Rastafari / Rastafarianism and Reggae

Rastafari / Rastafarianism and Reggae Music in Jamaica

Rastafarianism

The Rastafari tradition is as unique as the island beauty of Jamaica itself. It is a tradition coming specifically out of the conditions experienced by the Jamaican people, and a direct response on how to ease that experience. Rastafari grew out of the social conditions of Jamaica in the 1930s and quickly become a major religious tradition on the island (Dolin 55). It is not an entirely new tradition with new beliefs, but rather an extension of Judea-Christian beliefs coming essentially from their oppressors. According to research, in Jamaica today there is a "negotiation between the three major religious frameworks within the settlement -- Baptist worship, Revivalism, and Rastafarianism," (795). Yet, these did not grow independently from one another. With the early recognition of the Judea-Christian elements of Rastafarianism, one can see the "clear influence of early Baptist preaching within Rastafarian ideology," (796). The religious practice borrows more from ancient Hebrew theology coming from the Old Testament. In fact, Rastafarians believe themselves to be direct descendents of the Israelites out of the Old Testament, and therefore are a displaced people, favored by the one true God, who is looking for a home. The home they found was on the island of Jamaica. The Rastafari took Old Testament religious traditions and modernized them in a way that would fit to the social conditions being experienced by blacks in Jamaica and across the globe.

Additionally, the traditions of Rastafarianism are heavily influenced by African traditions as well. The essential beliefs of the uniquely Jamaican religion is that

"Jah, the one God, is black, and that Ras Tafari (Hailie Selassie I), the former emperor of Ethiopia, is divine, Jah incarnate, a messiah and prophet," (Dolin 58). Ras Tafari was the first black emperor in Africa since the age of imperialism had cut up the continent and given it to the power of European powers. He was thought to be the fulfillment of earlier Jamaican radical prophecies regarding the crowning of a black king in Africa, who would then lead the Jamaican people, like Moses with the Israelites, out of their current subjugation. Rastafarians continue their resistance to traditional society through their religious practices. The religion counts on the use of marijuana as a spiritual guide and vessel to keep them close to Jah and His will (Knipe 113).

The dominant themes of Rastafarianism tend to circle around political protest and separation from the island's former roots as a British colony. The era of the 1930s in Jamaica saw great dissent based on a dissatisfied labor conditions in the sugar and rum fields, then leading to a revolt against their colonizers in 1938. The element of protest "provides a key to understanding this belief system which has been dismissed as the irrational prophesies of a Third-World millennial cult," (Dolin 56). Yet, it is clear that their protest comes directly out of the subjugated social conditions that blacks found themselves in Jamaica. According to research, Rastafarianism is "a manifestation of social protest and a reformation of identity," (Dolin 60). First under the control of Great Britain, and then under the social control of an oppressive and Western friendly Jamaican government, the tradition grew out of the need to express Jamaicans' desire for equality in their homeland. Thus, Rastafarianism formed out of "the direct social conditions in Jamaica," (Dolin 62). Followers of Rastafarianism created an entirely new dialect which would then help distinguish themselves from whites on the island. This "Dread Talk" is a combination of slang, vulgar words, and proper English. It is meant to both differentiate the Rastafari Jamaicans, but also to spit in the face of the pre-established order. Thus, the entire social identity of the Rastafari is also tied up to the notion of political dissent and protest. The protest nature of the religion also calls for all black Jamaicans to believe that all white men "are evil and must be rejected by the black man," (Dolin 58). The movement continued to gain power, and by the late 1960's, they had established their own radical newspaper, Rasta Voice (King et al. 46). Nowadays, Rastafarianism is a strong Jamaican tradition.

Reggae Music

Also tied to the experience of social oppression was the growing popularity for the emerging Reggae music. Reggae music came directly out of the religious fervor of the Rastafarians and their desire to remove themselves from the constraints of traditional society through forms of protest. Jamaica had long been experiencing tumultuous political tensions, which proved the perfect breeding grounds for Rastafarianism and the musical traditions which came with it. Early in the 1950s, a new musical sound named Ska came out of Jamaican indigenous music, American jazz, and rhythm and blues. According to research, "On the surface, ska was happy content -- even cheery -- music. But if one listened closely between the polrhythmic pulses of the music, ska was as deceptive as the government's attempt to paint the country with a color-blind palette of national unity," (King et al. 4). As a result of the truthful telling of political tensions, much ska was banned from Jamaican radios. Eventually, this paved the way for the birth of Reggae later in the 1960s.

Reggae is heavily influenced by both Western and African traditions. It is obvious that much of its roots comes from American musical traditions. Yet, "While reggae musicians were influenced by both American R&B and soul music, many of these musicians started to make a musical exodus to Africa," (King et al. 46). This signaled a look back to African traditions in order to show the driving force within Reggae as it is tied to the basic principles of Rastafarianism. According to research, "Reggae's slower, heavier, almost hypnotic rhythms harkened a return to Africa," (Barry & Foster 46). This was then a musical expression of the basic fundamental elements of Rastafarian teachings and practice.

Reggae came to fruition out of the tense political atmosphere of Jamaica in 1968.

In such socially oppressive times, "Reggae became a more explicit medium of political protest," (King et al. 46). It was a way to take the anger and protest from the religious traditions of Rastafarianism and move them into a more universally understandable medium that could then permeate outside the boundaries of the island nation into the global arena. According to research, "Reggae artists created a new, more aggressive image of Rastafarianism," (Barry & Foster 47). The popularity of this music worldwide then took the internal struggle of the Rastafarians in Jamaica and gave it a global spot light.