Examination Preparation.pdf

Administrative ALL (Hatfield and Groenkloof) students will be writing on Hatfield campus HATFIELD 11 Jun 2024 15:00 - 18:00 Venues: Theology 1-19 Theology 1-25 Theology 1-28 Theology 1-9 Administrative Examination scope Study unit 3: Important Terminology Study unit 4: Secul...

Administrative ALL (Hatfield and Groenkloof) students will be writing on Hatfield campus HATFIELD 11 Jun 2024 15:00 - 18:00 Venues: Theology 1-19 Theology 1-25 Theology 1-28 Theology 1-9 Administrative Examination scope Study unit 3: Important Terminology Study unit 4: Secularisation Study unit 5: Characteristics of New Religious This study unit will be focusing on This study unit will be discussing notions Movements terminologies and concepts that are crucial and concepts associated with This study unit moves into the direction of New to the understanding of the field of religion terminologies such as secular, secularism, Religious Movements, discussing Rastafarianism. studies. and secularisation. Study Unit 3 Religion studies terminologies and concepts Themes present under this unit include: Religious terminologies Religious concepts Animism (3) Animism From the Latin anima, meaning soul or spirit, an understanding arose that there were powerful spirits living in all things, i.e., rivers, trees, mountains, people, and animals. It is almost as if two worlds co-exist: a visible and invisible world. The visible world consists of reality as we know it. Within the invisible world reside all invisible spiritual beings (i.e., gods, spirits, demons, or souls). Deism (2) Deism The belief of an existence of God, but not necessarily that this God intervenes with humanity after creating it. Deism refers to what can be called natural religion, the acceptance of a certain body of religious knowledge that is inborn in every person or that can be acquired by the use of reason and the rejection of religious knowledge when it is acquired through either revelation or the teaching of any church. Dynamism Dynamism The belief in an impersonal power that governs the universe. Through magic humans can manipulate the powers to their advantage. Henotheism Henotheism The belief that there are many gods but one god is superior to the others. A special case of POLYTHEISM loosely translated as “one-god-at-a-time- ism”. Here the deities’ hierarchic relation to each other is fluid, as the god or goddess who is being invoked or prayed to at a given moment is given precedence and supremacy over all others at that time. The worship of one god who is elevated above the rest, therefore still acknowledging the existence of multiple deities. Monotheism Monotheism The belief in one god. A religious system which postulates that there is a single deity. Normally it is understood that this deity is a universal deity, whose acts and judgments affect the entire world, not just those who know or worship the deity. Panentheism Panentheism The understanding that the universe is a partial manifestation in unity with the sacred being/deity/deities. The name loosely means “all-is-god-and-god-is-more”. God transcends everything. Pantheism Pantheism Means “all-is-god”: a religious system which postulates a one-to-one unity between sacred being/deity/deities and the universe. Polytheism Polytheism The belief in the existence of a multitude of deities. A religious system which has a multitude of deities, related to one another in a pantheon. These deities can be understood as universal or local, depending on the philosophic outlook of the religious system. Theism Theism The belief in the existence of a deity or deities, or a religious system which includes a deity or deities. Transcendent and immanent Transcendent and immanent All religions refer to the transcendent in one way or another. The transcendence is a reality or dispensation exceeding the normal or human dispensation. When speaking of transcendency, the mind invariably goes to the divine, divinity, God/god or gods. It is, however, incorrect to bring transcendency into connection only with divinity, since transcendency may also be attributed to certain forces, ideas or objective realities. The immanent refers to a reality already at hand, that is, the reality known to us as the everyday, normal reality and of which we form part. In that sense it forms the opposite of the transcendent. Theism, atheism and agnosticism Theism, atheism and agnosticism Theism is the belief in the existence of a personal deity or deities influencing the fortunes of people in one way or another and with whom it is possible to build a relationship. Atheism is an active denial of faith or the meaning of faith. Classical Buddhism may for instance be termed atheistic, since it is a teaching of self- deliverance not even taking into account the possibility of gods. Agnosticism merely means an attitude towards life in which the deity is not taken into account. This may be true even of religion or belief. Holy and profane Holy and profane Sacrality is an attribute of a place, an object, an animal or a human regarded as standing in a particular relationship to the deity or where the transcendent becomes perceptible in the immanent, and as a result of that is viewed or approached in a special way. The profane stands opposed to the holy or sacral. Literally it means “before” or “outside the temple”. For this reason it refers to everything not subject to sacrality or sacredness. Revelation Revelation Revelation is a supernatural experience, event or utterance considered to be the bearer of a divine message or transcendent knowledge not generally available. Usually it is knowledge of salvation, that is, it is concerned with current problems of existence and their solution. It is thus knowledge providing man with a new view on his reality. Good and evil Monism Dualism Good and evil These two concepts underlie every religion, but of course differ in content within different religions. There are two classical modes of viewing good and evil: Monism The conception that good and evil can ultimately be reconciled with each other in a paradoxical way; the conception that all can be traced to a single primordial principle or primordial author. Good and evil are seen in a complementary or completive relation to each other, similar to that of light and shade, hot and cold, male and female. Thus, there is no absolute contradiction between them. Dualism Two opposing principles or forces (good and evil), wishing to exclude one another, but of which none is strong enough to overcome the other. They are locked into a primordial war with each other, resembling two kingdoms. Time and history Time and history Western culture is built upon a direct or linear view of time and history. Time and history commence and end. This view is founded on the Biblical view of time. The Bible begins with the words: “In the Beginning...” (Genesis 1). Many other religions hold a cyclic or spiral view of time and history. One of the best examples of a cyclic view of history is found in Hinduism. Reality and time are locked into endless cycles of beginning and end, of life and death, of birth, growth, increase, and decay. Myth and rite Myth and rite A myth is a religious narrative purporting to state and explain verbally certain primordial truths concerning mysteries, principles, pivotal moments in history, and the natural and human world. However, it is not to be accepted as an intellectual explanation or historical account. It occurs narratively, alludingly, metaphorically, and intuitively. The myth attempts to understand the present in light of eternity. It has to be experienced and lived by each new generation in its own way. Therefore, it is flexible and given to change. The myth normally links with its complement, the rite, which, for our purposes, we may call a dramatised myth. The rite is less given to change than the myth. A rite may also lose its actuality. It then becomes a mere ceremony of which no one is able to remember the origin or reason. Cult Cult One of the most misunderstood words in religious studies. A cult refers to any small religious group which has separated from the larger culture and tries to create its own distinct culture without interacting with the larger society. Cults usually require a total commitment of the person, and often involve adopting practices which are considered hostile to the larger society (such as not wearing clothes, or not paying taxes, or choosing not to use electricity, etc.). Sect Sect A sect usually refers to a small group within a larger religious movement, especially when that small group is either breaking away or refining its sense of distinctiveness Founder faiths Founder faiths These faiths are able to trace their origins to founders. An example of this can be Christianity, Islam, Buddhism, or Zoroastrianism. Pantheon Pantheon The gods and goddesses of a particular religious tradition, and their system of inter-relations. Totemism Totemism Belief that there is a deep relationship between man, animal, plant. Study Unit 4 Secularisation Themes present under this unit include: Secular Secularism Secularisation Origin of secularisation Secular Term Christian Interpretation Middle Ages Temporal S: Two worlds Secular and sacred (Subtraction theories) Secular Term secular derives from the Latin saeculum The term saeculum originally fell within the temporal domain indicating a specific length of time Under Christian interpretation: Saecula came to denote temporary time, the time until the second coming of Christ. The Christian theologian, St Augustine, added an existential dimension by dividing human existence into existence in the City of God, the religious people, and the City of Man, indicating people living in the secular reality without the guidance of God. This came to denote those living without Christianity as being secular. References to the secular were no longer only to indicate the temporal, but now also the existential. Secular During the Middle Ages: Priests in the Roman Catholic tradition could choose to affiliate with a religious order as opposed to priests who chose to live in the world, thus secular priests not attached to any specific order. The word saeculum during the Middle Ages also referred to the process of ‘making worldly’ as in selling church property relating to worldly as opposed to spiritual affairs Where an apparent understanding of saeculum was temporal, a specific understanding was later added when saeculum became a reference to two distinct worlds, that of (1) the religious, sacred, and spiritual as opposed to the (2) secular, profane, and temporal. Secular and sacred Opposed to the secular world stands the sacred. This differentiation is also addressed by the separation of transcendence and immanence. ‘Subtraction stories’: Casanova argues that over time two distinct meanings of the concept of the secular developed. The secular could either refer to a residual category, indicating that which remains when religion disappears from society. On the other hand, secular could also refer to a total reality which is seen as the replacement of religion. Religion is then merely an unnecessary addition or superstructure overlaying the secular. These are what Taylor refers to as the ‘subtraction stories’. The three S’s  The three S’s The conclusion Casanova arrives at after analysing the term secular, is that it is necessary to distinguish between secular, secularism, and secularisation as these three concepts come to denote different things. The secular is a fairly modern category resembling a reconstruction of a reality different than the religious. The secular can function differently in varying contexts and therefore Casanova (2011:54) suggests we talk of secularities. These secularities function parallel to different religiosities and spiritualities. The category of the secular only recently became a field of research. During earlier periods only the field of the religious was researched. Secular: Western vs African & Eastern + ‘compartmentalization’. Secular: Western vs African & Eastern The concept of the secular developed within a Euro-Western-Christian frame of mind. Secularisation is present among all world religions. Only in Western understanding a differentiation between religion and non-religion is made. In Africa and Eastern worldviews, the concept of the secular was apparently not present due to the fact that there is no separation made between religion and everyday life. Due to the process of globalization and colonialisation this Western-European understanding of separating the sacred and the secular spread. This separation is what Dobbelaere refers to as ‘compartmentalization’. Secularisation + three characteristics + two distinct theories + three categories Secularisation For Bruce secularisation exhibits three characteristics: (1) the importance of religious institutions in society is on the decline, (2) the social standing of religion is on the decline, and (3) people are less religious. In the process of secularisation Casanova indicates that over time two distinct theories developed, namely that religion will decline and that religion will be privatised. Secularisation can be categorised into three different categories: (1) Secularisation as differentiation of the secular spheres from religious institutions, (2) secularisation as decline in religious beliefs and practices, and (3) secularisation as marginalization of religion to a privatized sphere’. Secularism Secularism The term secularism can refer according to Casanova, to two issues: (1) Modern worldviews and ideologies concerning religion. Secularism becomes an ideology the moment when it entails a theory of what religion is or does and (2) the separation or rearrangement of relationships between state and religion; science and theology; law and morality. The purpose of such separation is to create a neutral, equal, and democratic society. Secularism in this instance refers to a state policy relegating religion and politics to separate domains Some argue that secularism protects people from all backgrounds against discrimination. Theories as to the origin of secularisation 1.? 2.? 3.? 4.? Theories as to the origin of secularisation Demystification of the world through rationalisation Stadial consciousness Subtraction theory Disappearance thesis Theories as to the origin of secularisation Demystification of the world through rationalisation Class in society Protestant strand in Christianity Theories as to the origin of secularisation Demystification of the world through rationalisation One of the first enemies of religion is the human tendency to rationalise. This theory seems to form the core of the traditional theory of secularisation. Rationalisation takes place as an intellectual and economic activity. Differentiates between different classes in society: One of the strata in society identified is the intellectuals. The intellectuals tend to seek through rational ways meaning in reality. This exercise in rationalism suppresses the belief in magic and causes the world to become disenchanted. Through the process of rationalisation, the world is demystified. The mysteries in the world are explained rationally, leaving the world devoid of mystery and secrets. Through rationalism there is no more room left for the transcendental to operate in the immanent reality. Theories as to the origin of secularisation Demystification of the world through rationalisation The Protestant strand of Christianity seems to be more prone to economic rationalism. Protestants especially seem to promote rationalism as a means to find prosperity. Wealth and worldly prosperity have been interpreted by Protestant groups to indicate the blessing and grace the transcendental has bestowed upon them. This love for the material and worldly possessions that has been identified with the Protestants will eventually distract attention from religion and therefore lead to secularisation. As the process of rationalisation (part of human nature) has not ended and will probably only intensify over time, religion will eventually have no place in society and become totally obsolete or that the function of religion in society will constantly change. Theories as to the origin of secularisation Demystification of the world through rationalisation Correct in the sense that a world explained rationally has no need of the mysterious workings of the transcendental. If human beings are in control (economically and politically) there is no need for supernatural assistance and intervention. In a world of material abundance where every commodity is readily available, man has no need of supernatural provision. As to the future of the human soul, a projection of an existence after this life in the superlative luxuries of this world, provides comfort. Weber is then correct in assuming that rationality and capitalism made this world devoid of the transcendental, stimulating the process of secularisation. Theories as to the origin of secularisation Stadial consciousness Development The process of religion (2) Religion and evolution: change? Theories as to the origin of secularisation Stadial consciousness Unbelief is the condition of modern man. Man has overcome the irrationality of belief. Describing man’s evolutionary development from primitive to modern. Primitive, denoting the religious notion of man while being modern describes the secular notion of man. Man develops from the stadium of the primitive, irrational, and metaphysical religion to the stadium of modern, rational, post-metaphysical secular consciousness. For Casanova, the stadial consciousness theory contributed the most to secularisation. In the societies where the stadial consciousness is absent, secularisation also seems to be absent, although religious revival seems strong in such communities. Part of the stadial consciousness theory is the view that religion is seen as being intolerant and quite often responsible for creating conflict. Theories as to the origin of secularisation Stadial consciousness To be secular then presents a condition where one is free from religion, thus free from intolerance. To be secular thus means to be tolerant. The organic nature of religion enabled religion to be born, to grow, and eventually die. This process was inevitable as endless. Durkheim’s understanding of what is now referred to as secularisation falls out in two separate headings, (1) the changing of religion all together and (2) the change or decline of religion within society. On the latter issue Durkheim acknowledged the process of religion dying but simultaneously acknowledging the perseverance of religion. Theories as to the origin of secularisation Stadial consciousness The normative role of religion: The implication of Durkheim’s theory is that the more primitive a society is the more influence religion has on the society. The opposite of course is that the less influence religion has on society the more modern society has become. This is one of the peculiarities of Durkheim, suggesting a society becomes more religious when it regresses to its original form. For Durkheim, regression would then be positive as it denotes a return to religious dominance in society. The decline of religious influence in society is not something new. From the first communities with religious dominance man has slowly been evolving into societies where religion plays a lesser role. This contention is opposed by Robert Bellah’s theory that religion does change by way of evolution. Change does not eradicate religion, but rather results in different forms or functions of religion in society. Theories as to the origin of secularisation Subtraction theory Erosion of religion Privatisation of religion Theories as to the origin of secularisation Subtraction theory Secularity is what remains when religion is removed from society. The secular is seen as the substratum which remains the moment when religion as superstructure is removed. The modern unbelief does however not equal the absence of belief or even equals indifference. Secularisation refers to ‘the process by which sectors of society and culture are removed from the domination of religious institutions and symbols’. For some members of society some elements might still be considered to belong to the profane as and some to the sacred. Religion in society went through a process which he calls the ‘erosion of religion’ not only affecting institutional religion, but also the role religion plays in popular culture. Theories as to the origin of secularisation Subtraction theory Knowledge of religious symbols has dissipated. Individuals in society no longer exhibit the need for the concept of the transcendental. The understanding of the world, humanity, and ethics are no longer determined by religion. People affiliate less with formal religious institutions but rather fall back on a subjective constructed universe filled with selected religious elements. This is what Berger refers to as the ‘privatisation of religion’. Religion is no longer a public matter, but a personal matter. Emphasis on the profane instead of the sacred, does not mean the end of religion. The growth of new religious movements prove that religion seeks new ways of expression; no longer expression in an institutional way but in a private manner. Theories as to the origin of secularisation Disappearance thesis Theories as to the origin of secularisation Disappearance thesis The disappearance theory is based on tendencies of decline of religious activities and participation in religious communities, resulting in religion dying out. For Bruce the Protestant Reformation was the starting point of the large- scale eradication of religion. The Reformation contributed to individualism. To believe in something is different than being convinced it is true. Religion becomes an individual matter. Religion has become a subjective, selective, ‘pick-and-mix’ of elements which the individual prefers. Christianity exhibits a clear line of gradual regression from congregation to denomination leading to cult and eventual irrelevance. This effect of secularisation will remain permanent. Theories as to the origin of secularisation Disappearance thesis The disappearance of religion as due to the change of frame. The ‘immanent frame’ within which modern man exists, does not make provision for the existence of the transcendental. The transcendental is no longer part of the frame of reference for postmodern man. All meaning is retained in an immanent world, causing reality to be devoid of higher values and meaning. The gods disappeared. Study Unit 5 Characteristics of New Religious Movements Themes present under this unit include: New Religious Movements Rastafarianism (OTHER) Religious forms What is considered NRM? NRM referred to as? How did NRM possibly start? (2) NRM’s focus on? (OTHER) Religious forms Religious pluralism currently characterises many societies all over the world. Traditional metanarratives have come to share the space with various other religious forms. NRM’s want to explain something of the new way in which (old) religions present themselves in a new context and to a new audience. What is considered as new may perhaps just be a variation of an old religion finding its place in a new context. The majority of NRM’s can be considered Eastern or Middle Eastern. This led to referring to the process of the rise of NRM as the ‘Easternization of the West.’ Inception of NRM’s The introduction of religions from the East to the West escalated after World War II Many soldiers who had been exposed to Eastern religions, now returning home. Increased patterns of migration after World War II also contributed to the spread of religions into new contexts. Many NRM’s addresses the mental health needs of people. The NRM’s were created to assist people to cope with stress through religion. These NRM’s become self-help and self- improvement programmes focussing on the individual. Characteristics of NRM Characteristics of NRM The characteristics of NRM’s can be summarised as the provision in the religious needs of people with something OLD, something NEW, and something BORROWED. At the root of many NRM’s lies existing older religious traditions. Due to these traditions being unable to address current questions in a new or different context, new religious expressions are formed. Therefore, old religions find new ways of existence in a new context. The emphasis on personal development and divergence away from the external elements (i.e., God, gods, spirits, powers, and beings) also characterise NRM. Something OLD or NEW? Something OLD or NEW? The emergence of something NEW can also be ascribed to innovative ideas to keep a religion relevant or creative ideas by individuals who act as charismatic leaders within religions and construct a new formation of old ideas. The ‘newness’ can also lie within the result of the mixture of religious ideas. The important point to recognise here is that religions are not viewed as static entities but as organic and fluid entities prone to influence, be influenced, and consequently change. By borrowing from other religions, new constructions emerge, resulting in new religious formations. Rise of New Religious Movements Terms used Rise of New Religious Movements The rise of NRM’s as the emergence of alternative spiritualities, sects, or cults. These terms tend to carry a negative connotation in describing other religious formations. NRM’s are rather the emergence of non-traditional, non- institutional, and private forms of religion. This can best be described as the presence of spirituality among society. Categories of New Religious Movements Categories of New Religious Movements Some scholars divide NRM’s roughly into three categories: (1) World-Affirming (accepting values of society but present a better set of values as alternative. The goal is to be happy in the world) (2) World-Renouncing (viewing the world as corrupt and sinful. Provide a closed community, a cult, separate from society as alternative) (3)World-Accommodating (society is not too bad, but does have flaws, so recommit to spiritual existence) History of Rastafarianism Haile Selassie History of Rastafarianism Haile Selassie Emperor of Ethiopia whose influence as an African leader stretched far beyond the borders of his country. Although his popularity declined towards the end of his sixty-year reign, Selassie remains a key figure in the modernization of Ethiopian civilisation. History of Rastafarianism Haile Selassie: Childhood History of Rastafarianism Haile Selassie: Childhood Born Tafari Makonnen in 1892, the son of Ras Makonnen, a cousin and close friend of Emperor Menilek II. Baptized Lij Tafari, he is believed to be a direct descendant of King Solomon and the Queen of Sheba, two ancient rulers from the 10th century BCE. Raised as a Christian, Tafari was educated privately by European tutors. Haile Selassie spent his youth at the imperial court of Addis Ababa, Ethiopia. Continually surrounded by political plots, he learned much about power- wielding. History of Rastafarianism Haile Selassie: Childhood Menilek no doubt recognised Tafari’s capacity for hard work, his excellent memory, and his mastery of detail. The emperor rewarded the youth’s intellectual and personal capabilities by appointing him, at the age of fourteen, Governor of Gara Muleta in the province of Harar. military title When he was twenty, the emperor appointed him dejazmatch of the large province of Sidamo. History of Rastafarianism Haile Selassie: Regent and Emperor History of Rastafarianism Haile Selassie: Regent and Emperor Upon the death of Menilek in 1913, his grandson, Lij Yasu, succeeded to the throne. Yasu’s apparent conversion to Islam alienated the national Christian church, which favoured instead the opposition movement led by Ras Tafari (as Haile Selassie was now named). The movement joined noblemen and high church officials in stripping Yasu of the throne in 1916. Zawditu, the daughter of Menilek, then became empress, with Ras Tafari appointed regent and heir to the throne. History of Rastafarianism Haile Selassie: Regent and Emperor Throughout the regency the Empress, conservative in nature and more concerned with religion than politics, served as opposition to Ras Tafari’s increasing interest in turning the country into a more modern nation. The result was an uneasy decade-long agreement between conservative and reforming forces wishing to make social improvements. In 1926, Tafari took control of the army, an action that made him strong enough to assume the title of negus, or king. This was made possible, in part, by his success in international affairs, with the 1923 admission of Ethiopia to the League of Nations, a multinational organisation aimed at achieving world peace following World War I (1914–1918). History of Rastafarianism Haile Selassie: Regent and Emperor When Zawditu died in April 1930, Tafari demanded the title negasa negast, king of kings, and assumed complete control of the government, also taking the throne name of Haile Selassie I, ‘Power of the Trinity’. Court of the emperor, Commander, and Acting ruler while the Empress was away. The war was fought mainly in Europe. It involved, inter alia, many of the European countries and the USA. History of Rastafarianism Haile Selassie: Italian invasion History of Rastafarianism Haile Selassie: Italian invasion In 1931, the new emperor began to develop a written constitution to symbolize both his interest in modernization and his intention to increase the power of the government, which had been waning since the death of Menilek. Haile Selassie’s efforts were cut short, however, when Benito Mussolini’s (1883– 1945) Italian forces invaded the country in 1935. The Italian military used superior weaponry, airplanes, and poison gas to crush the ill-fated resistance led by the emperor. After the invasion, a fascist regime occupied the country and marked the first loss of national independence in recorded Ethiopian history. In 1936, Haile Selassie went into exile. History of Rastafarianism Haile Selassie: Italian invasion While he was in England, he went to the League of Nations for help, but was unsuccessful. Early in 1941, British forces, aided by the heroic Ethiopian resistance, freed the country from Italian control, enabling Haile Selassie to triumphantly re-enter his capital in May. The emperor returned to find that a great deal of his government’s independence had been destroyed, leaving him stronger, in certain ways, than before he left. During the next decade he rebuilt the administration, improved the army, passed legislation to regulate the government-, church-, and financial systems, and further extended his control of the provinces by crushing uprisings. In general, the emperor had gradually grown more cautious, and he allowed a few new leaders into his government. History of Rastafarianism Haile Selassie: Pan African leader History of Rastafarianism Haile Selassie: Pan African leader In the 1960s, the emperor was clearly recognised as a major force in the pan- African movement, a movement dedicated to a united Africa. This demonstrated his remarkable capacity for adapting to changing circumstances. Unlike other African leaders, once Haile Selassie had entered office, he did not have to struggle to prove his legitimate authority to his people. Rather, his control of government for more than forty years had given him enough time to demonstrate his strength. History of Rastafarianism Haile Selassie: Pan African leader By 1970, the emperor had slowly withdrawn from many of the day-to-day workings of the government and had become increasingly involved in foreign affairs. He probably made more state visits than any other head of state at that time, enjoying such trips for their own sake even when they were of little practical value. Foreign relations brought him admiration from around the world. History of Rastafarianism Haile Selassie: Pan African leader At home, Haile Selassie showed more caution than ever in his approach to modernisation. Although he was sympathetic to Western advancement, he never advanced faster than agreed among his peers. However, by his fortieth year in power he appeared to be more concerned with adjusting to change than with enacting change himself. In 1973, Selassie was forced to abdicate on September 13 in 1974. The eighty- year-old Emperor spent the final year of his life under house arrest. His death was announced on August 27 in 1975. The man who had led Ethiopia for sixty years, through some of the nation’s darkest times, did not even have a funeral service. The exact location of his grave has never been revealed. History of Rastafarianism Haile Selassie: Rastafari Messiah History of Rastafarianism Haile Selassie: Rastafari Messiah ‘...Ethiopia shall soon stretch out her hands unto God. (Psalm 68:31)’ Based on the above-quoted verse, Haile Selassie is ‘worshipped as Jesus Christ incarnate’ among the followers of the Rastafari movement. The term is a combination of Haile Selassie’s pre-imperial name, Ras, meaning ‘Head’, a title equivalent to Duke, and Tafari Makonnen. It emerged in Jamaica during the 1930s under the influence of Marcus Garvey’s Pan Africanist movement. Selassie is thought to be the messiah who will lead the peoples of Africa and the African Diaspora to freedom. His official titles are ‘Conquering Lion of the Tribe of Judah’, ‘King of Kings’, and ‘Elect of God’. History of Rastafarianism Haile Selassie: Rastafari Messiah (Jamaica) History of Rastafarianism Haile Selassie: Rastafari Messiah Rastafari faith in the incarnate divinity of Haile Selassie began after news reports of his coronation reached Jamaica, particularly those in two Time magazine articles on the coronation, one article a week before the event and the other a week after. Haile Selassie’s own perspectives permeate the philosophy of the movement. Haile Selassie visited Jamaica on 21 April 1966, and approximately one hundred thousand Rastafari from all over Jamaica descended on Palisadoes Airport in Kingston, having heard that the man whom they considered their Messiah was coming to visit them. History of Rastafarianism Haile Selassie: Rastafari Messiah Haile Selassie arrived at the airport but was unable to come down the mobile steps of the airplane, as the crowd rushed onto the tarmac. He then returned into the plane, disappearing for several more minutes. Finally, Jamaican authorities were obliged to request Ras Mortimer Planno to climb the steps, enter the plane, and negotiate the emperor’s exit. Planno re-emerged and announced to the crowd: The Emperor has instructed me to tell you to be calm. Step back and let the Emperor land. This day is widely held by scholars to be a major turning point for the movement, and it is still commemorated by Rastafarians as Grounation Day, the anniversary of which is celebrated as the second holiest holiday after 2 November, the Emperor’s Coronation Day. History of Rastafarianism Haile Selassie: Rastafari Messiah (ALL: Christ?) History of Rastafarianism Haile Selassie: Rastafari Messiah Not all Rastafarian Mansions consider Haile Selassie to be Jesus Christ incarnate. One example is The Twelve Tribes of Israel, who consider him a divinely anointed king: Christ in his kingly aspect and defender of the Christian faith. He had to step down and give up his title and position. He was restricted to his house by a court order. As well as being a famous drummer, he was an important Rastafarian leader in Jamaica. He believed in a return to Africa. Spliffs and chalices were openly smoked, causing ‘a haze of ganja smoke’ to drift through the air. History of Rastafarianism Haile Selassie: Rastafari Messiah: No woman no cry History of Rastafarianism Haile Selassie: Rastafari Messiah Rita Marley, Bob Marley’s wife, converted to the Rastafari faith after seeing Haile Selassie on his Jamaican trip. She claimed in interviews and in her book ‘No Woman, No Cry’ that she saw a stigmata print on the palm of Haile Selassie’s hand as he waved to the crowd which resembled the markings on Christ’s hands when he was nailed to the cross. The claim was not supported by other sources but was used as evidence for her and other Rastas to suggest that Haile Selassie I was indeed their messiah. She was also influential in the conversion of Bob Marley, who then became internationally recognised. As a result, Rastafari became much better known throughout much of the world. Rastas way of life Marijuana/Ganja Rastas way of life Marijuana/Ganja Rastas are perhaps best known for their religious use of marijuana, which grows plentifully in Jamaica. Rastas know it as ganja, the holy herb, Iley or callie, and believe it was given by God. They use Scriptural support as found especially in Psalm 104:14: ‘He causeth the grass for the cattle and herb for the service of man’. Other texts interpreted to refer to cannabis include Genesis 3:18, Exodus 10:12, and Proverbs 15:17. In addition to ritual use, Rastas also use marijuana for medicinal purposes, applying it for a variety of ailments, including colds. Rastas way of life Marijuana/Ganja Marijuana is used primarily during Rastafari rituals: reasonings. The reasoning is a gathering at which a group of Rastas smoke ganja during prayer and engage in discussion. The ritual begins when one person lights the pipe, or ‘chalice’, and recites a short prayer, while all the other participants bow their heads. The pipe is then passed around the circle until everyone has smoked. The reasoning ends when the participants depart one by one. Rastas way of life Wearing dreadlocks One of the most visible practices of Rastas is the habit of wearing their hair in dreadlocks. Dreadlocks have several purposes and layers of meaning for Rastafarians, including: The biblical command not to cut one’s hair (Leviticus 21:5). The appearance of the lion’s mane, representing strength, Africa, Ethiopia, and the Lion of Judah. Naturalness and simplicity, which are associated with Africa. The African roots of the Rastas. Rastas way of life Rasta colours Rastas way of life Rasta colours Other than dreadlocks, the colours red, gold, and green have symbolic value. Red stands for the triumphant church of the Rastas as well as the blood of the martyrs in the black struggle for liberation. Gold represents the wealth of their African homeland, and green symbolizes Ethiopia’s beauty and lush vegetation. Black is often also included, representing the colour of the Africans. Another important symbol is the Lion of Judah, which represents Haile Selassie as the King of Kings, Africa, and strength. Rastas way of life Rasta diet Rastas way of life Rasta diet The most observant Rastas follow a dietary law called Ital. Ital food is completely natural, with no canned items. Everything is free of chemicals and preservatives and is eaten raw if possible. Old Testament prohibitions against pork and shellfish are part of Ital, but most Rastafarians are vegetarians or vegans. Coffee and milk are rejected as unnatural. Rastafarians also reject alcohol since it is a fermented chemical that does not belong in the temple of the body. It is thought to make people stupid, thereby playing into the hands of white leaders. This is contrasted with the holy herb of marijuana, which is natural, and Rastas believe it opens their minds and assists in reasoning. Rasta sects and orders There are three main sects or orders of Rastafari today. All agree on the basic principles of the divine status of Haile Selassie and the importance of black images of divinity. However, many Rastas do not belong to a sect or the movement. Rasta sects and orders The Nyabinghi Order Rasta sects and orders The Nyabinghi Order The Nyabinghi Order (also known as the Theocratic Priesthood and Livity Order of Nyabinghi) is named after Queen Nyabinghi of Uganda, who fought against colonialists in the 19th century. This is the oldest of the orders, and it focuses mainly on Haile Selassie, Ethiopia, and the eventual return to Africa. It is overseen by an Assembly of Elders. Rasta sects and orders The Bobo Shanti Rasta sects and orders The Bobo Shanti Bobo means ‘black’ and Shanti refers to the Ashanti tribe in Ghana, from which this sect believes Jamaican slaves are descended. When it comes to belief, Bobo Dreads are distinguished by their worship of Prince Emmanuel (in addition to Haile Selassie) as a reincarnation of Christ and embodiment of Jah, their emphasis on the return to Africa and their demands for monetary reimbursement for slavery. The members of the Bobo Shanti order wear long robes and turbans tightly wrapped around their dreads. They live separately from Jamaican society and other Rastafarians, growing their own produce and selling straw hats and brooms. They often carry brooms with them to symbolise their cleanliness. Rasta sects and orders The Twelve Tribes of Israel Rasta sects and orders The Twelve Tribes of Israel The Twelve Tribes of Israel sect was founded in 1968 by Dr Vernon ‘Prophet Gad’ Carrington. It is the most liberal of the Rastafarian orders and members are free to worship in a church of their choosing. Each member of this sect belongs to one of the 12 Tribes (or Houses), which is determined by their birth month and is represented by a colour. Rasta sects and orders Rasta Expression ‘I and I’ Rasta sects and orders Rasta Expression ‘I and I’ The expression ‘I and I’ is frequently heard in Rasta communication. The expression means that no individual is more privileged than another as far as the basic truth of life is concerned. Everyone is equal. This is why Rastas often opt to use ‘I and me’ instead of ‘you and me’, because they believe that all people are bound together by the one god, Jah.