Women and Resistance in the Early Rastafari Movement is a pioneering study of women’s resistance in the emergent Rastafari movement in colonial Jamaica. As D. A. Dunkley demonstrates, Rastafari women had to contend not only with the various attempts made by the government and nonmembers to suppress the movement, but also with oppression and silencing from among their own ranks. Dunkley examines the lives and experiences of a group of Rastafari women between the movement’s inception in the 1930s and Jamaica’s independence from Britain in the 1960s, uncovering their sense of agency and resistance against both male domination and societal opposition to their Rastafari identity. Countering many years of scholarship that privilege the stories of Rastafari men, Women and Resistance in the Early Rastafari Movement reclaims the voices and narratives of early Rastafari women in the history of the Black liberation struggle.

Women and Resistance in the Early Rastafari Movement is a pioneering study of women’s resistance in the emergent Rastafari movement in colonial Jamaica. As D. A. Dunkley demonstrates, Rastafari women had to contend not only with the various attempts made by the government and nonmembers to suppress the movement, but also with oppression and silencing from among their own ranks. Dunkley examines the lives and experiences of a group of Rastafari women between the movement’s inception in the 1930s and Jamaica’s independence from Britain in the 1960s, uncovering their sense of agency and resistance against both male domination and societal opposition to their Rastafari identity. Countering many years of scholarship that privilege the stories of Rastafari men, Women and Resistance in the Early Rastafari Movement reclaims the voices and narratives of early Rastafari women in the history of the Black liberation struggle.

Rastafari has grown into an international socio-religious movement, with adherents of Rastafari found in most of the major population centres and outposts of the world. This Very Short Introduction provides a brief account of this widespread but often poorly understood movement, looking at its history, central principles, and practices.

In the dawn of the new African Millennium, the Rastafari movement has achieved unheralded growth and visibility since its inception more than eighty years ago. Moving beyond a pure spiritual movement, its aesthetic component has influenced cultures of the Caribbean, the United States, and others across the globe. Locating the Rastafari movement at a literal and figurative crossroad, Barnett sets out to consider the possible paths the movement will chart. Rastafari in the New Millennium covers a wide range of perspectives, focusing not only on the movement’s nuanced and complex religious ideology but also on its political philosophy, cosmology, and unique epistemology. Barry Chevannes’s essay addresses the concerns of death and repatriation, highlighting the transformative challenges these issues pose to Rastafari. Essays by Ian Boxill, Edward Te Kohu Douglas, Erin C. MacLeod, and Janet L. DeCosmo, among others, offer rich accounts of the globalization of Rastafari from New Zealand to Ethiopia, from Brazil to Nigeria. Drawing on new research and global developments, the contributors, many of whom are leading scholars in the field, reinvigorate the critical dialogue on the current state and future direction of the Rastafari movement.

From its beginnings in 1930s Jamaica, the Rastafarian movement has become a global presence. While the existing studies of the Rastafarian movement have primarily focused on its cultural expression through reggae music, art, and iconography, Monique A. Bedasse argues that repatriation to Africa represents the most important vehicle of Rastafari's international growth. Shifting the scholarship on repatriation from Ethiopia to Tanzania, Bedasse foregrounds Rastafari's enduring connection to black radical politics and establishes Tanzania as a critical site to explore gender, religion, race, citizenship, socialism, and nation. Beyond her engagement with how the Rastafarian idea of Africa translated into a lived reality, she demonstrates how Tanzanian state and nonstate actors not only validated the Rastafarian idea of diaspora but were also crucial to defining the parameters of Pan-Africanism. Based on previously undiscovered oral and written sources from Tanzania, Jamaica, England, the United States, and Trinidad, Bedasse uncovers a vast and varied transnational network--including Julius Nyerere, Michael Manley, and C. L. R James--revealing Rastafari's entrenchment in the making of Pan-Africanism in the postindependence period.

Reveals the personal experiences of those who adopted the Rastafari religion in the 1950s to 1970s. This title explores the identity development of the religion, demonstrating how shifts in the movement's identity have led some of the elder Rastafari to adopt, embrace, and internalize Rastafari and Blackness as central to their concept of self.