Stories of Adwa have anchored multiple forms of exceptionalism that underpin some Ethiopians’ sense of superiority over others of African descent. This narrative mode goes hand-in-hand with certain toxic, solidarity destroying tendencies of some diasporic Ethiopians. Following the methodology of Tizita, innovated in Centime Elleni Zeleke’s Ethiopia in Theory, I analyse two such tendencies, social distancing and victim-blaming, in some depth. These forms of enacted exceptionalism weaken social movements like Black Lives Matter. This article offers a way out by thinking of Adwa as part of the black radical imaginary, a concept I develop drawing on the thinking of Cedric Robinson and Robin DG Kelley, and recent work by political theorists Paula Diehl and Craig Browne. The Battle of Adwa was one episode in a centuries-long process of resistance to racial capitalist patriarchy, a world system that still persists in many ways. Adwa must also be re-narrated if it is to be a viable source of solidarity among Ethiopians and within Ethiopia. Re-narrating Adwa with an eye toward non-Amhara and non-Tigre, and toward the anonymous, contributors to collective self-defense, is one way to tell a story geared toward an egalitarian politics focused on redressing historic wrongs. Gigi comes close to such a reading in her song Adwa.
Adwa的故事锚定了多种形式的例外论，这些例外论支撑着一些埃塞俄比亚人对其他非洲人后裔的优越感。这种叙事模式与某些流散埃塞俄比亚人有害的、破坏团结的倾向密切相关。根据森泰姆·埃莱尼·泽勒克(Centime Elleni Zeleke)在《理论中的埃塞俄比亚》(Ethiopia in Theory)一书中创新的蒂齐塔(Tizita)方法论，我深入分析了两种这样的倾向，即社会距离和受害者责备。这些形式的制定例外论削弱了像“黑人的命也是命”这样的社会运动。本文通过将Adwa视为黑人激进想象的一部分提供了一条出路，这是我根据塞德里克·罗宾逊和罗宾·DG·凯利的思想以及政治理论家葆拉·迪尔和克雷格·布朗最近的工作发展起来的一个概念。阿德瓦战役是对种族资本主义父权制长达几个世纪的抵抗过程中的一个插曲，这种世界体系在许多方面仍然存在。如果Adwa要成为埃塞俄比亚人之间和埃塞俄比亚国内团结的可行来源，它也必须重新叙述。以非阿姆哈拉人、非虎人、以及匿名的集体自卫贡献者的视角重新叙述阿德瓦，是讲述一个以纠正历史错误为重点的平等主义政治为目标的故事的一种方式。Gigi在她的歌曲《Adwa》中就接近这样的解读。
{"title":"Beyond Exception and Supremacy: Adwa in the Black Radical Imaginary","authors":"Michael Girma Kebede","doi":"10.4314/ejossah.v17i1.3","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.3","url":null,"abstract":"Stories of Adwa have anchored multiple forms of exceptionalism that underpin some Ethiopians’ sense of superiority over others of African descent. This narrative mode goes hand-in-hand with certain toxic, solidarity destroying tendencies of some diasporic Ethiopians. Following the methodology of Tizita, innovated in Centime Elleni Zeleke’s Ethiopia in Theory, I analyse two such tendencies, social distancing and victim-blaming, in some depth. These forms of enacted exceptionalism weaken social movements like Black Lives Matter. This article offers a way out by thinking of Adwa as part of the black radical imaginary, a concept I develop drawing on the thinking of Cedric Robinson and Robin DG Kelley, and recent work by political theorists Paula Diehl and Craig Browne. The Battle of Adwa was one episode in a centuries-long process of resistance to racial capitalist patriarchy, a world system that still persists in many ways. Adwa must also be re-narrated if it is to be a viable source of solidarity among Ethiopians and within Ethiopia. Re-narrating Adwa with an eye toward non-Amhara and non-Tigre, and toward the anonymous, contributors to collective self-defense, is one way to tell a story geared toward an egalitarian politics focused on redressing historic wrongs. Gigi comes close to such a reading in her song Adwa.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"232 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117322036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
If working through the past is going to heal a nation, it has to come from within. This paper explores two senses of historical responsibility: the responsibility we bear for healing the wounds of the past or working-off-the-past, and the responsibility we may have in fulfilling the promises of the defining moments of the past (redeeming or cashing in on the past). By utilizing these two conceptual tools, the paper carves out a normative space Adwa ought to occupy in a just and ethical revitalisation of our collective memories. It argues that the process of coming to terms with divisive historical legacies must pass ‘the Adwa test’ that it ought to be comprehensively liberating, universalizable, and thus has the ability to translate ‘the past as future.’ The victory in Adwa passes on the responsibility to birth our future in the image of its Volksgeist or spirit of the people (in the Hegelian sense indicating dialectical unfolding of the self, and not in the Fichtean sense where the past is defined in puritan terms) and by cultivating a national character commensurate with it. This paper posits that engagement with the positive experience of freedom from colonialism and the attendant sense of individual and collective autonomy that Adwa provides is one part of the equation for what Adorno calls “reconciliation” of the subject with object (history). The other part is a genuine recognition of the collective memory that past harm brought forth in the present, which we often reject as inherently unlike us. While Adwa offers the ground we stand on, embracing historical contradictions will serve as a condition for genuine reconciliation. The responsibility to come to terms with, atone for, and rectify the legacies of our history must be underpinned by an equal responsibility to fulfil Adwa’s promises.
{"title":"Working through the Past: The Victory of Adwa Revisited","authors":"Kebadu Mekonnen Gebremariam","doi":"10.4314/ejossah.v17i1.2","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.2","url":null,"abstract":"If working through the past is going to heal a nation, it has to come from within. This paper explores two senses of historical responsibility: the responsibility we bear for healing the wounds of the past or working-off-the-past, and the responsibility we may have in fulfilling the promises of the defining moments of the past (redeeming or cashing in on the past). By utilizing these two conceptual tools, the paper carves out a normative space Adwa ought to occupy in a just and ethical revitalisation of our collective memories. It argues that the process of coming to terms with divisive historical legacies must pass ‘the Adwa test’ that it ought to be comprehensively liberating, universalizable, and thus has the ability to translate ‘the past as future.’ The victory in Adwa passes on the responsibility to birth our future in the image of its Volksgeist or spirit of the people (in the Hegelian sense indicating dialectical unfolding of the self, and not in the Fichtean sense where the past is defined in puritan terms) and by cultivating a national character commensurate with it. This paper posits that engagement with the positive experience of freedom from colonialism and the attendant sense of individual and collective autonomy that Adwa provides is one part of the equation for what Adorno calls “reconciliation” of the subject with object (history). The other part is a genuine recognition of the collective memory that past harm brought forth in the present, which we often reject as inherently unlike us. While Adwa offers the ground we stand on, embracing historical contradictions will serve as a condition for genuine reconciliation. The responsibility to come to terms with, atone for, and rectify the legacies of our history must be underpinned by an equal responsibility to fulfil Adwa’s promises.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125960674","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this paper we reflect on and consider Adwa from the perspective of historical and continuing international Black movements and struggles for freedom in its aftermath. Adwa and, by extension, Ethiopia more broadly became a symbol and touchtone of African anti-colonial militancy, political independence and autonomy in an anti-black world. Adwa influenced the imaginations and real struggles of black people for freedom in a multitude of complex, often contradictory ways. However, while it punctured white supermacist narratives at the global stage, internally, in an age that marked the rise of the modern state form—with its fixed territorial borders— the memory of Adwa served as a foundational moment in the formation of modern Ethiopian nationalism. It also buttressed the making of a homogenizing and assimilationist tendency of Ethiopian nationalism in the 20th century and fed into its imperial project. Internationally, Haile Selassie, at the helm of the Ethiopian imperial project in the mid-twentieth century, was taken up as a symbol of Black freedom whilst he presided over an exploitative and oppressive empire at home. With some of the questions raised by current movements for decolonisation, we ask what is different about this contemporary moment when we think about Adwa in relation to international Black movements and struggles for freedom?; how do we remember it from today in relation to Ethiopia’s nationalisms (pan Ethiopian and particular ones)?; how do we memorialize it in thinking about freedom in a country with a dominant imperial nationalist ethos?
{"title":"Contingencies, Contradictions and Struggles for Black Freedom and Emancipation: Adwa and Decolonisation Today","authors":"Asher Gamedze, Semeneh Ayalew","doi":"10.4314/ejossah.v17i1.6","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.6","url":null,"abstract":"In this paper we reflect on and consider Adwa from the perspective of historical and continuing international Black movements and struggles for freedom in its aftermath. Adwa and, by extension, Ethiopia more broadly became a symbol and touchtone of African anti-colonial militancy, political independence and autonomy in an anti-black world. Adwa influenced the imaginations and real struggles of black people for freedom in a multitude of complex, often contradictory ways. However, while it punctured white supermacist narratives at the global stage, internally, in an age that marked the rise of the modern state form—with its fixed territorial borders— the memory of Adwa served as a foundational moment in the formation of modern Ethiopian nationalism. It also buttressed the making of a homogenizing and assimilationist tendency of Ethiopian nationalism in the 20th century and fed into its imperial project. Internationally, Haile Selassie, at the helm of the Ethiopian imperial project in the mid-twentieth century, was taken up as a symbol of Black freedom whilst he presided over an exploitative and oppressive empire at home. With some of the questions raised by current movements for decolonisation, we ask what is different about this contemporary moment when we think about Adwa in relation to international Black movements and struggles for freedom?; how do we remember it from today in relation to Ethiopia’s nationalisms (pan Ethiopian and particular ones)?; how do we memorialize it in thinking about freedom in a country with a dominant imperial nationalist ethos?","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122174526","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper documents a history and politics of memory project called Guzo Adwa. It highlights how, over the last eight years, Guzo Adwa emerged as a popular, performative commemoration of the battle of Adwa. Organised spontaneously by ambitious young men, who are passionate about history and adventure, culture and national politics, art and memory, Guzo Adwa emerged as a political performative, poetic and symbolic pilgrimage of the victory of Adwa. In its multiplicity, Guzo Adwa, which could be roughly interpreted as ‘Journey Adwa’, added to the already contested memory landscape pertaining to Adwa. The particularity of the project is that it has been organised neither as a mode of rule nor as an instrument of resistance. Moreover, the paper highlights how even this annual ritualized journey, as the memory project, embraced official and marginal political narratives, serving as a stage where varied economic interests and political issues surrounding national history were transpired. The paper is based on both primary and secondary sources. A total of ten formal interviews were conducted with key informants participating in Guzo Adwa in addition to informal discussions with others who have played some role in in the event , and other related memory projects. Newspaper archival research was conducted considering Addis Zemen reporting of Adwa commemoration as an ethnographic site. An attempt is made to attend events organised by the Guzo Adwa, especially the farewell ceremony of the eighth journey to Adwa. Finally, we try to locate the particular history of this memory project into national politics of memory and theoretical and conceptual debates in memory studies.
{"title":"Performing Guzo Adwa: Power, Politics and Contestations","authors":"Fana Gebresenbet, Yonas Ashine","doi":"10.4314/ejossah.v17i1.5","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.5","url":null,"abstract":"This paper documents a history and politics of memory project called Guzo Adwa. It highlights how, over the last eight years, Guzo Adwa emerged as a popular, performative commemoration of the battle of Adwa. Organised spontaneously by ambitious young men, who are passionate about history and adventure, culture and national politics, art and memory, Guzo Adwa emerged as a political performative, poetic and symbolic pilgrimage of the victory of Adwa. In its multiplicity, Guzo Adwa, which could be roughly interpreted as ‘Journey Adwa’, added to the already contested memory landscape pertaining to Adwa. The particularity of the project is that it has been organised neither as a mode of rule nor as an instrument of resistance. Moreover, the paper highlights how even this annual ritualized journey, as the memory project, embraced official and marginal political narratives, serving as a stage where varied economic interests and political issues surrounding national history were transpired. The paper is based on both primary and secondary sources. A total of ten formal interviews were conducted with key informants participating in Guzo Adwa in addition to informal discussions with others who have played some role in in the event , and other related memory projects. Newspaper archival research was conducted considering Addis Zemen reporting of Adwa commemoration as an ethnographic site. An attempt is made to attend events organised by the Guzo Adwa, especially the farewell ceremony of the eighth journey to Adwa. Finally, we try to locate the particular history of this memory project into national politics of memory and theoretical and conceptual debates in memory studies.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125652917","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In October 2020, Adom Getachew interviewed Nadia Nurhussein about her recent book “Black Land: Imperial Ethiopianism and African America” published by Princeton University Press in 2019. Black Land delves into nineteenth- and twentieth-century African American artistic and journalistic depictions of Ethiopia, illuminating the increasing tensions and ironies behind cultural celebrations of an African country asserting itself as an imperial power. Nurhussein navigates texts by Walt Whitman, Paul Laurence Dunbar, Pauline Hopkins, Harry Dean, Langston Hughes, Claude McKay, George Schuyler, and others, alongside images and performances that show the intersection of African America with Ethiopia during historic political shifts. From a description of a notorious 1920 Star Order of Ethiopia flag-burning demonstration in Chicago to a discussion of the Ethiopian emperor Haile Selassie as Time magazine’s Man of the Year for 1935, Nurhussein illuminates the growing complications that modern Ethiopia posed for American writers and activists who wrestled with Pan-African ideal and the reality of Ethiopia as an imperialist state. Black Land was Winner of the MSA Book Prize, from the Modernist Studies Association, finalist for the Pauli Murray Book Prize from the African American Intellectual History Society and shortlisted for the MAAH Stone Book Award from the Museum of African American History.
{"title":"Interview with Nadia Nurhussein Black Land: Imperial Ethiopianism in African America","authors":"Adom Getachew","doi":"10.4314/ejossah.v17i1.7","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.7","url":null,"abstract":"In October 2020, Adom Getachew interviewed Nadia Nurhussein about her recent book “Black Land: Imperial Ethiopianism and African America” published by Princeton University Press in 2019. Black Land delves into nineteenth- and twentieth-century African American artistic and journalistic depictions of Ethiopia, illuminating the increasing tensions and ironies behind cultural celebrations of an African country asserting itself as an imperial power. Nurhussein navigates texts by Walt Whitman, Paul Laurence Dunbar, Pauline Hopkins, Harry Dean, Langston Hughes, Claude McKay, George Schuyler, and others, alongside images and performances that show the intersection of African America with Ethiopia during historic political shifts. From a description of a notorious 1920 Star Order of Ethiopia flag-burning demonstration in Chicago to a discussion of the Ethiopian emperor Haile Selassie as Time magazine’s Man of the Year for 1935, Nurhussein illuminates the growing complications that modern Ethiopia posed for American writers and activists who wrestled with Pan-African ideal and the reality of Ethiopia as an imperialist state. Black Land was Winner of the MSA Book Prize, from the Modernist Studies Association, finalist for the Pauli Murray Book Prize from the African American Intellectual History Society and shortlisted for the MAAH Stone Book Award from the Museum of African American History.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"97 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133780785","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
For many, the Ethiopian victory at Adwa was an African victory over European colonialism, but some scholars have reimagined the triumph as an example of African colonialism in recent years. This view culminates in the colonial thesis. This colonial thesis casts Menilek II of Shäwa (r.1888-1913) as a colonizer of Southern groups in present-day Ethiopia and posits his state as a foreign colonial power. This view is one of the theoretical underpinnings of the present Ethiopian ethnic federalism and many ethnolinguistic nationalist movements. One of the ways that it impacts identities, as the Ethiopian scholar Maimire Mennasemay puts it, “. . . ontologizes ethnic identity and falsely represents Ethiopia as a collection of discrete, ethnic communities, brought together by ‘Amhara colonialism.’” The scholar Mahmoud Mamdani builds on this view by arguing that transforming identities (politicizing nativity) was essential in governing colonial empires. In other words, the colonial government invented settlers and natives in their territories and treated them accordingly. In essence, this essay details the identities that were produced as a result of Ethiopia’s victory at Adwa and argues that while oppression accompanied the conquest of territories North, East, West, and South of Menilek’s native Shäwan province, Menilek’s government did not produce identities to make power exclusive for one group as displayed at both the participation at the battle and in the administration that the victory preserved.
对许多人来说，埃塞俄比亚在Adwa的胜利是非洲对欧洲殖民主义的胜利，但近年来，一些学者将这场胜利重新想象为非洲殖民主义的一个例子。这种观点在殖民论点中达到顶峰。这篇殖民论文将Shäwa的Menilek II (r.l 888-1913)描述为今天埃塞俄比亚南部群体的殖民者，并将他的国家假定为外国殖民大国。这一观点是当前埃塞俄比亚民族联邦制和许多民族语言民族主义运动的理论基础之一。它影响身份认同的一种方式，正如埃塞俄比亚学者迈迈尔·门纳塞梅所说，“……将种族身份本体论化，并错误地将埃塞俄比亚描述为由阿姆哈拉殖民主义聚集在一起的离散种族社区的集合。’”学者马哈茂德·马姆达尼(Mahmoud Mamdani)在这一观点的基础上提出，改变身份(将出生地政治化)对统治殖民帝国至关重要。换句话说，殖民政府在他们的领土上发明了定居者和土著人，并相应地对待他们。从本质上讲，这篇文章详细描述了埃塞俄比亚在Adwa的胜利所产生的身份认同，并认为尽管压迫伴随着梅尼莱克的家乡Shäwan省的北、东、西、南领土的征服，但梅尼莱克的政府并没有产生身份认同，使一个群体独揽权力，这在参与战斗和胜利保存的行政管理中都表现出来。
{"title":"“Does Adwa have a Colonial Legacy? Assessing the viability of the Colonial Thesis for Understanding Late Nineteenth and Early Twentieth Century Ethiopia”","authors":"Brian J. Yates","doi":"10.4314/ejossah.v17i1.4","DOIUrl":"https://doi.org/10.4314/ejossah.v17i1.4","url":null,"abstract":"For many, the Ethiopian victory at Adwa was an African victory over European colonialism, but some scholars have reimagined the triumph as an example of African colonialism in recent years. This view culminates in the colonial thesis. This colonial thesis casts Menilek II of Shäwa (r.1888-1913) as a colonizer of Southern groups in present-day Ethiopia and posits his state as a foreign colonial power. This view is one of the theoretical underpinnings of the present Ethiopian ethnic federalism and many ethnolinguistic nationalist movements. One of the ways that it impacts identities, as the Ethiopian scholar Maimire Mennasemay puts it, “. . . ontologizes ethnic identity and falsely represents Ethiopia as a collection of discrete, ethnic communities, brought together by ‘Amhara colonialism.’” The scholar Mahmoud Mamdani builds on this view by arguing that transforming identities (politicizing nativity) was essential in governing colonial empires. In other words, the colonial government invented settlers and natives in their territories and treated them accordingly. In essence, this essay details the identities that were produced as a result of Ethiopia’s victory at Adwa and argues that while oppression accompanied the conquest of territories North, East, West, and South of Menilek’s native Shäwan province, Menilek’s government did not produce identities to make power exclusive for one group as displayed at both the participation at the battle and in the administration that the victory preserved.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116314189","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study examined the dynamics of conflict, emerging trends and relationship between inter-pastoral conflicts and environmental changes in Nyangatom, Southern Ethiopia. The study employed a qualitative approach and exploratory case study research design. The study revealed that inter-pastoral conflicts stem from multiple and compounding dynamics. The environmental change has escalated intense inter-pastoralists’ contestation and conflicts, including crossborder conflict, on the scarce and fast-depleting natural resources. Indeed, there is a causal link between inter-pastoral conflicts and environmental changes. In this regard, the environmental factor has uniquely affected the Nyangatom due to the drying of Kibish River and rapid invasion of Prosopis–Juliflora in their key grazing lands. In response to environmental stresses as part of the traditional copying mechanism, the Nyangatom cross border deep into South-Sudan to their ethnic kin of Toposa and into Kenya that usually causes frequent cross-border conflicts with Turkana pastoralists. Irrespective of discernible risk of conflicts, they used to migrate to Mursi and Surma territories that caused conflict. And yet, the Nyangatom has often engaged in frequent conflicts with Dasanach. The study suggests alternative livelihood options and an understanding of the complex conflict dynamics in view of the cause-effect relationships for future management of inter-pastoral and cross-border conflicts in the region.
{"title":"Pastoral Conflict, Emerging Trends and Environmental Stress in Nyangatom, Southern Ethiopia","authors":"Temesgen Thomas, Taddesse Berisso","doi":"10.4314/EJOSSAH.V16I2.5","DOIUrl":"https://doi.org/10.4314/EJOSSAH.V16I2.5","url":null,"abstract":"This study examined the dynamics of conflict, emerging trends and relationship between inter-pastoral conflicts and environmental changes in Nyangatom, Southern Ethiopia. The study employed a qualitative approach and exploratory case study research design. The study revealed that inter-pastoral conflicts stem from multiple and compounding dynamics. The environmental change has escalated intense inter-pastoralists’ contestation and conflicts, including crossborder conflict, on the scarce and fast-depleting natural resources. Indeed, there is a causal link between inter-pastoral conflicts and environmental changes. In this regard, the environmental factor has uniquely affected the Nyangatom due to the drying of Kibish River and rapid invasion of Prosopis–Juliflora in their key grazing lands. In response to environmental stresses as part of the traditional copying mechanism, the Nyangatom cross border deep into South-Sudan to their ethnic kin of Toposa and into Kenya that usually causes frequent cross-border conflicts with Turkana pastoralists. Irrespective of discernible risk of conflicts, they used to migrate to Mursi and Surma territories that caused conflict. And yet, the Nyangatom has often engaged in frequent conflicts with Dasanach. The study suggests alternative livelihood options and an understanding of the complex conflict dynamics in view of the cause-effect relationships for future management of inter-pastoral and cross-border conflicts in the region.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125359839","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
B. Tefera, M. Getu, Befekadu Zeleke, Yekoyealem Dessie
There has been a global paradigm shift in conceptualizing how best young persons can be assisted from a conventional deficit-based approach of targeting youth to a more enabling approach of promoting their strengths and competencies. Establishment of youth centers was one such global initiative meant to catalyze positive youth development through supervised and youth-friendly services. In recognition of this, several youth centers have been established in Ethiopia in the last few decades. This research was thus conducted to examine contributions of these centers to the development of young people. Data were collected through questionnaire from a sample of 2,165 participants (service providers and service users) and observation of 94 youth centers drawn from all regions of the country. Findings indicated that the contributions of youth centers were generally minimal in terms of promoting overall positive youth development. Some evidence even showed that youth centers could serve as a platform for acquiring undesirable behaviors among the youth mainly because supervisory and follow up services were not evident. While expanding establishment of youth centers is indeed commendable to ensure access to the greater majority of youth, the need to improve service quality, however, is a priority concern for the relevant actors.
{"title":"Contributions of Youth Centers to the Development of Young People in Ethiopia","authors":"B. Tefera, M. Getu, Befekadu Zeleke, Yekoyealem Dessie","doi":"10.4314/EJOSSAH.V16I2.3","DOIUrl":"https://doi.org/10.4314/EJOSSAH.V16I2.3","url":null,"abstract":"There has been a global paradigm shift in conceptualizing how best young persons can be assisted from a conventional deficit-based approach of targeting youth to a more enabling approach of promoting their strengths and competencies. Establishment of youth centers was one such global initiative meant to catalyze positive youth development through supervised and youth-friendly services. In recognition of this, several youth centers have been established in Ethiopia in the last few decades. This research was thus conducted to examine contributions of these centers to the development of young people. Data were collected through questionnaire from a sample of 2,165 participants (service providers and service users) and observation of 94 youth centers drawn from all regions of the country. Findings indicated that the contributions of youth centers were generally minimal in terms of promoting overall positive youth development. Some evidence even showed that youth centers could serve as a platform for acquiring undesirable behaviors among the youth mainly because supervisory and follow up services were not evident. While expanding establishment of youth centers is indeed commendable to ensure access to the greater majority of youth, the need to improve service quality, however, is a priority concern for the relevant actors.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"112 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121080798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is centered on two of Sartre‟s literary works: “Nausea” and “No Exit” along with his dialectical theory of the „Look‟ in Being and Nothingness. I believe that these three texts represent not three distinct perspectives but rather different sets of approach to the same problem i.e. the phenomenon of human relationship. It is with this point in mind that I develop the following interrelated claims. First, even though Sartre intended to bring a new language and mode of articulation in his later works, the fundamental features of his philosophy remained the same. Thus, issues that are foundational to his early writing including the self/other relationship, the for-itself as project, the contingent reality of the world, the resistance of the in-itself/ materiality all figure high in his later writings as well. Second, as opposed to any social philosophy which accepts the possibility of a harmonious relation between human beings Sartre perceived the essence of human relations not as mitesein („being-with‟), but rather as conflict. I submit that the source of Sartre‟s problem lies in his very model of social relations given that his social ontology does not allow him to incorporate what Maurice Marleau-Ponty calls the "inter-world". This paper is also informed with the belief that although Sartre the intellectual and the creative artist are closely joined together, essentially, the novelist is much more assuring than the philosopher. Thus, even when he is not writing a literary composition proper he displays a unique talent of putting his philosophical ideas in artistic and dramatic terms. I use Sartre‟s phenomenological description of the dialectic of the "look" (Le Regard) to demonstrate this point. The final section of the paper is devoted to a critical examination of Sartre‟s philosophical positions developed in the works discussed above.
{"title":"Contingency, Absurdity and Human Conflict in Sartre’s Philosophy","authors":"Dagnachew Assefa","doi":"10.4314/EJOSSAH.V16I2.4","DOIUrl":"https://doi.org/10.4314/EJOSSAH.V16I2.4","url":null,"abstract":"This article is centered on two of Sartre‟s literary works: “Nausea” and “No Exit” along with his dialectical theory of the „Look‟ in Being and Nothingness. I believe that these three texts represent not three distinct perspectives but rather different sets of approach to the same problem i.e. the phenomenon of human relationship. It is with this point in mind that I develop the following interrelated claims. First, even though Sartre intended to bring a new language and mode of articulation in his later works, the fundamental features of his philosophy remained the same. Thus, issues that are foundational to his early writing including the self/other relationship, the for-itself as project, the contingent reality of the world, the resistance of the in-itself/ materiality all figure high in his later writings as well. Second, as opposed to any social philosophy which accepts the possibility of a harmonious relation between human beings Sartre perceived the essence of human relations not as mitesein („being-with‟), but rather as conflict. I submit that the source of Sartre‟s problem lies in his very model of social relations given that his social ontology does not allow him to incorporate what Maurice Marleau-Ponty calls the \"inter-world\". This paper is also informed with the belief that although Sartre the intellectual and the creative artist are closely joined together, essentially, the novelist is much more assuring than the philosopher. Thus, even when he is not writing a literary composition proper he displays a unique talent of putting his philosophical ideas in artistic and dramatic terms. I use Sartre‟s phenomenological description of the dialectic of the \"look\" (Le Regard) to demonstrate this point. The final section of the paper is devoted to a critical examination of Sartre‟s philosophical positions developed in the works discussed above.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125921924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study explored the relationship between leadership style, employees’ change perception, and job satisfaction at the Ethiopian Electric Utility. A correlation research design was used to conduct the study. The sample was composed of 40 leaders and 270 employees selected using proportionate stratified random sampling. Data were gathered using three standardized questionnaires merged into one and analyzed using both descriptive statistics such as mean, SD, and inferential statistics like Pearson product-moment correlation, an independent ttest, and MANOVA. Finally, the findings unveiled significant and positive correlations between transformational leadership style and organizational change perceptions and between transactional leadership style and intrinsic and extrinsic job satisfaction. There was also a negative correlation between organizational change and employees’ job satisfaction. Furthermore, the transformational leadership style has emerged as the strongest predictor of employees’ change perception. It was concluded that leaders at the organization ought to improve their leadership style to improve the existing employees’ perception of change and their job satisfaction. Additional policy implications are also forwarded in the study.
{"title":"The Link between Leadership Style, Organizational Change Perceptions and Job Satisfaction at the Ethiopian Electric Utility","authors":"Befekadu Zeleke, Belayneh Kifle","doi":"10.4314/EJOSSAH.V16I2.2","DOIUrl":"https://doi.org/10.4314/EJOSSAH.V16I2.2","url":null,"abstract":"This study explored the relationship between leadership style, employees’ change perception, and job satisfaction at the Ethiopian Electric Utility. A correlation research design was used to conduct the study. The sample was composed of 40 leaders and 270 employees selected using proportionate stratified random sampling. Data were gathered using three standardized questionnaires merged into one and analyzed using both descriptive statistics such as mean, SD, and inferential statistics like Pearson product-moment correlation, an independent ttest, and MANOVA. Finally, the findings unveiled significant and positive correlations between transformational leadership style and organizational change perceptions and between transactional leadership style and intrinsic and extrinsic job satisfaction. There was also a negative correlation between organizational change and employees’ job satisfaction. Furthermore, the transformational leadership style has emerged as the strongest predictor of employees’ change perception. It was concluded that leaders at the organization ought to improve their leadership style to improve the existing employees’ perception of change and their job satisfaction. Additional policy implications are also forwarded in the study.","PeriodicalId":129334,"journal":{"name":"Ethiopian journal of the social sciences and humanities","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115875639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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