Dynamics of Inter-Ethnic Relations, Peaceful Co-Existence, Conflicts, and Peace Building Mechanisms Between the Gumuz and Non-Gumuz Communities (1961-1974)

Scholars believe that there is difficulty of getting a clear definition for ethnicity due to the haziness of the objective and subjective criteria involved in the determination of members of the group. Usually, ethnicity shows grouping based on primordial ties like origin, language, culture, history, territory etc which are based on objectively determined factors. A person who does not fulfill these factors but who based on his subjective interests demands to be identified with a particular ethnic group may face problems if the group does not accept him. And inability to get a clear definition of ethnicity has even led to a tendency of avoidance approach to the search for definition (Hizkias, 2001: 110).The Gumuz of Matakal is renowned for their traditional conflict management institutions that play important role in harmonizing their relations with the neighboring “ethnic” group such as the Amhara, Agew and Oromo. However, ironically, spirals of conflicts that have continued to rent the region’s peace and stability in general and Mandura and Dibaţe Waradas of Matakal Zone in particular. These conflicts differ in their causes, nature, intensity, frequency; yet the peculiarities are often glossed over and depicted as typical inter ethnic conflicts between the highlanders or “settlers” on one side and the “indigenous “people on the other. Keywords: Biography, Banditry life, Patriotic feeling, Resistanc

The Letter of an Ethiopian King to King George II of Nubia in the framework of the ecclesiastic correspondence between Axum, Nubia and the Coptic Patriarchate in Egypt and of the events of the 10th Century AD

Abstract: This article examines the letter sent by an Ethiopian King to King George II of Makouria (Nubia) as well as other letters referring to the dynastic and ecclesiastical crisis in Axum during the 10th Century AD. It presents a ‘’diplomatic’’ analysis of these documents, thereby completing details, dates and names of Kings who wrote or received the letters. This lead to a thorough discussion and study of the decline and final period of Axum, including the role of the Queen of the Bani al-Hamwiyah/Habasha and an assessment of the authority and value of the History of the Patriarchs of Alexandria. Historical criticism, supported by auxilia such as diplomatica and chronology, are thereby used

The Nexus Between Religious Practices and Rural Community Development in Ethiopia: The Study of Ethiopian Orthodox Church Monasteries Experience

People argue that religion hinders socio economic development confined to non working saint days while there are a number of works being done in these days that are equivalent to “working” days. The overall objective of this study is to examine the role of religious practices to rural community development with a particular reference to Ethiopian Orthodox Church Monasteries, particularly Sellasie Monastery of Debre Elias Woreda, East Gojjam Zone, Amhara Region. A cross-sectional study design and qualitative research approach was used emphasizing on a phenomological methodology. Hence, in-depth interviews, Key informant interview, Focus Group Discussions and Field observation have been used to collect primary data. Study participants were selected from ascetic members, services users and surrounding community residents of the study monastery by using purposive sampling. The major finding indicates that hard work is considered as healing and rehabilitation mechanism and activities being undertaken in the study monastery have an influence on livelihoods, social attachments and psycho-social conditions of the communities. Attendants in the monastery and surrounding rural communities have being educated and baptized to be well and productive members. Moreover, the monastery has established practical income generating activities for residents of both monastic and surrounding community farmers. In general, the religious practices in the study area have been playing great role in the reduction of poverty and harmful traditional practices (including criminal acts), and for the improvement of health, community mobilization, social solidarity and therefore economic development of surrounding rural communities. Keywords: Religion, religious practice, Monastery, Community development DOI: 10.7176/JCSD/60-03 Publication date:June 30th 202

Development and optimization of a novel sustained-release dextran tablet formulation for propranolol hydrochloride

A novel oral controlled delivery system for propranolol hydrochloride (PPL) was developed and optimized. The in vitro dissolution profiles of sustained-release matrix tablets of racemic PPL were determined and compared with the United States Pharmacopeia (USP) tolerance specifications for Propranolol Hydrochloride Extended-Release Capsules. The influence of matrix forming agents (native dextran, hydroxypropyl methylcellulose (HPMC), cetyl alcohol) and binary mixtures of them on PPL release in vitro was investigated. A central composite design was applied to the optimization of a sustained-release tablet formulation. The sustained-release matrix tablets with good physical, mechanical and technological properties were obtained with a matrix excipient:PPL ratio of 60:40 (w/w), with a dextran:HPMC ratio of 4:1 (w/w) and with a cetyl alcohol amount of 15% (w/w). A comparative kinetic study of the present matrix tablets and commercial SUMIAL RETARD capsules (Spain) was established. The value for the similarity factor (f2 = 69.6) suggested that the dissolution profile of the present two sustained-release oral dosage forms are similar. Higuchi (diffusion) and Hixon–Crowell (erosion) kinetic profiles were achieved and this codependent mechanism of drug release was established

Dynamics of Inter-Ethnic Relations, Peaceful Co-Existence, Conflicts, and Peace Building Mechanisms between the Gumuz and Non-Gumuz Communities (1961-1974)

Scholars believe that there is difficulty of getting a clear definition for ethnicity due to the haziness of the objective and subjective criteria involved in the determination of members of the group. Usually, ethnicity shows grouping based on primordial ties like origin, language, culture, history, territory etc which are based on objectively determined factors. A person who does not fulfill these factors but who based on his subjective interests demands to be identified with a particular ethnic group may face problems if the group does not accept him. And inability to get a clear definition of ethnicity has even led to a tendency of avoidance approach to the search for definition (Hizkias, 2001: 110). Since the arrival of the highlanders in to the Gumuz region, it had been raven by ethnic conflicts between the indigenous tribes and settler non-tribal communities. The domination of business establishments, labor force and other employment opportunities by settlers who are mainly economic migrants from neighboring highlands  and other parts of Ethiopia resulted in anxiousness among the native locals, resulting in three ethnic riots between indigenous tribes and settler non-tribal communities. By the turn of the twentieth century the state witnessed a relative change in the nature of relations between the ethnic communities. While the relations between the indigenous tribes and settler communities have relatively improved, ethnic tensions shifted to the indigenous tribes where intermittent conflict is still intensifying. However, the Gumuz of Matakal is renowned for their traditional conflict management institutions that play important role in harmonizing their relations with the neighboring “ethnic” group such as the Amhara, Agew and Oromo. However, ironically, spirals of conflicts that have continued to rent the region’s peace and stability in general and Mandura and Dibaţe Waradas of Matakal Zone in particular. These conflicts differ in their causes, nature, intensity, frequency; yet the peculiarities are often glossed over and depicted as typical inter ethnic conflicts between the highlanders or “settlers” on one side and the “indigenous “people on the other. Keywords: Biography, Banditry life, Patriotic feeling, Resistanc

Dynamics of Inter-Ethnic Relations, Peaceful Co-Existence, Conflicts, and Peace Building Mechanisms Between the Gumuz and Non-Gumuz Communities (1961-1974)

Scholars believe that there is difficulty of getting a clear definition for ethnicity due to the haziness of the objective and subjective criteria involved in the determination of members of the group. Usually, ethnicity shows grouping based on primordial ties like origin, language, culture, history, territory etc which are based on objectively determined factors. A person who does not fulfill these factors but who based on his subjective interests demands to be identified with a particular ethnic group may face problems if the group does not accept him. And inability to get a clear definition of ethnicity has even led to a tendency of avoidance approach to the search for definition (Hizkias, 2001: 110). Since the arrival of the highlanders in to the Gumuz region, it had been raven by ethnic conflicts between the indigenous tribes and settler non-tribal communities. The domination of business establishments, labor force and other employment opportunities by settlers who are mainly economic migrants from neighboring highlands  and other parts of Ethiopia resulted in anxiousness among the native locals, resulting in three ethnic riots between indigenous tribes and settler non-tribal communities. By the turn of the twentieth century the state witnessed a relative change in the nature of relations between the ethnic communities. While the relations between the indigenous tribes and settler communities have relatively improved, ethnic tensions shifted to the indigenous tribes where intermittent conflict is still intensifying. However, the Gumuz of Matakal is renowned for their traditional conflict management institutions that play important role in harmonizing their relations with the neighboring “ethnic” group such as the Amhara, Agew and Oromo. However, ironically, spirals of conflicts that have continued to rent the region’s peace and stability in general and Mandura and Dibaţe Waradas of Matakal Zone in particular. These conflicts differ in their causes, nature, intensity, frequency; yet the peculiarities are often glossed over and depicted as typical inter ethnic conflicts between the highlanders or “settlers” on one side and the “indigenous “people on the other. Keywords: Peaceful Co-Existence, Mangima, Resolutions

Dynamics of Inter-Ethnic Relations, Peaceful Co-Existence, Conflicts, and Peace Building Mechanisms between the Gumuz and Non-Gumuz Communities (1961-1974)

Scholars believe that there is difficulty of getting a clear definition for ethnicity due to the haziness of the objective and subjective criteria involved in the determination of members of the group. Usually, ethnicity shows grouping based on primordial ties like origin, language, culture, history, territory etc which are based on objectively determined factors. A person who does not fulfill these factors but who based on his subjective interests demands to be identified with a particular ethnic group may face problems if the group does not accept him. And inability to get a clear definition of ethnicity has even led to a tendency of avoidance approach to the search for definition (Hizkias, 2001: 110). Since the arrival of the highlanders in to the Gumuz region, it had been raven by ethnic conflicts between the indigenous tribes and settler non-tribal communities. The domination of business establishments, labor force and other employment opportunities by settlers who are mainly economic migrants from neighboring highlands  and other parts of Ethiopia resulted in anxiousness among the native locals, resulting in three ethnic riots between indigenous tribes and settler non-tribal communities. By the turn of the twentieth century the state witnessed a relative change in the nature of relations between the ethnic communities. While the relations between the indigenous tribes and settler communities have relatively improved, ethnic tensions shifted to the indigenous tribes where intermittent conflict is still intensifying. However, the Gumuz of Matakal is renowned for their traditional conflict management institutions that play important role in harmonizing their relations with the neighboring “ethnic” group such as the Amhara, Agew and Oromo. However, ironically, spirals of conflicts that have continued to rent the region’s peace and stability in general and Mandura and Dibaţe Waradas of Matakal Zone in particular. These conflicts differ in their causes, nature, intensity, frequency; yet the peculiarities are often glossed over and depicted as typical inter ethnic conflicts between the highlanders or “settlers” on one side and the “indigenous “people on the other. Keywords: Peaceful Co-Existence, Mangima, Resolutions

Dynamics of Inter-Ethnic Relations, Peaceful Co-Existence, Conflicts, and Peace Building Mechanisms Between the Gumuz and Non-Gumuz Communities (1961-1974)

Scholars believe that there is difficulty of getting a clear definition for ethnicity due to the haziness of the objective and subjective criteria involved in the determination of members of the group. Usually, ethnicity shows grouping based on primordial ties like origin, language, culture, history, territory etc which are based on objectively determined factors. A person who does not fulfill these factors but who based on his subjective interests demands to be identified with a particular ethnic group may face problems if the group does not accept him. And inability to get a clear definition of ethnicity has even led to a tendency of avoidance approach to the search for definition (Hizkias, 2001: 110). Since the arrival of the highlanders in to the Gumuz region, it had been raven by ethnic conflicts between the indigenous tribes and settler non-tribal communities. The domination of business establishments, labor force and other employment opportunities by settlers who are mainly economic migrants from neighboring highlands  and other parts of Ethiopia resulted in anxiousness among the native locals, resulting in three ethnic riots between indigenous tribes and settler non-tribal communities. By the turn of the twentieth century the state witnessed a relative change in the nature of relations between the ethnic communities. While the relations between the indigenous tribes and settler communities have relatively improved, ethnic tensions shifted to the indigenous tribes where intermittent conflict is still intensifying. However, the Gumuz of Matakal is renowned for their traditional conflict management institutions that play important role in harmonizing their relations with the neighboring “ethnic” group such as the Amhara, Agew and Oromo. However, ironically, spirals of conflicts that have continued to rent the region’s peace and stability in general and Mandura and Dibaţe Waradas of Matakal Zone in particular. These conflicts differ in their causes, nature, intensity, frequency; yet the peculiarities are often glossed over and depicted as typical inter ethnic conflicts between the highlanders or “settlers” on one side and the “indigenous “people on the other. Keywords: Peaceful Co-Existence, Mangima, Resolutions