Tese(doutorado)—Universidade de Brasília/Departamento de História, 2006. / Submitted by Natália Cristina Ramos dos Santos (nataliaguilera3@hotmail.com) on 2009-10-31T18:03:55Z
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Previous issue date: 2006 / Na Jamaica, o passado colonial baseado na plantation escravista, produziu uma sociedade estratificada na qual a cor mais clara da pele era considerada um meio de
distinção social inclusive entre os afro-descendentes, mesmo após o fim da escravidão
em 1838. Contra essa marginalização dos afro-jamaicanos, surgiu na década de 1930, um movimento religioso chamado Ras Tafari, cujas principais doutrinas a princípio era a
divindade do imperador Haile Selassie I da Etiópia, o desejo de repatriação para a
África e a rejeição da sociedade jamaicana e, por extensão das sociedades e do imperialismo ocidentais. Nesse sentido, o movimento era considerado milenarista, messiânico e escapista por seus primeiros pesquisadores e era fortemente estigmatizado pela sociedade envolvente. As tensões entre ambos atingiram seu ápice nos anos cinqüenta e sessenta, quando então começou um processo de negociação ambivalente que ainda se encontra em curso.
Contudo, o movimento rastafari não constitui um movimento unificado e centralizado, produzindo uma enormidade de doutrinas, crenças e rituais, os quais são
resultados dos processos de hibridação e/ou creolização características das culturas
caribenhas. ______________________________________________________________________________ ABSTRACT / In Jamaica, the colonial past based on the slavery and the plantation, had produced a stratified society in which the clear skin colour was considered a sign of social distinction, inclusive among the African descendents, even though after the Emancipation in 1838. Against this marginalization of the African Jamaicans, a religious movement called Ras Tafari raise up in the 1930’s. The principal doctrines of this movement were the divinity of Haile Selassie I, Emperor of Ethiopia; the desire for repatriation to Africa and the total rejection of the Jamaican society and, by extension, of the Occidental Imperialism and societies. Thus, the Rastafarian movement was considered millenarian, messianic and escapist by the first academic researchers interested on it and was strongly stigmatized by the Jamaican society. The tensions between them had reached their top in the fifties and sixties, when a process of ambivalent negotiation had begun and is still on curse. However, the Rastafari movement is not a unified and centralized movement, and has produced several doctrines, beliefs and rituals that are the results of the characteristic processes of hybridization and/or creolization of the Caribbean cultures.
| Identifer | oai:union.ndltd.org:IBICT/oai:repositorio.unb.br:10482/6447 |
| Date | January 2006 |
| Creators | Rabelo, Danilo |
| Contributors | Cabrera, Olga |
| Source Sets | IBICT Brazilian ETDs |
| Language | Portuguese |
| Detected Language | English |
| Type | info:eu-repo/semantics/publishedVersion, info:eu-repo/semantics/doctoralThesis |
| Source | reponame:Repositório Institucional da UnB, instname:Universidade de Brasília, instacron:UNB |
| Rights | info:eu-repo/semantics/openAccess |
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