* 2005 : H.I.M. -- Man of the Millennium *
2009 -- HIM web-book
Trinity SCENES:

Act One

I. 1892 - Birth & Childhood

II. 1917 -- Ras Tafari

III. 1928 -- King

IV. 1930 -- Emperor

V. 1935 -- War

Act Two

VI. 1960 -- Coup

VII. 1974 -- Revolution

VIII. 1975 -- Death and Life After death

lul.vtheatre.net :

teatr.us
... Lul First Season : Easter 2010

masks


From Chorus Line, Et to Janhoy [ LUL 2009-2010 ]

TOPICS: art + video + hyper-bio + sellassie05 + past + polls + war + death + rasta + slides + history + cookbook + books + glossary
NEXT: (Reggae opera) TRINITY


Ethiopians & Rastafari
Aster Sellassie, Millennium Ed.


Get your favorite HISTORY videos/dvds at HistoryChannel.com

Lyrics : Gumilev + Amharic + Milton? Rimbaud?

... Radio-Drama "Janhoy" [ use in playwright group as a work-in-progress sample? ]

Zaar or Buda -- both?

Oedipus and Jesus story [myth] -- mother gives birth to son, who becomes her husband.

... and his daughter becomes his mother (Oedipus)!

-- to continue at G-Groups: stagematrix and playwright -- director's notebook [concept] and writer's scrapbook [script]

The Play is by 9.11.09

* Read filmplus.org/ethio blog and pages!

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Second Season : Red Terror + Diaspora [2010-2011]

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index * appendix * list * links * FAQ * Glossary * teatr.us * HIM * sellassie.ourfamily.com *
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janhoy

* shows.vtheatre.net/trinity

antohin.wordpress.com -- lul-blog

Janhoy

CHARACTERS:

BOY

OLD MAN

WOMAN

ZAR : EVIL (spirit)

voices. chorus

From African Diary & Anatoly XXI

script @ docs.google.com

NOTES, drafts -- play.vtheatre.net ?

http://en.wikipedia.org/wiki/Ages_of_Man

http://en.wikipedia.org/wiki/Ages_of_Man_(play)

According to Sphynx -- three parts: Youth, Manhood and Old Age

... images -- filmplus.org/hsdoc :


music : Teddy Afro : Janhoy [file]

sound files :

Speeches recorded? http://www.senclip.net/video/Speech-from-Haile-Selassie-Ja

http://www.rebelmusic.se/?tag=haile-selassie -- Reggae

http://www.radio.cz/en/article/47829 -- remembering

The word "Buda" is used to refer to people who supposedly had unusual power with their sights. They are believed to have power to tranfer their spirits to other people and posses them just by staring at them. As children If someone stared at you, we were told, to wisper Buda Buda Buda Buda .. and saying Buda Buda Buda was supposed to scare away the person that is staring at you....

What about all the "Ye buda Medhanits"? Children in Ethiopia often are given rocks and some other things that are attached to their necklesses.. These buda medanitoch are believed to protect them from Budas...

Also - the word "Buda" is used to refer to people who seem to have good intuition. For example a person with a defective like personality may be referred to as a buda... for example they may say things like "Endet adirgeh awekig, buda neh" or "how would you have found this out? you're such a buda"
http://www.esai.org/myESAi/viewtopic-t-3338.html

Ethiopian evil eye belief and the magical symbolism of iron working

….Within highland Ethiopia--a predominantly Christian environment although with sizeable Muslim populations--guilds or castes of artisans (be they weavers, hide workers or metal workers) are often held to possess magical powers and are known in Amharic as Buda. The notion of the Buda is actually hard to define; it has been suggested that they are not simply bearers of the evil eye, but in terms of magical complexity and social standing are rather nearer to witches (Gravel 1995, 19). On the fringes of the mainly Christian highland plateau, there is plenty of evidence of similar types of belief. Amongst the Galla pastoralist (cattle-keeping) peoples of the highland flanks, the evil eye is known to afflict herds of cattle. As cattle (as with any pastoralist society) are key guarantors of wealth and social status, such evil spells should be countered swiftly. Galla Arussi peoples make counter-charms from large frames of wood and the stretched pudenda of ritually slaughtered cattle and place them at crossroads. The symbolism of the crossroads is important; throughout Africa (and indeed globally) the crossroads are seen as a liminal point, the marking of the zones of life and death (Cavendish 1984, 304; Finneran 2002, 178). Amongst the Sidamo peoples (Hamer 1966) and those of the eastern Bench (Petros 1994), the evil eye spell is marked by demonic possession of people rather than the harming of livestock; amongst the Dorze of the Gamo highlands any minor misfortune is attributed to the Ayfe Celo or the look of an eye. It is clear that among the large ethnically and linguistically diverse population of the Ethiopian highlands and their environs, there exists a number of subtle variations of a central belief in the evil eye.

For more: http://www.findarticles.com/p/.....i_n6118470

=====

Case Study: Demonization and the Practice of Exorcism in Ethiopian Churches Amsalu Tadesse Geleta

2.2 Who are the 'evil eye people'?

They are people with a special gift of glancing at others and attack. There is no way of recognizing Buda from their physical qualities. Reminick has suggested some characteristics to distinguish Buda in the Amhara context. He claims that the Buda people may have an eye deformity or suffer discharge of tears or pus from their eyes. They may tend to look sidewise at people, or they may have an ashen substance in their mouths and be unable to spit saliva. Even for Reminick (cf. 1985:179f) these features are not enough to recognize them. They are empowered by evil spirit and attack people. Most people are fearful of Buda; even some Christians are afraid to eat together or share mutual life with Buda people.

A person is most vulnerable 'to being eaten'(which means 'to be attacked') when the Buda sees fear, worry, anxiety in his potential victim. What is noteworthy here is that the Buda people are possessed people who can also create problems on others to the extent of killing them. Because of the power of the evil eye, Buda people 'can change into hyenas' and roam the countryside at night. It is convenient for a Buda to attack a victim in this form to conceal his human identity.

The second method of attack involves the evil eye person finding a victim, twisting the root of a certain plant and forming loop with this root as if one were tying a knot. The loop is then drawn smaller very slowly, and while this is being done, the victim dies. The third method of attack involves giving the evil eye gaze to the victim and then waiting for his death. Possible explanations of the attack of Buda are common not only among Amharas but also among non Amhara people of Ethiopia.

For more weird stuff on Zar, atete (??), exorcism, etc… : http://www.gospelcom.net/lcwe/.....adesse.htm

==============

The Need For Integrating Indigenous and Bio-medical Health Care Systems: Case Study from Ada Bai Returnee Settlement Humera, Ethiopia

…According to local health statistics, the most common illnesses are malaria, respiratory infections, and diarrhoeal diseases. In addition, there are several illnesses that people consider to pose significant health risks that are not recognized by bio-medical doctors. Residents claim that "Evil Eye", or buda is one of the most serious threats to the Ada Bai community. "Evil Eye" is said to be carried by individuals who can transform themselves into hyenas at night. The evil eye spirit enters the victim when the person who carries the spirit touches him or her; it then feeds on the victim's body. Death is said to be certain if the spirit is not exorcised promptly.

For more health related info: http://www.sas.upenn.edu/Afric.....a1194.html

====================

Fashioning Identity: Oromo women's Dress in Eastern Harargh, Ethiopia

…The process of scarification and tattooing is usually discussed as a feature-enhancing cosmetic today that, like dots of polish, adds to a woman's attractiveness. But marks around the eyes are also meant to divert the gaze of strangers who could potentially inflict harm through attack with the evil eye. The evil eye as a pan- Ethiopian phenomenon is most widely known as buda, a term which references both the inherent eye power and the individuals who possess it; usually castes that smelt iron, tan leather, and fashion pots as their primary means of livelihood. Nail polish operates both within this belief system as a way of diverting the gaze from the eye area but also as a beautifying agent intended to harness visual attention. Adorning the body to attract potential suitors and to repel negative eye power is a complex negotiation that speaks to issues of disclosure and concealment inherent in all cosmetics used by Oromo women.

For more : http://www.ecu.edu/african/ser.....ng2002.htm

Ethiopian Evil Eye Belief and the Magical Symbolism of Iron Working.

by Niall Finneran

Whilst undertaking an archaeological survey in the area around the northern Ethiopian town of Aksum in late 1995 I spotted what appeared to be an obvious short cut on our map. Suggesting to my Ethiopian colleague that we could take this route, he dismissed me with the statement: "we cannot go through that village. They are all Buda there." What, I asked, was the Buda? The answer came back that these people were variously mad, dangerous, strange, outcast and had the power of the evil eye; they would be liable to curse us. This was not the first time that I had come across such a belief; it was well known in the town itself that many of the artisans engaged in metalworking possessed the power of the evil eye, and walking past green pea fields, what I had mistaken to be simple scarecrows (pieces of rag and plastic tied to poles) actually turned out to be amulets... [questia.com] Journal article by Niall Finneran; Folklore, Vol. 114, 2003

... http://www.lausanne.org/nairobi-2000/ethiopian-case-study.html

A zar was called when someone was possessed by evil spirits. [Egypt origins]

... zar : A Dictionary of Psychology

zar n. A culture-bound syndrome found in Ethiopia and other areas of North Africa, and among Arab communities in various parts of the Middle East, characterized by episodes of dissociation that are locally attributed to spirit possession and are associated with signs and symptoms such as shouting, laughing, self-injury or self-mutilation, singing and weeping, often followed by apathy and withdrawal. The condition is traditionally dealt with through elaborate ceremonies of exorcism involving singing, dancing, and drinking the blood of a sacrificed ram. Also called sar in Somalia and elsewhere.[Amharic zar an evil spirit]

Arabic influence --

zaar:

woman's possing by...


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