Journal articles: 'Church development, New – Ethiopia'

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Watson, Elizabeth E. "Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia." Africa 76, no. 1 (February 2006): 70–87. http://dx.doi.org/10.3366/afr.2006.0006.

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

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Bekele, Y. Y., A. J. Flisher, A. Alem, and Y. Baheretebeb. "Pathways to psychiatric care in Ethiopia." Psychological Medicine 39, no. 3 (July 8, 2008): 475–83. http://dx.doi.org/10.1017/s0033291708003929.

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BackgroundUnderstanding the pathways to psychiatric care and recognition of delay points are crucial for the development of interventions that aim to improve access to mental health-care services.MethodOver a 2-month period in 2003, a total of 1044 patients at the commencement of new episodes of care at Amanuel Specialized Mental Hospital in Addis Ababa, Ethiopia were interviewed using the encounter form that was developed by the World Health Organization (WHO) for the study of pathways to psychiatric care.ResultsThe mental hospital was contacted directly by 41% of patients. The remaining patients sought care from up to four different caregivers before arriving at the psychiatric hospital. Where the initial service was not received at the psychiatric hospital, 30.9% of patients sought care from priests/holy water/church. The median delay between onset of illness and arrival at the psychiatric hospital was 38 weeks. The longest delays before arriving at the mental hospital were associated with having no formal education, joblessness, and diagnoses of epilepsy and physical conditions.ConclusionsImplementing a robust referral system and establishing a strong working relationship with both traditional and modern health-care providers, as well as designing a service delivery model that targets particular segments of the population, such as those who are uneducated, jobless and/or suffer from epilepsy and somatic conditions, should be the most important strategies towards improving mental health service delivery and shortening of undue delay for patients receiving psychiatric care in Ethiopia.

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Cobley, Alan Gregor. "The ‘African National Church’: Self-Determination and Political Struggle Among Black Christians in South Africa to 1948." Church History 60, no. 3 (September 1991): 356–71. http://dx.doi.org/10.2307/3167472.

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The first generations of black Christians in Southern Africa went through a painful process of critical examination and experiment as they struggled to assimilate new economic, social, and religious values. These values were presented to them mainly by white missionaries and were based largely on European models. It was as part of this dialectical process that an independent black churches movement—quickly labeled by friends and foes the “Ethiopian Movement”—had emerged at the end of the nineteenth century. The independent black churches spread and multiplied rapidly in South Africa. By 1919 there were seventy-six recognized sects; however, there were many more which were not officially recognized. A black newspaper reported in 1921 that there were “at least one thousand natives within the municipal boundary of Johannesburg who call themselves ministers, but who are unattached to any recognised chuch, and who live on the offerings of their respective flocks.” Although many members of these churches were active politically, the most pervasive influence of the movement was on the ideology of African nationalism, as the role of the church became a recurring theme in debates on the development of an African national identity.

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Gnamo, Abbas Haji. "Islam, the orthodox Church and Oromo nationalism (Ethiopia)." Cahiers d'études africaines 42, no. 165 (January 1, 2002): 99–120. http://dx.doi.org/10.4000/etudesafricaines.137.

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Muehlbauer, Mikael. "An Italian Renaissance Face on a “New Eritrea”:." Journal of the Society of Architectural Historians 78, no. 3 (September 1, 2019): 312–26. http://dx.doi.org/10.1525/jsah.2019.78.3.312.

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A whitewashed neo-Renaissance façade set into a high rock escarpment above the village of Abreha wa-Atsbeha, in East Tigray, Ethiopia, stands in stark contrast to its sunbaked highland surroundings. Behind this façade is a relatively large rock-cut structure, one of the oldest medieval church buildings in Ethiopia. An Italian Renaissance Face on a “New Eritrea”: The 1939 Restoration of the Church of Abreha wa-Atsbeha addresses how the restoration of this church conducted by Italian Fascist authorities represents the appropriation of local history by both Fascist Italy and Ethiopia's own imperial rulers. As Mikael Muehlbauer describes, while the façade classicizes the building, evoking both the Italianita of the Renaissance and the Romanitas of imperial Rome, earlier murals inside claimed it for Yohannes IV, the nineteenth-century Tigrayan emperor of Ethiopia.

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Kassa, Sintayehu Demeke, Buruk Wolde-Michael Jima, and Tsegaye Zeleke Tufa. "Orthodox Christianity among the Gedeo, Southern Ethiopia: Inception and Development to 1991." International Journal of Multicultural and Multireligious Understanding 7, no. 5 (August 13, 2020): 668. http://dx.doi.org/10.18415/ijmmu.v7i5.1873.

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The seed of Orthodox Christianity sown on the land of Gedeo in the late 19th century following the state expansion to the south could survive the assault of the Fascist aggressors and could bear its fruit during the post-liberation period. The time witnessed a large-scale evangelization and the subsequent mass baptism of the local population. This was to be followed by the increasing number of newly constructed churches and expansion of their services in the region. The 1975 land nationalization policy of the Derg, however, demolished all these achievements of the EOC by dismantling the base of its economy, ye samon maret. The clergymen who based their life on the cultivation of these church lands deserted their church in search of any other means of economic survival and this was to threaten the existence of the Orthodox church among the Gedeo let alone its growth and development in the region. Though the Derg tried to mitigate this economic crisis of the church through financial subsidy, the support could not bring a meaningful solution since the amount was insignificant as compared to the large number of clergymen the church was administering by then. The problem was, therefore, to wait for its answer through the free market economic order of the post 1991 political era.

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Sommerschuh, Julian. "Questioning Growth: Christianity, Development, and the Perils of Wealth in Southern Ethiopia." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 32–53. http://dx.doi.org/10.1163/15700666-12340178.

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Abstract Research on the economic effects of African Christianity has mainly focused on Pentecostalism. The dominant opinion of this literature is that Pentecostalism stimulates economic activity and supports economic development. This article looks beyond Pentecostalism by discussing the case of an Evangelical church in southern Ethiopia. Covering a period of two decades, I trace a shift in the relation between Evangelicalism and local aspirations for economic development. Initially seen as a means to achieve religious ends, the pursuit of development has recently been problematized as a source of social and spiritual ills. The church now discourages excessive participation in the commercial economy, and dedicated Evangelicals relinquish economic opportunities that they fear could lead them into sin. This shows that while Christianity can stimulate processes of economic development it can also constrain these, motivating people to renounce the quest for wealth in favour of other values.

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Rock, June. "Ethiopia elects a new parliament." Review of African Political Economy 23, no. 67 (March 1996): 92–102. http://dx.doi.org/10.1080/03056249608704182.

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Huang, Maurine. "Sacramento Learns from Bangladesh: A New Twist on Economic Development." Practicing Anthropology 18, no. 1 (January 1, 1996): 10–14. http://dx.doi.org/10.17730/praa.18.1.088650075116p171.

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Church bulletins often carry inserts describing various development projects in Third World nations which church members can assist. Favored projects include cooperative ventures such as village-owned wells or farms in sub-Saharan Africa or craft co-ops for oppressed women in South Asia. By making generous contributions to special denominational offerings, church members, sitting in their pews in this most developed of countries, can help poor unfortunate individuals in some backward Third World country.

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Dejene, Solomon. "Ethiopian Traditional Values versus the Social Teaching of the Church." Exchange 37, no. 2 (2008): 124–55. http://dx.doi.org/10.1163/157254308x278558.

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AbstractEven if the Roman Catholic Church does not have a very long history in Ethiopia and constitutes a small minority of the society, her social significance is great in part due to the structural development programs she runs through out the country. The main aim of this paper is to identify how much the Church has made use of traditional systems and values in reflecting and communicating pastorally particularly in regard the Social of the Church (henceforth CST). By analyzing four selected pastoral letters, this article tries to spell out the strengths and shortcomings of the Church in employing traditional systems and values in giving form to the CST.

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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.

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Hadaway, C. Kirk. "The Impact of New Church Development on Southern Baptist Growth." Review of Religious Research 31, no. 4 (June 1990): 370. http://dx.doi.org/10.2307/3511562.

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13

Wood, Susan. "Continuity and Development in Roman Catholic Ecclesiology." Ecclesiology 7, no. 2 (2011): 147–72. http://dx.doi.org/10.1163/174553111x559517.

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AbstractAn overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure.

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Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology: An International Review 16, no. 3 (July 1988): 259–78. http://dx.doi.org/10.1177/009182968801600301.

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The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization. This study is significant for understanding African Christianity but also has missiological implications for the wider world.

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Anderson, Jane. "Productive power in the Papua New Guinea church partnership programme." Development in Practice 25, no. 4 (April 24, 2015): 535–50. http://dx.doi.org/10.1080/09614524.2015.1032213.

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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.

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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)

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Gusarova, Ekaterina V. "Joasaph II in an Unpublished List of the Metropolitans of the Ethiopian Church." Scrinium 12, no. 1 (November 17, 2016): 25–34. http://dx.doi.org/10.1163/18177565-00121p05.

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This article introduces new information regarding the Metropolitan Joasaph II (III) (the years of his tenure were 1770–1803). Josaph II (III), the Coptic clergyman, was the head of the Ethiopian Church for 33 years. His service coincided with the initial stage of one of the most complicated period in the history of the Ethiopian Church. This period was marked by the almost complete collapse of the Christian kingdom on the Horn of Africa. The main source comprising these data is the hitherto unknown list of the Metropolitans of Ethiopia, which contains the unique data about Joasaph II. It was discovered in an unpublished manuscript of the monastery Däbrä Damo in the province of Tǝgray in northern Ethiopia and analyzed by the present author. The result of this analysis is obvious: a modern reader receives a trustworthy portrait of this ambitious person who, in spite of his efforts was not able to terminate the long-standing schism in the Ethiopian Church. His efforts, however, left fond memories of himself among his flock.

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Domsch, Celeste. "Communication Disorders in Ethiopia: Emerging Needs and New Models of Development." Perspectives on Global Issues in Communication Sciences and Related Disorders 2, no. 1 (May 2012): 4–10. http://dx.doi.org/10.1044/gics2.1.4.

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In this article, the author considers the state of communication disorders in Ethiopia today by first discussing the health status of adults and children, particularly as it relates to the prevalence of neurologic and communication disorders. The author goes on to describe new models of treatment for communication and related disorders and the current system of health-care delivery. Next, the author examines the multilingual nature of education in Ethiopia. The article concludes with a consideration of the language development of internationally adopted children, as well as the expected influence of Amharic on English production in mature bilingual speakers.

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Markakis, John. "The Somali in the new political order of Ethiopia." Review of African Political Economy 21, no. 59 (March 1994): 71–79. http://dx.doi.org/10.1080/03056249408704039.

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Gessese, Negesse, Amanuel Gebru, and Biset Nigatu. "Mediatization of development in sub Saharan Africa: insights from Ethiopian Orthodox Tewahedo Church (EOTC), ‘Mahibere Kidusan’ magazine, Ethiopia." Heliyon 7, no. 9 (September 2021): e07983. http://dx.doi.org/10.1016/j.heliyon.2021.e07983.

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Brown, G. Thompson. "Book Review: Church Planting Commitment: New Church Development in Hong Kong during the Run-Up to 1997." Missiology: An International Review 30, no. 1 (January 2002): 123. http://dx.doi.org/10.1177/009182960203000142.

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Nosnitsin, Denis. "The Old Chants for St. Gärima: New Evidence from Gärˁalta." Scrinium 12, no. 1 (November 17, 2016): 84–103. http://dx.doi.org/10.1163/18177565-00121p08.

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The article presents an old folio kept in the church of Däbrä Śaḥl (Gärˁalta, northern Ethiopia), one of a few other leaves, all originating from a codex dating to a period well before the mid–14thcentury. The codicological and palaeographical features reveal the antiquity of the fragment. The content of the folio is remarkable since it contains chants dedicated to St. Gärima (also known as Yǝsḥaq) which can be identified as the chants for the Saint from the Dǝggwa, the main Ethiopian chant book. In the Ethiopian Orthodox Täwaḥǝdo Church the feast of Gärima is celebrated on the 17th of Säne. By means of the fragment of Däbrä Śaḥl, the composition of the liturgical chants for Gärima can be dated to a time much prior to the mid-14th century. Moreover, both the chants and the 15th-century Acts of Gärima by Bishop Yoḥannǝs refer to a famous miracle worked by the Saint. This fact proves that the miraculous account, in whatever form, was in circulation prior to the mid-14th century.

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Naty, Alexander, Morie Kaneko (ed.), and Masayoshi Shigeta (ed.). "The ak’aat k’aal movement among the Aari people of south-west Ethiopia." Aethiopica 9 (September 24, 2012): 49–63. http://dx.doi.org/10.15460/aethiopica.9.1.240.

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Students of African studies have reported a variety of religious movements under the rubric of independent churches. These include the Cherubim and Seraphim, the Church of the Lord, the Church of Simon Kimbangu, the Zionist and Ethiopianist’s independent churches in southern Africa. Most of these churches emerged in those countries that were under European colonial domination. Ethiopia did not experience European colonialism. Indeed, imperial Ethiopia conquered militarily less powerful kingdoms and chiefdoms that were located to the south and south-western of the then Abyssinia. The conquest of formerly independent populations in southern Ethiopia during the late nineteenth century introduced unequal power relations between the indigenous people and the new settlers. This paper examines the evolution of a religious movement referred to as ak’aat k’aal among the Aari people of south-west Ethiopia in the context of the indigenous forms of domination. Although the movement was short-lived, it was meant to enable the Aari to cope with the social psychological stress that the serfdom system generated. The Aari were not able to practice their traditional religion because of the serfdom. Therefore, they had to abandon their religion. However, doing this without finding a substitute was incompatible with Aari religious ideology. The ak’aat k’aal was a substitute just for a short period. ATTENTION: Due to copy-right no online publication is provided.

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Gagliardone, I. "New media and the developmental state in Ethiopia." African Affairs 113, no. 451 (April 1, 2014): 279–99. http://dx.doi.org/10.1093/afraf/adu017.

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Jørgensen, Martin Bak. "Church Asylum – new strategies, alliances and modes of resistance." Migration Letters 10, no. 3 (September 5, 2013): 299–312. http://dx.doi.org/10.33182/ml.v10i3.129.

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This article discusses the possibilities for democratic transformation in a landscape of political closure. Taking the case of Church Asylum [Kirkeasyl] as an example of new ways of resistance and participation in contemporary Denmark the articles argues that although the established political channels are characterised by closure alternatives may be formulated outside the parliamentarian system. Using contemporary perspectives on social critique and mobilization the article looks back at Church Asylum in 2009 and discuss the alliances, strategies and modes of resistance used during the event. The article draws on a framework derived from political sociology and critical theory.

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Makki, Fouad. "Development by Dispossession:Terra Nulliusand the Social-Ecology of New Enclosures in Ethiopia." Rural Sociology 79, no. 1 (December 9, 2013): 79–103. http://dx.doi.org/10.1111/ruso.12033.

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Thomas, Barbara P. "Development Politics and the Politics of Development in Zimbabwe and Ethiopia." Issue 15 (1987): 60–69. http://dx.doi.org/10.1017/s0047160700506040.

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To the casual observer and the experienced scholar alike, the complexity of the African continent defies imagination. Two of the complicated-and troubled-areas are Southern Africa and the Horn. These two regions with their extraordinary mix of ethnic groups, races, political loyalties, new states, varying colonial experiences, economic concerns and environmental problems challenge the most astute analyst of African affairs. Recently, I had an opportunity to return to Zimbabwe and Ethiopia for a brief visit after a three-year absence. I was intrigued with the possibiltiy of looking more closely at some of the pieces of the Southern Africa and Horn puzzles. I wondered what changes there would be in these two countries since I had last visited them in the summer of 1982.

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Lopushynskyi, I. P. "Tomos on autocephaly of the Orthodox Church of Ukraine: a new stage of development in state-church relations." Public administration and customs administration 2 (2019): 77–85. http://dx.doi.org/10.32836/2310-9653-2019-2-77-85.

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Ngetich, Elias Kiptoo. "CATHOLIC COUNTER-REFORMATION: A HISTORY OF THE JESUITS’ MISSION TO ETHIOPIA 1557-1635." Studia Historiae Ecclesiasticae 42, no. 2 (November 17, 2016): 105–16. http://dx.doi.org/10.25159/2412-4265/1148.

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The Jesuits or ‘The Society of Jesus’ holds a significant place in the wide area of church history. Mark Noll cites John Olin notes that the founding of the Jesuits was ‘the most powerful instrument of Catholic revival and resurgence in this era of religious crisis’.[1] In histories of Europe to the Reformation of the sixteenth century, the Jesuits appear with notable frequency. The Jesuits were the finest expression of the Catholic Reformation shortly after the Protestant reform began. The Society is attributed to its founder, Ignatius of Loyola. As a layman, Ignatius viewed Christendom in his context as a society under siege. It was Christian duty to therefore defend it. The Society was formed at a time that nationalism was growing and papal prestige was falling. As Christopher Hollis observed: ‘Long before the outbreak of the great Reformation there were signs that the unity of the Catholic Christendom was breaking up.’[2] The Jesuits, as a missionary movement at a critical period in the Roman Catholic Church, used creative strategies that later symbolised the strength of what would become the traditional Roman Catholic Church for a long time in history. The strategies involved included, but were not limited to: reviving and nurturing faith among Catholics, winning back those who had become Protestants, converting those who had not been baptised, training of the members for social service and missionary work and also establishing educational institutions.[1] Mark A. Noll. Turning points: Decisive moments in the history of Christianity. (Grand Rapids, Michigan: Baker Books, 1997), 201.[2] Christopher Hollis. The Jesuits: A history. (New York: The Macmillan Company, 1968), 6.

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NAPOLITANO, VALENTINA. "Between 'traditional' and 'new' Catholic church religious discourses in urban, Western Mexico." Bulletin of Latin American Research 17, no. 3 (September 1998): 323–39. http://dx.doi.org/10.1111/j.1470-9856.1998.tb00128.x.

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Schumm, Walter R., and Darwin R. West. "Development of Three New Scales for Assessing Clients' Perspectives on Premarital Counseling." Psychological Reports 88, no. 3_suppl (June 2001): 1071–74. http://dx.doi.org/10.2466/pr0.2001.88.3c.1071.

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Within a subsample of 73 men and 179 women from a larger study of current and former members of the Christian Church (Disciples of Christ), three new scales were developed to assess the value attributed to premarital counseling, quality of premarital counseling received, and a pastor's competence at premarital counseling. Although internal consistency reliability as measured by Cronbach alpha was marginally acceptable (.61) for the latter three-item scale, it was adequate for the three-item value (.84) and the seven-item quality (.87) scales. Evidence for construct validity was limited with respect to demographic variables for social class, sex, and religiosity. Those who attended church more frequently and women reported lower quality of premarital counseling.

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Won-Young Sohn. "A Study on the New Curriculum Development for the Korean Methodist Church." Journal of Christian Education in Korea ll, no. 14 (January 2007): 255–89. http://dx.doi.org/10.17968/jcek.2007..14.008.

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Eggins, Joys. "Community Development and the Church-Based Radio Broadcasting in Papua New Guinea." Media Asia 34, no. 2 (January 2007): 105–12. http://dx.doi.org/10.1080/01296612.2007.11726850.

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Antonov, Mikhail. "CHURCH-STATE SYMPHONIA: ITS HISTORICAL DEVELOPMENT AND ITS APPLICATIONS BY THE RUSSIAN ORTHODOX CHURCH." Journal of Law and Religion 35, no. 3 (December 2020): 474–93. http://dx.doi.org/10.1017/jlr.2020.38.

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AbstractThis article analyzes the origins of the concept of symphonia, its historical development, and its utilization by the Russian Orthodox Church as a normative ideal for church-state relations. In various historical contexts, this concept has referred to different normative requirements; it relied on different paradigms in Byzantium and in medieval Russia and it acquired new meanings in Imperial Russia. The reinterpretations of this concept by the Russian Orthodox Church in order to legitimize its position in the political life of contemporary Russia take this concept far from its original meaning. Using methods from the history of concepts of, among others, Reinhart Koselleck and Quentin Skinner, the author considers how the semantic transformations of symphonia in modern contexts by the Russian Orthodox Church lead to a hollowing of this concept. This conception is hardly reconcilable with the normative logic of the actual Russian political and legal systems.

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Sagan, Oleksandr N. "Orthodoxy of pre-war Ukraine (1921-1939): the main tendencies of development." Ukrainian Religious Studies, no. 19 (October 2, 2001): 44–54. http://dx.doi.org/10.32420/2016.79.1162.

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The violent events of the revolutionary 1917 rocked the church life in Ukraine. Church movement began to become quite controversial in its content of national-political character. In the new political conditions, not only the clergy but also secular authorities, public organizations and private individuals took an active part in discussing the problems of church life, which politicized in some way Orthodoxy. The Civil War of 1918-1920 did all the efforts of church activists and clergy dependent on the state of affairs - the activity of many church and church organizations ceased or, on the contrary, restored under the rule of certain political forces. It was only from the beginning of 1921 that we could speak of more clearly defined lines of church development.

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Geleto, Lemecha. "Technical Vocational Education Training Institute Curriculum Development in Ethiopia." Journal of Education and Vocational Research 8, no. 3 (January 7, 2018): 16–28. http://dx.doi.org/10.22610/jevr.v8i3.1989.

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Ethiopian TVET curriculum development process follows similar procedures with different competency based TVET curriculum development processes in some countries. Ethiopia mainly adopted its current TVET curriculum experiences from countries such as Australia and Philippines. Depending on the trends of these countries, the new Ethiopian TVET strategy has decentralized the preparation of curricular materials to the institutions that deliver training. The problem may limit the current competency based TVET curriculum in Ethiopia is lack of knowledge and experience to develop the curriculum at the local level in this decentralized responsibility to develop the curriculum at TVET institutions. In addition to the problem of decentralization, the continuous change made in the occupational standards is another challenge in the effective implementation of the reformed TVET approach. While TVET institutions have set themselves and started to provide training in certain occupational standards disseminated, the Ministry of Education in the mean time updates or replaces those occupational standards with the new ones. This has created resource wastage and grievance at institutions, management instructors and students.

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Abebe, Getu, Atsushi Tsunekawa, Nigussie Haregeweyn, Takeshi Taniguchi, Menale Wondie, Enyew Adgo, Tsugiyuki Masunaga, et al. "Effect of Soil Microbiome from Church Forest in the Northwest Ethiopian Highlands on the Growth of Olea europaea and Albizia gummifera Seedlings under Glasshouse Conditions." Sustainability 12, no. 12 (June 18, 2020): 4976. http://dx.doi.org/10.3390/su12124976.

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Loss of beneficial microbes and lack of native inoculum have hindered reforestation efforts in the severely-degraded lands worldwide. This is a particularly pressing problem for Ethiopia owing to centuries-old unsustainable agricultural practices. This study aimed to evaluate the inoculum potential of soils from church forest in the northwest highlands of Ethiopia and its effect on seedling growth of two selected native tree species (Olea europaea and Albizia gummifera) under a glasshouse environment. Seedlings germinated in a seed chamber were transplanted into pots containing sterilized and/or non-sterilized soils collected from under the canopy of three dominant church forest trees: Albizia gummifera (AG), Croton macrostachyus (CM), and Juniperus procera (JP) as well as from adjacent degraded land (DL). A total of 128 pots (2 plant species × 4 soil origins × 2 soil treatments × 8 replicates) were arranged in a factorial design. Overall, seedlings grown in AG, CM, and JP soils showed a higher plant performance and survival rate, as a result of higher soil microbial abundance and diversity, than those grown in DL soils. The results showed significantly higher plant height, root collar diameter, shoot, and total mass for seedlings grown in non-sterilized forest soils than those grown in sterilized soils. Furthermore, the bacterial relative abundance of Acidobacteria, Actinobacteria, and Nitrospirae was significantly higher in the non-sterilized forest soils AG, CM, and JP (r2 = 0.6–0.8, p < 0.001). Soil pH had a strong effect on abundance of the bacterial community in the church forest soils. More specifically, this study further demonstrated that the effect of soil microbiome was noticeable on the performance of Olea seedlings grown in the soil from CM. This suggests that the soils from remnant church forests, particularly from the canopy under CM, can serve as a good soil origin, which possibly would promote the native tree seedling growth and survival in degraded lands.

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Hannig, Anita. "SPIRITUAL BORDER CROSSINGS: CHILDBIRTH, POSTPARTUM SECLUSION AND RELIGIOUS ALTERITY IN AMHARA, ETHIOPIA." Africa 84, no. 2 (April 9, 2014): 294–313. http://dx.doi.org/10.1017/s0001972014000047.

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ABSTRACTThis article examines the event of postpartum seclusion of mother and infant in the Amhara region of north-west Ethiopia. During the period between birth and baptism, the mother–child pair remains in private repose, is subject to a variety of ritual prohibitions, and is barred from entering a church. Despite the mother's Orthodox Christian identity, both she and the child are called ‘Muslims’ during this time. Why should this be the case? What happens during the birthing event and its aftermath that would bring about this temporary shift in their religious designation? By shedding light on the distinct models of maternal care, safety, and danger that are emphasized in ‘childbed’, this study seeks an answer to these questions. In doing so, it also contributes to a broader understanding of why most Amhara mothers do not, at present, avail themselves of institutional deliveries and biomedical births but prefer to give birth at home.

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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.

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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.

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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.

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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.

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Duguna, Fekadu Aduna, and Krystyna Januszkiewicz. "Rainwater in Ethiopia as A New Energy Resources. New Approach to Sustainable Development in the Mountain Area." IOP Conference Series: Materials Science and Engineering 471 (February 24, 2019): 082016. http://dx.doi.org/10.1088/1757-899x/471/8/082016.

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Gebreslassie, Mulualem G. "Public perception and policy implications towards the development of new wind farms in Ethiopia." Energy Policy 139 (April 2020): 111318. http://dx.doi.org/10.1016/j.enpol.2020.111318.

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Nadal, Gerard M. "Charting a Course toward a New Vaccine Strategy." Linacre Quarterly 88, no. 3 (May 28, 2021): 247–53. http://dx.doi.org/10.1177/00243639211014621.

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There has been a long-simmering disquiet in Catholic circles regarding the use cell lines derived from aborted fetal tissue. This concern has exploded into the public consciousness given the use of questionable cell lines in the development and/or testing of the current COVID-19 vaccines, and the debate within the Church over the permissibility of using these vaccines. The history of cell culture and how the biological community came to rely on HEK293 fetal cell lines is explored, as is the way forward, moving the biotech industry away from ethically problematic cells and toward the development of more ethically sourced cell lines. The role of the Church in leading the way forward and the acceptable use of medicines utilizing HEK293 cell lines are all explored.

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Pankhurst, Richard. "Innovation and Misoneism during the Reign of Emperor Yoḥannǝs IV (1872–1889)." Aethiopica 8 (November 18, 2012): 48–71. http://dx.doi.org/10.15460/aethiopica.8.1.325.

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The article attempts to examine the character and extent of innovation and misoneism during the reign of Yoḥannǝs, i.e. the period between the largely frustrated aspirations of Tewodros and of more substantial achievements of Mǝnilǝk. The study suggests that the reign of Yoḥannǝs in fact witnessed changes in many fields of life. These included improvements in communication between Ethiopia and the outside world; the advent of new imports; changes in land tenure and class relations; the strengthening of church land-holding; attempted action against slavery and the slave trade; increasing diffusion of fire-arms; the forced conversion of Muslims, and prohibition of foreign missionaries; the banning of tobacco; the depletion of wild-life; the introduction of a national flag, the appointment of a foreign consul abroad, and the building of a church in Jerusalem.

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Karydis, Nikolaos. "The development of the Church of St Mary at Ephesos from late antiquity to the Dark Ages." Anatolian Studies 69 (2019): 175–94. http://dx.doi.org/10.1017/s0066154619000103.

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AbstractThe Church of St Mary is one of the most significant monuments of Ephesos, but also one of the most enigmatic. Its repeated modifications prior to its destruction created an amalgam of different phases that have proven difficult to decipher within the present remains. Written records and inscriptions suggest that this church was the venue of the riotous Ecumenical Council of AD 431, but the identification of the phase of the building that corresponds to this event is controversial. And, although the remains make it clear that at some point the church was transformed into a domed basilica, the latter’s form and date have not been established with certainty. The present article tries to fill these lacunae through a new survey of the remains of the church and a re-examination of the evidence from the archaeological excavations of the 20th century. This new investigation of wall structures and design patterns within the remains leads to new interpretations of the evidence, and sheds further light on the history of the Church of St Mary from its late antique origins to the Dark Ages.

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Mohamed, Abduselam Abdulahi. "Pastoralism and Development Policy in Ethiopia: A Review Study." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 01–11. http://dx.doi.org/10.33258/birci.v2i4.562.

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Pastoralism is a culture, livelihoods system, extensive use of rangelands. It is the key production system practiced in the arid and semi-arid dryland areas. Recent estimates indicate that about 120 million pastoralists and agro-pastoralists life worldwide, of which 41.7% reside only in sub-Saharan Africa (SSA). Pastoralists live in areas often described as marginal, remote, conflict prone, food insecure and associated with high levels of vulnerability. Pastoral communities of Ethiopia occupy 61% of the total land mass and 97% of Ethiopian pastoralists found in low land areas of Afar, Somali, Oromiya, and SNNPR. In spite pastoral areas have significance role in national economy, yet very little consideration was given to pastoral development and policy makers often neglect them, focusing on the interests of agriculture and urban people. The constitution of Ethiopia gives pastoral communities the right to free land grazing, fair use of natural resources, have market access and receive fair price, and not displaced from their own lands. However, pastoralists have faced new problems in recent years, including competition for water and pasture; unrepresented in socio-economic and political activities, ethnic based conflicts, poverty, and uneven drought and climate changes. The government of Ethiopia began large scale efforts to develop the pastoral areas and initiated different projects, but pastoral development policies and strategies seem to be state centrally-driven. In Ethiopia the current nature of pastoralism and pastoral communities’ life style is changing. Therefore, government needs to develop policies and strategies which are based on local customs and practical knowledge.

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Barinov, A. K. "Transport Infrastructure in Ethiopia." Outlines of global transformations: politics, economics, law 11, no. 5 (December 3, 2018): 105–18. http://dx.doi.org/10.23932/2542-0240-2018-11-5-105-118.

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The development of transport infrastructure is a priority objective for many African countries. This process has significant impact on the efficiency of continental and world trade corridors, and also influence on the costs of economic activity. In this case, the transformation in the transport sector of Ethiopia must be noted. The government of the country has taken a decision to create national railway network and develop aviation and road lines of communication. After The Eritrean War of Independence Eritrean separation was announced and Ethiopia lost its maritime infrastructure and became a landlocked country. This situation provides great difficulties in process of international trade and economic activity for the region. Now the development of transport corridors which connect economic centers with large ports of the region is a priority task for Ethiopian government. In this case Ethiopia is actively attracting foreign investors and world financial organizations to create stable, efficient and economically profitable ways of transport communication with the port infrastructure of neighboring countries. This year, Chinese companies finished to rebuilt the railway line Addis Ababa-Djibouti, in the coming years, governments of Kenya and Ethiopia, will launch new Mombasa-Nairobi-Addis Ababa motorway. This infrastructure projects are essential for enhancing Ethiopian competitiveness and economic activity and provide opportunity to reduce transport costs. Moreover, the Ethiopian authorities are making great progress in developing the internal transport infrastructure, first of all, in terms of increased paved road and development of railway infrastructure, which promotes more efficient use of natural,economic and human resources. Foreign companies are actively involved in realization of this transport projects and it can be a perspective area for cooperation between Russian Federation and Ethiopia. The article provides a detailed overview of Ethiopian transport sector and describes the key infrastructureprojects which can be interesting for Russian companies.

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Quagrainie, Fanny Adams, Abigail Opoku Mensah, and Alex Yaw Adom. "Christian entrepreneurial activities and micro women entrepreneurship development." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 5 (November 6, 2018): 657–76. http://dx.doi.org/10.1108/jec-03-2018-0025.

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Purpose Review of literature suggests mixed findings on the relationship between the church and micro women entrepreneurship development. This signals that questions remain about the roles of churches in entrepreneurial development. Thus, this paper aims to explore what entrepreneurial activities are provided by churches to their micro women entrepreneurs and how do these activities influence their entrepreneurial start up and growth. Design/methodology/approach Phenomenological research methodologies were used to purposive collected data from 38 women entrepreneurs and four church administers in Tema. Results were analyzed using the emergent strategy. Findings The results suggest that churches provided four entrepreneurial activities which are categorized as finance, networking, promotion of self-confidence and impartation of ethical values. These factors promoted the growth of women entrepreneurial growth but not the start-up of entrepreneurial ventures. The study concluded that the church should provide more support for new entrepreneurial ventures. Therefore, embeddedness because of membership of a church is a critical part of women entrepreneurship development. Research limitations/implications Further studies will need to replicate these findings with other types of businesses, in other locations. Practical implications This study suggests that policymakers should be working in conjunction with churches in a bid to promote micro women entrepreneurship development. Originality/value Limited research has been conducted on church entrepreneurial activities in the development of micro women entrepreneurs in developing economies such as Ghana. This empirical research provides important insights into this field.

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Stranger-Johannessen, Espen, Marlene Asselin, and Ray Doiron. "New perspectives on community library development in Africa." New Library World 116, no. 1/2 (January 12, 2015): 79–93. http://dx.doi.org/10.1108/nlw-05-2014-0063.

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Purpose – The purpose of this paper is to discuss the constraints of and opportunities for the role of African community libraries in development, using an ecological framework for library development. Design/methodology/approach – Drawing on a review of the literature and the three authors’ own experiences, the paper critically examines community libraries, mainly from Uganda and Ethiopia, and frames the analysis within an ecological framework of library development. Findings – There are many examples of community libraries that realize various elements of the ecological framework (context/environment, equity/social justice, partnerships/interactions, and action/research). Practical implications – The ecological framework further developed in this paper helps community library leaders to critically examine their programmes and services and develop strategies for further growth, and suggests closer collaboration between community librarians, local communities, and researchers. Originality/value – This paper addresses the need to move beyond community library research on the predominant outputs (library statistics) and outcomes (societal value/impact) models, adding a critical perspective of the larger social and political structures that limit and shape the development of community libraries.

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ZINK, JESSE. "Lost Boys, Found Church: Dinka Refugees and Religious Change in Sudan's Second Civil War." Journal of Ecclesiastical History 68, no. 2 (January 9, 2017): 340–60. http://dx.doi.org/10.1017/s0022046916000683.

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The experience of young male Dinka refugees during Sudan's second civil war (1983–2005) illustrates the connections between religious change, violence and displacement. Many of the ‘unaccompanied minors’ who fled to camps in Ethiopia and then Kenya moved decisively towards Christianity in the years during which they were displaced. Key variables were the connection between education and Christianity, the need for new structures of community, and the way in which the Church offered a way to make sense of the destruction of civil war. As the war ended, many former refugees returned to their home regions as Christian evangelists, leading to further religious change. Their case parallels other mass conversion movements in African Christian history but takes place in a post-colonial context of civil war.

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Journal articles on the topic 'Church development, New – Ethiopia'

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