The bulk of the items on the list were not wholly dedicated to Rastafari, but might have provided some information that would have been contextually relevant-such as publications on Marcus Garvey and what the authors described as Rastafarianism within the wider social context (p. 56). Since this publication, the last four decades have introduced a period of extensive development so far as Rastafari studies and Rastafari publications are concerned-a point at which an online bibliography of works related to reggae and Rastafari consists of over one thousand entries.1 2020 offers us the ability not only to take stock of what has happened in the past, as far as the Rastafari movement is concerned, but also very importantly to address the current state of the movement as it stands today. Scholars that had learned from the foundation of previous work began to produce new texts-all three of the editors of this issue were presenters at that conference and published books on Rastafari within the subsequent decade (Barnett 2012, 2018; Bonacci 2015; MacLeod 2014), not to mention the many other new works such as Jah Kingdom (2017) by historian Monique Bedasse on Rastafari, pan-Africanism and Tanzania and Revolutionary Threads: Rastafari, SocialJustice, and Cooperative Economics (2018), a book that links Rastafari to a range of social issues, from activist Bobby Sullivan. [...]this edited collection reflects multiple perspectives on the movement developed over the past decade, and it also charts a trajectory towards further learning. Rastafari undoubtedly has a spiritual dimension, but it also contains other dimensions, notably cultural and political. [...]not only can Rastafari be considered as a social movement in its own right, but also as a religious movement, with its own theological orientation, as well as a "livity"-a term coined by Rastafari to represent their way of life, akin to what Michel de Certeau (1990) would call the "social practices of everyday life".