Becoming Rasta: Origins of Rastafari Identity in Jamaica by Charles Price

By Charles Price

A lot has been written in regards to the Rastafari, but we all know so little approximately why and the way humans subscribe to the Rastafari circulation. even if well known understandings evoke photos of dreadlocks, reggae, and marijuana, Rastafarians have been persecuted of their state, turning into a humans looking social justice. but new adherents persevered to transform to Rastafari regardless of dealing with hostile reactions from their fellow voters and from their British rulers.

Charles fee attracts on in-depth interviews to bare the private reports of these who followed the faith within the Fifties to Seventies, one new release earlier the movement's emergence . via speaking with those Rastafari elders, he seeks to appreciate why and the way Jamaicans grew to become Rastafari regardless of rampant discrimination, and what sustains them of their religion and identity.

Utilizing new conceptual frameworks, cost explores the id improvement of Rastafari, demonstrating how shifts within the movement's identity—from social pariah to exemplar of Blackness—have led a number of the elder Rastafari to undertake, include, and internalize Rastafari and blackness as relevant to their idea of self.

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Additional resources for Becoming Rasta: Origins of Rastafari Identity in Jamaica

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The rebel slaves killed fourteen Whites, but 312 of their number were hanged and more than 1,000 killed in other ways. Sam Sharpe was among the last to be executed, at Montego Bay on May 23, 1832. An Emancipation Bill was introduced in the British Parliament in 1833, and two years after Sharpe’s death, on August 1, 1834, the Crown granted full emancipation to Jamaican slaves. Sharpe, and all those who took up arms in December 1831, became enduring symbols of Black Jamaicans’ struggle for liberation, self-determination, and justice.

1973:455). From my standpoint, the questions of why and how people become Rastafari, and why and how people valorize Blackness, were questions of interest to scholars, Rastafari, and non-Rastafari alike. To look like a member of a group or to identify with them is, of course, insufficient because it does not mean that members will see it that way. Groups and communities are diverse, and difference will always manifest in some way. Class, education, language, geographical distance, may, for example, create gulfs between people who share an identity.

Indeed, Rambo (2003) argues that the study of conversion requires a multidisciplinary and multimethod approach. The recurrent patterns of experience involved with my narrators becoming Rastafari were worrying existential questions about God, race, and justice, inquisitive people in search of “the truth,” visions and dreams that provoke questioning and self-reflection, and experiential witnessing—having an experience that unsettles one’s worldview. 10 Introduction Identity transformation involves identity and cultural work.

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