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The Rastafarians
The classic work on the history and beliefs of the Rastafarians, whose roots of protest go back to the seventeenth-century maroon societies of escaped slaves in Jamaica. Based on an extensive study of the Rastafarians, their history, their ideology, and their influence in Jamaica, The Rastafarians is an important contribution to the sociology of religion and to our knowledge of the variety of religious expressions that have grown up during the West African Diaspora in the Western Hemisphere.
320 pages, Paperback
First published September 1, 1977
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February 23, 2008
Leonard E. Barrett, Sr., is graduate professor of religion at Temple University and the current printing of "The Rastafarians" is the twentieth anniversary edition of an important study of the society, culture, religion, history, ideology, and influence of the Rastafarians of Jamaica.
Professor Barrett has written a most comprehensive study of the Rastafarians, one perhaps deserving to be called a definitive study, spanning as it does the several decades of the movement's history. Professor Barrett is not a Rastaman, but is sympathetic to the movement and broadly if critically supportive of its aims.
I purchased this book for an introduction to to Rastafarianism, having been only very superficially acquainted with it. This is an ideal work for a reader to whom Rastafarianism is new as it provides a detailed yet brief history of Jamaica and the institution of slavery, the social cleavages that arose out of slavery, the lasting effects of colonialism and racial discrimination, and the history, doctrine, polity and ritual of the several Rastafarian groupings.
The book covers all the major doctrines of the religion, a history of it important personages, its social and political aims and contributions, and the various denominations within the tradition that have developed over the decades. I especially enjoyed the author's providing of some personal accounts of his interactions with Rastafarians in Jamaica.
Professor Barrett has made the Rastafarian religion and culture an object of fascination for me, and a subject of which I want to learn a great deal more.
I highly recommend this book.
Professor Barrett has written a most comprehensive study of the Rastafarians, one perhaps deserving to be called a definitive study, spanning as it does the several decades of the movement's history. Professor Barrett is not a Rastaman, but is sympathetic to the movement and broadly if critically supportive of its aims.
I purchased this book for an introduction to to Rastafarianism, having been only very superficially acquainted with it. This is an ideal work for a reader to whom Rastafarianism is new as it provides a detailed yet brief history of Jamaica and the institution of slavery, the social cleavages that arose out of slavery, the lasting effects of colonialism and racial discrimination, and the history, doctrine, polity and ritual of the several Rastafarian groupings.
The book covers all the major doctrines of the religion, a history of it important personages, its social and political aims and contributions, and the various denominations within the tradition that have developed over the decades. I especially enjoyed the author's providing of some personal accounts of his interactions with Rastafarians in Jamaica.
Professor Barrett has made the Rastafarian religion and culture an object of fascination for me, and a subject of which I want to learn a great deal more.
I highly recommend this book.
June 15, 2022
I just finished The Rastafarians by Leonard S. Barrett Sr. (link).
I bought The Rastafarians on my 1991 honeymoon, from the same bookstore that sold me a unique item, a tape by Alpha Blondy, that recorded a reggae song in Hebrew. The book sat on my shelf or in tennis bags for almost 30 years. I actually finished the book a bit more than a month shy of our anniversary and just shy of thirty years after the honeymoon.
It is absolutely fascinating. The doctrine was quite foreign and novel to me. I had to overlook much political and religious commentary with which I disagree strongly. I just finished it in a three-hour marathon, much of it to the tune of the reggae music of Bob Marley and Toots and the Maytals which the movement spawned.
I give this book a "five" out of "five" for its novelty and its ability to draw me in.
I bought The Rastafarians on my 1991 honeymoon, from the same bookstore that sold me a unique item, a tape by Alpha Blondy, that recorded a reggae song in Hebrew. The book sat on my shelf or in tennis bags for almost 30 years. I actually finished the book a bit more than a month shy of our anniversary and just shy of thirty years after the honeymoon.
It is absolutely fascinating. The doctrine was quite foreign and novel to me. I had to overlook much political and religious commentary with which I disagree strongly. I just finished it in a three-hour marathon, much of it to the tune of the reggae music of Bob Marley and Toots and the Maytals which the movement spawned.
I give this book a "five" out of "five" for its novelty and its ability to draw me in.
August 24, 2014
In the Caribbean, African religions have evolved and fused with Christianity in very fascinating and varied ways. I selected this book as a result of a recent foray into Caribbean studies. I was quite anxious to examine religious evolution in Jamaica; especially in light of my recent exposure to the syncretic religious fusion in Haitian Voodoo (as derived from French Catholicism and Africanism).
As in Haiti, the African influence in Jamaica involves cultic rites and drumming, often culminating in possession by spirits. The formative primitive African religions often featured a state of possession achieved by participating in ritual sacrifice, alcohol consumption, drumming, and wild dancing.
The indigenous peoples of Jamaica that were present at the time of Columbus’s visit in 1494 were known as Arawak Indians. They were totally extinct by the time the British conquered Jamaica in 1655. The history of Jamaica is one long tale of exploitation by a few rich British families. Under the British, thousands of West African slaves were brought to Jamaica to work plantations.
The English planters adamantly refused to share their religion with the slave population, considering the high liturgy of the Church of England too sophisticated for people of such lesser breed. Over the 100+ years of British domination, little or no attempt was ever made to Christianize the slaves. Hopefully, English Christianity has since evolved to better recognize the equality of humanity.
It was not until 1734-1783 that Methodists, Baptists, and Presbyterians began mission work in Jamaica. The African population loved the spirit-filled enthusiasm of the Baptists. This aided a syncretism between Christianity and the African religions. The spread of Christianity continued through the emancipation of the slaves in 1835.
In 1860-61 revival swept over Jamaica; but the enthusiasm was so powerful that the Baptist missionaries were unable to cope with the demand, as thousands of former slaves flocked to the churches, amid much crying, singing, dancing, loud prayers, and yes, spirit possession. This wild exuberance eventually gained an uncontrolled and near blasphemous fanaticism through which the African religious dynamic reasserted itself. Services came to involve singing, drumming, dancing, preaching, communion, spirit possession, speaking in tongues, and prophecy. Spirit possession was apparently achieved when dancers attained altered states of consciousness and became mouthpieces for spirits.
However, the Revivalists didn’t limit spirit possession to just the Holy Spirit of Acts, but invited myriad spirits into possession, including those of their ancestors, angels, Jeremiah, Ezekiel, Michael, Gabriel, archangels, demons, and other spirits of unknown origin. Beginning in 1929, Pentecostal sects from the United States began missionary activities in Jamaica, introducing oils for anointing the sick, laying-on-of-hands, exorcisms, charismatic personalities, long dresses, hand clapping, and ritualistic ejaculations of “amens” and “hallelujahs”. This cauldron of charismatic Protestantism boiled fervently with the local Africanism to produce a primordial spiritual stew, from which arose the Rastafarian religious movement. Rastafarianism is the most recent religious expression in Jamaica and is essentially a reaction against missionary religious activity.
Today, with a population of about 2 million, Jamaica is the third largest of the West Indian islands, after Cuba and Haiti. About 90% of the Jamaican population is of African origin. Jamaican slum conditions are considered the worst in the Caribbean except for Haiti. About half of the population earns $25 a week or less. The slums are comprised of a dreadful squalor of huts, assembled of card-board, timber scraps, metal scraps and anything else available.
In contrast to the French Creole spoken by Haitians, the speech in Jamaica is a “creolized” form of English. Jamaica’s economy is basically agricultural, with production of sugar, bananas, rum, and marijuana. There are some supplements to the economy from mining, manufacturing, and tourism. The majority of the farmers work small plots of less than five acres, using primitive techniques. High unemployment has created much criminal activity.
Like Haitian Voodoo, Jamaican Rastafarianism is a fusion of Christianity into a relatively bizarre form of racial rebellion, characterized by the strange hairstyle known as “dreadlocks”, the ritual use of “ganja” (marijuana), the contention that the Messiah is the late king of Ethiopia (Haile Selassie, formerly Ras Tafari), and the expected repatriation of all black people (Exodus) to Ethiopia as the promised land. More simply, Rastafarianism is an escape ideology fermented among those who have been incarcerated within impoverishment upon a remote island. These people have been given to labor for Jamaica’s white rulers for hundreds of years, receiving virtually nothing in return.
Repatriation may be more broadly interpreted as the hope for liberation via achievement of economic and political power, thereby gaining the capability of moving about in the world. In fact, when Haile Selassie visited Jamaica in 1966 he remarked that Rastafarians must liberate themselves in Jamaica before repatriation can be realized. One gets the sense this liberation is as much psychological as physical. From the day of the first slave landing in Jamaica, the knowledge of forcible displacement has fostered sustained resentment against enforced exile. The fanaticism of Rastafarians stems from the knowledge they were once shackled slaves and that systems persist today which prevent them from blossoming into the full richness of their original heritage. Paradoxically, perhaps the true meaning of repatriation is to bring Africa into Jamaica?
Another name frequently used in the Rastafarianism is “Jah”, which is a shortened version of Jehovah, but which refers to “Jah-Ras-Tafari”. Jah is heard often in the music of Rastafarianism which is known as Reggae and comes from Psalm 68:4: “Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.”
Rastafarians see the God of the whites as one of hate, blood, oppression, and war, i.e. the devil. Missionary preachers are seen as deceivers trying to sell a God that calls upon blacks to be humble and suffer shame in exchange for an imaginary heaven way off in the sky. For Rastafarians, such doctrine is a farce and life eternal is in the here and now, eventually to be enjoyed upon their repatriation to Ethiopia.
We see in Rastafarianism the same tendency that we observe in Voodoo, which is to borrow certain components of Christianity and alter them drastically in response to social plight. Just as the British imagined a European Christ, so the emerging Rastafarians imagined a black Christ. I think it was Montesquieu who said: “If triangles had a God, they’d give him three sides.” It is quite arrogant that men must think of God as looking like themselves or, quite frankly, as looking anything like a man at all. As History will attest, no race in the world has exhibited the sense of justice, love, equity and charity necessary to make them satisfactorily congruent with their God.
In the same way that Messianic Judaism arose in the 1960’s, as a syncretic blend of Christianity and Jewish practice, the Rastafarian’s see themselves as “Israel”, as Black Jews. This is no more farfetched than the white Messianic Jews seeing themselves as “Israel”, or as White Jews. Seemingly, everyone wants to be the chosen people. When one comes to study this sort of religious evolution, it is apparent that systems of belief derive as much from emotional arrogance as from logical truth. Mysticism and Christian theology can seemingly fuse into an infinite variety of radical manifestations, some of which befuddle the mind. Religious myths claim immunity from logic.
Rastafarians believe God has revealed himself over the ages in various forms: as Moses, Elijah, Jesus and Haile Selassie, all seen as avatars of God, revealed in the shape and form of man. Rastafarians see blacks as original man, co-existing with the creation of the earth; but see white man as having existed for only about 6,000 years.
Haitian Voodooists use alcohol to facilitate their frenzied spirit possession, but Rastafarians refrain from the use of alcohol. Instead, Rastafarians use pot (Ganja) which they consider to be a “holy herb”, and consume as a religious sacrament. Rastafarians point out that alcohol is manufactured, while Ganja is created. When ingested, Ganja heightens psycho-spiritual feelings. Following are some of the Biblical references the Rastafarians cite to support their use of Ganja :
“And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.” -Genesis 1:12
“Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;” –Genesis 3:18
Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. –Proverbs 15:17
He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; -Psalm 104:14
Apparently, the perception of forbidden fruit has not yet occurred to the Rastafarians.
The most prominent public symbol of Rastafarians is their hairstyling which is known as “dreadlocks”. “Dread” means rebellion. The top selling record of Rastafarian singer Bob Marley is entitled “Natty Dread”. For hair they cite Liviticus 21:5 : “They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.” For the Rastafarian, the unshaven man is the natural man, who typifies in his appearance the unencumbered life.
Dreadlocks
This form of hairstyling is intended to produce a contradiction and defiance to society, by which the Rastafarians latently ridicule society’s ambivalence and accentuate the characteristics of blackness. Dreadlocks are about “resolving to be black” and a conscious departure from participation in an alien culture. The etchings of Jamaican artist, Ras Daniel Heartman depict this:
Baby with Dreads, by Ras Daniel Heartman
Instead of the terms “me” and “you”, Rastafarians typically say “I” and “I”, even in conversation with people who are not in the cult. This signifies a third level of being in which divisions are broken down into oneness, signifying the sharing of one another’s plight. This attitude is reflected in Jamaican art:
Self Portrait by Ras Daniel
This self portrait seeming depicts the disrupted African fusing into a new character, after suffering the tainting of slavery, indoctrination by zealot missionaries, and abject poverty. The angry young man of the ghetto, spawned in poverty and filth, comes to maturity in alarm and envy to the imbalance of affluence and wealth. There remains a struggle against class bondage that persists when societies essentially mock justice by ignoring the poor. There is a broad gap between the ideal values upheld by society and the actual behavior of society which denies them.
The other big expression of Rastafarianism is music, particularly reggae. It is not a music of adoration but of invocation. The author describes a concert of Bob Marley’s, the most prolific of the reggae singers:
“With raised hands, in true Rastafarian style, he (Marley) psyched the audience with his familiar yell, “Jah!” The audience responded, “Jah!” Then, reverently, he positioned himself in front of the drum and with bowed head and drooping locks, invoked the god of Rastafarianism, “Jah.” This ritual invocation by Bob Marley was a solemn Nyabingi chant depicting a traditional Rastafarian meeting. The music in this ritual performance was slow and included such lyrics as: ‘I’ll wipe my weary eyes, I’ll wipe my weary eyes, Dry up you’ tears to meet Ras Tafari, Dry up you’ tears and come.’ But most of the reggae songs involve caustic social lyrics that speak of the hungry man who is an angry man, of crying women, sorrows, troubles, weakness, sickness, police brutality, jails, ganja, etc.” –Leonard E. Barrett, Sr.
Some argue that the real dominant force in Rastafarianism is use of the holy herb. The Rastafarian believes the herb assists him in seeing his true self, beyond the forces of European acculturation. The herb introduces levels of reality not ordinarily perceived. The following is a quote of a leading Rastafarian in reference to the herb, which could just as easily be the same verbiage the serpent uttered to Eve: “Man basically is God but this insight can come to man only with the use of the herb. When you use the herb, you experience yourself as God.”
Religious evolution is nothing short of fascinating. The benefit of studying emergent religions like Rastafarianism or Haitian Voodoo is to gain a better understanding of the practitioners and particularly why they think as they do. Rastafarianism and Haitian Voodoo are clearly reactionary religions that have emerged due to the catalysts of slavery, forced geographic displacement, and, most importantly, the historic failure of conventional Christianity to accept Africans into their midst. The Anglican Church of Britain that was active in Jamaica during plantation times refused admission to blacks. The French Catholic Church acted in similar fashion in Haiti. And so these island religions have evolved in a reactionary fashion, giving us the benefit of observing religious change first hand. The result is to challenge us to see religious evolution in our own congregations, or the absence thereof. We have to ask ourselves: are our congregations today inclusive of all races and ethnic groups? And, if not, what divergent belief systems are encouraged by this absence? What divergent seeds may be sprouting today by the fertilizer of our insolence?
I vividly remember the reggae fad at University, where we wealthy descendants of slave owners danced and celebrated in ignorance to the revolutionary expressions of reggae music, appreciating its passion, but with no clue to its true meaning or to the suffering of those impoverished in the Jamaican slums where it originated. The most popular Marley song in those days was Jammin’ and this video of Marley playing it live is most illustrative of the cultural expression of Jamaica and Rastafarianism.
Rest in Peace Bob Marley
As in Haiti, the African influence in Jamaica involves cultic rites and drumming, often culminating in possession by spirits. The formative primitive African religions often featured a state of possession achieved by participating in ritual sacrifice, alcohol consumption, drumming, and wild dancing.
The indigenous peoples of Jamaica that were present at the time of Columbus’s visit in 1494 were known as Arawak Indians. They were totally extinct by the time the British conquered Jamaica in 1655. The history of Jamaica is one long tale of exploitation by a few rich British families. Under the British, thousands of West African slaves were brought to Jamaica to work plantations.
The English planters adamantly refused to share their religion with the slave population, considering the high liturgy of the Church of England too sophisticated for people of such lesser breed. Over the 100+ years of British domination, little or no attempt was ever made to Christianize the slaves. Hopefully, English Christianity has since evolved to better recognize the equality of humanity.
It was not until 1734-1783 that Methodists, Baptists, and Presbyterians began mission work in Jamaica. The African population loved the spirit-filled enthusiasm of the Baptists. This aided a syncretism between Christianity and the African religions. The spread of Christianity continued through the emancipation of the slaves in 1835.
In 1860-61 revival swept over Jamaica; but the enthusiasm was so powerful that the Baptist missionaries were unable to cope with the demand, as thousands of former slaves flocked to the churches, amid much crying, singing, dancing, loud prayers, and yes, spirit possession. This wild exuberance eventually gained an uncontrolled and near blasphemous fanaticism through which the African religious dynamic reasserted itself. Services came to involve singing, drumming, dancing, preaching, communion, spirit possession, speaking in tongues, and prophecy. Spirit possession was apparently achieved when dancers attained altered states of consciousness and became mouthpieces for spirits.
However, the Revivalists didn’t limit spirit possession to just the Holy Spirit of Acts, but invited myriad spirits into possession, including those of their ancestors, angels, Jeremiah, Ezekiel, Michael, Gabriel, archangels, demons, and other spirits of unknown origin. Beginning in 1929, Pentecostal sects from the United States began missionary activities in Jamaica, introducing oils for anointing the sick, laying-on-of-hands, exorcisms, charismatic personalities, long dresses, hand clapping, and ritualistic ejaculations of “amens” and “hallelujahs”. This cauldron of charismatic Protestantism boiled fervently with the local Africanism to produce a primordial spiritual stew, from which arose the Rastafarian religious movement. Rastafarianism is the most recent religious expression in Jamaica and is essentially a reaction against missionary religious activity.
Today, with a population of about 2 million, Jamaica is the third largest of the West Indian islands, after Cuba and Haiti. About 90% of the Jamaican population is of African origin. Jamaican slum conditions are considered the worst in the Caribbean except for Haiti. About half of the population earns $25 a week or less. The slums are comprised of a dreadful squalor of huts, assembled of card-board, timber scraps, metal scraps and anything else available.
In contrast to the French Creole spoken by Haitians, the speech in Jamaica is a “creolized” form of English. Jamaica’s economy is basically agricultural, with production of sugar, bananas, rum, and marijuana. There are some supplements to the economy from mining, manufacturing, and tourism. The majority of the farmers work small plots of less than five acres, using primitive techniques. High unemployment has created much criminal activity.
Like Haitian Voodoo, Jamaican Rastafarianism is a fusion of Christianity into a relatively bizarre form of racial rebellion, characterized by the strange hairstyle known as “dreadlocks”, the ritual use of “ganja” (marijuana), the contention that the Messiah is the late king of Ethiopia (Haile Selassie, formerly Ras Tafari), and the expected repatriation of all black people (Exodus) to Ethiopia as the promised land. More simply, Rastafarianism is an escape ideology fermented among those who have been incarcerated within impoverishment upon a remote island. These people have been given to labor for Jamaica’s white rulers for hundreds of years, receiving virtually nothing in return.
Repatriation may be more broadly interpreted as the hope for liberation via achievement of economic and political power, thereby gaining the capability of moving about in the world. In fact, when Haile Selassie visited Jamaica in 1966 he remarked that Rastafarians must liberate themselves in Jamaica before repatriation can be realized. One gets the sense this liberation is as much psychological as physical. From the day of the first slave landing in Jamaica, the knowledge of forcible displacement has fostered sustained resentment against enforced exile. The fanaticism of Rastafarians stems from the knowledge they were once shackled slaves and that systems persist today which prevent them from blossoming into the full richness of their original heritage. Paradoxically, perhaps the true meaning of repatriation is to bring Africa into Jamaica?
Another name frequently used in the Rastafarianism is “Jah”, which is a shortened version of Jehovah, but which refers to “Jah-Ras-Tafari”. Jah is heard often in the music of Rastafarianism which is known as Reggae and comes from Psalm 68:4: “Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.”
Rastafarians see the God of the whites as one of hate, blood, oppression, and war, i.e. the devil. Missionary preachers are seen as deceivers trying to sell a God that calls upon blacks to be humble and suffer shame in exchange for an imaginary heaven way off in the sky. For Rastafarians, such doctrine is a farce and life eternal is in the here and now, eventually to be enjoyed upon their repatriation to Ethiopia.
We see in Rastafarianism the same tendency that we observe in Voodoo, which is to borrow certain components of Christianity and alter them drastically in response to social plight. Just as the British imagined a European Christ, so the emerging Rastafarians imagined a black Christ. I think it was Montesquieu who said: “If triangles had a God, they’d give him three sides.” It is quite arrogant that men must think of God as looking like themselves or, quite frankly, as looking anything like a man at all. As History will attest, no race in the world has exhibited the sense of justice, love, equity and charity necessary to make them satisfactorily congruent with their God.
In the same way that Messianic Judaism arose in the 1960’s, as a syncretic blend of Christianity and Jewish practice, the Rastafarian’s see themselves as “Israel”, as Black Jews. This is no more farfetched than the white Messianic Jews seeing themselves as “Israel”, or as White Jews. Seemingly, everyone wants to be the chosen people. When one comes to study this sort of religious evolution, it is apparent that systems of belief derive as much from emotional arrogance as from logical truth. Mysticism and Christian theology can seemingly fuse into an infinite variety of radical manifestations, some of which befuddle the mind. Religious myths claim immunity from logic.
Rastafarians believe God has revealed himself over the ages in various forms: as Moses, Elijah, Jesus and Haile Selassie, all seen as avatars of God, revealed in the shape and form of man. Rastafarians see blacks as original man, co-existing with the creation of the earth; but see white man as having existed for only about 6,000 years.
Haitian Voodooists use alcohol to facilitate their frenzied spirit possession, but Rastafarians refrain from the use of alcohol. Instead, Rastafarians use pot (Ganja) which they consider to be a “holy herb”, and consume as a religious sacrament. Rastafarians point out that alcohol is manufactured, while Ganja is created. When ingested, Ganja heightens psycho-spiritual feelings. Following are some of the Biblical references the Rastafarians cite to support their use of Ganja :
“And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.” -Genesis 1:12
“Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;” –Genesis 3:18
Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. –Proverbs 15:17
He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; -Psalm 104:14
Apparently, the perception of forbidden fruit has not yet occurred to the Rastafarians.
The most prominent public symbol of Rastafarians is their hairstyling which is known as “dreadlocks”. “Dread” means rebellion. The top selling record of Rastafarian singer Bob Marley is entitled “Natty Dread”. For hair they cite Liviticus 21:5 : “They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.” For the Rastafarian, the unshaven man is the natural man, who typifies in his appearance the unencumbered life.
Dreadlocks
This form of hairstyling is intended to produce a contradiction and defiance to society, by which the Rastafarians latently ridicule society’s ambivalence and accentuate the characteristics of blackness. Dreadlocks are about “resolving to be black” and a conscious departure from participation in an alien culture. The etchings of Jamaican artist, Ras Daniel Heartman depict this:
Baby with Dreads, by Ras Daniel Heartman
Instead of the terms “me” and “you”, Rastafarians typically say “I” and “I”, even in conversation with people who are not in the cult. This signifies a third level of being in which divisions are broken down into oneness, signifying the sharing of one another’s plight. This attitude is reflected in Jamaican art:
Self Portrait by Ras Daniel
This self portrait seeming depicts the disrupted African fusing into a new character, after suffering the tainting of slavery, indoctrination by zealot missionaries, and abject poverty. The angry young man of the ghetto, spawned in poverty and filth, comes to maturity in alarm and envy to the imbalance of affluence and wealth. There remains a struggle against class bondage that persists when societies essentially mock justice by ignoring the poor. There is a broad gap between the ideal values upheld by society and the actual behavior of society which denies them.
The other big expression of Rastafarianism is music, particularly reggae. It is not a music of adoration but of invocation. The author describes a concert of Bob Marley’s, the most prolific of the reggae singers:
“With raised hands, in true Rastafarian style, he (Marley) psyched the audience with his familiar yell, “Jah!” The audience responded, “Jah!” Then, reverently, he positioned himself in front of the drum and with bowed head and drooping locks, invoked the god of Rastafarianism, “Jah.” This ritual invocation by Bob Marley was a solemn Nyabingi chant depicting a traditional Rastafarian meeting. The music in this ritual performance was slow and included such lyrics as: ‘I’ll wipe my weary eyes, I’ll wipe my weary eyes, Dry up you’ tears to meet Ras Tafari, Dry up you’ tears and come.’ But most of the reggae songs involve caustic social lyrics that speak of the hungry man who is an angry man, of crying women, sorrows, troubles, weakness, sickness, police brutality, jails, ganja, etc.” –Leonard E. Barrett, Sr.
Some argue that the real dominant force in Rastafarianism is use of the holy herb. The Rastafarian believes the herb assists him in seeing his true self, beyond the forces of European acculturation. The herb introduces levels of reality not ordinarily perceived. The following is a quote of a leading Rastafarian in reference to the herb, which could just as easily be the same verbiage the serpent uttered to Eve: “Man basically is God but this insight can come to man only with the use of the herb. When you use the herb, you experience yourself as God.”
Religious evolution is nothing short of fascinating. The benefit of studying emergent religions like Rastafarianism or Haitian Voodoo is to gain a better understanding of the practitioners and particularly why they think as they do. Rastafarianism and Haitian Voodoo are clearly reactionary religions that have emerged due to the catalysts of slavery, forced geographic displacement, and, most importantly, the historic failure of conventional Christianity to accept Africans into their midst. The Anglican Church of Britain that was active in Jamaica during plantation times refused admission to blacks. The French Catholic Church acted in similar fashion in Haiti. And so these island religions have evolved in a reactionary fashion, giving us the benefit of observing religious change first hand. The result is to challenge us to see religious evolution in our own congregations, or the absence thereof. We have to ask ourselves: are our congregations today inclusive of all races and ethnic groups? And, if not, what divergent belief systems are encouraged by this absence? What divergent seeds may be sprouting today by the fertilizer of our insolence?
I vividly remember the reggae fad at University, where we wealthy descendants of slave owners danced and celebrated in ignorance to the revolutionary expressions of reggae music, appreciating its passion, but with no clue to its true meaning or to the suffering of those impoverished in the Jamaican slums where it originated. The most popular Marley song in those days was Jammin’ and this video of Marley playing it live is most illustrative of the cultural expression of Jamaica and Rastafarianism.
Rest in Peace Bob Marley
March 12, 2013
In cleaning through my apartment I have found an old treasure-trove of book related papers, including my “books read” list from 1999-2000. In addition to listing the books, I wrote about 2-3 sentences to myself – sometimes they were plot reminders, sometimes commentary on the books. They were not intended to be read by anyone other than myself. I don’t imagine these will be very helpful to anyone else, but I’m posting them here for two reasons: first, to keep my reviews/comments in one place now and, second, because they’re kind of a fascinating look at my younger brain.
Very interesting. Read more like a history text than a novel or story. Led to a much greater understanding of reggae and Jamacian life in general.
September 30, 2012
If you want to learn about rastafarian roots and history this is a pretty good book. I have read 2 books on rastafarianism and this is the better one. It sticks to the subject without spending to much time on the surrounding politics in Jamaica at the time. This book covers the events and reasons for the movement. It also covers the culture, ideals and lifestyle of the original rastas. A good book.
June 7, 2020
Certainly interesting — and Barrett gives us many unique anecdotes and reproduces rare documents. This being said, it should have been better. The book is slightly disorganised, dedicating too much time to general history at the beginning and not expounding on Rasta ideas with quite enough theoretical drive for my tastes. That said, it does bring together a lot of strands... but then again, isn't reggae a better and more pleasurable introduction? In fact, Culture's album Two Sevens Clash hits almost all the key points of belief which Barrett outlines in Chapter 4:
Track 1: 'Calling Rasta For I' — the symbol of the lion; 'the black person is the reincarnation of Ancient Israel'; inevitability of Rasta rule.
Track 2: 'I'm Alone in the Wilderness' — self reflection; Biblical imagery; inevitability of Rasta rule.
Track 3: 'Pirate Days' — history of slavery; 'Jamaica is Hell' and Babylon; Africa is the true homeland.
Track 4: 'Two Sevens Clash' — Marcus Garvey as a prophet of Rasta; futility of modern politics; inevitability of Rasta rule.
Track 5: 'I'm Not Ashamed' — social transgression of dreadlocks; Africa is the true homeland.
Track 6: 'Get Ready to Ride the Lion to Zion' — 'the black person is the reincarnation of Ancient Israel'; 'Ethiopia is Heaven'; Africa is the true homeland.
Track 7: 'Black Starliner Must Come' — Marcus Garvey and the Black Star Line project; Jamaica as Babylon; Africa is the true homeland.
Track 8: 'Jah Pretty Face' — 'the black person is the reincarnation of Ancient Israel'.
Track 9: 'See Them A Come' — inevitability of Rasta rule; Marcus Garvey as a prophet of Rasta; 'the black person is the reincarnation of Ancient Israel'.
Track 10: 'Natty Dread Taking Over' — inevitability of Rasta rule.
(One need only add Culture's later track 'The International Herb' to understand the spiritual importance of ganja).
As much as I appreciate this book for being an early and serious academic look at Jamaican culture and history, maybe reggae does it better. Indeed, it's a testament to that genre that I knew most of the stuff in the book already.
Track 1: 'Calling Rasta For I' — the symbol of the lion; 'the black person is the reincarnation of Ancient Israel'; inevitability of Rasta rule.
Track 2: 'I'm Alone in the Wilderness' — self reflection; Biblical imagery; inevitability of Rasta rule.
Track 3: 'Pirate Days' — history of slavery; 'Jamaica is Hell' and Babylon; Africa is the true homeland.
Track 4: 'Two Sevens Clash' — Marcus Garvey as a prophet of Rasta; futility of modern politics; inevitability of Rasta rule.
Track 5: 'I'm Not Ashamed' — social transgression of dreadlocks; Africa is the true homeland.
Track 6: 'Get Ready to Ride the Lion to Zion' — 'the black person is the reincarnation of Ancient Israel'; 'Ethiopia is Heaven'; Africa is the true homeland.
Track 7: 'Black Starliner Must Come' — Marcus Garvey and the Black Star Line project; Jamaica as Babylon; Africa is the true homeland.
Track 8: 'Jah Pretty Face' — 'the black person is the reincarnation of Ancient Israel'.
Track 9: 'See Them A Come' — inevitability of Rasta rule; Marcus Garvey as a prophet of Rasta; 'the black person is the reincarnation of Ancient Israel'.
Track 10: 'Natty Dread Taking Over' — inevitability of Rasta rule.
(One need only add Culture's later track 'The International Herb' to understand the spiritual importance of ganja).
As much as I appreciate this book for being an early and serious academic look at Jamaican culture and history, maybe reggae does it better. Indeed, it's a testament to that genre that I knew most of the stuff in the book already.
March 1, 2021
It's hard to read when the Rastas are being called cultists throughout the book. I take Rastafari seriously and it’s led me out of a very dark place. The book is a good book but I knocked two stars off for “cultists.”
November 25, 2017
in my appreciation and long time listening of reggae music, i have been aware that many gaps exist in my understanding of the rastafari movement, and this has proved to be a situation that requires resolution. to this effect i have obtained a number of books on or around the subject. this was the first i picked up - a used 67p copy, previously the property of the personnel office of hammersmith police station? in a condition practically unread, we can take what we will from this! however, i think i hit paydirt with the first pick, as, although this is a serious and scholarly study of the phenomenon, it is written with an obvious joy that the author conveys to me effectively, whilst furnishing me with the facts i was looking for, and much more. it matters little that the initial, time consuming study takes things as far as the early 70s, as it was a history i needed, and in any case this edition has added material updating it to 1983.
and a black history it supplies in detail, particularly the events and societal conditions that led up to the the first rastafarians setting up the pinnacle camp, and it's brutal destruction by the establishment. as the writer takes up the story, the rastas are still outsiders in jamaican society, and his study (as involved as a non-rastafarian could possibly be) outlines outlines changing times regarding better and more effective organisation and initial political forays. it is a fascinating story, and a bonus that it is written in such a compelling manner. the old adage of it being a labour of love would certainly apply here.
this book has left very little (for me) unanswered, and has served well as the bas(s)eline for further reading! excellent!
and a black history it supplies in detail, particularly the events and societal conditions that led up to the the first rastafarians setting up the pinnacle camp, and it's brutal destruction by the establishment. as the writer takes up the story, the rastas are still outsiders in jamaican society, and his study (as involved as a non-rastafarian could possibly be) outlines outlines changing times regarding better and more effective organisation and initial political forays. it is a fascinating story, and a bonus that it is written in such a compelling manner. the old adage of it being a labour of love would certainly apply here.
this book has left very little (for me) unanswered, and has served well as the bas(s)eline for further reading! excellent!
January 6, 2019
I bought this due to a long-standing interest in Rastafarianism, without having much knowledge on the subject. This book seemed like a good primer. I did find it very informative with some interesting sections, but I didn’t find it particularly well written or organized. The author clearly spent a large amount of time researching and has included many quotes from prominent Rastafarians, but in my opinion over utilized quotes to the detriment of narrative flow.
October 19, 2021
The death of a thousand paper cuts. That's what I was dying of and didn't know it — until I read this book. The authors unbiased look into the world of the Rastas captivated me. What they shared with him taught me more about my roots and strengthened my resilience in the face of the lost. How would you carry yourself if your parents were janitors? Right. Now how would you carry yourself if your parents were kings and queens? Exactly. Thats what this book did for me.
June 26, 2018
Rastafarianism is to religion as The Commadores stage clothes were to fashion.
But in an art brut kind of way it brings a lot to the table.
But in an art brut kind of way it brings a lot to the table.
April 8, 2021
I did not really enjoy the author's take, but it could be on me as I did not realize how old this account is.
September 5, 2021
Informational but not captivating.
Read
March 29, 2023Trying to read on my PDF Reader
June 21, 2025
Must read for any history buffs.
April 13, 2024
This book has been on my list for some time since it seems to be the definitive book about Rastafarians. I didn’t realize that the book was originally published in the late 60s and was the result of his research in the 50s and 60s. I waited until I was in Jamaica to read this as well. Furthermore, I didn’t know that Barrett was a professor at Temple University. I’ve tried to locate some of his other books, but they are hard to find. I was able to find some older research papers from journals, and I’m looking forward to reading more of his work. The Rastafarians was excellent. It’s part ethnography, part historical study of the movement, tracing events that occurred in Jamaica during the Rastafarian backlash in the 50s, prior to their ascendency with the rise in popularity of reggae music and Bob Marley’s stardom. Regardless, I loved reading about this history of this movement, learning about how these beliefs arose in Jamaica. It was really interesting to learn about the resistance to slavery and the Maroons, who battled the colonial presence. I can also see Rastas as a kind of off shoot of the Black power movements in America, finding strength in African roots, as well as advocating for changes to diet and habits (also similar to the Nation of Islam). Barrett’s research and participation in some of the Rasta gatherings was fascinating, especially when, at the time, they were more or less banned and looked down on in Jamaican society. The version I read was an updated version, but I still would have loved to read a more recent version to examine how the perceptions and views of Rastas in Jamaica have changed since the 1970s. I really enjoyed this book, and read Safiya Sinclair’s excellent How to Say Babylon shortly after this, which provided a more interesting view of Rastafarianism, and especially examines the kind of role that Rasta women have (or do not have). Highly recommend this book to learn more about the history of Rastafarianism and the system of its beliefs and practices.
November 7, 2007
Being somewhat familiar with the Rastafari movement already and being somewhat fascinated by the culture I decided to read this book. The book starts out by tracing the history of slavery in Jamaica and outlining the conditions that precipitated a movement such as Rastafarianism which seeks a more equitable and just society. A decent amount is dedicated to Ethiopia and the idea of Ethiopianism where Rastafarians basically view this country in the same way as Zion is viewed by the Jews. Later elaboration explains mythical elements of the religion as well as the symbols, beliefs and rituals of the group such as smoking herb for a deeper understanding of a cosmic consciousness. I especially enjoyed the parts in the book where the author expounded upon the artistic improvements Rastas have made not only in Jamaica but the world over with things such as reggae music. Also kudos to him for talking about Bob Marley because he is a good reason the religion has gained popularity the world over. I won't give this book a 5 of 5 though because I did find the last chapter to be somewhat rambling and some of the ideas in the book are repeated a little bit too much for my taste. I think some people who aren't as interested in the movement as I am would have a little trouble keeping interested the whole way through. All-in-all though I think this is a pretty good read and does a good job explaining the basics of the Rastafarian beliefs and also gives detail about the socio-economic factors that contributed to this voice against colonialism and oppression.
October 21, 2008
Picked it up on sale a while back. Inspired to finally dig in and learn a little about an often overgeneralized religion/way of life after visiting the Reggae Pub in Itaewon last weekend. . .
Eh. . .not exactly what I was hoping for. Barrett presents an incredibly detailed account of the history and development of Rastafarianism in Jamaica. While perhaps informative for a student of the African Diaspora or Caribbean Religions, as a book, "The Rastafarians" is certainly no thriller.
The overall tone of the book is very scientific and straightforward. Little emotion is expressed in the text despite the author conducting the majority of the research first hand. Furthermore, the author's continual use of the third-person to refer to himself was really odd and off putting!
If you're looking to really delve into the history of the Rastas and explore Jamaica's turmulous socio-politico-religious history, then by all means, pick up a copy. If you're just curious as to what and who your "Rastafarian" friend really is. . .stick to wikipedia!
Eh. . .not exactly what I was hoping for. Barrett presents an incredibly detailed account of the history and development of Rastafarianism in Jamaica. While perhaps informative for a student of the African Diaspora or Caribbean Religions, as a book, "The Rastafarians" is certainly no thriller.
The overall tone of the book is very scientific and straightforward. Little emotion is expressed in the text despite the author conducting the majority of the research first hand. Furthermore, the author's continual use of the third-person to refer to himself was really odd and off putting!
If you're looking to really delve into the history of the Rastas and explore Jamaica's turmulous socio-politico-religious history, then by all means, pick up a copy. If you're just curious as to what and who your "Rastafarian" friend really is. . .stick to wikipedia!
July 4, 2008
After vacationing in Jamaica, I found this book in the sociology section of the Barnes and Noble Bookstore. I was a sociology major, so I found this one interesting.
The researcher did a good job in describing the Rastafarians, their origins, their beliefs, the discussion of whether or not they are considered to be a cult group, and what the future holds for Rastafarians in Jamaica and in the Western Hemisphere.
The author is a researcher, and a professor(I think, I have to go back and read this part of the book). He spent time visiting among and interviewing various Rasta figures throughout Jamaica. I found this book very informative and worth my while. A.K.
The researcher did a good job in describing the Rastafarians, their origins, their beliefs, the discussion of whether or not they are considered to be a cult group, and what the future holds for Rastafarians in Jamaica and in the Western Hemisphere.
The author is a researcher, and a professor(I think, I have to go back and read this part of the book). He spent time visiting among and interviewing various Rasta figures throughout Jamaica. I found this book very informative and worth my while. A.K.
February 21, 2008
Okay, this is another one of those books that I never got finished with. It's very incitefull and informative concerning the subject at hand, but also reads very clinical. Great for a person that would be in the field of Carribean or African cultures, even religious cults, but if you're looking for a piece that is going to keep you on the edge of the page this is not it.
May 27, 2015
This isn't a bad book at all. My Rastafari teacher is still using this book as the best overviews of the Rastafarian religion. The problem is just that the research is out-dated now and without supplemental materials and guidance by my teacher who has spent many years interviewing Rastafarians, I'd still have a skewed view of them in some ways thanks to Barrett's book.
December 24, 2007
i read an older edition of the book (the second edition, i think). very good introduction to rastafarianism and takes care to put the movement into cultural and historical context.
May 29, 2010
Interesting but dry.
Read
August 16, 2010I never realized how charicatured my impression of Rastafari were. This is a comprehensive history of the evolution of Jamaica and the development of the religion.
March 25, 2011
Fascinating! This is the book for those who want a good explanation of what Rasta is and where it evolved from.
July 17, 2011
Fantastic history of the Rastafarians. Made reggae music even better!
March 15, 2016
Very informative about a culture and subject I knew very little about. Favorite part, "politricks".
"You cannot take out a cat and put in a rat."
"You cannot take out a cat and put in a rat."
April 6, 2017
I read this books to take a break from the amount of novels that I was reading during that time. I found this book to be well-researched and astutely written. Barrett does a great job of setting up the historical, cultural, and religious backgrounds of the Rastafari movement in Jamaica. I was particularly moved by his explanations about the role that African traditional religion played in the development of Rastafari philosophy.
Having its foundations in various resistance movements among the slaves in the then British colony of Jamaica, Rastafarianism, has grown into a global phenomena, but has not always been welcomed or celebrated in the place of its origins. Lastly, I thought that author did a good job of giving credit to Bob Marley and his role of helping to spread Rastafari beliefs through his use of Reggae music, however I felt that this connection was somewhat glossed over. But keep in mind, I'm a huge fan of Bob Marley.
Overall, an amazing scholarly piece on the roots of Rastafarian beliefs and the role it has played both in the modern and latter-day Jamaica. Recommended to anyone who wants to learn more about this fascinating religion or people interested in Jamaican society and history.
Having its foundations in various resistance movements among the slaves in the then British colony of Jamaica, Rastafarianism, has grown into a global phenomena, but has not always been welcomed or celebrated in the place of its origins. Lastly, I thought that author did a good job of giving credit to Bob Marley and his role of helping to spread Rastafari beliefs through his use of Reggae music, however I felt that this connection was somewhat glossed over. But keep in mind, I'm a huge fan of Bob Marley.
Overall, an amazing scholarly piece on the roots of Rastafarian beliefs and the role it has played both in the modern and latter-day Jamaica. Recommended to anyone who wants to learn more about this fascinating religion or people interested in Jamaican society and history.
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