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Relevant bibliographies by topics / Muslims, ethiopia

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Academic literature on the topic 'Muslims, ethiopia'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Muslims, ethiopia"

1

Dadoo, Yousuf. "LINGUISTIC AND CULTURAL AFFINITIES: THE CASE OF ARABIC AND ETHIOPIAN LANGUAGES." Journal for Semitics 25, no. 2 (May 9, 2017): 700–725. http://dx.doi.org/10.25159/1013-8471/2553.

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Multi-faceted relations between Ethiopia and South Arabia existed since the sixth century B.C. During the earlier phase, the Christian Ethiopians networked with their co-religionists. Later they interacted primarily with Muslim Arabs some of whom settled in Ethiopia either in search of religious sanctuary or for trade purposes. The Muslims entrenched themselves and established petty kingdoms between the ninth and fifteenth centuries C.E. Thereafter, they suffered huge reversals at the hands of their Christian compatriots who were assisted by the Portuguese colonial power. Over the last two centuries relations between these two religious groups suffered appreciably. Despite these mammoth problems, testimonies to the linguistic and cultural affinities between Ethiopia and Arabia are evident; illustrations of which are given in this article. They could be used as a springboard for improving relations between the two communities. The Ethiopian socio-political climate has improved since the installation of a new federal and democratically elected government. It behoves all relevant groups to grasp the mettle by doing more intensive and extensive research in topics like this one in order to trace commonalities between them.

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2

Tiquet, M. "Ethiopia: 'Destroy the Muslims'." Index on Censorship 16, no. 4 (April 1, 1987): 33–34. http://dx.doi.org/10.1080/03064228708534243.

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3

Abbink, Jon. "Muslim Monasteries? Some Aspects of Religious Culture in Northern Ethiopia." Aethiopica 11 (April 26, 2012): 117–33. http://dx.doi.org/10.15460/aethiopica.11.1.151.

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This paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian Wällo region, places where local Muslim holy men or ‘saints’ lead the faithful and act as religious mediators and advisors. Some of these retreats of Sufi Muslims have a ‘monastic’ character, and allow males and females a life of reflection and devotion to God. An obvious parallel with Christian monasteries presents itself, referring to a partly shared religious culture. Some reflections on the extent and nature of this similarity are made, and the need for a fresh approach to the study of religion in Ethiopia/Africa, in the context of contemporary debates about religious identity and the hardening of communal boundaries, is underlined.

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Østebø, Terje, and Wallelign Shemsedin. "Ethiopian Muslims and the discourse about moderation." Journal of Modern African Studies 55, no. 2 (May 8, 2017): 225–49. http://dx.doi.org/10.1017/s0022278x17000015.

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ABSTRACTThis article provides insights into particular aspects of contemporary Islamic reformism in Ethiopia, focusing on what we have labelled the Intellectualist movement. Analysing the trajectory and the ideological underpinnings of the movement from the early 1990s to the present, the study interrogates the assertion that Ethiopian Islam has moved in a radical direction and argues that the Intellectualist movement has been a significant force moderating the domestic political-religious discourses. We demonstrate that it contributed to the production of political awareness among generations of young Ethiopian Muslims, which rather than contesting the existing political system, moved in a direction of a strengthened belief in secularism and democratic values. What is important here is that this took place in an increasingly constraining political environment, which, as often assumed, did not trigger any reaction of radicalization, but rather reinforced the adherence to a moderating discourse.

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Mains, Daniel. "Drinking, Rumour, and Ethnicity in Jimma, Ethiopia." Africa 74, no. 3 (August 2004): 341–60. http://dx.doi.org/10.3366/afr.2004.74.3.341.

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AbstractThis paper is an investigation of the relationship between identity, politics, and rumours in Jimma, Ethiopia. The introduction of ethnic federalism in Ethiopia after the fall of the Marxist Derg regime in 1991 has been the topic of a significant amount of academic discussion, but little attention has been given to the day-to-day experience of this change. Consequently, post-1991 Ethiopian politics have been viewed primarily in terms of ethnic power struggles. An analysis of rumours that are circulated through casual conversation enables a better understanding of popular reactions to ethnic federalism. In particular, rumours regarding the drinking habits of Oromo Muslims and the political behaviour of Protestants reveal that ethnicity is closely intertwined with religion and nationalism. This analysis also demonstrates how a particularly Ethiopian form of discourse functions as a means both of resisting and coping with loss of political power and economic decline. Finally, it explores how international news media coverage of Christian–Muslim conflict and anxieties about globalisation are interrelated with local power struggles. In this paper, rumours are treated as a discourse that provides a window into the worldview of the speaker in order to explore how individuals negotiate political change and construct difference at the everyday level.

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Baye, Temesgen Gebeyehu. "Muslims in Ethiopia: History and identity." African Studies 77, no. 3 (June 4, 2018): 412–27. http://dx.doi.org/10.1080/00020184.2018.1475634.

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Feyissa, Dereje, and Bruce B. Lawrence. "Muslims Renegotiating Marginality in Contemporary Ethiopia." Muslim World 104, no. 3 (July 2014): 281–305. http://dx.doi.org/10.1111/muwo.12056.

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Dulin, John. "Are Salafis and Pentecostals the Same? How Orthodox and Sufi Mediation Practices Shape Responses to Reformism in Gondar, Ethiopia." Northeast African Studies 22, no. 2 (2022): 37–67. http://dx.doi.org/10.14321/nortafristud.22.2.0037.

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Abstract Many Orthodox Christians and Sufi Muslims in Ethiopia put Salafis and Pentecostals in the same category. Because both denounce the intercessory powers of otherworldly figures, like saints and awaliyya, some claim Salafis are “like Pentes.” Some refer to the similar mediation practices of Sufis and Orthodox Christians to paint Pentecostals/Salafis as other, as foreign. This article explores how these discursive parallels play out in practical interactions in Gondar, Ethiopia, a historical center of Ethiopian Orthodoxy with a sizable Muslim minority. In some ways, Orthodox-Pentecostal relations mirror Sufi-Salafi relations because of similarities in Orthodox and Sufi mediation practices. However, the Sufi–Salafi boundary is relatively porous due to the detachability of Sufi practices of intercession from more encompassing practices like salat and Ramadan. Pentecostal–Orthodox boundaries are more robust in part because the intercession of Saints infuses all levels of Orthodox practice. This boundary becomes particularly sharp in the context of funerals.

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Rosli, Muhammad Fauzan, and Ermy Azziaty Rozali. "[‘Uthmaniyyah’ Relationship with Muslim Community East Africa Africa] Hubungan ‘Uthmaniyyah dengan Komuniti Muslim Timur Laut Afrika." Jurnal Islam dan Masyarakat Kontemporari 18, no. 1 (September 30, 2018): 157–69. http://dx.doi.org/10.37231/jimk.2018.18.1.304.

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After the conquest of Egypt in 1517M, the relationship between the Ottoman and the northeast African Muslim community was served. On 1555M, the eyalet of Habesha was established in order to protect the Two Holy Cities of Muslims and the Muslim community in Red Sea shores particulary the northeast Africa. Apart from that, the establishment of the Habesha eyalet was to secure the political and trade route for the Ottoman on that region. Unfortunately, the Ottoman’s initiative were seen as provocations to the Bani Funj, ruler of the Sinnar Sultanate in Nubia which eventually led to centuries of feud between them.The objective of this article is to identify the relationship dynamics between the Ottoman and the Muslim community in northeast Africa, mainly in the regions of Nubia and Ethiopia. This qualitative study is carried out through literature and historical analysis to observe similarities, make comparisons and deduce interpretations of related historical events in that relationship. This study found that, the Ottoman’s relationship throughout the 16th and the 18th centuries, changes allies and foes constantly between the Sinnar Sultanate as well as the Ethiopian kingdoms. Meanwhile, even after the collapse of the Adal Sultanate’s holy war, the Ottoman’s commitment on the destiny of Ethiopian Muslim remained unchanged. Keywords: Ottoman, Muslim community, Sinnar Sultanate, Ethiopia Setelah menguasai Mesir pada 1517M, hubungan antara ‘Uthmaniyyah dan komuniti Muslim timur laut Afrika mula terjalin. Pada 1555M, eyalet Habesha telah diasaskan untuk melindungi Dua Kota Suci umat Islam serta komuniti Muslim di persisiran pantai Laut Merah terutamanya di timur laut Afrika. Selain itu, penubuhan eyalet Habesha juga bertujuan mengukuhkan kedudukan politik dan penguasaan perdagangan ‘Uthmaniyyah ke atas rantau tersebut. Walau bagaimanapun, tindakan ‘Uthmaniyyah itu dilihat sebagai sebuah provokasi kepada Bani Funj yang menguasai kesultanan Sinnar di Nubia. Keadaan ini telah membawa kepada perseteruan lebih daripada dua abad. Objektif artikel ini adalah untuk mengenal pasti hubungan dinamik ‘Uthmaniyyah dengan komuniti Muslim di timur laut Afrika terutama di dua wilayah utama iaitu Nubia dan Ethiopia. Kajian kualitatif ini dijalankan melalui kaedah kepustakaan dan analisa sejarah bagi melihat persamaan, membuat perbandingan serta menghasilkan interpretasi terhadap peristiwa-peristiwa sejarah yang terkait dalam hubungan tersebut. Kajian ini mendapati bahawa sepanjang abad ke-16M hingga ke-18M, hubungan antara ‘Uthmaniyyah dan kesultanan Sinnar serta kerajaan Ethiopia menjadikan status lawan dan kawan sering kali berubah. Manakala, komitmen ‘Uthmaniyyah terhadap nasib Muslim Ethiopia tidak berubah walaupun setelah kekalahan gerakan jihad kesultanan ‘Adal. Kata kunci: Uthmaniyyah, Komuniti Muslim, Kesultanan Sinnar, Ethiopia

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Zakharov, I. A. "Dynamics of the Ethiopian Religious Landscape during Democratic Transition." Izvestiya Rossiiskoi Akademii Nauk Seriya Geograficheskaya 87, no. 5 (September 1, 2023): 690–700. http://dx.doi.org/10.31857/s2587556623050096.

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The article defines the patterns of development of the Ethiopian religious landscape in the context of a significant expansion of religious freedoms that began after 1991. The country’s population censuses for 1994 and 2007 were used as the statistical base of the study. It contains information on the religious affiliation of the population of Ethiopia as a whole and its administrative-territorial units up to the Woredas–the 3rd level of administrative units. The directions of shifts in the distribution of followers of the country’s largest faith-groups (Orthodox, Muslim, Protestant, ethnic religions) were determined based on the types of religious composition of the population. This allowed us to reveal the features of the Ethiopian religious landscape with a high level of detail. The defined trends in the development of the Ethiopian religious landscape are reflected in the maps illustrating the dynamics of the types of confessional structure of the woreda population for 1994 and 2007. Based on cartographic information, the author determined the patterns of reconfiguration of the geospaces of the largest faith-groups in the country, that provoked an increasing polarization in the Ethiopian religious landscape. Determined that the religious structure of the population of the regions dominated by Orthodox Christianity, Islam, and Protestantism has become more homogeneous, while the main direction of the development of their geospaces was their expansion towards the capital of Ethiopia. As a result, specific spatial structures, such as frontiers, were formed. The intensification of religious competition in Ethiopia, which until recently was considered the “standard” of peaceful inter-communal relations in Africa, was accompanied by the growth of religious and ethnoreligious conflicts. It is established that it was partly due to the change in the religious structure of the urban population, resulted from a sharp increase in the proportion of Protestants and Muslims. Ethiopia faced the growing involvement of religious organizations in socio-political processes against the background of the aggravation of religious competition and interethnic rivalry. This contributed to the strengthening of centrifugal tendencies in the political life of Ethiopia, which have serious implications, for instance the unbundling of several administrative-territorial units in the southwestern and central parts of the country.

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Dissertations / Theses on the topic "Muslims, ethiopia"

1

Østebø, Terje. "Localising Salafism : religious change among Oromo Muslims in Bale, Ethiopia /." Stockholm : Department of Ethnology, History of Religion and Gender Studies, Stockholm University, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8367.

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2

Finessi, Martina. "Muslims' participation in Ethiopian Civil Society: findings from field research in Addis Ababa." Thesis, Högskolan Dalarna, Historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11852.

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This thesis is an investigation into the Ethiopian Civil Society, with a focus on Muslims’participation and activities. This research is the result of a series of interviews carried on in AddisAbaba during my staying there thank to a scholarship from Pavia University.Chapter One is a general introduction of the study, presenting the object, the methodology anduse of sources as well as the state of the current research of the topics covered by this research.Chapter Two is a framework chapter about Islām in Ethiopia offering an historical perspective aswell as focusing on its characteristics and current developments. Chapter Three deals withEthiopian Civil Society characteristics and with its legal framework. Chapter Four constitutes thecore of this research: in it, I collected the findings of my research describing the presence ofMuslims into Ethiopian Civil Society. I analyzed the activities and characteristics of the differentorganizations and associations that I met in Addis Ababa, their self-representation concerningtheir being related with Islām and their opinions on Muslims’ marginalization and lack of nonpoliticizationin Ethiopia. A set of conclusions constitutes the last section of the thesis.

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3

Omar, Abdurahman. "The Ethiopian Muslims Protest in the Era of Social Media Activism." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-419675.

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The Islamic movement study mostly focused on radical, extremist, violent, or military aspects. The current research was carried out to examine the nonviolent elements of the Islamic movement. Based on the ethnographic photo research conducted in the Ethiopian Muslims Protest, the Islamic movements nonviolent aspect investigated. The Ethiopian Muslims were organized social media-led protests called Let Our Voices be Heard for their religious rights between 2011 and 2015. The study first examined where this Let Our Voices be Heard protest fits in civil resistance studies. Second, it investigated Facebook's role in initiating, organizing, and sustaining the nonviolent Islamic movement in Ethiopia. Using Johnston's defining terms of social movement theory, the Let Our Voices be Heard protest tested. The result shows that the protest well fit with the dimensions and components of social movement theory. The result indicates that the Let Our Voices be Heard protest exemplifies nonviolent Islamic movement in the Eastern Africa region, Ethiopia. The study further shows that Facebook, when used for a common goal, is a robust platform for successfully mobilizing nonviolent Islamic movements.

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4

Owens, Travis J. "Beleaguered Muslim fortresses and Ethiopian imperial expansion from the 13th to the 16th century." Thesis, Monterey, Calif. : Naval Postgraduate School, 2008. http://handle.dtic.mil/100.2/ADA483490.

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Thesis (M.A. in Security Studies (Middle East, South Asia and Sub-Saharan Africa))--Naval Postgraduate School, June 2008.
Thesis Advisor(s): Lawson, Letitia ; Kadhim, Abbas. "June 2008." Description based on title screen as viewed on August 26, 2008. Includes bibliographical references (p. 43-48). Also available in print.

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Zellelew, Tilahun Bejitual [Verfasser], and Reinhard [Akademischer Betreuer] Johler. "Narratives beyond the Knife : Food Contexts as Converging and Diverging Zones in Christian-Muslim Encounters in Ethiopia / Tilahun Bejitual Zellelew ; Betreuer: Reinhard Johler." Tübingen : Universitätsbibliothek Tübingen, 2015. http://d-nb.info/1197058206/34.

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Zellelew, Tilahun Bejitual Verfasser], and Reinhard [Akademischer Betreuer] [Johler. "Narratives beyond the Knife : Food Contexts as Converging and Diverging Zones in Christian-Muslim Encounters in Ethiopia / Tilahun Bejitual Zellelew ; Betreuer: Reinhard Johler." Tübingen : Universitätsbibliothek Tübingen, 2015. http://d-nb.info/1197058206/34.

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7

Munson, Gary Ray. "A critical hermeneutic examination of the dynamic of identity change in Christian conversion among Muslims in Ethiopia." Thesis, 2014. http://hdl.handle.net/10500/18726.

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This research examines the topic of the Christian mission to Muslims in Ethiopia. The Insider Movement paradigm is examined with respect to the meaning of conversion and identity and how these concepts may best be understood in support of Muslim outreach. The study area of Ethiopia is not a Muslim majority nation but rather is pluralistic society and political system. Thus the most specific application is other sub-‐ Saharan, non-‐Muslim majority nations in Africa. The cultural and historical context of Ethiopia is first explored with special reference to factors arising from or focusing upon religion. Literature is reviewed regarding evangelization, church planting, and outreach to Muslims. The concept of conversion is discussed at length from both social science and Christian theological paradigms. The topic of identity is explored including identity theory as used among sociology, psychology, anthropology, and philosophy. The research was conducted and analyzed using concepts from the philosophical orientation of critical hermeneutics with specific use of the communication theory of Jurgen Habermas and narrative theory of Paul Ricoeur. The narrative identity theory of Ricoeur was found to be appropriate to a mission to Muslims. An understanding of conversion as being a process of transformation into Christ-‐likeness through the power of the Holy Spirit was found to be most compatible with Muslim outreach.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)

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8

Abdulsemed, Mohammed Hamidin. "ʼIntishār al-Islām fī al-Ḥabsha ʼathāruh wa-ʼabaʻaduh." Diss., 2015. http://hdl.handle.net/10500/22280.

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Arabic text with English summary
This research comprises a section on preliminary issues, an introduction, four chapters with sub-divisions and a conclusion. Preliminary issues focus on the research proposal. The introduction reviews factors contributing to the concealment of Muslims’ roles in Abyssinia through negligence, selective reportage and duplicitous political dealings. Chapter One tackles the varying definitions of Abyssinia diachronically and then provides valuable social, economic, political, religious and climatic information about the country and its peoples. Chapter Two analyses the varying levels of relations between Abyssinia and the Arabian Peninsula including the ethnic, cultural, linguistic, religious and political ties down the ages. Chapter Three discusses the migration of some of Prophet Muhammad’s companions to Abyssinia and possible reasons for selecting that land for settlement. It details identities of these people, their areas of arrival and domicile; together with a probe into the Christian ruler, Negus’s warm relations with them. Chapter Four overviews Muslim dynasties in Abyssinia: the causes for their formation, prosperity and decline. The bitter conflicts with Christians and followers of traditional religions are also explored; together with outcomes of these for Muslims up to the present. The Conclusion provides a resume of my most important findings.
Religious Studies and Arabic
M.A. (Islamic Studies)

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Books on the topic "Muslims, ethiopia"

1

Al-Hashimi, Muhammad Ali Alula. The oppressed Muslims in Ethiopia. Washington, D.C: El-Hajj Malik El-Shabazz Press, 1987.

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2

al-Jawzī, Abū al-Faraj ʻAbd al-Raḥmān ibn ʻAlī Ibn. Tanwīr al-ghabash fī faḍl al-Sūdān wa-al-Ḥabash. Umm Durmān: Dār Jāmiʻat Umm Durmān al-Islāmīyah, 1993.

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Abū al-Faraj ʻAbd al-Raḥmān ibn ʻAlī Ibn al-Jawzī. Tanwīr al-ghabash fī faḍl al-Sūdān wa-al-Ḥabash. al-Riyāḍ: Dār al-Sharīf, 1998.

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Desplat, Patrick, and Terje Østebø, eds. Muslim Ethiopia. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098.

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5

Rufin, Jean-Christophe. The Abyssinian. New York: Norton, 1999.

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Ethiopian Muslims Relief & Development Association. Ethiopian Muslims Relief & Development Association: Towards poverty alleviation --. [Addis Ababa]: Ethiopian Muslims Relief & Development Association, 2001.

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Ethiopian Muslims Relief & Development Association. Ethiopian Muslims Relief & Development Association: Towards poverty alleviation--. Addis Ababa, Ethiopia]: Ethiopian Muslim Relief & Development Association, 2002.

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Forum, Muslim Human Rights, ed. Horn of terror: Report of US-led mass extra-ordinary renditions from Kenya to Somalia, Ethiopia, and Guantanamo Bay, January-June 2007 : presented to the Kenya National Commission on Human Rights on 6th July 2007. [Nairobi]: Muslim Human Rights Forum, 2007.

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Suyūṭī. Rafʻ shaʼn al-Ḥubshān. [Cairo]: M. ʻA. al-W. Faḍl, 1991.

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Philippe, Revault, and Santelli Serge, eds. Harar: Une cité musulmane d'Ethiopie = a muslim city of Ethiopia. Paris: Maisonneuve et Larose, 2004.

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Book chapters on the topic "Muslims, ethiopia"

1

Feyissa, Dereje. "Muslims Struggling for Recognition in Contemporary Ethiopia." In Muslim Ethiopia, 25–46. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_2.

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Desplat, Patrick, and Terje Østebø. "Muslims in Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism." In Muslim Ethiopia, 1–21. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_1.

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Hansen, Stig Jarle. "Transborder Islamic Activism in the Horn of Africa, the Case of Tadamun—the Ethiopian Muslim Brotherhood?" In Muslim Ethiopia, 201–14. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_10.

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Marchal, Roland, and Zakaria M. Sheikh. "Ahlu Sunna wa l-Jama’a in Somalia." In Muslim Ethiopia, 215–39. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_11.

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Østebø, Terje. "Postscript." In Muslim Ethiopia, 241–58. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_12.

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Østebø, Terje. "Being Young, Being Muslim in Bale." In Muslim Ethiopia, 47–69. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_3.

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Rettberg, Simone. "Religious Change and the Remaking of Boundaries among Muslim Afar Pastoralists." In Muslim Ethiopia, 71–87. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_4.

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Ishihara, Minako. "The Formation of Trans-Religious Pilgrimage Centers in Southeast Ethiopia: Sitti Mumina and the Faraqasa Connection." In Muslim Ethiopia, 91–114. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_5.

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Zeleke, Meron. "The Gendering Discourse in the Debates of Religious Orthodoxy." In Muslim Ethiopia, 115–37. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_6.

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Woldeselassie, Zerihun A. "Wali Venerating Practices, Identity Politics, and Islamic Reformism among the Siltie." In Muslim Ethiopia, 139–61. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_7.

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