What Exactly do Rastafarians Believe in?
There are a few ideals and religious views that can help clarify...
Ethiopian Emperor Haile Selassie
What a group of people believes to be
true, which in many ways may be considered that group’s religion, is very
important in understanding a culture and its characteristics. Beyond what they believe in eating, there are
several beliefs that the people of the Rastafarian community have. This is what makes beliefs an important
characteristic in defining Rastafarianism.
In the Rastafarian culture, there are certain beliefs and ideals that
guide their people. In early times,
however, these beliefs were different, and harsher in dealing with the concept
of race. Early beliefs, according to
Barrett (1977), focused more on the hatred of whites, and black supremacy. These early principles included hatred of the
Caucasian race (Barrett, 1977), which was primarily due to the fact that the
white man oppressed and abused black men during the times of slavery (Paul
Nelson, Personal Communication, March 1, 2013), extreme views in favor of black
supremacy, the seeking of revenge against the white man for how they were treated,
the belief that Haile Selassie would lead Blacks back to Africa, and the belief
that Emperor Haile Selassie was God (Barrett, 1977). These beliefs tend to be very different, and
almost hostile compared to the general perception of Rastafarianism, which is
in part because the belief of today’s Rastafarians are fairly different. But how different are they?
In more recent times, there are very different ideals and views in the Rastafarian community. One of these is the idea that Haile Selassie is “the living God of Abraham and Isaac, [and] he whose name should not be spoken” ("Rastafari," n.d.). A new belief is that “God is man and man is God”, and that while God is found in every man, “there must be one man in whom he exists most eminently and completely, and that is the supreme man, Rastafari, Selassie I” (Global Exchange, 2011). They also believe that while looking at things that have happened in the past, it is very important to view things through the viewpoint of God’s judgments and workings (BBC, 2014b). Additionally, Rastafari believe that salvation is earthly (Got Questions Ministries, n.d.).
Owens (1979) states that Rastafarians also believe that evil is corporate, literally meaning that evil can and does reach corporate level along with being a personal state, that judgment is near, and that Rastafarians are the chosen people— the Israelites described in the bible (Murrell, Spencer, & McFarlane, 1998). To most Rastafari, Haile Selassie is still considered to be God, however, his death led to a few things. The first being that some Rastafarians transferred their faith to Jesus Christ (Hailson, 2009) and the second being that some Rastafari describe his death as a disappearance, since they do not accept his death as him passing away (BBC, 2014b).
Finally, a very important aspect of the evolved Rastafarian belief system is that that today’s Rastafarians do not identify themselves as anti-white or anti-mulatto, and accept any race to participate in their religion (“Rastafari,” n.d.).
In more recent times, there are very different ideals and views in the Rastafarian community. One of these is the idea that Haile Selassie is “the living God of Abraham and Isaac, [and] he whose name should not be spoken” ("Rastafari," n.d.). A new belief is that “God is man and man is God”, and that while God is found in every man, “there must be one man in whom he exists most eminently and completely, and that is the supreme man, Rastafari, Selassie I” (Global Exchange, 2011). They also believe that while looking at things that have happened in the past, it is very important to view things through the viewpoint of God’s judgments and workings (BBC, 2014b). Additionally, Rastafari believe that salvation is earthly (Got Questions Ministries, n.d.).
Owens (1979) states that Rastafarians also believe that evil is corporate, literally meaning that evil can and does reach corporate level along with being a personal state, that judgment is near, and that Rastafarians are the chosen people— the Israelites described in the bible (Murrell, Spencer, & McFarlane, 1998). To most Rastafari, Haile Selassie is still considered to be God, however, his death led to a few things. The first being that some Rastafarians transferred their faith to Jesus Christ (Hailson, 2009) and the second being that some Rastafari describe his death as a disappearance, since they do not accept his death as him passing away (BBC, 2014b).
Finally, a very important aspect of the evolved Rastafarian belief system is that that today’s Rastafarians do not identify themselves as anti-white or anti-mulatto, and accept any race to participate in their religion (“Rastafari,” n.d.).
Holidays and Holy Days
Along with these beliefs, there are a
set amount of holy days and holidays that are recognized within the Rastafarian
community. While the holidays are
primarily just celebration, the Holy Days are used “to pray and ask for penance,"
which fulfills 2 Chronicles 7:14 (The Church of Haile Selassie I, Inc., 2004). In the Rastafarian community, such days are
regarded with high importance, and are taken very seriously (BBC, 2014b).
The first of these days is the Ethiopian Christmas. It is recognized on January 7, and is observed as a holiday (The Church of Haile Selassie I, Inc., 2004). The second holiday is Constitution day, which occurs on July 16th (originally in the year 1931), and represents the day Ethiopia was given its first constitution. The third major holiday is the Ethiopian New year, which takes place on September 11, and is accompanied with a short prayer session in the morning between 10 and 11am (The Church of Haile Selassie I, Inc., 2004).
In addition to these holidays, there are also a few days that Rastafarians regard as “holy days,” the first being on May 5, which is called Fasika, which is similar to Passover in other religions. Because this day is such a major Holy Day, there are festivities that take place all day after the prayer service (The Church of Haile Selassie I, Inc., 2004). The next holy day is on July 23rd (originally in 1892) and represents the 2nd Advent of the Cosmic Christ, which is celebrated as a family event. On this day, they celebrate by praying and giving thanks to their god for giving his son, whom they regard as “Tafari,” and then listening to Rasta music and eating traditional foods (The Church of Haile Selassie I, Inc., 2004). On August 7, there is another Holy Day, which is the day that recognizes the Devine Kinship of Rastafari (The Church of Haile Selassie I, Inc., 2004). The Final Holy Day is on November 2, and is called Transfiguration day. This day is celebrated quietly, and “represent the Transfiguration Day of Rastafari to Haile Selassie I” (The Church of Haile Selassie I, Inc., 2004, para. 8).
The first of these days is the Ethiopian Christmas. It is recognized on January 7, and is observed as a holiday (The Church of Haile Selassie I, Inc., 2004). The second holiday is Constitution day, which occurs on July 16th (originally in the year 1931), and represents the day Ethiopia was given its first constitution. The third major holiday is the Ethiopian New year, which takes place on September 11, and is accompanied with a short prayer session in the morning between 10 and 11am (The Church of Haile Selassie I, Inc., 2004).
In addition to these holidays, there are also a few days that Rastafarians regard as “holy days,” the first being on May 5, which is called Fasika, which is similar to Passover in other religions. Because this day is such a major Holy Day, there are festivities that take place all day after the prayer service (The Church of Haile Selassie I, Inc., 2004). The next holy day is on July 23rd (originally in 1892) and represents the 2nd Advent of the Cosmic Christ, which is celebrated as a family event. On this day, they celebrate by praying and giving thanks to their god for giving his son, whom they regard as “Tafari,” and then listening to Rasta music and eating traditional foods (The Church of Haile Selassie I, Inc., 2004). On August 7, there is another Holy Day, which is the day that recognizes the Devine Kinship of Rastafari (The Church of Haile Selassie I, Inc., 2004). The Final Holy Day is on November 2, and is called Transfiguration day. This day is celebrated quietly, and “represent the Transfiguration Day of Rastafari to Haile Selassie I” (The Church of Haile Selassie I, Inc., 2004, para. 8).
Rites and Rituals
In Rastafarianism, as in most other
cultures, there are certain rituals and rites of passage. One such ritual is performed as soon as a
child is born into Rastafarianism. It
consists of the child being “blessed by elders in the community, during a
Nyabingi session of drumming, chanting and prayer” (BBC, 2014b, para. 1). This ritual is the main ritual that is
observed in this culture, and where many other cultures or groups of people
would celebrate other things such as birthdays, marriage, or death,
Rastafarians may shy away from such rituals.
For example, there is typically not a real marriage ceremony. Once a man and woman live together, it is
understood that they are married (BBC, 2014b).
Also, there is no funeral, because Rastafarians believe that people do
not die, but that they are reincarnated.
The giving of a funeral symbolizes the end of life, which is indeed
against that belief (BBC, 2014b).