Ethiopian Jewish Ascetic Religious Communities Book contents
- Frontmatter
- Dedication
- Contents
- List of Illustrations
- Acknowledgements
- Part 1 Introduction: The Ascetic Religious Communities of the Betä Ǝsraʾel (Ethiopian Jews)
- Part 2 The Roles and Practices of Betä Ǝsraʾel Monks
- Part 3 Betä Ǝsraʾel Monastic Centres: General Characteristics
- Part 4 Hoḫwärwa: The First Betä Ǝsraʾel Monastic Centre
- Part 5 The Monastic Centres of the Səmen Mountains and Wägära
- Part 6 The Monastic Centres of Dämbəya and Säqqält
- Part 7 Understanding the Essence of Betä Ǝsraʾel Monasticism through a Comparison with Ethiopian Orthodox Monasticism
- Conclusions
- Bibliography
- Index
Chapter 14 - Qolqwaločč (Šowada)
Published online by Cambridge University Press: 26 May 2022
- Frontmatter
- Dedication
- Contents
- List of Illustrations
- Acknowledgements
- Part 1 Introduction: The Ascetic Religious Communities of the Betä Ǝsraʾel (Ethiopian Jews)
- Part 2 The Roles and Practices of Betä Ǝsraʾel Monks
- Part 3 Betä Ǝsraʾel Monastic Centres: General Characteristics
- Part 4 Hoḫwärwa: The First Betä Ǝsraʾel Monastic Centre
- Part 5 The Monastic Centres of the Səmen Mountains and Wägära
- Part 6 The Monastic Centres of Dämbəya and Säqqält
- Part 7 Understanding the Essence of Betä Ǝsraʾel Monasticism through a Comparison with Ethiopian Orthodox Monasticism
- Conclusions
- Bibliography
- Index
Summary
ASECOND MAJOR centre of the Betä Ǝsraʾel in theSəmen was the valley of Šowada, the site of severalBetä Ǝsraʾel villages, one of which—the villageof Qolqwaločč—was home to a monasticcommunity. The Betä Ǝsraʾel population of Šowadaand this valley's monastic community are both linked to SəmenMənaṭa: Due to the latter's drier and hotter climate,Betä Ǝsraʾel migrated from SəmenMənaṭa to Šowada in times of drought. The monks ofQolqwaločč came from SəmenMənaṭa at the initiative of AläqaTäsämma, the wealthy and influential leader of thelocality.
The Šowada valley is located along the BälägäzRiver, which flows in a southwest direction from the High Səmen tothe lowlands east of the Wägära Plateau. Much of the land inthe valley is cultivated, and several villages are built within it. A dirtroad, recently constructed, departs from the main Däbarq toSəmen Mountains National Park road and descends into the valley,currently terminating near the town of Bääs. The monastic siteitself is located on a hill (henceforth to be referred to asQolqwaločč Hill) east of the river, at the endof a spur descending southwest from the heights of Ǧan Amora. On theslopes east and northeast of this hill are two cemeteries, one the burialplace of Betä Ǝsraʾel children, and the other ofBetä Ǝsraʾel monks (map 14.1).
The compound on the hill is composed of three separate sections: amäsgid partially surrounded by an enclosurewall, an adjacent enclosure containing two circular structures that servedas the residence of a priest (qes), and a locality inwhich, according to the present inhabitants of the site, the monks used todwell. Due to modern agricultural activities, no architectural remains ofthe monks’ dwellings survive. Our informants at the site alsoindicated that a circular hut which served as a kitchen(maʾəd bet) had previ-ously stood outsidethe compound and was used to bake thebäräkäti bread. A modern dwellingis currently built on this structure's former location.
Information regarding Šowada's religious community was firstobtained from Qes U.B, a former resident of the village.The qes related that he was from a place namedŠowada, and that three Betä Ǝsraʾel monks usedto live in this place: Abba Taddäsä,Abba Wälläla, and AbbaAytaggǝb.
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- Ethiopian Jewish Ascetic Religious CommunitiesBuilt Environment and Way of Life of the Betä Ǝsra'el, pp. 117 - 127Publisher: Amsterdam University PressPrint publication year: 2022