction with in-depth field interviews were used as the primary research methodologies. What was of particular interest were the reasons that the members of the movements chose one movement over the other, also the similarities and dissimilarities between the movements in their role as institutions for group-identity formation. The research showed that both movements imbued their members with a sense of pride, high self-esteem and a strong sense of race consciousness. In addition, it showed that there was significant variation in identity orientation within the Rastafari Movement, which contrasted with the Nation of Islam where the identity variations within the movement were negligible. This was due largely to the difference in structure between the movements, the Nation of Islam being a centrally organized movement with one leader while the Rastafari movement is a decentralized polycephalous one.
Both movements were found to be millenarian in nature, essentially because of the significant utility of the concept that their members would rise to prominence through God's grace. Additionally, both movements were identified as expressive social movements, since they were determined as being primarily concerned with changing the attitudes of their members rather than effecting structural social change.
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Bain, Pauline. "Jah children the experience of Rastafari children in South Africa as members of a minority group with particular reference to communities in the former Cape Province." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1002650.
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This thesis is an ethnography of Rastafari childhood in the former Cape Province, South Africa, through the eyes of both parents and children. If children are a ‘muted group’, then what are the identity formation implications for “double-muted” groups, the children of ethnic minorities whose voices are not heard? Rasta parents’ experience of the struggle, ie. the opposition to apartheid, has shaped the Rastafari chant of ‘equal rights’ and ‘justice’ into a distinctly South African form of protest and resistance. Their childhood experiences have resulted in a desire to provide a better life for their children, using Rastafari as a vehicle. This is expressed in a continuation of the struggle that was started during apartheid, in the Rasta ideology children grow up learning. The Rasta child has become a contested body in this struggle. The South African Government, through policy, has a mandate to protect the child, and legislature exists to do so in accordance with international law. However, as child-raising differs phenomenally from culture to culture, these goals on the part of the State start infringing upon the rights and freedoms of minorities to raise their children according to their own cultural goals. This study examines the tension between Rastafari and government with regards to child raising, specifically looking at the following main points of contestation: public health, public schools and policy/legislation; in order to examine how Rasta children negotiate their identity in the face of these conflicting messages and struggles. Their identity can be influenced by three main groups, the Rasta family they grow up in; school; and multi-media. What these children choose to accept or reject in their worldview is moderated by their own agency. This study shows that this tension results in a new generation of Rastafari children, who are strongly grounded in an identity as Rastafari and take pride in this identity. It also illustrates how Rastafari are impacting on and changing government policy through resistance. Their successes in challenging the state on the grounds of multiculturalism and religious freedom, has helped in the attainment of a sense of dignity.
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Vallières, Pascal. "Rastaya : les voi(es)x du rastafari et du reggae au Mali /." 2007. http://www.theses.ulaval.ca/2007/24153/24153.pdf.
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Chawane, Midas Harold. "The rememory of black oppression: forging a Rasta identity with specific reference to the township of Daveyton, 1994 to the present." Thesis, 2009. http://hdl.handle.net/10539/6870.
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The black township of Daveyton, on the East Rand, was established in 1955. Like
residents of other townships on the Rand, its residents found themselves faced
with social, economic and political problems, even after the liberation in 1994.
The emergence, acceptance and spread of Rastafarianism as a way of life was in
direct reaction to these problems. Rastafarianism originated in the Caribbean
island of Jamaica as a direct reaction to slavery. Its emergence in Africa was in
reaction to colonialism, while in South Africa it was due to colonialism and
apartheid. In Daveyton, the organisation came into being in 1997 and was
formalised in 2002. The reason for the formalisation of the Movement after 1994
was to present a united force against the government and society who seemed
reluctant to recognise the Rastafarian freedom of worship. Accordingly,
Rastafarianism is millennial in nature given the reasons for its emergence.
Instead of choosing to suppress their experience of oppression and suffering,
Rastafarians have chosen to incorporate these experiences and make them part of
their worldview. These memories of oppression become evident in the way they
have chosen to express them namely by forging their group identity. This is
reflected in the nature of their organisation, belief systems and practice that differ
from other organisations. This unique identity makes Rastafarianism unpopular
with the government, some religious movements and some members of the
community. However, in spite of this unpopularity, the Movement is becoming
more acceptable owing to its dynamic nature and concern with contemporary
problems facing society. This is shown by a change in the way the Movement is
perceived by some members of society. In addition, more people have accepted
their lifestyle. Therefore, Rastafarians have managed to shape a separate identity
and a culture based on past and present experiences.
The research methodology followed in gathering information for this study is the
integration of secondary sources and written primary sources with oral history
and participant observation. However, the bulk of information was gathered
through participant observation.
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Renaud-Grignon, Geoffroy. "Les Rastafaris : dans les poumons de l'hégémonie : matérialisme symbolique d'une négation idéologique." Thèse, 2016. http://hdl.handle.net/1866/19270.
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Ce travail explore la culture rastafarie au travers de sa structuration symbolique abordée depuis trois manifestations culturelles significatives : les assemblées Nyabinghi, les chants cérémoniels et le langage Iyaric. J’ai cherché à étudier la manière dont s’était constitué le complexe symbolique rastafari à travers l’Histoire jamaïcaine et ses multiples cultures de résistances. J’avais pour objectif d’aborder le symbolisme depuis un cadre matérialiste, c’est- à-dire d’attester que le symbolisme est à la fois déterminé et déterminant, que l’Histoire le façonne tout comme il façonne l’Histoire à son tour. La culture rastafarie, se positionnant en rupture avec l’ordre établi, fut un lieu de recherche et d’analyse fertile à une anthropologie du matérialisme symbolique.
J’ai appuyé ma démarche sur un séjour de recherche en Jamaïque au cours duquel j’ai fréquenté diverses communautés rastafaries, tant au sein de lieux rituels qu’aux carrefours d’interactions entre les adhérants rastafaris et des non-rastafaris.
Ma recherche est guidée par un cadre d’analyse abordant la culture depuis l’idéologie, les contres-hégémonies et l’hétérotopie de même que sur la dialectique de la reconnaissance. Ces théories offrent des éléments d’analyse permettant de discuter plus en profondeur des données collectées autour de trois lieux symboliques : assemblées rituelles, chants cérémoniels et construction d’un langage.<br>This work explores Rastafari culture through its symbolic structuration, focusing on three cultural manifestations of significance: Nyabinghi Assembly, Ceremonial Chants and Iyaric language. I have sought to study the way Rastafari’s symbolic order establishes itself through Jamaican History and through multiple cultures of resistance. My objective is to study symbolism from a materialist perspective, namely showing that symbolism is both determined and determinant, that History shapes just as it is shaped by History. Rastafari culture, making a break with the established order, proved to be a fertile context for the research and analysis of a symbolic materialist approach in anthropology.
I have grounded my approach in a yearlong Jamaican research residency where I socialized with various Rastafari communities, both in rituals spaces and at the crossroads of interaction between Rastafari adepts and ordinary Jamaicans. This stay reasserted to me the importance of guiding this research with a theoretical framework allowing to grasp particularities in the cultural dynamics involved while at the same time enabling bridges with other cultures of resistance through a given universalism.
A framework addressing culture through ideology, counter-hegemony and heterotopia as much as recognition’s dialectic had guided this research. These theories allow deeper analysis and discussion concerning the collected data of three symbolic spaces; ritual assembly, ceremonial chants and the construction of a language.
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Mosala, Tsholofelo. "Lived experiences of rastafari women in Tshwane, South Africa: an anthropological perspective." Diss., 2017. http://hdl.handle.net/10500/23738.
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Text in English
Summary in English, Tshivenda and Setswana<br>Rastafari (this term is preferred to Rastafarianism) is known as a movement which originated in Jamaica and has since spread throughout the world. The movement has attracted much attention from the public and media worldwide because of reggae music. This study set out to investigate the lived experiences of Rastafari women of Tshwane. The purpose of the study was to describe their experiences regarding their roles, duties and responsibilities. It paid particular attention to the behavioural patterns of women within what is often regarded as a patriarchal order. The study was qualitative in nature and made use of various data gathering techniques such as life histories, focus groups, semi-structured and unstructured in-depth interviews, observations and field notes. My findings are, firstly, that Rastafari pays very scant attention to women. Secondly, in contemporary times some practices enforced by their holy books feel oppressive. Lastly, the lived experience reveal that Rastafari as a culture changes with time and women influence the movement.<br>Rasiṱafari tshi ḓivhea sa tshigwada tshine vhubvo hatsho ha vha ngei Jamaica zwino tsho phaḓalala na ḽifhasi ḽoṱhe. Tshigwada tsho kunga vhunzhi ha zwitshavha na nyanḓadzamafhungo ḽifhasini ḽoṱhe nga nṱhani ha muzika wa rigei. Ngudo iyi yo dzudzanyelwa u ṱoḓisisa nga ha vhutshilo ha tshigwada tsho tsikeledzwaho tsha vhafumakadzi vha Rasiṱafari vho no wanala Tshwane. Ndivho ya ngudo iyi ndi u ṱalusa tshenzhemo yavho zwi tshi ya kha mishumo na vhuḓifhinduleli havho. Yo sedzesa kha kutshilele kwa vhafumakadzi kha sisiṱeme ya matshilisano hune vhanna vha dzhiwa sa vhone vhalanguli. Ngudo yo lavhelesa nga maanḓa kha u ṱanḓavhudza vhuvha ha tshithu ho shumiswa thekhiniki dzo fhambanaho dza u kuvhanganya data u fana na ḓivhazwakale dza vhutshilo, zwigwada zwo sedzeswaho khazwo, na inthaviyu dzine mbudziso dza vha dzo thoma dza dzudzanywa na inthaviyu ine mbudziso dza vha dzi songo dzudzanywa, kuvhonele na mafhungo e a kuvhanganywa kha vhupo. Mawanwa anga ndi, zwa u thoma, Rasiṱafari i sedzesa zwiṱuku kha vhafumakadzi. Zwa vhuvhili, zwazwino maitele ane a tevhedzwa nga maṅwalo makhethwa a pfala a tshi tsikeledza. Zwa u fhedzisela, vhutshilo ha tshigwada tsho tsikeledzwaho vhu dzumbulula uri mvelele ya Rasiṱafari ine vhadzulapo vha Afrika vha shela mulenzhe khayo I khou shushedzwa nga mvelele ya mashango a vhukovhela, i ne ya kunga na u ṱanganedzwa nga vhafumakadzi. Zwenezwo, Rasiṱafari sa tshigwada tsha mvusuludzo a yo ngo ima fhethu huthihi fhedzi i khou shanduka na tshifhinga.<br>Rastafari e itsege jaaka mokgatlho o o tlholegileng kwa Jamaica, mme go tloga foo wa anamela mo lefatsheng lotlhe. Mokgatlho o o nnile le kgogedi e kgolo mo bathong le bobegakgang lefatshe ka bophara ka ntlha ya mmino wa reggae. Patlisiso eno e ikaeletse go sekaseka maitemogelo a a tshedilweng ke basadi ba kwa Tshwane ba Rastafari. Maikemisetso a patlisiso ke go tlhalosa maitemogelo a bona mabapi le seabe, ditiro le maikarabelo a bona. E etse tlhoko thata mekgwa ya maitsholo ya basadi mo go se gantsi se kaiwang e le thulaganyo e e bayang banna kwa godimo. Patlisiso e ne e le e e lebeletseng go tlhaloganya mabaka le megopolo (qualitative) mme e dirisitse mekgwa e e farologaneng ya go kokoanya tshedimosetso go tshwana le hisetori ya botshelo, ditlhopha tsa puisano (focus groups), dipotsolotso tse di rulaganeng fela di sa tsepama (semi-structured interviews) le dipotsolotso tse di sa rulaganang tse di tsenelelang ko botennye jwa kgang, go ela tlhoko mmogo le dintlha tse di kwadilweng mo tsamaong ya patlisiso. Diphitlhelelo tsa me ke gore, sa ntlha, Rastafari e tsaya basadi tsia go se kae fela. Sa bobedi, mo dinakong tsa ga jaana, ditiro dingwe tse di laelwang ke dibuka tsa bona tse di boitshepo di utlwala di gatelela. Sa bofelo, maitemogelo a senola gore setso sa Rastafari se mo go sona Bantsho ba nang le seabe, se tshosediwa ke setso sa bophirima se se nang le kgogedi, mme se amogelwa ke basadi. Ka jalo, Rastafari jaaka mokgatlho wa tsosoloso, ga e a tsepama, mme e fetoga le dinako.<br>Anthropology and Archaeology<br>M.A. (Anthropology)