Rastafari

From Wikipedia, the free encyclopedia

Jump to navigation Jump to search

Rastas often claim the flag of Ethiopia as was used during Haile Selassie's reign. It combines the
conquering lion of Judah, symbol of the Ethiopian monarchy, with green, gold, and red.

Rastafari, also known as Rastafarianism, is an Abrahamic religion that developed in Jamaica

during the 1930s. Scholars of religion and related fields have classified it as both a new religious
movement and a social movement. There is no central authority in control of the movement and
much diversity exists among practitioners, who are known as Rastafari, Rastafarians, or Rastas.

Rastas refer to their beliefs, which are based on a specific interpretation of the Bible, as
"Rastalogy". Central is a monotheistic belief in a single God—referred to as Jah—who partially
resides within each individual. Haile Selassie, the Emperor of Ethiopia between 1930 and 1974,
is given central importance. Many Rastas regard him as an incarnation of Jah on Earth and as the
Second Coming of Jesus Christ, another figure whom practitioners revere. Other Rastas regard
Haile Selassie not as Jah incarnate but as a human prophet who fully recognized the inner
divinity in every individual. Rastafari is Afrocentric and focuses its attention on the African
diaspora, which it believes is oppressed within Western society, or "Babylon". Many Rastas call
for the resettlement of the African diaspora in either Ethiopia or Africa more widely, referring to
this continent as the Promised Land of "Zion". Rastas refer to their practices as "livity".
Communal meetings are known as "groundations", and are typified by music, chanting,
discussions, and the smoking of cannabis, the latter being regarded as a sacrament with
beneficial properties. Rastas place emphasis on what they regard as living "naturally", adhering
to ital dietary requirements, twisting their hair into dreadlocks, and following patriarchal gender
roles.

Rastafari originated among impoverished and socially disenfranchised Afro-Jamaican

communities in 1930s Jamaica. Its Afrocentric ideology was largely a reaction against Jamaica's
then-dominant British colonial culture. It was influenced by both Ethiopianism and the Back-to-
Africa movement promoted by black nationalist figures like Marcus Garvey. The movement
developed after several Christian clergymen, most notably Leonard Howell, proclaimed that
Haile Selassie's crowning as emperor in 1930 fulfilled a Biblical prophecy. By the 1950s,
Rastafari's counter-cultural stance had brought the movement into conflict with wider Jamaican
society, including violent clashes with law enforcement. In the 1960s and 1970s it gained
increased respectability within Jamaica and greater visibility abroad through the popularity of
Rasta-inspired reggae musicians like Bob Marley. Enthusiasm for Rastafari declined in the
1980s, following the deaths of Haile Selassie and Marley, but the movement survived and has a
presence in many parts of the world.

The Rasta movement is decentralised and organised on a largely cellular basis. There are several
denominations, or "Mansions of Rastafari", the most prominent of which are the Nyahbinghi,
Bobo Ashanti, and the Twelve Tribes of Israel, each offering a different interpretation of Rasta
belief. There are an estimated 700,000 to 1 million Rastas across the world; the largest
population is in Jamaica, although communities can be found in most of the world's major
population centres. The majority of practitioners are of black African descent, although a
minority come from other ethnic groups.

Definition

Scholars of religion have categorised Rastafari as a new religious movement,[1] a new social
movement,[2] or as a social movement.[3] The scholar of religion Leonard E. Barrett referred to it
as a sect,[4] and the sociologist Ernest Cashmore as a cult,[5] while scholar of religion Ennis B.
Edmonds argued that it could best be understood as a revitalization movement.[2] Although
Rastafari focuses on Africa as a source of identity,[6] the scholar of religion Maboula Soumahoro
noted that it was not an "authentic" African religion but an example of creolization, a product of
the unique social environment that existed in the Americas.[6] Edmonds also suggested that
Rastafari was "emerging" as a world religion, not because of the number of adherents that it had,
but because of its global spread.[7] Many Rastas themselves, however, do not regard it as a
religion, instead referring to it as a "way of life".[8] In 1989, a British Industrial Tribunal
concluded that—for the purposes of the Race Relations Act 1976—Rastafarians could be
considered an ethnic group because they have a long, shared heritage which distinguished
themselves from other groups, their own cultural traditions, a common language, and a common
religion.[9]

The term "Rastafari" derives from the pre-regnal title of Haile Selassie; the term "Ras" means a
duke or prince, while "Tafari Makonen" was his name.[10] It is unknown why the early Rastas
adopted this form of Haile Selassie's name as the basis of their religion's name.[11] Many
commentators—including some academic sources[12]—refer to the movement as
"Rastafarianism".[13] This term has also been used by some practitioners.[14] However,
"Rastafarianism" is considered offensive by most Rastafari, who, being critical of "isms" or
"ians" (which they see as a typical part of "Babylon" culture), dislike being labelled as an "ism"
or "ian" themselves.[15] Cashmore urged fellow academics not to use this term, which he
described as "insensitive".[16]

Rastafari is a decentralised and heterogeneous movement.[17] It is thus difficult to make broad

generalisations about the movement without obscuring the complexities within it.
Beliefs

The Liberty Bell Temple in Los Angeles was established by Ed Forchion

Rastas refer to the totality of their religion's ideas and beliefs as "Rastalogy".[18] The scholar of
religion Ennis B. Edmonds described Rastafari as having "a fairly cohesive worldview";[18]
however, Cashmore thought that its beliefs were "fluid and open to interpretation".[19] Because it
has no systematic theology or highly developed institutions, the sociologist of religion Peter B.
Clarke stated that it was "extremely difficult to generalise" about Rastas and their beliefs.[20]
Based on his research in Ghana, the scholar of religion Darren J. N. Middleton suggested that it
was appropriate to speak of "a plethora of Rasta spiritualities" displaying a "shifting
eclecticism".[21] The movement has continuously changed and developed over the course of its
history.[22] Attempts have been made to summarise Rastafari belief, but these have never been
accorded the status of a catechism or creed within the movement.[23]

Emphasis is placed on the idea that personal experience and intuitive understanding should be
used to determine the truth or validity of a particular belief or practice.[24] No Rasta, therefore,
has the authority to declare what beliefs and practices are orthodox and which are heterodox.[23]
The conviction that Rastafari has no dogma "is so strong that it has itself become something of a
dogma", according to Clarke.[25]

Rastafari belief is deeply influenced by Judeo-Christian religion.[26] It accords the Bible a central
place in its belief system, regarding it as a holy book,[27] and adopts a literalist interpretation of
its contents.[28] According to the anthropologist Stephen D. Glazier, Rasta approaches to the
Bible result in the religion being "highly Protestant in outlook".[29] Rastas regard the Bible as an
authentic account of early black history and their place as God's favoured people.[25] They
believe that the Bible was originally written on stone in the Ethiopian language of Amharic.[30]
For Rastas, the Bible is therefore viewed as the key to understanding the past and the present and
for predicting the future.[25] It is also regarded as a source book from which they can form their
religious practices.[31] The Bible's final book, the Book of Revelation, is widely regarded as the
most important part for Rastas, having a particular significance for their situation.[32]

However, Rastas also believe that the true meaning of the Bible has been warped, both through
mistranslation into other languages and by deliberate manipulation by those who wanted to deny
black Africans their history.[33] They also regard it as cryptographic, meaning that it has many
hidden meanings.[34] They believe that its true teachings can be revealed through intuition and
meditation with the "book within".[25] As a result of what they regard as the corruption of the
Bible, Rastas also turn to other sources that they believe shed light on black African history.[35]
Common texts used for this purpose include Leonard Howell's 1935 work The Promised Key,
Robert Athlyi Rogers' 1924 book Holy Piby, and Fitz Balintine Pettersburg 1920s work, the
Royal Parchment Scroll of Black Supremacy.[35]

Jah Rastafari and Jesus of Nazareth

Rastafari are monotheists, worshiping a singular God whom they call Jah. The term "Jah" is a
shortened version of "Jehovah", the name of God in English translations of the Old Testament.[36]
As well as regarding Jah as a deity, Rastas also believe that Jah is inherent within each human
individual.[37] This belief is reflected in the aphorism, often cited by Rastas, that "God is man and
man is God".[38] Due to the view that God exists within everyone, Rastas believe that all
members of the religion are intrinsically connected, and thereby regard statements like "you and
I" as being insignificant.[39] As a result, Rastas speak of "knowing" Jah, rather than simply
"believing" in him.[40] In seeking to narrow the distance between humanity and divinity,
Rastafari embraces mysticism.[2] In believing that human beings have an inner divinity within
themselves, Rastas help to cultivate a bastion against the uncertainty and insecurity that exists
within society and societal institutions.[41]

Jesus of Nazareth is an important figure in Rastafari.[42] However, practitioners reject the

traditional depiction of Jesus present in Christianity, particularly the depiction of him as a white
European, believing that this is a perversion of the truth.[43] They believe that Jesus was a black
African and that he was a Rasta.[42] Christianity is treated with suspicion out of the view that the
oppressors and the oppressed cannot share the same God,[44] with many Rastas taking the view
that the God worshipped by most white Christians is actually the Devil.[45] Rastas therefore often
view Christian preachers as deceivers,[45] and regard Christianity as being guilty of furthering the
oppression of the African diaspora,[46] often referring to it as having perpetrated "mental
enslavement".[39] One recurring saying among Rastafari is that "The Pope is Satan".[47] Jesus is
given particular prominence among a Rastafari denomination known as the Twelve Tribes of
Israel.[38] Rastas belonging to this group refer to Jesus as Yahshua and Yesus Kritos, and believe
that his second coming is imminent.[38] Accordingly, they do not share the view of other Rastas
that Haile Selassie was the second coming of Jesus.[38]
Haile Selassie

From its origins, Rastafari was intrinsically linked with Haile Selassie, who ruled as Emperor of
Ethiopia from 1930 to 1974.[48] He remains the central figure in Rastafari ideology,[49] and
although all Rastas hold him in esteem, precise interpretations of his identity differ.[50] The
Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical
figures Solomon and the Queen of Sheba, a belief that many Rastas share.[51] However,
historians agree that this alleged "Solomonic" lineage was broken multiple times in history, and
is probably a 13th-century invented tradition to justify Yekuno Amlak's new reign.[52]

Haile Selassie, photographed in the 1930s

Understandings of how Haile Selassie relates to Jesus differ among Rastas.[17] Many, although
not all, view the Ethiopian king as Second Coming of Jesus.[53] In this, Haile Selassie is also
believed to be the messiah predicted in the Biblical Old Testament,[54] the manifestation of God
in human form,[50] and "the living God".[55] Some perceive him as part of a Trinity, alongside
God as Creator and the Holy Spirit, which is sometimes referred to among Rastas as "the Breath
within the temple".[56] Among those Rastas claiming a link between the two figures, some point
to the belief that both Jesus and Haile Selassie were descendants from the royal line of David.[42]
Rastas also cite their interpretation of chapter 19 in the Book of Revelation.[42]

Other Rastas see Selassie as embodying Jesus' teachings and essence but not being the
reincarnated Jesus himself.[57] From this perspective, Haile Selassie is perceived as a messenger
or emissary of God rather than a manifestation of God himself.[58] This attitude may be more
pervasive among Rastas living in Africa itself, who are more familiar with the realities of the
continent's political problems.[59] Rastas holding to this view sometimes regard the deification of
Haile Selassie as naïve or ignorant;[59] there are various Rastas who went from believing that
Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as
something distinct.[60]
On being crowned, Haile Selassie was given the title of "King of Kings and Lord of Lords,
Conquering Lion of the Tribe of Judah".[61] Rastas use this title for Haile Selassie alongside
others, such as "Almighty God", "Judge and Avenger", "King Alpha and Queen Omega",
"Returned Messiah", "Elect of God", and "Elect of Himself".[62] Rastas also view Haile Selassie
as a symbol of their positive affirmation of Africa as a source of spiritual and cultural
heritage.[63]

During the 1960s, many Jamaican Rastas professed the belief that Haile Selassie would never
die.[56] The 1974 overthrow of Haile Selassie by the military Derg and his subsequent death in
1975 resulted in a crisis of faith for many Rastas.[64] Some practitioners left the movement
altogether.[65] Others remained, and developed new strategies for dealing with the news. Some
Rastas believed that Selassie did not really die and that claims to the contrary were Western
misinformation.[66] To bolster their argument, they pointed to the fact that no corpse had been
produced; in reality, Haile Selassie's body had been buried beneath a toilet in his palace,
remaining undiscovered there until 1992.[67] To support their claim of his continued survival,
some Rastas claimed that Selassie was now living under a new name, Abba Keddus or Abba
Keddus Keddus Keddus.[68] Another perspective within Rastafari acknowledged that Haile
Selassie's body had perished, but claimed that his inner essence survived as a spiritual force.[69] A
third response within the Rastafari community was that Selassie's death was inconsequential as
he had only been a "personification" of Jah rather than Jah himself.[70]

During his life, Selassie described himself as a devout Christian.[71] In a 1967 interview when a
Canadian interviewer mentioned the Rastafari belief that he was the reincarnation of Jesus
Christ,[72] he responded by saying: "I have heard of this idea. I also met certain Rastafarians. I
told them clearly that I am a man, that I am mortal, and that I will be replaced by the oncoming
generation, and that they should never make a mistake in assuming or pretending that a human
being is emanated from a deity." His grandson Ermias Sahle Selassie has said that there is "no
doubt that Haile Selassie did not encourage the Rastafari movement".[73] For some Rastas, Haile
Selassie's denials are taken as evidence was that he was indeed the incarnation of God.[45]
However, critics of the religion have insisted that Haile Selassie was merely a human being who
never claimed to be God.[74]

Salvation and paradise

Rastafari has been characterised as a millenarianist movement,[102] for it espouses the idea that
the present age will come to an apocalyptic end.[103] With Babylon destroyed, Rastas believe that
humanity will be ushered into a "new age".[104] In the 1980s, Rastas believed that this would
happen around the year 2000.[105] In this Day of Judgement, Babylon will be overthrown,[106] and
Rastas would be the chosen few who survive.[107] A common view in the Rasta community was
that the world's white people would wipe themselves out through nuclear war,[108] with black
Africans then ruling the world, something that they argue is prophesied in Daniel 2: 31–32.[108]
In Rasta belief, the end of this present age would be followed by a millennium of peace, justice,
and happiness in Ethiopia.[103] The righteous will live in paradise in Africa.[106] Those who had
supported Babylon will be denied access to paradise.[106] The Rasta conception of salvation has
similarities with that promoted in Judaism.[85]
Rastas do not believe that there is a specific afterlife to which human individuals go following
bodily death.[109] They believe in the possibility of eternal life,[45] and that only those who shun
righteousness will actually die.[110] One Rasta view is that those who are righteous are believed to
go through a process of reincarnation,[109] with an individual's identity remaining throughout
each of their incarnations.[111] Barrett observed some Jamaican Rastas who believed that those
Rastas who did die had not been faithful to Jah.[112] He suggested that this attitude stemmed from
the large numbers of young people that were then members of the movement, and who had thus
seen only few Rastas die.[98] In keeping with their views on death, Rastas eschew celebrating
physical death and often avoid funerals,[113] also repudiating the practice of ancestor veneration
that is common among African traditional religions.[114]

Leonard P. Howell
1935. The first branch of Rastafari is believed to have been established in Jamaica in 1935 by
Leonard P. Howell. Howell preached the divinity of Haile Selassie. He explained that all blacks
would gain the superiority over whites that had always been intended for them.