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Journal articles on the topic 'Ethiopian Proverbs'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Berhanu, Girma. "Parenting (Parental Attitude), Child Development, and Modalities of Parent-Child Interactions: Sayings, Proverbs, and Maxims of Ethiopian Jews in Israel." Journal of Cognitive Education and Psychology 5, no. 3 (2006): 266–87. http://dx.doi.org/10.1891/194589506787382422.

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The author presents and discusses typical (traditional) modalities of parent-child interaction based on proverbs, sayings and maxims, and on participant observation, informal talks, and personal experience working with Ethiopian Jews in Israel. Although the author’s assumptions are clear that there is no direct causal link between a single proverb/saying and the behavior associated with it, he also assumes that all the tens of sayings presented combined with the relevant ethnographic data may reveal some patterns of the psychological theories of the caretakers and something of their “native” t

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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, № 1 (2020): 28–34. http://dx.doi.org/10.5897/ajhc2020.0474.

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3

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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4

Rosen, Chaim. "Getting to know the Ethiopian Jews in Israel by means of their proverbs." Social Science Information 28, no. 1 (1989): 145–59. http://dx.doi.org/10.1177/053901889028001007.

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5

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 (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

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6

Tolasa, Megersa Regassa, and Dejene Gemechu Chala. "Oromo Proverbs and Proverbial Expressions in the Customary Judicial System in Ethiopia." Journal of Ethnology and Folkloristics 13, no. 2 (2019): 108–23. http://dx.doi.org/10.2478/jef-2019-0016.

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Abstract This paper discusses the role of Oromo proverbs in conflict resolution and/or management as a peace-making verbal communication principle in the cultural context. The lesson from proverbs, which contain traditional morsels of wisdom, consists of cultural value and rhetorical effectiveness helping to enforce reality in the context in which they are used. Data for this paper is generated from primary sources. In data gathering, we used interview and focus group discussion. The analysis shows that proverbs have persuasive power to advise, guide and influence conflicting parties to settle

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7

Rundassa, Amensisa Wakuma. "Oromo Proverbs: The Analysis of Context, Value, and Syntax." Volume 5 - 2020, Issue 8 - August 5, no. 8 (2020): 1489–500. http://dx.doi.org/10.38124/ijisrt20aug818.

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The purpose of this study was to investigate the of proverbs in the act of conversations among the Oromo people. Oromo proverbs were then under close scrutiny of context, value, and syntax. In so doing, the qualitative research method that stems from realist ethnography was put to use so as to encapsulate its purpose. Afterwards, the investigation was carried out using a total of (n = 116) from the Arsi Oromo inhabited Kersa and its vicinity in Arsi zone, Ethiopia. Of this amount, thus, (n= 78 (67%), male; n = 38 (33%) female) involved voluntarily. To catch up the research agenda, purposive sa

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8

Asfaw Woldemedihin, Tassew. "The Role of Proverbs to Reflect Indigenous Ethical Values of the Sidama People: A Case Study of Ckuko Woreda." Berhan International Research Journal of Science and Humanities 2 (January 2, 2020): 51–72. http://dx.doi.org/10.61593/dbu.birjsh.01.01.22.

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The main objective of this research is to examine the role of proverbs to reflect indigenous ethical values in Sidama society. The research was conducted in Chuko Wereda of Sidama zone in southern Ethiopia. Philosophical insight of oral tradition is analyzed from various sources such as proverbs, songs, sayings, and stories to understand the indigenous knowledge of Sidama society. The researcher used qualitative research methods to analyze both primary and secondary data from various sources. The primary data was collected from the various target groups by using focus group discussion, observa

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9

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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10

Vila, B. "Where There Is No Shame, There Is No Honor (Ethiopian Proverb)." PEDIATRICS 114, no. 3 (2004): 897. http://dx.doi.org/10.1542/peds.2004-0972.

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11

Hussein, Jeylan Wolyie. "A Discursive Representation of Women in Sample Proverbs from Ethiopia, Sudan, and Kenya." Research in African Literatures 40, no. 3 (2009): 96–108. http://dx.doi.org/10.2979/ral.2009.40.3.96.

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12

Asefa, Addisu. "Exploration of human-bird relationships: Oromo proverbs associated with the Northern Ground-hornbill in Ethiopia." Social Sciences & Humanities Open 4, no. 1 (2021): 100162. http://dx.doi.org/10.1016/j.ssaho.2021.100162.

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13

Savà, Graziano. "Gertrud Schneider-Blum (ed.): máakut(i) t'awá shuultáa - Proverbs Finish the Problems: Saying of the Alaaba (Ethiopia)." Aethiopica 15 (December 12, 2013): 299–300. http://dx.doi.org/10.15460/aethiopica.15.1.688.

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14

Morgan, Unyime. "Mediating Indigenous Disputes: Lessons from Africa and Canada." Journal of Alternate Dispute Resolution 02, no. 03 (2023): 01–11. http://dx.doi.org/10.55662/jadr.2023.2301.

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Mediation is not novel to indigenous peoples in Africa and Canada. It has been in existence long before codified regulation of mediation.[i] For instance, the ancient Yoruba peoples of Nigeria have been known to mediate street fights, trade and communal disputes long before the emergence of formal courts and institutional mediation.[ii] Indigenous mediation in Africa and Canada share certain characteristics. First, the recognition of the supernatural and/or ancestry. Secondly, these mediations possess some cultural flavour peculiar to the indigenous peoples represented at the session, particul

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15

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 (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 analys

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16

Le Roux, Magdel. "In Search of the Origin of the Merchants of Sena." Religion and Theology 10, no. 1 (2003): 24–50. http://dx.doi.org/10.1163/157430103x00150.

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AbstractThe oldest, recorded oral tradition ofthe Lemba of southern Africa, individually also known as mušavi (buyer/trader), nyakuwana (the man who finds the things which are bought), or mulungu ('white man' or 'the man from the North'), is that their Israelite ancestors came to Africa by boat as traders from a remote place called Sena on the 'other side' of the 'Phusela'. Some say they came through Egypt. From anthropological and archaeological evidence it has become clear that at a very early stage continuing influences between the Semitic world (Phoenician, Hebrew and Sabaean) and the east

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17

Unseth, Peter. "The World’s Oldest Living Proverb Discovered Thriving in Ethiopia." Aethiopica 21 (April 17, 2019). http://dx.doi.org/10.15460/aethiopica.21.0.1147.

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The world’s oldest living proverb, from around 3,800 years ago, is found on a tablet from the Assyrian empire. The proverb has been documented from later eras, northwest from the Middle East up into Europe, as far northwestas Britain. Evidence is given here now demonstrating that the proverb is also found to the south of the Middle East, in Ethiopia. In some places, a cat is substituted for the dog, but the Ethiopian evidence indicates that the dog version of the proverb is original.

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18

"The Role of Proverbs in Extension Dissemination and Technology Transfer: A Case of Ethiopia." Journal of Biology, Agriculture and Healthcare, November 2019. http://dx.doi.org/10.7176/jbah/9-21-01.

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19

Asefa, Addisu. "Exploration of Human-Bird Relationships: Oromo Proverbs Associated with the Northern Ground-Hornbill in Ethiopia." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3770521.

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20

Dama, Daniel. "The African Epistemic Logic of Peacemaking: A Model for Reconciling the Sub-Saharan African Christians and Muslims." Transformation: An International Journal of Holistic Mission Studies, July 23, 2020, 026537882094000. http://dx.doi.org/10.1177/0265378820940003.

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It is becoming evident that failure to reconcile African Christians and Muslims is partly due to the misinterpretation of the African epistemology of peace. This work argues that Christian-Muslim peacemaking must be conceived apart from the Western epistemology (thinking pattern) whereby conferences, lectures, chart signing, religious fora, and systematic military strategies are common practices (Pezard and Shurkin, 2015). For Africans, peacemaking involves creating a space where members of a community connect with each other at a deeper level. This paper explores the process of reconciling Af

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21

Bayisa, Deressa, Ketebo Abdiyo, and Deressa Debu. "Socioeconomic Impacts of the Artisan Implements on the Peasants Living Conditions, the Oromo of Southwestern Ethiopia, Jimma: A Historical Perspective." Journal of Asian and African Studies, February 14, 2024. http://dx.doi.org/10.1177/00219096231225948.

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The study identified the existence of a sustainable socioeconomic correlation between artisan implements and the agrarian society of the Gibe region. Handicraft work among the Gibe Oromo peasants brought about a wide range of socioeconomic and political developments that have made the region famous in all aspects. Blacksmiths, tanners, potters, weavers, woodworkers, basketry, and others are among the major crafts that are attributed to people’s daily living conditions. The utensils of artisans positively influence the livelihoods of the region’s agrarian societies. As a result, without artisan

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22

Tadesse, Daniel, Wuletaw Mekuria, Tazebachew Asres, and Beyene Derso. "On-farm Characterization of Barley (Hordeum vulgare L.) Landraces in the Highlands of North Gondar, Ethiopia." International Journal of Scientific Research and Management 6, no. 06 (2018). http://dx.doi.org/10.18535/ijsrm/v6i6.ah01.

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Barley is an important crop for the North Gondar highlands of Amhara Region, Ethiopia. To assess the characterization of barley landraces, 180 farmers from six villages in three districts of north Gondar zone were selected and surveyed. With regard to distribution status, most of the recorded landraces of barley were endangered. The main end uses of barley in the study area were kolo, beso, tela, injera, korefe, kita and kinche. According to farmers, the main criteria for selecting a variety was varietal characteristics mainly in the pre-harvest operation. The main characteristics for doing so

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