Editing Rastafari (section)

== Beliefs ==

[[File:Liberty Bell Temple 1.jpg|thumb|upright|The Liberty Bell Temple in Los Angeles]]
Rastas refer to the totality of their religion's ideas and beliefs as "Rastalogy".{{sfn|Edmonds|2012|p=32}} Edmonds described Rastafari as having "a fairly cohesive worldview";{{sfn|Edmonds|2012|p=32}} however, the scholar Ernest Cashmore thought that its beliefs were "fluid and open to interpretation".{{sfn|Cashmore|1983|p=v}} Within the movement, attempts to summarise Rastafari belief have never been accorded the status of a [[catechism]] or [[creed]].{{sfn|Clarke|1986|p=63}} 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.{{sfn|Clarke|1986|pp=49–50, 63}} No Rasta, therefore, has the authority to declare which beliefs and practices are [[Orthodoxy|orthodox]] and which are [[heterodox]].{{sfn|Clarke|1986|p=63}} 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]].{{sfn|Clarke|1986|p=64}}

Some Rastas consider themselves Christian,{{sfn|Bedasse|2013|p=302}} and the religion has been deeply influenced by both [[Christianity|Christian]] and [[Judaism|Jewish]] thought;{{sfnm|1a1=Warner-Lewis|1y=1993|1p=108|2a1=Savishinsky|2y=1994b|2p=31|3a1=Barrett|3y=1997|3p=111|4a1=Sibanda|4y=2016|4p=183}} the scholar Michael Barnett called Rastafari "an Afrocentralized blend of Christianity and Judaism".{{sfn|Barnett|2006|p=882}} Like Christianity, Rastafari treats the [[Bible]] as a holy book occupying a central place in its belief system,{{sfnm|1a1=Rowe|1y=1980|1p=14|2a1=Cashmore|2y=1983|2p=74|3a1=Barrett|3y=1997|3p=127|4a1=Sibanda|4y=2016|4p=184|5a1=Chawane|5y=2014|5p=232}} with Rastas often adopting a [[Biblical literalism|literalist interpretation]] of its contents.{{sfn|Sibanda|2016|p=184}} Rastas regard the Bible as an authentic account of early black African history and of their place as God's favoured people.{{sfn|Clarke|1986|p=64}} They believe the Bible to be key to understanding both the past and the present and for predicting the future,{{sfn|Clarke|1986|p=64}} while also regarding it as a source book from which they can form and explain their beliefs and practices.{{sfnm|1a1=Barrett|1y=1997|1p=127|2a1=Mhango|2y=2008|2p=222}} Rastas commonly perceive the final book of the Bible, the [[Book of Revelation]], as the most important part, because they see its contents as having particular significance for the world's present situation.{{sfn|Cashmore|1983|p=73}}

Contrary to scholarly understandings of how the Bible was compiled, Rastas commonly believe it was originally written on stone in the Ethiopian language of [[Amharic]].{{sfnm|1a1=Clarke|1y=1986|1p=64|2a1=Barrett|2y=1997|2p=127}} They also believe that the Bible's true meaning has been warped, both through mistranslation into other languages and by deliberate manipulation by those seeking to deny black Africans their history.{{sfnm|1a1=Cashmore|1y=1983|1p=74|2a1=Clarke|2y=1986|2p=64|3a1=Barrett|3y=1997|3p=127|4a1=Kebede|4a2=Knottnerus|4y=1998|4p=502|5a1=Fernández Olmos|5a2=Paravisini-Gebert|5y=2011|5p=195}} They also regard it as cryptographic, meaning that it has many hidden meanings.{{sfn|Cashmore|1983|p=74}} They believe that its true teachings can be revealed through intuition and meditation on the "book within" which allows them to commune with God.{{sfn|Clarke|1986|p=64}} Because of what they regard as the corruption of the Bible, Rastas also turn to other sources that they believe shed light on African history, including [[Leonard Howell]]'s 1935 work ''[[The Promised Key]]'', [[Robert Athlyi Rogers]]' 1924 book ''[[Holy Piby]]'', and [[Fitz Balintine Pettersburg]]'s 1920s work, the ''[[Royal Parchment Scroll of Black Supremacy]]''.{{sfn|Soumahoro|2007|p=44}} Many Rastas also treat the ''[[Kebra Nagast]]'', a 14th-century Ethiopian text, as a source through which to interpret the Bible.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=193}}

=== Jah and Jesus Christ===

Rastas are [[monotheism|monotheists]], worshipping a singular God whom they call [[Jah]]. The term "Jah" is a shortened version of "[[Jehovah]]", the name of God in English translations of the [[Old Testament]].{{sfnm|1a1=Cashmore|1y=1983|1p=24|2a1=Rubenstein|2a2=Suarez|2y=1994|2p=2|3a1=Barrett|3y=1997|3p=83}} Rastas believe in the [[immanence]] of Jah,{{sfn|Chevannes|1990|p=135}} who is inherent within each individual.{{sfnm|1a1=Cashmore|1y=1983|1p=6|2a1=Clarke|2y=1986|2p=12|3a1=Barnett|3y=2006|3p=876|4a1=Fernández Olmos|4a2=Paravisini-Gebert|4y=2011|4p=196}} This belief is reflected in the aphorism, often cited by Rastas, that "God is man and man is God",{{sfn|Edmonds|2012|p=36}} and Rastas speak of "knowing" Jah, rather than simply "believing" in him.{{sfn|Clarke|1986|p=65}} In seeking to narrow the distance between humanity and divinity, Rastafari embraces [[mysticism]].{{sfn|Edmonds|2012|p=92}} This idea of connecting to a singular divine force within differs from the forms of [[spirit possession]] found in other African diaspora religions, such as [[Kumina]] and [[Convince]], where external spirits are invited into the body.{{sfn|Chevannes|2011|p=573}}

[[Jesus]] is an important figure in Rastafari.{{sfn|Clarke|1986|p=67}} However, practitioners reject the traditional Christian view of Jesus, and they also reject the [[Race and appearance of Jesus|depiction of him as a white European]].{{sfnm|1a1=Clarke|1y=1986|1p=67|2a1=Barrett|2y=1997|2p=106}} They believe Jesus was a black African, and that the white Jesus was a false god.{{sfnm|1a1=Clarke|1y=1986|1p=67|2a1=Warner-Lewis|2y=1993|2p=110}} Many Rastas regard Christianity as the creation of the white man;{{sfn|Chawane|2014|p=232}} they treat it with suspicion out of the view that the oppressors (white Europeans) and the oppressed (black Africans) cannot share the same God.{{sfn|Soumahoro|2007|p=39}} Some Rastas take the view that the God worshipped by most white Christians is actually [[the Devil]],{{sfn|Barrett|1997|p=108}} and a recurring claim among Rastas is that the [[Pope]] is [[Satan]] or the [[Antichrist]].{{sfnm|1a1=Pereira|1y=1998|1p=35|2a1=Benard|2y=2007|2p=93}} Rastas therefore often view Christian preachers as deceivers{{sfn|Barrett|1997|p=108}} and regard Christianity as being guilty of furthering the oppression of the [[African diaspora]],{{sfnm|1a1=Watson|1y=1973|1p=191|2a1=Soumahoro|2y=2007|2p=46}} frequently referring to it as having perpetrated "mental enslavement".{{sfn|Cashmore|1981|p=175}}

=== Haile Selassie ===
[[File:Haile Selassie in full dress (cropped).jpg|thumb|[[Haile Selassie]], the Emperor of Ethiopia between 1930 and 1974. He is of central importance to Rastas, many of whom regard him as the Second Coming of Jesus and thus God incarnate in human form.]]
From its origins, Rastafari was intrinsically linked with Haile Selassie, the Emperor of Ethiopia from 1930 to 1974.{{sfnm|1a1=Bedasse|1y=2010|1p=960|2a1=Edmonds|2y=2012|2p=32}} He remains the central figure in Rastafari ideology,{{sfnm|1a1=Barnett|1y=2005|1p=77|2a1=Benard|2y=2007|2p=94}} and although all Rastas hold him in esteem, precise interpretations of his identity differ.{{sfn|Edmonds|2012|p=34}} Understandings of how Haile Selassie relates to Jesus vary among Rastas.{{sfn|Bedasse|2010|p=961}} Many, although not all, believe that the Ethiopian monarch was the [[Second Coming]] of Jesus,{{sfnm|1a1=Clarke|1y=1986|1p=67|2a1=Bedasse|2y=2010|2pp=961, 964}} legitimising this by reference to their interpretation of the nineteenth chapter of the Book of Revelation.{{sfn|Clarke|1986|p=67}} By viewing Haile Selassie as Jesus, these Rastas also regard him as the [[messiah]] prophesied in the Old Testament,{{sfnm|1a1=Clarke|1y=1986|1pp=15–16, 66|2a1=Barnett|2y=2006|2p=876|3a1=Bedasse|3y=2010|3p=966|4a1=Edmonds|4y=2012|4pp=32–33}} the manifestation of God in human form,{{sfn|Edmonds|2012|p=34}} and "the living God".{{sfnm|1a1=Watson|1y=1973|1p=191|2a1=Clarke|2y=1986|2p=65|3a1=Kebede|3a2=Knottnerus|3y=1998|3pp=510, 511|4a1=Mhango|4y=2008|4p=222|5a1=Bedasse|5y=2010|5p=964}} Some perceive him as part of a [[Trinity]], alongside God as Creator and the [[Holy Spirit]], the latter referred to as "the Breath within the temple".{{sfnm|1a1=Kitzinger|1y=1966|1p=36|2a1=Kitzinger|2y=1969|2p=246}} Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king [[David]],{{sfn|Clarke|1986|p=67}} while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures [[Solomon]] and the [[Queen of Sheba]].{{sfnm|1a1=Soumahoro|1y=2007|1p=44|2a1=Bedasse|2y=2010|2p=960}}

Other Rastas see Selassie as embodying Jesus' teachings and essence but reject the idea that he was the literal reincarnation of Jesus.{{sfn|Bedasse|2010|p=964}} Members of the [[Twelve Tribes of Israel (Rastafari)|Twelve Tribes of Israel]] denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur.{{sfn|Edmonds|2012|p=36}} From this perspective, Selassie is perceived as a messenger or emissary of God rather than a manifestation of God himself.{{sfnm|1a1=Middleton|1y=2006|1p=159|2a1=Edmonds|2y=2012|2p=34}} Rastas holding to this view sometimes regard the deification of Haile Selassie as naïve or ignorant,{{sfn|Middleton|2006|p=59}} in some cases thinking it as dangerous to worship a human being as God.{{sfn|Salter|2005|p=16}} There are various Rastas who went from believing that Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as something distinct.{{sfn|Bedasse|2010|p=968}}

On being crowned, Haile Selassie was given the title of "[[King of Kings]] and Lord of Lords, Conquering Lion of the Tribe of Judah".{{sfn|Cashmore|1983|p=22}} Rastas use this title for Haile Selassie alongside others, such as "Almighty God", "Judge and Avenger", "King Alpha and Queen Omega", "Returned Messiah", "Elect of God", and "Elect of Himself".{{sfn|Clarke|1986|p=66}} Rastas also view Haile Selassie as a symbol of their positive affirmation of Africa as a source of spiritual and cultural heritage.{{sfn|Edmonds|2012|p=1}}

While he was emperor, many Jamaican Rastas professed the belief that Haile Selassie would never die.{{sfn|Kitzinger|1966|p=36}} The 1974 overthrow of Haile Selassie by the military [[Derg]] and his subsequent death in 1975 resulted in a crisis of faith for many practitioners.{{sfnm|1a1=Cashmore|1y=1983|1p=59|2a1=Edmonds|2y=2012|2pp=36–37}} Some left the movement altogether.{{sfn|Cashmore|1983|p=63}} Others remained, and developed new strategies for dealing with the news. Some Rastas believed that Selassie did not really die and that claims to the contrary were Western misinformation.{{sfnm|1a1=Cashmore|1y=1983|1p=60|2a1=Edmonds|2y=2012|2p=37|3a1=Middleton|3y=2006|3p=158}} To bolster their argument, they pointed to the fact that no corpse had been produced; in reality, Haile Selassie's body had been buried beneath his palace, remaining undiscovered there until 1992.{{sfn|Edmonds|2012|p=37}} Another perspective within Rastafari acknowledged that Haile Selassie's body had perished, but claimed that his inner essence survived as a spiritual force.{{sfnm|1a1=Cashmore|1y=1983|1p=60|2a1=Barrett|2y=1997|2p=253|3a1=Edmonds|3y=2012|3p=37}} A third response within the Rastafari community was that Selassie's death was inconsequential as he had only been a "personification" of Jah rather than Jah himself.{{sfn|Cashmore|1983|p=60}}

During his life, Selassie described himself as a devout Christian.{{sfnm|1a1=Kebede|1a2=Knottnerus|1y=1998|1p=511|2a1=Edmonds|2y=2012|2p=25}} In a 1967 interview, Selassie was asked about the Rasta belief that he was the Second Coming of Jesus, to which he responded: "I have heard of this idea. I also met certain Rastafarians. I told them clearly that I am a man, that I am mortal, and that I will be replaced by the oncoming generation, and that they should never make a mistake in assuming or pretending that a human being is emanated from a deity."{{sfn|MacLeod|2014|p=70}} His grandson [[Ermias Sahle Selassie]] has said that there is "no doubt that Haile Selassie did not encourage the Rastafari movement".{{sfn|MacLeod|2014|p=71}} Critics of Rastafari have used this as evidence that Rasta theological beliefs are incorrect,{{sfn|Cashmore|1983|p=127}} although some Rastas take Selassie's denials as evidence that he was indeed the incarnation of God, based on their reading of the [[Gospel of Luke]].{{efn|{{Bibleverse|Luke|14:11|KJV}}}}{{sfnm|1a1=Barrett|1y=1997|1p=108|2a1=Kebede|2a2=Knottnerus|2y=1998|2p=511}}

=== Afrocentrism and race===

{{main|Rasta views on race}}

[[File:Ethiopia (Africa orthographic projection).svg|thumb|right|The eastern African nation of Ethiopia is given great prominence in Rasta doctrine.]]
According to Clarke, Rastafari is "concerned above all else with black consciousness, with rediscovering the identity, personal and racial, of black people".{{sfn|Clarke|1986|p=17}} The movement began among [[Afro-Jamaicans]] who wanted to reject the British colonial culture that dominated Jamaica and replace it with a new identity based on a reclamation of their African heritage.{{sfn|Edmonds|2012|p=1}} Accordingly it decenters [[Eurocentrism|Europe and whiteness]] and emphasises Africa and blackness,{{sfn|Alhassan|2020b|p=1–2}} seeking to purge from its followers any [[Anti-Black racism|belief in the inferiority of black people]] and the [[White supremacy|superiority of white people]].{{sfn|Barnett|2006|p=864}} Rastafari is therefore [[Afrocentrism|Afrocentric]],{{sfnm|1a1=Barnett|1y=2006|1p=882|2a1=Wittmann|2y=2011|2p=152|3a1=Ntombana|3a2=Maganga|3y=2020|3p=3}} equating blackness with the African continent,{{sfn|Soumahoro|2007|p=39}} and endorsing Pan-Africanism.{{sfnm|1a1=Campbell|1y=1988|1p=78|2a1=Soumahoro|2y=2007|2p=39|3a1=Bedasse|3y=2013|3p=311}}

Practitioners of Rastafari identify themselves with the ancient [[Israelites]]—God's [[chosen people]] in the Old Testament—and believe that black Africans broadly or Rastas more specifically are either the descendants or the reincarnations of this ancient people.{{sfnm|1a1=Simpson|1y=1955|1p=168|2a1=Cashmore|2y=1983|2p=129|3a1=Clarke|3y=1986|3p=17|4a1=Barrett|4y=1997|4p=111|5a1=Edmonds|5y=2012|5p=38}} This is similar to beliefs in [[Judaism]],{{sfn|Clarke|1986|p=81}} although many Rastas believe that contemporary [[Jews]]' status as the descendants of [[Genetic studies on Jews|the ancient Israelites is a false claim]].{{sfn|Kitzinger|1969|p=240}} Rastas typically believe that black Africans are God's chosen people, meaning that they made a [[Covenant (religion)|covenant]] with him and thus have a special responsibility.{{sfnm|1a1=Clarke|1y=1986|1p=81|2a1=Barnett|2y=2006|2p=885}} Rastafari espouses the view that this, the true identity of black Africans, has been lost and needs to be reclaimed.{{sfn|Clarke|1986|p=13}}

There is no uniform Rasta view on [[Race (human categorization)|race]].{{sfn|Clarke|1986|p=81}} [[Black supremacy]] was a theme early in the movement, with the belief in a distinctly [[Black people|black African race]] that was superior to other racial groups.{{sfn|Simpson|1985|pp=287-288}} This has opened the religion to accusations of [[racism]].{{sfnm|1a1=Cashmore|1y=1983|1p=149|2a1=Clarke|2y=1986|2p=81}} While some Rastas still hold such beliefs, black supremacy has waned in the movement since at least the 1970s, and non-black Rastas are now widely accepted.{{sfnm|1a1=Simpson|1y=1955|1p=169|2a1=Watson|2y=1973|2p=191|3a1=Barrett|3y=1997|3p=113|4a1=Kebede|4a2=Knottnerus|4y=1998|4p=504|5a1=Simpson|5y=1985|5pp=287-288}} Some Rastas cite a 1963 speech by Haile Selassie in support of racial acceptance.{{sfnm|1a1=Sibanda|1y=2023|1p=333|2a1=Sullivan|2y=2018|2p=5}} Some sects maintains that white Europeans can never be legitimate Rastas but others believe an "African" identity is not inherently linked to black skin but whether an individual displays an African "attitude" or "spirit".{{sfn|Clarke|1986|p=82}}

=== Exile in Babylon ===

Rastafari teaches that the black African diaspora are exiles living in "[[Whore of Babylon#Rome|Babylon]]", a term which it applies to [[Western world|Western society]].{{sfnm|1a1=Eyre|1y=1985|1p=145|2a1=Pereira|2y=1998|2p=31|3a1=Edmonds|3y=2012|3p=40}} For Rastas, European [[colonialism]] and global [[capitalism]] are regarded as manifestations of Babylon,{{sfn|Edmonds|2012|pp=38–40}} while police and soldiers are viewed as its agents.{{sfnm|1a1=Cashmore|1y=1983|1pp=175–176|2a1=Edmonds|2y=2012|2p=40}} The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, [[Babylon]] is the [[Mesopotamia]]n city where [[Babylonian captivity|the Israelites were held captive]], exiled from their homeland, between 597 and 538 BCE;{{sfn|Edmonds|2012|p=38}} Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa.{{sfn|Barnett|2005|p=77}} Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering,{{sfn|Clarke|1986|p=69}} with the term "suffering" having a significant place in Rasta discourse.{{sfn|Cashmore|1983|p=71}}

Rastas view Babylon as being responsible for both the [[Atlantic slave trade]], which removed enslaved Africans from their continent, and ongoing poverty in the African diaspora.{{sfn|Edmonds|2012|p=40}} Rastas believe Biblical scripture explains the Atlantic slave trade,{{sfn|Clarke|1986|p=19}} and that the enslavement, exile, and exploitation of black Africans was punishment for failing to live up to their status as Jah's chosen people.{{sfnm|1a1=Clarke|1y=1986|1p=69|2a1=Barrett|2y=1997|2p=111}} Many Rastas, adopting a Pan-Africanist ethos, have criticised the division of Africa into nation-states, regarding this as a Babylonian development,{{sfn|White|2010|p=317}} and are often hostile to capitalist resource extraction from the continent.{{sfn|White|2010|p=314}} Rastas seek to delegitimise and destroy Babylon, something often conveyed in the Rasta [[aphorism]] "Chant down Babylon".{{sfn|Edmonds|2012|p=40}} Rastas often expect the white-dominated society to dismiss their beliefs as false, and when this happens they see it as confirmation of the correctness of their faith.{{sfn|Clarke|1986|p=77}}

=== Return to Zion ===

Rastas view [[Zion]] as an ideal to which they aspire.{{sfn|Edmonds|2012|p=40}} As with "Babylon", this term comes from the Bible, where it refers to an idealised [[Jerusalem]].{{sfn|Edmonds|2012|p=40}} Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly.{{sfnm|1a1=Barnett|1y=2005|1p=77|2a1=Edmonds|2y=2012|2p=41}} Many Rastas use the term "Ethiopia" as a synonym for Africa, following its usage in English translations of the Bible.{{sfnm|1a1=Kitzinger|1y=1969|1p=240|2a1=Middleton|2y=2006|2p=163}} Rastas in Ghana, for instance, describe themselves as already living within "Ethiopia".{{sfn|Middleton|2006|p=163}} Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind.{{sfn|Barnett|2005|p=77}} Rastas believe that Africa, as the [[Promised Land]], will allow them to escape the domination and degradation they experience in Babylon.{{sfn|Edmonds|2012|p=41}}

[[File:Ethiopia - Location Map (2013) - ETH - UNOCHA.svg|thumb|left|A map of Ethiopia, sometimes called "Zion" by Rastas]]

During the first three decades of the Rastafari movement, it placed strong emphasis on the need for the African diaspora to be repatriated to Africa.{{sfn|Edmonds|2012|p=41}} To this end, various Rastas lobbied the Jamaican government and [[United Nations]] to oversee this resettlement process.{{sfn|Edmonds|2012|p=41}}<ref name=":0" /> Other Rastas organised their own transportation to the African continent.{{sfn|Edmonds|2012|p=41}} Critics of the movement have argued that the migration of the entire African diaspora to Africa is implausible, particularly as no African country would welcome this.{{sfn|Cashmore|1983|p=127}}

By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas,{{sfn|Edmonds|2012|p=42}} a change influenced by observation of the [[1983–1985 famine in Ethiopia]].{{sfn|Clarke|1986|p=99}} Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent.{{sfnm|1a1=Clarke|1y=1986|1p=100|2a1=Edmonds|2y=2012|2p=42|3a1=Bedasse|3y=2013|3p=294}} The term "liberation before repatriation" began to be used within the movement.{{sfnm|1a1=Cashmore|1y=1983|1p=33|2a1=Barrett|2y=1997|2p=172|3a1=Kebede|3a2=Knottnerus|3y=1998|3p=511|4a1=Edmonds|4y=2012|4p=42}} Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa.{{sfn|Clarke|1986|p=85}} There are nevertheless many Rastas who continue to emphasise the need for physical resettlement of the African diaspora in Africa.{{sfn|Edmonds|2012|p=42}}

=== Salvation and paradise ===

Rastafari is a [[Millenarianism|millenarian]] movement,{{sfnm|1a1=Cashmore|1y=1983|1pp=7–8|2a1=Simpson|2y=1985|2p=286|3a1=Eyre|3y=1985|3p=147|4a1=Barrett|4y=1997|4pp=248–249|5a1=Barnett|5y=2006|5p=875|6a1=Semaj|6y=2013|6p=103}} espousing the idea that the present age will come to an apocalyptic end.{{sfnm|1a1=Clarke|1y=1986|1p=11|2a1=Barnett|2y=2006|2p=875}} Many practitioners believe that on this [[Day of Judgment]], Babylon will be overthrown,{{sfn|Clarke|1986|p=70}} with Rastas being the chosen few who survive the upheaval.{{sfn|Cashmore|1983|p=134}} With Babylon destroyed, Rastas believe that humanity will enter a "new age",{{sfn|Cashmore|1983|p=129}} a millennium of peace, justice, and happiness in which the righteous shall live in Africa.{{sfn|Clarke|1986|pp=11, 70}} In the 1980s, many Rastas believed that the Day of Judgment would happen around the year 2000.{{sfn|Clarke|1986|pp=11, 69}} A view then common in the Rasta community was that the world's white people would wipe themselves out through [[nuclear war]],{{sfn|Barrett|1997|p=119}} with black Africans then ruling the world, something that they argued was prophesied in the [[Book of Daniel]].{{efn|{{Bibleverse|Daniel|2:31–32|KJV}}}}{{sfn|Barrett|1997|p=119}}

==== Death and reincarnation ====

{{main|Rasta views of the afterlife}}

Rasta views on death vary.{{sfnm|1a1=Perkins|1y=2012|1p=248|2a1=Barnett|2y=2012|2p=310}} Traditionally, many Rastas believed in the possibility of eternal life.{{sfnm|1a1=Clarke|1y=1986|1p=75|2a1=Barrett|2y=1997|2p=108–112}} In the 1980s, scholar of religion [[Leonard E. Barrett]] observed Jamaican Rastas who believed that practitioners who died had not been faithful to Jah.{{sfn|Barrett|1997|p=112}} He suggested that this attitude stemmed from the large numbers of young people in the movement, who had thus seen very few Rastas die.{{sfn|Barrett|1997|p=113}} Another common Rasta view is that those who are righteous may undergo [[reincarnation]].{{sfnm|1a1=Clarke|1y=1986|1p=74–76|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=186|3a1=Barrett|3y=1997|3p=112}}

Rastas have traditionally avoided death and funerals,{{sfnm|1a1=Kitzinger|1y=1969|1p=247|2a1=Clarke|2y=1986|2p=75|3a1=Chevannes|3y=1990|3p=141|4a1=Barnett|4y=2005|4p=72}} meaning that many were given Christian funerals by their relatives.{{sfn|Semaj|2013|p=107}} This attitude to death is less common among more recent or moderate strands of Rastafari, with many considering death a natural part of life.{{sfnm|1a1=Perkins|1y=2012|1p=248|2a1=Barnett|2y=2012|2p=310}} Unlike other [[African diaspora religions]], Rastas typically avoid [[ancestor veneration]].{{sfn|Clarke|1986|p=73}}

=== 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}}