Smith, Augier & Nettleford in their article on Rastafarianism note that its beginnings were in the 1920s. While the movement is believed to have officially started in 1933 in Jamaica, the movement or rather religion, already had started. The country of Jamaica is believed to have had two specific individuals that guided the movement that has become known as Rastafarianism - Bedward and Marcus Garvey. In most contexts, the latter is more prominently discussed being regarded as the father of the movement.
The idea behind Rastafarianism as Smith, Augier & Nettleford articulate is to proclaim African American nationalism and subsequently, the strength and pride related to the culture. Moreover, it is to uniquely stress the need for unity among African Americans not only in Jamaica but around the world. Initially met with a significant amount of angst, Garvey is noted as having continued to preach the virtues associated with perseverance and foresight as well as hard work through much of the latter part of the 1920s into the early 1930s. As more and more individuals started listening to his message, Rastafarianism became known as a prominent movement among African Americans for its substantive depth, and overwhelmingly simplistic tenets. This paper discusses and explores Rastafarianism. It seeks to highlight the movement’s importance, its beliefs and why it has remained a prominent movement among African Americans to this day.
Initial Ideals
Rastafarianism is centered primarily on the belief in individual recognition and pride in one's culture. Heavily influenced by the Jamaican culture as well as the spiritual concepts illustrated in biblical scripture, the movement or rather religion is viewed as having unified a significant amount of African Americans. Since Garvey is known as the initial prophet who started educating the masses on the underlying dynamics of Rastafarianism, he is considered both the founder and a second John the Baptist. The religion is very similar to that of Christianity, emphasizing the need for Africans and African Americans to be one with humanity and to be ever living. Furthermore, much of the focus of the movement is based in Old Testament laws with an identification with the precepts of both Elijah and Moses. In order to better understand the religious movement, it becomes necessary to examine the historical record.
Smith, Augier & Nettleford put forth that Emperor Haile Sellassie is "the Returned Messiah and the Representative of God the Father." Citing an array of scriptures - specifically Isaiah 43, Proverbs 22 and John 16, the conceptualizations about Sellassie are that he is the redeemer of the Black race. After this initial belief, Smith, Augier & Nettleford stress that the religious movement diverges from there as far as the unique ideals that many who practice it hold. In other words, Rastafarianism, like many religions is said to have multiple sects and groups who believe different things. It can be argued that the only ideal that bridges the gap between the various sects is that of Sellassie.
One of the key aspects of Rastafarianism is that each individual "agree[s] that the black man is exploited in the Western World. For some this is a secular doctrine, derived from the history of the Negro during slavery and since. For others it is a religious doctrine, enshrining the proposition that the black man is the chosen race of God.” To a certain extent, the wide-ranging belief is what has kept the religion viable. Either way, the Black man is seen as being above the proverbial fray and not relegated to something inhuman or subordinate to other cultures. Perhaps, this is the underlying appeal to Rastafarianism.
Smith, Augier & Nettleford consider that the appeal of Rastafarianism (both in its early ideals and as time has progressed) is due to the emphasis that is placed on the consideration of the Black man as an individual who has within him multiple layers. These layers must be explored by him and him alone - and the only way to do effectively do this is through is to leave his white counterparts behind and return to his roots. Each and every individual who practices Rastafarianism believes this to be necessary in order for the extreme views that the Black man's white counterpart has placed on him to be erased.
Specific Aspects of Rastafarianism
Appearance
Perhaps, what most distinguishes Rastafaris from other religions is the look and subsequent, treatment of the hair. According to Smith, Augier & Nettleford, there is a significant and extensive dispute among those who practice as to how they should look. There are by and large three specific categories: the Locksmen, "whose hair is matted and plaited and never cut, neither [are] their beards; the Beardmen, who wear their hair and beards but may trim them occasionally; [and] the clean-faced man, who is not obviously distinguishable from the ordinary Jamaican except by [an] article of clothing." These distinguishing characters are at the crux of the appearance dynamics of the Rastafaris. It is important to note that despite characterizations that have demarcated some of the Rastafaris, each of the three categories do indeed denote them - and each category is very conscious of this. The appearance dynamic is often linked with employment.
Smith, Augier & Nettleford contend that the clean faced Rastafaris tend to be employed. There are differing viewpoints on the Locksmen and Beardmen with respect to obtaining and keeping employment because of their appearance. Those who do not have regular jobs tend to blame their particular condition on conspiracies against the Rastafarian religion. There are some beliefs within the movement that the Locksmen tend to discredit the religion in its entirety because this group tends to have its own outlooks on the best practices and standards associated with both physical appearance and overall observance of religion.
There appears to be a significance to the appearance, a philosophy in essence. Particularly, the philosophy comes into play from the locksmen. It is a philosophy of self-determination. The idea or rather concept is that individuals should independent and live their life according to what feels right for them to do. This does not mean that the spiritual ideals from the Bible should be rejected, but simply that the justification of one's actions should be centered on their own interpretations and reasoning’s. The principle here is that Rastafarians are their own men – and subsequently are responsible for the ebb and flow of their lives.
Smoking
Smith, Augier & Nettleford, highlight that an interesting facet about Rastafarianism is that of ganja. In particular, Smith, Augier & Nettleford offer that there are many within the religion that wholeheartedly believe in its use, while there are some who will have nothing to do with it. Pointing to Revelations 22, Psalms 18 and Genesis 8, the individuals that do use ganja assert that they do so for therapeutic effect. Moreover, there are some individuals that drink rum. The individuals within the movement that object to the smoking of weed (ganja) tend to identify that the police sell it and consequently, it is easy for not only Rastafarians to become involved in corruption but to be accused of trading narcotics. In addition to smoking and the appearance, the subject of violence often arises when discussing the Rastafari movement.
Employment Beliefs
Smith, Augier & Nettleford identify that Rastafaris have varying attitudes toward work. When looking at their beliefs from one side of the spectrum, it can be said that most are industrious individuals who are not only highly skilled, but proficient in the particular professions that they are involved in. On the other hand, there are many within the movement that do not believe in the concept of work and avoid it at all costs. There is a psychology that they do not want the government, or anyone improving their proverbial lot in life. As such, there is a stereotype that has emerged with respect to the Rastafaris. This stereotype is that all Rastafaris want to do is be unemployed, smoke ganja and drink rum. However, this could not be further from the truth. While there are some that do not work, and see employment as something based in government and/or constructed from their Caucasian counterparts, this is not unlike other religions and the beliefs that people have with respect to who they work for – and what they do in the day to day lives.
The Tattoo
Some Rastafaris wear what is referred to as a Moko. Moko is considered to be a complex tattoo that has both swirls and lines and tends to showcase the individual's ancestral lineage and their respective accomplishments. The tattoo on the face is said to identify the Rastafari as the chosen people of God as noted in the Bible. The tattoo is also considered to be a reinforced projection of their links to the Maori, who are thought to be one of the first group of individuals to ever be present in society. Finally, the tattoo is said to represent resistance. As noted earlier, the Rastafari reject the viewpoints associated with their Caucasian counterparts and therefore, any kind of illustration related to them is commended. It is important to state that the face tattoo that the Rastafari wear is not only a symbol of resisting the status quo, but rather a representation of the self-independence ideal and the pride that Africans, and African Americans should feel as a part of the movement.
Women as Rastafaris
Within the Rastafarian religion, a significant amount of the rules associated with the men do not follow that with the women. When the movement first started, women are said to have been thought of as subordinate or not on the same level. These roles have evolved over the years. According to Salter, women are now considered queens and empresses rather than viewed as child bearers and/or subservient. The idea is that because the men have moved to liberation and freedom, that so can the women. To this end, women are becoming much more immersed in the arts and asserting both their individuality and self-determination, which is in line with that of the Rastafari constructs. Rastafari women are expressing the multitude of grievances that they have experienced through poetry and other mediums such as music. Some within the movement do have issues with this, but for the most part, the inferiority dynamic as it relates to women is slowing being removed. Although a lot has evolved regarding how women are viewed within the Rastafarian movement, there are some rules that still apply as to how they should operate. Salter comments that how women are seen in biblical scripture, in particular the book of Leviticus is still to a certain degree followed. This means that abortion and more progressive forms of operation are still regarded as sinful, and so are other similar sins like infidelity.
Additional Information on Rastafarianism
Fonoro writes that when explored in-depth, Rastafarianism as noted earlier has its sects, and they have varying degrees in terms of what is practiced - and what is avoided. For example, there are some Rastas who practice polygamy and monogamy, while others do not. Same sex relationships are frowned upon based on the interpretation of the biblical scripture. Most, if not all Rastafarians follow what is referred to as an Ital diet, which does vary by sect. The concept behind ital is a diet free of salt and other byproducts of animals. For this reason, pork and shellfish are avoided as to preserve both vitality and health. Moreover, Rastas observe holidays such as the birthdays of both Haile Selassie and Marcus Garvey as well as what is noted as Grounation Day, which celebrates when Selassie visits Jamaica. Other holidays are also observed such as Independence Day and New Year’s. Arguably, because Rastafarianism is very similar to that of Christianity, a substantial amount of the practices and customs are followed and abided by. The differences tend to be few when it comes to the Old Testament Christianity.
One of the most fascinating aspects of Rastafarianism is the music and the language. With respect to the former, the movement is said to have become well-known globally because of the emergence of Bob Marley, who was a Rastafari. Salter comments that it is practical for the philosophical elements and practices related to the movement would be adopted by both Europe and the Americas during the 20th century because of the influence of Marley's music. His music offers a depth and breadth that provides a unique picture of the movement, its practices and expressions. Since reggae music is often connected to Rastafarianism, the genre as a whole is often recognized as being a sole expression and observance of the movement, even though there are those who do not practice the religion that are reggae artists. Some intellectuals argue that because reggae music has evolved throughout the years that it is losing its self-determination focus and becoming less Afro-centric.
Conclusion
Despite the variances in the movement, Rastafarianism is one of the most intriguing religions centered on the concept of self-determination and pride. When considering the Stark and Bainbridge categories, it can be said that Rastafarianism is more or less a client cult because there is a relationship between the people, and the particular leaders that exist within the movement. Both Garvey and Sellasie, even though they are deceased, are still recognized as central figures. Additionally, those that practice in many parts of the world are noted as being significantly involved in keeping the religion alive.
Works Cited
Fonoro, Amanda. "The Rastafari Movement: History, Culture, and Systems of Belief." Web. 1 May 2016. <https://afonorow.files.wordpress.com/2012/04/lis-627-annotated-bibliography.pdf>.
Salter, Richard, ed. The Globalization of Rastafari. IDEAZ, 2008. Web. 30 Apr. 2016. <http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.471.2719&rep=rep1&type=pdf#page=7+>.
Smith, M G., R Augier, and R M. Nettleford. "The Ras Tafari Movement in Kingston, Jamaica." Caribbean Quarterly 13.3 (1967): 3-29. Web. 1 May 2016. <http://www.cifas.us/sites/g/files/g536796/f/1960e_RasTafariMov_B.pdf>.
