ABSTRACT

Afropessimism is a programming developed through the global and hegemonic structures of white supremacy. As theorists of African liberation, Rastafari deems it necessary to focus on the destruction of “Babylon” or oppressive Western modernity. The movement offers an important African diasporan voice of Afro-optimism that has been variously suppressed and disregarded. In this context of metanarratives of Afropessimism, deemed “History” or what Marley [1989. One Bright Day. CD. Los Angeles: Virgin Records America, Inc] calls “His-tories,” Jamaica is offered as an important case study of how the immanence of white supremacy has been negotiated in a British ex-colony, known for African Resistance. My objective is that of foregrounding theoretical solutions proffered by Rastafari, displaying continuity rather than rupture, critical consensus rather erratic action, and culture rather than politics as a way of demonstrating self-affirmation and sovereignty. The SARS COVID-19 global pandemic “moment” becomes a backdrop to engage with this Black redemptive mission or Rastafari as ethos.

摘要

Afropessimism是通过白人至上的全球和霸权结构开发的程序。作为非洲解放的理论家，拉斯塔法里认为有必要集中力量摧毁“巴比伦”或压迫性的西方现代性。该运动为非洲乐观主义者发出了重要的非洲移民声音，遭到了各种形式的压制和忽视。在这种非农主义元叙事的背景下，被认为是“历史”或Marley [1989]。美好的一天。CD。洛杉矶：Virgin Records America，Inc]称“他的案例”，牙买加是一个重要案例研究，说明白人至上的内在性如何在以非洲抵抗运动着称的英国前殖民地中进行谈判。我的目标是提出由拉斯塔法里（Rastafari）提供的理论解决方案，以显示连续性而非破裂，批判性共识而不是不稳定的行动以及展示文化而不是政治来证明自我肯定和主权。SARS COVID-19全球大流行“时刻”成为参与这一黑人救赎任务或Rastafari精神的背景。