Search Results (3)

This discussion explores the (dis)engagement of Jamaican RastafarI from the party political process, using RastafarI elder Mortimo Planno’s notion of “politics without a party” as a strand shaping and tying together the multiple threads of the exploration. The discussion examines how RastafarI has engaged with partisan politics/political parties from Independence (1962) until today. It highlights the differing ways of approaching politics among Rastas, including the minority, who have entered representative politics in a bid to [as yet unsuccessfully] change the tribal and compromised state of Jamaican politics. The decentralized nature of the RastafarI movement allows for diverse expressions of RastafarI political thought and action, but can present challenges for unified political mobilization on a large scale. Nonetheless, with or without direct partisan involvement, RastafarI has adapted and re-presented itself in response to changes in the local and global context, thus becoming a potent political force. So, despite this general lack of engagement with “statical” matters, RastafarI is and continues to be a significant political movement on several fronts, through movements, music, and symbols rather than traditional electoral routes. Full article

It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities. Full article

Rastafari is a Pan-African socio-spiritual movement and way of life that was created by indigent Black people in the grip of British colonialism in 1930s Jamaica. Although Rastafari is often studied as a Jamaican phenomenon, I center the ways the movement has articulated itself in the Ghanaian polity. Ghana has become the epicenter of the movement on the continent through its representatives’ leadership in the Rastafari Continental Council. Based on fourteen years of ethnography with Rastafari in Ghana and with special emphasis on an interview with one Ghanaian Rastafari woman, this paper analyzes some of the reasons Ghanaians choose to “trod the path” of Rastafari and the long-term consequences of their choices. While some scholars use the term “conversion” to refer to the ways people become Rastafari, I choose to use “trodding the path” to center the ways Rastafari theorize their own understanding of becoming. In the context of this essay, trodding the path of Rastafari denotes the orientations and world-sensorial life ways that Rastafari provides for communal and self-making practices. I argue that Ghanaians trod the path of Rastafari to affirm their African identity and participate in Pan-African anti-colonial politics despite adverse social consequences. Full article