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Journal articles on the topic 'Arts, Ethiopian'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Thompson, Daniel K. "Border crimes, extraterritorial jurisdiction, and the racialization of sovereignty in the Ethiopia–British Somaliland borderlands during the 1920s." Africa 90, no. 4 (2020): 746–73. http://dx.doi.org/10.1017/s0001972020000303.

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AbstractThis article argues that the politics of extraterritorial jurisdiction in the 1920s reshaped relations between ethnicity and territorial sovereignty in Ethiopia's eastern borderlands. A 1925 criminal trial involving Gadabursi Somalis began as what Britons deemed a ‘tribal matter’ to be settled through customary means, but became a struggle for Ethiopia's regent, Ras Tafari, to assert Ethiopia's territorial authority and imperial sovereignty. British claims of extraterritorial jurisdiction over Somalis amidst 1920s global geopolitical shifts disrupted existing practices of governance in Ethiopia's eastern borderlands and created a dilemma for Ethiopian authorities. In order to uphold international obligations, Ethiopian officials effectively had to revoke their sovereignty over some Somalis indigenous to Ethiopia. Yet Britons’ practical application of extraterritoriality to Somalis was predicated on assumed racial differences between Somalis and highland Ethiopians (‘Abyssinians’). Thus, Ethiopia's recognition of British extraterritorial jurisdiction would lend legitimacy to claims exempting Somalis from Ethiopian sovereignty due to differences in identity. The case reveals how assertions about race, nationality and ‘tribal’ identity articulated to subordinate Ethiopian rule to British interests and, in the longer term, to delegitimize Ethiopian governance over Somalis.

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2

Sinshaw, Girmaw Ashebir. "ANALISIS KURIKULUM JURUSAN PENDIDIKAN SENI TEATER ETHIOPIA." Imaji 17, no. 2 (2019): 157–65. http://dx.doi.org/10.21831/imaji.v17i2.27808.

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Tujuan penulisan artikel ini adalah untuk menganalisis pendidikan seni teater Ethiopia sebagai bentuk seni kreatif. Di Ethiopia, seni teater baru terbentuk tahun 1978, yang hingga sekarang belum menunjukkan kemajuannya. Kurikulum pendidikan seni teater di Ethiopia belum terlihat baik, dalam arti masih terdapat kekurangan di sana sini, sehingga sampai sekarang masih perlu penyempurnaan. Pendidikan seni teater ditopang oleh jurusan seni yang lain di Universitas Addis Ababa. Hal ini menyebabkan aspek musik, tari, seni rupa, dan seni kriya ikut membentuk terbentuknya pendidikan seni teater. Sekarang, pendidikan seni teater disuntik dengan seni teater tradisional yang menyebabkan bentuknya menjadi seni kreatif namun tidak menunjukkan teater yang mapan. Setiap teater di Ethiopia memilih bahan baku untuk memakmurkan pendidikan seni teater yang sekarang sedang digarap dalam kurikulum pendidikan seni teater Ethiopia. Kata Kunci: teater, pendidikan seni, kurikulum, senikreatif, Ethiopia CURRICULUM ANALYSIS OF THETHEATRE ARTS EDUCATION DEPARTMENT IN ETHIOPIA Abstract The purpose of this article is to analyze the theatrearts education in Ethiopia as a form of creative arts. In Ethiopia, the new theatrearts were formed in 1978, which until now has not shown significant progress. There are still shortages here and there in the curriculum for theatre arts education in Ethiopia, so that it still needs improvement. Theatre education is supported by other art majors at Addis Ababa University. This has caused aspects of music, dance, visual arts, and art to form the formation of theatrearts education. Now, the theatrearts education isinjected with traditional theatre arts, causing their form to become creative arts but not showing established theatre. Likewise, theatre arts in Ethiopia choose raw materials to prosper the theatrearts education which is now being worked on in the Ethiopian theatre arts education curriculum. Keywords: theatre, arts education, curriculum, creative arts, Ethiopia

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3

Goss, David. "The Invention of a Chair Tradition in Ethiopia: A Case Study of Liminoid Design." Journal of Design History 33, no. 3 (2020): 243–58. http://dx.doi.org/10.1093/jdh/epaa026.

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Abstract Both design and invention deal with future materializations, facilitating the environment and artefacts into different categories. These categories are conceptual constructs and any transgression of, combination of, or entering interstices between their imagined conceptual borders is Liminoid Design. Liminoid design is defined in this article as a momentary state of liminality: unstructuredness, transience, inter-categorical or uncategorizable. Though a very common phenomenon, it potentially creates new configurations of reality and new categories in design. This article describes manifestations of liminoid design, through the development of a contemporary Ethiopian chair with the merging of two categories: a side chair with imagery of the historic Aksum stelae. The Aksum stelae are monolithic stone monuments in northern Ethiopia erected during the ancient Kingdom of Aksum (in the early Christian period between the fourth and sixth centuries AD). This amalgamation emphasizes the contemporary connection to the past with a significant moment in Ethiopian history. Though seemingly traditional, this article identifies these chairs as a newly invented design type—the Aksum chair. During several visits to Ethiopia, I visited furniture workshops in Addis Ababa and Aksum and visited purchasers of the chairs as well. This helped the research to trace the proliferation and initiation of an invented traditional style.

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4

Heldman, Marilyn E., and David Appleyard. "Ethiopian Manuscripts." African Arts 30, no. 1 (1997): 16. http://dx.doi.org/10.2307/3337467.

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5

Skjerdal, Terje S. "Journalists or activists? Self-identity in the Ethiopian diaspora online community." Journalism 12, no. 6 (2011): 727–44. http://dx.doi.org/10.1177/1464884911405471.

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This study investigates the role of the diaspora online media as stakeholders in the transnational Ethiopian media landscape. Through content analysis of selected websites and interviews with editors, the research discusses how the sites relate to recognized journalistic ideals and how the editors view themselves in regard to journalistic professionalism. It is argued that the journalistic ideals of the diaspora media must be understood towards the particular political conditions in homeland Ethiopia. Highly politicized, the diaspora websites display a marked critical attitude towards the Ethiopian government through an activist journalism approach. The editors differ slightly among themselves in the perception of whether activist journalism is in conflict with ideal-type professional norms, but they justify the practice either because of the less than ideal conditions back home or because they maintain that the combination of activism and professionalism is a forward-looking journalism ideology. The online initiatives of the Ethiopian diaspora are found to prolong media contestations in the homeland as well as reinforcing an ideal-type professional journalism paradigm.

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6

Anderson, Addell Austin. "The Ethiopian Art Theatre." Theatre Survey 33, no. 2 (1992): 132–43. http://dx.doi.org/10.1017/s0040557400002362.

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The Ethiopian Art Theatre was founded in response to the racial strife of early twentieth-century Chicago. From 1910 to 1920, the migration of Southern blacks to Chicago more than doubled the black population from 44,103 to 109,458. White citizens felt threatened by the influx, fearing unemployment and epidemics in crime and health. Racial tensions increased from 1917 to 1919 as white gangs openly assaulted blacks. So-called “neighborhood improvement societies” bombed black homes and realty offices suspected of attempting to break up white residential areas. The Chicago Association of Commerce and the Chicago Tribune encouraged blacks to return to the South.

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7

Bender, Wolfgang. "Ethiopian Traditional Painting." African Arts 21, no. 3 (1988): 75. http://dx.doi.org/10.2307/3336450.

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8

Verhoeven, Harry. "The Grand Ethiopian Renaissance Dam: Africa's Water Tower, Environmental Justice & Infrastructural Power." Daedalus 150, no. 4 (2021): 159–80. http://dx.doi.org/10.1162/daed_a_01878.

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Abstract Global environmental imaginaries such as “the climate crisis” and “water wars” dominate the discussion on African states and their predicament in the face of global warming and unmet demands for sustainable livelihoods. I argue that the intersecting challenges of water, energy, and food insecurity are providing impetus for the articulation of ambitious state-building projects, in the Nile Basin as elsewhere, that rework regional political geographies and expand “infrastructural power”–the ways in which the state can penetrate society, control its territory, and implement consequential policies. The Grand Ethiopian Renaissance Dam should be understood as intending to alter how the state operates, domestically and internationally; how it is seen by its citizens; and how they relate to each other and to their regional neighbors. To legitimize such material and ideational transformations and reposition itself in international politics, the Ethiopian party-state has embedded the dam in a discourse of “environmental justice”: a rectification of historical and geographical ills to which Ethiopia and its impoverished masses were subjected. However, critics have adopted their own environmental justice narratives to denounce the failure of Ethiopia's developmental model and its benefiting of specific ethnolinguistic constituencies at the expense of the broader population.

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9

Kebede, Kassahun. "‘Ethiopia is misunderstood’: transnationalism among second-generation Ethiopian Americans." African and Black Diaspora: An International Journal 12, no. 2 (2019): 243–66. http://dx.doi.org/10.1080/17528631.2018.1559781.

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10

Edelstein, Arnon. "Intimate Partner Jealousy and Femicide Among Former Ethiopians in Israel." International Journal of Offender Therapy and Comparative Criminology 62, no. 2 (2016): 383–403. http://dx.doi.org/10.1177/0306624x16652453.

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Ethiopian immigrant women in Israel are overrepresented as victims of femicide; they are killed at more than 16 times the rate of the general population. This article suggests integrating current theoretical and empirical models to explain Ethiopian femicide, and stresses that considering psychological or sociocultural explanations as risk factors alone is not enough to understand this phenomenon. We distinguish between risk factors and triggers for femicide against Ethiopian women. While sociocultural and even psychological changes are risk factors for femicide, one, two, or three main triggers may activate such potential risk factors, such as the woman’s willingness (WW) to leave the intimate relationship, sexual jealousy (SJ), and formal complaints against the abusive partner. The first two triggers are jealousy oriented. To analyze this phenomenon in Israel, we examined all court decisions on intimate partner homicide (IPH) from 1990 to 2010. After reading former studies on IPH and identifying important variables that could explain the phenomenon, we first catalogued the data in every decision and verdict according to main independent variables mentioned in the literature. The study population consists of first-generation immigrants, N = 194: native Israelis (47%), new immigrants from the former Soviet Union (FSU; 31%), and Ethiopians (16%). Our analysis of court decisions reveals that triggers containing jealousy components are responsible for 83% of femicide cases committed by Ethiopian men, in comparison with native Israelis (77%) and immigrant Russian men (66%) who murdered their intimate partners. In addition, there is a significant correlation among motive (jealousy), method of killing (stabbing), and “overkilling” (excessive force).

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11

LaVecchia, Antoinette. "The Ethiopian Orphanage Project." Teaching Artist Journal 8, no. 1 (2010): 25–35. http://dx.doi.org/10.1080/15411790903393053.

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12

Walsh, Sophie D., Arnon Edelstein, and Danbulu Vota. "Suicidal Ideation and Alcohol Use Among Ethiopian Adolescents in Israel." European Psychologist 17, no. 2 (2012): 131–42. http://dx.doi.org/10.1027/1016-9040/a000115.

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Recent figures point to alarming rates of suicidal tendencies and risk behaviors among Ethiopian adolescents (first and second generation) in Israel. This study tries to understand this phenomenon through an examination of the relationship between ethnic identity (Israeli and Ethiopian) and parental support with suicidal ideation and alcohol use. Two hundred adolescents aged 15–18 years from the Ethiopian community in Israel completed questionnaires examining the degree to which they felt a sense of (positive) Israeli and Ethiopian identity and parental support as well as suicidal ideation, drinking behavior, and depression. Results showed significant correlations between both Israeli and Ethiopian identities and suicidal ideation and alcohol use and a significant relationship between suicidal ideation and parental support. Regression analysis highlighted the pivotal role of a strong and positive heritage (Ethiopian) identity in lower levels of suicidal ideation and alcohol use. Results suggest the important role of ethnic identity for well-being among immigrant and minority youth, in particular in the ability of minority youth to consolidate a coherent ethnic identity incorporating a positive connection to their heritage culture as providing a protective role against suicidal tendencies and risk behaviors.

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13

Mains, Daniel. "Drinking, Rumour, and Ethnicity in Jimma, Ethiopia." Africa 74, no. 3 (2004): 341–60. http://dx.doi.org/10.3366/afr.2004.74.3.341.

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AbstractThis paper is an investigation of the relationship between identity, politics, and rumours in Jimma, Ethiopia. The introduction of ethnic federalism in Ethiopia after the fall of the Marxist Derg regime in 1991 has been the topic of a significant amount of academic discussion, but little attention has been given to the day-to-day experience of this change. Consequently, post-1991 Ethiopian politics have been viewed primarily in terms of ethnic power struggles. An analysis of rumours that are circulated through casual conversation enables a better understanding of popular reactions to ethnic federalism. In particular, rumours regarding the drinking habits of Oromo Muslims and the political behaviour of Protestants reveal that ethnicity is closely intertwined with religion and nationalism. This analysis also demonstrates how a particularly Ethiopian form of discourse functions as a means both of resisting and coping with loss of political power and economic decline. Finally, it explores how international news media coverage of Christian–Muslim conflict and anxieties about globalisation are interrelated with local power struggles. In this paper, rumours are treated as a discourse that provides a window into the worldview of the speaker in order to explore how individuals negotiate political change and construct difference at the everyday level.

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14

Phillipson, David W. "Excavations at Aksum, Ethiopia, 1993–4." Antiquaries Journal 75 (September 1995): 1–41. http://dx.doi.org/10.1017/s0003581500072966.

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A five-year research programme commenced in 1993, designed to investigate many aspects of the civilization that was centred at Aksum, Ethiopia, during the first seven centuries AD. For the first two excavation seasons work has been concentrated on major tombs in the area of the stelae for which the site is famous. An area of domestic occupation has been explored and will be a focus of future work. The Cathedral precinct has also been surveyed and shown to offer great archaeological potential. The Aksum project, supported by a Major Research Grant from the Society, is expanding and diversifying knowledge of ancient Aksum, as well as contributing to the training of Ethiopian archaeologists, monument conservation and museum development.

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15

Abu, Ofir, Fany Yuval, and Guy Ben-Porat. "Race, racism, and policing: Responses of Ethiopian Jews in Israel to stigmatization by the police." Ethnicities 17, no. 5 (2016): 688–706. http://dx.doi.org/10.1177/1468796816664750.

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Immigrants who believe they suffer from stigmatization and discrimination may still demonstrate positive attitudes toward government authorities. We explore this trust–discrimination paradox by examining perceptions about police and policing among Ethiopian Jews in Israel, an immigrant racial minority. Drawing on data collected from focus groups and survey results, we find that levels of trust in the police among Israelis of Ethiopian descent are equal to or higher than among veteran Jewish Israelis. Nevertheless, Ethiopian Israelis also report negative perceptions of the police that are rooted in strong feelings of stigmatization by these government agents. While trust in the police may reflect Ethiopian Jews’ desire for integration, participation, and inclusion as legitimate and equal members of nation and state, we demonstrate that they use various de-stigmatization strategies whose aim is to downplay the importance and depth of their discrimination by the police. These strategies, we argue, allow Ethiopian Israelis to maintain positive attitudes toward the police.

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16

Paine, Crispin. "Ancient churches of ethiopia Phillipson, David/ethiopian crosses a cultural history and chronology Chojnacki, Stanislaw." Material Religion 6, no. 1 (2010): 121–22. http://dx.doi.org/10.2752/174322010x12663379393611.

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17

Levin, Ayala. "Haile Selassie's Imperial Modernity: Expatriate Architects and the Shaping of Addis Ababa." Journal of the Society of Architectural Historians 75, no. 4 (2016): 447–68. http://dx.doi.org/10.1525/jsah.2016.75.4.447.

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In the 1960s, Addis Ababa experienced a construction boom, spurred by its new international stature as the seat of both the United Nations Economic Commission for Africa and the Organization of African Unity. Working closely with Emperor Haile Selassie, expatriate architects played a major role in shaping the Ethiopian capital as a symbol of an African modernity in continuity with tradition. Haile Selassie's Imperial Modernity: Expatriate Architects and the Shaping of Addis Ababa examines how a distinct Ethiopian modernity was negotiated through various borrowings from the past, including Italian colonial planning, both at the scale of the individual building and at the scale of the city. Focusing on public buildings designed by Italian Eritrean Arturo Mezzedimi, French Henri Chomette, and the partnership of Israeli Zalman Enav and Ethiopian Michael Tedros, Ayala Levin critically explores how international architects confronted the challenges of mediating Haile Selassie's vision of an imperial modernity.

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18

Newman, Ruby K. "Ethiopian-Israeli Grandmothers' Stories." Journal of Aging, Humanities, and the Arts 1, no. 3-4 (2007): 211–19. http://dx.doi.org/10.1080/19325610701638219.

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19

Ashagrie, Aboneh. "Children's Theatre in Ethiopia." Aethiopica 15 (December 4, 2013): 105–17. http://dx.doi.org/10.15460/aethiopica.15.1.662.

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When theatre arts emerged in Ethiopia 90 years ago, all characters in the pioneering play were performed solely by children in front of the Crown Prince Täfäri Mäkwännǝn, and members of the aristocracy. The tradition of considering children as a main force of stage production, and the tendency of showing dramatic performance by students to the benefit of adult audience, likewise, continued up until the establishment of the first professional public theatre in 1942. It was late in early 1980s that a change in perspective occurred to urge the indispensability of producing plays for children’s consumption. Such a new insight, within a few years, led to the establishment of the Children and Youth Theatre in Addis Abäba. This article chronologically portrays the history and development of Ethiopian children’s theatre and will hopefully add knowledge to the account of African theatre in particular and the world theatre in general.

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20

Elizabeth Wolde Giorgis. "Charting Out Ethiopian Modernity and Modernism." Callaloo 33, no. 1 (2010): 82–99. http://dx.doi.org/10.1353/cal.0.0627.

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21

Thomas Belay. "A Brief Reflection on Ethiopian Languages." Callaloo 33, no. 1 (2010): 100–101. http://dx.doi.org/10.1353/cal.0.0635.

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22

Hamer, John. "Decentralization as a Solution to the Problem of Cultured Diversity: An Example from Ethiopia." Africa 77, no. 2 (2007): 207–25. http://dx.doi.org/10.3366/afr.2007.77.2.207.

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ABSTRACTThe failure of the nation state in sub‐Saharan Africa has been a topic of great concern in recent years. In this article I explore in detail the historical experience of one ethnic group in the Horn of Africa, the Sidāma, and show how the nation state has had a comparatively negative effect upon another group in southern Ethiopia, the Maale. For the Sidāma, historic disparagement by the state, though discouraged by the present Ethiopian government, is shown to continue into the present in regard to dispute settlement and policy making by the elders. The Maale, though different in culture and social structure, experienced similar distrust and disparagement in Ethiopia's revolutionary period (1974–91). In the case of the Sidāma, indications are that this has continued into the post‐revolutionary period of state‐sponsored parliamentary democracy.As a solution I propose the ‘indirect state’ as a means not simply of maintaining the past culture of the Sidāma, but also of encouraging the people to originate change for themselves. Rather than institutional edicts being imposed from above by the nation state, the people will, in conjunction with other ethnic groups, negotiate both vertically and horizontally to reach consensual agreements for change.

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23

Heldman, Marilyn E. "Frē Seyon: A Fifteenth-Century Ethiopian Painter." African Arts 31, no. 4 (1998): 48. http://dx.doi.org/10.2307/3337648.

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24

Pankhurst, Rita, and Richard Pankhurst. "Ethiopian Figurines from Mugar Monastery in shawa." African Arts 37, no. 3 (2004): 42–90. http://dx.doi.org/10.1162/afar.2004.37.3.42.

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25

Crowley, Daniel J. "Ethiopian Folk Art: The Leavitt Collection." Journal of American Folklore 111, no. 439 (1998): 57. http://dx.doi.org/10.2307/541320.

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26

Abusneineh, Bayan. "(Re)producing the Israeli (European) body: Zionism, Anti-Black Racism and the Depo-Provera Affair." Feminist Review 128, no. 1 (2021): 96–113. http://dx.doi.org/10.1177/01417789211016331.

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This article examines the Depo-Provera Affair—where Israeli doctors administered the contraceptive Depo-Provera to newly immigrated Ethiopian Jewish women—to argue that the Israeli settler colonial project depends on these forms of gendered anti-Black violence, through the management of Black African bodies. In 2013, then Israeli Deputy Health Minister Yaakov Litzman admitted that they had administered Depo-Provera to Ethiopian immigrant women without their consent, after reproductive and civil rights activists in Israel called for an investigation after a drop in the birthrate among Ethiopian women: close to 50 per cent within the previous decade. The demarcation of Blackness as a political tool necessary to advance Israeli modernity and the situating of Black bodies as antithetical to the state of Israel are not contradictory but rather illuminate Israel’s deployment of anti-Blackness through the racial and reproductive violence necessary to become part of the superior, European West.

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27

Driessen, Miriam. "Laughing about Corruption in Ethiopian‐Chinese Encounters." American Anthropologist 121, no. 4 (2019): 911–22. http://dx.doi.org/10.1111/aman.13320.

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28

Nagy, Rebecca Martin. "Continuity and Change: Three Generations of Ethiopian Artists." African Arts 40, no. 2 (2007): 70–85. http://dx.doi.org/10.1162/afar.2007.40.2.70.

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29

Bauer, Dan. "Marxist Modern: An Ethnographic History of the Ethiopian Revolution.:Marxist Modern: An Ethnographic History of the Ethiopian Revolution." American Anthropologist 105, no. 4 (2003): 867–68. http://dx.doi.org/10.1525/aa.2003.105.4.867.

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30

McSpadden, Lucia Ann. "Ethiopian Refugee Resettlement in the Western United States: Social Context and Psychological Well-Being." International Migration Review 21, no. 3 (1987): 796–819. http://dx.doi.org/10.1177/019791838702100319.

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The reported high level of depression and suicide among Ethiopian single male refugees is often related to their being culturally and ethnically distinct in the U.S. Research investigating the psychological well-being of these refugees in California, Washington and Nevada indicates that the level of stress among Ethiopian refugees resettled by agencies is higher than the stress of those resettled by volunteers. When English facility is held constant, the differential ability of these two resettlement methodologies to provide appropriate employment and access to higher education varies directly with the stress levels. Recommendations for improvement of resettlement are offered.

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Messing, Simon D. ": Ethiopian Jews and Israel . Michael Ashkenazi, Alex Weingrod." American Anthropologist 90, no. 4 (1988): 1013–14. http://dx.doi.org/10.1525/aa.1988.90.4.02a00620.

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32

Roussel, Bernard, and François Verdeaux. "Natural Patrimony and Local Communities in Ethiopia: Advantages and Limitations of a System of Geographical Indications." Africa 77, no. 1 (2007): 130–50. http://dx.doi.org/10.3366/afr.2007.77.1.130.

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AbstractAmong various processes of recognition and development of local know-how related to biodiversity, the protection systems based on Geographical Indications seem to open up interesting perspectives for the countries of the South. Ethiopia is on the way to equipping itself with such a tool.In this article we argue that Ethiopia offers an exceptionally good terrain for setting up such a mechanism. It has many products derived from the exploitation of biodiversity by a variety of cultural groups. Many of these products already have reputations linked to their cultural geographical origin. The existence of competitive national and international markets requires labels and protection systems.Nevertheless adoption of a Geographical Indications system is not without its problems. The specific circumstances of the Ethiopian context – social and institutional as well as environmental – raise questions as to the limitations and possible risks of such a system, including the unequal development of certain components of biodiversity, standardization and loss of know-how, modification of current territorial subdivisions and the corresponding social and administrative organizational structures.

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33

Lev-Aladgem, Shulamith. "Between home and homeland: facilitating theatre with Ethiopian youth." Research in Drama Education: The Journal of Applied Theatre and Performance 13, no. 3 (2008): 275–93. http://dx.doi.org/10.1080/13569780802410632.

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34

Hill, Reinhold R., and Hagar Salamon. "The Hyena People: Ethiopian Jews in Christian Europe." Journal of American Folklore 115, no. 457/458 (2002): 490. http://dx.doi.org/10.2307/4129200.

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35

Pankhurst, Richard. "Ethiopian Painting of King Takla Haymanot's War with the Dervishes." African Arts 39, no. 2 (2006): 64–88. http://dx.doi.org/10.1162/afar.2006.39.2.64.

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36

Moran, Katy M. "Ethiopian refugees and exiles in Los Angeles." Women's Studies 17, no. 1-2 (1989): 63–65. http://dx.doi.org/10.1080/00497878.1989.9978792.

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37

Cofman-Simhon, Sarit. "African Tongues on the Israeli Stage: A Reversed Diaspora." TDR/The Drama Review 57, no. 3 (2013): 48–68. http://dx.doi.org/10.1162/dram_a_00279.

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Over the last decade, Moroccan Israeli and Ethiopian Israeli actors have started to speak Maghrebi and Amharic, respectively, onstage. Their performances indicate a new, nonmainstream theatrical richness and “otherness,” and acknowledge diasporic cultures in Israel. “This is not a ‘trend,’ it is a return,” says a well-known Israeli singer—it is a reversed diaspora.

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38

Abbink, Jon. "The Indigenous and the Foreign in Christian Ethiopian Art: On Portuguese-Ethiopian Contacts in the Sixteenth-Seventeenth Centuries by Manuel João Ramos and Isabel Boavida." African Arts 38, no. 4 (2005): 8–91. http://dx.doi.org/10.1162/afar.2005.38.4.8a.

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39

Massing, Jean Michel. "From Greek Proverb to Soap Advert: Washing the Ethiopian." Journal of the Warburg and Courtauld Institutes 58 (1995): 180. http://dx.doi.org/10.2307/751510.

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40

Hill, Reinhold R. "The Hyena People: Ethiopian Jews in Christian Europe (review)." Journal of American Folklore 115, no. 457 (2002): 490–91. http://dx.doi.org/10.1353/jaf.2002.0036.

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41

Hailu Habtu. "Encounter: An Ethiopian Literary Wit and British Working Class Folk." Callaloo 33, no. 1 (2010): 191–92. http://dx.doi.org/10.1353/cal.0.0594.

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42

Roger Kurtz, J. "Debating the language of African literature: Ethiopian contributions." Journal of African Cultural Studies 19, no. 2 (2007): 187–205. http://dx.doi.org/10.1080/13696810701760468.

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43

Thomas, Michael W. "–The Athlete: an Ethiopian voice, a universal appeal." Journal of African Cultural Studies 25, no. 1 (2013): 114–18. http://dx.doi.org/10.1080/13696815.2012.753846.

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44

Kassam, Aneesa, and Judith Olmstead. "Woman Between Two Worlds: Portrait of an Ethiopian Rural Leader." Journal of the Royal Anthropological Institute 4, no. 3 (1998): 599. http://dx.doi.org/10.2307/3034209.

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Watson, Elizabeth E. "Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia." Africa 76, no. 1 (2006): 70–87. http://dx.doi.org/10.3366/afr.2006.0006.

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AbstractThis article explores the experience of one village in Ethiopia since the overthrow of the Marxist‐Leninist Derg regime in 1991. The new government introduced policies that have much in common with those dominating the international geopolitical scene in the 1990s and 2000s. These include an emphasis on democracy, grassroots participation and, to some extent, market liberalization. I report here on the manifestations of these policy shifts in Gamole village, in the district of Konso, once remote from the political centre in Addis Ababa but now expressing its identity through new federal political structures. Traditional power relations between traders and farmers in Gamole have been transformed since 1991 as the traders have exploited opportunities to extend trade links, obtain land and build regional alliances through participation in the Ethiopian Orthodox Church. They have appropriated the discourse of democracy to challenge their traditional position of subordination to the farmers – and this, in turn, has led to conflict. While these changes reflect the postsocialist transition, they can also be seen as part of a continuing process of change brought about by policies of reform in land tenure, the church and the state, introduced during the Derg period. These observations at a local level in Ethiopia provide insights into the experiences of other states in postsocialist transition.

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Clapham, Christopher. "The modes-of-production debate in Ethiopian agriculture." Africa 58, no. 3 (1988): 364–69. http://dx.doi.org/10.2307/1159806.

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Vecchiato, Norbert L. "Illness, therapy, and change in Ethiopian possession cults." Africa 63, no. 2 (1993): 176–96. http://dx.doi.org/10.2307/1160840.

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AbstractThis article examines patterns of continuity and change in spirit possession phenomena among the Sidamo of southern Ethiopia. Traditional possession rituals appear to be losing cultural relevance, owing to the increasing popularity of possession and exorcistic healing enacted within the ritual context of independent religious movements. Such movements emerged in the region as a response to widespread conversion to Christianity and Islam in the 1950s and 1960s. Patterns of possession healing in the new cults are analysed in relation to the prevailing holistic definition of health and the role attributed to supernatural agents i n illness aetiology. While outlining points of convergence and divergence in the recodification of rituals, this article highlights their therapeutic objectives and the centrality of healing in the newly emerged cults. It is argued that the political and sex antagonism model proposed by ‘deprivation theories’ is inadequate to explain the changing modalities of spirit possession and its persistence on the African scene. Independent healing movements should be recognised as an important health resource where rural and urban Africans seek relief from a wide range of organic and mental illnesses, personal misfortunes, and stressful life situations.

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Donham, Donald L. "A note on space in the Ethiopian revolution." Africa 63, no. 4 (1993): 583–90. http://dx.doi.org/10.2307/1161007.

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AbstractThere have been two major approaches to spatial analysis in social and cultural anthropology. The first insists that distance is culturally categorised, that a person 's experience of space is relative to particular ways of dividing and conceptualising spatial relations. The second approach, most often associated with central-place theory, takes the opposite tack. Distance, in this view, has certain universal predicates; for example, the inherent difficulty of transporting goods with a simple technology means that markets in agrarian societies have a limited set of recurrent features—no matter how space is locally encoded. These two modes of analysis are often taken as mutually exclusive ways of proceeding. In this article it is suggested that neither can be neglected if large-scale transformations like social revolutions are to be understood in their complexity. In the course of developing a pioneering study of the role of peasants in revolutions Eric Wolf offered the beginnings of a general theory. After summarising some of his hypotheses, the author confronts them with data from the Ethiopian revolution as it unfolded during 1975 in an area called Maale.

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von Pezold, Johanna, and Miriam Driessen. "Made in China, fashioned in Africa: ethnic dress in Ethiopia and Mozambique." Africa 91, no. 2 (2021): 317–36. http://dx.doi.org/10.1017/s0001972021000085.

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AbstractThe influx of Chinese-made African ethnic dress has been central to debates about the consequences of the growing Chinese presence in Africa. Exploring the reception of the Chinese-produced capulana in Mozambique and net'ela in Ethiopia, we demonstrate that Mozambican and Ethiopian manufacturers and traders, from the grass roots up to cultural elites, engage with Chinese imports with creativity and verve. While welcoming Chinese materials for their affordability, bold and bright colours and suitability for dressmaking, they fashion them in ways that fit their own tastes and the local fashion trends. We distinguish three practices by which people do this: first, by incorporating Chinese materials or design elements into their own products; second, by co-creating new designs and dress with their Chinese counterparts; and third, by altering the imported fabrics. Apart from fashioning imports, some manufacturers use strategies to distinguish their own products from Chinese counterparts. These strategies include naming practices linked to the stories of their origin and alterations to the material.

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Strecker, Ivo. "Glories and agonies of the Ethiopian past." Social Anthropology 2, no. 3 (2007): 303–12. http://dx.doi.org/10.1111/j.1469-8676.1994.tb00285.x.

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