Haile Selassie I

The bachelor's thesis focuses on Reggae artists from Vienna (Austria) and their perception of the Rastafari philosophy. The Rastafarian movement originates from the Caribbean island of Jamaica and has advocated Black Power from the very beginning. In the context of globalisation the movement's rebellious philosophy has been adapted and nowadays Rastafari inspires millions of people regardless of the skin colour. Via the movement's strongest communication medium, Reggae music, the uplifting and Africa-oriented philosophy has also found its way to Vienna's music scene. The thesis represents a collection of the opinions of Vienna-based Reggae artists as I analyse their narratives about Rastafari's values and ideas.

There is fundamentally more to Baul spirituality and scripture than merely the music and lyrics that one comes by, and conceivably nobody can ‘delve deep’ into the music form without having some basic understanding and concepts about its tottyo. This book
is an attempt to understand and explain the intricacies of the Baul scriptures. The esoteric couplets, sentences and arguments that usually have moral or historical over tone, the pointed reminders, the signature lines, and the over all thrust of arguments within a very short periphery of time, the alankar (embellishments), all mesh in and combine to create a completed aura of ethereal munificence. Baul music with exceptions follows different traditions and Guru’s in every district of Bangladesh, and sometimes each has its own unique Guru Shishya parampara (student/teachers discourses), leading on to birth of newer, progressive and more challenging schools of thoughts.

While Fakir Lalon Shah is the most celebrated of sages of Bangladesh, the schools of Baul thought encapsulates perhaps several hundred more sages and men of great wisdom, whose writings and philosophies continue to inspire and whose graves
more often than not, take on the shape of shrines, usually devoid of any religious or sectarian symbolism. Being an oral tradition Baul music ironically is also one of our near extinct heritages as most of the works have either disappeared or have been claimed by
unscrupulous people over time. Studies on authorship of many Baul songs (including those of Lalon) and their relevance to original scores and or manuscripts remains a very complicated process and is mired by many unfortunate controversies. To top it off, it is believed that while there were over 300 different types of Baul melodies or tunes; today we are left with scarcely 35. While researching the Bauliana album, I could identify only 20 authentic tunes.

The essays ‘Bauliana: Worshipping the Great God in Man’ in 2003 were written through a feeling of guilt and remorse. While I did receive praise for my work for the musical album of 1996, troubling me intently was a feeling of not been able to share the many
words of wisdom that were imparted to me by the Baul’s over the years to a wider audience, teachings I was sure would benefit a lot of later day enthusiasts. I had made scores of notes at the time, as also consigned most of the teachings to memory but there was always a deep apprehension, that unless my writings were passed on hand to
hand; all the hard work that went into it, will fail my original intention i.e. opening newer dimensions into reading on Baul music, lyrics, philosophy and way of life.

This paper is a summary of new research results on the obscure period of government under the uncrowned Emperor of Ethiopia, lij Iyasu, who was acting head of the state from late 1909 to 1916 (not from 1913 to 1916 as modern history books usually claim), in a crucial period of northeastern Africa, marked by the outbreak of World War I. The form of a "glossary" was chosen in order to facilitate insights into a number of rather unknown topics, but also well-known (in some cases controversial) discussions, largely based on recent new research and new archival findings. This form also allows access to the theme to a wider interested public, lij Iyasu's government still being a subject of wide debate in Ethiopia. Many of these topics are first discussed in this paper. As this is part of a book, references within the short passages are kept short, but refer to the major sources.

For more than half a century, the African-based Rastafarian movement has existed and thrived. Since the early 1930s, Rastafari has developed, changed and gained enough supporters to be considered “one of the most popular Afro-Caribbean religions of the late twentieth century. According to a survey conducted in 1997, there are over one million practicing Rastafarians worldwide as well as over two million sympathizers. Rastafarians are concentrated in the Caribbean, though members of this diverse movement have settled in significant numbers all throughout the world. At present, there are large Rastafarian communities in New York, Miami, Washington DC, Philadelphia, Chicago, Huston, Los Angeles, San Francisco, Boston and New Haven as well as many large cities in Canada, Europe, South America and Africa. While Rastafari has maintained much of its original flavour, migration, globalization and a reinterpretation of philosophical dogma has created a space for white people to join this typically black movement.

Jah Bones è stato tra i fondatori di R.U.Z - Rastafari Universal Zion - un collettivo operante nel Regno Unito alla fine del secolo scorso. Elder di grande carisma e spessore culturale, ha contribuito alla formazione di numerosi Ras, tra i quali Ras Mweya, uno dei promotori del Centenary Commitee che, nel 1996, ha eretto il Tabernacolo di Shashamane.

WADADA (letteralmente “Amore” in lingua amarica) nasce dalla collaborazione spontanea e dalla volontà espressiva di diversi individui, desiderosi di contribuire secondo le proprie personali inclinazioni (spirituali, musicali, artistiche, etc.) ad alimentare un libero flusso di idee, meditazioni, pensieri, rivolti in particolare alla Fede e Livity RastafarI ed alla ricca cultura da essa prodotta negli anni.

Essa si propone pertanto di fungere da semplice mezzo di espressione della creatività e degli interessi di singoli nell’ottica di un lavoro congiunto, con la speranza che esso possa rappresentare un genuino stimolo per l’altrui ispirazione, e che possa essere sempre migliorato dalla collaborazione collettiva di quanti volessero liberamente contribuire apportando nuovi contenuti ad esso.

Faith and Science are often misconstrued to be at odds. However, faith involves both the intellect and the heart. Science also involves the heart as it seeks answers. Unfortunately, some in the faith community have sidelined cerebral matters as merely tangential to faith, while too often, the scientific community cancels out the faith factor which generates the formula for the creation and sustenance of life. Arguably, the most documented life-changing inventions and innovations have been accomplished by individuals of faith equipped with the tools of scientific research, motivated by their zeal to improve the well-being of their fellow-humans, and driven by their relentless quest to understand more about their creator and His creation.

Ce n'est qu'à partir de la fin du III e siècle, au temps du roi Endubys, qu'Axoum eut sa propre monnaie. L'économie axoumite, de même que celle du royaume voisin de Méroé, était cependant assujettie depuis longtemps au système monétaire. En témoi gne Le Périple de la Mer érythréenne, ouvrage rédigé probablement dans la seconde moitié du I er siè cle. Le marin anonyme gréco-égyptien nous informe que les navires en route pour l'Inde faisaient escale dans le comptoir d'Adoulis, contrôlé par le roi abyssin Zoskalès, où ils déchargeaient entre autres du laiton à tailler en petits morceaux utilisés comme monnaie et « un peu de monnaie pour les étrangers qui vivent là ». De même, dans le port de Malao (aujourd'hui Berbera, en Somalie), les navires apportaient « des monnaies, pas en grande quantité, d'or ou d'argent. » La côte africaine de la mer Rouge était totalement intégrée au trafic commercial entre les deux zones de monétarisation antiques qu'étaient l'empire romain et l'Inde. Le contact quotidien avec les marchands étrangers familiarisa la population indigène avec les transactions monétaires. En effet, les découvertes archéologiques confirment qu'entre le I er et le III e siècle, des monnaies romaines, sud-arabiques et indiennes circulaient dans le territoire axoumite. Les monnaies romaines étaient très répandues à Adoulis, où s'était établie une communauté de marchands et de marins gréco-romains, d'où elles remontaient, via Cohaito et Matara (dans l'actuelle Erythrée), en direction d'Axoum. Les drachmes en argent et les petites monnaies en bronze frappées dans les royaumes sud-arabiques de Saba, Himyar et Hadramaout suivaient la même route, ainsi que les aurei de l'Inde Kushâna (ces derniers composent le célèbre trésor de Debré Damo).

Contrary to popular belief, African populations have been able to force, through social protest, numerous changes in their societies. One such example is Ethiopia, where its last emperor, Haile Selassie I (1930-1974), faced fierce opposition in the streets during his reign, specially the one boosted by students. This study focuses on how student protests in the country have evolved since 1960, what were the causes of their development and what impact they had on the government of the Ethiopian negus. Finally, it will be analysed whether the protests against the emperor were connected with the 1974 Revolution and the military coup that provoked the coming to power of the Provisional Military Government of Socialist Ethiopia, popularly known as Derg. In order to carry out this research, a detailed review of the bibliography has been conducted as well as an analysis of the period's newspaper and graphic material related to student protests.

The mere fact that anyone party would win all 547 seats in ethnically diverse Ethiopia, points to the endemic corruption at the state level in Ethiopia. The EPRDF also controls the state security apparatus, the police, military, and all intelligence-gathering units, all are staffed and dominated by Tigrayans. The government’s bogus anti-terrorism laws are another tool used as a pretext to arrest anyone opposed to the regime, such as bloggers, journalists, opposition figures, human rights groups, and environmental activists.  A report published in 2009, by AHR, Advocates for Human Rights, documented systemic abuse, by three successive Ethiopian governments against the Oromo, those governments are the following, the Haile Sellassie regime, the Marxist government led by Haile Mengistu, and the present EPRDF government first led by the now-deceased Meles Zenawi (Tigrayan), then led by his chosen successor Haile Desalegn, and now led by Abiy Ahmed. The report by the AHR comprising 166 pages, documented that between 2011 and 2014 at least 5000 ‘based  on their actual or suspected peaceful opposition to the government’. Dissenters both actual and suspected had been ‘detained without charge or trial and killed by security services during protests, arrests and in detention’.

Ethiopian federalism point of view was first drilled and organized by the routine of Emperor Haile Selassie I, 1952 when Ethiopia confederation with Eretria. Be that as it may, Ethiopia government framework turns out to be completely work after 1991: this  based ethnic identity bestows popular sovereignty on ethnic groups and endows self-determination rights including “the right to secessions” is mentioned to be the best and worst trend.

Contrary to popular belief, African populations have been able to force, through social protest, numerous changes in their societies. One such example is Ethiopia, where its last emperor, Haile Selassie I (1930-1974), faced fierce opposition in the streets during his reign, specially the one boosted by students. This study focuses on how student protests in the country have evolved since 1960, what were the causes of their development and what impact they had on the government of the Ethiopian negus. Finally, it will be analysed whether the protests against the emperor were connected with the 1974 Revolution and the military coup that provoked the coming to power of the Provisional Military Government of Socialist Ethiopia, popularly known as Derg. In order to carry out this research, a detailed review of the bibliography has been conducted as well as an analysis of the period's newspaper and graphic material related to student protests.

What is the best response to the disproportionate impact that COVID-19 is having on men, in comparison to women?
This paper proposes a combination of self-critical courage and measured, carefully calculated and calibrated confidence, as defined by the late Ethiopian ruler Emperor Haile Selassie I, in his historic address to the United Nations on October 4, 1963.
I am proposing a universally attested science of self-affirmation that is reinforced by the biblical principle of the New Covenant, which as I assert in my book The Bible: Beauty And Terror Reconciled (TBBTR), I view as a metaphor for the workings of conscience.
This sociobiology focused, conscience-oriented COVID-19 confronting strategy lies at the heart of what I have previously called a one-penis-one-vagina (1P1V) protocol.
It unapologetically prioritizes the heterosexual procreation, coital consumation norm while conceding the benefits, within limits, of legally and medically aided family building arrangements like adoption, surrogacy and in vitro procedures.

WADADA (letteralmente “Amore” in lingua amarica) nasce dalla collaborazione spontanea e dalla volontà espressiva di diversi individui, desiderosi di contribuire secondo le proprie personali inclinazioni (spirituali, musicali, artistiche, etc.) ad alimentare un libero flusso di idee, meditazioni, pensieri, rivolti in particolare alla Fede e Livity RastafarI ed alla ricca cultura da essa prodotta negli anni.

Essa si propone pertanto di fungere da semplice mezzo di espressione della creatività e degli interessi di singoli nell’ottica di un lavoro congiunto, con la speranza che esso possa rappresentare un genuino stimolo per l’altrui ispirazione, e che possa essere sempre migliorato dalla collaborazione collettiva di quanti volessero liberamente contribuire apportando nuovi contenuti ad esso.

Dans la seconde moitié du XIX e siècle, l'Éthiopie luttait farouchement pour conserver son indépendance, tout en agrandissant considérablement son territoire. Une région de montagnes et de prairies, jusqu'alors aux marges méridionales de l'espace national, se retrouva au centre du pays défini par de nouvelles frontières. C'est là qu'est née Addis Abäba vers 1886, d'abord simple kätäma (camp royal) et base logistique pour les conquêtes militaires, avant de devenir un « carrefour du monde ». L'objectif de cette thèse est une mise en lumière du rôle moteur, exercé par la volonté de reconnaissance de la souveraineté nationale, dans le processus particulier de fondation et de pérennisation de la capitale éthiopienne, ainsi que dans son développement au cours du XX e siècle. Les grandes phases de croissance d'Addis Abäba ne peuvent être comprises qu'à l'aune du contexte international, alors que la souveraineté et l'indépendance éthiopiennes étaient menacées. Dans ces moments particuliers, le pouvoir a mis la ville en scène, en la développant et en la dotant d'un patrimoine architectural et monumental. Pour cela, il puisa dans le temps long de l'histoire éthiopienne, dans l'attachement à la chrétienté éthiopienne — la religion Täwahǝdo — et dans le mythe national du Kǝbrä Nägäst. Les règnes et régimes successifs ont adopté une même rhétorique urbaine et bâtisseuse, jusqu'au XXI e siècle. Mots-clefs Addis Abeba Éthiopie Afrique Menilek Hailé-Sellasé ville capitale urbanisme souveraineté patrimoine While fiercely struggling for its independence during the second half of the 19 th century, Ethiopia extended considerably its territory. A region of meadows and mountains, at the southern march, became the centre of the country in its new borders. There, in 1886, what was first founded as a garrison camp for its strategic position became Addis Abäba, soon the new capital at the crossroads of the world. This thesis aims to highlight the part played by the national sovereignty and its recognition in the particular process of the Ethiopian capital foundation and its perpetuation, as well as its development during the 20 th century. The main growing phases of Addis Abäba might only be understood in terms of its international context whilst Ethiopian sovereignty and independence were jeopardized. During those particular times, the rulers used Addis Abäba as a stage for its performance, expanding the city and provided it with architectural and monumental heritage. For this, they drew in the country's long-time history, in the strong commitment to the Ethiopian Christianity – the Täwahǝdo – and into the Kǝbrä Nägäst the national myth. The successive systems and reigns until the 21 st century have adopted the same urban and building response. Keywords Addis Ababa Ethiopia Africa Menelik Haile-Selassie city capital urbanization sovereignty heritage

WADADA (letteralmente “Amore” in lingua amarica) nasce dalla collaborazione spontanea e dalla volontà espressiva di diversi individui, desiderosi di contribuire secondo le proprie personali inclinazioni (spirituali, musicali, artistiche, etc.) ad alimentare un libero flusso di idee, meditazioni, pensieri, rivolti in particolare alla Fede e Livity RastafarI ed alla ricca cultura da essa prodotta negli anni.

Essa si propone pertanto di fungere da semplice mezzo di espressione della creatività e degli interessi di singoli nell’ottica di un lavoro congiunto, con la speranza che esso possa rappresentare un genuino stimolo per l’altrui ispirazione, e che possa essere sempre migliorato dalla collaborazione collettiva di quanti volessero liberamente contribuire apportando nuovi contenuti ad esso.

Washington National Cathedral authorities announced that windows depicting generals Robert E. Lee and Thomas "Stonewall" Jackson will be removed . It is argued that the decision was because white supremacist shot and killed African-Americans at a church during the secession war. The problem is that these supremacists are heroes  and that we have not to compress history.

This dissertation will employ a similar methodology to that used by many historians of migration studies in undertaking both statistical analysis and a deeper textual analysis of oral transcripts and observations. Although there has been a strong trend within the history of the Rastafarian movement to employ theological and sociological techniques, this falls beyond the scope of this paper. Rather this argument aims to contribute to the social and political history of the making of a British Rastafarian movement that found itself in the village of Shashamane.

WADADA (letteralmente “Amore” in lingua amarica) nasce dalla collaborazione spontanea e dalla volontà espressiva di diversi individui, desiderosi di contribuire secondo le proprie personali inclinazioni (spirituali, musicali, artistiche, etc.) ad alimentare un libero flusso di idee, meditazioni, pensieri, rivolti in particolare alla Fede e Livity RastafarI ed alla ricca cultura da essa prodotta negli anni.

Essa si propone pertanto di fungere da semplice mezzo di espressione della creatività e degli interessi di singoli nell’ottica di un lavoro congiunto, con la speranza che esso possa rappresentare un genuino stimolo per l’altrui ispirazione, e che possa essere sempre migliorato dalla collaborazione collettiva di quanti volessero liberamente contribuire apportando nuovi contenuti ad esso.

Review: Siegbert Uhlig / David L. Appleyard / Alessandro Bausi / Wolfgang Hahn / Steven Kaplan: Äthiopien. Geschichte, Kultur, Herausforderungen. Wiesbaden: Harrassowitz 2018, XII, 396 S.,

A country three times bigger than Germany and with a fascinating and exciting 3000 year history is a challenge for the Eurocentrism, which is in parts still cultivated. The fact that the development of mankind probably began in Africa and that the spiritual and material heritage is virtually impossible to overlook makes a publication like this so important. We discover polytheistic cults, Christianities, Black Jews, Islam and Rastafari in the context of an immense diversity of peoples and languages. The important oral and written traditions with the emergence of an independent scripture show important lines of connection to the peoples and cultures of the Mediterranean, Arabia, the Middle East and South Asia.
The 10 chapters of the book form a comprehensive compendium of Ethiopia. Although this work is primarily intended for travellers, students, business representatives, politically and socially committed decision-makers, it should ultimately be given to anyone interested in Africa. Only in this way prejudices against this fascinating continent can be eliminated; and so it will be possible, that cooperative views and political approaches to action for the future will be initiated.

En 1901, la première léproserie éthiopienne voit le jour à Harar sous le nom de « Saint-Antoine ». Cette initiative missionnaire, consolidée par la présence du docteur Jean Féron, marque le point de départ d’une nouvelle conception de la maladie. Au lieu d’une punition divine, la lèpre est perçue comme une maladie et, progressivement, elle devient une priorité publique nationale. Missionnaire, médecin de la léproserie ou représentant de l’État éthiopien, chacun construit sa distinction entre un environnement sain ou malsain. Pourtant, si les différents protagonistes s’attribuent la légitimité de gérer la lèpre, c’est à la maladie que revient la place d’actrice principale tant elle sert et révèle à la fois les enjeux environnementaux, nationaux et impériaux. Ainsi, interroger la manière dont la lèpre a été pensée, gérée et institutionnalisée au cours du xxe siècle éthiopien permet d’apporter un nouveau regard sur le processus de modernisation étatique dans lequel Hailé Sélassié Ier avait décidé d’ancrer l’Éthiopie.

Nata nel 1899 come inserto domenicale del “Corriere della Sera”, “La Domenica del Corriere” è caratterizzata sin dai primordi da un ricco apparato iconografico, consistente in tavole a colori, fotografie e vignette ironico-satiriche. Durante il Ventennio il periodico diviene uno dei settimanali più venduti a livello nazionale contribuendo, con le sue pagine illustrate, a divulgare le ultime notizie e a dare forma visiva ai fatti più bizzarri accaduti in Italia e all’estero. Esso si presenta dunque come un potente strumento comunicativo, che ben si adatta a diffondere non solo opinioni e fatti politici, ma anche immagini che traggono origine da luoghi comuni e stereotipi, alimentati dalla particolare capacità attrattiva esercitata all’epoca dal tema dell’esotico. Tali immagini sono poi particolarmente utili al regime per instillare nelle masse, con leggerezza e ironia, curiosità e interesse nei confronti dell’Africa, parte di quel “mondo poco noto”, dal titolo di una rubrica presente nel periodico, oggetto delle mire mussoliniane di espansione imperiale. L’intervento che qui si propone vuole dunque indagare il tema del colonialismo italiano attraverso l’analisi di una selezione di fonti visive tratte dal corpus iconografico de “La Domenica del Corriere”, non tralasciando comunque di accennare alla presenza della medesima tematica nell’insieme di alcuni articoli, di stampo sia politico che etnografico, pubblicati nel periodico. Lo scopo di questo approfondimento è quello di mettere in evidenza il ruolo fondamentale dell’immagine, declinata in tutte le sue forme, all’interno del processo di persuasione collettiva operato dal regime in vista del proprio piano espansionistico.