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Relevant bibliographies by topics / Translations from Ethiopian

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Academic literature on the topic 'Translations from Ethiopian'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Translations from Ethiopian"

1

Haile, Getatchew. "Amharic Poetry of the Ethiopian Diaspora in America: A Sampler." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 321–39. http://dx.doi.org/10.3138/diaspora.15.2-3.321.

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This essay offers the first English-language translations of Amharic poetry written by Ethiopian immigrants to the United States. Following an introduction to the Amharic language and the central place of poetry in Ethiopian literature and cultural life, the author discusses the work of four poets. The poems of Tewodros Abebe, Amha Asfaw, Alemayehu Gebrehiwot, and Alemtsehay Wedajo make creative use of Ethiopian verbal constructions reminiscent of traditional war songs and verbal interrogations used in legal contexts. Many of the poems speak eloquently of the personal losses Ethiopians have suffered as a result of their departure from their homeland. The essay includes biographical and ethnographic details about the individual poets and various influences on their compositions. (April 2009)

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2

Zarębski, Rafał. "Nazwy czarnoskórych mieszkańców Afryki w dawnych przekładach Nowego Testamentu." Poradnik Językowy 2020, no. 1/2020(770) (January 30, 2020): 79–91. http://dx.doi.org/10.33896/porj.2020.1.6.

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The author analyses translation equivalents of the names referring to black people (Gr. Αἰθίοψ, Νίγερ, Lat. Aethiops, Niger) in old Polish translations of the New Testament. He has excerpted translations based on Greek sources as well as on the Latin Vulgate, diversifi ed according to the translation method and religious denomination. The number of the excerpted Polish equivalents (transferred words: ‘Niger’, adopted words: ‘Murzyn’ (Negro), and its derivatives, ethnonyms: ‘Etiopczyk’, ‘Etyjopianin’ (Ethiopian), native words: ‘Czarny’ (Black)) have been confronted with the terms accepted in etymological dictionaries and history books. The author concludes that the translators from the Middle Polish period used the translation equivalents referring to black inhabitants of Africa quite freely. The reason for that was that the names ‘Murzyn’ and ‘Czarny’ were not burdened with such a stylistic and pragmatic load in the Old Polish language as they are in Modern Polish.

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3

Mekonnen, Yibeltal, Charlotte Hanlon, Solomon Emyu, Ruth Vania Cornick, Lara Fairall, Daniel Gebremichael, Telahun Teka, et al. "Using a mentorship model to localise the Practical Approach to Care Kit (PACK): from South Africa to Ethiopia." BMJ Global Health 3, Suppl 5 (November 2018): e001108. http://dx.doi.org/10.1136/bmjgh-2018-001108.

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The Federal Ministry of Health, Ethiopia, recognised the potential of the Practical Approach to Care Kit (PACK) programme to promote integrated, comprehensive and evidence-informed primary care as a means to achieving universal health coverage. Localisation of the PACK guide to become the ‘Ethiopian Primary Health Care Clinical Guidelines’ (PHCG) was spearheaded by a core team of Ethiopian policy and technical experts, mentored by the Knowledge Translation Unit, University of Cape Town. A research collaboration, ASSET (heAlth Systems StrEngThening in sub-Saharan Africa), has brought together policy-makers from the Ministry of Health and health systems researchers from Ethiopia (Addis Ababa University) and overseas partners for the PACK localisation process, and will develop, implement and evaluate health systems strengthening interventions needed for a successful scale-up of the Ethiopian PHCG. Localisation of PACK for Ethiopia included expanding the guide to include a wider range of infectious diseases and an expanded age range (from 5 to 15 years). Early feedback from front-line primary healthcare (PHC) workers is positive: the guide gives them greater confidence and is easy to understand and use. A training cascade has been initiated, with a view to implementing in 400 PHC facilities in phase 1, followed by scale-up to all 3724 health centres in Ethiopia during 2019. Monitoring and evaluation of the Ministry of Health implementation at scale will be complemented by indepth evaluation by ASSET in demonstration districts. Anticipated challenges include availability of essential medications and laboratory investigations and the need for additional training and supervisory support to deliver care for non-communicable diseases and mental health. The strong leadership from the Ministry of Health of Ethiopia combined with a productive collaboration with health systems research partners can help to ensure that Ethiopian PHCG achieves standardisation of clinical practice at the primary care level and quality healthcare for all.

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4

Taddia, Irma. "Ethiopian Source Material and Colonial Rule in the Nineteenth Century: The Letter to Menilek (1899) By Blatta Gäbrä Egzi'abehēr." Journal of African History 35, no. 3 (November 1994): 493–516. http://dx.doi.org/10.1017/s0021853700026803.

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Despite his important political and literary activities, Blatta Gäbrä Egzi'-abehēr is almost unknown to scholars of Menilek's Ethiopia. This historical period is not particularly well researched, and the author stands out as one of the few Ethiopian intellectuals to have written such an important number of literary works focused on nationalistic and anti-Italian feelings. The Amharic/Ge'ez text under discussion, his letter to Menilek written in 1899, is a remarkable document from this point of view because it reveals a strong opposition to colonialism and the Italian occupation of Eritrea. This document is one of the first Ethiopian sources to testify to the growing nationalism and the growth of concepts of unity and independence. It allows us to consider more carefully the beginning of an Ethiopian secular ideology of the modern state. And such an ideology must be placed in the colonial context. The letter to Menilek raises some important questions regarding the new source material in the late nineteenth century available to historians of modern Ethiopia. A translation of the text is given as well as a comment on its historical significance.

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5

Frantsouzoff, Serge A. "The First Step to Apostasy? (An Ethiopian Ruler’s Missive to the Sultan Baybars Re-interpreted)." Scrinium 16, no. 1 (October 19, 2020): 367–74. http://dx.doi.org/10.1163/18177565-00160p25.

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Abstract A majority of the sources on medieval Ethiopia are written in the Gǝ‘ǝz language in the “genre” of history. However, some texts written in Arabic remain equally important. Among such texts the missive addressed by a ruler of Ethiopia to the Mamluk Sultan Baybars (known as al-Malik al-Ẓāhir) in AH 673 / AD 1274-75 is of considerable interest. The Ethiopian ruler can be identified as the founder of the Ethiopian Solomonic dynasty Yǝkunno Amlak. The text of this missive survived in three Arabic versions: in the Islamic “encyclopaedias” by al-Nuwayrī and al-Qalqashadī (resp. AH 730 / AD 1330 and AH 814 / AD 1412) and in the dhayl (continuation) to the Universal history by al-Makīn, compiled by the Coptic author al-Mufaḍḍal b. Abī’l-Faḍā’il in AH 759 / AD 1358. All three versions are almost identical, however, the version by al-Nuwayrī is the longest one and the closest to the original. The detailed analysis of this version supplied by the full translation into English made for the first time by the present author clearly shows that the person who wrote it was the amīr (commander) of the Amhara and not yet the king of Ethiopia. However, he had an intention to become himself with his people a subject of Baybars to obtain help from him against the Zagwe dynasty. As a consequence, the Ethiopian Christians would have been under the Muslim power. However, the Mamluk Sultan was less interested in that affair.

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6

Hummel, Susanne. "The Disputed Life of the Saintly Ethiopian Kings ʾAbrǝhā and ʾAṣbǝḥa." Scrinium 12, no. 1 (November 17, 2016): 35–72. http://dx.doi.org/10.1163/18177565-00121p06.

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The discovery of an Amharic document written by a church scholar from the monastery of Dimā Giyorgis in Eastern Goǧǧām (Ethiopia) throws fresh light on the circumstances and disputes behind the composition of the Life of the Ethiopian twin brother kings ʾAbrǝhā and ʾAṣbǝḥa, as well as on the Dǝrsāna ʿUrāʾel (‘Homily of Uriel’). The legendary characters of the Life and the events it narrates, along with its manuscript tradition, are analysed in detail. The Amharic ‘Dimā Document’ together with a royal letter concerning the Dǝrsāna ʿUrāʾel is edited with an annotated English translation.

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7

Marcus, Harold G. "Translating the Emperor's Words: Volume II of Haile Sellassie's My Life and Ethiopia's Progress." History in Africa 20 (1993): 413–20. http://dx.doi.org/10.2307/3171988.

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The second volume of Haile Sellassie's autobiography had scarcely been out a few months when it fell into oblivion with the emperor's deposition in September 1974. For Ethiopia Haile Sellassie's removal was a defining event, and the accompanying tattoo sought to characterize the emperor's reign, indeed all prior history, as a failure. As Haile Sellassie became an unperson in the Ethiopia of the 1970s and 1980s, his policies remained unstudied as the background to the unfolding political events. There was much that confused me: it was obvious that life had been more satisfactory in Ethiopia during his regime than later, and that educated Ethiopians during the last fifteen years of the emperor's reign had talked optimistically about the future, a quality lost in the mayhem of the period from 1974 to 1978. As Mengistu Haile Mariam lurched from crisis to crisis without solving the country's many problems, I concluded that thoughtful people would want to know why and how Haile Sellassie had been able to keep the country relatively peaceful, while providing a statesmanlike leadership that had been creative and reassuring. This certainty led me to undertake a biography of the emperor.

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8

Hailu, Solomon Eshetu, Tesfaye Bekele, Namukolo Covic, Desalegn Kuche, Beza Teshome, Andinet Hailu, Girmay Ayana, et al. "Evidence-Based Decision Making for Nutrition Policy and Programme Formulation in Ethiopia: A Qualitative Study Exploring Barriers and Facilitators." Current Developments in Nutrition 4, Supplement_2 (May 29, 2020): 1366. http://dx.doi.org/10.1093/cdn/nzaa060_004.

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Abstract Objectives Despite much nutrition research conducted in Ethiopia, none has described existing opportunities for synergy or possible missed opportunities to use research to inform policy and program decisions to foster accelerated progress. The study aimed to describe prevailing processes on evidence use in formulating nutrition policy and program decisions and identify potential barriers and opportunities for evidence-based decision-making for nutrition for Ethiopia's context. Methods In 2017, 29 purposively selected key informants (KIs) were interviewed. They were identified using a consultative stakeholder mapping workshop and represented National Nutrition Program coordinators, key actors in government sectors, program coordinators from selected local and international NGOs, local and international universities and research institutes involved in nutrition research and key actors in policy decision-making. A framework analysis including identifying themes, coding, indexing, charting, mapping and interpretation was used. A validation workshop discussed findings and added perspectives to interpretation. Results The KIs perceived that demand for evidence from the Ethiopian government had been increasing over time. Majority referred to poor research quality as a barrier for using research in decision-making processes. Other challenges identified included limited cross-linkage, coordination gaps between researchers and decision makers, and inadequate translation of research evidence into meaningful information for policy makers. Availability of different forums, research dissemination conferences and suitable institutional structures that enable research and evidence dissemination were considered to be opportunities that should be leveraged to inform policy making. Conclusions The quality of research, and of collaborative engagement between those who produce evidence and decision makers who formulate policies need to be strengthened. Regular evidence dissemination events and publication of action oriented easy to read briefs could increase use of evidence among nutrition policy makers. Funding Sources Ethiopian Public Health Institute and Evidence-informed Decision-making in Health and Nutrition Network.

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9

Abebe, Mekonen Eshete, Wakgari Deressa, Victoria Oladugba, Arwa Owais, Taye Hailu, Fikre Abate, Abiye Hailu, et al. "Oral Health–Related Quality of Life of Children Born With Orofacial Clefts in Ethiopia and Their Parents." Cleft Palate-Craniofacial Journal 55, no. 8 (March 21, 2018): 1153–57. http://dx.doi.org/10.1177/1055665618760619.

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Objective: To assess the oral health–related quality of life (OH-RQoL) using a translated standardized measure in an understudied population of Ethiopian children born with orofacial clefts (OFCs) and their parents. Methods: Using a descriptive study design, we assessed the OH-RQoL of 41 patients with OFCs between the ages of 8 and 17 years and their parents. Participants received multidisciplinary cleft care from 2008 to 2016. They completed an Amharic translation of the Child Oral Health Impact Profile (COHIP). Results: There was strong internal reliability with the translated COHIP for parents and patients. Parents’ COHIP scores ranged from 67 to 186, and patients’ scores were 78 to 190. The mean for patients and parents was 155, indicating good OH-RQoL. Conclusion: The Amharic translation of the COHIP appears appropriate for use with families in Ethiopia. Both parents and patients reported OH-RQoL at similar levels as other international populations.

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10

Zarzeczny, Rafał. "Euzebiusz z Heraklei i jego "Homilia efeska" (CPG 6143) z etiopskiej antologii patrystycznej Qerellos." Vox Patrum 57 (June 15, 2012): 807–19. http://dx.doi.org/10.31743/vp.4175.

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Classical oriental literatures, especially in Syriac, Arabic and Coptic languages, constitute extraordinary treasury for patristic studies. Apart from the texts written originally in their ecclesiastical ambient, the oriental ancient manuscripts include many documents completely disappeared or preserved in their Greek and Latin originals in defective form only. The same refers to the Ethiopian Christian literature. In this context so-called Qerəllos anthology occupies a particular place as one of the most important patristic writings. It contains Christological treaties and homilies by Cyril of Alexandria and other documents, essentially of the anti-nestorian and monophysite character, in the context of the Council of Ephesus (431). The core of the anthology was compiled in Alexandria and translated into Ge’ez language directly from Greek during the Aksumite period (V-VII century). Ethiopic homily by Eusebius of Heraclea (CPG 6143) is unique preserved version of this document, and also unique noted text of the bishop from V century. Besides the introduction to the Early Christian patristic literature and especially to the Qerəllos anthology, this paper offers a Polish translation of the Eusebius’s Homily with relative commentary.

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Dissertations / Theses on the topic "Translations from Ethiopian"

1

Miles, John Russiano. "Retroversion and text criticism : the predictability of syntax in the ancient translation from Greek to Ethiopic /." Chico,Calif. : Scholars press, 1985. http://catalogue.bnf.fr/ark:/12148/cb349311238.

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Books on the topic "Translations from Ethiopian"

1

Ethiopia. The Constitution of the Federal Democratic Republic of Ethiopia: (unofficial English translation from the Amharic original). Addis Ababa: The Republic, 1994.

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2

Retroversion and text criticism: The predictability of syntax in an ancient translation from Greek to Ethiopic. Chico, Calif: Scholars Press, 1985.

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Book chapters on the topic "Translations from Ethiopian"

1

Piovanelli, Pierluigi. "Ethiopic." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 35–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0004.

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The first wave of Jewish and Christian pseudepigrapha reached Eritrea and Ethiopia in the wake of the Christianization of the Aksumite kingdom, in the middle of the fourth century of our era. Their Ethiopian acculturation was a part of the process of translating the ensemble of the Scriptures, including “apocryphal” texts, from Greek originals into Gǝʿǝz, or Classical Ethiopic. As a result, the pseudepigrapha were copied for centuries in the same manuscripts as other biblical texts. After a long period of relative isolation, the re-establishing of regular relations with Egyptian Christianity, in the thirteenth century, led to a complete re-examination and revision of Ethiopian Scriptures and other religious texts. The pseudepigrapha were scrutinized, discussed, edited, eventually newly translated from the Arabic or, in a few cases, abandoned. The theological debates about the status of some of these texts played a major role in their active preservation in Ethiopian culture.

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2

Boccaccini, Gabriele. "Enochic Traditions." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 383–416. 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 of an Enoch manuscript in the library of Nicolas de Pereics were widespread but proved to be unfounded. While Enoch remained popular in esoteric and visionary circles, the publication of the Greek fragments by Scaliger in 1606 led to the composition of the first scholarly commentaries by Sgambati (1703), Sarnelli (1710), and Fabricius (1713). Eventually, in 1773, James Bruce came back from Ethiopia with four MSS of 1 Enoch. Having emancipated the text from esoteric and magic concerns, contemporary research on Enoch could now begin with the publication, in 1821, of the first English translation of 1 Enoch by Richard Laurence.

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3

Heide, M. "New Gǝʿǝz word forms from Arabic-Ethiopic translation literature:." In 150 Years after Dillmann’s Lexicon: Perspectives and Challenges of Ge'ez Studies, 173–82. Harrassowitz, O, 2017. http://dx.doi.org/10.2307/j.ctvckq4bs.13.

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4

"Excerpt from the Annual Letter of the Province of Goa, 1611." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 54–59. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.11.

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"Excerpt from the Annual Letter of the Province of Goa, 1612." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 60–74. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.12.

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6

"Excerpt from the Annual Letter of the Province of Goa, 1613." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 75–91. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.13.

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7

"Excerpts from the Annual Letter of the Province of Goa, 1615." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 92–99. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.14.

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"Excerpts from the Annual Letter of the Province of Goa, 1618." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 100–110. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.15.

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"Excerpt from the Annual Letter of the Province of Goa, 1622." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 111–12. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.16.

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"Excerpts from the Annual Letter of the Province of Goa, 1609." In The Jesuits in Ethiopia (1609-1641): Latin Letters in Translation, 40–44. Harrassowitz, O, 2018. http://dx.doi.org/10.2307/j.ctvckq54b.9.

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