Research Plan: On Valuing African Identity through religious affirmations of African traditions.

In this Research, we aim to “Explore Changing Attitudes towards Afro-Caribbean Beliefs in Jamaica and the Caribbean: A Study of Socio-Political, Religious, and Cultural Influences. 

If you’re Jamaican, Caribbean whether living in the Caribbean region or outside of it as a member of the diaspora, in this research on Jamaican attitudes towards Afro-Caribbean beliefs (https://forms.gle/9nDS6ZXP5c2PHhxj7) Below is a questionnaire that can help us gather information regarding the changing attitudes and factors that may influence them. “Over a year ago, the Jamaica Labour Party Government announced it would open discussion to have the 122-year-old Obeah Act repealed. When the announcement was made, many Jamaicans and church groups rallied together to fight the motion. Their main argument was that Obeah is inherently evil, (See Jamaica Gleaner Letter of the Day Article: Obeah is not evil, it is spiritual healing, Dated 11.27.2020 https://jamaica-gleaner.com/article/letters/20201127/letter-day-obeah-not-evil-it-spiritual-healing). 

1. Introduction

In Jamaica, there has historically been a negative perception towards African and indigenous spiritual practices, religious beliefs, customs, and faiths that draw influences from Urban Indian Heritage or African traditions (https://jamaica-gleaner.com/article/letters/20201127/letter-day-obeah-not-evil-it-spiritual-healing) . Rastafarianism, Obeah, Voodoo, Pocomania or pocco church, revivalists, and Muslim beliefs have often been marginalized, deemed as fringe, demonic, and unpopular, juxtaposed against the inherited traditions from European colonialism. The Judeo-Christian faith, such as Roman Catholicism, Protestantism, and evangelicalism, has been favored and considered closer to the truth and the ideal. However, in the 21st century, with increased exposure, awareness, critical thinking, and a more liberal lifestyle, particularly among the younger generation, it is crucial to investigate whether attitudes towards Afro-Caribbean beliefs are changing. This study aims to explore the shifting attitudes of Jamaicans and the factors contributing to these changes, considering demographic variables such as location, age group, educational levels, income status, political affiliation, denominationality, and religious beliefs.

1. Research Objectives

The main objectives of this study are as follows:

1. a) To examine if Jamaican attitudes towards Afro-Caribbean beliefs have evolved over time. b) To determine if specific demographic factors influence changing attitudes, including location, age group, educational levels, income status, political affiliation, denominationality, and religious beliefs. c) To investigate the potential role of socio-political factors, religious influences, education, pop culture, travel experiences, and exposure in shaping attitudes towards Afro-Caribbean beliefs. d) To explore perceptions of African religious practices as cultic or occult and their impact on attitudes.

1. Methodology

1. a) Participant Selection: A diverse sample of Jamaican individuals representing different demographics, including location (urban, city, rural), age groups (13-24, 25-34, 35-44, 45-54, 55-64, 65 and above), educational levels, income status, political affiliation (JLP or PNP), denominationality (Protestant, Anglican, Roman Catholic, Seventh-Day Adventist, Evangelical, Revivalist, Pocco, Mormon, Universal), and religious beliefs (Rastafarianism, Judaism, Satanism, Islam, Nation of Islam, Christianity, Atheism, Deism, Other) will be included.
2. b) Questionnaire Development: A research questionnaire will be designed to collect both qualitative and quantitative data. The questionnaire will cover the following sections:

Section 1: Demographics – Gather information on gender, age, location, educational level, income status, etc.

Section 2: Religious Affiliation – Identify participants’ religious beliefs and denominationality.

Section 3: Attitudes towards Afro-Caribbean Beliefs – Measure participants’ level of agreement with statements reflecting attitudes towards Afro-Caribbean beliefs.

Section 4: Additional Information – Provide participants an opportunity to share their personal experiences, perceptions, and factors influencing their attitudes towards Afro-Caribbean beliefs.

Section 5: Optional Information – Explore participants’ political affiliation and any additional thoughts they may have.

1. c) Data Collection: The questionnaire will be distributed through online platforms, social media, and local community centers to ensure a wide representation of Jamaican society. The responses will be collected anonymously to maintain confidentiality.
2. d) Data Analysis: Quantitative data will be analyzed using statistical methods, including descriptive analysis and inferential statistics. Qualitative data will undergo thematic analysis to identify recurring patterns, themes, and insights.

1. Ethical Considerations

The study will adhere to ethical guidelines, ensuring participant anonymity, informed consent, and voluntary participation. The collected data will be securely stored and used solely for research purposes.

1. Conclusion

By examining changing attitudes towards Afro-Caribbean beliefs in Jamaica, this study aims to shed light on the impact of socio-political factors, religion, education, pop culture, travel experiences, and exposure on the evolving perceptions of Jamaicans. The findings will contribute to a deeper understanding of how societal changes influence cultural attitudes, promoting inclusivity, tolerance, and cultural heritage preservation. Ultimately, this research aims to encourage a more informed and respectful dialogue surrounding Afro-Caribbean beliefs in Jamaican society.

Study Footnotes: Caribbean Afro Religions and Practices

Jamaican religious traditions have a rich and diverse history, particularly within Afro-Caribbean communities. When over 750,000 African captives were brought to Jamaica from regions such as the Bight of Biafra (present-day Ghana) and west Central Africa during the late 18th century, a variety of African and African-influenced religious practices began to emerge.

One of the prominent traditions is Obeah, which serves as a system of herbal and spiritual technology used for various purposes. Obeah practitioners, often referred to as “readers,” are skilled herbalists sought after for healing physical, spiritual, and mental disorders, as well as protection from malevolent spiritual forces. Obeah was also historically associated with slave resistance and revolt, with beliefs in its practitioners’ ability to poison and dominate others through the manipulation of shadows. Some researchers trace the origins of Obeah to the Ashanti people of present-day Ghana and their practice of obayifo.

Another significant Jamaican religious tradition is Jamaican Revivalism, also known as Pukumina. This tradition is more structured than Obeah and exhibits similarities with Haitian Vodou. Jamaican Revivalism has numerous churches and congregations in major U.S. cities today. It incorporates elements of West African and Haitian religions, with various spirits venerated in the tradition being associated with specific foods, colors, and music. Rituals often involve drumming, dancing, and trance-like states, allowing contact between worshippers and spirits for divine healing or inspiration. While the Holy Spirit is said to possess devotees in Revivalist traditions, spirits of biblical figures like Jeremiah and Peter are also invoked.

Perhaps the most well-known Jamaican religious tradition is Rastafarianism, which emerged during the depression years of the 1930s. It is a complex spiritual and political movement that combines Jamaican folk Christianity with pan-Africanist sentiments influenced by Marcus Garvey’s United Negro Improvement Association. Rastafarians reject British colonialism and draw inspiration from Ethiopia, the only African land mentioned in the Bible. They believe Haile Selassie, the 20th-century emperor of Ethiopia known as “the Lion of Judah,” to be the 225th king of biblical Ethiopia. Rastafarians adopted the name Ras Tafari, which means “Prince of Tafari Province,” as their own. Some Rastafarians have even settled in Ethiopia, Ghana, and Zaire, fulfilling the dream of a return to Africa.

Rastafarians interpret the Old Testament as the history of black people and view themselves as successors to biblical prophets. They often speak as the present-day voices of prophets like Moses, Joshua, and Isaiah. The distinctive Rastafarian hairstyle, dreadlocks, symbolizes both the lion’s mane and the strength of the biblical figure Samson. Rastafarians believe that African warriors also wore their hair in a similar style. The sacramental use of marijuana among Rastafarians is considered to bring divine inspiration, cure diseases, and enhance strength.

In the United States, Rastafarianism is widely associated with its reggae music, which carries the rhythm and message of the tradition. Reggae lyrics often express social protest and the longing to return to the biblical Ethiopia. Rastafarianism, through its cultural expressions and resistance to Eurocentric Jamaican and American cultures, affirms African identity and serves as a form of protest even today.

 

Research Principal: Rev. Renaldo McKenzie is Adjunct Professor at Jamaica Theological Seminary and Doctoral Candidate at Georgetown University. Renaldo is also author of Neoliberalism, Globalization, Income Inequality, Poverty and Resistance.

Announcement:

If you’d like to participate or know of anyone who would be ideal for completing ou questionnaire on attitudes towards afro Caribbean beliefs and practices, please contacts us:

Email us at The Neoliberal Journals. Send us your submissions at: [email protected]. The study details is also available on ResearchGate.

 

 

You may also complete the contact form to send us feedback or questions.

Check out our other feeds, services, shops and platforms by perusing our moral magazine website and support us. Learn More.

 

Error: Contact form not found.