Discover Ethiopia OCTOBER 11-28, 2019
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Man of the day: that is the first five books of the Old Testament, The Prophet Elijah and Elijah is credited with writing – nothing at all. Moses brought the children of Israel out of When Jesus took Peter, James, and John to the their slavery in Egypt. He led those many top of the mountain, he was transfigured before thousands of people across the Red Sea and the their eyes, and his robe and his face were desert, to the verge of the Promised Land. suddenly as bright as the sun. And they saw Elijah didn’t do that. Elijah was a prophet in beside him the two great prophets of the Old Israel when almost everyone was worshiping Testament, Moses and Elijah. Jesus was Baal instead of God. The wicked king Ahab speaking with and the worse them, and Peter queen Jezebel did must have caught so too. Elijah some of that could hardly find conversation, more than a because, though handful of men in he didn’t really Israel who did not know what he was want to kill him. saying, he did get Yet when we the persons right. think of each of “Lord,” he said, them, Moses and “it is good for us Elijah, there is to be here!” And something about he said they their stories that should knock should remind us together three huts of Holy to spend the night Communion. in, one for the You may Lord, one for remember that Moses, and one there came a for Elijah. Pharaoh in Egypt You should know who Moses was. -
Revisiting Gamo: Linguists’ Classification Versus Self Identification of the Community
Vol. 5(9), pp. 373-380, December, 2013 DOI: 10.5897/IJSA2013.0471 International Journal of Sociology and ISSN 2006- 988x © 2013 Academic Journals Anthropology http://www.academicjournals.org/IJSA Full Length Research Paper Revisiting Gamo: Linguists’ classification versus self identification of the community Hirut Woldemariam Department of Linguistics, Institute of Language Studies, Addis Ababa University, P. O. Box 1176, Addis Ababa, Ethiopia. Accepted 17 September, 2013 This study attempts to contribute to our knowledge about Gamo, a member of the North Ometo subgroup, which is one of the four subgroups that constitute the Ometo group of the Omotic language family (Fleming, 1976; Bender, 2000). This paper characterizes some of the issues in the research of language and identity. It will attempt to employ the complementary perspectives of sameness and difference between Gamo, its sisters in the North Ometo sub-branch and its dialects. North Ometo comprises of several related languages and dialects of which Gamo is one. The exact relationship amongst the Ometo languages is not well known. Not equally well known is the relationship Gamo has with its sisters and daughters. The study tries to address issues concerning with misrepresentation of the Gamo language by the existing classification in one hand and what the self perception of the Gamo community likes on the other hand. This study aimed at examining linguistic facts and the Gamo speakers’ own understandings of their identities. To this end, the study has used linguistic, anthropological and sociolinguists attempt to characterize membership of Gamo based on linguistic facts and members’ self ethno-linguistic identificationi. -
From Ark of the Covenant to Torah Scroll: Ritualizing Israel’S Iconic Texts
Syracuse University SURFACE Religion College of Arts and Sciences 2014 From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts Syracuse University Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation James W. Watts, "From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts," pre- publication draft, published on SURFACE, Syracuse University Libraries, 2014. This Book Chapter is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts [Pre-print version of chapter in Ritual Innovation in the Hebrew Bible and Early Judaism (ed. Nathan MacDonald; BZAW 468; Berlin: De Gruyter, 2016), 21–34.] The builders of Jerusalem’s Second Temple made a remarkable ritual innovation. They left the Holy of Holies empty, if sources from the end of the Second Temple period are to be believed.1 They apparently rebuilt the other furniture of the temple, but did not remake the ark of the cove- nant that, according to tradition, had occupied the inner sanctum of Israel’s desert Tabernacle and of Solomon’s temple. The fact that the ark of the covenant went missing has excited speculation ever since. It is not my intention to pursue that further here.2 Instead, I want to consider how biblical literature dealt with this ritual innovation. -
The Assumption of Mary - Part II: Typology by Greg Witherow
The Assumption of Mary - Part II: Typology By Greg Witherow In our previous article we saw that Enoch, Elijah and perhaps Moses were bodily assumed into heaven and as such, provide precedence in our case for M ary’s Assumption. We will now turn our attention to typology1, establishing a link between the Ark of the Covenant and Mary. Once the typological link is established, we will glean from it further evidence for Mary’s bodily Assumption into heaven. But first, a brief background. The Ark of the Covenant was the most holy object in the Old Testament. In the Temple the Ark resided behind the veil in the holy of holies, the inner sanctum, where only the high priest could enter once a year. The Ark contained three objects consisting of manna from heaven, Aaron’s rod that had budded and the tablets of the Ten Commandments. The Ark was a box-like object made of acacia wood covered in pure gold. Two cherubim on each end, facing each other were mounted on the top. The Ark had been designed under specific instructions given by God and was not to be touched by man. As such, it had rings on both sides enabling it to be carried by poles. In the gospel of Luke we read that Mary was given a message by the angel Gabriel, namely that she was to conceive a son by the Holy Ghost. Mary then makes her way to her relative Elizabeth in the Judean hill country. As she approaches Elizabeth she greets her, where upon John the Baptist leaps for joy in his mother’s womb and Elizabeth cries out - for why is this granted to me, that the mother of my Lord should come to me? Elizabeth then explains the reaction of her son. -
“Unlonely” Planet: a Travel Guide for International Volunteers Ethiopia
“Unlonely” Planet: A Travel Guide for International Volunteers Ethiopia Course: English 9 Year: Year 2 Instructor: Yolanda Chi Group members: 1107200159 蘇辰熒 Alicia 1107201012 吳雅婷 Jenny 1107204231 黃恩橋 Avis 1107208119 程葦心 Kitty 1107209019 張紫婕 Cathy 1107209037 施泓名 Hero Date of completion: 2020 / 06 / 10 1 Contents I. Introduction to Ethiopia pp. 3~4 A. Basic Information B. History & Important Events II. Lifestyle and Culture pp. 5~9 A. Festivals, Tradition, Arts, & Entertainment B. Sights and Attractions III. Challenges under Globalization pp. 10~13 A. Analysis of a Cultural /Environmental Crisis ⚫ Problems and Effects at National Level ⚫ Problems and Effects at Community or Personal Level B. Proposal of a Solution: an Outreach Program IV. Outreach Program: A New Tour for Volunteers pp. 14~19 A. Itinerary with Detailed Description of Day-to-Day Activities B. Budget with Estimated Costs V. Survival Information pp.20~21 A. Basic Information and Notice B. Emergency Rescue Information VI. Appendices pp.22~28 A. Presentation files B. Job Division C. Meeting Minutes References pp.29~30 2 I. Introduction Ethiopia is a sovereign state which is located in the Horn of Africa. The meaning of “Ethiopia” is taken from two Greek words: aitho and ops, which mean “tanned face” and they describe the complexion of the brown and black African people. Their main languages are Amharic, Oromo, Tigrinya, Somali, while English is also available since it is an international language. Ethiopia has a land area of 1.13 million square kilometers. The capital city, which is also the largest city in Ethiopia, is Addis Ababa. -
Sermon: David and Worship God’S Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev
Sermon: David and Worship God’s Word: 1 Samuel 4:1-22 Text: 1 Samuel 6:1-21 Date: Sunday, May 6, 2018 Preacher: Rev. Becky Stephens Smithey Some definitions I found this week concerning elements in worship. BULLETIN: Church information, read only during the sermon. PEW: A medieval torture device still found in most churches. HYMN: A song of praise, usually sung in a key three octaves higher than that of the congregation’s range. CHOIR: A group of people whose singing allows the rest of the congregation to lip-sync. AMEN: The only part of a prayer that everyone knows. This morning we are continuing our look at the song, “These Are the Days of Elijah,” to see what we can learn about revival from it. Here’s a quick reminder of what we’ve looked at before. We saw how Elijah declared the word of the Lord not only when it was hard to hear but also when it was hard to preach. No matter what else we do we need to be faithful to the Bible. Then, we saw how John the Baptist prepared the way of the Lord, by urging the people to repent and how we can also prepare the way for God in our lives through repentance. Then, we looked at the year of jubilee. The year of Jubilee is all about forgiveness and restoration. We saw how God wanted to forgive and restore us and how it was our response to forgive and restore others. Last week we looked at Ezekiel in the valley of dry bones and how God can make our dead lives come alive again. -
Sexual Violence and Justice in the Context of Legal Pluralism: Lessons from the Gamo Cultural Setting1
Sexual Violence and Justice in the Context of Legal Pluralism: Lessons from the Gamo Cultural Setting1 Getaneh Mehari2and Getent Tadele3 Abstract Although the pros and cons of legal pluralism have been widely debated in academic discourses its benefits and limitations in settling sexual violence cases have not been adequately explored. Focusing on the Gamo cultural context, this study explores the implications of legal pluralism for the rights of sexually abused women. Diverse methods, including in-depth-interview and informal conversation, were employed to gather data during the ethnographic fieldwork carried out in the Gamo highlands. The findings reveal that the justice institutions functioning in the study area are informed by customary laws, state laws and the human rights norms. The plural legal settings are characterized by dynamic, competitive, and confusing scenarios in which women’s quests for justice are not adequately addressed. State justice institutions and government-affiliated women’s rights advocates have provided abused women with alternative avenues to customary justice institutions. However, state institutions marginalize customary institutions from addressing criminal cases (including sexual violence cases) despite the fact that they lack the capacity to adequately address similar cases. As a result, abused women hardly get justice as they continuously move between the available options and eventually trapped in a grey area left by the competing justice institutions. Key words: derecima, Gamo, justice institutions, legal pluralism, sexual violence 1 This article is a part of the first author’s PhD dissertation entitled ‘Betwixt and Between? Culture and women’s rights in the context of multiple legal and institutional settings, the Dorze case, southwestern Ethiopia’. -
Jesus & the Tabernacle in John's Gospel
Jesus & the Tabernacle in John’s Gospel In the Old Testament God told the Jews to build a temple according to a set pattern. The NT book of Hebrews tells us that this pattern revealed heavenly truths about the Lord Jesus which were revealed 1500 years later. Exodus 25:9 “Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.” (about 1450 BC) Hebrews 8:5 “They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain.’” The tabernacle & temple pattern came from God as a shadow of heavenly things.. The tabernacle (and later, the temple) represented the presence of God among his people and how they were to approach him. This was the “way to God” in a concrete model, a sort of treasure map for a lost humanity to return to God’s presence. Jesus, in his person and work, was the fulfillment of this pattern. This is made very clear especially in the NT gospel of John… John 1:14 And the Word became flesh and dwelt [or, “tabernacled, pitched his tent, dwelt, lived”, same root word as “tabernacle” in the Greek version of the OT] among us, and we have seen his glory, [cf. Ex. 40:34ff] glory as of the only Son from the Father, full of grace and truth. John 2:19-21 Jesus answered them, "Destroy this temple, and in three days I will raise it up." The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" But he was speaking about the temple of his body. -
Demography and Health
SNNPR Southern Nations Nationalities and Peoples Demography and Health Aynalem Adugna, July 2014 www.EthioDemographyAndHealth.Org 2 SNNPR is one of the largest regions in Ethiopia, accounting for more than 10 percent of the country’s land area [1]. The mid-2008 population is estimated at nearly 16,000,000; almost a fifth of the country’s population. With less than one in tenth of its population (8.9%) living in urban areas in 2008 the region is overwhelmingly rural. "The region is divided into 13 administrative zones, 133 Woredas and 3512 Kebeles, and its capital is Awassa." [1] "The SNNPR is an extremely ethnically diverse region of Ethiopia, inhabited by more than 80 ethnic groups, of which over 45 (or 56 percent) are indigenous to the region (CSA 1996). These ethnic groups are distinguished by different languages, cultures, and socioeconomic organizations. Although none of the indigenous ethnic groups dominates the ethnic makeup of the national population, there is a considerable ethnic imbalance within the region. The largest ethnic groups in the SNNPR are the Sidama (17.6 percent), Wolayta (11.7 percent), Gurage (8.8 percent), Hadiya (8.4 percent), Selite (7.1 percent), Gamo (6.7 percent), Keffa (5.3 percent), Gedeo (4.4 percent), and Kembata (4.3 percent) …. While the Sidama are the largest ethnic group in the region, each ethnic group is numerically dominant in its respective administrative zone, and there are large minority ethnic groups in each zone. The languages spoken in the SNNPR can be classified into four linguistic families: Cushitic, Nilotic, Omotic, and Semitic. -
The Intimate Violence of Political and Economic Change in Southern Ethiopia
Dickinson College Dickinson Scholar Faculty and Staff Publications By Year Faculty and Staff Publications 1-2012 The Intimate Violence of Political and Economic Change in Southern Ethiopia James G. Ellison Dickinson College Follow this and additional works at: https://scholar.dickinson.edu/faculty_publications Part of the Anthropology Commons Recommended Citation Ellison, James. "The Intimate Violence of Political and Economic Change in Southern Ethiopia." Comparative Studies in Society and History 54, no. 1 (2013): 35-64. This article is brought to you for free and open access by Dickinson Scholar. It has been accepted for inclusion by an authorized administrator. For more information, please contact [email protected]. Comparative Studies in Society and History 2012;54(1):35–64. 0010-4175/12 $15.00 # Society for the Comparative Study of Society and History 2012 doi:10.1017/S0010417511000582 The Intimate Violence of Political and Economic Change in Southern Ethiopia JAMES ELLISON Dickinson College [Konso people] produced cotton from their fields. They produced cotton cloth, but they sold it in … other areas. [And] they wore leather skirts…. I procured cotton clothes and ordered [three] women to wear them. We went together to the market and we had a picture taken there. I then made a proclamation, ordering women not to use leather skirts anymore. I wanted to show them that in physical appearance we are the same, and in all things we are the same. They are my people. They are my countrymen. But because of their style of dress, they are distinct from me. I wanted to show them that I am better than them only because of my clothes.… I tried to abolish [harmful customs]. -
Nazareth College & Visions Global Empowerment Ethiopia Service-Learning Trip Itinerary December 29Th, 2019 – January 11Th
Nazareth College & Visions Global Empowerment Ethiopia Service-Learning Trip Itinerary December 29th, 2019 – January 11th, 2020 Addis Ababa * Awassa * Arba Minch DAY 1 Sunday, December 29th USA à Addis Ababa § Group departure from Toronto to Ethiopia at 10:00am on Ethiopian Airlines DAY 2 Monday, December 30th Addis Ababa § Group arrival at 7:00am at Addis Ababa - Ethiopia’s capital city • Upon arrival, Visions Trip Lead will meet group and transfer everyone by private vehicle to hotel for check-in § Brief welcome and orientation upon arrival § Potential sightseeing around Addis Ababa, including visit to Mount Entoto, National Museum of Ethiopia and other sites (time permitting) § Rest & overnight at Addissinia Hotel or comparable DAY 3 Tuesday, December 31st Addis Ababa § Spend the day conducting learning games & activities with Deaf children attending a Visions- sponsored “early learners” classroom at Menelik School in Addis Ababa DAY 4 Wednesday, January 1st Addis Ababa à Awassa § Drive to the city of Awassa (also known as “Hawassa”) – the capital of the Southern Nations, Nationalities and Peoples’ Region – about a 4-hour drive south of Addis Ababa o We will be joined for the next week by 2-4 Visions Ethiopia staff from Bahir Dar, another project site in the Amhara Region of the country § Visions Ethiopia staff (Deaf teachers & Interpreters) will give an “Introduction to Ethiopian Sign Language and Amharic” tutorial § Conduct group planning and prep work at the hotel for the next several days of service work § Overnight at Haile Resort -
Local History of Ethiopia : Cheames Kebet
Local History of Ethiopia Cheames Kebet - Chezad Ogora © Bernhard Lindahl (2005) Che.. (in Italian-derived spellings), see Ke.., cf Ki.. Che.. (in French-derived spellings), see also She.. ?? Chea Dalecho (visiting postman under Jimma) ../.. [Po] HFD72 Cheames Kebet (Ch'e'ames K.) 14/37 [Gz] 14°17'/37°46' 1021 m cheba (Harari) mud HDF83 Cheba sub-district (Tcheba ..) 08/39 [+ Ad] (centre in 1964 = Melka Jilo) chebba (ch'äbba) (A) kind of tree used for charcoal HEJ05 Chebbit, see Kebbit HCS.. Chebe, not far from Hosaina 07/37 [n] There is a megalithic site with a fallen single stele which measures 196 cm in height and 130 cm in circumference. It is not decorated. HDL32 Chebeka (Ch'ebek'a, Chebeqa) 09/38 [AA Gz q] 09°21'/38°38' 2414 m HDT13 Chebeleie, see Kebeleye cheber (ch'äbär) (A) greyish-white /mule/; Cheber, descendants of Shelah (Salah) of the Old Testament, also a Hebrew word for spell, company, enchantment HDJ55 Cheber (Ch'eber) 09°36'/37°08' 2439 m 09/37 [Gz] chebbere (ch'äbbärä) (A) started to become grey HCH43 Chebera (Ch'ebera, Tchebera, Ciabera) 06/35 [Gz Ad WO] 06°45'/35°56' 1878/2039 m or /36°01' 1326 m, cf Chabara (with Catholic mission at some distance to the east) (sub-district & its centre in 1964) HCH71 Chebera, see Shewa Gimira HDE73 Chebere (Ch'äbäre) (village) 08/38 [x] HDL60 Chebere (Ch'ebere) 09°40'/38°26' 2183 m 09/38 [AA Gz] (with church Maryam) HDL70 Chebere (Ch'ebere) 09°43'/38°27' 2199 m 09/38 [AA Gz] HDJ73 Chebi (Ch'ebi) 09°44'/36°54' 1689 m 09/36 [Gz] HDD15 Chebo & Gurage awraja (Chäbo ..) 08°15'/38°00' 08/37 [Gz Ad] (centre at least 1964-1980 = Weliso/Giyon) There are some Gurage there (-1950s-) although it is outside their main area.