Editing Rastafari (section)

=== Morality, ethics, and gender roles ===

[[File:Rasta Man Barbados.jpg|thumb|A Rasta in [[Barbados]], wearing a [[rastacap]] decorated in the Rastafari colours: green, gold, red and black]]
Most Rastas share a pair of fundamental moral principles known as the "two great commandments": love of God and love of neighbour.{{sfn|Clarke|1986|p=79}} Many Rastas believe that to determine whether they should undertake a certain act or not, they should consult the presence of Jah within themselves.{{sfn|Barnett|2002|p=54}}

Rastafari emphasises the idea of "living naturally".{{sfnm|1a1=Clarke|1y=1986|1p=79–83|2a1=Barnett|2y=2002|2p=57|3a1=Edmonds|3y=2012|3p=47}} As an extension of this view, Africa is considered the natural abode of black Africans—a continent where they can live according to African culture and tradition, and be themselves on a physical, emotional, and intellectual level.{{sfn|Clarke|1986|p=82}} Practitioners believe that Westerners and Babylon have detached themselves from nature through technological development and thus have become debilitated, slothful, and decadent.{{sfnm|1a1=Clarke|1y=1986|1p=83|2a1=Barnett|2y=2002|2p=57}} Some Rastas also believe they should adhere to African laws rather than the laws of Babylon, potentially putting them at odds with the law of the countries in which they currently live.{{sfn|Cashmore|1981|p=177}} In emphasising this Afrocentric approach, Rastafari expresses overtones of [[black nationalism]].{{sfn|Watson|1973|p=192}}

The scholar [[Maureen Warner-Lewis]] observed that Rastafari combined a "radical, even revolutionary" stance on socio-political issues, particularly regarding race, with a "profoundly traditional" approach on other issues.{{sfn|Warner-Lewis|1993|p=122}} Rastas typically look critically upon modern capitalism,{{sfn|Barnett|2002|p=54}} instead favouring small-scale, pre-industrial and agricultural societies.{{sfn|Barnett|2002|p=57}} Some Rastas have promoted activism for socio-political reform, while others believe in awaiting change that will be brought about through divine intervention.{{sfn|Clarke|1986|p=50}} In Jamaica, Rastas typically do not vote,{{sfnm|1a1=Kitzinger|1y=1969|1p=247|2a1=Chevannes|2y=1994|2p=150|3a1=Barrett|3y=1997|3p=220}} dismissing politics as "politricks",{{sfn|Barrett|1997|p=220}} and rarely involve themselves in political parties or unions.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=187}} The Rasta tendency to believe that socio-political change is inevitable opens the religion up to the criticism from the [[Left-wing politics|political left]] that it discourages attempts to alter the status quo.{{sfnm|1a1=Cashmore|1y=1981|1pp=175–176, 179|2a1=Barnett|2y=2006|2p=891}} Other Rastas do engage in political activism; the Ghanaian Rasta singer-songwriter [[Rocky Dawuni]] for instance was involved in campaigns promoting democratic elections,{{sfn|Middleton|2006|pp=165–167}} while in [[Grenada]], many Rastas joined the [[People's Revolutionary Government (Grenada)|People's Revolutionary Government]] formed in 1979.{{sfn|Newland|2013|p=205}}

==== Gender roles ====

{{main|Rasta views on gender and sexuality}}

Rasta discourse has traditionally presented women as morally weak, susceptible to deception by [[evil]],{{sfn|Edmonds|2012|p=97}} and impure while [[menstruation|menstruating]],{{sfnm|1a1=Rowe|1y=1980|1p=15|2a1=Lake|2y=1994|2p=244|3a1=Sabelli|3y=2011|3p=141|4a1=Edmonds|4y=2012|4p=98}} citing the [[Book of Leviticus]] and the writings of [[Paul the Apostle]].{{sfnm|1a1=Lake|1y=1994|1pp=241–242|2a1=Edmonds|2y=2012|2pp=95, 97}} By contrast, Rastafari often espouses the belief that black men in the African diaspora have been emasculated by Babylon and that their manhood must therefore be restored.{{sfnm|1a1=Cashmore|1y=1981|1p=178|2a1=Edmonds|2y=2012|2p=96}} As a result, Rastafari often affirms [[patriarchy|patriarchal]] principles,{{sfnm|1a1=Rowe|1y=1980|1p=13|2a1=Clarke|2y=1986|2p=87|3a1=Chevannes|3y=1990|3p=142|4a1=Barrett|4y=1997|4p=241|5a1=Barnett|5y=2006|5p=879|6a1=Fernández Olmos|6a2=Paravisini-Gebert|6y=2011|6p=199|7a1=Edmonds|7y=2012|7p=95}} including the idea that women should submit to male leadership.{{sfnm|1a1=Fernández Olmos|1a2=Paravisini-Gebert|1y=2011|1p=200|2a1=Edmonds|2y=2012|2p=96}} External observers—including scholars such as Cashmore and Edmonds{{sfnm|1a1=Cashmore|1y=1981|1p=178|2a1=Kebede|2a2=Knottnerus|2y=1998|2p=504|3a1=Edmonds|3y=2012|3p=95}}—have claimed that Rastafari accords women an inferior position to men.{{sfn|Clarke|1986|p=85}} Cashmore suggests Rastafari women accept this subordinate position and regard it as their duty to obey their men.{{sfn|Cashmore|1981|p=178}} The academic Maureen Rowe suggested that women were willing to join the religion despite its restrictions because they valued the life of structure and discipline it provided.{{sfn|Rowe|1980|p=16}} Attitudes to women within Rastafari have changed since the 1970s, however, with a growing "[[womanist]]" movement, and increasing numbers of women in leadership positions at local and international levels.{{sfnm|1a1=Hepner|1a2=Hepner|1y=2001|1pp=335–337|2a1=Niaah|2y=2016|2p=1}}

[[File:Rasta Shop – Seaside, Oregon.jpg|thumb|left|The Rasta Shop, a store selling items associated with Rastafari in the U.S. state of [[Oregon]]]]

Rasta women usually wear clothing that covers their head and hides their body contours.{{sfnm|1a1=Clarke|1y=1986|1p=88|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=200|3a1=Edmonds|3y=2012|3p=98}} Trousers are usually avoided,{{sfnm|1a1=Lake|1y=1994|1p=247|2a1=Barnett|2y=2006|2p=889|3a1=Edmonds|3y=2012|3p=98}} with long skirts preferred.{{sfnm|1a1=Fernández Olmos|1a2=Paravisini-Gebert|1y=2011|1p=200|2a1=Edmonds|2y=2012|2p=98}} Women are expected to cover their head while praying,{{sfn|Rowe|1980|p=15}} and in some Rasta groups this is expected of them whenever in public.{{sfn|Barnett|2006|p=889}} According to traditional Rasta discourse, this dress code is necessary to prevent the [[sexual objectification]] of women by men in Babylon.{{sfn|Edmonds|2012|pp=98, 99}} Rasta men do not usually have such a dress code.{{sfnm|1a1=Barnett|1y=2002|1p=55|2a1=Edmonds|2y=2012|2p=98}} Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers.{{sfn|Edmonds|2012|p=109}}

Although men and women took part alongside each other in early Rasta rituals, from the late 1940s and 1950s the Rasta community increasingly encouraged gender segregation for ceremonies.{{sfn|Edmonds|2012|p=95}} This was based on the belief that women's menstruation made them impure and that their presence at the ceremonies would distract male participants.{{sfn|Edmonds|2012|p=95}}

====Sexuality====

As it existed in Jamaica, Rastafari did not promote monogamy.{{sfn|Kitzinger|1966|p=38}} Though it is not especially common, Rasta men are permitted to engage in [[polygamy]],{{sfnm|1a1=Lake|1y=1994|1p=252|2a1=Edmonds|2y=2012|2p=99}} while women are expected to reserve their sexual activity for one male partner.{{sfn|Edmonds|2012|p=99}} [[Common-law marriage]] is the norm,{{sfnm|1a1=Kitzinger|1y=1966|1p=38|2a1=Kitzinger|2y=1969|2p=253|3a1=Clarke|3y=1986|3p=88|4a1=Semaj|4y=2013|4p=106}} although many Rastas are legally married.{{sfn|Cashmore|1983|pp=78–79}} Rasta men refer to their female partners as "queens",{{sfnm|1a1=Kitzinger|1y=1969|1p=253|2a1=Cashmore|2y=1983|2p=79|3a1=Clarke|3y=1986|3p=87|4a1=Edmonds|4y=2012|4p=109}} "empresses",{{sfn|Edmonds|2012|p=109}} or "lionesses",{{sfn|Niaah|2016|p=1}} while the males in these relationships are known as "kingmen".{{sfnm|1a1=Lake|1y=1994|1p=245|2a1=Edmonds|2y=2012|2p=99}} 
Rastafari places great importance on family life and the raising of children,{{sfn|Clarke|1986|pp=87–88}} with reproduction being encouraged.{{sfn|Kitzinger|1966|p=37}} Traditionally, the religion emphasised the place of men in child-rearing, associating this with the recovery of African manhood.{{sfnm|1a1=Kebede|1a2=Knottnerus|1y=1998|1p=504|2a1=Edmonds|2y=2012|2pp=103–104}} Women would often work, sometimes while the man raised the children at home.{{sfn|Clarke|1986|p=88}}

Rastafari regards procreation as the purpose of sex, and thus [[oral sex|oral]] and [[anal sex]] are usually forbidden.{{sfn|Sabelli|2011|p=141}} Both [[contraception]] and [[abortion]] are usually censured,{{sfnm|1a1=Kitzinger|1y=1969|1p=253|2a1=Cashmore|2y=1983|2p=79|3a1=Clarke|3y=1986|3p=88|4a1=Barrett|4y=1997|4p=209|5a1=Edmonds|5y=2012|5p=99}} and a common claim in Rasta discourse is that these were inventions of Babylon to decrease the black African birth-rate.{{sfnm|1a1=Kitzinger|1y=1966|1p=37|2a1=Clarke|2y=1986|2p=88|3a1=Edmonds|3y=2012|3p=100|4a1=Sibanda|4y=2016|4p=192}} 
Rastas typically express hostile attitudes to homosexuality, regarding homosexuals as evil and unnatural;{{sfnm|1a1=Kitzinger|1y=1966|1p=35|2a1=Kitzinger|2y=1969|2pp=254–255|3a1=Cashmore|3y=1983|3p=79|4a1=Barnett|4y=2006|4p=879|5a1=Sibanda|5y=2016|5pp=180, 181, 191}} this attitude derives from [[The Bible and homosexuality|references to same-sex sexual activity in the Bible]].{{sfn|Sibanda|2016|p=184}} Cashmore reported that Rastas typically saw the growing acceptance of birth control and homosexuality in the 1970s and 1980s as evidence of the degeneration of Babylon and proof of its approaching demise.{{sfn|Cashmore|1981|pp=178–179}} LGBTQ+ Rastas may conceal their sexual orientation because of these attitudes.{{sfn|Sibanda|2016|p=192}}