1988
DOI: 10.2307/1454417
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"Falasha" Religion: Ancient Judaism or Evolving Ethiopian Tradition?

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Cited by 15 publications
(4 citation statements)
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“…12 In it, she argues for a strong dependency of the Beta ʾƎsrāʾel liturgical tradition on the Ethiopian Christian tradition and suggests that the Beta ʾƎsrāʾel originated as a dissident group within the Ethiopian Orthodox Church around the fourteenth century. Her book was received with enthusiasm by many (Kaplan 1988(Kaplan , 1989Sharvit 1988;Mooresfield 1989;Coplan 1990;Nasreddin-Longo 1991), but also received criticism (Weil 1989). 13 The authors behind the CD box take a critical stance towards Shelemay's work.…”
Section: The CD Booklet: First Partmentioning
confidence: 99%
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“…12 In it, she argues for a strong dependency of the Beta ʾƎsrāʾel liturgical tradition on the Ethiopian Christian tradition and suggests that the Beta ʾƎsrāʾel originated as a dissident group within the Ethiopian Orthodox Church around the fourteenth century. Her book was received with enthusiasm by many (Kaplan 1988(Kaplan , 1989Sharvit 1988;Mooresfield 1989;Coplan 1990;Nasreddin-Longo 1991), but also received criticism (Weil 1989). 13 The authors behind the CD box take a critical stance towards Shelemay's work.…”
Section: The CD Booklet: First Partmentioning
confidence: 99%
“…13 The authors behind the CD box take a critical stance towards Shelemay's work. Building on a statement by Kaplan (1987) remarking that "[w]ith the possible exception of their prayers […], virtually the entire corpus of Beta Israel literature is of Christian origin," 14 they write: Interested in the musical dimension of the liturgy but also drawing on textual evi- [12] 12…”
Section: The CD Booklet: First Partmentioning
confidence: 99%
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“…Again the spectre of migrationism is seen, another promised land and chosen peoples' myth, to the extent that in recent years an Israelifunded project has been taking genetic samples from highland populations to test for the distinctive Jewish Kohanim genetic marker in the hope of identifying the highland Ethiopians as being one of the lost tribes of Israel. Other scholars, however, have seen Falasha Judaism as a survival of a common, pre-Christian Semitic religion of the highlands, akin to the peculiar brand of pagan/Hebraic religion of the Qemant peoples of the central highlands (Kaplan 1994), and whose syncretic motifs are shared with some aspects of Ethiopian Orthodox Christian socio-cultural behaviour (e.g. food prohibitions).…”
Section: The Idea Of Ethiopiamentioning
confidence: 99%