CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Esta pesquisa explora e descreve como o movimento RastafÃri tem se manifestado em Fortaleza, CearÃ. ApÃs um abrangente panorama do movimento conforme se originou na Jamaica, busquei caracterizar a diversidade da cultura e da organizaÃÃo do viver de alguns adeptos residentes em Fortaleza, comparando-os com aspectos gerais do movimento na Jamaica. Busquei tambÃm apontar para traÃos das suas vivÃncias que possam ter sido influenciados pela cultura e identidade brasileiras e cearenses. Adotando como base de referÃncia teÃrica os conceitos de cultura e identidade, investiguei, atravÃs de entrevistas semiestruturadas e de registros de suas memÃrias, os aspectos identitÃrios de sujeitos que se denominam adeptos da cultura RastafÃri na cidade de Fortaleza, CearÃ. AlÃm das entrevistas, foram realizadas observaÃÃes participantes, nas quais tomei parte em eventos realizados pelos sujeitos entrevistados, visando observar seus contextos e colher dados, que posteriormente foram analisados. Com esses instrumentos foi possÃvel explorar e descrever as manifestaÃÃes peculiares de alguns membros da cultura RastafÃri na capital do estado do CearÃ. / This research aims to explore and describe how the Rastafarian movement has manifested their beliefs in Fortaleza, CearÃ. After a comprehensive view of the movement as it originated in Jamaica, I tried to identify the diversity of the culture and ethos of some Rastafarians who reside in Fortaleza, comparing them to general aspects of the movement in Jamaica. I also attempted to point out some traces of their livity that may have been influenced by the culture and identity of Brazil and CearÃ. By adopting as a theoretical basis the concepts of culture and identity, I investigated the identity aspects of people who classify themselves as Rastafarians in Fortaleza, CearÃ, through semi-structured interviews and through records of their memories. Other than the interviews, participant observations were also conducted, where I took part in events promoted by the interviewees, whose purpose was to observe their contexts and collect data to be analyzed later. Through these instruments I was able to explore and describe the peculiar manifestations of these members of the Rastafarian culture who reside in the capital city of CearÃ.

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This dissertation examines one of the most significant theological shifts in the Rastafari movement: the transformation of the Rastafari deity, His Imperial Majesty Emperor Haile Selassie I, from Jah in the flesh to the spirit that dwells within the body of each Rasta. Although the belief that Rastas are participants in the divinity of Jah emerged early in Rastafari, it was not until Selassie’s death in 1975 that the theological assertion of Jah dwelling within their bodies as the spirit emerged. Despite the initial claim made by some of the early Rastas that their bodies are the dwelling place of Jah, the notion of Jah as indwelling the spirit remains undertheorized, thus leading to an inadequate view that Rastafari is tenuously an African-derived religion. The aim of this dissertation, therefore, is to make visible the notion of Jah as spirit by focusing on how Rastas conceptualize and ritualize the process of Jah becoming a part of their bodies. The dissertation proposes divine envesselment as a central theoretical and conceptual framework to understand the Rastafari belief that their deity Jah becomes a permanent part of their bodies, thereby imbuing them with divine power, authority, and identity to resist the oppressive state Babylon. By formulating a theory of divine envesselment to account for the indwelling of Jah within the body, this study highlights the social, cultural, and theological factors that enabled Rastas to deify Selassie, continue to proclaim him as God after his death, and distinguish themselves from the oppressive neocolonial state through their ritualization of Jah spirit and power. The study uses an African-centered epistemological approach to argue that the Rastafari belief that Jah dwells within them is not only an embrace of the spirit but an ethos rooted in the history of contestation and creative friction within the Afro-Caribbean religious field. Furthermore, an African-centered epistemology locates the process of divine envesselment (Jah becoming the spirit that dwells in flesh) within the social, material, intellectual, and symbolic world of African people on the continent and in the diaspora. The study asserts that the logic, structure, and nature of Rastafari as an African-derived religion with a conception of spirit become evident when examined through an African-centered epistemological lens. / Religion

Since the early 1970’s, Rastafari has enjoyed public notoriety disproportionate to the movement’s size and humble origins in the slums of Kingston, Jamaica roughly forty years earlier. Yet, though numerous academics study Rastafari, a certain lacuna exists in contemporary scholarship in regards to the movement’s scriptural basis. By interrogating Rastafari’s recovery of the Hebrew Bible from colonial powers and Rastas’ adoption of an Israelite identity, this dissertation illuminates the biblical foundation of Rastafari ethics and symbolic registry. An analysis of the body of scholarship on Rastafari, as well as of the reggae canon, reveals the centrality of an Israelite identity for Rastas and its enabling of Rastafari resistance to racial oppression. Furthermore, the Hebrew Bible is, for Rastas, key to an intimate relationship with Jah, for it reveals their chosenness and their inherent divine nature. They both textually confirm this election and enact it through ritual practice. By interrogating the methods Rastas apply to the pages of the Bible in order to ascertain their appointment and decipher proper ritual practice, this dissertation expands scholarly conversations about Rastafari biblical hermeneutics. Centering on readings of Samson and Moses, it suggests that these two biblical actors function as moral exemplars and models of livity for Rastas. Despite the transgressive nature of Samson and Moses, Rastas adopt them as co-practitioners and paradigms of Rastafari election because when Samson and Moses are Rastas, all Rastas can claim their chosenness, strength, and relationship with Jah. / Religion

Reggae is a popular musical form that originated in Jamaica in the late 1960's and soon came to be closely associated with the oppositional, Afrocentric Rastafarian movement. During the 1970's it achieved global popularity and is now produced in many locations around the world. In Montreal, reggae is produced by and for a cosmopolitan community; however, certain conceptions of the distinctiveness of this music as an effective intervention in social processes, derived from Rastafarian philosophy, are maintained by its performers. This thesis examines reggae song lyrics and elements of discourse about reggae music in relation to Rastafarian cultural practices, showing how the aesthetic conventions of the form involve a certain ritualization of musical activity that allows for the interpretation of aesthetic experience in terms of solidarity, resistance and historical progress.

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The work deals with Rastafari, gender promatics and the leisure phenomenon reggae, which is a means of presentation of identity the rastafarian musical artists. The beginning of the theoretical part the work deals with identity, gender roles and stereotypes as aspects of education. Next part is concerned with attributes of rastafarian identity, historical roots of Rastafarians, their religion, lifestyle, specific language, gender problematics and the spread of Rastafari in contemporary global world. The last chapter discusses the reggae musical style from the viewpoint its functions, creation and international development as the contemporary cultural trend. The practical part is concerned with qualitative research using method of content analysis and coding of the obtained data. The aim of the research is to describe the gender problematics explicitly and implicitly contained in the musical texts of reggae and genres deriving from it.

Text in English Summary in English, Tshivenda and Setswana / Rastafari (this term is preferred to Rastafarianism) is known as a movement which originated in Jamaica and has since spread throughout the world. The movement has attracted much attention from the public and media worldwide because of reggae music. This study set out to investigate the lived experiences of Rastafari women of Tshwane. The purpose of the study was to describe their experiences regarding their roles, duties and responsibilities. It paid particular attention to the behavioural patterns of women within what is often regarded as a patriarchal order. The study was qualitative in nature and made use of various data gathering techniques such as life histories, focus groups, semi-structured and unstructured in-depth interviews, observations and field notes. My findings are, firstly, that Rastafari pays very scant attention to women. Secondly, in contemporary times some practices enforced by their holy books feel oppressive. Lastly, the lived experience reveal that Rastafari as a culture changes with time and women influence the movement. / Rasiṱafari tshi ḓivhea sa tshigwada tshine vhubvo hatsho ha vha ngei Jamaica zwino tsho phaḓalala na ḽifhasi ḽoṱhe. Tshigwada tsho kunga vhunzhi ha zwitshavha na nyanḓadzamafhungo ḽifhasini ḽoṱhe nga nṱhani ha muzika wa rigei. Ngudo iyi yo dzudzanyelwa u ṱoḓisisa nga ha vhutshilo ha tshigwada tsho tsikeledzwaho tsha vhafumakadzi vha Rasiṱafari vho no wanala Tshwane. Ndivho ya ngudo iyi ndi u ṱalusa tshenzhemo yavho zwi tshi ya kha mishumo na vhuḓifhinduleli havho. Yo sedzesa kha kutshilele kwa vhafumakadzi kha sisiṱeme ya matshilisano hune vhanna vha dzhiwa sa vhone vhalanguli. Ngudo yo lavhelesa nga maanḓa kha u ṱanḓavhudza vhuvha ha tshithu ho shumiswa thekhiniki dzo fhambanaho dza u kuvhanganya data u fana na ḓivhazwakale dza vhutshilo, zwigwada zwo sedzeswaho khazwo, na inthaviyu dzine mbudziso dza vha dzo thoma dza dzudzanywa na inthaviyu ine mbudziso dza vha dzi songo dzudzanywa, kuvhonele na mafhungo e a kuvhanganywa kha vhupo. Mawanwa anga ndi, zwa u thoma, Rasiṱafari i sedzesa zwiṱuku kha vhafumakadzi. Zwa vhuvhili, zwazwino maitele ane a tevhedzwa nga maṅwalo makhethwa a pfala a tshi tsikeledza. Zwa u fhedzisela, vhutshilo ha tshigwada tsho tsikeledzwaho vhu dzumbulula uri mvelele ya Rasiṱafari ine vhadzulapo vha Afrika vha shela mulenzhe khayo I khou shushedzwa nga mvelele ya mashango a vhukovhela, i ne ya kunga na u ṱanganedzwa nga vhafumakadzi. Zwenezwo, Rasiṱafari sa tshigwada tsha mvusuludzo a yo ngo ima fhethu huthihi fhedzi i khou shanduka na tshifhinga. / Rastafari e itsege jaaka mokgatlho o o tlholegileng kwa Jamaica, mme go tloga foo wa anamela mo lefatsheng lotlhe. Mokgatlho o o nnile le kgogedi e kgolo mo bathong le bobegakgang lefatshe ka bophara ka ntlha ya mmino wa reggae. Patlisiso eno e ikaeletse go sekaseka maitemogelo a a tshedilweng ke basadi ba kwa Tshwane ba Rastafari. Maikemisetso a patlisiso ke go tlhalosa maitemogelo a bona mabapi le seabe, ditiro le maikarabelo a bona. E etse tlhoko thata mekgwa ya maitsholo ya basadi mo go se gantsi se kaiwang e le thulaganyo e e bayang banna kwa godimo. Patlisiso e ne e le e e lebeletseng go tlhaloganya mabaka le megopolo (qualitative) mme e dirisitse mekgwa e e farologaneng ya go kokoanya tshedimosetso go tshwana le hisetori ya botshelo, ditlhopha tsa puisano (focus groups), dipotsolotso tse di rulaganeng fela di sa tsepama (semi-structured interviews) le dipotsolotso tse di sa rulaganang tse di tsenelelang ko botennye jwa kgang, go ela tlhoko mmogo le dintlha tse di kwadilweng mo tsamaong ya patlisiso. Diphitlhelelo tsa me ke gore, sa ntlha, Rastafari e tsaya basadi tsia go se kae fela. Sa bobedi, mo dinakong tsa ga jaana, ditiro dingwe tse di laelwang ke dibuka tsa bona tse di boitshepo di utlwala di gatelela. Sa bofelo, maitemogelo a senola gore setso sa Rastafari se mo go sona Bantsho ba nang le seabe, se tshosediwa ke setso sa bophirima se se nang le kgogedi, mme se amogelwa ke basadi. Ka jalo, Rastafari jaaka mokgatlho wa tsosoloso, ga e a tsepama, mme e fetoga le dinako. / Anthropology and Archaeology / M.A. (Anthropology)

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