From Garvey to Marley: Rastafari Theology

Erskine, Noel Leo

doi:10.1525/jlat.2006.11.1.191

Cited by 6 publications

(4 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Faced with that conundrum, many African-Americans nonetheless continued attending Black Christian churches where they found solace and hope in the trope of redemptive suffering, and fellowship with the communities these churches provide (Raboteau, 1995). Some, however, rejected Christianity and joined Black Pride and Black Power movements (Ogbar, 2019;Van Deburg, 1992) while others embraced New World African diaspora spirit religions, the Nation of Islam, and Black Hebrew camps (see Baer and Singer, 1992;Chireau, 2000;Erskin, 2005;Lee, 1996) that demand a form of servitude and changes in daily routines. These groups' emphasis on the necessity to serve expresses and reflects African-Americans' already-known embodied knowledge that free people are inescapably dependent on others-persons, families, institutions, and higher powersand that servitude is part of freedom.…”

Section: Concluding Thoughts: Servitude Veganism and Culinary Redemptionmentioning

confidence: 99%

Food for the body and soul: Veganism, righteous male bodies, and culinary redemption in the Kingdom of Yah

Markowitz

Avieli

2020

Ethnography

View full text Add to dashboard Cite

This article grapples with the unlikely combination of veganism, righteous black bodies, and servitude as expressed in the “divine holistic culture” of the African Hebrew Israelite Community (AHIC). Based on our ethnography of how the Community re-scripts strong, virile black male bodies from rough brutes to responsible and righteous patriarchs, we show how the Hebrew Israelites’ vegan diet undergirds their Biblically based culture and fuels their salvation project. We propose the term “culinary redemption” to encapsulate the dramatic shift made by the AHIC from a theology based on salvation in the afterlife to a restorative cosmology in the here and now, and suggest that the food and foodways of other subaltern groups also provide powerful material for initiating social justice movements and religious change.

show abstract

Section: Concluding Thoughts: Servitude Veganism and Culinary Redemptionmentioning

confidence: 99%

Food for the body and soul: Veganism, righteous male bodies, and culinary redemption in the Kingdom of Yah

Markowitz

Avieli

2020

Ethnography

View full text Add to dashboard Cite

show abstract

“…Over the past 40 years of scholarship on African diasporic linkages, scholars in the United States and elsewhere have explored histories of race making under conditions of oppression and degradation (Davidson 1980; Lovejoy 2000; Mintz and Price 1976). With that departure—one that has made transatlantic slavery the founding theme of African diaspora theorizing—related scholarship has explored cultural and racial citizenship (Clarke 2004; Gordon 1998), cultural production (Gilroy 1993; Hall 1990, 1996; Holloway 1991; Mintz and Price 1992; Roach 1996) including performance (Brooks 2006; Skinner 1982), esthetics (Kelley 2005; Kelley and Lemelle 1994), identity (Kelley 2005), representation, and subjectivity (Hall 1990, 1996; Malkki 1995; Palmie 2002; Scott 1991), as well problems of nationalism and Pan‐Africanism during periods of the early 20th century (Garvey 1915, 1921, 1922; Martin 1976), and religious formations (Clarke 2004; Erskine 2005; Olupona 2008). This trend has emphasized two conceptual arguments.…”

Section: “New” Souls Of Black Folk: Diasporic Humanitarianism and Newmentioning

confidence: 99%

New Spheres of Transnational Formations: Mobilizations of Humanitarian Diasporas

Clarke

2010

Transforming Anthropology

View full text Add to dashboard Cite

The subject of this article is the reinscription of a new diaspora in the public sphere by which governments and multilateral institutions are mobilizing. The following argues that these kinds of mobilizations have had the effect of subverting traditional approaches to diasporic linkage that in African and African American studies have privileged trans‐Atlantic slavery and its consequent social dislocations and led to the marginalization of other forced and voluntary diasporic linkages. As this article argues, one such movement often excluded from popular diasporic theories in the Black Atlantic region represents new types of economic linkages being deployed alongside various UN stakeholders and members of business communities of the Global South. These formations carry the mission of developing concrete goals to end global poverty through eradicating war and developing new diasporic projects that will accelerate economic growth in the South. The author calls for a rethinking of the contemporary processes that are at play in diasporic invocations of a post‐9/11 period and shows how the call for nationals abroad to invest in their “home” countries is being used to create new diasporic linkages. In this regard, the article introduces the notion of humanitarian diasporas in an effort to rethink transatlantic slavery as the central basis for conceptualizing the starting place of African diasporic theorizing in the North American Academy.

show abstract

“…All people are equal. Rastas use "Iand-I" instead of "you and I" because they believe that all people are bound together by one god, Jah (Erskine 2005:19; Anon 2006c:3). The use of ganja is another important practice in Rasta spirituality and is discussed in more detail below.…”

Section: Symbolismmentioning

confidence: 99%

The significance of the use of ganja as a religious ritual in the Rastafari movement

Pretorius

2006

Verbum Eccles.

View full text Add to dashboard Cite

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.

show abstract

From Garvey to Marley: Rastafari Theology

Cited by 6 publications

References 0 publications

Food for the body and soul: Veganism, righteous male bodies, and culinary redemption in the Kingdom of Yah

Food for the body and soul: Veganism, righteous male bodies, and culinary redemption in the Kingdom of Yah

New Spheres of Transnational Formations: Mobilizations of Humanitarian Diasporas

The significance of the use of ganja as a religious ritual in the Rastafari movement

Contact Info

Product

Resources

About