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Relevant bibliographies by topics / Ethiopian Magic

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Academic literature on the topic 'Ethiopian Magic'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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Journal articles on the topic "Ethiopian Magic"

1

Chernetsov, Sevir B. "ETHIOPIAN MAGIC LITERATURE." Scrinium 2, no. 1 (2006): 92–113. http://dx.doi.org/10.1163/18177565-90000007.

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2

Vadrucci, Monia, Davide Bussolari, Massimo Chiari, et al. "The Ethiopian Magic Scrolls: A Combined Approach for the Characterization of Inks and Pigments Composition." Heritage 6, no. 2 (2023): 1378–96. http://dx.doi.org/10.3390/heritage6020075.

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The Ethiopian magic scrolls are traditional parchment artifacts used by the Christians of Ethiopia as protection against disease and demonic possessions. On the occasion of their restoration in the Accademia delle Belle Arti di Bologna (Italy); a preliminary characterization before the treatments has been performed on four Ethiopian scrolls belonging to the Archivio storico della provincia di Cristo Re dei Frati Minori dell’Emilia Romagna of Bologna (Italy). In order to plan an effective preservative restoration procedure and; at the same time; to investigate the manufacturing techniques; the

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3

Burtea, Bogdan. "Traditional Medicine and Magic According to Some Ethiopian Manuscripts from European Collections." Aethiopica 18 (July 7, 2016): 87–100. http://dx.doi.org/10.15460/aethiopica.18.1.924.

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The present paper is dealing exclusively with medico-magical texts and traditions from a Christian Ethiopian environment. The handbooks and collections of various traditional healers in Ethiopia have played a significant role in the chain of transmission of medical and magical knowledge. This paper will focus on the structure and composition strategy exemplified by four Ethiopian manuscripts (MS Or. 11390 from the British Library, MS Éthiopien 402, 402 and 648 from the Bibliothèque nationale Paris). The analysis shows how the specialist knowledge was transmitted, preserved and reused. Moreover

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4

Wright, Marta. "Yäsäw ᵓəǧ. Aggressive magic in Addis Ababa". Utambuzi: Journal for the Study of the Religions of Africa and its Diaspora 3, № 1 (2024): 78–90. https://doi.org/10.36615/31xsbb17.

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Addis Ababa has been going through great changes during the last fifteen years, both structurally and socially. For some this creates an environment of opportunities, but for most people more social, economic and spiritual insecurity. In this time informants at centres of holy water healing in the Ethiopian Orthodox Church talk about an increase in aggressive magic, or in Amharic: yäsäw ᵓəǧ. That magic and witchcraft is rife during times of change has been discussed in research in other African cultures. In Addis Ababa, where this study has been carried out, the situation of aggressive magic i

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Mulugetta, Meley. "Some Notes on Binding Magic (maʾǝsärä ǝgr) in Ethiopia". Aethiopica 18 (7 липня 2016): 183–89. http://dx.doi.org/10.15460/aethiopica.18.1.930.

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Ethiopian magical texts abound in their inclusion of magical formulae for binding slaves (maʾǝsärä ǝgr, ‘the tying of feet’), used with the intention of preventing, usually a slave, from running away. This paper will embark on a description of binding magic, the context of their uses and highlight the role of the däbtära, whose ‘in betwixt’ status enables him to cross rigid boundaries of traditional power structures in Christian Ethiopian culture.

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6

Gusarova, Ekaterina V. "The St. Sisynnios Ethiopian Legend Revisited." Scrinium 15, no. 1 (2019): 340–45. http://dx.doi.org/10.1163/18177565-00151p23.

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Abstract The St. Sisynnios legend is an integral part of both Christian and popular Ethiopian historical traditions. It is known to exist in the Ge’ez language and constitutes a part of the compilation corpus based upon the so called magic or protective scrolls. There are two versions of the vita of St. Sisynnios. The shorter one is found in the Synaxarion, whereas the longer one is included in a corpus of hagiographical compilations “The Lives of the Martyrs”. The text of the legend comprises various stories based on real facts from the Saint’s life. However only some of them have been preser

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Hernández, Adday. "The ʿAjamization of Islam in Ethiopia through Esoteric Textual Manifestations in Two Collections of Ethiopian Arabic Manuscripts". Islamic Africa 8, № 1-2 (2017): 171–92. http://dx.doi.org/10.1163/21540993-00801004.

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While the word ʿAjamī traditionally refers to texts in many languages written with the modified Arabic script, the meaning has been expanded in the concept of ʿAjamization used in this volume. ʿAjamization is construed in this article, as it is operationalized in the volume, to refer to the various tangible and subtle enrichments of Islam, its culture, and its written and artistic traditions in Africa. 1 In this sense, it is not only the modification (enrichment) of the Arabic script that defines ʿAjamization, but also other features such as the content and the aesthetics of the texts. This pa

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8

Gusarova, Ekaterina V. "The Legend of St. Sisynnios in Ethiopian Charms: Interconnection with His Life." Acta Ethnographica Hungarica 64, no. 2 (2019): 321–26. http://dx.doi.org/10.1556/022.2019.64.2.4.

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AbstractThe legend of St. Sisynnios has been widespread in both Christian and popular Ethiopian tradition up to the present time. It exists in the form of written texts in the Ge’ez language, inserted in so-called magic scrolls among other closely connected texts of both magical and religious character. These scrolls have a protective function, and St. Sisynnios is venerated by the Ethiopian Church. There are two versions of his life. The shorter one comprises part of the Synaxarion whilethe longer one is included in a corpus of hagiographical compilations entitled “The Lives of the Martyrs”.

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9

Tereshchenko, Tatiana S. "Representations of Africans in Ancient Greek Art: Ritual and Semantic Aspects of the Utilitarian Objects." Oriental Courier, no. 4 (2024): 0. https://doi.org/10.18254/s268684310033440-2.

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Images of the Africans emerged in the art of the Archaic Period (the middle of the 7th – early 5th centuries BC) due to the contacts with Egypt and preserved in the Hellenistic art (4th century BC – 1st century AD). They preserved in the objects of applied arts: in jewelry and first in the vase painting and in the small plastic. Ceramics in Ancient Greek culture had a particular status: this was not just a utilitarian or ritual object but also a means of representation of the picture of the world. The characteristic trait of representations of not only Africans, but of all the Others, in Ancie

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10

Chibsa, Tilahun, Getachew Haile, Tadele Geremew, and Dereje Girma. "Verification of Foliar Fertilizer (Magic K) to Improve Yield and Yield Related Traits of Tomato at Degem District, North Shewa Zone, Oromia, Ethiopia." Bioprocess Engineering 9, no. 1 (2025): 51–57. https://doi.org/10.11648/j.be.20250901.16.

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Soil productivity and crop yield are essential for sustainable food security and economic development. Optimizing the use of foliar application of liquid fertilizers, such as Magic K, may play a significant role in enhancing food production and income generation under increasing population pressure. This study, titled “Verification of the Effectiveness of Magic K Liquid and Recommended Inorganic Solid NPS Mineral Fertilizer on Tomato Production under Irrigated Agriculture at Degem District, North Shewa Zone, Oromia, Ethiopia,” was undertaken to evaluate the effectiveness of Magic K liquid fert

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Books on the topic "Ethiopian Magic"

1

Burtea, Bogdan. Zwei äthiopische Zauberrollen. Shaker, 2001.

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2

Raineri, Osvaldo. Catalogo dei rotoli protettori etiopici della collezione Sandro Angelini. Edizioni Pia unione Preziosissimo Sangue, 1990.

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3

Jacques, Mercier. Art that heals: The image as medicine in Ethiopia. Prestel, 1997.

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4

Giordano, Giovanna. Un volo magico. Marsilio, 1998.

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5

Morell, Virginia. Blue Nile: Ethiopia's river of magic and mystery. Adventure Press, 2001.

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6

Ethiopian manuscripts. Jed Press, 1993.

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7

Delamarter, Steve, Getatchew Haile, Jeremy R. Brown, Veronika Six, and Kesis Melaku Terefe. Catalogue of the Ethiopic Manuscript Imaging Project 2 : Volume 2: Codices 106-200, Magic Scrolls 135-284. Clarke Company, Limited, James, 2013.

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8

Negwo, Assefa Balcha. Century of Magico-Religious Healing: The African, Ethiopian Case. Africa World Press, 2016.

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9

Morell, Virginia. Blue Nile: Ethiopia's River of Magic and Mystery (Adventure Press). National Geographic, 2002.

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10

Opalicki, Tristan. Hoodoo for Beginners : the Ultimate Guide to Effective Hoodoo Magic Spells, Hoodoo Herbs and Root Magic: History of Ethiopia. Independently Published, 2021.

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Book chapters on the topic "Ethiopian Magic"

1

Chernetsov, Sevir B. "Ethiopian Magic Literature." In Universum Hagiographicum, edited by A. Mouraviev. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216306-012.

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Yimer, Gebreyesus. "Conclusion." In The Nexus Between Legal Pluralism and Inclusive Finance. Springer Nature Switzerland, 2024. https://doi.org/10.1007/978-3-031-71653-9_7.

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AbstractOne size fits all is a thing of the past. Law is meant to serve the people. Legal pluralism enables regulators and courts to maintain the balance between people reminiscing and the interests of the present and future aspirations. Financial laws that depend only on formalities and hard information exclude people with different norms and cultures. The experiences of the informal credit markets in Ethiopia and South Africa indicate that different approaches work very well to provide accessible, affordable and sustainable financial services to the people. Therefore, policymakers and regula

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3

Fani, Sara. "Magic, traditional medicine and theurgy in Arabo-Islamic manuscripts of the Horn of Africa:." In Essays in Ethiopian Manuscript Studies. Harrassowitz, O, 2016. http://dx.doi.org/10.2307/j.ctvc771h8.22.

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4

"A Grieving Mother Resurrects and Interrogates the Corpse of Her Son Using “Magic Arts”." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0023.

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Abstract author: Nothing is known about the author, nor can this Greek novel be reliably dated. Most scholars place it around the third century c.e., although some argue for a mid-fourth-century date. translation: J. R. Morgan, in B. P. Reardon, ed., Collected Ancient Greek Novels (Berkeley: University of California Press, 1989). text: Budé (R. M. Rattenbury and T. W. Lumb, 3 vols., 1935–43); A. Colonna, ed., Heliodorus, “Aethiopica” (Rome, 1938). additional translation: Moses Hadas, Heliodorus, “An Ethiopian Romance” (Ann Arbor: University of Michigan Press, 1957; repr., Philadelphia: Univers

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5

"Christian Abyssinian Magic." In A History of Ethiopia: Volume II (Routledge Revivals). Routledge, 2014. http://dx.doi.org/10.4324/9781315762661-47.

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6

Boccaccini, Gabriele. "Enochic Traditions." In A Guide to Early Jewish Texts and Traditions in Christian Transmission. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0020.

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The period between the fifteenth and the nineteenth centuries is a crucial yet neglected period in the reception history of Enochic traditions. The Enoch books were “lost” in the West; Enoch, however, was anything but forgotten in Christianity, Judaism, Islam, and Hermetic circles. The Christian Cabalists (Pico della Mirandola, Johannes Reuchlin, Guillaume Postel) were the first to actively pursue the search for the lost Enoch. In the mid-sixteenth century with the arrival of the first Ethiopic monks from Ethiopia also came the news that 1 Enoch was there preserved. Rumors about the presence o

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7

Crawford, O. G. S. "A di 4 Magio, 1524, ven(ETI)A." In Ethiopian Itineraries circa 1400–1524. Routledge, 2019. http://dx.doi.org/10.4324/9781315580449-21.

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8

"List of Dates of Magic Scrolls." In Catalogue of the Ethiopic Manuscript Imaging Project 2. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cgf9wv.13.

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9

Fracchia, Carmen. "Visual Culture and Slavery." In 'Black but Human'. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198767978.003.0003.

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I discuss the semiotic control imposed on the production of religious depictions after the Council of Trent (1563), achieved by the decree on sacred images and the monitoring of art production by a censor appointed by the Inquisition. I map out the visual discourses that offer representations of blackness, slavery and human diversity and I concentrate on ‘Black Sainthood’ promoted in black confraternities: Baltasar in the Adoration of the Magi, Benedict of Palermo from Sicily, Iphigenia, and Elesbaan from Ethiopia. I reveal the prohibition to members of the oldest black confraternity of partic

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Leese, Peter. "Against Shame." In Migrant Emotions. Liverpool University Press, 2024. https://doi.org/10.3828/liverpool/9781835538050.003.0012.

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In the late 1990s and early 2000s, faced with the new globalisation of goods, services and peoples, Italy and Britain sought to reassert the supposed sovereignty and racialized hierarchies of their colonial pasts. Refugees arriving in Britain and Italy increasingly felt the effects of this shift in hostile news coverage and anti-‘asylum seeker’ state policies, which trivialised or ignored their motives, journeys and experiences. In response, some refugees turned to self-representation as advocacy and rights activism. This chapter follows Graham Dawson’s injunction to complicate and expand our

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