Rastafari: A Universal Philosophy in the Third MillenniumWerner Zips "Rastafari practitioners have continually resisted social sciences definition of what outsiders called a millenarian movement. They maintained against these efforts of categorization that Rastafari as a lived and living philosophy combines ancient roots with ever emerging routes. These historical, dynamic and creative dimensions challenge any homogenizing attempts to freeze the 'movement' in time and space. African origins are as important as Diasporean experiences for Rastafari in the manifold struggles to downstroy slavery and oppression. But the strong universal appeal towards the realization of equal rights and justice implodes analytical and practical limitations of a Black Atlantic culture. This volume brings together contributions from well-known Rastafari practitioners and social scientists as a counter to the unilateral politics of outside definition, identification, and misrepresentation. They discuss Rastafari as an experimental philosophy; its historical and contemporary global culture dimensions and its contribution to issues such as decolonization, reparation and repatriation. " |
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Page 62
... Howell's . Even this detail assumes a different shading in the light of Spencer's own remark that Rastas may reflect a traditional view that the world was created in 4004 BC ( 1998 , 366–7 ) . In fact , many relevant correspondences can ...
... Howell's . Even this detail assumes a different shading in the light of Spencer's own remark that Rastas may reflect a traditional view that the world was created in 4004 BC ( 1998 , 366–7 ) . In fact , many relevant correspondences can ...
Page 64
... ( Howell n.d. , 8 ) . And while it is arriving , bands of believers and ' balm yards ' can anticipate the new world here and now . Although details of Howell's text may be difficult to decode , the structure is not obscure . The fusion of ...
... ( Howell n.d. , 8 ) . And while it is arriving , bands of believers and ' balm yards ' can anticipate the new world here and now . Although details of Howell's text may be difficult to decode , the structure is not obscure . The fusion of ...
Page 65
... Howell is going too far and should be stopped : ' he has told the people not to work for the white man etc. ' As evidence the letter adds a ' circular ' , a printed page addressed to ' Black people ' , which includes Howell's rejection ...
... Howell is going too far and should be stopped : ' he has told the people not to work for the white man etc. ' As evidence the letter adds a ' circular ' , a printed page addressed to ' Black people ' , which includes Howell's rejection ...
Contents
Rasta from Experience | 21 |
History and Narration | 42 |
The Return to the Motherland | 72 |
Copyright | |
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African America Babylon become Black Bobo Britain British Bushdoctors Cape Caribbean central church colonial concept consciousness continued conversion critical culture Diaspora domination early Emmanuel Ethiopia European existence experience expression forced Garveyism Ghana give global Haile Selassie herbs Hill human ideas identity important Jamaica Khoisan King Kingston land language living London look Love major Marcus Garvey means migrants movement Mutabaruka natural never organized original particularly perspective philosophy poems political present Press race racial Rasta Rastafari Rastafarians Rastaman reasoning Records referred reggae relations religion religious reparations repatriation represented respect roots slave slavery social society Spiritual Baptist structures struggle symbolic talk thing traditional University University Press West West Indian Western women Zips