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Relevant bibliographies by topics / Ethiopian poetry

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Journal articles

Academic literature on the topic 'Ethiopian poetry'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Ethiopian poetry"

1

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 suffered as a result of their departure from their homeland. The essay includes biographical and ethnographic details about the individual poets and various influences on their compositions. (April 2009)

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2

Ellingsen, Eric, Misrak Terefe, Abebaw Melaku, and Mihret Kebede. "A Suite of Contemporary Ethiopian Poetry." World Literature Today 89, no. 1 (2015): 27–29. http://dx.doi.org/10.1353/wlt.2015.0233.

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3

Eric Ellingsen, Misrak Terefe, Translated by Rike Scheffler, et al. "A Suite of Contemporary Ethiopian Poetry." World Literature Today 89, no. 1 (2015): 27. http://dx.doi.org/10.7588/worllitetoda.89.1.0027.

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4

Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linked to individual notational signs. At a later stage of training each one copies out a complete notated manuscript on parchment using medieval scribal techniques. But these manuscripts are used primarily for study purposes; during liturgical celebrations the chants are performed from memory without books, as seems originally to have been the case also with Gregorian and Byzantine chant. Finally, singers learn to improvise sung liturgical poetry according to a structured system of rules. If one desired to imitate the example of Parry and Lord, who investigated the modern South Slavic epic for possible clues to Homeric poetry, it would be difficult to find a modern culture more similar to the one that spawned Gregorian chant.

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5

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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6

Marzagora, Sara. "Songs We Learn from Trees: An Anthology of Ethiopian Amharic Poetry." Wasafiri 37, no. 3 (2022): 112–13. http://dx.doi.org/10.1080/02690055.2022.2067301.

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7

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

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8

Richter, Renate. "Fekade Azeze: Unheard Voices. Drought, Famine and God in Ethiopian Oral Poetry." Aethiopica 2 (August 6, 2013): 282–84. http://dx.doi.org/10.15460/aethiopica.2.1.557.

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9

Müller, Walter W. "Abasener und Adulis." Aethiopica 11 (April 26, 2012): 41–47. http://dx.doi.org/10.15460/aethiopica.11.1.142.

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The publication of the first volume of a new critical edition of the Ethnica of Stephanos of Byzantium gives occasion to enumerate the eleven toponyms on the Ethiopian side of the Erythraean Sea which are mentioned in this geographical lexicon. Furthermore an attempt is made to localize the Abasenoi, a tribe in Arabia, which are identical with the Ḥabašat, taking in account the agricultural products of their country. Concerning the harbour of Adulis, which is the origin of the ʿadawlī-ships in early Arabic poetry, further testimonies of this town in literary sources are adduced and a plausible South-Arabian etymology of the name Adulis is proposed.

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10

Girma, Mohammed. "Mind the Doxastic Space: Examining the Social Epistemology of the Ethiopian Wax and Gold Tradition." Religions 14, no. 9 (2023): 1214. http://dx.doi.org/10.3390/rel14091214.

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The wax and gold tradition is mainly known as an Ethiopian literary system that plays with layers of meanings. It has also established itself as a system of knowledge and/or belief production and validation. However, its social ramifications have presented scholars with conundrums that divide their views. For some, it is an Ethiopian traditional society’s crowning achievement of erudition—a poetic form that infiltrated communication, psychology, and social interaction. For others, it is a breeding ground for social vices, i.e., mutual suspicion, deception, duplicity, etc., because its autochthonous nature means it is inept in terms of modernizing and unifying the society. In this essay, I aim to argue that there is one critical historical element that holds the key to the conflicting social ramifications of the wax and gold system and, yet, is neglected by both sides of the debate: the original doxastic space of qine (poetry) and sem ena werq (wax and gold system)—a hermeneutic tool that deciphers the meaning of poems. This literary system was born in the space of worship and liturgy. I will contend, therefore, that a shift of doxastic space from sacred to saeculum (the world) is the reason not only for the behavior of doxastic agents but also for the social outcome of the knowledge they create.

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