Relevant bibliographies by topics / Amharic Proverbs

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Academic literature on the topic 'Amharic Proverbs'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Amharic Proverbs"

1

Ahland, Michael. "From topic to subject." Studies in Language 33, no. 3 (July 23, 2009): 685–717. http://dx.doi.org/10.1075/sl.33.3.06ahl.

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The predicative possessive construction in Amharic exhibits a mismatch in grammatical coding: the possessor receives object marking on the verb while the overt NP exhibits phenomena associated with nominative case in Amharic. This article investigates the mismatch in light of its historical development as attested in archaisms found in proverbs and old Biblical texts, examines both overt and covert syntactic properties of the possessor today, and also considers evidence from other related constructions. The possessive construction developed from the existential construction where the possessor corresponded to a locative/recipient and today shows evidence of developing subject status.
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2

Hiruie, Ermias. "The Amharic proverbs and their use in Gǝʿǝz Qǝne (Ethiopian poetry)." African Journal of History and Culture 12, no. 1 (January 31, 2020): 28–34. http://dx.doi.org/10.5897/ajhc2020.0474.

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3

Lemessa Saka, Abebe, and Eba Teresa Garoma. "Comparative Analysis of Amharic and Afaan Oromoo Proverbs: A meta-communication perspective." Macrolinguistics 7, no. 11 (December 31, 2019): 72–91. http://dx.doi.org/10.26478/ja2019.7.11.4.

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4

Hagar Salamon. "Spices for Thought: Salt, Chili Pepper, and Slaves in Ethiopian Amharic Proverbs." Northeast African Studies 17, no. 2 (2017): 101. http://dx.doi.org/10.14321/nortafristud.17.2.0101.

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5

Adamu Chernet, Yonas. "The Social Implications of Some Amharic Proverbs and Their Social Needs for Encouragement." International Journal of Literature and Arts 3, no. 5 (2015): 71. http://dx.doi.org/10.11648/j.ijla.20150305.11.

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6

Alamirew, Simegn Kassa, Stefanie Lemke, Barbara Stadlmayr, and Bernhard Freyer. "Dietary Behaviour and Sociocultural Determinants of Dietary Diversity among Rural Women of Reproductive Age: A Case of Amhara Region, Ethiopia." Nutrients 15, no. 15 (July 28, 2023): 3369. http://dx.doi.org/10.3390/nu15153369.

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Women of reproductive age have specific nutritional requirements due to pregnancy and lactation. Little is known about the sociocultural determinants of dietary diversity among women of reproductive age. This study assesses trends of dietary behaviour and associated determinants of dietary diversity of women of reproductive age. A community-based cross-sectional study was conducted in the Amhara region of Ethiopia in 2019. Using multistage systematic random sampling, the dietary diversity of n = 421 women of reproductive age was assessed by a qualitative 24 h dietary recall. Descriptive analysis revealed characteristics of dietary behaviour and a chi-square test enabled the identification of associated determinants of women’s dietary diversity. Only about a quarter (26.8%) of the women consumed five or more food groups per day and met the minimum dietary diversity score (MDD-W). Drawing on the socioecological framework, at an intrapersonal/individual level, women’s education, age, perception of nutritious diet, and frequency of consumption of animal-sourced foods, vegetables, and fruit were significantly associated with MDD-W. At an interpersonal/household level, the husbands’ education, women’s decision-making regarding food purchase/consumption, the family’s actual eating occasion, and women’s engagement in domestic and farming tasks were significantly associated with MDD-W. At a community level, access to clean water and especially cultural beliefs were significant determinants of MDD-W. Amharic proverbs and sayings prioritise men and pose severe restrictions on women regarding food allocation. The majority (76.7%) of women of reproductive age practise frequent religious fasting, relating to the institutional/national level. This undermines efforts to support healthy dietary behaviour of women of reproductive age. Indepth studies on religious and cultural practices are needed, to assess not only their negative effects on the dietary diversity of women of reproductive age but also on women’s lives.
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7

Bahta, G. T. "FOLKLORE: AN INSTRUMENT OF CONFLICT PREVENTION, TRANSFORMATION AND RESOLUTION IN THE ETHIOPIAN CONTEXT." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 170–85. http://dx.doi.org/10.25159/1016-8427/1615.

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The article assesses the role of folklore in the form of verbal, ritual and material objects as a means of customary dispute prevention, transformation and resolution in selected ethnic groups in Ethiopia. Samples of oral narratives in the form of proverbs, myths and legends from the Amhara, Tigray, Oromo and Issa linguistic groups are found to have cohesive functions that reiterate harmony among the respective communities and individuals prior to conflicts; conciliatory and mediatory functions during inter-ethnic and intra-ethnic or personal conflicts; and lastly, compensatory functions after conflicts. The familiarity of the content in the narratives and the beauty of the language of the mediators, usually the elders, transform the state of enmity into the state of tolerance and recompense. The pre-reconciliation, reconciliation and post-reconciliation rituals usually accompanied by animal sacrifice, as well as the venues of the rituals (usually river banks and under trees), create a local colour that foreground a feeling of exoneration, absolution, communalism as well as commitment to discontinue blood feuds. The material objects mostly used during the reconciliation rituals, such as Tabots, crosses and other relics of the Orthodox Church, Kalacha, boku, Chachu, Siniqee and Hanfala of the Oromo have a frightening effect on the people who want to redress damages by force. The widest usage of folkloric elements for conflict prevention, resolution and transformation is found to have a consoling and therapeutic effect on the material and psychological dimensions of conflict. On the other hand, it is suggested that concerned bodies should preserve and make use of such rich folkloric heritage that conform with the constitution of the country and international human right conventions.
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8

Unseth, Peter, and Bitania Ze'amanuel. "Amharic Folkloric Oral Traditions: Collections for Insiders and for Outsiders." Aethiopica 25 (March 3, 2023). http://dx.doi.org/10.15460/aethiopica.25.0.1563.

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The two books of Amharic proverbs and the book of Amharic riddles under review document Amharic oral traditions far beyond what others have done previously. They all build on previous scholarship. In addition, each one adds new examples to what has been published before. But it is also important to note that each book has added significant new methodological contributions to their field. They will be valued by those who use and enjoy Amharic oral traditions in their lives. They will also be valued by scholars who study these Amharic oral traditions. In addition, these books can serve as inspirations and models for speakers of other languages, in the Horn and beyond.
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9

Busau, Filip. "Proverbs in Language Teaching: Using the Example of Let’s Speak Tigrinya (2018)." Aethiopica 23 (April 20, 2021). http://dx.doi.org/10.15460/aethiopica.23.0.1347.

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Proverbs have been used in language teaching for centuries. Nowadays, language learners associate mastery of this traditionally oral genre to a certain level of fluency and regard it as an access key to a deeper understanding of the native speakers’ culture. The recently released Tǝgrǝñña coursebook Let’s Speak Tigrinya (2018) contains almost fifty proverbs, and provides students with an insight into this old and rich tradition. However, owing to the lack of commentary or translation, the paper here seeks to compensate for this deficiency. In comparison with several Tǝgrǝñña proverb collections, it becomes apparent that the expressions listed in the textbook are common in Eritrea as well as in the Tǝgray region, in several alternative variations, some of which have been attested to in earlier European research works. A few examples even have an Amharic equivalent. The proverbs focused on here cover a wide range of both grammatical and everyday life topics and should be implemented in a more effective manner than the textbook provides. However, due to the lack of translations and occasional misprints, their accessibility is radically reduced and of little use for the individual language learner unassisted by a classroom situation.
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10

Negash, Melese. "Analysis of disability-related Amharic proverbs and their curriculum implications." Cogent Education 11, no. 1 (December 11, 2023). http://dx.doi.org/10.1080/2331186x.2023.2290223.

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Books on the topic "Amharic Proverbs"

1

ʼAdenaw, Meḥeretu. English-Amharic dictionary of proverbs. Addis Ababa, Ethiopia: [s.n.], 2011.

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2

ʼAdenaw, Meḥeratu. English-Amharic dictionary of proverbs. Addis Ababa, Ethiopia: [M. Adnew], 2011.

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3

Tasamā, ʼAsafā Gabramāryām. YaʼItyop̣yā mesāléyāwi negegeroč (proverbs) ṭaqlālā yezatenā qerṣe. [Addis Ababa?: s.n., 1986.

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4

Ayele, Negussay. Wit and wisdom of Ethiopia. Hollywood, Calif: Tsehai Publishers and Distributors, 1998.

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5

Ċeko, Latā Bayačā. Leyu yaʾEnglizeñā-ʾAmāreñā dereb qālāt, ḥaragoč, sam labasenā mesāléʾawi ʾanagāgaroč mazgaba qālāt =: Special English-Amharic dictionary of compound words, figurative speeches, phrases, and proverbs. ʾAdis ʾAbabā, ʾItyop̲yā: [s.n.], 1995.

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6

Raḥamim, Yitsḥaḳ. ha-Pitgam ke-gesher le-ḳesher: Me-otsar ha-pitgamim shel Yehude Etyopyah. [Jerusalem]: Miśrad ha-ḥinukh, ha-tarbut ṿeha-sporṭ, 1999.

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7

Diidanaa, Mangistuu Diinatoo. Dawro Haasaya-Tossatuu bare Amaaraatsuwanne Inglizeetsuwa Biletsaana: Dawro proverbs with their Amharic and English translation. Hawassa, Ethiopia: [publisher not identified], 2020.

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8

ዳንኤል አበራ and Daniel Aberra. የዐማርኛ ምሳሌያዊ አባባሎች: Proverbs in Amharic. Independently Published, 2019.

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