The Rastafari church

We have already seen the church which now exists in St. Thomas under the leadership of Prince Emanuel Edward. This group may provide an example of what a uniquely Rastafarian church may be. Separatist in nature, communal in its associations, nonmilitant, repatriationist, it devotes itself almost totally to religious activities. Its high priest functions only sacerdotally and is perceived as God. The members are readily identifiable from other Rastafarians in dress, mannerisms, and occupations. Over against Rastafarians who are amorphously structured, this group is responsible to a strong religious leader who demands discipline and accountability to the membership. They maintain a tabernacle specifically for worship in which some of the rituals of the Ethiopian Orthodox church are adopted, with blood sacrifice and all. Despite this syncretism, the main tenets of the Rastafarians are observed: drumming, dancing, and the smoking of the herb are all part of the church; however, their hairstyle is covered at all times by a turban, rather than displaying their "locks." The church has within it a hierarchy of men called priests, apostles, and prophets, suggesting the possibility that this organization will soon see the need to establish branches in other parts of the island.
A careful observation of the Rastafarian movement suggests that this category will always remain the largest in number. Included in this group will be the large body of "dreadlocks" who represent the most radical element of the movement. Many will be the uneducated, the unemployed, and the unemployable, but proud sons of the soil. Represented are the self-employed farmers, craftsmen, fishermen, and those who just like the unencumbered life. Also prominent will be those converts to the drug culture, with no real religious conviction, but who are mere followers of a segment of people who see liberty as their goal. A large segment of these will be escapees from the law using the anonymity of the Rastafarian as a disguise.
Also incorporated in this large group are the dynamic youths who will still find themselves unwanted in the Jamaican society. At present many youths in the Rastafarian movement represent that growing body of young people who cannot get an education even though they desire it largely due to an insufficient number of schools on the island. Recent figures estimate this group at eighty thousand. These youths have no recourse but to gravitate to functional Ras-tafarianism. Among the functional Rastafarians we shall include the clean-face Jamaicans, those who share the whole value system of the movement but are integrated into the "straight" world to provide for their families. Most are men and women in their thirties; some highly trained university and secondary school individuals whose social acceptance allows them to articulate the Rastafarian ideology with the possibility of being heard and believed. Secret Rastafarians capable of social mobility will remain the apologists for the movement, insuring the force of its ideology for many years to come.
Sculptors, painters, poets, and musicians will also serve as functional Rastas who will carry on the theme of African identity which should continue to be a major emphasis in Jamaica from now on. I can even imagine a development in which a school of Rastafarian art might evolve similar to the ethnic art forms of Africa and Haiti. An African example would be Sneufu, Baule, or Dogon art. All these patterns are well known to art experts and are identifiable on sight. The functional Rastafarian artists will realize that their art form is a new creation with a specific societal role to play. One can easily foresee Rastafarian art moving from its now primitive period to the classical, through modern and stylistic developments. Some creative personalities will emerge such as restauranteurs specializing in I-tal foods similar to the kosher foods of other religions. At present there are Rasta medicine men in Montego Bay who sell medicine in which the herb is a major ingredient, which is presumed to be good for certain ailments—a point which the author will not debate. This could well be a trend toward meaningful uses of the herb when laws against it are lifted. All this suggests that the contribution of the Rastafarian movement in Jamaica is still in its infancy.

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