Phd Thesis by Mario Lozano Alonso
The war between the Bar Saʾad ad-dīn sultanate and the Christian Kingdom of Ethiopia (1529-1543) ... more The war between the Bar Saʾad ad-dīn sultanate and the Christian Kingdom of Ethiopia (1529-1543) was so devastating that it marked the end of the Middle Ages in the Horn of Africa. Imām Aḥmad managed to galvanize a diverse mix of nomadic and sedentary peoples for his jihadist project, which began with border raids in 1527 and eventually evolved into the conquest of the Christian country from 1531. In that year, Negus Lebna Dengel decided to retreat and escape from the advancing Adali army, which aimed to Islamize the region. However, in 1541, Portuguese intervention changed the situation, defeating the previously unbeatable imam on several occasions.
This doctoral thesis aims to study the phenomenon of heritage destruction during the war on both the Christian and Muslim sides. In the Christian Ethiopian kingdom, there was a deliberate destruction of buildings of religious significance, primarily churches and monasteries under royal patronage. Ninety-one such structures have been documented, but there are likely many more, as at least 18 medieval monasteries remain unaccounted for. The motive is clear, as imām Aḥmad b. Ibrahīm sought to erase the traces of the Solomonic dynasty as a preliminary step toward establishing a Muslim state on the historical site of Abyssinia. The destruction of these buildings is recorded in the Futūḥ al-Ḥabaša, the principal Muslim chronicle of the conflict, which can be compared with data from the Christian Mäṣḥafä Seddät, as well as later Portuguese and Jesuit sources. The Christian Kingdom persisted as a rural state without urban centers, though it was weakened by the emergence of Oromo migrations, which took advantage of the aftermath of the conflict to occupy large regions of the Ethiopian massif.
In the case of the urbanized sultanate of Bar Saʾad ad-dīn, the war led to the collapse of its urban network and the abandonment of numerous centers. Surprisingly, this decline was not caused by Christian attacks. Out of the 40 sites analyzed, only one showed signs of violent destruction (Biyo Gure). The disappearance of the cities was primarily due to the disruption of international trade in the Indian Ocean, largely as a result of Portuguese influence in the region. This significantly impacted the primary Ethiopian Muslim political entity. Consequently, the sultanate underwent a process of internal disintegration, culminating in the transfer of the capital from Harär to Awsa in 1577. It never regained its prosperity or military power and became a marginal state in the Eastern Ethiopian massif. This economic decline is also evident in the material culture of the Harär sites, with imported ceramics becoming rare and local ceramics of inferior quality.
This research reveals that the nature of heritage destruction in the Christian kingdom was primarily ideological, focusing on specific buildings. In contrast, in the sultanate of Bar Saʾad ad-dīn, the disappearance of cities resulted from the disruption of commercial networks, compelling inhabitants to adopt a nomadic lifestyle. This ultimately led to the demise of the sultanate itself, following the transfer of the capital from Harär to Awsa in 1577. Conversely, the Christian kingdom managed to survive, albeit with significantly reduced borders, especially in the south and southwest. Its rural socioeconomic system, less reliant on international trade than the sultanate, undoubtedly contributed to its survival.
Additionally, the conflict caused significant population displacements, particularly through the facilitation of Oromo migrations from the south, leading to substantial ethnolinguistic changes throughout the country, especially in the southern regions where Semitic languages experienced a decline. This shift also affected the names of locations, resulting in the loss of many medieval sites.
Furthermore, the main Ethiopian monotheistic religions experienced a decline. Ethiopian Orthodoxy lost all the southern territories that had been evangelized between the 14th and 15th centuries, as evidenced by the existence of 43 location names in the southwest associated with ancient Christian worship sites. Meanwhile, Islam was confined to the religious oasis of Awsa and the vicinity of Harär. In both cases, the influence of the Oromo religion was significant, although these people soon began converting to Christianity in areas of contact with the Christian kingdom and to Islam in the Harär region.
The jihad also marked the end of an architectural style, that of the royal patronage churches of the 15th century, which were abandoned in favor of circular and octagonal churches that emulated the traditional Amhara tukul.
Finally, the structure of Muslim cities has been studied from the sultanate of Ifat (1285-1415) to that of Bar Saʾad ad-dīn (1415-1577). In terms of building architecture, there are continuities between the Ifati and Adali buildings, such as the arrangement of stones joined with mud, but notable differences exist. In Ifat, the cities featured compact urban centers with well-defined urban planning, protected by walls. In contrast, Bar Saʾad ad-dīn lacked such urban planning, with only three walled settlements, and the buildings were dispersed, reflecting a more nomadic and livestock-oriented society.
Books / Libros by Mario Lozano Alonso
Portada e índice del libro "Historia de Etiopía", publicado por la editorial Catarata y Casa Áfri... more Portada e índice del libro "Historia de Etiopía", publicado por la editorial Catarata y Casa África en 2022.
Centrado en la figura del jesuita Pedro Páez Jaramillo, el libro analiza las relaciones entre los... more Centrado en la figura del jesuita Pedro Páez Jaramillo, el libro analiza las relaciones entre los reinos ibéricos y Etiopía desde 1428 hasta 1634, fecha de la expulsión de los jesuitas y del cierre del país a la influencia extranjera.
Tomo número 45 de la colección "Arqueología" de National Geographic en España y México. He escrit... more Tomo número 45 de la colección "Arqueología" de National Geographic en España y México. He escrito los textos y realizado el asesoramiento técnico para la elaboración de las reconstrucciones en 3D y las ilustraciones.
ISBN: 978-84-473-9391-6
Papers by Mario Lozano Alonso
Guerra Colonial, Jan 10, 2024
La moderna Etiopía configuró sus fronteras durante el reinado de Menelik II (1889-1913). Soberano... more La moderna Etiopía configuró sus fronteras durante el reinado de Menelik II (1889-1913). Soberano originalmente de Shewa, la conquista de territorios oromo y de otros grupos étnicos del sur le permitió financiar la compra de armamento que le sirvió para hacerse con el trono imperial etíope a partir de 1889. Bajo su mando, Etiopía logró evitar ser colonizada al derrotar a los italianos en la batalla de Adua (1896). Sin embargo, la expansión etíope conllevó la implantación de un verdadero sistema colonial en el sur cuyos efectos aún pueden percibirse en la región.
Guerra Colonial (13), 2023
La moderna Etiopía configuró sus fronteras durante el reinado de Menelik II (1889-1913). Soberano... more La moderna Etiopía configuró sus fronteras durante el reinado de Menelik II (1889-1913). Soberano originalmente de Shewa, la conquista de territorios oromo y de otros grupos étnicos del sur le permitió financiar la compra de armamento que le sirvió para hacerse con el trono imperial etíope a partir de 1889. Bajo su mando, Etiopía logró evitar ser colonizada al derrotar a los italianos en la batalla de Adua (1896). Sin embargo, la expansión etíope conllevó la implantación de un verdadero sistema colonial en el sur cuyos efectos aún pueden percibirse en la región.
Modern Ethiopia established its borders during the reign of Menelik II (1889-1913). Originally the sovereign of Shewa,
his conquest of Oromo territories and other ethnic groups in the south allowed him to finance the purchase of weaponry
that helped him secure the Ethiopian imperial throne from 1889 onwards. Under his leadership, Ethiopia
managed to avoid colonization by defeating the Italians in the Battle of Adwa (1896). However, Ethiopian expansion
resulted in the implementation of a true colonial system in the south, the effects of which can still be observed in
the region today.
Rassegna di Studi Etiopici, 7 (54), 2023
It is well known that some iconographic models have been introduced from Europe in Ethiopia since... more It is well known that some iconographic models have been introduced from Europe in Ethiopia since the Middle Ages, and several facts point in the direction that the Fəlsäta lämaryam iconography was developed from imported Immaculate Conception images after the Jesuit presence in the country (1557–1632). The iconography of the Immaculate Conception was adopted but also adapted by the Ethiopian Orthodox Täwaḥədo Church from the middle 17th century onwards. In this case, a dogmatic issue was present: the idea of the Immaculate Conception of Virgin Mary is not among the teachings of the local Orthodox Church as it is in the Catholic Church. Due to this, the interpretation of the iconography had to be changed to accommodate the Ethiopian Orthodox dogmas.
¿Entre la tradición y la revolución? Alternativas africanas en un mundo global, 2022
Ethiopian women became during the first third of the 17th century one of the main topics of inter... more Ethiopian women became during the first third of the 17th century one of the main topics of interest of the Jesuit missionaries that settled in the country between 1557 and 1634. Even though in some cases this interest could be considered close to anthropology, in most of them the approach was critical, as long as the Ethiopian society, mostly follower of the Ethiopian Orthodox Church, was conceived as affected by heretic ideas and customs.
In this paper we pretend to analyse the documents generated by the Jesuits (books and letters, mainly), to find out what the Jesuits thought of
the Ethiopian women, considering that they wanted to bui]d a new Catholic society in the country, and how they intended to change them. This included many topics, from customs considered mere superstition to the key question of mdrriage, that will be amlys€d in depth here.
Since January 2014, the Proyecto Birana (Spanish for Birana Project) has been elaborating a digit... more Since January 2014, the Proyecto Birana (Spanish for Birana Project) has been elaborating a digitalization of the sixteen Ethiopic manuscripts owned by the Biblical and Oriental Institute (León, Spain) and of numerous private original copies. Inspired by the Ethio-SpaRe Project conducted by the Hamburg University, but on a much smaller scale, it is expected that the first stage of this digitalization be finished in 2015.
The digitalized manuscripts are published online on the blog page of the initiative and can therefore be easily accessed by researchers as well as other interested audience. It will be possible to consult a number of the codices exposed in the Museum of Biblical and Oriental Art through the use of QR codes, which will enable the visitor to view all pages of the document with a PDF reader.
The main objective of this paper is to present the described project to the international research community by explaining its most important features, specifically: the methodology used, tools employed in the process of digitalization, number of digitalized manuscripts, identification and classification of documents, and the research that we intend to carry out, among other important aspects.
Additionally, we will suggest plans for the future of the initiative, such as the possible digitalization of recently discovered private collections and manuscripts belonging to other Spanish museums, extending thus the project's area of influence.
Finally, a general balance will be carried out in order to assess a year of the initiative's activity, in which the project’s strengths and weaknesses will be commented, as well as problems linked to its preservation.
The aim of this paper is to analyze three Portuguese Chronicles about Ethiopia written in the beg... more The aim of this paper is to analyze three Portuguese Chronicles about Ethiopia written in the beginning of the XVIth century (Verdadeira informação das terras do Preste João das Índias, Dos feitos de Dom Christovam da Gama em Ethiopia, Tratado dos feitos de Vasco da Gama e seus filhos na Índia) in order to, primarily, extract relevant data that could be helpful in establishing the expansion of Islam and its area of influence (geographical regions and toponyms) and the characteristic features of the religion in the Horn of Africa during the first half of the XVIth century.
Secondly, we intend to identify any possible exaggeration or inaccuracies that could have been written by comparing them to significant information available today on Ethiopian Muslim communities in the region.
Likewise, we aim to synthesize the different impressions that the Ethiopian Muslims made on the Portuguese chroniclers, connecting these impressions to old archetypes inherited from the times of the Reconquista. Finally, we intend to carry out a critical judgment in order to assess the value of these Chronicles as historical documents.
El Proyecto Birana nació en 2014 con el propósito de preservar mediante la digitalización los fon... more El Proyecto Birana nació en 2014 con el propósito de preservar mediante la digitalización los fondos de manuscritos etíopes del Instituto Bíblico y Oriental de León 1 . En la presente comunicación se expondrán los objetivos perseguidos por dicha iniciativa, la metodología empleada y los problemas que han surgido durante el proceso.
6as Jornadas de Museología: Propuestas para financiar Museos y Colecciones, Jul 9, 2014
Tras las Huellas del Tiempo es un programa de radio que en los últimos seis años se ha dedicado a... more Tras las Huellas del Tiempo es un programa de radio que en los últimos seis años se ha dedicado a acercar la arqueología a las ondas y a la red. Se trata de una iniciativa de un grupo de estudiantes de la Licenciatura de Historia de la Universidad de León para llevar más allá de las aulas la Historia y la Arqueología.
La presente comunicación tiene como objetivo presentar algunos ejemplos de yacimientos arqueológi... more La presente comunicación tiene como objetivo presentar algunos ejemplos de yacimientos arqueológicos de época romana que han sufrido o sufren graves amenazas a su integridad por distintos motivos, y en los que existen movimientos ciudadanos que trabajan para exigir que sean respetados, con diferente suerte según los casos.
Dictionary Contributions by Mario Lozano Alonso
Entrada dedicada al jesuita Pedro Páez Jaramillo en el Diccionario Biográfico Electrónico de la R... more Entrada dedicada al jesuita Pedro Páez Jaramillo en el Diccionario Biográfico Electrónico de la Real Academia de la Historia.
Artículos divulgativos by Mario Lozano Alonso
Blog Reino de los Mares, 2024
Publicado en el blog Reina de los Mares: https://reinamares.hypotheses.org/82411
Artículo divulgativo preparado para el blog de la Biblioteca Islámica del AECID. Publicado en el ... more Artículo divulgativo preparado para el blog de la Biblioteca Islámica del AECID. Publicado en el blog el 7 de febrero de 2017.
Promonumenta, 2012
El yacimiento de la ciudad astur-rornana de Lancia se ubica a unos 18 kilómetros de la ciudad de ... more El yacimiento de la ciudad astur-rornana de Lancia se ubica a unos 18 kilómetros de la ciudad de León, en un punto estratégico situado entre los ríos Moro (antiguo Onza), Porma (Palma) y Es1a (Astura). E l antiguo castro astur, de grandes dimensiones, ocupaba la parte alta del cerro interfluvial. Tras la batalla del Astura, en que los romanos derrotaron a los astures por la traición de los brigecinos, los restos del ejército astur se refugiaron en la ciudad que, tras ser tomada por el general romano Tito Carisio, se salvó de ser destruida por el fuego como homenaje a la victoria romana.
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Phd Thesis by Mario Lozano Alonso
This doctoral thesis aims to study the phenomenon of heritage destruction during the war on both the Christian and Muslim sides. In the Christian Ethiopian kingdom, there was a deliberate destruction of buildings of religious significance, primarily churches and monasteries under royal patronage. Ninety-one such structures have been documented, but there are likely many more, as at least 18 medieval monasteries remain unaccounted for. The motive is clear, as imām Aḥmad b. Ibrahīm sought to erase the traces of the Solomonic dynasty as a preliminary step toward establishing a Muslim state on the historical site of Abyssinia. The destruction of these buildings is recorded in the Futūḥ al-Ḥabaša, the principal Muslim chronicle of the conflict, which can be compared with data from the Christian Mäṣḥafä Seddät, as well as later Portuguese and Jesuit sources. The Christian Kingdom persisted as a rural state without urban centers, though it was weakened by the emergence of Oromo migrations, which took advantage of the aftermath of the conflict to occupy large regions of the Ethiopian massif.
In the case of the urbanized sultanate of Bar Saʾad ad-dīn, the war led to the collapse of its urban network and the abandonment of numerous centers. Surprisingly, this decline was not caused by Christian attacks. Out of the 40 sites analyzed, only one showed signs of violent destruction (Biyo Gure). The disappearance of the cities was primarily due to the disruption of international trade in the Indian Ocean, largely as a result of Portuguese influence in the region. This significantly impacted the primary Ethiopian Muslim political entity. Consequently, the sultanate underwent a process of internal disintegration, culminating in the transfer of the capital from Harär to Awsa in 1577. It never regained its prosperity or military power and became a marginal state in the Eastern Ethiopian massif. This economic decline is also evident in the material culture of the Harär sites, with imported ceramics becoming rare and local ceramics of inferior quality.
This research reveals that the nature of heritage destruction in the Christian kingdom was primarily ideological, focusing on specific buildings. In contrast, in the sultanate of Bar Saʾad ad-dīn, the disappearance of cities resulted from the disruption of commercial networks, compelling inhabitants to adopt a nomadic lifestyle. This ultimately led to the demise of the sultanate itself, following the transfer of the capital from Harär to Awsa in 1577. Conversely, the Christian kingdom managed to survive, albeit with significantly reduced borders, especially in the south and southwest. Its rural socioeconomic system, less reliant on international trade than the sultanate, undoubtedly contributed to its survival.
Additionally, the conflict caused significant population displacements, particularly through the facilitation of Oromo migrations from the south, leading to substantial ethnolinguistic changes throughout the country, especially in the southern regions where Semitic languages experienced a decline. This shift also affected the names of locations, resulting in the loss of many medieval sites.
Furthermore, the main Ethiopian monotheistic religions experienced a decline. Ethiopian Orthodoxy lost all the southern territories that had been evangelized between the 14th and 15th centuries, as evidenced by the existence of 43 location names in the southwest associated with ancient Christian worship sites. Meanwhile, Islam was confined to the religious oasis of Awsa and the vicinity of Harär. In both cases, the influence of the Oromo religion was significant, although these people soon began converting to Christianity in areas of contact with the Christian kingdom and to Islam in the Harär region.
The jihad also marked the end of an architectural style, that of the royal patronage churches of the 15th century, which were abandoned in favor of circular and octagonal churches that emulated the traditional Amhara tukul.
Finally, the structure of Muslim cities has been studied from the sultanate of Ifat (1285-1415) to that of Bar Saʾad ad-dīn (1415-1577). In terms of building architecture, there are continuities between the Ifati and Adali buildings, such as the arrangement of stones joined with mud, but notable differences exist. In Ifat, the cities featured compact urban centers with well-defined urban planning, protected by walls. In contrast, Bar Saʾad ad-dīn lacked such urban planning, with only three walled settlements, and the buildings were dispersed, reflecting a more nomadic and livestock-oriented society.
Books / Libros by Mario Lozano Alonso
ISBN: 978-84-473-9391-6
Papers by Mario Lozano Alonso
Modern Ethiopia established its borders during the reign of Menelik II (1889-1913). Originally the sovereign of Shewa,
his conquest of Oromo territories and other ethnic groups in the south allowed him to finance the purchase of weaponry
that helped him secure the Ethiopian imperial throne from 1889 onwards. Under his leadership, Ethiopia
managed to avoid colonization by defeating the Italians in the Battle of Adwa (1896). However, Ethiopian expansion
resulted in the implementation of a true colonial system in the south, the effects of which can still be observed in
the region today.
In this paper we pretend to analyse the documents generated by the Jesuits (books and letters, mainly), to find out what the Jesuits thought of
the Ethiopian women, considering that they wanted to bui]d a new Catholic society in the country, and how they intended to change them. This included many topics, from customs considered mere superstition to the key question of mdrriage, that will be amlys€d in depth here.
The digitalized manuscripts are published online on the blog page of the initiative and can therefore be easily accessed by researchers as well as other interested audience. It will be possible to consult a number of the codices exposed in the Museum of Biblical and Oriental Art through the use of QR codes, which will enable the visitor to view all pages of the document with a PDF reader.
The main objective of this paper is to present the described project to the international research community by explaining its most important features, specifically: the methodology used, tools employed in the process of digitalization, number of digitalized manuscripts, identification and classification of documents, and the research that we intend to carry out, among other important aspects.
Additionally, we will suggest plans for the future of the initiative, such as the possible digitalization of recently discovered private collections and manuscripts belonging to other Spanish museums, extending thus the project's area of influence.
Finally, a general balance will be carried out in order to assess a year of the initiative's activity, in which the project’s strengths and weaknesses will be commented, as well as problems linked to its preservation.
Secondly, we intend to identify any possible exaggeration or inaccuracies that could have been written by comparing them to significant information available today on Ethiopian Muslim communities in the region.
Likewise, we aim to synthesize the different impressions that the Ethiopian Muslims made on the Portuguese chroniclers, connecting these impressions to old archetypes inherited from the times of the Reconquista. Finally, we intend to carry out a critical judgment in order to assess the value of these Chronicles as historical documents.
Dictionary Contributions by Mario Lozano Alonso
Artículos divulgativos by Mario Lozano Alonso
This doctoral thesis aims to study the phenomenon of heritage destruction during the war on both the Christian and Muslim sides. In the Christian Ethiopian kingdom, there was a deliberate destruction of buildings of religious significance, primarily churches and monasteries under royal patronage. Ninety-one such structures have been documented, but there are likely many more, as at least 18 medieval monasteries remain unaccounted for. The motive is clear, as imām Aḥmad b. Ibrahīm sought to erase the traces of the Solomonic dynasty as a preliminary step toward establishing a Muslim state on the historical site of Abyssinia. The destruction of these buildings is recorded in the Futūḥ al-Ḥabaša, the principal Muslim chronicle of the conflict, which can be compared with data from the Christian Mäṣḥafä Seddät, as well as later Portuguese and Jesuit sources. The Christian Kingdom persisted as a rural state without urban centers, though it was weakened by the emergence of Oromo migrations, which took advantage of the aftermath of the conflict to occupy large regions of the Ethiopian massif.
In the case of the urbanized sultanate of Bar Saʾad ad-dīn, the war led to the collapse of its urban network and the abandonment of numerous centers. Surprisingly, this decline was not caused by Christian attacks. Out of the 40 sites analyzed, only one showed signs of violent destruction (Biyo Gure). The disappearance of the cities was primarily due to the disruption of international trade in the Indian Ocean, largely as a result of Portuguese influence in the region. This significantly impacted the primary Ethiopian Muslim political entity. Consequently, the sultanate underwent a process of internal disintegration, culminating in the transfer of the capital from Harär to Awsa in 1577. It never regained its prosperity or military power and became a marginal state in the Eastern Ethiopian massif. This economic decline is also evident in the material culture of the Harär sites, with imported ceramics becoming rare and local ceramics of inferior quality.
This research reveals that the nature of heritage destruction in the Christian kingdom was primarily ideological, focusing on specific buildings. In contrast, in the sultanate of Bar Saʾad ad-dīn, the disappearance of cities resulted from the disruption of commercial networks, compelling inhabitants to adopt a nomadic lifestyle. This ultimately led to the demise of the sultanate itself, following the transfer of the capital from Harär to Awsa in 1577. Conversely, the Christian kingdom managed to survive, albeit with significantly reduced borders, especially in the south and southwest. Its rural socioeconomic system, less reliant on international trade than the sultanate, undoubtedly contributed to its survival.
Additionally, the conflict caused significant population displacements, particularly through the facilitation of Oromo migrations from the south, leading to substantial ethnolinguistic changes throughout the country, especially in the southern regions where Semitic languages experienced a decline. This shift also affected the names of locations, resulting in the loss of many medieval sites.
Furthermore, the main Ethiopian monotheistic religions experienced a decline. Ethiopian Orthodoxy lost all the southern territories that had been evangelized between the 14th and 15th centuries, as evidenced by the existence of 43 location names in the southwest associated with ancient Christian worship sites. Meanwhile, Islam was confined to the religious oasis of Awsa and the vicinity of Harär. In both cases, the influence of the Oromo religion was significant, although these people soon began converting to Christianity in areas of contact with the Christian kingdom and to Islam in the Harär region.
The jihad also marked the end of an architectural style, that of the royal patronage churches of the 15th century, which were abandoned in favor of circular and octagonal churches that emulated the traditional Amhara tukul.
Finally, the structure of Muslim cities has been studied from the sultanate of Ifat (1285-1415) to that of Bar Saʾad ad-dīn (1415-1577). In terms of building architecture, there are continuities between the Ifati and Adali buildings, such as the arrangement of stones joined with mud, but notable differences exist. In Ifat, the cities featured compact urban centers with well-defined urban planning, protected by walls. In contrast, Bar Saʾad ad-dīn lacked such urban planning, with only three walled settlements, and the buildings were dispersed, reflecting a more nomadic and livestock-oriented society.
ISBN: 978-84-473-9391-6
Modern Ethiopia established its borders during the reign of Menelik II (1889-1913). Originally the sovereign of Shewa,
his conquest of Oromo territories and other ethnic groups in the south allowed him to finance the purchase of weaponry
that helped him secure the Ethiopian imperial throne from 1889 onwards. Under his leadership, Ethiopia
managed to avoid colonization by defeating the Italians in the Battle of Adwa (1896). However, Ethiopian expansion
resulted in the implementation of a true colonial system in the south, the effects of which can still be observed in
the region today.
In this paper we pretend to analyse the documents generated by the Jesuits (books and letters, mainly), to find out what the Jesuits thought of
the Ethiopian women, considering that they wanted to bui]d a new Catholic society in the country, and how they intended to change them. This included many topics, from customs considered mere superstition to the key question of mdrriage, that will be amlys€d in depth here.
The digitalized manuscripts are published online on the blog page of the initiative and can therefore be easily accessed by researchers as well as other interested audience. It will be possible to consult a number of the codices exposed in the Museum of Biblical and Oriental Art through the use of QR codes, which will enable the visitor to view all pages of the document with a PDF reader.
The main objective of this paper is to present the described project to the international research community by explaining its most important features, specifically: the methodology used, tools employed in the process of digitalization, number of digitalized manuscripts, identification and classification of documents, and the research that we intend to carry out, among other important aspects.
Additionally, we will suggest plans for the future of the initiative, such as the possible digitalization of recently discovered private collections and manuscripts belonging to other Spanish museums, extending thus the project's area of influence.
Finally, a general balance will be carried out in order to assess a year of the initiative's activity, in which the project’s strengths and weaknesses will be commented, as well as problems linked to its preservation.
Secondly, we intend to identify any possible exaggeration or inaccuracies that could have been written by comparing them to significant information available today on Ethiopian Muslim communities in the region.
Likewise, we aim to synthesize the different impressions that the Ethiopian Muslims made on the Portuguese chroniclers, connecting these impressions to old archetypes inherited from the times of the Reconquista. Finally, we intend to carry out a critical judgment in order to assess the value of these Chronicles as historical documents.
El impacto de la nueva fe fue tal que hacia el año 330 el rey Ezana la declaró religión oficial del reino de Aksum, siendo la segunda nación del mundo en hacerlo, tras Armenia, y antes que el propio Imperio Romano. Durante el siglo V, una oleada de evangelizadores de origen romano oriental, los Nueve Santos Sirios, impulsarán la fundación de monasterios que actuarán como centros de evangelización del mundo rural aksumita, entre ellos el espectacular cenobio de Debre Damo.
La vinculación de la iglesia copta egipcia y la etíope se refuerza cuando ambas abandonan el credo niceno en el concilio de Calcedonia, en el 451, para mantener su dogma monofisita. Durante toda la Edad Media el cristianismo se mantendrá fuertemente enraizado en el país, a pesar de que poco a poco se verá rodeado por vecinos musulmanes hostiles, aislando al país del resto de la cristiandad. Este aislamiento se tradujo en el singularísimo cristianismo etíope, donde la influencia judaizante es palpable en muchos aspectos. Hoy en día, el cristianismo ortodoxo tewahedo (unitario) goza de buena salud, siendo la fe del 60% de la población de Etiopía y del 50% de los eritreos.
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