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1
Hafkin, Nancy J. "“Whatsupoch” on the Net: The Role of Information and Communication Technology in the Shaping of Transnational Ethiopian Identity." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 221–45. http://dx.doi.org/10.3138/diaspora.15.2-3.221.
Повний текст джерелаАнотація:
The Ethiopian diaspora is using the Internet increasingly to reflect on its identity, to forge new communities, and to promote cultural innovation. This essay tracks the close association of information and communication technologies (ICTs) with the emergence of the Ethiopian diaspora since 1980, setting forth a series of brief case studies illustrating the role of ICTs among different Ethiopian ethnic communities. It documents the manner in which ICTs shape socialization and address questions of return to homeland; it also explores the way in which Ethiopians have exploited new media and their technical innovations. The essay concludes with an account of ways in which freedom of expression and access to technology enable diaspora Ethiopians to have public discussions and circulate critiques of Ethiopian politics and culture that could not have taken place in Ethiopia, which is not only at the bottom of the digital divide but has exercised censorship over a number of homeland Ethiopian Web sites and blogs. (16 January 2009)
2
Andersen, Knud Tage. "The Queen of the Habasha in Ethiopian history, tradition and chronology." Bulletin of the School of Oriental and African Studies 63, no. 1 (January 2000): 31–63. http://dx.doi.org/10.1017/s0041977x00006443.
Повний текст джерелаАнотація:
It is well known from relatively recent Ethiopic tradition that Ethiopia was once ruled by a queen called Gudit, Yodit, Isat or Gaՙwa, with both positive and negative characteristics. On the one hand she was a beautiful woman of the Ethiopian royal family, much like the Queen of Sheba, and on the other she was a despicable prostitute who, at a time of political weakness, killed the Ethiopian king, captured the throne, and as a cruel ruler destroyed Aksum, the capital, persecuted the priests, and closed the churches.
3
Mennasemay, Maimire. "Utopia and Ethiopia: The Chronicles of Lalibela as Critical Reflection." Northeast African Studies 12, no. 2 (October 1, 2012): 95–121. http://dx.doi.org/10.2307/41931315.
Повний текст джерелаАнотація:
Abstract The article discusses the presence of emancipatory Utopian ideas in Ethiopian history through a critical hermeneutical interpretation of Lalibela. Drawing on the concept of concrete utopia, the paper argues that the works and Chronicles of Lalibela secrete a concrete Utopian surplus that points to the conceptualization of knowledge as critique and as die mastery of nature, of labor as a transformative and emancipatory acüvity, and of power relations as expressions of equality between subjects and ruler. The article contends that Lalibelas Utopian surplus implies questions and reflections about social transformation, which, being rooted in Ethiopian history, provide possibilities for developing emancipatory ideas and practices that respond to the modern needs and aspirations of Ethiopians. It argues that, if Ethiopia u to extricate herself from the poverty and tyranny traps of passive modernization and successfully meet the challenges of modernity, reflection on and the quest for democracy and prosperity need to link up with the concrete Utopian surpluses that inform Ethiopian history.
4
Heery, Sarah. "Institute of Ethiopian Studies, Addis Ababa, Ethiopia." Africa Bibliography 2003 (December 2004): vii—xviii. http://dx.doi.org/10.1017/s0266673100000039.
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5
Zegeye, Abebe. "The Light of Origins. Beta Israel and the Return To Yerusalem." Religion and Theology 11, no. 1 (2004): 50–70. http://dx.doi.org/10.1163/157430104x00032.
Повний текст джерелаАнотація:
AbstractThis article looks at the issue of the origin of the Ethiopian Jews and how they have survived the odyssey of their return to Yerusalem. The questions of how and when ancient Judaic influences entered Ethiopia remain the subject of controversy. Their impact on the last surviving Ethiopian Jews, the Beta Israel, and the Ethiopian Jews' right of return to modern Israel are of undoubted importance today. This raises the issue of whether the religious ideal and the automatic right of all jews to emigrate to Israel are equally applied. Furthermore, the concrete experiences of the Ethiopian Jews in Israel compel one to ask new questions about the possibility of the Beta Israel beginning to rethink their relationship with Ethiopian society.
6
Kissi, Edward. "Beneath International Famine Relief in Ethiopia: The United States, Ethiopia, and the Debate over Relief Aid, Development Assistance, and Human Rights." African Studies Review 48, no. 2 (September 2005): 111–32. http://dx.doi.org/10.1353/arw.2005.0067.
Повний текст джерелаАнотація:
Abstract:This article analyzes the conflicting interpretations of famine, relief aid, development assistance, and human rights by the Ethiopian and American governments, and the complexity of each government's policy and motives. It argues that in the 1970s and 1980s, the Carter and Reagan administrations faced the moral and political dilemma of assisting people in Ethiopia who were in desperate need with-out strengthening the hostile Ethiopian government in the process. And the government of Ethiopia had to make the difficult choice of accepting American aid on American terms at a period in Ethiopian history when doing so was politically suicidal. That America provided the aid and Ethiopia accepted it exemplifies the conduct of international relations in which human dignity compels nations to accommodate one another even within the boundaries of their mutual antagonism.
7
Desalegn, Ambaw. "Infrastructure equity issues of airports and universities across regional states in Ethiopia: A preliminary overview." Journal of Infrastructure, Policy and Development 6, no. 1 (May 27, 2022): 1319. http://dx.doi.org/10.24294/jipd.v6i1.1319.
Повний текст джерелаАнотація:
The purpose of this article is to determine the equitability of airport and university allocations throughout Ethiopian regional states based on the number of airports and institutions per 1 million people. According to the sample, the majority of respondents believed that university allocation in Ethiopia is equitable. In contrast, the majority of respondents who were asked about airports stated that there is an uneven distribution of airports across Ethiopia’s regional states. Hence, both interviewees and focus group discussants stated that there is a lack of equitable distribution of universities and airports across Ethiopia’s regional states. This paper contributes a lesson on how to create a comprehensive set of determining factors for equitable infrastructure allocation. It also provides a methodological improvement for assessing infrastructure equity and other broader implications across Ethiopian regional states.
8
Gusarova, Ekaterina V. "The Fixed Easter Cycle in the Ethiopian Church." Scrinium 14, no. 1 (September 20, 2018): 463–66. http://dx.doi.org/10.1163/18177565-00141p30.
Повний текст джерелаАнотація:
Abstract This article deals with the fixed Christian Easter and the feasts, which depend on it. Both moveable and fixed feasts are recorded in Christian calendars and synaxaria. Following the decisions of the First Oecumenical Council of Nicaea (AD 325) the Ethiopians celebrated mostly the moveable Easter and its cycle. At the same time in the Ethiopian Royal Chronicles is also recorded that the Ethiopian Kings and their armies celebrated the fixed Easter and its festivals, especially the Good Friday.
9
Krebs, Verena. "Re-examining Foresti's Supplementum Chronicarum and the “Ethiopian” embassy to Europe of 1306." Bulletin of the School of Oriental and African Studies 82, no. 3 (October 2019): 493–515. http://dx.doi.org/10.1017/s0041977x19000697.
Повний текст джерелаАнотація:
AbstractA widely reported story in the historiography on medieval Ethiopia relates how, in the year 1306, an “Ethiopian” embassy visited the court of Pope Clement V in Avignon and offered military aid in the fight against Islam to Latin Christianity. This article re-examines the source – Jacopo Filippo Foresti's Supplementum Chronicarum – thought to document an episode of one of the earliest European–African Christian contacts. It investigates Foresti's own sources, their historiographical transmission history, and the feasibility of relating it to the socio-political entity of Solomonic Ethiopia in the Horn of Africa in the early fourteenth century, concluding that Foresti's information was based on Latin Christian texts, such as the Legenda Aurea and the myth of Prester John, only. The ‘Ethiopian’ embassy of 1306 is thus not borne out by sources and should be dismissed in scholarship, resetting the timeline of official Ethiopian–Latin Christian contacts in the late medieval period.
10
Kribus, Bar. "Jewish–Christian Interaction in Ethiopia as Reflected in Sacred Geography: Expressing Affinity with Jerusalem and the Holy Land and Comemorating the Betä Ǝsraʾel–Solomonic Wars". Religions 13, № 12 (28 листопада 2022): 1154. http://dx.doi.org/10.3390/rel13121154.
Повний текст джерелаАнотація:
Affinity with the Holy Land, and especially with Jerusalem, is a common theme in the sacred geography of Abrahamic religions, expressed in prayer houses and holy sites. This theme was especially prominent in Solomonic Ethiopia, both among Ethiopian Orthodox Christians and among the Betä Ǝsraʾel (Ethiopian Jews). This article will examine expressions of affinity with Jerusalem and the Holy Land in Betä Ǝsraʾel holy sites and religious architecture, and shed light on the interreligious discourse related to such expressions, as well as other forms of interreligious discourse expressed by these two communities in sacred geography. This will demonstrate that in Solomonic Ethiopia, affinity with the Holy Land was a core element in expressing an Israelite identity. Both the Betä Ǝsraʾel and the Ethiopian Orthodox Christians saw themselves as the biological and spiritual heirs of the biblical Israelites, and this concept played a key role in shaping their sacred geography to allude to biblical sites and events. This will also demonstrate that, building upon a vocabulary with common features, the sacred geography and religious architecture of each community was a means to express its unique identity. As such, it provides insight regarding differences in religious concepts.
11
Tepedelen, Kenan. "A Forgotten Diplomatic Front of World War I: Ethiopia." Belleten 71, no. 261 (August 1, 2007): 757–68. http://dx.doi.org/10.37879/belleten.2007.757.
Повний текст джерелаАнотація:
The First World War that caused the collapse of four Empires: the German Empire, the Austro-Hungarian Empire, the Russian Empire and the Ottoman Empire, is being remembered today as a pitiless conflict that caused the death of 8.700.000 soldiers and civilians and the rendering destitute of at least quite as many. Those who study the WWI tend to focus their attention upon the large battles that took place during the 1914-18 period but few realise the enormous struggle for influence over Ethiopia - the then only independent country, other than Liberia, on the African Continent - that took place between the Entente and the Central Powers and the intensity of diplomatic efforts made to draw Ethiopia into one camp or the other. The appointment of Ahmed Mazhar Bey, a previous director of the Translation Department at the Bâb-ı Ali (Sublime Porte) as Consul General of the Ottoman Empire in the eastern Ethiopian city of Harar and the subsequent transfer of the Consulate General to the Ethiopian capital Addis Ababa in 1914, led to important developments in the history of Ethiopia. Mazhar Bey who would demonstrate soon his skills of visionary in his position, was quick to realise the strategic advantages that would accrue from the alignment of Ethiopia to the ranks of the Central Empires. The Turkish Consul General's efforts towards this end were met favourably by Lidj Iyassou, the young de facto Emperor of Ethiopia, who, besides his sympathy for Islam, had developed a personal friendship with Mazhar Bey. The possible entry of Ethiopia to the war on the side of the Central Powers caused the Ambassadors of the Entente Powers (Great Britain, France and Italy) in Addis Ababa to take action and on September 10th 1916, the British, French and Italian Ministers made a joint "demarche" vis-avis the Ethiopian Government. The fruits of the Entente Powers' undertaking were soon to be harvested. The Archbishop of the Ethiopian Orthodox Church Abouna Matheos would, on the 27th September 1916, declare Prince Lidj Iyassou both deposed and excommunicated. Thus, the Addis Ababa "Coup d'Etat" of 27th September 1916, was going to change the course of the history of modern Ethiopia.
12
Frantsouzoff, Serge A. "The First Step to Apostasy? (An Ethiopian Ruler’s Missive to the Sultan Baybars Re-interpreted)." Scrinium 16, no. 1 (October 19, 2020): 367–74. http://dx.doi.org/10.1163/18177565-00160p25.
Повний текст джерелаАнотація:
Abstract A majority of the sources on medieval Ethiopia are written in the Gǝ‘ǝz language in the “genre” of history. However, some texts written in Arabic remain equally important. Among such texts the missive addressed by a ruler of Ethiopia to the Mamluk Sultan Baybars (known as al-Malik al-Ẓāhir) in AH 673 / AD 1274-75 is of considerable interest. The Ethiopian ruler can be identified as the founder of the Ethiopian Solomonic dynasty Yǝkunno Amlak. The text of this missive survived in three Arabic versions: in the Islamic “encyclopaedias” by al-Nuwayrī and al-Qalqashadī (resp. AH 730 / AD 1330 and AH 814 / AD 1412) and in the dhayl (continuation) to the Universal history by al-Makīn, compiled by the Coptic author al-Mufaḍḍal b. Abī’l-Faḍā’il in AH 759 / AD 1358. All three versions are almost identical, however, the version by al-Nuwayrī is the longest one and the closest to the original. The detailed analysis of this version supplied by the full translation into English made for the first time by the present author clearly shows that the person who wrote it was the amīr (commander) of the Amhara and not yet the king of Ethiopia. However, he had an intention to become himself with his people a subject of Baybars to obtain help from him against the Zagwe dynasty. As a consequence, the Ethiopian Christians would have been under the Muslim power. However, the Mamluk Sultan was less interested in that affair.
13
Petrone, Michele. "Ethiopian Tiǧāniyya in Context." Aethiopica 19 (October 2, 2017): 165–87. http://dx.doi.org/10.15460/aethiopica.19.1.1134.
Повний текст джерелаАнотація:
The presence of the Tiǧāniyya in Ethiopia is well attested since the mission of Enrico Cerulli in early twentieth century.Since then the studies about the presence and diffusion of this order in Ethiopia have been based mainly on oral sources and fieldwork. The aim of this study is to present a very first overview of Tiǧānī literature in Ethiopia as found in the recent missions of the Islam in the Horn of Africa Project.Local literary production shows that Ethiopian masters and authors aimed to show to their disciples and readers a broader picture of the ṭarīqa, counterbalancing the local dimension of devotional piety.
14
Portner, Brigitte. "Frames in the Ethiopian Debate on Biofuels." Africa Spectrum 48, no. 3 (December 2013): 33–53. http://dx.doi.org/10.1177/000203971304800302.
Повний текст джерелаАнотація:
Biofuel production, while highly contested, is supported by a number of policies worldwide. Ethiopia was among the first sub-Saharan countries to devise a biofuel policy strategy to guide the associated demand toward sustainable development. In this paper, I discuss Ethiopia's biofuel policy from an interpretative research position using a frames approach and argue that useful insights can be obtained by paying more attention to national contexts and values represented in the debates on whether biofuel production can or will contribute to sustainable development. To this end, I was able to distinguish three major frames used in the Ethiopian debate on biofuels: an environmental rehabilitation frame, a green revolution frame and a legitimacy frame. The article concludes that actors advocating for frames related to social and human issues have difficulties entering the debate and forming alliances, and that those voices need to be included in order for Ethiopia to develop a sustainable biofuel sector.
15
Rose, Wayne A. "W. E. B. Du Bois: Ethiopia and Pan-Africanism." Journal of Black Studies 50, no. 3 (March 5, 2019): 251–72. http://dx.doi.org/10.1177/0021934719833394.
Повний текст джерелаАнотація:
This article examines Du Bois’s interactions with Ethiopian government representatives who were sent to America during the first half of the 20th century, and identifies numerous ways in which Du Bois provided direct and indirect support to Ethiopia and Ethiopian causes. Previous works in this genre emphasize Du Bois’s vast and varied contributions to Pan-Africanism and African American political and social thinking. However, this essay adds new information to existing narratives on Du Bois’s Pan-African focus by unearthing his specific focus and contributions to Ethiopia. Ultimately, the findings reveal the extent of Du Bois’s contributions to Ethiopia and debunk some old myths regarding his Pan-African agenda.
16
Flemmen, Anne Britt, and Mulumebet Zenebe. "Religious Mahbär in Ethiopia: Ritual Elements, Dynamics, and Challenges." Journal of Religion in Africa 46, no. 1 (November 9, 2016): 3–31. http://dx.doi.org/10.1163/15700666-12340062.
Повний текст джерелаАнотація:
This article explores the religious associationmahbär, also calledtsïwwa, in Ethiopia. Data from lay practitioners as well as priests show that religious mahbär has many religious as well as social functions. It is a ritual with long traditions in the Ethiopian OrthodoxTäwahedoChurch. The authors show that what characterizes mahbär as a ritual is its unusual richness, complexity, multifunctionality and flexibility. By placing it within the Ethiopian religious context and the present development, the authors discuss why religious mahbär is in decline despite its multiple functions, flexibility, and support from the Ethiopian OrthodoxTäwahïdoChurch. In difficult economic times one would expect traditional rituals such as mahbär to become more important to people, and hence to be strengthened, but this does not seem to be the case here. In the authors’ view, three factors are pushing this decline: economic challenges, time constraints, and member recruitment.
17
Tronvoll, Kjetil. "Ambiguous elections: the influence of non-electoral politics in Ethiopian democratisation." Journal of Modern African Studies 47, no. 3 (July 28, 2009): 449–74. http://dx.doi.org/10.1017/s0022278x09004005.
Повний текст джерелаАнотація:
ABSTRACTThe ‘non-electoral context’ of elections is often overlooked in democratisation studies, in order not to obscure an otherwise clear model or theory of transition. A key challenge for research on democratisation processes is to balance electoral ‘formalities’ with contextual factors, qualitative perceptions and non-electoral issues, in order to reach a more nuanced and comprehensive understanding of democratic transitions. This article advocates a multilayered approach to – or a ‘thick description’ of – elections, as this will capture the diversity of real life experiences and expose alternative power discourses competing with the electoralist one in influencing the path of democratisation. In so doing, it casts light on the crucial impact of the Eritrean–Ethiopian war on Ethiopia's 2005 election, in addition to other qualitative and contextual factors, which lead to the conclusion that the advancement of democracy through multiparty elections in Ethiopia under the Ethiopian Peoples' Revolutionary Democratic Front (EPRDF) has failed.
18
Climo, Jacob. "The Hyena People: Ethiopian Jews in Christian Ethiopia (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 3 (2002): 155–59. http://dx.doi.org/10.1353/sho.2002.0009.
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19
Kaplan, Steven. "Dominance and Diversity: Kingship, Ethnicity, and Christianity in Orthodox Ethiopia." Church History and Religious Culture 89, no. 1 (2009): 291–305. http://dx.doi.org/10.1163/187124109x407943.
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AbstractThe purpose of this article is to survey the history of the Ethiopian Orthodox Church with an emphasis on several features which are of significance for comparison to Syriac Orthodox Christianity. Although it focuses primarily on the period from 1270 during which 'Ethiopian' was a national rather than ethnic identity, it shares several themes with other papers in this volume. After considering the manner in which Christianity reached Ethiopia and in particular the central role played by the royal court in the acceptance and consolidation of the Church, attention is given to the claims of successive Ethiopian rulers and ethnic groups to be 'Israelites', that is, descendants of biblical figures most notably King Solomon and the Queen of Sheba. The paper next considers the manner in which monastic movements, which emerged in the fourteenth and fifteenth centuries, were associated with ethnically based resistance to the expansion of the Christian kingdom. Other themes include the development of a tradition of biblical interpretation and Christological controversies. The paper concludes with a discussion of ongoing research concerning the Ethiopian diaspora which has developed in the period since the Marxist revolution of 1974.
20
Salvadore, Matteo, та James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, № 1 (19 березня 2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.
Повний текст джерелаАнотація:
AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.
21
Abbink, Jan. "Slow Awakening? The Ethiopian Diaspora in the Netherlands, 1977–2007." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 361–80. http://dx.doi.org/10.3138/diaspora.15.2-3.361.
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This essay explores the history of the concepts of sәdät (migration) and sәdätäññannät (refugeeism), tracking the changing Ethiopian perspectives on separation from homeland as conceived and conveyed through song lyrics. After detailing traditional Ethiopian notions of sәdätäññannät, the author surveys song lyrics about Ethiopians living abroad, first in military service in Libya (1911–1930) and in Korea and Japan (1950s), then for educational purposes in Europe and the United States (1945–1974). In contrast to either silence or negativity about sәdätäññannät in songs about these earlier periods, lyrics dating from after the emergence of the Ethiopian diaspora (1974–present) invoke the concept as an integral part of Ethiopian life, moving it from a term of shame to a desirable status with connotations of success and initiative. (5 April 2009)
22
Getahun, Solomon Addis. "Sәdät, Migration, and Refugeeism as Portrayed in Ethiopian Song Lyrics". Diaspora: A Journal of Transnational Studies 15, № 2-3 (березень 2011): 341–59. http://dx.doi.org/10.3138/diaspora.15.2-3.341.
Повний текст джерелаАнотація:
This essay explores the history of the concepts of sәdät (migration) and sәdätäññannät (refugeeism), tracking the changing Ethiopian perspectives on separation from homeland as conceived and conveyed through song lyrics. After detailing traditional Ethiopian notions of sәdätäññannät, the author surveys song lyrics about Ethiopians living abroad, first in military service in Libya (1911–1930) and in Korea and Japan (1950s), then for educational purposes in Europe and the United States (1945–1974). In contrast to either silence or negativity about sәdätäññannät in songs about these earlier periods, lyrics dating from after the emergence of the Ethiopian diaspora (1974–present) invoke the concept as an integral part of Ethiopian life, moving it from a term of shame to a desirable status with connotations of success and initiative. (5 April 2009)
23
Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 285–302. http://dx.doi.org/10.3138/diaspora.15.2-3.285.
Повний текст джерелаАнотація:
This essay examines the creation of places of worship by Ethiopian Orthodox congregations in North America, focusing primarily on the District of Columbia and adjacent areas in the states of Maryland and Virginia. Following a discussion of the historical background and development of church architecture in Ethiopia, the essay demonstrates that the shaping of the interior space of Ethiopian Orthodox churches in North America follows a modern model developed in Addis Ababa during the early 1960s. The study concludes with a brief analysis of painted decoration, a necessary component of the sacred space of an Ethiopian Orthodox church. (3 February 2009)
24
Barata, Data Dea. "Minority Rights, Culture, and Ethiopia's “Third Way” to Governance." African Studies Review 55, no. 3 (December 2012): 61–80. http://dx.doi.org/10.1017/s0002020600007204.
Повний текст джерелаАнотація:
Abstract:Following a successful armed resistance against a dictatorial state regime, a new government of former rebels took control of the national state in Ethiopia in 1991. Prompted partly by unfolding sea changes in global politics in the early 1990s, the new Ethiopian government pledged to undertake radical governance reform. More than twenty years after the new government took office, contested assessments of its record vis-à-vis its human and minority rights pledge, among other issues, have generated waves of debate, criticism, controversy, and global protests. Based on observations from southern Ethiopia, this article takes an ethnographic look at both the process and the outcome of Ethiopia's experiment with ethnic self-government, with a special focus on understanding the value of minority rights as an ideological construct. Conceptually, the paper attempts to explain a disjuncture between the globally prescribed ideal of human/minority group rights and the realities of governance on the ground.
25
Gebissa, Ezekiel. "National Integration through Political Marginalization: Contradictions of Nation-Building in Ethiopia." Northeast African Studies 21, no. 2 (October 1, 2021): 151–81. http://dx.doi.org/10.14321/nortafristud.21.2.151v.
Повний текст джерелаАнотація:
Abstract In Ethiopia, the nationalities question has been the most contentious political force shaping politics, engendering conflicts and obstructing national integration. In this article, I provide a historical analysis of the emergence in the 1960s of two dominant positions, “ethionationalism” and ethnonationalism, which coalesced into competing political visions of the character of the Ethiopian state. I posit that advocates of the two positions wrested power and tried to shape the state, writing constitutions and introducing political systems for governing Ethiopia. I discuss the transformation of these political positions and realignments as those in power maneuvered to deny Oromo nationalists access to political power, rejecting the idea of self-determination as a solution to the nationalities question. I conclude that the competing nationalisms have failed, and that the only way to create a stable Ethiopian state remains the position that Oromo nationalism has enunciated for half a century.
26
Persoon, Joachim. "Ethiopian monasticism." International journal for the Study of the Christian Church 7, no. 3 (August 2007): 240–45. http://dx.doi.org/10.1080/14742250701550233.
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27
Dekel, Tal. "Black Masculinities and Jewish Identity: Ethiopian-Israeli Men in Contemporary Art." Religions 13, no. 12 (December 12, 2022): 1207. http://dx.doi.org/10.3390/rel13121207.
Повний текст джерелаАнотація:
The identity of Jewish-Israeli men of Ethiopian descent has undergone deep-seated changes in the last decade, as evident in visual representations created by contemporary black artists living in Israel. In recent years, a new generation of Ethiopian-Israeli artists has revitalized local art and engendered deep changes in discourse and public life. Ethiopian-Israelis, who comprise less than two percent of the total Jewish population in the country, suffers multiple forms of oppression, especially due to their religious status and given that their visibility—as black Jews—stands out in a society that is predominantly white. This article draws links between events of the past decade and the images of men produced by these artists. It argues that the political awareness of Jewish-Ethiopians artists, generated by long-term social activism as well as police violence against their community, has greatly impacted their artistic production, broadened its diversity, and contributed a wealth of artworks to Israeli culture as a whole. Using intersectional analysis and drawing on theories from gender, migration and cultural studies, the article aims to produce a nuanced understanding of black Jewish masculinity in the ethno-national context of the state of Israel.
28
Gibbins, E. G. "FURTHER STUDIES ON ETHIOPIAN SIMULIIDAE*." Transactions of the Royal Entomological Society of London 82, no. 1 (April 24, 2009): 51–97. http://dx.doi.org/10.1111/j.1365-2311.1934.tb00028.x.
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29
Haile, Getatchew. "Amharic Poetry of the Ethiopian Diaspora in America: A Sampler." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 321–39. http://dx.doi.org/10.3138/diaspora.15.2-3.321.
Повний текст джерелаАнотація:
This essay offers the first English-language translations of Amharic poetry written by Ethiopian immigrants to the United States. Following an introduction to the Amharic language and the central place of poetry in Ethiopian literature and cultural life, the author discusses the work of four poets. The poems of Tewodros Abebe, Amha Asfaw, Alemayehu Gebrehiwot, and Alemtsehay Wedajo make creative use of Ethiopian verbal constructions reminiscent of traditional war songs and verbal interrogations used in legal contexts. Many of the poems speak eloquently of the personal losses Ethiopians have suffered as a result of their departure from their homeland. The essay includes biographical and ethnographic details about the individual poets and various influences on their compositions. (April 2009)
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Gebre, Mamo Nigatu, Merga Belina Feyasa, and Teshome Kabeta Dadi. "Levels of mother-to-child HIV transmission knowledge and associated factors among reproductive-age women in Ethiopia: Analysis of 2016 Ethiopian Demographic and Health Survey Data." PLOS ONE 16, no. 8 (August 19, 2021): e0256419. http://dx.doi.org/10.1371/journal.pone.0256419.
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Background The world community has committed to eliminating the mother-to-child transmission of human immunodeficiency virus. Even though different studies have been done in Ethiopia, to the knowledge of the investigators, the Ethiopian women’s level of knowledge on the mother-to-child transmission of human immunodeficiency virus is not well studied and the existing evidence is inconclusive. The current study is aimed to study the Ethiopian women’s level of knowledge on the mother-to-child transmission of human immunodeficiency virus and its associated factors using the 2016 Ethiopian Demographic and Health Survey Data. Methods Data of 15,683 women were extracted from the 2016 Ethiopia Demographic and Health Survey. Descriptive statistics and multilevel ordinal logistic regression were respectively used for the descriptive and analytical studies. Results 41.1% [95% CI: 39.5%, 42.7%] of the Ethiopian reproductive-age women have adequate knowledge of the mother-to-child transmission of human immunodeficiency virus. 77%, 84% and 87.8% of the women respectively know that human immunodeficiency virus can be transmitted during pregnancy, delivery, and breastfeeding. There are wider regional variations in the women’s level of knowledge of the mother-to-child transmission of human immunodeficiency virus. Being an urban resident, having better educational status, being from a wealthy household, owning of mobile phone, frequency of listening to the radio, frequency of watching television, and being visited with field workers were significantly associated with having adequate knowledge of the mother-to-child transmission of human immunodeficiency virus. Conclusion Despite all collective measures put in a place by different stakeholders to prevent the mother-to-child transmission of HIV in Ethiopia, a large proportion of the Ethiopian women do not know about the mother-to-child transmission of the disease. Stakeholders working on HIV prevention and control should give due emphasis to promoting mobile phone technology and other media like radio and television by giving due focus to rural residents and poor women to promote the current low level of the knowledge. Emphasis should also be given to the information, education, and communication of the mother-to-child transmission of the disease through community-based educations.
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Tola, Mekdes Alemu, Fozia Ibrahim, Haregua Melak, Temesgen Tafesse, Mekdelawit Alemayehu, and Gashaw Nigussie. "Traditional Herbal Remedies in the Management of Metabolic Disorders in Ethiopia: A Systematic Review of Ethnobotanical Studies and Pharmacological Activities." Evidence-Based Complementary and Alternative Medicine 2023 (January 12, 2023): 1–15. http://dx.doi.org/10.1155/2023/1413038.
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Background. MetS are common throughout the world, including Ethiopia. These have traditionally been treated using medicinal plants, particularly in rural areas where they are freely accessible. This systematic review tried to investigate the treatment of MetS with Ethiopian medicinal herbs and made recommendations for more validation research. A careful analysis of the literature was also conducted on the therapeutic effects of these and other Ethiopian medicinal plants with hepatoprotective and antihypertensive activities. Methods. The relevant keywords “Ethnomedicinal + hypertension,” “Ethnopharmacological + hypertension,” “Ethnomedicinal + hepatitis, jaundices, and liver disease,” “Ethnopharmacological + hepatic disorder,” and “Ethnomedicinal + weight loss” were used to search for relevant articles in the major electronic scientific databases, including PubMed, Science Direct, Web of Science, and Google Scholar. The search strategy included all articles with descriptions that were accessible until April 30, 2022. The study’s subjects, methods, or year of publication were no restrictions in the search. The outcomes were compiled using descriptive statistics. Results. Fifty-four (54) studies were examined in the review that satisfied the inclusion and exclusion criteria for the treatment of MetS in Ethiopia. The most often used ethnobotanical plant species for the treatment of hypertension and hepatic disorders were Moringa stenopetala and Croton macrostachyus. Both hepatic and hypertensive disorders were treated more frequently with leaves (52% and 39%, respectively) than with roots (20% and 13%, respectively). Some intriguing studies came from an ethnobotanical investigation into medicinal herbs’ hepatoprotective and antihypertensive properties. The most often investigated medicinal plant for its antihypertensive effects is Moringa stenopetala. Conclusion. The study revealed that Ethiopians often use anti-MetS herbal remedies. We advocate the experimental validation of the commonly used medicinal plants with the identification of active compounds and the development of effective alternative drugs for the treatment of MetS.
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Nosnitsin, Denis. "Ethiopian Manuscripts and Ethiopian Manuscript Studies. A brief Overview and Evaluation." Gazette du livre médiéval 58, no. 1 (2012): 1–16. http://dx.doi.org/10.3406/galim.2012.1993.
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Lyons, Terrence. "Transnational Politics in Ethiopia: Diasporas and the 2005 Elections." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 265–84. http://dx.doi.org/10.3138/diaspora.15.2-3.265.
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Beginning with a discussion of new political processes in transnational social networks, this essay presents Ethiopians in North America as a conflict-generated transnational diaspora closely involved in homeland politics. The essay surveys a range of key diaspora political organizations and media, detailing their involvement in the dramatic political events surrounding the Ethiopian election in 2005. The critical and creative roles that the Ethiopian diaspora played—in framing political events and as a gatekeeper for opposition strategies—provided essential support for the homeland’s opposition parties both during and after the election. (6 March 2009)
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Thomas, Steven W. "The Context of Multi-Ethnic Politics for Ethiopian American Literature." MELUS 45, no. 1 (2020): 117–38. http://dx.doi.org/10.1093/melus/mlz065.
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Abstract Considering the broad conversation among African novelists about the representation of Africans in America, this essay proposes a reevaluation of Ethiopian American literature that is attentive to the historical complexity of Ethiopia’s ethnic diversity. Situating novels and memoirs in their regional context of the Horn of Africa, it highlights how writers of the Ethiopian diaspora sometimes wrestle with and other times avoid the implications of the region’s ethnic politics. Focusing on the novel The Parking Lot Attendant (2018) by Nafkote Tamirat as a case study, it compares it to how other novelists and memoirists from the region, including Dinaw Mengestu, Nega Mezlekia, Maaza Mengiste, Meti Birabiro, Rebecca Haile, and Nurrudin Farrah, have managed the burden of multi-ethnic representation. Tamirat’s novel is somewhat unique for framing the immigrant experience within the story of a political dystopia and uncanny “loneless” social relations. By analyzing Ethiopian American literature in this way, the essay critiques scholarship that has been inattentive to the complex multi-ethnic history of the region because of its focus on the alienation of Ethiopian protagonists from cross-cultural and intracultural forms of political engagement.
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Mbuvi, Andrew M. "Revisiting Translation and Interpretation Issues in the Story of the African Royal Official ("Ethiopian Eunuch") in Acts 8:26-40: The Hebrew Bible (LXX) Background." Old Testament Essays 34, no. 2 (November 18, 2021): 1–11. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a10.
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This article investigates the OT/Hebrew Bible background of both the designation Ethiopia and the translation and interpretation of εὐνοῦχος, and designation of "Ethiopian" in Acts 8:26-40. The jumping point is Prof Adamo's own brief chapter that engages the issue. Going further than Adam's brief article does, the argument seeks to establish the royal background of the Ethiopian official and challenges the use of the term 'eunuch' in translation, as it tends to misrepresent the identity of the official.
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Abbink, Jon. "The Ethiopian Second Republic and the Fragile “Social Contract”." Africa Spectrum 44, no. 2 (August 2009): 3–28. http://dx.doi.org/10.1177/000203970904400201.
Повний текст джерелаАнотація:
Eighteen years after the change of power and the ushering in of the second Ethiopian republic in 1991, the political process in Ethiopia has, according to most observers, rigidified and largely closed the space for representative democracy. This paper will look at the main organizing political ideas or ideology of the current Ethiopian republic and to the nature of its governance techniques in the face of domestic and international challenges with reference to the debate on “failing” or “fragile” states. The new “social contract” defined after 1991 and codified in the 1994 Constitution is precarious. Dissent and ethno-regional resistance to federal policies are dealt with mainly by coercion and discursive isolation. Oppositional forces voice the need for a rethinking of the organizing ideas and institutions of the second republic in order to enhance political consensus and a shared political arena, but get little response. The paper will sketch an interpretation of governance in Ethiopia, focusing on the dilemma of reconciling local and modernist political practices, and will discuss the status of “republican” ideas, in name important in Ethiopia but mostly absent in practice. Explicit debate of these ideas is usually sidelined – also in academic commentaries – in favour of a focus on the ethno-federal ideology of the Ethiopian state.
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Bausi, Alessandro. "The Encyclopaedia Aethiopica and Ethiopian Studies." Aethiopica 19 (October 2, 2017): 188–206. http://dx.doi.org/10.15460/aethiopica.19.1.1120.
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Paper delivered on the occasion of the presentation of the Encyclopaedia Aethiopica at the Accademia Nazionale dei Lincei, Roma, jointly organized by the Accademia Nazionale dei Lincei, ISMEO – Associazione Internazionale di Studi sul Mediterraneo e l’Oriente, Università di Napoli ‘L’Orientale’, and Universität Hamburg, Rome, 19 October 2015
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Molla Ademe, Solomon. "IDEOLOGICAL VIOLENCE TOWARDS THE ETHIOPIAN ORTHODOX TEWAHIDO CHURCH IN THE POST-1960s." RELIGION AND AMERICAN PRESIDENTIAL ELECTIONS 2020 15, no. 2 (December 10, 2021): 377–403. http://dx.doi.org/10.54561/prj1502377a.
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The Ethiopian Orthodox Tewahido Church (EOTC) is one of the religious institutions in Ethiopia. EOTC has faced some challenges, which have created both physical and epistemic violence on it. This study analyses the two historical events that the EOTC and its believers faced with epistemic and physical violence. It argues that Ethiopian elites and intellectuals used ideologies and new experiences inappropriately to analyse the existed contexts in these two historical events, which in consequence created violence on the EOTC and its believers. Investigating these historical events that made violence on the EOTC is very important as the EOTC and the believers have been facing with violence so far. Through thematic analysis, this study concludes that considering the EOTC as the past feudal regimes’ tool that oppresses some ethnic groups in Ethiopia; and viewing the EOTC as an Amhara’s institution have been continuing. The study integrates how elite’s inappropriate use of ideologies or new experiences for analysing the existed contexts, which caused violence on EOTC and its believers.
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Salvadore, Matteo. "Muslim Partners, Catholic Foes: The Selective Isolation of Gondärine Ethiopia." Northeast African Studies 12, no. 1 (April 1, 2012): 51–72. http://dx.doi.org/10.2307/41960558.
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Abstract This paper is dedicated to an appraisal of Ethiopia’s relations with the Catholic and Muslim worlds in the aftermath of the failed Jesuit mission in the country (1555-1632). It contrasts Ethiopia’s policy of isolation from Catholic Europe and the resulting failures of the Franciscan order to re-estabhsh a missionary presence in the Horn with the Ethiopian monarchy’s proactive pursuit of diplomatic ties with various Muslim societies of the Red Sea and Indian Ocean basins.
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Abbink, J., Tudor Parfitt, and Emanuela Trevisan Semi. "The Beta Israel in Ethiopia and Israel: Studies on the Ethiopian Jews." Journal of Religion in Africa 30, no. 1 (February 2000): 137. http://dx.doi.org/10.2307/1581630.
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Gnisci, Jacopo. "Picturing the liturgy: Notes on the iconography of the Holy Women at the Tomb in fourteenth- and early fifteenth-century Ethiopian manuscript illumination." Bulletin of the School of Oriental and African Studies 78, no. 3 (September 28, 2015): 557–95. http://dx.doi.org/10.1017/s0041977x15000488.
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AbstractAlmost five decades ago the late Stanislaw Chojnacki, one of the founding fathers of Ethiopian art history, began the task of describing the themes in Christian Ethiopian painting. Since then, others have contributed to the study of different subjects in Ethiopian art. Yet there are still gaps in our understanding of Ethiopian iconography. The aim of this study is to help fill these gaps by offering some remarks on the iconography of the Holy Women at the Tomb in fourteenth-century Ethiopian manuscript illumination.
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Muehlbauer, Mikael. "From Stone to Dust: The Life of the Kufic-Inscribed Frieze of Wuqro Cherqos in Tigray, Ethiopia." Muqarnas Online 38, no. 1 (December 6, 2021): 1–34. http://dx.doi.org/10.1163/22118993-00381p02.
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Abstract Until 2010 (when it was broken by a tourist), a curious Kufic-inscribed sandstone block greeted those who entered the narthex of the eleventh-century church of Wuqro Cherqos in East Tigray, Ethiopia. My paper identifies the origin of this misunderstood fragment and presents it in the longue durée, from its architectural placement as part of an inscribed arch in the great mosque of a Fatimid trading colony to its medieval spoliation and use as a chancel arch in the church of Wuqro Cherqos, after northern Ethiopia emerged as a centralized power under the Zagwe dynasty. As the chancel in Wuqro Cherqos, the stone took on new meaning as a luxurious liturgical threshold, complementing the Egyptian and Indian silks that hung alongside it. After the arch came apart in the late 1990s, I show how modern Ethiopian scholars promoted the remaining Arabic-inscribed fragment as an ancient Ethiopian inscription. The life story of this stone fragment reveals a larger picture of Islam’s changing reception in Ethiopia from the Middle Ages to the twenty-first century.
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Sonessa, Wondimu Legesse. "Rethinking Public Theology in Ethiopia: Politics, Religion, and Ethnicity in a Declining National Harmony." International Journal of Public Theology 14, no. 2 (July 7, 2020): 149–71. http://dx.doi.org/10.1163/15697320-12341609.
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Abstract Ethiopia is a country of multi-ethnic and multi-religious society. Almost all of its citizens claim affiliation with either Christianity, Islam, or African traditional religions. Adherents of these religions have been coexisting in respect and peace. However, there is a growing tension between the citizens since the downfall of the dictatorial military government of Ethiopia, which was displaced by the Ethiopian People’s Revolutionary Democratic Front (EPRDF), in 1991. Politics, religion, and ethnicity are the major causes of the declining national harmony under the current government. My claim is that addressing the declining national harmony caused by the religious, political, and ethnic tensions in Ethiopia requires of the EECMY to rethink its public theology in a way that promotes a national harmony that values peace, equality, justice, democracy, and human flourishing.
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Talmi-Cohn, Ravit. "Transnationalism and Hybridity in Religious Practices during the Migration Process: The Zera Beta Israel in Ethiopia and Israel." Religions 14, no. 1 (December 26, 2022): 34. http://dx.doi.org/10.3390/rel14010034.
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This article examines the complexity of religious practices and beliefs among a group of Zera Beta Israel (Falash Mura) members before, during, and a decade after their immigration process to Israel. This community, with roots in Judaism, converted to Christianity in the 19th century, complicating their request to immigrate to Israel along with Beta Israel members (Ethiopian Jews who had not converted to Christianity). Following an average 15-year wait in Ethiopian transit camps, they spent about two years in Israeli absorption centres and underwent conversion to rabbinic Judaism. This study aims to elucidate notions of religious, cultural, and oppositional transnationalism through life experiences described by Zera Beta Israel community members. Drawing on transnational theory and an interpretative qualitative approach, it develops and analyses 25 in-depth, semi-structured interviews and conversations conducted with members of the Zera Beta Israel community in Ethiopia and Israel. The findings challenge conventional binary perceptions and conceptual categories, such as Jewish–Christian or religious–secular and demonstrate the fluidity and complexity—the hybridity—that exists in the contexts of religion and immigration.
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Sinshaw, Girmaw Ashebir. "The analysis of Ethiopian traditional music instrument through indigenous knowledge (kirar, masinko, begena, kebero and washint/flute)." International Journal of Scientific Research and Management 8, no. 01 (January 2, 2020): 591–96. http://dx.doi.org/10.18535/ijsrm/v8i01.sh02.
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Abstract: This article aims to explore and analytics about Ethiopian traditional music instrument through indigenous knowledge (kirar, masinko, Begena, kebero and washint/flute). The researcher would have observation and referring the difference documentations. Kirar, and masinko are mostly have purposeful for local music including washint, the others which is Kebero, Begena have use full in the majority time for church purpose. Ethiopia has extended culture, art and indigenous knowledge related to original own music. Their studies have qualitative research design that has descriptive methodology to more exploring the traditional music’s free statement descriptions. Its researcher mainly has providing the descriptive information about the Ethiopian traditional music instrument as analytical finding out.
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Levine, Donald N. "On Cultural Creativity in the Ethiopian Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 215–20. http://dx.doi.org/10.3138/diaspora.15.2-3.215.
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This brief introduction to the essays in this volume offers commentary on the conference that generated them while expanding on its central theme, “creative incorporation,” drawn from the author’s 1974 book, Greater Ethiopia. The essay provides a provisional semantic matrix that defines four types of creativity: in problem-solving; in finding new ways to combine existing elements; to provide for spontaneous expression of energies; and to invent novel forms. The conclusion suggests that all of these processes occur among Ethiopians in diaspora, where they are inflected by the intensity that Ethiopians manifest in their attitude toward their homeland. (14 January 2009)
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Windmuller-Luna, Kristen. "Guerra com a lingoa." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 223–47. http://dx.doi.org/10.1163/22141332-00202004.
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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.
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Bausi, Alessandro. "Tradizione e prassi editoriale dei testi etiopici: un breve sguardo d’insieme." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 42, no. 1 (November 12, 2020): 184–207. http://dx.doi.org/10.1163/17246172-40010036.
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Abstract The tradition of Ethiopic texts, although characterized by a particular temporal articulation of its own that distinguishes texts from Antiquity and Late Antiquity and texts of the medieval age, has been and is the object of study of a philology that shares the history and paradigms of the other philologies of the Christian East; like these, throughout the course of the twentieth century and almost without exception, the criterion unwittingly selected and adopted as the norm of the ‘base manuscript’ dominated. Unlike the other philologies, however, in the last two decades of the twentieth century, the Italian school of Ethiopian studies renewed by Paolo Marrassini and eventually appreciated also in Europe and in Ethiopia, has largely applied the Neo-Lachmannian reconstructive stemmatic method to Ethiopic texts. Even in the absence of universal consensus, this method is still the only one that has prompted a theoretical-methodological reflection on the phenomenology of Ethiopic texts.
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Johansson, Kjell Arne, Mieraf Taddesse Tolla, Solomon Tessema Memirie, Ingrid Miljeteig, Mahlet Kifle Habtemariam, Addis Tamire Woldemariam, Stéphane Verguet, and Ole Frithjof Norheim. "Country contextualisation of cost-effectiveness studies: lessons from Ethiopia." BMJ Global Health 4, no. 6 (November 2019): e001320. http://dx.doi.org/10.1136/bmjgh-2018-001320.
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Emerging demographic, epidemiological and health system changes in low-income countries require revisions of national essential health services packages in accordance with standard healthcare priority setting methods. Policy makers are in need of explicit and user-friendly methods to compare impact of multiple interventions. We provide experiences of country contextualisation of WHO-CHOICE methods and models to a country level. Results from three contextualised cost-effectiveness analyses (CEAs) are presented, and we discuss how this evidence can inform priority setting in Ethiopia. Existing models for a range of interventions in obstetric and neonatal care, psychiatric and neurological treatment and prevention and treatment of cardiovascular diseases are contextualised to the Ethiopian setting. CEAs are defined as contextualised if they include national analysts and use country-specific input for either costs, epidemiology, demography, baseline coverage or effects. Interventions (n=61) are ranked according to incremental cost-effectiveness rates (ICERs), and expected health outcomes (Disability Adjusted Life Years (DALYs) averted) and budget impacts are presented for each intervention. Dominated interventions (n=30) were excluded. A US$2.8 increase per capita in the annual health budget is needed in Ethiopia (currently at US$28 per capita) for increasing coverage by 20%–75% for all the 22 interventions with positive net health benefits. This investment is expected to give a net benefit at around 0.5 million DALYs averted in return in total, with a willingness to pay threshold at US$2000 per DALY averted. In particular, three interventions, neonatal resuscitation, kangaroo mother care and antibiotics for newborn sepsis, stand out as best buys in an Ethiopian setting. Our method of contextualised CEAs provides important information for policy makers. Rank ordering of interventions by ICERs, together with presentations of expected budget impact and net health benefits, is a clear and policy friendly illustration of possible efficient stepwise pathways towards universal health coverage.
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Skelton, David A. "Angels among us? The Watchers myth and angelology in Ephrem’s Commentary on Genesis and the Ethiopic tradition." Journal for the Study of the Pseudepigrapha 29, no. 1 (September 2019): 12–27. http://dx.doi.org/10.1177/0951820719875716.
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This study examines the euhemeristic interpretation of Genesis 6:1–4 as it appears in Ephrem of Nisibis’ Commentary on Genesis and its influence on Syriac and Ethiopic commentary traditions. I suggest that Ephrem’s attempt to mitigate the angelic interpretation of Genesis 6 ironically mirrors his own angelology. The distinctive components he adds to the Watchers myth (different geography, diet, and bodies) are central virtues in Ephrem’s attempt to make virginity and monasticism ideals for all Christians. For Ephrem, the angels are paradigms of these ideals, and those who achieve them become equal to the angels. Surprisingly, these distinctive components reappear in the Ethiopian commentary tradition on Genesis ( andemta), but unlike Ephrem, the andemta makes the equation of Sethites with angels and monks quite explicit. Overall, this analysis between Ephrem and the andemta reveals the influence of Syriac interpretation on the Ethiopian commentary tradition as well as the centrality of angelology in the Sethite reading of Genesis 6:1–4.