Forsythe 1980, p.64; Simpson 1985, p.291; Barrett 1997, pp.2, 103; King 1998, p.51; Middleton 2006, p.152; Fernández Olmos & Paravisini-Gebert 2011, p.183; Glazier 2012, p.614; Chawane 2014, p.218. Gjerset, Heidi (1994). "First Generation Rastafari in St. Eustatius: A Case Study in the Netherlands Antilles". Caribbean Quarterly. 40 (1): 64–77. doi: 10.1080/00086495.1994.11671808. JSTOR 40653876. and now Jamaica is considered by many Rasta to be blessed. Therefor the Rastafari flag now Represents Jamaica. Also, Because Bob Marley was a Rasta, the Rastafarian flag may be considered a flag of Bob Marley and The flag of Reggae Music. As a result of that Jah Rastafari is an image of God/Haile Selassie with two lions on his sides and in front of the Rastafari colors. 5. I and I Alison Dundes Renteln (2005). The Cultural Defense. Oxford University Press. p.257. ISBN 9780195154030.

Rastafari owed much to intellectual frameworks arising in the 19th and early 20th centuries. [336] One key influence on Rastafari was Christian Revivalism, [337] with the Great Revival of 1860–61 drawing many Afro-Jamaicans to join churches. [338] Increasing numbers of Pentecostal missionaries from the United States arrived in Jamaica during the early 20th century, climaxing in the 1920s. [339]

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Government passes ganja legislation for Rastafarians, conditions apply". Loop. November 24, 2019. Archived from the original on November 27, 2019 . Retrieved February 19, 2020. Rastas seek to produce food "naturally", [153] eating what they call ital, or "natural" food. [293] This is often grown organically, [294] and locally. [270] Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. [295] Other Rastas remain vegetarian, [296] or vegan, [297] a practice stemming from their interpretation of Leviticus. [f] [298] Many also avoid the addition of additives, including sugar and salt, to their food. [299] Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". [300] In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom. [301]

Hamid, Ansley (2002). The Ganja Complex: Rastafari and Marijuana. Lanham: Lexington. ISBN 978-0-7391-0360-9. Every Rasta Flag undergoes hemming and finishing, tailored to your specifications, ensuring it’s ready for immediate flying or display. Optional add-ons Lloyd Bradley: Bass Culture. Der Siegeszug des Reggae. Hannibal, Höfen 2003, ISBN 978-3-85445-209-6. Bonacci, Giulia (2015). Exodus! Heirs and Pioneers, Rastafari Return to Ethiopia. Mona: University of West Indies Press. ISBN 978-9766405038. The gold signifies the historical rebellion against British colonizers who stole Jamaica's wealth, including its gold. But it's not just about wealth - it's a symbol of the Rastafari's fight against oppression and their determination to stand up against powerful establishments.Cashmore, E. Ellis (1983). Rastaman: The Rastafarian Movement in England (seconded.). London: Counterpoint. ISBN 978-0-04-301164-5. Whether we’re talking about the plant itself or just images of it, marijuana is a key symbol of Rastafarianism. The Rastafari have a strong reverence for all plants and the environment as a whole, but their relationship with marijuana is much more special.

Often times I come across the question what does the Red, Gold and Green in RasTafari mean, where does it come from? People are very curious as to the origins of these colours which represents we of the faith. Rommen, Timothy (2006). "Protestant Vibrations? Reggae, Rastafari, and Conscious Evangelicals". Popular Music. 25 (2): 235–263. doi: 10.1017/S026114300600081X. JSTOR 3877561. S2CID 163051600. Rowe, Maureen (1980). "The Woman in Rastafari". Caribbean Quarterly. 26 (4): 13–21. doi: 10.1080/00086495.1980.11829313. JSTOR 40795018.Kitzinger 1966, p.35; Kitzinger 1969, pp.254–255; Cashmore 1983, p.79; Barnett 2006, p.879; Sibanda 2016, pp.180, 181, 191. Sibanda, Fortune (2016). "One Love, or Chanting Down Same-Sex Relations? Queering Rastafari Perspectives on Homosexuality". In Adriaan van Klinken; Ezra Chitando (eds.). Public Religion and the Politics of Homosexuality in Africa. Abingdon and New York: Routledge. pp.180–196. ISBN 978-1-317-07342-0. Jah, in the Rastafari religion, is the name of God. More accurately, it’s the first part of His full name Jah Jehova. The Rastafari also refer to Haile Selassie as Jah as they believed him to be the next incarnation of Jesus Christ and God in human form. Rastas refer to the totality of their religion's ideas and beliefs as "Rastalogy". [37] Edmonds described Rastafari as having "a fairly cohesive worldview"; [37] however, the scholar Ernest Cashmore thought that its beliefs were "fluid and open to interpretation". [38] Within the movement, attempts to summarise Rastafari belief have never been accorded the status of a catechism or creed. [39] Rastas place great emphasis on the idea that personal experience and intuitive understanding should be used to determine the truth or validity of a particular belief or practice. [40] No Rasta, therefore, has the authority to declare which beliefs and practices are orthodox and which are heterodox. [39] The conviction that Rastafari has no dogma "is so strong that it has itself become something of a dogma", according to the sociologist of religion Peter B. Clarke. [41] Rastas make wide use of the pronoun "I". [281] This denotes the Rasta view that the self is divine, [282] and reminds each Rasta that they are not a slave and have value, worth, and dignity as a human being. [283] For instance, Rastas use "I" in place of "me", "I and I" in place of "we", "I-ceive" in place of "receive", "I-sire" in place of "desire", "I-rate" in place of "create", and "I-men" in place of " Amen". [276] Rastas refer to this process as "InI Consciousness" or "Isciousness". [91] Rastas typically refer to Haile Selassie as "Haile Selassie I", thus indicating their belief in his divinity. [283] Rastas also typically believe that the phonetics of a word should be linked to its meaning. [270] For instance, Rastas often use the word "downpression" in place of "oppression" because oppression bears down on people rather than lifting them up, with "up" being phonetically akin to "opp-". [284] Similarly, they often favour "livicate" over "dedicate" because "ded-" is phonetically akin to the word "dead". [285] In the early decades of the religion's development, Rastas often said "Peace and Love" as a greeting, although the use of this declined as Rastafari matured. [286]