Rastafari Today

The mere mention of the word “Rasta” usually brings to mind masculinity, marijuana, reggae and yes, His Imperial Majesty Haile Selassie I. The feminine aspect of the spiritual movement is almost secondary in mainstream media. So it was with great excitement that a group of sistrens including myself, gathered to view Bianca Nyavingi Brynda’s documentary on the Rasta woman, “Roots Daughters: The Women of Rastafari“. It was no surprise that this well-crafted work documenting the opinion and status of Rasta women from Jamaica, Guyana and Canada showed that Rasta women are perhaps even more secondary within the culture itself.

The documentary dealt with a variety of issues Rasta women face, from polygamy, contraception and diet, to spiritual denomination. However, the most jarring voice was that of the only male featured in the film, Fitz Elliott. This brother, seemingly a Rasta elder, highlighted the great divide that exists in some Rastafarian communities between male and female. In his sexist rhetoric, he referred to his belief in the Christian outlook on the woman as being inferior and the source of sin. Although the sisters in the film countered his argument, the problem of sexist double standards and the demonizing of the woman are still prominent in some Rastafarian communities.

Time for Rasta women’s rights
How can a powerful movement advocating for equal rights and justice for all humanity not stand for the same principles between the sexes in the movement? The answer lies in historical brainwashing, which has many feeling their spirituality as Rastas stems from the Judeo-Christian religion that also advocates for female inferiority. While many have the general concepts about ‘truths and rights’ correct, applying them seems to be a difficult task. ‘Truths and rights’ between the sexes and within a spiritual context involves challenging the many falsehoods Africans in the Diaspora have to struggle psychologically to overcome as they journey towards reconstructing their consciousness.

But, the struggle for Rasta women’s equality within the movement and elsewhere cannot wait for the maturation of collective consciousness. Sisters must at least use the tools of basic organizing to combat and change their negative status within the lifestyle. After all, the Nyabinghi order takes its name and philosophies from the African Queen Nyabinghi who contributed positively to African spirituality and resistance as an equal member of her society.

Education, information and dialogue are some of the tools the Rasta woman must employ in order to be liberated within her own group. Whereas misguided theology stands in the way of the Rasta woman’s liberation, she must get involved in these discussions to combat the male chauvinistic tendencies of organized religion. Bonding with other sisters within Rastafarian movement and becoming active in other women’s groups can also provide some insightful ideas on combating sexism within the spirituality and in our society in general.

Legacy of slavery and sexism
Black women are well aware of how damaged and disadvantaged our brothers were made by slavery and colonization of the mind, body and spirit. While Rastafarianism has been a guiding light and strength in reviving our brothers to true manhood and equal world citizenship, we must not allow him to suppress the simultaneous revival of his sister so that he may seem to stand taller. His struggle should not be so that he may stand taller than his sister-or even his oppressors, but that he should be of equal value as a part of creation. We must encourage our brethren and teach our youth to reject the idea that in order for one to rise, others must fall. Why should we struggle to depose oppressive ideologies and institutions only to replace them with equally oppressive ones that are more like us? Whether it has an African name or a “Babylonian” name or it is wearing a dashiki, agbada or suit and tie, injustice is injustice and it deserves a fierce fight from the oppressed until it is eliminated. Sexism within Rastafarian spirituality is an injustice to our collective struggle as a people.

It is true that ‘the hand that rocks the cradle, rules the world’ and as such, it is up to Rasta women to demand the love and respect they deserve as female human beings especially within Rastafarianism, where every muscle is essential for the movement and survival of the group. If the woman is seen as inferior within the Rastafarian movement by anyone, then everyone within the movement regardless of how “conscious” they feel themselves to be is not truly liberated from mental slavery.