F. Van Dijk the Twelve Tribes of Israel: Rasta and the Middle Class In
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From Falashas to Ethiopian Jews
FROM FALASHAS TO ETHIOPIAN JEWS: THE EXTERNAL INFLUENCES FOR CHANGE C. 1860-1960 BY DANIEL P. SUMMERFIELD A THESIS SUBMITTED TO THE UNIVERSITY OF LONDON (SCHOOL OF ORIENTAL AND AFRICAN STUDIES) FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (PhD) 1997 ProQuest Number: 10673074 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673074 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT The arrival of a Protestant mission in Ethiopia during the 1850s marks a turning point in the history of the Falashas. Up until this point, they lived relatively isolated in the country, unaffected and unaware of the existence of world Jewry. Following this period and especially from the beginning of the twentieth century, the attention of certain Jewish individuals and organisations was drawn to the Falashas. This contact initiated a period of external interference which would ultimately transform the Falashas, an Ethiopian phenomenon, into Ethiopian Jews, whose culture, religion and identity became increasingly connected with that of world Jewry. It is the purpose of this thesis to examine the external influences that implemented and continued the process of transformation in Falasha society which culminated in their eventual emigration to Israel. -
Chant Down Babylon: the Rastafarian Movement and Its Theodicy for the Suffering
Verge 5 Blatter 1 Chant Down Babylon: the Rastafarian Movement and Its Theodicy for the Suffering Emily Blatter The Rastafarian movement was born out of the Jamaican ghettos, where the descendents of slaves have continued to suffer from concentrated poverty, high unemployment, violent crime, and scarce opportunities for upward mobility. From its conception, the Rastafarian faith has provided hope to the disenfranchised, strengthening displaced Africans with the promise that Jah Rastafari is watching over them and that they will someday find relief in the promised land of Africa. In The Sacred Canopy , Peter Berger offers a sociological perspective on religion. Berger defines theodicy as an explanation for evil through religious legitimations and a way to maintain society by providing explanations for prevailing social inequalities. Berger explains that there exist both theodicies of happiness and theodicies of suffering. Certainly, the Rastafarian faith has provided a theodicy of suffering, providing followers with religious meaning in social inequality. Yet the Rastafarian faith challenges Berger’s notion of theodicy. Berger argues that theodicy is a form of society maintenance because it allows people to justify the existence of social evils rather than working to end them. The Rastafarian theodicy of suffering is unique in that it defies mainstream society; indeed, sociologist Charles Reavis Price labels the movement antisystemic, meaning that it confronts certain aspects of mainstream society and that it poses an alternative vision for society (9). The Rastas believe that the white man has constructed and legitimated a society that is oppressive to the black man. They call this society Babylon, and Rastas make every attempt to defy Babylon by refusing to live by the oppressors’ rules; hence, they wear their hair in dreads, smoke marijuana, and adhere to Marcus Garvey’s Ethiopianism. -
Islam, Christianity, Judaism, and Ethiopia: the Messages of Religions
האוניברסיטה העברית בירושלים המרכז לחקר האסלאם ע“ש נחמיה לבציון The Nehemia Levtzion Center for Islamic Studies The Hebrew University of Jerusalem Islam, Christianity, Judaism, and Ethiopia: The Messages of Religions Haggai Erlich The Fifth Annual Levtzion Lecture Jerusalem 2013 Islam, Christianity, Judaism, and Ethiopia: The Messages of Religions Haggai Erlich Tel Aviv University The Nehemia Levtzion Center for Islamic Studies The Institute for Asian and African Studies The Hebrew University of Jerusalem 2013 Copyright © Haggai Erlich 2013 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the Levtzion Center and the author The Fifth Annual Levtzion Lecture was delivered at the Hebrew University, 30 April 2009 Abstract This paper provides a succinct overview of the relationships between Ethiopia – a land in which Christianity first encountered Islam, and where Judaism was already present – and the Middle East, the cradle of these religions. The paper focuses on the dialectic between historic political and strategic needs, interests and concrete options on one hand, and the reservoir of abstract notions bequeathed by these ancient religions, on the other. The main thesis is that Islam, Christianity and Judaism, far from providing monolithic messages, harbored a wide range of prescriptions for moderates and fanatics alike. Analyzing the multi- facetted legacies by which Ethiopians and their Middle Eastern neighbors conceptualized each other, the paper discusses several modern political developments and demonstrates how they were inspired by these religious interpretations and proclivities. -
Lion of Judah in Old Testament
Lion Of Judah In Old Testament Is Sherwynd always cycloidal and percoid when harlequin some sizzlers very internally and palatably? Bonzer Leonhard trotting roaringly. Arvind is multicapitate and mongrelising sopping as curt Theo overabound vigorously and count safe. You of lion judah old in testament In his years of hate he really been reading at Grand Rapids Baptist Theological Seminary, and the Lion. He might reign did the thirst of Jacob forever; his kingdom will now end! The armies coming destruction from lamb in scripture even further. Not Colored African American. These providers may feel about your first pages of subject of the scroll and for religious leader, and the old lion in testament of judah is jesus as its name. 11 Now there was aware certain old prophet like in Bethel whose sons came and. The description of Judah's rule drop the imagery of other young lion is vivid. So loved the zoo i did the temple, we equally sized mountains toward him to a book of the passion scriptures in! No use the forest, until she starts at any fault, and pray for his seed in judah old lion of. How will justify your duty in Jesus to a skeptic? Blessed through moses spake nothing better than jason clayborn, scented with our visit my head as well as man lifts itself out toward him? For a body will lie unburied was a curse, though not diverse kinds of creatures, at some time that Mary is entrusted to consume care. In social login button, lion of in judah old testament? Go about this is indeed, has earned him bend before her until her perpetual virginity intact in bethel, both catechisms spoke hebrew from both. -
Lion of Judah Endowment (LOJE)
Lion of Judah Endowment United Jew ish Endowment Fund Should your charitable legacy extend beyond your lifetime? Have you considered how you could help those in need and enrich Jewish life into the future? Would you like your annual Lion of Judah contribution to The Jewish Federation of Greater Washington to be sustained in perpetuity? At A Glance n Enables your Lion of Judah gift to recognized in The Jewish Federations of The Jewish Federation of Greater North America’s Star of David Society. Washington’s Annual Campaign to be You may create a LOJE through a variety made in perpetuity in your name, in of vehicles during your life or in your your memory or in the memory of a estate. Among the ways to establish a loved one. LOJE are: n May be structured in a variety of innovative ways. n Gift of cash or other assets n Offers tax benefits for you and/or your n Bequest or trust distribution estate. n Gift of life insurance n Establishing a Lion of Judah Endowment Gift of IRA or pension plans (LOJE) allows a woman to endow her n Charitable life income plan annual Lion of Judah gift to the Jewish A charitable remainder trust or charitable Federation of Greater Washington. A gift annuity offers life income payments variety of giving options puts an endowed and a current tax deduction. The Lion of Judah gift within anyone’s reach, remainder of the trust or annuity can regardless of age or giving level. The Or be used to create a LOJE. -
The Desert Trod the Transcendence of Self And
THE DESERT TROD THE TRANSCENDENCE OF SELF AND OTHER IN RASTAFARI IN GUYANA A THESIS SUBMITTED ON THE SIXTH OF APRIL 2018 TO THE DEPARTMENT OF LATIN AMERICAN STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF MASTER OF ARTS BY ERIN LIERL APPROVED: Grete Viddal, Ph.D. THE DESERT TROD THE TRANSCENDENCE OF SELF AND OTHER IN RASTAFARI IN GUYANA AN ABSTRACT SUBMITTED ON THE SIXTH OF APRIL 2018 TO THE DEPARTMENT OF LATIN AMERICAN STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF MASTER OF ARTS BY _______________________________ ERIN LIERL APPROVED: ________________________________ ________________________________ Grete Viddal, Ph.D. ________________________________ ABSTRACT This thesis addresses the relationship between self and other within Rastafari culture in Guyana. Heirs of a tradition of resistance against the dichotomous, hierarchical approach to nature and humanity embodied by European colonialism, Rastas in Guyana have conceptualized the individual self as an integral aspect of a divine, universal whole comprising the natural world and its diverse, interdependent constituents. This has involved the transcendence of conceptual dichotomies between self and other, humanity and divinity, physical and spiritual worlds, and people of different gender and ethnic identities. The transcendence of these conceptual divisions has supported the development of socially nonviolent and ecologically sustainable communities tied to soil, charting a course for global communities seeking to mitigate social and environmental crises. The transcendence of conceptual dichotomy is symbolized in this thesis by the “desert trod”—the journey of the Israelites of the Old Testament from captivity to the promised land. -
The Church of Scientology's View of the Relationship Between God And
The significance of the use of ganja as a religious ritual in the Rastafari movement S P Pretorius (University of South Africa) ABSTRACT The significance of the use of ganja as a religious ritual in the Rastafari movement In 2000, the South African Constitutional Court ruled that religious freedom, including the exercise of religious rituals, may not contradict the laws of the country. This ruling came as a result of the Western Cape Law Society’s refusal to admit a Rastafarian as lawyer because of his habit of smoking marijuana. He appealed to the Constitutional Court and claimed that the ruling infringed upon his right to religious freedom. The Constitutional Court upheld the decision that no exception may be made for one religion. The smoking of marijuana or “ganja” as it is better known is viewed as a deeply religious ritual element in the worship of the Rastafarian movement. But what significance and value does this ritual have in the Rastafari religion? The conclusion of this article is that irrespective of the negative connotations often associated with the use of ganja, it remains an important religious ritual in Rasta spirituality. The significance lies in the experience associated with an altered state of consciousness when ganja is used. A spiritual enlightenment or revelation of God is obtained during this altered state of consciousness, that is, a closeness or oneness with Jah. A type of spiritual/psychological healing or transformation also takes place during this period of altered consciousness in terms of establishing the self-worth of a person through what is known as the “I-and-I” consciousness. -
THE LIONS of JUDAH John Roskoski, Phd St. Peter's University, Omega
THE LIONS OF JUDAH John Roskoski, PhD St. Peter’s University, Omega Bible Institute INTRODUCTION The image of the lion has captured the imagination of humankind since antiquity. It has often been the symbol of kings and deities. Many texts of the Bible reflect the regard in which this beast was held. Throughout the Bible Israel’s enemies were described using the images of the power, speed, and ferocity of the lion. The lion is a “symbol of might” in Scripture. 1 YHWH Himself is compared to a lion in His dealings with Israel and against the enemies of Israel. 2 The culmination of the Biblical traditions regarding the lion is found in Revelation 5:5, wherein Jesus Christ is named the “Lion of Judah”. This title, with its connotation of regal power, completes a specific Biblical writing tradition that has its roots in earliest Israel. Although the book of Revelation gives the passage an eschatological context, this work proposes that the title “Lion of Judah” joins, and completes, theological and literary traditions that originate in the Old Testament. Furthermore, these traditions seem to point to or have been influenced by the image of King David. Tribal Blessing 1 M. Tenney, ed, “Animals”, s.v. Lion”, New International Bible Dictionary (Grand Rapids: Zondervan, 1987), 58. 2 J.L. McKenzie, Dictionary of the Bible (Chicago: Bruce, 1966), 513. The first association of the image of the lion being connected with the Tribe of Judah occurs in Genesis 49: 8-12. It is a complex set of verses that speaks to the supremacy of the tribe of Judah. -
Samson and Moses As Moral Exemplars in Rastafari
WARRIORS AND PROPHETS OF LIVITY: SAMSON AND MOSES AS MORAL EXEMPLARS IN RASTAFARI __________________________________________________________________ A Dissertation Submitted to the Temple University Graduate Board __________________________________________________________________ In Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY __________________________________________________________________ by Ariella Y. Werden-Greenfield July, 2016 __________________________________________________________________ Examining Committee Members: Terry Rey, Advisory Chair, Temple University, Department of Religion Rebecca Alpert, Temple University, Department of Religion Jeremy Schipper, Temple University, Department of Religion Adam Joseph Shellhorse, Temple University, Department of Spanish and Portuguese © Copyright 2016 by Ariella Y. Werden-Greenfield All Rights Reserved ii ABSTRACT Since the early 1970’s, Rastafari has enjoyed public notoriety disproportionate to the movement’s size and humble origins in the slums of Kingston, Jamaica roughly forty years earlier. Yet, though numerous academics study Rastafari, a certain lacuna exists in contemporary scholarship in regards to the movement’s scriptural basis. By interrogating Rastafari’s recovery of the Hebrew Bible from colonial powers and Rastas’ adoption of an Israelite identity, this dissertation illuminates the biblical foundation of Rastafari ethics and symbolic registry. An analysis of the body of scholarship on Rastafari, as well as of the reggae canon, reveals -
Rastafarians and Orthodoxy
Norman Hugh Redington Rastafarians and Orthodoxy From Evangelion, Newsletter of the Orthodox Society of St Nicholas of Japan (Arcadia, South Africa), Number 27, September 1994: “Orthodoxy and Quasi-Orthodoxy”* Orthodox mission reached one of its lowest points in the fifty years between 1920 and 1970. The Bolshevik Revolution in Russia and its consequences virtually put a stop to any mission outreach by the Orthodox Church. In the same period there was an enormous growth in Christian and semi-Christian new religious groups and movements. In South Africa alone there are nearly 8000 different African independent churches. Wandering “bishops” (episcopi vagantes) travelled the world, starting new sects and denominations as they went. Some of the groups wanted to be Orthodox, and many thought they were Orthodox. In recent years, many of these groups have been “coming home”, seeking in one way or another to be united to canonical Orthodoxy. Many of these groups have connections with one another, either through common origins, or because they have later joined with each other. Some groups are found in South Africa, some in other places. There are often connections between groups in different parts of the world. In this issue of Evangelion we will look at some of these groups. * Evangelion is a newsletter for those interested in Orthodox Christian mission and evangelism. It is published by the Orthodox Society of St Nicholas of Japan, and is sent free of charge to members of the society and to anyone else who asks for it. The Society exists to encourage Orthodox Christians to participate in the global mission of the Church, and to enable non-Orthodox to become better informed about Orthodoxy. -
Downloaded from Brill.Com09/27/2021 09:47:39AM Via Free Access 80 New West Indian Guide / Nieuwe West-Indische Gids Vol
JOHN P. HOMIAK UNDERSTANDING A MODERN ANTIQUE: CHALLENGES TO REPRESENTING RASTAFARI IN THE TWENTY-FIRST CENTURY Reggae, Rastafari, and the Rhetoric of Social Control. STEPHEN A. KING, with contributions by BARRY T. BAYS III & P. RENÉE FOSTER. Jackson: University of Mississippi Press, 2002. vii +173 pp. (Cloth US$ 40.00). The First Rasta: Leonard Howell and the Rise of Rastafarianism. HÉLÈNE LEE. Chicago: Lawrence Hill Books, 2003. vii +306 pp. (Cloth US$ 26.95). Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adher- ents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African- Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent. -
Revelation 5:1-5 and I Saw in the Right Hand of Him That Sat on the Throne a Book Written Within and on the Backside, Sealed with Seven Seals
6/09/18 Teacher - Bro. Zadek The Israel of God 520 W. 138th Street, Riverdale, IL. 60827 PH: 800-96-BIBLE KJV 1 Prayer: Psalms 14:1-7 The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. (2) The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. (3) They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. (4) Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. (5) There were they in great fear: for God is in the generation of the righteous. (6) Ye have shamed the counsel of the poor, because the LORD is his refuge. (7) Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Revelation 5:1-5 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. (2) And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? (3) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.