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The relations between Ethiopia and Israel, until their dramatic severance in the aftermath of the October 1973 War in the Middle East, revolved around issues of regional strategy as well as of ancient religious concepts of identity. For Haile Selassie's Ethiopia, Israel was centrally important. In the eyes of her Christian leaders, Ethiopia was under Arab and Islamic siege, and for them, Israel was a strategic partner and a historic sister. Their national ethos connected them directly to Jerusalem and to the Hebrew Bible, to the house of David and Solomon and to an Israeli identity.
“Although no less illustrious, the Emperor Yohannes IV has been nonetheless featured far less prominently than both his predecessor (Tewodros II) and successor (Menelik II). This prodigiously researched, rigorously empirical, and analytically balanced biography resurrects him from relative obscurity. The book covers a staggering array of personalities, issues and events, often peppered with fascinating vignettes that poignantly illuminate the life and times of one of the most redoubtable and patriotic rulers of early modern Ethiopia.”
—Prof. Gebru Tareke, Author, The Ethiopian Revolution: War in the Horn of Africa
Miranda Olayinka Burney-Nicol, who signed her work OLAYINKA, was a pioneer in modern African art. She belonged to the first generation of African artists who did not follow indigenous art practices, but drew on a variety of European media while experimenting with them, yet her images were generally drawn from Africa. Born in 1927 into Creole (Krio) society in the capital city of Freetown, Sierra Leone, West Africa, she was raised in an Africanized version of British culture, studying in a missionary school.
Lifting the Veil over Eurocentrism: The Du Boisian Hermeneutic of Double Consciousness, informed by W. E. B. Du Bois (The Souls of Black Folk, Darkwater and Dusk of Dawn) is a Du Boisian critical analysis of Eurocentrism and its global and grave influences over the socio-marginalized, namely people of African descent and people of color.As a result, wherever Eurocentrism takes hold, a collective worldview and hermeneutic emerges and makes the Du Boisian hermeneutic of double consciousness a pan African invention.
“A timely volume which presents the singular world of Abdias Nascimento to English readers in the second year of his “crossing over”. Ojo-Ade has brought together an impressive range of contributors who succeed in shining some critical light into the multiple spaces in which Nascimento’s ground-breaking activities, from the third decade of the twentieth century, made significant contributions to the contradictory pluriverse of Brazilian race relations and their location within a broader international comparative framework.
Non-Semitic features are visible in every aspect of the grammar and lexicon of Ethio-Semitic languages (ES). Some scholars attribute this to pidginazation, a hypothesis which posits that ES originated from a Cushitic substratum and a Semitic suprastratum. The latter is assumed to have been brought by a Semitic group (or a wave of groups) who migrated from South Arabia into Ethiopia around 500 BCE. However, since the Ethio-Semitic group contains the most diversified languages of the Semitic family and has preserved core Semitic features, a counter-proposal which considers ES to be an autochthonous group has become standard these days. The short period of Amharic history does not prove the hypothesis that ES originated from a mixture of Semitic and Cushitic. Most of the non-Semitic features that contemporary Amharic exhibits are recent innovations.
“As a co-agent for Ethiopia during the hearings of the Ethiopia-Eritrea Boundary Commission and an Ambassador/Permanent Representative of Ethiopia to the United Nations, Geneva, at the time, I find Dr. Addis Alem Balema's work comprehensive and a useful analysis of the background and issues involved in the case. I believe Dr. Balema has done a good job in clarifying the case, in particular to those who may not be familiar with the proceedings of the Commission. It is to be hoped that it will help in the normalization of relations between the two countries which remains the ultimate aspiration of the two brotherly peoples_ a sentiment clearly expressed in Dr. Balema’s work.”
— Ambassador Fisseha Yimer
Special Advisor to the Minister of Foreign Affairs of the Federal Democratic Republic of Ethiopia
Unlike many publications on Africa, this book is not about failure.It is an uplifting story of success which we rarely read about in Africa nowadays.Based on research that covers several countries, this work analyses the emergence of the Zaghawa of Darfur as a powerful commercial force in Sudan and beyond.
This book is about the 30 year journey of the Ethiopian People's Revolutionary Party (EPRP) in the political landscape of Ethiopia. In 1975, the party emerged by spectacularly dashing onto the revolutionary stage in almost all parts of Ethiopia, only to see it unglamorously disappear from the urban stage 4 short years later. The book tries to partially answer why that was so. The book then traces the paths of the party and its army in rural Ethiopia, from Tigrai to Gonder, Tselemt, Wolkait and finally Quarra. It explores the internal dynamics that unraveled the army, its subsequent stabilization, and its golden years in Quarra where the party finally got a chance to implement its socio-economic goals and improve the livelihood of the locals. Operating between the rock of the Dirgue and the hard place of TPLF's ethno-nationalism, the party's golden years would not last long. The book documents women's specific role in this journey, and concludes by narrating EPRP's contributions in Diaspora united front politics. Summing up the 30 year experience of EPRP and other political forces, the book ends by emphasizing the call for national dialogue and reconciliation among Ethiopia's political forces.
The New African Movement which stretched over a century from about 1862 (Tiyo Soga) to 1960 (Ezekiel Mphahlele) consisted of writers, political and religious leaders, artists, teachers, scientists who called themselves New Africans, specifically New African intellectuals, to distinguish themselves from the Old Africans since they were engaged with creating knowledge of modernity (new ideas, new perspectives, new objectives, new formulations) rather than consolation and satisfaction in the old ways of traditional societies.
It was Pixley ka Isaka Seme (1880-1951) who invented the idea and concept of the New African Movement with his great manifesto of 1906 (“The Regeneration of Africa”, Journal of African Society, vol. 5, 1905-1906, pp. 404-408) which pronounced the historical necessity of creating and forging of a complex “New African modernity” whose central nature would be liberation and decolonization by challenging, contesting and decentralizing the hegemonic form of “European modernity” that was occupying the cultural geography and the social topography of the territory that was four years later to be known as the Union of South Africa.