The purpose of the study is to investigate and analyse the role and status of women in the Ethiopian Evangelical Church Mekane Yesus (EECMY) holistic ministry. Although since 1973 the EECMY has made some effort to support women’s ministry by passing a number of different policy decisions to authorise women’s involvement in different Church ministries, women are still silenced in various areas in ministry. The study, therefore, thoroughly examines and analyzes where, how and why women are silenced in the EECMY ministry. Findings from my fieldwork suggest a number of areas of ministry where women are silenced and demonstrate substantial reasons for this silencing. The study reveals that women are denied opportunity to participate fully in four key areas of decision-making, evangelism, leadership and ordained ministry for theological and cultural reasons. The investigation shows that women experience exclusion through under-representation and restricted participation in various areas of EECMY’s holistic ministry, but particularly in top leadership roles. Findings show that theological arguments are used to subordinate women with the effect that in the home, church and wider public spheres they are relegated to domestic rather than strategic roles. The study then seeks to respond to these cultural and theological barriers which exclude women from ministry by proposing a theology that is inclusive and liberating. It does this by means of seminal texts and Gospel stories about women. Further, it directly challenges oppressive texts, such as 1 Cor. 14:34-35, 1 Tim. 2:11-15 and Gen. 2, 3, which are used to oppress women in ministry and legitimise men’s authority over women and keep them in submission. By using liberative texts, such as 1 Cor. 11:5, Gal. 3:28 and Gen. 1:27, as lenses through which the other texts may be read, women can find a scriptural basis for their full involvement in the ministry of the Church using the gifts that God has given them. In order to realize this vision, the thesis proposes adoption of a series of principles which emerge from the liberative texts, including conscientization, engendered theological education and partnership. Embracing these principles will lead women in the EECMY to develop and engage in practical strategies to gradually bring about positive change so that the barriers of patriarchy will be dismantled and women will achieve full representation and participation in public, strategic and valued areas of ministry.

Student Number : 9201317D - MA research report - School of Journalism and Media Studies - Faculty of Humanities / Johannesburg has seen a significant increase in its Ethiopian born population since the end of apartheid, which mirrors global patterns of cities being the primary destinations of international migrants. In addition the city is considered instrumental in shaping South Africa’s media landscape. It is this juncture between media and migration which forms the theoretical basis of this study, as they both recognise the work of the imagination. This study explores the local particularities and stylistic features of media consumption patterns of Ethiopian migrants in Johannesburg and the relationship this has with articulating their self-understanding. It argues that South African media informs the bulk of the Ethiopian migrant media experience and as a result it contributes in assisting their integration into Johannesburg society. On the other hand, South African media also plays an active part in enforcing the respondents’ sense of social exclusion, as the media highlights South African behaviours which they find offensive (such as xenophobia). In this way, Ethiopian migrant narratives and the ways in which they consume media serves both to rationalise their choice of leaving ‘home’ and the state of permanent transit in which they live.

Based on Self-Determination Theory (e.g., Deci & Ryan, 1985a, 2000; Ryan & Deci, 2002) this research focused on the motivation of ten elite Ethiopian male and female long distance runners. The semi-structured interview guide based on the SDT was transcribed verbatim and subjected to an inductive-deductive analysis approach based on the methodological guidance provided by Maykut & Morehouse (1994). Results revealed the integrated type of motivation to be the most evident among the runners. The data were organized into three broad categories that emerged through the interviews. The three categories are nationalism, economics and fame. Within each category there are themes or subcategories that emerged across various perceptions of the Ethiopian runners. The data revealed that among different types of motivation classified by the Self-Determination Theory (e.g., Deci & Ryan, 1985a, 2000; Ryan & Deci, 2002) there are multiple social factors that influence Ethiopian runners as well.

<p>Ethiopian mustard (<i>Brassica carinata</i> A. Braun) or gomenzer is an oilseed crop that is well adapted to the highlands of Ethiopia. Evaluation of the local germplasm has resulted in the registration of high yielding cultivars, such as Dodolla and S-67. The oil of gomenzer contains about 40% erucic acid and the meal is high in glucosinolates. The objective of this research was to study the inheritance of erucic acid content in gomenzer and to introgress genes for the non2-propenyl glucosinolate trait from <i>B. napus</i> and <i>B. juncea</i>. The erucic acid content of F₁ seed from reciprocal crosses between the high erucic acid cultivars Dodolla and S-67 and zero erucic acid line C90-14 was intermediate between the parents indicating that erucic acid content in B. carinata was controlled by two nondominant genes with two alleles acting in an additive manner. Backcross F₁ seed derived from the backcross to the low erucic acid parent fell into three erucic acid classes with $<$0.5%, 6 to 16% and $>$16% erucic acid at the ratio of 1:2:1 indicating that erucic acid was under the control of two alleles each of at two loci. F₂ seed segregation data supported this observation. Each allele contributed approximately 10% erucic acid. The high glucosinolate B. carinata line C90-14, low glucosinolate <i>B. napus</i> cultivar Westar and <i>B. juncea</i> line J90-4253 were chosen as parents for the development of non2-propenyl glucosinolate <i>B. carinata</i>. The objective was to transfer genes for non2-propenyl glucosinolate content from <i>B. napus</i> and <i>B. juncea</i> into <i>B. carinata.</i> Interspecific crosses were made between <i>B. carinata</i> and <i>B. napus</i>, <i>B. carinata</i> and <i>B. juncea</i> and the interspecific F₁ generations were backcrossed to <i>B. carinata</i>. Backcross F₁ plants from the two interspecific crosses were intercrossed in an attempt to combine the two sources for non2-propenyl glucosinolate content in one genotype. Seed of backcross F₁ plants of the cropss ((<i>B. carinata</i> x <i>B. napus</i>) x <i>B. carinata</i>) contained a high concentration of 2-propenyl glucosinolate similar to those of <i>B. carinata</i>. Introgression of C genome chromosomes of <i>B. napus</i> into <i>B. carinata</i> was not effective in redirecting glucosinolate synthesis away from 2-propenyl and into 3-butenyl glucosinolate. This indicated that C genome chromosomes do not contain genetic factors for C3 $\to$ C4 glucosinolate precursor chain elongation, and that 2-propenyl glucosinolate synthesis is primarily controlled by genes on B genome chromosomes. Seed of ackcross F₂ plants of the cross ((<i>B. carinata</i> x <i>B. juncea</i>) x <i>B. carinata</i>) contained much reduced levels of 2-propenyl glucosinolate indicating that genetic factors for C3 $\to$ C4 glucosinolate precursor chain elongation were introgressed from the B genome of <i>B. juncea</i> into the B genome of <i>B. carinata</i>. However, a complete diversion of glucosinolate synthesis from 2-propenyl to 3-butenyl was not achieved. Further selections in segregating F₄ and F₅ generations of <i>B. juncea</i> derived <i>B. carinata</i> populations could yield the desired zero 2-propenyl glucosinolate B. carinata. The double interspecific cross was unsuccessful.

This research is based on the contemporary worship life of the South Central Synod (SCS) of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The worship life of the SCS congregations has been disrupted since 1991 because of the impact of the charismatic movement on the traditional Lutheran worship of the SCS and related tensions. The EECMY is the church that was founded by the European Lutheran Churches. Therefore, it adheres to the Lutheran theological tradition, which limits religious authority to Scripture and emphasizes the New Testament’s teaching of conversion, new birth, and justification by grace through faith. Lutheran theological tradition does not emphasize the necessity and possibility of the charismatic gifts as part of faith practice. Any tendency to receive and experience charismatic gifts outside of Scripture and sacraments has not been addressed for traditional Lutheran worship. Rather, such experiences were strongly rejected by Lutheran confessional documents (SA III: viii). Being one of the units of the EECMY, SCS was founded on this theological tradition and assumes it for its theology and practice. The SCS traditional worship, therefore, does not recognize charismatic worship and experiences of related manifestations as necessary parts of faith practice. Since 1991 the charismatic movement has introduced the congregations to traditionally neglected charismatic worship and experiences of charismatic gifts such as prophecy, revelations, speaking in tongues, physical healing, discerning spirits and miracle working. The receiving and experiencing of these gifts have become almost a normal part of worship in the congregations. This has impacted the congregations to the extent that they consider their own traditional worship structure as contradictory to devotional worship and deeper spiritual experience. Yet the traditionalists of the congregations reject charismatic worship and related experiences of the manifestations. These distinct views have caused tensions and disruption between the members those who want freedom of worship and changes to the traditional formalism, and those who wish to maintain the traditional form of worship. Thus, the purpose of this study is to explore this situation and the history that has brought it about. Having examined this, the research discusses the nature and impact of the charismatic movement and its effects on traditional Lutheran worship in the SCS, together with offering some potential contextually appropriate proposed solutions.

The Sierra Leonean Creoles, formed by a conglomeration of black returnees to Africa, arrived over the late eighteenth and mid-nineteenth century from Britain, Nova Scotia, the West Indies, and other parts of Africa. Heavily influenced by the British, their culture set them apart from the surrounding natives. That distinction resulted in critical identity problems as British philanthropy turned into colonial racism. The Rambler was a contributor to the Sierra Leone Weekly News from 1913 to 1919 and from 1929 to 1939. His work suggests that he was an energetic and informed thinker. Historians use him to support points concerning Creole and West African history, but do not examine him completely. His work, examined holistically, reveals a Creole still struggling with British abandonment, native encroachment, and Creole obstinacy while clinging to the civilizing mission. His struggle fails and eventually he dismisses the civilizing morality, subscribing instead to a racially assertive morality.

No description available.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1985.

A Government is an entity of a society exercising authority over its subjects, preferably with their compliance. It is however not always agreed by the citizens that the government is acting in their interest, this making the relation in-between them lacking in legitimacy. This presents problems not only for the stability of a country, but for the expansion of financial markets, limiting the sources of finding finance to invest in development and infrastructure as it limits financing from within.  In this paper I look at Ethiopia where the government is perceived to have a generally low legitimacy, in 2010 they lunched the GERD* bond to finance a hydropower station on the Blue Nile. Ethiopia has a small economy thus the government asked its citizens to purchase savings bonds into the project, as international financing was not an option due to geopolitics. As the GERD is a €3.3 billion project many Ethiopians have inverted one full month salary. The question addressed in this paper it that of the willingness in entering in to this scheme, this due to legitimacy concerns within the country. More precisely the research question is formulated: is there a justifiable concern of legitimacy when rapidly intensifying a bond market in a developing country in which freedom is limited?  To address this field interviews was conducted in Addis Ababa and analysed via Weber’s three types of pure authority this to indicate the correlation of legitimacy dominations in-between the government and the investors. It is found that the GERD has common legitimacy dominations by both actors and as such the expansion of the bond market through the GERD has the preconditions to increase the trust level in the Ethiopian government. This is needed to increase legitimacy in the government, stabilize the country and expand the financial markets further.

Thesis--Bonn. / Includes bibliographical references (p. 367-538).