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Journal articles on the topic 'Ethiopian Diaspora'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Hafkin, Nancy J. "“Whatsupoch” on the Net: The Role of Information and Communication Technology in the Shaping of Transnational Ethiopian Identity." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 221–45. http://dx.doi.org/10.3138/diaspora.15.2-3.221.

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The Ethiopian diaspora is using the Internet increasingly to reflect on its identity, to forge new communities, and to promote cultural innovation. This essay tracks the close association of information and communication technologies (ICTs) with the emergence of the Ethiopian diaspora since 1980, setting forth a series of brief case studies illustrating the role of ICTs among different Ethiopian ethnic communities. It documents the manner in which ICTs shape socialization and address questions of return to homeland; it also explores the way in which Ethiopians have exploited new media and thei

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2

Mekonnen, Mulugeta Bezabih, and Beate Lohnert. "Diaspora Engagement in Development." African Diaspora 10, no. 1-2 (2018): 92–116. http://dx.doi.org/10.1163/18725465-01001002.

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Abstract With a tenfold increase in remittance flows over the last 25 years, the diaspora’s role in the development efforts of the countries of the global South has gained broader interest from both researchers and receiving countries. Besides financial remittances, flows of skills, knowledge, and social remittances have also gained more attention, particularly the relevance of diaspora associations as drivers of development processes. In this article, we explore the role of Ethiopian diaspora associations in Germany for their home country, the changing Ethiopian diaspora policy, and the suppo

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3

Lyons, Terrence. "Transnational Politics in Ethiopia: Diasporas and the 2005 Elections." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 265–84. http://dx.doi.org/10.3138/diaspora.15.2-3.265.

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Beginning with a discussion of new political processes in transnational social networks, this essay presents Ethiopians in North America as a conflict-generated transnational diaspora closely involved in homeland politics. The essay surveys a range of key diaspora political organizations and media, detailing their involvement in the dramatic political events surrounding the Ethiopian election in 2005. The critical and creative roles that the Ethiopian diaspora played—in framing political events and as a gatekeeper for opposition strategies—provided essential support for the homeland’s oppositi

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Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 285–302. http://dx.doi.org/10.3138/diaspora.15.2-3.285.

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This essay examines the creation of places of worship by Ethiopian Orthodox congregations in North America, focusing primarily on the District of Columbia and adjacent areas in the states of Maryland and Virginia. Following a discussion of the historical background and development of church architecture in Ethiopia, the essay demonstrates that the shaping of the interior space of Ethiopian Orthodox churches in North America follows a modern model developed in Addis Ababa during the early 1960s. The study concludes with a brief analysis of painted decoration, a necessary component of the sacred

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5

Abbink, Jan. "Slow Awakening? The Ethiopian Diaspora in the Netherlands, 1977–2007." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 361–80. http://dx.doi.org/10.3138/diaspora.15.2-3.361.

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This essay explores the history of the concepts of sәdät (migration) and sәdätäññannät (refugeeism), tracking the changing Ethiopian perspectives on separation from homeland as conceived and conveyed through song lyrics. After detailing traditional Ethiopian notions of sәdätäññannät, the author surveys song lyrics about Ethiopians living abroad, first in military service in Libya (1911–1930) and in Korea and Japan (1950s), then for educational purposes in Europe and the United States (1945–1974). In contrast to either silence or negativity about sәdätäññannät in songs about these earlier perio

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6

Haile, Getatchew. "Amharic Poetry of the Ethiopian Diaspora in America: A Sampler." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 321–39. http://dx.doi.org/10.3138/diaspora.15.2-3.321.

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This essay offers the first English-language translations of Amharic poetry written by Ethiopian immigrants to the United States. Following an introduction to the Amharic language and the central place of poetry in Ethiopian literature and cultural life, the author discusses the work of four poets. The poems of Tewodros Abebe, Amha Asfaw, Alemayehu Gebrehiwot, and Alemtsehay Wedajo make creative use of Ethiopian verbal constructions reminiscent of traditional war songs and verbal interrogations used in legal contexts. Many of the poems speak eloquently of the personal losses Ethiopians have su

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7

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 Ethi

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8

Levine, Donald N. "On Cultural Creativity in the Ethiopian Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 215–20. http://dx.doi.org/10.3138/diaspora.15.2-3.215.

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This brief introduction to the essays in this volume offers commentary on the conference that generated them while expanding on its central theme, “creative incorporation,” drawn from the author’s 1974 book, Greater Ethiopia. The essay provides a provisional semantic matrix that defines four types of creativity: in problem-solving; in finding new ways to combine existing elements; to provide for spontaneous expression of energies; and to invent novel forms. The conclusion suggests that all of these processes occur among Ethiopians in diaspora, where they are inflected by the intensity that Eth

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9

Getahun, Solomon Addis. "Sәdät, Migration, and Refugeeism as Portrayed in Ethiopian Song Lyrics". Diaspora: A Journal of Transnational Studies 15, № 2-3 (2011): 341–59. http://dx.doi.org/10.3138/diaspora.15.2-3.341.

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This essay explores the history of the concepts of sәdät (migration) and sәdätäññannät (refugeeism), tracking the changing Ethiopian perspectives on separation from homeland as conceived and conveyed through song lyrics. After detailing traditional Ethiopian notions of sәdätäññannät, the author surveys song lyrics about Ethiopians living abroad, first in military service in Libya (1911–1930) and in Korea and Japan (1950s), then for educational purposes in Europe and the United States (1945–1974). In contrast to either silence or negativity about sәdätäññannät in songs about these earlier perio

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10

Ferran, Hugo. "The Ethiopian and Eritrean Evangelical Diaspora of Montreal." African Diaspora 8, no. 1 (2015): 76–97. http://dx.doi.org/10.1163/18725465-00801004.

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The Ammanuel Montreal Evangelical Church (AMEC) is composed of over 150 members of Ethiopian and Eritrean origin. Through the examination of their musical practices, this article analyzes how music is involved in the construction and expression of religious identities in the context of migration. It appears that in borrowing worship music widespread in Ethiopia and in its diaspora, the faithful highlight the “Ethiopianness” of the group, at the expense of the minority Eritrean identity. The author then reveals that each musical parameter conveys different identity facets. If the universality o

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11

Woldemariam, Hirut, and Elizabeth Lanza. "Imagined community." Linguistic Landscape. An international journal 1, no. 1-2 (2015): 172–90. http://dx.doi.org/10.1075/ll.1.1-2.10wol.

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In this article, we investigate how the linguistic landscape serves as an important strategy among a diaspora community not only to maintain a transnational identity but also to construct a unique identity in the recipient society. We examine the linguistic landscape in the Ethiopian diaspora of Washington DC, referred to as “Little Ethiopia”, which provides an interesting site to investigate the role of the linguistic landscape in constructing an imaginary community built on the myth of the old homeland, including a unique African identity in a new homeland with other Africans as well as Afri

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12

Woldegiyorgis, Ayenachew A. "Engaging the Ethiopian Knowledge Diaspora." International Higher Education, no. 99 (September 17, 2019): 23–25. http://dx.doi.org/10.6017/ihe.2019.99.11665.

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Although there is a consensus that Africa has considerable intellectual resources in its diaspora, the benefit that the continent is garnering from it is limited for different reasons. The political climate in several countries and the absence of well-articulated strategies are among the main factors preventing the African knowledge diaspora from engaging with their home countries. Even when, occasionally, political relations improve—such as currently in Ethiopia, diaspora engagement in higher education is challenged by routine issues such as bureaucratic processes, the absence of a coordinati

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13

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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14

Shelemay, Kay Kaufman. "Ethiopian Musical Invention in Diaspora: A Tale of Three Musicians." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 303–20. http://dx.doi.org/10.3138/diaspora.15.2-3.303.

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This essay, based on ethnographic interviews and observation, discusses the lives and careers of three prominent Ethiopian musicians from sacred, folkloric, and popular musical domains (Moges Seyoum, Tesfaye Lemma, and Mulatu Astatke, respectively) whose individual initiatives have shaped the musical life of the Ethiopian diaspora during its formative years in the United States. These three careers provide an overview of musical activity within the Ethiopian American diaspora community since its inception and shed light on concepts of creativity as conceived both in the Ethiopian homeland and

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15

Woldegiyorgis, Ayenachew Aseffa. "Transnational Diaspora Engagements in HIgher Education:." International Journal of African Higher Education 8, no. 2 (2021): 43–64. http://dx.doi.org/10.6017/ijahe.v8i2.13475.

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The literature on diaspora engagement in higher education focuses on broadenvironmental, policy, and institutional issues as critical determinants ofthe scope and efficiency of engagement. Using data from interviews with 16Ethiopian diaspora academics in the United States, this article undertakesa micro-examination of factors in their personal spaces and immediateenvironment that influence such engagement. Using a phenomenologicalapproach, it examines how professional, personal, familial and otherindividual attributes shape the trajectories of diaspora engagement. Itdemonstrates how nuances in

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16

Shelemay, Kay Kaufman, and Steven Kaplan. "Introduction." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 191–213. http://dx.doi.org/10.3138/diaspora.15.2-3.191.

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This essay offers a general introduction to the volume’s papers, providing the necessary background information about their genesis and relationship to other relevant publications within Ethiopian, African, and diaspora studies. The concept of diaspora and its relevance for the Ethiopian experience is discussed, providing a historical overview of Ethiopian movement abroad, culminating in the mass exodus sparked by the 1974 revolution. The essay explores the topic of cultural creativity in critical perspective, offering definitions of creativity and its relationship to Ethiopian concepts, along

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17

Kaplan, Steven. "Vital Information at Your Fingertips: The Ethiopian Yellow Pages as a Cultural Document." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 247–63. http://dx.doi.org/10.3138/diaspora.15.2-3.247.

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In the last decade of the twentieth century, Yellow Pages, the wellknown business directories that effectively advertise services in fairly standardized formats, have been published by entrepreneurs for various ethnic communities, including Ethiopians. This essay reads the Ethiopian Yellow Pages (EYP), published for the Washington, DC, area, as a cultural document, interpreting it as a text in which issues of identity and community are represented by and for members of the Ethiopian community. The essay provides a detailed overview of the EYP in its thirteenth edition, covering the year 2006/2

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18

Balashova, Galina A. "Literature of the Ethiopian Diaspora: Dinaw Mengistu." Asia and Africa today, no. 1 (2020): 79. http://dx.doi.org/10.31857/s032150750008173-2.

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19

Levine, Donald N. "On Cultural Creativity in the Ethiopian Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 215–20. http://dx.doi.org/10.1353/dsp.2011.0070.

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20

McCann, James C. "A Response: Doro Fänta: Creativity vs. Adaptation in the Ethiopian Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (2011): 381–88. http://dx.doi.org/10.3138/diaspora.15.2-3.381.

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Invoking the common dish doro fänta (“substitute chicken stew”), served without either its traditional chicken or hard-boiled egg, as a metaphor for cultural and economic change since the Ethiopian revolution began, this short response to the volume’s essays queries whether doro fänta is a metaphor for expressive invention or an adaptation of structure without substance. Following comments on a number of the essays appearing in this volume, the discussion suggests that their subject matter is more complex than the Ethiopian homeland study to which the notion of creative incorporation was origi

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21

Virtanen, Pekka. "Rewriting Oromo History in the North: Diasporic Discourse about National Identity and Democracy in Ethiopia." Diaspora: A Journal of Transnational Studies 18, no. 3 (2015): 253–86. http://dx.doi.org/10.3138/diaspora.18.3.253.

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This article analyzes the way the Oromo intellectuals living in diaspora have reflected on and positioned themselves in the ethno-political conflict and related debate between the dominant Amharic- and Tigrinya-speaking “Abyssinian” groups and the descendants of the various Oromo groups, which were conquered by the former during the nineteenth century. Even though they are the largest ethnic group in Ethiopia, a large part of the Oromo perceive themselves as discriminated against and exploited by the groups holding political power, and many have fled the country. In the debate, the Oromo diasp

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22

Persoon, Joachim. "The Planting of the Tabot on European Soil: The Trajectory of Ethiopian Orthodox Involvement with the European Continent." Studies in World Christianity 16, no. 3 (2010): 320–40. http://dx.doi.org/10.3366/swc.2010.0107.

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This article relates the concept of the tabot, the central symbol of divine presence in the Ethiopian Orthodox Church to the European Diaspora experience. The tabot represents the arc of the covenant in Solomon's Temple, and is likewise associated with Noah's arc. Thus the Church is conceptualised as facilitating the traversing of the ‘ocean of troubles’ to reach the ‘safe haven’ of the divine presence. This is experienced in an especially intense way in the diaspora context. Beginning with the concept of diaspora the article gives an overview of the history of the establishment of Ethiopian O

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23

Robinson, Cedric J. "The African diaspora and the Italo-Ethiopian crisis." Race & Class 27, no. 2 (1985): 51–65. http://dx.doi.org/10.1177/030639688502700204.

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24

Feyissa, Dereje. "The transnational politics of the Ethiopian Muslim diaspora." Ethnic and Racial Studies 35, no. 11 (2012): 1893–913. http://dx.doi.org/10.1080/01419870.2011.604130.

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25

Kaplan, Steven. "Dominance and Diversity: Kingship, Ethnicity, and Christianity in Orthodox Ethiopia." Church History and Religious Culture 89, no. 1 (2009): 291–305. http://dx.doi.org/10.1163/187124109x407943.

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AbstractThe purpose of this article is to survey the history of the Ethiopian Orthodox Church with an emphasis on several features which are of significance for comparison to Syriac Orthodox Christianity. Although it focuses primarily on the period from 1270 during which 'Ethiopian' was a national rather than ethnic identity, it shares several themes with other papers in this volume. After considering the manner in which Christianity reached Ethiopia and in particular the central role played by the royal court in the acceptance and consolidation of the Church, attention is given to the claims

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26

Thomas, Steven W. "The Context of Multi-Ethnic Politics for Ethiopian American Literature." MELUS 45, no. 1 (2020): 117–38. http://dx.doi.org/10.1093/melus/mlz065.

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Abstract Considering the broad conversation among African novelists about the representation of Africans in America, this essay proposes a reevaluation of Ethiopian American literature that is attentive to the historical complexity of Ethiopia’s ethnic diversity. Situating novels and memoirs in their regional context of the Horn of Africa, it highlights how writers of the Ethiopian diaspora sometimes wrestle with and other times avoid the implications of the region’s ethnic politics. Focusing on the novel The Parking Lot Attendant (2018) by Nafkote Tamirat as a case study, it compares it to ho

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27

Kaplan, Steven. "Tama Galut Etiopiya: The Ethiopian Exile Is Over." Diaspora: A Journal of Transnational Studies 14, no. 2-3 (2005): 381–96. http://dx.doi.org/10.3138/diaspora.14.2-3.381.

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28

Webster-Kogen, Ilana. "Engendering homeland: migration, diaspora and feminism in Ethiopian music." Journal of African Cultural Studies 25, no. 2 (2013): 183–96. http://dx.doi.org/10.1080/13696815.2013.793160.

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29

Adjemian, Boris. "Immigrants and Kings." African Diaspora 8, no. 1 (2015): 15–33. http://dx.doi.org/10.1163/18725465-00801001.

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The history of the Armenian diaspora in Ethiopia raises a number of questions about the historiography of foreigners in this country and about the collective categories that are used in the social sciences to address concepts such as foreignness, nation, and identity. Armenians in Ethiopia were commonly described as merchants and craftsmen, on the basis of European published sources of the 19th and early 20th centuries. However, their situation in 20th-century Ethiopia was characterized by the depth of their settlement in the host society. Moreover, the Armenian grand narrative claimed as a le

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30

Shelemay, Kay Kaufman. "Ethiopian Musical Invention in Diaspora: A Tale of Three Musicians." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 303–20. http://dx.doi.org/10.1353/dsp.2011.0067.

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31

Haile, Getatchew. "Amharic Poetry of the Ethiopian Diaspora in America: A Sampler." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 321–39. http://dx.doi.org/10.1353/dsp.2011.0069.

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32

Abbink, Jan. "Slow Awakening? The Ethiopian Diaspora in the Netherlands, 1977–2007." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 361–80. http://dx.doi.org/10.1353/dsp.2011.0073.

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33

Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 285–302. http://dx.doi.org/10.1353/dsp.2011.0078.

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34

SALVADORE, MATTEO. "AFRICAN COSMOPOLITANISM IN THE EARLY MODERN MEDITERRANEAN: THE DIASPORIC LIFE OF YOHANNES, THE ETHIOPIAN PILGRIM WHO BECAME A COUNTER-REFORMATION BISHOP." Journal of African History 58, no. 1 (2017): 61–83. http://dx.doi.org/10.1017/s002185371600058x.

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AbstractThe article chronicles the diasporic life of the Cyprus-born Ethiopian priest Yoḥannǝs (1509–65), who, after traveling far and wide across Europe and to Portuguese India, eventually settled in Rome and served the papacy for over two decades. Rare language skills and a cosmopolitan coming of age enabled his remarkable ecclesiastical career as an agent of the Counter-Reformation. Shortly before an untimely death, Yoḥannǝs became the second black bishop and the first black nuncio in the history of the Roman Church, rare appointments that would not be accessible to black Africans again unt

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McCann, James C. "A Response: Doro Fänta: Creativity vs. Adaptation in the Ethiopian Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2 (2006): 381–88. http://dx.doi.org/10.1353/dsp.2011.0075.

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Raga Lencho, Tariku. "The Potential Contribution of Ethiopian Diaspora in Development: The Presenting Absent Partners." Humanities and Social Sciences 5, no. 1 (2017): 14. http://dx.doi.org/10.11648/j.hss.20170501.14.

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37

Marzagora, Sara. "Re-writing history in the literature of the Ethiopian diaspora in Italy." African Identities 13, no. 3 (2015): 211–25. http://dx.doi.org/10.1080/14725843.2015.1074538.

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Djerrahian, Gabriella. "The ‘end of diaspora’ is just the beginning: music at the crossroads of Jewish, African, and Ethiopian diasporas in Israel." African and Black Diaspora: An International Journal 11, no. 2 (2017): 161–73. http://dx.doi.org/10.1080/17528631.2017.1394602.

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Skjerdal, Terje, and Sintayehu Gebru. "Not quite an echo chamber: ethnic debate on Ethiopian Facebook pages during times of unrest." Media, Culture & Society 42, no. 3 (2020): 365–79. http://dx.doi.org/10.1177/0163443719895197.

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Social media commonly function as alternative channels for debate in controlled media societies, often supported by the digital diaspora. This study takes a closer look at Ethiopia, where communication traditionally has been controlled by the government. The situation was particularly tense between 2016 and 2017, when a state of emergency act was declared following anti-government protests. The study scrutinizes three of the most popular online channels during the unrest (Ethiopian DJ, Mereja.com and Zehabesha), all of which used Facebook as their primary means of communication. The findings s

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Bonacci, Giulia. "Mapping the Boundaries of Otherness." African Diaspora 8, no. 1 (2015): 34–50. http://dx.doi.org/10.1163/18725465-00801002.

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This paper analyses the stranger-host relationship through examples of names, which are taken or asserted by Caribbean Rastafari, and attributed or given to them by Ethiopians. In the late 1950s a Caribbean Rastafari population settled on the outskirts of Shashemene, a southern Ethiopian town. I explain how these settlers, inspired by a popular tradition of Ethiopianism, identify themselves as “real Ethiopians”. I analyse as well the names they claim (Jamaican, Rastafari) and the names given to them by Ethiopians (sädätäñña färänjočč, tukkur americawi, balabbat and baria). These names illustra

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Sánchez, Roberto. "The Black Virgin: Santa Efigenia, Popular Religion, and the African Diaspora in Peru." Church History 81, no. 3 (2012): 631–55. http://dx.doi.org/10.1017/s0009640712001291.

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This article sketches an archeology of the apocryphal myth of Santa Efigenia, the Ethiopian virgin saint celebrated in the southern coastal of valley of Cañete, Peru. The history of Santa Efigenia is used to analyze the invention of popular myths and processions in a rural community in contrast to the cornerstone of popular national religiosity in Peru, the Lord of the Miracles (Señor de los Milagros). The popular worship and diffusion of these devotions and processions intersect with the contested formation of national identity in early and late twentieth century Peru. Moreover, they speak to

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42

Robertson, Marta. "Floating Worlds: Japanese and American Transcultural Encounters in Dance." Congress on Research in Dance Conference Proceedings 2014 (2014): 126–35. http://dx.doi.org/10.1017/cor.2014.18.

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The repurposed metaphor “floating worlds,” from Japanese woodblock prints, highlights political junctions when transcultural American and Japanese dance collide and reconfigure. The first “floating world” is an “Ethiopian Concert” presented by Commodore Matthew Perry's Japanese Olio Minstrels in celebration of The Treaty of Peace and Amity (1854). The second challenges nostalgic Western notions of an “Old Japan” through the aggressively westernized Tokyo School of Music, where modern dancer Michio Ito trained for an opera career. Third, a post–World War I Peace Festival in Washington, DC, whic

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McGregor, Hannah. "“Not Quite Ethiopian, But Not At All English”: Ethnography, Hybridity, and Diaspora in Camilla Gibb’s Sweetness in the Belly." ESC: English Studies in Canada 35, no. 4 (2009): 95–115. http://dx.doi.org/10.1353/esc.2009.0036.

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Salvadore, Matteo, та James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, № 1 (2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.

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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Ch

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Palmer, David. "A content analysis of oral narratives exploring factors which impact on, and contribute to, the mental ill health of the Ethiopian diaspora in London, UK." African Identities 9, no. 1 (2011): 49–66. http://dx.doi.org/10.1080/14725843.2011.530445.

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Klemm, Peri M. "Elizabeth Harney. Ethiopian Passages: Contemporary Art from the Diaspora. London: Philip Wilson Publishers, 2003. Distributed by Palgrave Macmillan. 128 pp. Photographs. Plates. Chronology. Biographies. Notes. Suggested Reading. $30.00. Paper." African Studies Review 47, no. 2 (2004): 197–98. http://dx.doi.org/10.1017/s0002020600031206.

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Njikang, Kennedy Ebang. "Diaspora, Home-State Governance and Transnational Political Mobilisation: A Comparative Case Analysis of Ethiopia and Kenya’s State Policy Towards their Diaspora." Migration Letters 17, no. 1 (2020): 71–80. http://dx.doi.org/10.33182/ml.v17i1.738.

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Aligned to studies that have established that state-diaspora engagement policies consist of a diversity of measures associated with different aims, this study provides a novel approach to such research. It involves investigating how leadership (through diaspora policies) is structured using language to ensure that the objectives of state-diaspora policies are persuasive enough to draw consensual support from the diaspora. Adopting a rhetorical analysis of multi-case data, this paper compares how the notion of diaspora is used within Ethiopia and Kenya’s state-diaspora policy documents and how

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Leurs, Koen. "Young Connected Migrants and Non-Normative European Family Life." International Journal of E-Politics 7, no. 3 (2016): 15–34. http://dx.doi.org/10.4018/ijep.2016070102.

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In the face of the contemporary so-called “European refugee crisis,”' the dichotomies of bodies that are naturalized into technology usage and the bodies that remain alienated from it betray the geographic, racial, and gendered discriminations that digital technologies, despite their claims at neutrality and flatness, continue to espouse. This article argues that “young electronic diasporas” (ye-diasporas) (Donà, 2014) present us with an unique view on how Europe is reimagined from below, as people stake out a living across geographies. The main premise is that young connected migrants' cross-

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Ayalew Mengiste, Tekalign. "Refugee Protections from Below: Smuggling in the Eritrea-Ethiopia Context." ANNALS of the American Academy of Political and Social Science 676, no. 1 (2018): 57–76. http://dx.doi.org/10.1177/0002716217743944.

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This article is an analysis of the role of human smuggling practices and of the transnational social relations of Eritrean refugees exiting and transitioning through Ethiopia. Based on two years of multisited ethnographic fieldwork, I explore how smugglers, aspiring migrants, and former migrants, settled en route and in diasporic spaces, try to minimize the risk of violence through communities of support and knowhow. In so doing, I argue that smuggling is a socially embedded collective practice that strives to facilitate safe exit and transitions of Eritrean refugees despite the criminalizatio

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Sorenson, John. "Essence and Contingency in the Construction of Nationhood: Transformations of Identity in Ethiopia and Its Diasporas." Diaspora: A Journal of Transnational Studies 2, no. 2 (1992): 201–28. http://dx.doi.org/10.3138/diaspora.2.2.201.

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Exile is experienced as a separation from one’s true place in the world, from that place which provides rootedness and meaning. To become an exile is to be uprooted, set adrift, disconnected. Yet this is not simply to inhabit a dead zone of loss and estrangement, for exile is also a fecund space for elaborating new forms and ways of organizing experience, creating new affiliations, associations, and communities, for developing new identities. As exiles create new diasporan communities, they typically engage in communal reconstructions of their experience and jointly formulate specific forms of

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