Rastafarian Documentary: La Orden Boboshanti

After reading several chapters of Rastafari, I was prepared to see anti-establishment feelings and ideas expressed in a Rastafarian community, but the shanty town depicted in the Youtube video (La Orden Boboshanti) was initially unexpected but ultimately appropriate, given our readings.  I would say that my initial surprise primarily stemmed from my previous perspective and exposure to Rastafarianism.  Specifically, Edmonds’ book, Rastafari, prepared me for a community of individuals who have rejected the norms of society and are strong and confident in their cultural heritage and religious beliefs.  However, I got the impression that many individuals, even entire Rastafarian communities, still resided in urban areas, and I was not prepared to see an entire community of Rastafarians living off the land.  However, after some reflection I began to realize that these unexpected characteristics of the Rastifarian community were not really that far-fetched, and that many of the aspects of Rastafarianism portrayed in Edmonds’ book were spot-on.

Perhaps most interesting and appropriate theme that I identified in this short film was the sense of separation from traditional society that this society conveyed.  This entire community appears to be surviving via alternative means, both living off the land and profits from broom sales.  This certainly seems like a good way to escape the “downpression” of western society and freely practice religious and cultural beliefs as a community.  Furthermore, there were many symbolic representations in this community, many of which were predicted in Edmonds’ text.  For example, an entire building was painted the colors of the Ethiopia, and most individuals wore a crown-like head covering.  I found it extremely interesting to note that on one of the signs there was a picture of a black R over a white X, seemingly signifying the superiority of the black (good) over the white (evil).  Given the potential racial exclusion and tensions that arose as a byproduct of cultural oppression, I did not find it surprising to see this expressed in a symbolic nature in this particular community.

Prima facie, this does not appear to be what one would traditionally associate with a Rastafarian community.  However, in light of Edmonds’ writing on Rastafarian religion and culture, many of the things observed made perfect sense.  Although an entire community rising at 3 AM to pray may seem un-Rastafarian and perhaps even cult-like in its behavior, this makes sense when one views Rastafarianism in the way that Edmonds’ presents it; it is an earnest system of beliefs and symbols that arose in a certain group of peoples as a result of cultural and social pressures.  I feel that too often Rastafarianism is viewed as simply a lifestyle or personal choice.  This may be true for some individuals, but for many people it is an actual religion that can permeate virtually all aspect of one’s life.  In light of this consideration, I think it would be practical to re-evaluate our perceptions of Rastafarianism and consider it as a legitimate religion, as it certainly is constructed with a unique framework through which a group of people interpret their experiences.