http://etd.aau.edu.et:80/dspace/handle/123456789/4 Search the Channel search http://etd.aau.edu.et:80/dspace/simple-search http://etd.aau.edu.et:80/dspace/handle/123456789/4564 Title: ARCHAEOLOGICAL STUDY OF ROCK CHURCHES IN LASTA, NORTHERN WOLLO <br/> <br/>Authors: NATNAEL, KETEMA <br/> <br/>Abstract: Early churches constructed in Lasta from the sixth to the fifteenth century include churches built under protective roof of caves of different rock types and rock hewn churches excavated from largely volcanic rock with varying degree of detachment from bed rocks. The churches are believed to be hewn and constructed based on basilica architectural styles and adopting elements of Pre-Christian Axumite structures. The dates for the churches are highly depended on traditional sources. Based on these accounts more than seven churches in Lasta are established during the 6th century. Thus, they were built during the Axumite Kingdom. The expansion of the Axumite Kingdom to Lasta in the 6th century provided suitable ground for expansion of Christianity and resultant establishment of churches in the area. Cultural continuity between the Axum and the later periods is endured in rock churches of Lasta. Built up churches of Debre Damo, Yimrehane Kiristos and Imekina Medihanialem are churches product of different periods which show great resemblance to each other. There are also strong similarities in their plan and individual architectural elements of the churches of Bete Medihanialem and Genete Maryam. The churches remained hidden in mountainous landscape of Lasta. Through time some of the churches are deteriorated because of natural and manmade causes. Little is done to document, promote, conserve and research the churches. As a result the contribution of the tourism sector for development of the region and the country at large remained insignificant. http://etd.aau.edu.et:80/dspace/handle/123456789/4563 Title: ETHNOARCHAEOLOGICAL STUDY OF GRIND STONES AT LAKIA’A IN <br/> <br/>Authors: GEBRE, TEKLU <br/> <br/>Abstract: The Purpose of this study was to conduct an ethnoarchaeological study of grind stones at Lakia’a in order to generate ethnoarchaeologically based ideas which can help better understand grind stones in the archaeological record. Efforts have been made to address the research questions of this study using primary data and secondary sources. Simple random sampling and purposive method of sampling were employed to prepare a sample size for this study. Observation and interview methods were used to gather data from the sample and their grind stones, and grind stone quarry sites. The gathered data were analyzed and interpreted qualitatively and quantitatively. Correspondingly, the results of this study reveal that the society used grind stones of different raw materials across time. Men undertake practical raw material choice and initial stage of grind stone preparation at the quarry site while women participate in a consultation regarding raw material choice at home and prepare food for the quarry men. Women also perform exclusively the leveling work of grind stone production at home, hammerstone acquisition and the work of foodstuffs grinding. The grind stones are placed in the kitchen and are used to process wide range of foodstuffs. Grind stones are one of the best bridges that connect the people socially and economically. A grind stone and a mano can serve approximately 20-80 years and 4-7 years respectively. Grind stones are reused in the area for different uses after discard. The finding also shows that significant number of people take their useable grind stones with them while they change their settlement mainly due to cultural preference and the fear to take the risk of grind stone production. Furthermore, the finding shows that modern grinding machine could not replace traditional grind stones especially to process ceremonial foods. The results from Lakia’a are combined with the available archaeological data to strengthen the conclusions given by scholars about grinding equipments. http://etd.aau.edu.et:80/dspace/handle/123456789/4562 Title: AN ARCHAEOLOGICAL SURVEY OF ISLAMIC SHRINES IN JIMMA <br/> <br/>Authors: SEYOUM, MERGA <br/> <br/>Abstract: Islamic shrines are a sanctuary devoted to Muslim saints and used for ritual practices. As defined by Braukamper.U (2002), shrine is any man made sanctuary (sometimes associated with natural objects) devoted to a Muslim saint (wali). The custom of venerating saints and visiting their shrines is a common phenomena found in the Muslim world (Ishihara 2009). In Ethiopia, the presences of several shrines are typical proofs of the existence of a deep rooted tradition of venerating saints among the Muslim people. Islamic shrines in Ethiopia are not only a religious place, but are also important depositors of the pre-Islamic cultures of the indigenous communities (Trimingham 1965; Hussein 1994; Braukamper 2002; Kassaye 2009). Hence, Islamic shrines are important heritages used to understand cultural changes and continuities of the past and the present. However, due to the past socio-political and historical marginalization of Islam in Ethiopia, Islamic shrines have been studied very little. The previous researches conducted on Islamic shrines have been geographically and thematically limited. Consequently, shrines in the historically prominent Muslim lands (the five Gibe states) of the present day Jimma zone remained unstudied. Therefore, this paper presents archaeological survey research conducted on the Islamic shrine sites of Jimma zone. The study identified and documented two Islamic shrines namely; shrines of Sadeqiyo and Abba Arabu, located in Sokoru district and around Jimma town respectively. The shrines, being located near the former economic and administrative sites; have great significance to understand the history of Islamic relation with the past political and economic scenario of the area. In addition to this, the pre-Islamic Oromo cultural and ritual traditions are well preserved in the two shrines of Jimma zone. Albeit scholars such as Terje Ostebo (2009) claimed the ‘Islamaization of the pre-Islamic Oromo cultures’, the ritual performances conducted at the shrines of Arabu and Sadeqiyo, clearly indicates the ‘Oromization of Islamic religion’. Moreover, the shrines have actual and potential economic, scholastic, and cultural significances. Despite this fact, the shrines are presently endangered from deliberate anthropogenic actions as well as natural factors.