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Journal articles on the topic 'Rastafarians'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Middleton, Darren. "Fictional Dread: Two Early Novels about the Rastafarians of Jamaica." Modern Believing 41, no. 4 (October 2000): 23–33. http://dx.doi.org/10.3828/mb.41.4.23.

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12

Sarmiento, Sergio Munoz, and Lauren van Haaften-Schick. "Cariou v. Prince." 2013 Fall Intellectual Property Symposium Articles 1, no. 4 (March 2014): 941–57. http://dx.doi.org/10.37419/lr.v1.i4.6.

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In the winter of 2008, Richard Prince had a major exhibition of new and controversial paintings at Gagosian Gallery in New York titled Canal Zone. For the exhibition, Prince, an early member of the appropriationist art group known as The Pictures Generation, presented a body of artworks that incorporated reproductions of published photographs protected by the United States Copyright Act of 1976 The original published photographs were taken by the artist Patrick Cariou for his book, Yes Rasta, which consisted of a series of portraits of Rastafarians in Jamaica.

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13

Alleyne, Osei. "Dancehall City: Zongo Identity and Jamaican Rude Performance in Ghanaian Popular Culture." African Studies Review 65, no. 1 (March 2022): 211–33. http://dx.doi.org/10.1017/asr.2021.147.

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AbstractThe explosion of Ghanaian Reggae-Dancehall reflects the influence of Jamaican-inspired popular culture in Ghana today. This subculture is championed by local Rastafarians and by youth from the zongos (internal migrant, largely Islamic, unplanned neighborhoods). Suffering social alienation, many zongo artists have adopted postures similar to their Jamaican counterparts—mirroring Rasta and rude identities as counter-hegemonic resistance. Alleyne explores several artists variously located between the zongo, the Reggae diaspora, and the Ghanaian state, examining how subjects rework Jamaican tropes and voice their aspirations within a globalizing Ghana and rethinking the zongo as space of rousing diasporic consciousness.

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14

Alhassan, Shamara Wyllie. "Jah Kingdom: Rastafarians, Tanzania, and Pan-Africanism in the Age of Decolonization." Black Scholar 51, no. 2 (April 3, 2021): 75–78. http://dx.doi.org/10.1080/00064246.2021.1888850.

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Gomes, Shelene. "Jah Kingdom: Rastafarians, Tanzania and Pan-Africanism in the Age of Decolonization." Caribbean Quarterly 66, no. 3 (July 2, 2020): 449–51. http://dx.doi.org/10.1080/00086495.2020.1802882.

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16

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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17

Kamimoto, Shuji. "Influence of Reggae Music on the Economic Activities of EABIC Rastafarians in Jamaica." Caribbean Quarterly 61, no. 1 (March 2015): 42–59. http://dx.doi.org/10.1080/00086495.2015.11672547.

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18

Eyre, L. Alan. "Biblical Symbolism and the Role of Fantasy Geography Among the Rastafarians of Jamaica." Journal of Geography 84, no. 4 (July 1985): 144–48. http://dx.doi.org/10.1080/00221348508979381.

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19

Chevannes, Barry. "Forging a Black identity." New West Indian Guide / Nieuwe West-Indische Gids 66, no. 3-4 (January 1, 1992): 241–44. http://dx.doi.org/10.1163/13822373-90001999.

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[First paragraph]The Rastafarians: sounds of cultural dissonance [revised and updated editionj. LEONARD E. BARRETT, SR. Boston: Beacon Press, 1988. xviii + 302 pp. (Paper US$ 11.95)Rasta and resistance: from Marcus Garvey to Walter Rodney. HORACE CAMPBELL. Trenton NJ: Africa World Press, 1987. xiii + 236 pp. (Cloth US$32.95, Paper US$ 10.95)Garvey's children: the legacy of Marcus Garvey. TONY SEWELL. London: Macmillan Caribbean, 1990. 128 pp. (Paper £ 17.95)The central theme linking these three titles is the evolution of a black identity among English-speaking Caribbean peoples, in particular Jamaicans. Consequently all three authors cover the two most important historical phenomena in Caribbean black nationalism, namely Garveyism and Rastafari, one focusing on the former and the other two focusing on the latter.

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20

Sang YK, Brian. "Unlocking the Legal Deadlock over Dreadlocks in Kenyan Schools: Constitutional Law, Rastafarians, and Religious Freedom." Oxford Journal of Law and Religion 9, no. 2 (June 1, 2020): 388–403. http://dx.doi.org/10.1093/ojlr/rwaa026.

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Abstract Legal recognition of Rastafari as a religion is a crucial step in enabling its adherents to enjoy the full scope of their religious freedom. This article considers and critiques the legal implications of the High Court of Kenya’s decision in JWM (alias P) v Board of Management O High School. In JWM, the headteacher of a secondary school decided that a Rastafarian girl who wore dreadlocks for religious reasons should be excluded from the school and only be readmitted once she had cut them as her hairstyle breached school rules. The High Court concluded that this was a violation of the student’s right to education and religious freedom. Though welcoming the JWM verdict as legally correct, this article reflects critically on how the Court arrived at its conclusion. It reviews the High Court’s reasoning in JWM and offers a constructive analysis of the likely effect of JWM on Kenyan education institutions and their uniform policies. The article advocates the need for principled, context-sensitive and methodical approaches to adjudicating freedom of religion claims so as to protect the rights of religious believers and secularists alike.

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21

Ogborn, Miles. "Descriptions, Translations and the Caribbean: From Fruits to Rastafarians, by Rosanna Masiola & Renato Tomei." New West Indian Guide 92, no. 1-2 (May 1, 2018): 154–55. http://dx.doi.org/10.1163/22134360-09201025.

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22

Maddox, Gregory H. "Monique A. Bedasse. Jah Kingdom: Rastafarians, Tanzania, and Pan-Africanism in the Age of Decolonization." American Historical Review 124, no. 1 (February 1, 2019): 389–90. http://dx.doi.org/10.1093/ahr/rhy481.

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23

Jiménez, Mónica Fernández. "Postcolonial Hope and Agency as a Contestation of Ideological Utopias in Claude McKay’s Amiable with Big Teeth." Utopian Studies 33, no. 3 (November 2022): 479–94. http://dx.doi.org/10.5325/utopianstudies.33.3.0479.

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ABSTRACT This article analyzes Claude McKay’s last novel, Amiable with Big Teeth—recently discovered in 2017—as a piece of postcolonial utopianist writing. The novel participates in an important debate on the role of utopias and utopian writing as ideological mechanisms that perpetuate colonial structures such as the nation-state. Through a critique of the Popular Front project in the black community of 1930s Harlem, Amiable with Big Teeth vindicates local knowledges and the assessment of the specific conditions of the present—ever-changing and transformable—in the development of strategies for resistance. As such, the spiritual role of Ethiopia for the community depicted, rather than constitute yet another national utopia, fulfills the same role as it did for the Jamaican Rastafarians: it is a mechanism for group self-assertion and the promotion of self-esteem that subaltern communities need in order to achieve full agency.

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24

Bell, Ph.D., Deanne. "Bearing Black." Journal for Social Action in Counseling & Psychology 5, no. 1 (April 1, 2013): 122–25. http://dx.doi.org/10.33043/jsacp.5.1.122-125.

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In this essay I critically examine the idea of race in light of the killing of Trayvon Martin, an African-American unarmed teenager, in Florida in February 2012. I utilize ideas from liberation psychology, including psychic colonization, and depth psychology, including cultural complex, to explore the racialized black as a colonized, traumatized other. I also use my autoethnographic experience (as a Jamaican who now lives in the United States) to discuss how identities built on race are a source of suffering both when we make others black and when we are made black. Bearing black robs us of the possibility of our humanity. Throughout, I ask several questions about sustaining race as a sociological idea if we truly intend to dismantle racism. I invite us to reconsider race in light of an instance where Rastafarians, a small group of Afro-Jamaicans who express profound race consciousness, determine their own image, not only as black, and as a form of resisting white supremacy.

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Price, Charles Reavis. "‘Cleave to the Black’: expressions of Ethiopianism in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 31–64. http://dx.doi.org/10.1163/13822373-90002528.

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Describes the development of Ethiopianism, and illustrates its ideological and thematic content and manifestations, especially focusing on Jamaica, while also referring to the US and South Africa. First, the author outlines the content of Ethiopianism, describing how it is pro-black, contests white hegemony, colonialism, poverty and oppression, looks at Africa, and points at black people's redemption. Therefore the Bible is reread, Africa (Ethiopia) the holy land, and God considered black. He discusses Ethiopianism's early origins in the slavery period, and how it could take political as well as non-political, mental forms. Author points at the 1865 Morant Bay Rebellion as the vital link in developing Ethiopianism in Jamaica, and then describes 3 groups/movements embodying the movement: the influence of the preacher Bedward and his teachings against black oppression, Marcus Garvey's teachings and activities for black progress, and the first Rastafarians between 1930 and 1938, who were in part influenced by Bedward and Garvey.

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26

Salter, Richard C. "Review: Jah Kingdom: Rastafarians, Tanzania, and Pan-Africanism in the Age of Decolonization by Monique A. Bedasse." Nova Religio 22, no. 1 (August 1, 2018): 143–44. http://dx.doi.org/10.1525/nr.2018.22.1.143.

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27

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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Price, Charles Reavis. "Social Change and the Development and Co-Optation of a Black Antisystemic Identity: The Case of Rastafarians in Jamaica." Identity 3, no. 1 (January 2003): 9–27. http://dx.doi.org/10.1207/s1532706xid0301_02.

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ROBERTS, GEORGE. "RASTAFARIANS, TANZANIA, AND PAN-AFRICANISM - Jah Kingdom: Rastafarians, Tanzania, and Pan-Africanism in the Age of Decolonization. By Monique A. Bedasse. Chapel Hill, NC: The University Press of North Carolina, 2017. Pp. xiii + 254. $90.00, hardback (ISBN 9781469633589); $32.95, paperback (ISBN 9781469633596)." Journal of African History 59, no. 3 (November 2018): 509–11. http://dx.doi.org/10.1017/s0021853718000944.

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Sargent, Oliver, and Mayeh Omar. "Substance use determinants in Jamaican under-25s: family, peers, spirituality and maltreatment (literature review)." BJPsych Open 7, S1 (June 2021): S286—S287. http://dx.doi.org/10.1192/bjo.2021.762.

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AimsJamaica is undergoing rapid change in its attitudes and laws regarding substance use; understanding the reasons why under-25s use substances will help inform future interventions and policy decisions. This review will investigate the determinants of substance use in under-25s in Jamaica, aiming to identify key sub-groups to target with interventions, and propose topics for further research.MethodA literature search was performed with Ovid on three databases, using wildcards and synonyms to increase the number of hits. This search produced 379 results, of which 41 remained after inclusion/exclusion criteria were applied. Additional sources were utilised as the review was written.ResultStrong family relationships are protective against illicit substance use for under-25s, with conflicting results for licit substance use. Healthy peer relationships protect against substance use, particularly in the academically-stressful university environment. All Jamaican under-25s appear to be susceptible to peer pressure, which increases the likelihood of substance use. Spirituality is protective against substance use, although male Rastafarians are more likely to use cannabis. Certain forms of childhood maltreatment make use of particular substances more likely. University students and under-18s brought up in single-parent families are key sub-groups to target with interventions. Further research on mechanisms by which these determinants work, particular religions and which determinant has the greatest effect is recommended.ConclusionVarious factors can protect against or predispose substance use in Jamaican under-25s. This review, and future research, can help inform policy decisions and intervention design for the key sub-groups found.

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Liu, Zifeng. "Monique A. Bedasse, Jah Kingdom: Rastafarians, Tanzania, and Pan-Africanism in the Age of Decolonization. Chapel Hill: University of North Carolina Press, 2017. Pp. 254. $90.00 (cloth); $32.95 (paper)." Journal of African American History 104, no. 2 (March 2019): 329–31. http://dx.doi.org/10.1086/702422.

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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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James, J. A., C. Clark, and P. S. Ward. "SCREENING RASTAFARIAN CHILDREN FOR NUTRITIONAL RICKETS." Journal of Pediatric Orthopaedics 6, no. 1 (January 1986): 120. http://dx.doi.org/10.1097/01241398-198601000-00064.

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James, J. A., C. Clark, and P. S. Ward. "Screening Rastafarian children for nutritional rickets." BMJ 290, no. 6472 (March 23, 1985): 899–900. http://dx.doi.org/10.1136/bmj.290.6472.899.

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Benard, Akeia A. "The Material Roots of Rastafarian Marijuana Symbolism." History and Anthropology 18, no. 1 (March 2007): 89–99. http://dx.doi.org/10.1080/02757200701234764.

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Niaah, Jahlani. "Nettleford and Rastafari's Inner Landscape." Caribbean Quarterly 57, no. 3-4 (December 2011): 49–63. http://dx.doi.org/10.1080/00086495.2011.11672416.

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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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Middleton, Darren. "Rastafarianism: A Ministry for Social Change?" Modern Churchman 31, no. 3 (January 1989): 45–48. http://dx.doi.org/10.3828/mc.31.3.45.

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Austin-Broos, Diane J. "Politics and the redeemer : state and religion as ways of being in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 1-2 (January 1, 1996): 59–90. http://dx.doi.org/10.1163/13822373-90002629.

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Study of the role of Jamaica's popular churches, particularly Baptist and Pentecostal, in their relations with the state and with a wider transnational world. Focuses on the relation between the experience of religion and the experience of race and class. Concludes that Jamaican Pentecostals experience inequality differently both from those who are non-religious and from Rastafarian groups.

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40

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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41

Davidson, Steed. "Leave Babylon: The Trope of Babylon in Rastafarian Discourse." Black Theology 6, no. 1 (September 7, 2008): 46–60. http://dx.doi.org/10.1558/blth2008v6i1.46.

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42

Middleton, Darren. "Poetic Liberation: Rastafarianism, Poetry and Social Change." Modern Churchman 34, no. 2 (January 1992): 16–21. http://dx.doi.org/10.3828/mc.34.2.16.

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Warner, Keith Q. "Calypso, reggae, and Rastafarianism: Authentic Caribbean voices." Popular Music and Society 12, no. 1 (March 1988): 53–62. http://dx.doi.org/10.1080/03007768808591306.

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Green, Nancy L. "Giulia BONACCI, Exodus ! L’histoire du retour des Rastafariens en Éthiopie." Revue européenne des migrations internationales 25, no. 3 (December 1, 2009): 201–4. http://dx.doi.org/10.4000/remi.5003.

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Pretorius, SP. "The significance of the use of ganja as a religious ritual in the Rastafari movement." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 1012–30. http://dx.doi.org/10.4102/ve.v27i3.199.

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In 2000, the South African Constitutional Court ruled that religious freedom, including the exercise of religious rituals, may not contradict the laws of the country. This ruling came as a result of the Western Cape Law Society’s refusal to admit a Rastafarian as lawyer because of his habit of smoking marijuana. He appealed to the Constitutional Court and claimed that the ruling infringed upon his right to religious freedom. The Constitutional Court upheld the decision that no exception may be made for one religion.

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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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O'Brien, Derek, and Vaughan Carter. "Chant down Babylon: Freedom of Religion and the Rastafarian Challenge to Majoritarianism." Journal of Law and Religion 18, no. 1 (2002): 219. http://dx.doi.org/10.2307/1051499.

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Perkins, Anna Kasafi. "Oh, Sufferah Children of Jah: Unpacking the Rastafarian Rejection of Traditional Theodicies." Open Theology 6, no. 1 (September 4, 2020): 520–30. http://dx.doi.org/10.1515/opth-2020-0134.

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AbstractThe article maintains that the theological perspectives of RastafarI continue to be under-researched in the Caribbean context with perhaps more attention being paid to their contributions to the racial, musical and linguistic traditions of the region. In particular, Rasta theodicies are not as clearly articulated as other elements of its belief system even as it is recognised that RastafarI mansions and individual members do not hold homogenous beliefs about many things. The discussion takes as its starting point two prior reflections, “Just Desert or Just Deserts?: God and Suffering in these Perilous Days” (Perkins 2016) and “The Wages of (Sin) is Babylon: Rasta Versus Christian Religious Perspectives of Sin” (Perkins 2012); the former reflection highlights the insufficiency of traditional theodicy to answer the question: “if God is good, why does evil exist?” No one answer can sufficiently do justice to the many dimensions of the question. In that regard, Perkins (2016) argues for attention to the important “answer” that the radical suffering perspective offers to the discussion (Sarah Anderson Rajarigam (2004) too emphasises divine suffering or theopathos, as the response to radical suffering. She frames theopathos not just as an option within theodicy but as an alternative to theodicy, which she derides as “the spoilt child of enlightenment that self-destructively craves for theoretical and philosophical remedies for radical human suffering” (27).). Perkins (2012) explicates a particular Rasta understanding of sin and evil, which are important elements of any theodicy. For Rasta, sin is tri-dimensional – personal, inherited and corporate. Sin in its corporate or social dimension is the most salient as it is moral evil – a rejection of Jah’s will – which leads to the oppression of Jah’s people.

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Williams, Quentin. "Bark, smoke and pray: multilingual Rastafarian-herb sellers in a busy subway." Social Semiotics 27, no. 4 (June 25, 2017): 474–94. http://dx.doi.org/10.1080/10350330.2017.1334397.

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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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