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LALIBELA Ethiopia, Africa
LALIBELA Ethiopia, Africa Unesco World Heritage Site in 1978 According to oral tradition, Ethiopia was founded by Ethiopicus, the great-great- grandson of Noah. His son, named Axumai, founded the capital of Axum and a dynasty that reigned for 97 generations. His last queen, named Makeda (Queen of Sheba). She visited King Solomon in Jerusalem and returned pregnant. Her son Menelik I was the first of the Solomonic dynasty which ruled almost uninterruptedly until 1974 when Haile Selassie was deposed. Within the latter dynasty the best known king was Lalibela (1133-1173) and according to tradition, he travelled to Jerusalem just before the city fell into Muslim hands and then decided to create a new Jerusalem in Ethiopia, giving his name to this city of churches. The churches of Lalibela were built between the 7th and 13th centuries. They are carved from single blocks of red basaltic rock, without bricks, wood or mortar. Chisels, axes and shovels were used to carve into the porous volcanic surface. There are 4 free-standing churches and the others are attached to the rock. The churches were linked by passages and over time a multitude of hollows and caves were cut into the rock around the temples. These cavities were used as tombs (bones can still be seen) and as dwellings for hermits. Why were the churches built "underground"? • Where Lalibela is, there is no stone or wood to build with, there is only the rock where the churches were excavated. • The temples were hidden from the eyes of the Arabs, who were harassing Ethiopia at the time. -
Family Tree Chart Template
Family Tree Chart Template Primrose Hamilton cried some batfish and decontrol his pandemias so beneficently! Pigeon-toed and deuced Ramsay saltate her Yoruba infuses while Rikki tremors some shyer edgeways. Pepper-and-salt and azonal Shaun never plane-table patiently when Ronen forspeak his cerographist. It can click the tree chart Mainly, a lot of interviews have to be performed. Get started on your family tree PPT for the next family gathering. Keep arranging your shapes to form a family tree. Although family tree diagrams were used for a long time they became extremely popular with the release of television series like Game of Thrones. And how to learn more about Romance Scams. Any cookies that may not be necessary for the website to function and are used specifically to collect user personal data via analytics, ads and other embedded contents. Sustantivo de género exclusivamente masculino, que lleva los artÃculos el o un en singular, y los o unos en plural. Then it will ask if you want to change the paths to all the multimedia links in the file to the new path you specified. The post has been moved to a new category. Free family tree forms and charts are provided for download to assist in ancestry research and documentation. The Plum Tree is a app to track your sims legacies via a family tree. Every column on the chart represents a generation. Creating Microsoft Word family tree templates is the easiest to make changes, add new additions, and edit your family tree branches. Family tree charts are very personal, and people often develop their own themes. -
Social Engineering and Family Tree
Social Engineering and Family Tree Name Father/Mother Sons/Daughter Grandson/Granddaughter Sahle Selassie (husband) Wossen Segad/Zenebework Wugire (concubine) Derge Buzuneshe (wife) Haile melekot Menelik II Haile Mikael, Syfe, Amarkegne Tenagnework, Ras Mekonnen Bekineshe, Tinfyelesh HaileMelekot (husband) Sahle SelassieBezunesh Menelik Ijegayehu (wife) Adeyamo Tidenkeyalesh (wife) Menelik (husband)) Alitash (wife) Tewdrowes II/Tewbech Ali Bafona (wife) Tsehaytu (wife) Butle HaileMariam Wossen Regad Wodajo (m) Zenebework Mikael Abechi (concubine) Zewditu (f) Other concubines Shewa Ragad (f) Iyasu Mikael Ali Abba Bula Zewditu (female) Menelik/Abechi Araya Selassie Yohannes (husband) Guga Welle (husband) Ras Mengesha Yohannes/Selass Dimtsu Romanawork Kafay Welle Butle/ Seyum Mengesha, Tigray Shewa Regad (wife) Menelik Iyasu V Mikael Ali abba Bula (husband) Name Father Son/Daughter Grandson/Granddaughter Iyasu V (husband) Mikael Ali Abba Bula Romanework (wife) Mengesha Yohannes/Kafay Sebele Wongel Haile (wife) 13 more concubines Mekonne (husnabd) Welde Mikael Gudessa/Tenagnework Yeshemebet (wife) Ali Abba Jiffar/Wolete Haileselassie Romawork,Tenagework,Assef Giyogis a Wossen,Zenebework,Tshai,M okonnen,Saleselassie Mentewab (wife) Wale Butle Other unknown Yilma Mokennen Yeshework (concubine) Mikael Abba Bula/Fantayhe Itege Menen Asfaw 5 husbands: Dejazmach Ali, Sehin (wife) Fantaye husbad/Gabru Amede Ali, Aba Deyas, Ras Seged, Haileselassie Asfaw Janitirar (husband) Haileselassie (husband) Mokennen/Yeshemebet Ali Altayech (wife) Romanawork -
UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title One Law for Us All: A History of Social Cohesion through Shared Legal Tradition Among the Abrahamic Faiths in Ethiopia Permalink https://escholarship.org/uc/item/5qn8t4jf Author Spielman, David Benjamin Publication Date 2015 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles One Law For Us All: A History of Social Cohesion through Shared Legal Tradition Among the Abrahamic Faiths in Ethiopia A thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in African Studies by David Benjamin Spielman 2015 ABSTRACT OF THE THESIS One Law For Us All: A History of Social Cohesion through Shared Legal Tradition Among the Abrahamic Faiths in Ethiopia by David Benjamin Spielman Master of Arts in African Studies University of California, Los Angeles, 2015 Professor Ghislaine E. Lydon, Chair This thesis historically traces the development and interactions of Christianity, Judaism, and Islam in Ethiopia. This analysis of the interactions between the Abrahamic faiths is primarily concerned with identifying notable periods of social cohesion in an effort to contest mainstream narratives that often pit the three against each other. This task is undertaken by incorporating a comparative analysis of the Ethiopian Christian code, the Fetha Nagast (Law of Kings), with Islamic and Judaic legal traditions. Identifying the common threads weaved throughout the Abrahamic legal traditions demonstrates how the historical development and periods of social cohesion in Ethiopia were facilitated. ii The thesis of David Benjamin Spielman is approved. Allen F. -
Interview with J.D. Bindenagel
Library of Congress Interview with J.D. Bindenagel The Association for Diplomatic Studies and Training Foreign Affairs Oral History Project AMBASSADOR J.D. BINDENAGEL Interviewed by: Charles Stuart Kennedy Initial interview date: February 3, 1998 Copyright 2002 ADST Q: Today is February 3, 1998. The interview is with J.D. Bindenagel. This is being done on behalf of The Association for Diplomatic Studies. I am Charles Stuart Kennedy. J.D. and I are old friends. We are going to include your biographic sketch that you included at the beginning, which is really quite full and it will be very useful. I have a couple of questions to begin. While you were in high school, what was your interest in foreign affairs per se? I know you were talking politics with Mr. Frank Humphrey, Senator Hubert Humphrey's brother, at the Humphrey Drugstore in Huron, South Dakota, and all that, but how about foreign affairs? BINDENAGEL: I grew up in Huron, South Dakota and foreign affairs in South Dakota really focused on our home town politician Senator and Vice President Hubert H. Humphrey. Frank, Hubert Humphrey's brother, was our connection to Washington, DC, and the center of American politics. We followed Hubert's every move as Senator and Vice President; he of course was very active in foreign policy, and the issues that concerned South Dakota's farmers were important to us. Most of farmers' interests were in their wheat sales, and when we discussed what was happening with wheat you always had to talk about the Russians, who were buying South Dakota wheat. -
Ethiopian Constitution of 1931
www.chilot.me Ethiopian Constitution of 1931 established in the reign of His Majesty Hail`eSellassi´eI 16th July 1931 Source: Margery Perham: The Government of Ethiopia, London 1969. 1 www.chilot.me Ethiopian Constitution of 1931 1 Chapter I The Ethiopian Empire and the Succession to the Throne Art. 1. The territory of Ethiopia, in its entirety, is, from one end to the other, subject to the government of His Majesty the Emperor. All the natives of Ethiopia, subjects of the empire, form together the Ethiopian Empire. Art. 2. The imperial government assures the union of the territory, of the nation and of the law of Ethiopia. Art. 3. The law determines that the imperial dignity shall remain perpetually attached to the line of His Majesty Haile Selassie I, descendant of King Sahle Selassie, whose line descends without interruption from the dynasty of Menelik I, son of King Solomon of Jerusalem and the Queen of Ethiopia, known as the Queen of Sheba. Art. 4. The throne and the crown of the empire shall be transmitted to the descendants of the Emperor pursuant to the law of the imperial house. Art. 5. By virtue of his imperial blood, as well as by the anointing which he has received, the person of the Emperor is sacred, his dignity is inviolable and his power indisputable. He is consequently entitled to all the honors due to him in accordance with tradition and the present Constitution. The law decrees that anyone so bold as to seek to injure His Majesty the Emperor will be punished. -
House .Of Representatives W
,7354 CONGRESSIONAL RECORD- HOUSE May 28 the Navy, subject to qualification therefor Grant that amid the strain and stress H. R. 7328. An act to promote the national as provided by law. of life's hard and difficult experiences; defense by authorizing the construction of Harold N. Glasser (Reserve officer) to be when we are tempted to yield to defeat aeronautical-research facilities by the Na tional Advisory Committee for Aeronautics lieutenant (junior grade) in the Dental ism and despair, may we have within our Corps in the Navy, subject to qualification necessary to the effective prosecution of therefor as provided by law. hearts the unshakable confidence that aeronautical research; The following-named Reserve officers to be Thy divine providence is ever 'round H. R. 7329. An act to repeal section 1174 second lieutenants in the Marine Corps, sub about us. of the Revised Statutes, as amended, re ject to qualification therefor as provided by May the presence and message of the lating to the cooperation of medical officers law: ruler, whose small nation stood forth with line officers in superintending cooking Glen S. Aspinwall Richard L. Martin bravely as one of the calvaries of de by enlisted men; and H. R. 7452. An act for the relief of Therese Ralph C. Carlisle, Jr. Edwin 0. Schwendt mocracy, stir our hearts with compas Boehner Soisson. Edward J. A. Castagna Thomas S. Simms sion and with a yearning to lift smitten On May 28, 19!)4: Alphonse J. Ca.stellanaCharles Solomon and afflicted humanity out of its miseries H. R. 2696. -
The House of Coburg and Queen Victoria: a Study of Duty and Affection
University of Nebraska at Omaha DigitalCommons@UNO Student Work 6-1-1971 The House of Coburg and Queen Victoria: A study of duty and affection Terrence Shellard University of Nebraska at Omaha Follow this and additional works at: https://digitalcommons.unomaha.edu/studentwork Recommended Citation Shellard, Terrence, "The House of Coburg and Queen Victoria: A study of duty and affection" (1971). Student Work. 413. https://digitalcommons.unomaha.edu/studentwork/413 This Thesis is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Student Work by an authorized administrator of DigitalCommons@UNO. For more information, please contact [email protected]. THE HOUSE OF COBURG AND QUEEN VICTORIA A STORY OF DUTY AND AFFECTION A Thesis Presented to the Department of History and the Faculty of the Graduate College University of Nebraska at Omaha In Partial Fulfillment of the Requirements for the Degree Master of Arts by Terrance She Ha r d June Ip71 UMI Number: EP73051 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 complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Diss««4afor. R_bJ .stung UMI EP73051 Published by ProQuest LLC (2015). Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code ProQuest LLC. -
I Sing the Body Electric
Cover 1 of 2 ‘Starting From Paumanok,’ from Walt Whitman’s ‘Leaves of Grass’ (1891-92) ‘Was somebody asking to see the soul? See, your own shape a nd countenance, persons, substances, beasts, the trees, the running rivers, the rocks and sands. All hold spiritual joys and afterwards loosen them; How can the real body ever die and be buried?’ Why, nearly 130 Men’s Fashion years after his death, September 20, 2020 I SING the complicated, contradictory poet Walt Whitman is THE still an essential voice of the American experiment BODY THE NEW YORK TIMES STYLE ELECTRIC MAGAZINE RIGHT NOW, SEVERAL hundred miles in this almost overly ambitious way,” said Eungie Joo, a curator at the San Francisco elements and diagrams. On one table, overhead, a golden urn with the face Museum of Modern Art and an early supporter of Strachan’s work. “Like, a photograph of two Arctic owls with of a forgotten man is circling Earth, a how could you go and train as an astronaut? That’s insane! That’s not ambition orange eyes partly covers a picture of passenger on a black satellite. “Enoch,” for anything that has been done before you — that’s just pure curiosity. That’s the Jamaican dance-hall artist Frankie one of Tavares Strachan’s most a brave curiosity. There’s no one like him in that way.” Paul, who in turn floats above a dazzling ambitious works of art, is a tribute to Sitting in one corner of Strachan’s studio was the work that serves as a skeleton telescopic view of the night sky. -
Animality, Subjectivity, and Society in Anglo-Saxon England
IDENTIFYING WITH THE BEAST: ANIMALITY, SUBJECTIVITY, AND SOCIETY IN ANGLO-SAXON ENGLAND A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of English Language and Literature by Matthew E. Spears January 2017 © 2017 Matthew E. Spears IDENTIFYING WITH THE BEAST: ANIMALITY, SUBJECTIVITY, AND SOCIETY IN ANGLO-SAXON ENGLAND Matthew E. Spears, Ph.D. Cornell University, 2017 My dissertation reconsiders the formation of subjectivity in Anglo-Saxon England. It argues that the Anglo-Saxons used crossings of the human-animal divide to construct the subject and the performance of a social role. While the Anglo-Saxons defined the “human” as a form of life distinct from and superior to all other earthly creatures, they also considered most humans to be subjects-in-process, flawed, sinful beings in constant need of attention. The most exceptional humans had to be taught to interact with animals in ways that guarded the self and the community against sin, but the most loathsome acted like beasts in ways that endangered society. This blurring of the human-animal divide was therefore taxonomic, a move to naturalize human difference, elevate some members of society while excluding others from the community, and police the unruly and transgressive body. The discourse of species allowed Anglo-Saxon thinkers to depict these moves as inscribed into the workings of the natural world, ordained by the perfect design of God rather than a product of human artifice and thus fallible. “Identifying with the Beast” is informed by posthumanist theories of identity, which reject traditional notions of a unified, autonomous self and instead view subjectivity as fluid and creative, produced in the interaction of humans, animals, objects, and the environment. -
Throne Names, Pen Names, Horse Names, and Field Names: a Look at the Significance of Name Change in the Ethiopian Political Sphere
Mehari 1 Throne Names, Pen Names, Horse Names, and Field Names: A Look at the Significance of Name Change in the Ethiopian Political Sphere Krista Mehari Academic Director: Heran Sereke-Brhan Project Advisor: Bahru Zewde Hope College Psychology Addis Ababa, Ethiopia Submitted in partial fulfillment of the requirements for Ethiopia: Sacred Traditions and Visual Culture, SIT Study Abroad, Spring Semester 2007 Mehari 2 Table of Contents I. Abstract…………………………………………………………………………………..p. 3 II. Introduction……………………………………………………………………………...p. 4 III. Methodology……………………………………………………………………………p. 5 IV. Throne Names…………………………………………………………………………..p. 7 V. Horse Names…………………………………………………………………………….p. 10 VI. Pen Names……………………………………………………………………………....p. 12 VII. Field Names……………………………………………………………………………p. 14 VIII. Conclusion…………………………………………………………………………….p. 19 IX. References………………………………………………………………………………p. 21 X. Primary Sources………………………………………………………………………….p. 21 XI. Appendices……………………………………………………………………………...p. 22 Mehari 3 Abstract This study examines the motivations for name changes and the purposes the chosen names accomplish, specifically relating to the Ethiopian political sphere. Throne names and horse names were used solely by the emperors and the ruling class. Those name changes exalted the bearer by either stating his authority or connecting him to divine power. Pen names and field names were used by people not in power to hide their identity from people with the power to harm them. Although the purpose of those name changes was to disguise, the names that -
013852782.Pdf
. ( - / } N... ,; V THE RAMAYANA IN CONTEMPORARY THAILAND MYA L. GOSLING 12/19/2005 INTRODUCTION The Ramayana is arguably one of the most important and influential cultural icons of Thailand. An epic that dwarfs the Iliad and the Odyssey in both length and depth, it has effectively permeated Thai traditions of art, literature and performing arts. Today the main representations of classical Thai culture can be readily identified by their association with the Ramayana: the literary masterpiece Ramakien, the refined dance form khon, and the intricate murals at Wat Phra Kaew, the Temple of the Emerald Buddha in Bangkok. Each of these are treasured by the Thai public in general, and the Thai Tourism Authority in particular, as shining examples of the best that classical Thai culture has to offer. The Ramayana has become, in effect, a national emblem. Why then does interest in it and its associated art forms appear to be perpetually on the decline? Despite its close association with so many elements of classical Thai traditions, the Ramayana is by no means an indigenous phenomenon, but rather an ancient Hindu epic that was imported from the Indian subcontinent into Southeast Asian during what French historian George Coedes terms the period of Indianization.' At first glance it seems rather incongruous that such an unequivocally Indian and Hindu religious tradition would eventually develop into one of the central pillars of classical Thai culture. Once introduced to Thailand, however, the Ramayana was adopted fairly quickly by the local aristocracy and eventually benefited from the patronage of local rulers. Viewed as a conduit through which aspiring monarchs could establish political legitimacy, the Ramayana became an integral part of court-related ritual and performing arts.