scholarly journals Matrifocal Retentions in Ethiopian Orthodox Traditions: The Madonna as Ark & Queen Makeda as Prefiguration of Mary; with Egyptian Queen Tiye & Pharaoh Hatshepsut as reference

2021 ◽  
pp. 1-22
Author(s):  
Steffan A. Spencer
Keyword(s):  
Ethiopian Orthodox

scholarly journals Guerra com a lingoa

2015 ◽  
Vol 2 (2) ◽  
pp. 223-247 ◽  
Author(s):  
Kristen Windmuller-Luna
Keyword(s):  
Case Studies ◽  
Field Research ◽  
Printing Press ◽  
Book Production ◽  
Ethiopian Orthodox ◽  
Jesuit Mission ◽  
Book Culture

This article examines the book culture of the Jesuit mission to Ethiopia (1557–1632). Combining archival and field research, it considers the composition of the mission’s now-lost libraries, the use of books as tools of conversion, book production, and missionary engagement with Ethiopian Orthodox book culture. Furthermore, it illuminates the Jesuit reliance upon Ethiopian collaborators both to understand Orthodox texts and to produce Catholic manuscripts in the absence of a printing press. Using the personal libraries of Pedro Páez, S.J. and Afonso Mendes, S.J. as case studies, it posits that the gradual acceleration of acts performed by Jesuits upon Orthodox books—including collecting, translating, editing, and destroying—paralleled the rising aggression and cultural intolerance of the mission. Ultimately, this resulted in the expulsion and murder of the Jesuits, and the destruction of their libraries in a series of state-sanctioned book burnings that permitted a revival of Ethiopian Orthodoxy.

The Coptic and Ethiopian Dispute over Deir al-Sultan in Jerusalem

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
Roman Catholic ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Ethiopian Orthodox ◽  
Ethiopian Church

This chapter discusses Marcus Simaika's involvement in the dispute between the Copts and Ethiopians regarding what is known as Deir al-Sultan or the Imperial Monastery in Jerusalem. Ethiopia has long been acquainted with monotheism, and the Ethiopian Church is the largest of all the Oriental Orthodox churches. The Coptic Orthodox Church of Alexandria has a longstanding relationship with the Ethiopian Orthodox Tawahedo Church and the Eritrean Orthodox Tawahedo Church. Tawahedo means 'unified,' referring to the single unified nature of Christ, as opposed to the belief in the two natures of Christ held by the Roman Catholic and Eastern Orthodox churches. The patriarchs of Alexandria, Antioch, Jerusalem, and many others had refused to accept the two-natures doctrine decreed by the Council of Chalcedon in 451, and these churches are sometimes referred to as monophysite. Simaika maintained that Deir al-Sultan belonged to the Coptic community from time immemorial.

scholarly journals Lingua letteraria e lingua di corte: diglossia e insegnamento tradizionale in Etiopia fra Tardo Antico e Medio Evo

2019 ◽  
Vol 41 (1) ◽  
pp. 274-284
Author(s):  
Gianfrancesco Lusini
Keyword(s):  
Middle Ages ◽  
Literary Tradition ◽  
Time Frame ◽  
Verbal Communication ◽  
Traditional Teaching ◽  
Written Discourse ◽  
Modern Times ◽  
Long Period ◽  
Liturgical Texts ◽  
Ethiopian Orthodox

Abstract The Ethiopian literary tradition extends over a time frame beginning even before the christianization of the Country (first half of the 4th cent.) up to modern times. In this long period we frequently register phenomena of interference both among different languages (Greek, Gǝ‘ǝz, Arabic, Amharic, agaw languages and so on) and between various registers of the same language, produced or conditioned by specific cultural or religious contexts. Particularly, in the Middle Ages the differentiation between Gǝ‘ǝz as the language of the clergy and the written discourse, and Amharic as the language of the court and the verbal communication, had momentous reflexes on the traditional teaching, related to Gǝ‘ǝz liturgical texts, but orally transmitted in Amharic. This development proved to be crucial for the start of the literarization process of Amharic, to be dated back to the second half of the 16th cent., as an effect of the missionary propaganda of the Portuguese Jesuits and of their polemics against the Ethiopian Orthodox clergy.

The Pure and the Pious: Corporeality, Flow, and Transgression in Ethiopian Orthodox Christianity

2013 ◽  
Vol 43 (3) ◽  
pp. 297-328 ◽  
Author(s):  
Anita Hannig
Keyword(s):  
Porous Body ◽  
Obstetric Fistula ◽  
Subject Position ◽  
Orthodox Christianity ◽  
Amhara Region ◽  
Orthodox Christian ◽  
Ethiopian Orthodox ◽  
The Face

Abstract This article addresses a key problem at the intersection of medicine and religion: how do people fashion themselves into moral subjects in the midst of acute bodily suffering? In particular, how can we situate the wounded, porous body of obstetric fistula in relation to Ethiopian Orthodox Christian ideals of purity and containment? Through an analysis of regimens of embodied piety among Orthodox Christians in the Amhara region of Ethiopia, this article seeks to delineate the multiplicity of ways in which fistula sufferers are able to exercise their religiosity in the face of their physical affliction, and how they use the very symbols that would seem to alienate them to achieve a powerfully enlightened subject position. This study thus complicates static notions of the sacred to reveal the recursive nature of holiness, and shows that recognition of the body’s imperfection is built into the very system of Orthodox belief and practice.

scholarly journals Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia

Africa ◽  
2006 ◽  
Vol 76 (1) ◽  
pp. 70-87 ◽  
Author(s):  
Elizabeth E. Watson
Keyword(s):  
Land Tenure ◽  
Power Relations ◽  
Addis Ababa ◽  
Local Level ◽  
The Political ◽  
Orthodox Church ◽  
Process Of Change ◽  
Ethiopian Orthodox ◽  
Policy Shifts ◽  
The Church

AbstractThis article explores the experience of one village in Ethiopia since the overthrow of the Marxist‐Leninist Derg regime in 1991. The new government introduced policies that have much in common with those dominating the international geopolitical scene in the 1990s and 2000s. These include an emphasis on democracy, grassroots participation and, to some extent, market liberalization. I report here on the manifestations of these policy shifts in Gamole village, in the district of Konso, once remote from the political centre in Addis Ababa but now expressing its identity through new federal political structures. Traditional power relations between traders and farmers in Gamole have been transformed since 1991 as the traders have exploited opportunities to extend trade links, obtain land and build regional alliances through participation in the Ethiopian Orthodox Church. They have appropriated the discourse of democracy to challenge their traditional position of subordination to the farmers – and this, in turn, has led to conflict. While these changes reflect the postsocialist transition, they can also be seen as part of a continuing process of change brought about by policies of reform in land tenure, the church and the state, introduced during the Derg period. These observations at a local level in Ethiopia provide insights into the experiences of other states in postsocialist transition.

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