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Journal articles on the topic 'Ethiopian Orthodox Tewahido Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Keon-Sang, An. "Ethiopian Contextualization: The Tradition of the Ethiopian Orthodox Tewahido Church." Mission Studies 33, no. 2 (2016): 147–62. http://dx.doi.org/10.1163/15733831-12341445.

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Our study of contextualization must be basically descriptive, that is, to observe and describe how the gospel is understood and shapes practices in the context of a people. Especially we have to take into consideration different global church traditions in our discussion of contextualization. The Ethiopian Orthodox Tewahido Church (eotc) provides a compelling historical example of contextualization. It has developed its own unique tradition by weaving together elements from different sources of both internal and external traditions through dynamic interaction with other traditions. These inclu

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2

Binns, John. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church." International Journal for the Study of the Christian Church 16, no. 4 (2016): 317–19. http://dx.doi.org/10.1080/1474225x.2016.1268507.

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3

Assefa, Daniel, and Tekletsadik Belachew. "Values Expressed through African Symbols: An Ethiopian Theological Reflection." International Bulletin of Mission Research 41, no. 4 (2017): 312–24. http://dx.doi.org/10.1177/2396939317728196.

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For sixteen centuries, Christian faith has been interacting with Ethiopian culture. This setting offers rich resources for theological vocabulary insofar as it is embedded in African images and symbols, poems, hymns, and chants. Since the material world holds an important place in Ethiopian religious expressions, four dominant symbols found in nature—fire, water, soil, and oil—deserve particular attention. The reflections given in this article are predominantly drawn from study of the Ethiopian Orthodox Tewahido Church. We show that various values are discernable in the four symbols mentioned

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Kent, Eliza F., and Izabela Orlowska. "Accidental Environmentalists." Worldviews 22, no. 2 (2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.

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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate

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5

Rubenson, Samuel. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church, written by Keon-Sang An." Exchange 47, no. 4 (2018): 410–11. http://dx.doi.org/10.1163/1572543x-12341505.

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6

Woods, Carrie L., Amare Bitew Mekonnen, Mabel Baez-Schon, et al. "Tree Community Composition and Dispersal Syndrome Vary with Human Disturbance in Sacred Church Forests in Ethiopia." Forests 11, no. 10 (2020): 1082. http://dx.doi.org/10.3390/f11101082.

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Research Highlights: Variations in species composition across church forests in northern Ethiopia were driven more by variations in human disturbance and community forest management than forest size. The degree of human disturbance acted as an environmental filter that selected for weedy, exotic, and wind-dispersed species regardless of forest size. Background and Objectives: Forest fragmentation can profoundly influence the long-term persistence of forests on the landscape. Habitat fragmentation can increase edge effects and limit dispersal between forest patches. In the South Gondar Administ

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7

Asale, Bruk A. "The Ethiopian Orthodox Tewahedo Church Canon of the Scriptures: Neither Open nor Closed." Bible Translator 67, no. 2 (2016): 202–22. http://dx.doi.org/10.1177/2051677016651486.

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8

Tilahun, Abiyou. "The Contribution of Ethiopian Orthodox Tewahido Church in Forest Management and Its Best Practices to be Scaled up in North Shewa Zone of Amhara Region, Ethiopia." Agriculture, Forestry and Fisheries 4, no. 3 (2015): 123. http://dx.doi.org/10.11648/j.aff.20150403.18.

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9

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 (2021): e07983. http://dx.doi.org/10.1016/j.heliyon.2021.e07983.

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10

Ancel, Stéphane. "Chaillot, Christine. — The Ethiopian Orthodox Tewahedo Church Tradition. A Brief Introduction to Its Life and Spirituality." Cahiers d'études africaines 44, no. 175 (2004): 693–94. http://dx.doi.org/10.4000/etudesafricaines.4787.

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11

Ford, David G. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church, Keon-Sang An, James Clarke, 2016 (ISBN 978-0-227-17591-0), xviii + 240 pp., pb £16.50." Reviews in Religion & Theology 24, no. 2 (2017): 236–38. http://dx.doi.org/10.1111/rirt.12888.

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12

Alain Rouaud. "Christine Chaillot: The Ethiopian Orthodox Tewahedo Church Tradi-tion: a brief introduction to its life and spirituality." Aethiopica 6 (January 20, 2013): 243–46. http://dx.doi.org/10.15460/aethiopica.6.1.392.

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13

Cardelús, Catherine L., Amare Bitew Mekonnen, Kelsey H. Jensen, et al. "Edge effects and human disturbance influence soil physical and chemical properties in Sacred Church Forests in Ethiopia." Plant and Soil 453, no. 1-2 (2020): 329–42. http://dx.doi.org/10.1007/s11104-020-04595-0.

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Abstract Aims Tropical forests are increasingly threatened by edge effects as forest degradation and deforestation continues, compromising soil integrity, seedling regeneration capacity, and ecosystem services. Ninety-three percent of the last remaining forests of northern Ethiopia, which number 1022 in the South Gondar region of our study, are <16 ha and are protected because they have a Tewahido Orthodox Christian church at their center. The aim of this study was to determine the effects of human disturbance, forest size, distance from population center and other factors on the soil prope

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14

Sari, Oktavia Kristika. "Penerimaan Gereja Orthodox Tewahedo Terhadap 81 Kitab." Journal Kerusso 6, no. 2 (2021): 32–42. http://dx.doi.org/10.33856/kerusso.v6i2.199.

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When the Church recognizes the quantity of books as part of God's Word, it uses various standards for book collection. The Tewahedo Orthodox Church, which has 81 books, is one of the churches that got so many. The question of why this Church accepts so many books in its canon and how this Church interprets these books adds to the intricacy of the problem of the number of books in the Tewahedo Orthodox Church tradition. This research employs a content analysis to conduct a literature review. This research demonstrates the Tewahedo Orthodox Church's devotion to the works in its canon. Both in te

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15

Binns, John. "Theological Education in the Ethiopian Orthodox Church." Journal of Adult Theological Education 2, no. 2 (2005): 103–13. http://dx.doi.org/10.1558/jate.2005.2.2.103.

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16

Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology: An International Review 16, no. 3 (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 chu

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17

Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (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

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18

Kaplan, Steven. "The Ethiopian Orthodox Church in the Holy Land." African and Black Diaspora: An International Journal 11, no. 2 (2017): 144–60. http://dx.doi.org/10.1080/17528631.2017.1394619.

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19

Mikre-Sellassie, G. A. "The Bible and its Canon in the Ethiopian Orthodox Church." Bible Translator 44, no. 1 (1993): 111–23. http://dx.doi.org/10.1177/026009359304400102.

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20

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

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21

Persoon, Joachim. "The Planting of the Tabot on European Soil: The Trajectory of Ethiopian Orthodox Involvement with the European Continent." Studies in World Christianity 16, no. 3 (2010): 320–40. http://dx.doi.org/10.3366/swc.2010.0107.

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This article relates the concept of the tabot, the central symbol of divine presence in the Ethiopian Orthodox Church to the European Diaspora experience. The tabot represents the arc of the covenant in Solomon's Temple, and is likewise associated with Noah's arc. Thus the Church is conceptualised as facilitating the traversing of the ‘ocean of troubles’ to reach the ‘safe haven’ of the divine presence. This is experienced in an especially intense way in the diaspora context. Beginning with the concept of diaspora the article gives an overview of the history of the establishment of Ethiopian O

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22

Larebo, Haile. "The Orthodox Church and the state in the Ethiopian revolution, 1974–84." Religion in Communist Lands 14, no. 2 (1986): 148–59. http://dx.doi.org/10.1080/09637498608431249.

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23

Haile, Getatchew. "The Intrusion of the Theology of Purgatory in the Ethiopian Orthodox Church." Analecta Bollandiana 130, no. 2 (2012): 306–14. http://dx.doi.org/10.1484/j.abol.5.101804.

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24

Erlich, Haggai. "IDENTITY AND CHURCH: ETHIOPIAN–EGYPTIAN DIALOGUE, 1924–59." International Journal of Middle East Studies 32, no. 1 (2000): 23–46. http://dx.doi.org/10.1017/s0020743800021036.

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In June 1959, Emperor Haile Sellassie of Ethiopia paid a visit to President Gamel Abdel Nasser of the United Arab Republic, during which the two leaders aired matters of acute strategic importance. Several issues, some touching the very heart of ancient Ethiopian–Egyptian relations, were in the stages of culmination. These included a bitter dispute over the Nile waters (some four-fifths of the water reaching Egypt originates in Ethiopia1), the emergence of an Arab-inspired Eritrean movement, Egyptian support of Somali irredentism, the Ethiopian alliance with Israel, the future of Pan-African d

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25

Salvadore, Matteo, та James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, № 1 (2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.

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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Ch

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26

Asale, Bruk Ayele. "THE LEGACY OF 1 ENOCH ON ETHIOPIAN LITERATURE." Journal for Semitics 23, no. 2 (2017): 423–42. http://dx.doi.org/10.25159/1013-8471/3500.

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Enoch disappeared centuries ago from the Jewish and the Christian world where it originated, and from where it spread widely gaining canonical authority. It survives in its entirety in the Ethiopian Orthodox Tewhahedo Church (EOTC) to date. Hence, it is to be expected that traces of the bookâ€™s legacy can still be detected in the church. Evidently, the book has attracted a great deal of scholarly attention in the last hundred years, more specifically since the landmark discoveries of the Dead Sea Scrolls. However, its legacy in the EOTC and its influence on the community that is credited with

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27

Loubser, J. A. "‘TWO REVOLUTIONS BEHIND: IS THE ETHIOPIAN ORTHODOX CHURCH AN OBSTACLE OR CATALYST FOR SOCIAL DEVELOPMENT?’." Scriptura 81 (June 12, 2013): 78. http://dx.doi.org/10.7833/81-0-742.

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28

Haile, Getatchew. "THE MÄṢḤAFÄ GƎNZÄT AS A HISTORICAL SOURCE REGARDING THE THEOLOGY OF THE ETHIOPIAN ORTHODOX CHURCH". Scrinium 1, № 1 (2005): 58–76. http://dx.doi.org/10.1163/18177565-90000128.

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29

Zellelew, Tilahun Bejitual. "Meat abstinence and its positive environmental effect: Examining the fasting etiquettes of the Ethiopian Orthodox Church." Critical Research on Religion 2, no. 2 (2014): 134–46. http://dx.doi.org/10.1177/2050303214535002.

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30

Ancel, Stéphane. "Maḫbär et sänbäte: associations religieuses en Ethiopie". Aethiopica 8 (18 листопада 2012): 95–111. http://dx.doi.org/10.15460/aethiopica.8.1.327.

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Faithful of the Ethiopian Orthodox Täwaḥǝdo Church gather sometimes into a religious association. We can distinguish two types of religious associations: the maḫbär and the sänbäte. These two types are organized on the same scheme and are led by the faithful themselves. Both are based on a fundamental concept, which is to gather faithful around a banquet for a commemoration. Maḫbär and sänbäte are a representation of a zǝkǝr, a crucial concept in the Ethiopian Christianity. The religious authority is shared by one priest who leads the liturgy of the ritual. The presence of a priest without an

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31

Nosnitsin, Denis. "The Old Chants for St. Gärima: New Evidence from Gärˁalta". Scrinium 12, № 1 (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. B

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32

LoTemplio, Sara, Travis William Reynolds, Alemayehu Wassie Eshete, Marie Abrahams, Denise Bruesewitz, and Jacob Ablow Wall. "Ethiopian Orthodox church forests provide regulating and habitat services: evidence from stream sediment and aquatic insect analyses." African Journal of Ecology 55, no. 2 (2016): 247–51. http://dx.doi.org/10.1111/aje.12329.

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33

Afework Bitew, Aschalew, Bayeh Abera, Walle Seyoum, et al. "Soil-Transmitted Helminths and Schistosoma mansoni Infections in Ethiopian Orthodox Church Students around Lake Tana, Northwest Ethiopia." PLOS ONE 11, no. 5 (2016): e0155915. http://dx.doi.org/10.1371/journal.pone.0155915.

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34

Ancel, Stéphane. "The Centralization Process of the Ethiopian Orthodox Church. An Ecclesiastical History of Ethiopia during the 20th Century." Revue d'Histoire Ecclésiastique 106, no. 3-4 (2011): 497–520. http://dx.doi.org/10.1484/j.rhe.1.102466.

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35

Mohammed, Girma. "Ethiopian Conceptions of the Human Person and their Implications for Development: Covenant Revisited." International Journal of Public Theology 3, no. 4 (2009): 480–97. http://dx.doi.org/10.1163//187251709x12474522834918.

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AbstractThis article is a critical appraisal of the Ethiopian conception(s) of covenant as a device for defining the human person, among other things. After analysing the conceptions of human person in three historical areas, I show their implications for development work. The first part is therefore devoted to the conception of the human person in the Ethiopian Orthodox Church (EOC), where the notion of covenant is shaped by political monism and philosophical/theological dualism. I explore the reason for such a conceptual enigma, before drawing out its implications for development. The second

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36

Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linke

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37

Ermias, Hiruie. "Muluken Andualem Siferew, Comparative classification of Geʿez verbs in the three traditional schools of the Ethiopian Orthodox Church". Aethiopica 19 (2 жовтня 2017): 312–15. http://dx.doi.org/10.15460/aethiopica.19.1.950.

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38

Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.

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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of cultura

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39

Quirin, James. "Oral Traditions as Historical Sources in Ethiopia: The Case of the Beta Israel (Falasha)." History in Africa 20 (1993): 297–312. http://dx.doi.org/10.2307/3171976.

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It is axiomatic that historians should use all available sources. African historiography has been on the cutting edge of methodological innovation for the last three decades, utilizing written sources, oral traditions, archeology, linguistics, ethnography, musicology, botany, and other techniques to bring respect and maturity to the field.But the use of such a diverse methodology has brought controversy as well, particularly regarding oral traditions. Substantial criticisms have been raised concerning the problems of chronology and limited time depth, variations in different versions of the sa

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40

Watson, Elizabeth E. "Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia." Africa 76, no. 1 (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 federa

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41

Bahta, G. T. "FOLKLORE: AN INSTRUMENT OF CONFLICT PREVENTION, TRANSFORMATION AND RESOLUTION IN THE ETHIOPIAN CONTEXT." Southern African Journal for Folklore Studies 24, no. 2 (2016): 170–85. http://dx.doi.org/10.25159/1016-8427/1615.

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The article assesses the role of folklore in the form of verbal, ritual and material objects as a means of customary dispute prevention, transformation and resolution in selected ethnic groups in Ethiopia. Samples of oral narratives in the form of proverbs, myths and legends from the Amhara, Tigray, Oromo and Issa linguistic groups are found to have cohesive functions that reiterate harmony among the respective communities and individuals prior to conflicts; conciliatory and mediatory functions during inter-ethnic and intra-ethnic or personal conflicts; and lastly, compensatory functions after

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42

Reynolds, Travis William, Krystyna Anne Stave, Tizezew Shimekach Sisay, and Alemayehu Wassie Eshete. "Changes in community perspectives on the roles and rules of church forests in northern Ethiopia: evidence from a panel survey of four Ethiopian Orthodox communities." International Journal of the Commons 11, no. 1 (2017): 355. http://dx.doi.org/10.18352/ijc.707.

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43

Berhane-Selassie, Tsehai, та Angela M. Müller. "Women in the Ethiopian Orthodox Täwaḥədo Church: Gender and Irregularities at Holy Water Sites / Les femmes dans l’église orthodoxe Täwaḥədo éthiopienne : genres et irrégularités sur les sites d’eau bénite". Annales d'Ethiopie 30, № 1 (2015): 119–51. http://dx.doi.org/10.3406/ethio.2015.1584.

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44

King, Noel Q. "An Annotated and Classified Bibliography of English Literature Pertaining to the Ethiopian Orthodox Church. By Jon Bonk. ATLA Bibliography Series 11. Metuchen, New Jersey: Scarecrow Press, 1984. xii + 116 pp. $15.00." Church History 55, no. 1 (1986): 138. http://dx.doi.org/10.2307/3165482.

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45

Irvine, A. K. "The traditional interpretation of the Apocalypse of St. John in the Ethiopian Orthodox Church. By Roger W. Cowley. (University of Cambridge Oriental Publications 33.) pp. xvi, 417, 1 microfiche. Cambridge, Cambridge University Press, 1983." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 1 (1985): 70–71. http://dx.doi.org/10.1017/s0035869x00154991.

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46

Knibb, Michael A. "Roger W. Cowley: The traditional interpretation of the Apocalypse of St. John in the Ethiopian Orthodox Church. (University of Cambridge Oriental Publications, 33.) xvi, 417 pp. cambridge, etc.: Cambridge University Press, 1983. £35, $69.50." Bulletin of the School of Oriental and African Studies 48, no. 1 (1985): 146–47. http://dx.doi.org/10.1017/s0041977x00027257.

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47

AMARE BITEWMEKONEN, BERHANE GEBRESLASSIE, Wubetie Adnew Wassie, and BERHANU A. TSEGAY. "Review: Church forests—the green spots of Ethiopian highlands." Asian Journal of Forestry 3, no. 2 (2019). http://dx.doi.org/10.13057/asianjfor/r00300201.

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Abstract. Mekonen AB, Gebreegziabher BG, Wassie WA, Tsegay BA. 2019. Review: Church forests—the green spots of Ethiopian highlands. Asian J For 3: 45-53. In the central and northern highlands of Ethiopia, the diversity and biomass of native vegetation are almost restricted to church forests which are the only remnant natural forest in the region. The church forests are sacred because the church is believed to be the house of God and everything in its compound is sacred and respected. However, they are under severe threats by both anthropogenic and a few natural disturbances. This review paper

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48

Priess, Maija. "Keon-Sang An, An Ethiopian Reading of the Bible. Biblical Interpretation of the Ethiopian Orthodox Tewahido Church." Aethiopica 20 (March 28, 2018). http://dx.doi.org/10.15460/aethiopica.20.1.1086.

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49

TT, Tura, Soromess T, Argaw M, and Leta S. "Holy Hills Role in Biodiversity Conservation and Mountain Management: Implication of Multi-Purpose Ethiopian Orthodox Tewahido Church in Sustainable Mountain Conservation." Journal of Biodiversity & Endangered Species 05, no. 01 (2017). http://dx.doi.org/10.4172/2332-2543.1000179.

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50

Woldeyes, Yirga Gelaw. "“Holding Living Bodies in Graveyards”: The Violence of Keeping Ethiopian Manuscripts in Western Institutions." M/C Journal 23, no. 2 (2020). http://dx.doi.org/10.5204/mcj.1621.

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IntroductionThere are two types of Africa. The first is a place where people and cultures live. The second is the image of Africa that has been invented through colonial knowledge and power. The colonial image of Africa, as the Other of Europe, a land “enveloped in the dark mantle of night” was supported by western states as it justified their colonial practices (Hegel 91). Any evidence that challenged the myth of the Dark Continent was destroyed, removed or ignored. While the looting of African natural resources has been studied, the looting of African knowledges hasn’t received as much atten

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