Cashmore, E. Ellis (1984). "The Decline of the Rastas?". Religion Today. 1 (1): 3–4. doi: 10.1080/13537908408580533. Rasta women usually wear clothing that covers their head and hides their body contours. [176] Trousers are usually avoided [177] in favour of long skirts. [178] Women are expected to cover their head while praying, [179] and in some Rasta groups this is expected of them whenever in public. [180] Rasta discourse insists this female dress code is necessary to prevent women from attracting men and presents it as an antidote to the sexual objectification of women in Babylon. [181] Rasta men are permitted to wear whatever they choose. [182] Although men and women took part alongside each other in early Rasta rituals, from the late 1940s and 1950s the Rasta community increasingly encouraged gender segregation for ceremonies. [183] This was legitimised with the explanation that women were impure through menstruation and that their presence at the ceremonies would distract male participants. [183] Banton, Michael (1989). "Are Rastafarians an Ethnic Group?". Journal of Ethnic and Migration Studies. 16 (1): 153–157. doi: 10.1080/1369183X.1989.9976167. Hauptmerkmal dieser Begriffe ist, dass sie mit einem meist großgeschriebenen „I“ verfremdet wurden, das sowohl das englische Wort „ich“ als auch die Ziffer „eins“ des römischen Zahlensystems symbolisiert, die im Titel Haile Selassies vorkommt. Die Rastafari-spezifische Sprache wird von Rastafarians selbst „Iyaric“ genannt.

Myles Osborne: Rites, Rights, Rastafari! Statehood and Statecraft in Jamaica, c. 1930–1961. In: Journal of Social History,. Band 55, Nr. 1, S. 214, doi: 10.1093/jsh/shaa057 (Fall 2021).Sabelli, Sonia (2011). " 'Dubbing di Diaspora': Gender and Reggae Music inna Babylon". Social Identities. 17 (1): 137–152. doi: 10.1080/13504630.2011.531910. S2CID 145797336. Hansing, Katrin (2001). "Rasta, Race and Revolution: Transnational Connections in Socialist Cuba". Journal of Ethnic and Migration Studies. 27 (4): 733–747. doi: 10.1080/13691830120090476. S2CID 143625821. Every Rasta Flag undergoes hemming and finishing, tailored to your specifications, ensuring it’s ready for immediate flying or display. Optional add-ons and now Jamaica is considered by many Rasta to be blessed. Therefor the Rastafari flag now Represents Jamaica. Also, Because Bob Marley was a Rasta, the Rastafarian flag may be considered a flag of Bob Marley and The flag of Reggae Music. Barnett, Michael (2005). "The Many Faces of Rasta: Doctrinal Diversity within the Rastafari Movement". Caribbean Quarterly. 51 (2): 67–78. doi: 10.1080/00086495.2005.11672267. JSTOR 40654506. S2CID 162166216.

The faith of RasTafari adopted the colours of the Ethiopians Solomonic dynasty in which His Imperial Majesty Emperor Haile Selassie I was the root and offspring of. What does the Red Gold and Green mean in RasTafari? Cashmore, E. Ellis (1981). "After the Rastas". Journal of Ethnic and Migration Studies. 9 (2): 173–181. doi: 10.1080/1369183X.1981.9975679. Rastas seek to produce food "naturally", [153] eating what they call ital, or "natural" food. [293] This is often grown organically, [294] and locally. [270] Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. [295] Other Rastas remain vegetarian, [296] or vegan, [297] a practice stemming from their interpretation of Leviticus. [f] [298] Many also avoid the addition of additives, including sugar and salt, to their food. [299] Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". [300] In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom. [301] Einzelne Anhänger der Bewegung oder gemeinhin einzelne Personen nennt man dementsprechend Bredren bzw. Idren („Brüder“), bei weiblichen Rasta Sistren, Sister („Schwestern“), Daughter bzw. Iawata („Tochter“). Gjerset, Heidi (1994). "First Generation Rastafari in St. Eustatius: A Case Study in the Netherlands Antilles". Caribbean Quarterly. 40 (1): 64–77. doi: 10.1080/00086495.1994.11671808. JSTOR 40653876.

Other Important Rastafari Symbols

In Rastafari, cannabis is considered a sacrament. [231] Rastas argue that the use of ganja is promoted in the Bible, specifically in Genesis, [c] Psalms, [d] and Revelation. [e] [232] They regard it as having healing properties, [233] eulogise it for inducing feelings of "peace and love", [234] and claim that it cultivates a form of personal introspection that allows the smokers to discover their inner divinity. [235] Some Rastas believe that cannabis smoke serves as an incense that counteracts immoral practices in society. [203] Pollard, Velma (1982). "The Social History of Dread Talk". Caribbean Quarterly. 28 (4): 117–140. doi: 10.1080/00086495.1982.11829332. JSTOR 40653574. Von 1960 an begannen sich die Bewegung und der jamaikanische Staat anzunähern. Ein Baustein war eine in diesem Jahr publizierte Studie der University of the West Indies, die den Rastafari eine gewisse Legitimation als gesellschaftliche Gruppe zusprach. Im gleichen Jahr wirkten Vertreter der Rastafari offiziell an der Volkszählung in ihren Gemeinschaften mit. 1961 wurden drei Rastafari in einer Regierungsdelegation aufgenommen, die Afrika bereiste, um die Möglichkeiten für diplomatische Beziehungen zu dortigen Staaten auszuloten. [15] Literatur [ Bearbeiten | Quelltext bearbeiten ]