Academic literature on the topic 'Feminism – Ethiopia'

This article analyzes the role of women as both contributors to and beneficiaries of the socio-economic development of Ethiopia over the past century during three divergent political regimes. Employing the social constructivist and feminist notions of doing and undoing gender, and Bourdieu’s concept of “Habitus” as its theoretical lenses, this study examines how women were able to deal with the external pressures exerted by social and institutional structures and navigated through a predominantly masculine world to negotiate their changing roles in the Ethiopian society. Based on a review of the relevant literature, analysis of government policies and strategies, and official statistics, this study traces the historical trajectories of Ethiopian women since the early modern imperial era to the present. The study also identifies policy options that have helped to overcome the deep-sited inequalities between men and women in the Ethiopian context.

The impacts of human trafficking are currently high across the world albeit different policies are designed to combat it. Yet, governments are not working hard practically and jointly as they write strategies and programs on the paper to reduce the impacts of women trafficking. Even though men are victims of human trafficking, scholars agree that women are the most vulnerable to human trafficking. This study describes the socio-economic impacts of human trafficking among the west Asia returnee young women in Ethiopia by taking Oromia Region’s West Shewa zone as a case study. The study used the mixed-method approach. A descriptive case study research design was applied for a detailed description of the socio-economic impacts of human trafficking among west Asia returnee young women. Feminism theory was employed to scrutinize the oppression of young women. The finding reveals that human trafficking caused the divorce of marriage and exposed children to the street because of unwise savings and disagreement of spouses; psychological and physical threats of young women on the way to work, at the workplace and after return; wastage of income as a result of saving money in the wrong place; economic crisis because young women had to pay back the loan to brokers – traffickers – and could not repay the money for lenders; and school dropout. From the finding, it is concluded that although young women exposed to human trafficking by the vision of having their job in the future and the income they could generate in West Asia. They had a dream to improve their lives, they could not realize their dream since they were unable to save the money thereby leading them to social and economic crises. Hence, it is recommended that issues of human trafficking should be incorporated into the school curriculum, at least at the elementary level, so that young women get better awareness about the negative consequences of human trafficking and abstain from traffickers. It is also recommended that young women who work abroad legally should open their formal bank account to save their wages to escape social and economic crises when they return.

Can there be a feminist aesthetic?” analyzes the difficulty of finding an ontological position from which to write about photography created by women. It interrogates the discomfort of inhabiting, socially, and in art and literature, the position of the embodied feminine, and seeks through aesthetic analysis to mine this discomfort. The essay argues that despite the social and intellectual discomfort of articulating a space of the feminine, in that this space is always already coded as oppressed, there is a value in interpreting photography created by women through the lens of feminist resistance. The article concedes that defining the word woman is always a risk, in that the term reflects manifold and contradictory embodied experiences. And yet, within this avowed risk emerges the only space of possible resistance to oppression, the opportunity to create a rearrangement of the visible so that the category of the oppressed woman, however phantasmatic, is re-envisioned as sovereign. However, each act of re-envisioning woman must be culturally specific. Hence, the essay concludes with an interpretation of Ethiopian photographer Aida Muluneh’s series of images Dinkinesh (or, “you are beautiful”), evoking the remains of an Ethiopian hominid that were long considered to be the oldest of human ancestors. Muluneh reclaims this distant ancestor as Ethiopian, dressing her in an extravagant red gown, using photography to re-envision Dinkinesh’s fall into history, granting this ancestor the power to haunt modernity.

Abstract In Sidaama, a Highland East Cushitic language spoken in Ethiopia, the majority of nouns are feminine in the plural, regardless of their gender in the singular. We refer to this as ‘gender switch’ and we investigate how best to analyze this puzzling change in morphosyntactic behavior. We compare gender switch in Sidaama to the well-studied gender switch in Somali, arguing that Sidaama is different in that it is a true morphological syncretism unrelated to the syntax of plurality. We develop an analysis of Sidaama gender switch in the framework of Distributed Morphology and show how this analysis correctly predicts that feminine is the default gender in Sidaama. Overall, the paper provides a better understanding of gender switch in Sidaama and of the relationship between gender and number generally, it contributes to the very small theoretical-linguistic literature on Sidaama, and it offers some empirical support for Distributed Morphology.

The purpose of my work is to understand and examine the reasons why Ethiopia has not developed a larger decline of female genital mutilation, despite their ban on it? A ban that has been operating for ten years should reasonably have reached a greater change than the one Ethiopia has developed today. Based on two different branches of feminist theory, the liberal feminist theory and radical feminist theory, I will try to understand the potential power relationship that can be a immense reason for Ethiopia's continued practice with regard to female genital mutilation.   I will examine the liberal feminist approach when it comes to seeing the state as the source of the balance of power that generate inequality in the world between men and women. I will also apply the radical feminist theory on my case study and understand the problem of patriarchy and its already set roles for men and women that we are following in the society today, resulting in gender inequality.   The result shows that the radical feminist approach with patriarchy as essential explanation, which articulates that because of ancient traditions and the exercise of power, the amendment must be the changing of power relations between men and women in the private sphere rather than the liberal feminist approach which applies that the state repair the problem.

Through the life story narratives of Ethiopian women activists, this research explores the journey of Ethiopian women activists during three political and historical periods (1955–1974; 1974–1991; 1991–2015). Thus, the study proposes a new perspective on the forms of Ethiopian women’s activism and subsequently the different types of feminism emerging from their narratives. Through examination of how the activists reflect on, reconstruct and give meaning to their life stories, this research unravels that their activism is informed by feminist principles. It also exposes that it is shaped by a long history of resistance to patriarchy, which enabled women in traditional Ethiopia to negotiate a certain level of “autonomy and liberty”. Contrary to the general expectation, the research demonstrates that the process of modernization (read: westernization) came with its own structure based on western patriarchy, and reinforced local patriarchy. In this new, formalized patriarchy, the rights that women had negotiated through their resistance in earlier times were diminished. This study on women activists, categorized for the purpose of this research as pioneers, revolutionaries and negotiators, suggests that Ethiopian women activists have since adopted different forms of engagement that tend to improve the social, cultural, economic and political conditions of Ethiopian women. Consequently, I argue that, while Ethiopian women’s activism and feminism is firmly embedded in the history of resistance of previous generations of Ethiopian women, the form of activism varies according to the political and historical context in which the activists negotiate and adapt the way they act.

Sex workers in Ethiopia are both stigmatized by mainstream society and sometimes patronized as victims. Whereas western feminism has engaged with sex work on theoretical grounds, the more specific topic of violence against sex workers has been neglected by academia and usually taken for granted. It was in this context that I undertook a feminist research into violence against sex workers in Addis Ababa, Ethiopia between October 2011 and July 2012. I adopted a post-colonial stance in my research and building on my previous experience in working with sex workers in Addis Ababa, designed a qualitative inquiry that aimed to be as participatory as possible. With the support of a sex workers' association, I conducted five focus group discussions among the same group of 20 sex workers; interviewed 87 sex workers as well as 22 male partners of sex workers, and conducted a survey to assess male attitudes towards sex work among university students. My findings show that sex workers in Addis Ababa, rather than being victims, exhibit agency in choosing sex work over the other low-paying jobs available to unskilled young women and in negotiating their way within the sector; minimizing the dangers they face and maximising their monetary gains. Sex workers also adopt a pragmatic version of sisterhood, supporting each other in times of need amidst competition. My research indicates that sex workers' commodified sexuality and 'their' men's aggressive masculinity lie on continuums with the constructed femininity and masculinity of mainstream Ethiopian society. Lastly, I argue that the violence experienced by sex workers is only an extreme manifestation of the violence largely experienced by Ethiopian women at large which speaks to the highly patriarchal nature of the gender regime in Ethiopia.

This thesis explores the opportunities, challenges, and initiatives for coffee tourism in the context of Ethiopia. My research addresses five themes to achieve its research aims, which are as follows: arriving at prospective coffee tourism frameworks; addressing the reasons behind the underdevelopment of coffee tourism in Ethiopia; highlighting coffee tourism’s opportunities and challenges in Ethiopia; identifying potential coffee tourists, and; initiating coffee tourism through local collaborations. The core research methodologies are: fieldwork in Ethiopia involving a series of interviews with key stakeholders and a detailed case study of one potential coffee tourism region; digital ethnography, and; knowledge transfer activities enabled by several conceptual approaches such as development in Africa, power relations, reformed orientalism, situated knowledge, self-other, emotional geographies, and participatory geographies. Through this research, I found that coffee tourism cannot simply be a combination of coffee and tourism; coffee tourism needs to be understood through various contexts in addition to that of tourism; coffee tourism can be a more practical tourism form and a new coffee marketing vehicle in Ethiopia, and; coffee tourism potentially brings more advantages to the coffee industry in coffee bean exporting countries with current sustainable coffee initiatives such as fair trade or other coffee certification projects. Coffee tourism is not widely discussed in academia, and I argue that this research addresses several gaps in the literature: suggestions for coffee tourism frameworks, coffee tourism research in the context of Ethiopia, coffee tourism research beyond simple analysis in terms of the tourism or coffee industries, and a new illumination on Ethiopian culture, tourism, and coffee culture. Raising the topic of South Korea’s impact in Ethiopia as well as the East Asian role in coffee tourism is also an important contribution to academia. During my PhD tenure, I found a potential global partnership between coffee bean exporting countries and coffee bean importing countries through coffee. Ethiopia is an ideal place for coffee tourism, and it is my hope that coffee tourism could present an approach that brings to light Ethiopia's cultural wealth.

This thesis is a critical review of educated women’s leadership in their emancipation in Ethiopia. Did they provide leadership and to what extent? It is to be noted that educated women’s leadership has been of great importance to women’s emancipation worldwide. Strong leadership was also the driving force behind women’s movements and feminism everywhere. However, the role of educated women in Ethiopia is hard to discern and their leadership efforts are largely invisible. On the other hand, many among the educated also lack the passion and desire to commit themselves in the fight for women’s emancipation. In this thesis I researched the settings and frameworks of women’s leadership and discussed the factors that function as limitations and/or opportunities. Overall there were more limitations than opportunities. These limitations are often historically rooted in the country’s religious, cultural, economic, political and traditional systems. And, as much as history and religion can be a source of strength and pride for many, they can also be a serious obstacle. The political regime of the Derg also scarred an entire population to the extent that despite the currently proclaimed ‘freedom’ of the EPRDF ruling party, women remain reluctant to step forward and claim their rights. The ruling party appears to appropriate women’s emancipation as a “private” interest and to use it for political gain, in the same manner as the Derg regime had done before it. Nowhere is there any sign of genuine freedom and equality for women in practice. Rhetoric reigns supreme through laws and policy documents, but they are not matched by genuine actions and concrete strategies. The traditional religious base of society is also making it more difficult to challenge autocratic tendencies of the ruling elite. The effect is that civil society is slowly being pushed to extinction, leaving the ruling party in charge as the main actor in all public services. This has serious consequences for the genuine emancipation of women in the country. The thesis finds that women’s leadership is not a luxury or personal demand, but a crucial step for the development of the country at large. It is encouraging to note that there are different sections of active women in the country waiting for strong leadership, leadership that can unite them into a movement and guide them on their unique emancipation paths. After all, it is only women themselves who, with their existing epistemic advantage, can transform their situation and change their status.
Sociology
D.Litt. et Phil. (Sociology)

Abstracts in English, Afrikaans and Zulu
This thesis investigates gender relations in agricultural value chains by examining gender differentials in terms of gender roles in agricultural production and marketing, gender division of labour within the household, gendered daily and seasonal activities in the household, decision-making power within the household, and access to productive resources and agricultural support services. The study also assessed historical, socio-cultural, and institutional factors constraining gender equality and women’s empowerment in agricultural value chains. Employing critical theory, the study used a qualitative research approach, specifically basic classical ethnographic methods - participant observation, field notes, in-depth interviews, semi-structured interviews, key informant interviews, focus group discussions and secondary documents. The study also used a time-use survey and seasonal calendar as its primary source of data. The study revealed that women are generally underrepresented in most profitable nodes of the value chains. However, agricultural value chain interventions have different outcomes for women in female-headed households (FHHs) and women in male-headed households (MHHs). The commercialization of agriculture, particularly in MHHs, has led women to lose control over the commodities they traditionally used to control, as these commodities have fallen into the hands of men. Therefore women in this category are either disempowered or at least not empowered by the value chain interventions. Nevertheless, for women of FHHs, gender mainstreaming in agricultural value chains has contributed to improving gender equality, employment, and women’s empowerment by boosting their economic, social, and personal empowerment levels, though they still lag behind the men in many aspects. The participation of women in managing and controlling high-value crops is constrained by unequal power relations within the household and society. This could be explained in terms of limited resources, low level of literacy, shortage of labour and time, limited access to productive inputs, technologies, market information and agricultural extension services, restriction of mobility, and other socio-cultural and institutional barriers.
Hierdie studie handel oor genderverhoudings in landbouwaardekettings deur genderkenmerke te ondersoek ten opsigte van genderrolle in landbouproduksie en -bemarking, die verdeling van take by die huis op grond van gender, daaglikse en seisoenale werksaamhede tuis volgens gender, besluitnemingsbevoegdheid in die huishouding, en toegang tot produktiewe hulpbronne en landbouhulpdienste. Die studie verreken ook die historiese, sosiaal-kulturele en institusionele faktore wat gendergelykheid en die bemagtiging van vroue in landbouwaardekettings belemmer. Genderverhoudings word deur die lens van die kritiese teorie bekyk. ʼn Kwalitatiewe navorsingsbenadering is gevolg en klassieke etnografiese metodes is toegepas, waaronder deelnemerwaarneming, veldaantekeninge, deurtastende en halfgestruktureerde onderhoude, onderhoude met sleutelinformante, fokusgroepbesprekings en sekondêre dokumente. ʼn Tydbenuttingsopname en seisoenale kalender was die primêre databronne. Uit die studie het geblyk dat vroue by die mees winsgewende skakels van die waardeketting grotendeels onderverteenwoordig is. Die uitkomste van landbouwaardekettingintervensies vir vrouehuishoudings (VH) (huishoudings waarin ʼn vrou die broodwinner is) verskil van dié vir mannehuishoudings (MH) (huishoudings waarin ʼn man die broodwinner is). Weens die kommersialisering van die landboubedryf, in veral MH’s, het beheer oor die kommoditeite van vroue se hande in dié van mans oorgegaan. Gevolglik word vroue in hierdie kategorie ontmagtig of ten minste nie deur die waarde van kettingintervensies bemagtig nie. Ofskoon ʼn groter genderbewustheid in die landbouwaardeketting gelyke indiensneming en die ekonomiese, maatskaplike en persoonlike bemagtiging van vroue bevorder het, het vroue steeds ʼn groot agterstand. Ongelyke magsverhoudings tuis en in die samelewing beperk vroue se bestuur van en beheer oor lonende gewasse. Die redes hiervoor is onder meer beperkte hulpbronne, ongeletterdheid, ʼn tekort aan arbeid en tyd, beperkte toegang tot produktiewe insette, tegnologieë, markinligting en landbouverlengingsdienste, beperkte mobiliteit en talle ander sosiaal-kulturele en institusionele struikelblokke.
Lolu cwaningo luphenya ubudlelwano kwezobulili kwezemisebenzi yokukhiqiza ngasemkhakheni wezolimo , lokhu kwenziwa ngokuthi kuhlolwe izimpawu ezahlukile kwezobulili, mayelana nezindima ezidlalwa ubulili emkhakheni wezemikhiqizo yezolimo kanye nokuthengiswa kwemikhiqizo, ukwehlukaniswa kwabasebenzi ngokobulili ngaphakathi kwekhaya kanye nokutholakala kwemithombo yokukhiqiza kanye nemisebenzi yokuxhasa ezolimo. Isifundo futhi sihlola izinto ezithinta umlando, inhlalakahle yabantu kwezolimo kanye nezimo/nezinto ezikumaziko ezidala ukungalingani kobulili kanye nokuhlonyiswa ngamandla kwabesimame emisebenzini yezokukhiqiza kwezolimo. Ukusebenzisa umqondo ogxekayo (critical theory), kusetshenziswe indlela yokucwaninga eyencike kwingxoxo, ikakhulukazi izindlela zokuqala ze-ethinogilafi, phecelezi (basic classical ethnographic methods) – ukubhekisisa izenzo zabadlalindima, ukuthatha amanothi wokwenzeka ezinkundleni zokusebenza ezingaphandle, ukwenza izinhlolo vo ezijulile, ukwenza izinhlolo vo ezimbaxambili, ukwenza izinhlolovo zomuntu onolwazi olunzulu, izingxoxo zeqembu eliqondiwe kanye nemibhalo yesigaba sesibili. Isaveyi yesikhathi ebizwa nge (time-use survey) kanye nekhalenda yenkathi (seasonal calendar ) zisetshenziswe njengemithombo yokuqala yedatha. Ucwaningo luveze ukuthi abesimame ngokwenjwayelo bamele inani elincane labesimame emikhakheni eminingi yezokukhiqiza, okuyimikhakha engenisa inzuzo eningi. Yize kunjalo, imizamo yokuxhasa imisebenzi yokukhiqiza kwezolimo inemiphumela eyehlukahlukene kwabesimame kumakhaya aphethwe abesimame (FHHs) futhi le mizamo inemiphumela eyehlukahlukene kwabesimame kumakhaya aphethwe ngabesilisa (MHHs). Ukufakwa kwemboni yezolimo kwibhizinisi, ikakhulukazi kwimizi ephathwe ngabesilisa (MHHs), sekuholele ekutheni abesimame balahlekelwe yilawulo kwimithombo yezomnotho ebebejwayele ukuyiphatha, njengoba le mithombo yezomnotho seyiwele ngaphansi kwezandla zabesilisa. Ngakho-ke abesimame kulo mkhakha mhlawumbe bephucwe amandla noma mhlawumbe abahlonyisiwe ngokwanele ngamandla ngamakhono okuxhasa imisebenzi yezokukhiqiza. Yize-kunjalo, ngasohlangothini lwabesimame abaphethe imizi FHHs, ukulinganisa amanani ngokobulili kwimisebenzi yezolimo sekube negalelo ekuthuthukiseni ukulingana ngokobulili, kwezemisebenzi kanye nokuhlomisa ngamandla kwabesimame ngokuxhasa amazinga abo ezomnotho, ukuhlonyiswa kwamazinga abantu kanye nomuntu ngamunye, yize abesimame basahamba emuva kwabesilisa emikhakheni eminingi. Ukubandakanyeka kwabesimame ekuphatheni kanye nasekulawuleni kwezitshalo zecophelo eliphezulu kukhinyabezwa ukungalingani ngamandla ngaphakathi kwekhaya kanye nomphakathi. Lokhu kungachazwa ngokwemithombo yomnotho emincane, ngokwamazinga aphansi emfundo, ngokusweleka kwabasebenzi kanye nesikhathi, ngokwamathuba amancane okufinyelela izinsiza zokukhiqiza, ngokwezixhobo zobuchwepheshengokuswela ulwazi lwezimakethe kanye nokwandiswa kwemisebenzi yezolimo, ngokwemigomo evimbezela ukuhamba kanye nezinye izihibe ezivimbela inhlalakahle yabantu kwezolimo kanye nezihibe zamaziko.
Development Studies
D. Phil. (Development Studies)

abstract: WHO estimates that 830 women die every day due to maternal health complications. The disparities in maternal health are unevenly distributed between wealthy and poor nations. Ethiopia has one of the highest mortality rates in the world. Existing high maternal mortality rates worldwide and in Ethiopia indicate the shortcomings of maternal health interventions currently underway. Understanding the socio-cultural, economic and political factors that influence maternal health outcomes locally while simultaneously examining how global reproductive and development programs and policies shape and influence the reproductive needs and knowledge of women is important. Employing feminist and African indigenous methodologies, in this research I explore maternal health issues in Ethiopia in two of the largest regions of the nation, namely Oromia and Amhara, more specifically in Seden Sodo and Mecha districts. Using qualitative interviews and focus group discussions, I examined the various socio-cultural, political and economic factors that influence maternal health outcomes, assessing how gender, class, education, marriage and other social factors shape women's health outcomes of pregnancy and childbirth. I also explored how global and local development and reproductive health policies impact women's maternal health needs and how these needs are addressed in current implementation strategies of the Ethiopian health system. Recognizing women's social and collective existence in indigenous African communities and the new reproductive health paradigm post-ICPD, I addressed the role of men in maternal health experience. I argue that global and local development and reproductive policies and their implementation are complex. While comprehensive descriptions of national and maternal health policies on paper and gender-sensitive implementation strategies point toward the beginning of a favorable future in maternal health service provision, the global economic policies, population control ideas, modernization/development narratives that the nation employs that focus on biomedical solutions without due emphasis to socio-cultural aspects have a detrimental effect on maternal health services provision. I advocate for the need to understand and include social determinants in policies and implementation in addition to legal enforcement and biomedical solutions. I also argue for alternative perspectives on masculinities and the role of men in maternal health to improve maternal health service provision.
Dissertation/Thesis
Doctoral Dissertation Gender Studies 2017

This chapter argues that Phillis Wheatley engaged and contested the tradition and history of revival poetics that the first three chapters trace. Wheatley’s poetics entail subtle yet poignant critiques of both the limitations of the personae of white women poet-ministers built upon affective espousal devotion and of the political impotence of an anthropology based in evangelical harmony and appeals to the plainest capacity. Wheatley invented a new woman poet-minister persona, the Ethiop, which introduced the tensions of political freedom and chattel slavery into the Calvinist couplet and lived theology. Through her classicalism she practiced a politics of respectability at the same time that her Ethiop persona engaged in a politics of refusal that exposed white feminine sentimentalism and the domestic at the center of revival poetics, which helped structure the capacities of liberal rights-bearing subjects. Recognizing the ways that Wheatley critiqued revival poetry brings into view how enslaved femininity became a site of dynamic exchange between religious and secular aesthetics and epistemologies. A history of revival poetry, then, not only reveals the full import of Wheatley’s poetic choices in relation to slavery, but also how revivalism was integral to the often secularized story of the invention of race science.

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-border practices shows they ‘do family' in a way that does not align with the universal European, normative expectations of European family life. The author draws on three symptomatic accounts of young connected migrants that are variably situated geo-politically: 1) Moroccan-Dutch youth in the Netherlands; 2) stranded Somalis awaiting family reunification in Addis Ababa, Ethiopia; and, 3) working, middle, and upper-class young people of various ethnic and class backgrounds living in London. Narratives shared by members of all three groups indicate meta-categories of the ‘migrant,' ‘user,' and ‘e-diaspora' urgently need to be de-flattened. To do this de-flattening work, new links between migrant studies, feminist and postcolonial theory and digital cultures are forged. In an era of increasing digital connectivity and mobility, transnational families are far from deterritorialized – boundaries and insurmountable distances are often forcibly and painfully felt.