Divorce is an adverse family life transition, particularly, for women and children–the most vulnerable groups. Despite many studies addressing its prevalence, causes and consequences, divorce remains an inevitable outcome of violent marital relationships. Hence, it is imperative to promote strategies for positive adaptation post-divorce. Thus, the current study set out to investigate the resilience of divorced, custodial, single mothers in Adama, Ethiopia. Conducting semi-structured, in-depth interviews with 15 purposefully selected participants on their lived experiences, and using phenomenological data analysis, the study identified that women divorcees in the area remain emotionally resilient despite economic struggles in the aftermath of divorce. Spirituality, increasing self-awareness, commitment for sole custody, and seeking support, at the individual level; emotional and financial provision from families; and indigenous social institutions and other ecological support systems were key protective factors. Despite sharing the findings of many previous studies, the key results of the current research highlight three unique aspects: the sole custody as a protective factor, positive adaptation despite destitute economic situation, and the contribution of traditional social institutions for resilience of divorced women in the area. These findings lay a foundation for developing culturally relevant social work interventions, and show the need for further research to exploit indigenous social institutions as pivotal instrument for the same cause.
This study documents the archaeological semiotics of the material cultures of Gadaa ritual performances in the Borana and Shewa Zones of Oromia. Gadaa is the Oromo traditional governance system recognized in 2016 by UNESCO as an intangible heritage of humanity. There has been limited archaeological semiotics research aimed at documenting and analyzing the material cultures of the Oromo. This study used a qualitative research approach and employed a purposive sampling technique to select participants. The findings indicate that Gadaa ritual objects have multiple iconic, indexical, and symbolic meanings. The results confirm both change and continuation in the use, production, function, and discard of traditional ritual objects. Changes are attributed to the influence of modern forms of governance and the expansion of plastic and metallic objects. Currently, the material cultures of Gadaa ritual performances are available and used at various Gadaa ceremonies, despite these changes. A post-processual approach was employed to interpret material culture. Indeed, the study recommends further archaeological investigation to detail the documentation and preservation of Gadaa ritual performances.
Afar, Gambella, Somali, and Benishangul-Gumuz regions constitute a typology within Ethiopia's heterogeneous peripheries. Yet no previous classifications attend to the factors of trans-border existence, ethnic demography, and peripheral ethno-nationalism as criteria. These three factors subject these borderland peripheries in Ethiopia to the encounters with multiple centers. This shapes their national-level political agency in ways that perpetuate their peripherality in post-1991 Ethiopia. The focus of this paper is on one of these factors of being a borderland periphery in Ethiopia: peripheral ethno-nationalism (Somali nationalism) vis-à-vis an inter-center contestation between the post-1991 Ethiopian state center, the TPLF (Tigran People Liberation Front) center, and its Oromo center-seeking nationalist counterpart. A historical-analytical design, qualitative data (collected through one-month-long interviews in Jigjiga town of the Somali region), and historical-interpretive analysis are used. The study finds that previous works on Somali-Oromo relations overlook Somali's peripheral nationalism. This is not only vis-à-vis successive Ethiopian government centers but also with Oromo center-seeking nationalism. This triangular dynamic, the paper shows, shaped the Somali region's entry into a peripherality-perpetuating asymmetrical 'reciprocity' with the TPLF center, the main dispenser behind the post-1991 ethno-federal framework. This 'reciprocity' allowed the pro-regime Somali elite to play a nationally consequential political agency of holding one ‘peripheral' end for the TPLF in its inter-center contestation with its Oromo center-seeking nationalism, while also entrenching a repressive regional despotism in the Somali region.
This study explores the role of indigenous values, beliefs, and systems in peacebuilding, focusing on the case of Jarssaa Gurachaa, an inter-ethnic indigenous peacebuilding institution among the Libido-Mareko, Meskan-Gurage, Oromo, and Silte ethnic groups in South-Central Ethiopia. The research employs a qualitative methodology, drawing on focus group discussions, interviews, and observations from multiple woredas in the Oromia and Central Ethiopia Regional States. It explores how the system, rooted in indigenous values and beliefs,, such as Seera and Feroo, and ritualistic practices like Gudda, Qaala-Maala, and Hodaa, functions effectively in resolving conflicts and promoting social harmony. Furthermore, the study examines how indigenous values and beliefs in multi-ethnic settings contribute to peacebuilding. The findings reveal that these normative frameworks play a crucial role in sustaining peace by promoting social cohesion and addressing conflicts holistically, considering both immediate disputes and long-term relationships within and between communities. The adaptability of these systems, especially in multi-ethnic settings, ensures the resolution of conflicts without the lingering animosities that modern legal frameworks often fail to address. By focusing on reconciliation, collective well-being, and the preservation of social bonds, the Jarssaa Gurachaa system offers a viable alternative to formal judicial systems. This study also discusses how the values and beliefs within these indigenous mechanisms could inform contemporary peacebuilding strategies in Ethiopia and similar multi-ethnic societies, offering valuable insights into the integration of indigenous knowledge with modern frameworks.
The symbiotic integration of science and technology, referred to as techno science, has become one of the defining features of the contemporary world. As a culture-shaping phenomenon, technoscience is overwhelmingly intertwined with society and the environment. It influences society’s functions, including how we are present in the world; how we engage with ourselves and others; and how the world appears before us. Despite technoscience shaping our world at an unprecedented pace, it is vital to examine the mechanisms through which it constructs these realities. Thus, this paper explores the general spirit of our contemporary period—technoscientific rationality—and its dilemmas. In navigating this zeitgeist, I critically assess the dilemmas posed by technoscientific rationality. I contend that while technoscience plays a significant role in shaping and governing today’s global order, it is misleading to view it as a totality. Instead, technoscience must be understood in terms of its mediating role within specific contexts, since it has different features in relation to the societies and environments it interacts with. Therefore, it is more insightful to delineate technoscience through specific human-world interactions rather than separating them into independent domains. The primary purpose of the paper is threefold: to examine the mediating role of technoscience in the contemporary human-world relationship; to uncover its dual nature as a 'pharmakon' – both panacea and malady; and to propose ethical and sustainable approaches for the future. To illustrate the complexities and dilemmas of technoscientific rationality, I focus on its interaction with contemporary Ethiopians, while employing a multi-method philosophical approach.
Since the late 20th century, national dialogues have been a widely recognized mechanism for peace-building during political transitions. Following its own transition in 2018, Ethiopia launched an inclusive public dialogue process aimed at addressing both historical and contemporary sources of discord while fostering national consensus to build a peaceful and prosperous state. While this process holds significant transformative potential, it currently lacks a systematic framework for integrating empirical lessons from comparative international models, which hampers its ability to incorporate proven success mechanisms. This study examines national dialogues in Rwanda, Tunisia, and Yemen to extract a comprehensive set of lessons that could inform Ethiopia’s ongoing process. Through a systematic literature review and thematic data analysis, the study identifies ten key factors that contribute to the success or failure of national dialogues: political will and national ownership; the credibility of the convener; the inclusion or exclusion of key stakeholders; the scope and nature of the dialogue agenda; connecting public suffering to structural solutions; decision making systems; unifying dialogue slogans; support structures and programs; the interplay between tangible and intangible goals of national dialogue; and the implementation and sustainability of dialogue outcomes. Effectively adapting these insights could significantly enhance the prospects for the success of Ethiopia’s national dialogue.
This article examines the historical background of domestic slavery in Ethiopia, offering a reconstruction of enslaved domestic life within the regional and local— history of Shäwa. Centering on the practice of renaming the enslaved individuals, the study explores the social implications of this phenomenon, and its significance within Ethiopia’s broader historical context. The integration of oral narratives to achieve a nuanced analysis sheds light on how slave-naming practices have been preserved, transmitted, and embedded within the wider Ethiopian memory and the evolving field of slavery studies. Drawing on historical accounts from European travelers, oral testimonies from central and North-eastern Shawa particularly those of formerly enslaved such as Ato Zäwde Näsibu of Ankobär and the domestic slave life witness, Ǝmmǝḥoy Bǝzunäš Tǝʾǝzazu of Addis Aläm—the article illuminates key dimensions of domestic slavery. The 1830s are selected as a focal period because the available sources vividly reflect the lived realities of domestic slavery in the study area. Likewise, 1943 marks a critical point of reference, as it was the year in which the 1942 Imperial edict abolishing slavery began to be implemented across Ethiopia, including in the region understudy. Through this approach, the article aims to deepen understanding of Ethiopia’s complex history of slavery and the long-term effects on the social dynamics of Ethiopia.
This study sought to understand experiences of children living with their incarcerated mothers in a designated female prison and correctional facility in Zimbabwe. Employing a qualitative approach for data collection, analysis, and discussion, the research included a sample of seven mothers residing with their children in Shurugwi Female Prison, as well as ten purposively selected correctional officers. The analysis revealed that the prison environment presents significant challenges for children, primarily due to a lack of essential resources for healthy development and the pervasive loneliness caused by the absence of peers for play. Other detrimental factors affecting the well-being of these children include inadequate nutrition and limited access to healthcare services. The study underscores that the incarceration of children not only violates their rights but also negatively impacts their overall well-being; thus, prioritizing non-custodial measures in such situations is crucial.
Marriage and social life present significant challenges for couples without children in developing countries. This study aims to explore the psychological and social difficulties faced by both primary and secondary infertile couples in Ethiopia. Conducted as a qualitative research, the study involved 18 participants -12 individuals from couples experiencing primary infertility and 6 individuals from couples dealing with secondary infertility. Participants were selected using purposive maximum variation sampling. The results revealed that infertile couples faced marital challenges, negative comments, and harsh criticism from family members and the community. Women, in particular, bore a disproportionate share of this burden. Key issues included communication breakdowns, the availability and accessibility of infertility treatment, and financial hardships, all of which contributed to adverse emotional experiences for the couples. Furthermore, there was a notable lack of formal counseling services and psychosocial support at infertility treatment centers. The study underscores the urgent need for psychosocial interventions that incorporate comprehensive support services to improve the well-being of infertile couples at the community level.
This article examines the historical background of domestic slavery in Ethiopia, offering a reconstruction of enslaved domestic life within the regional and local— history of Shäwa. Centring on the practice of renaming the enslaved individuals, the study explores the social implications of this phenomenon, and its significance within Ethiopia’s broader historical context. The integration of oral narratives to achieve a nuanced analysis sheds light on how slave-naming practices have been preserved, transmitted, and embedded within the wider Ethiopian memory and the evolving field of slavery studies. Drawing on historical accounts from European travellers, oral testimonies from central and North-eastern Shawa particularly those of formerly enslaved such as Ato Zäwde Näsibu of Ankobär and the domestic slave life witness, Ǝmmǝḥoy Bǝzunäš Tǝʾǝzazu of Addis Aläm—the article illuminates key dimensions of domestic slavery. The 1830s are selected as a focal period because the available sources vividly reflect the lived realities of domestic slavery in the study area. Likewise, 1943 marks a critical point of reference, as it was the year in which the 1942 Imperial edict abolishing slavery began to be implemented across Ethiopia, including in the region understudy. Through this approach, the article aims to deepen understanding of Ethiopia’s complex history of slavery and the long-term effects on the social dynamics of Ethiopia.
This study sought to understand experiences of children living with their incarcerated mothers in a designated female prison and correctional facility in Zimbabwe. Employing a qualitative approach for data collection, analysis, and discussion, the research included a sample of seven mothers residing with their children in Shurugwi Female Prison, as well as ten purposively selected correctional officers. The analysis revealed that the prison environment presents significant challenges for children, primarily due to a lack of essential resources for healthy development and the pervasive loneliness caused by the absence of peers for play. Other detrimental factors affecting the well-being of these children include inadequate nutrition and limited access to healthcare services. The study underscores that the incarceration of children not only violates their rights but also negatively impacts their overall well-being; thus, prioritizing non-custodial measures in such situations is crucial.
Marriage and social life present significant challenges for couples without children in developing countries. This study aims to explore the psychological and social difficulties faced by both primary and secondary infertile couples in Ethiopia. Conducted as a qualitative research, the study involved 18 participants - 12 individuals from couples experiencing primary infertility and 6 individuals from couples dealing with secondary infertility. Participants were selected using purposive maximum variation sampling. The results revealed that infertile couples faced marital challenges, negative comments, and harsh criticism from family members and the community. Women, in particular, bore a disproportionate share of this burden. Key issues included communication breakdowns, the availability and accessibility of infertility treatment, and financial hardships, all of which contributed to adverse emotional experiences for the couples. Furthermore, there was a notable lack of formal counselling services and psychosocial support at infertility treatment centres. The study underscores the urgent need for psychosocial interventions that incorporate comprehensive support services to improve the well-being of infertile couples at the community level.
Since the late 20th century, national dialogues have been a widely recognized mechanism for peace-building during political transitions. Following its own transition in 2018, Ethiopia launched an inclusive public dialogue process aimed at addressing both historical and contemporary sources of discord while fostering national consensus to build a peaceful and prosperous state. While this process holds significant transformative potential, it currently lacks a systematic framework for integrating empirical lessons from comparative international models, which hampers its ability to incorporate proven success mechanisms. This study examines national dialogues in Rwanda, Tunisia, and Yemen to extract a comprehensive set of lessons that could inform Ethiopia’s ongoing process. Through a systematic literature review and thematic data analysis, the study identifies ten key factors that contribute to the success or failure of national dialogues: political will and national ownership; the credibility of the convener; the inclusion or exclusion of key stakeholders; the scope and nature of the dialogue agenda; connecting public suffering to structural solutions; decision making systems; unifying dialogue slogans; support structures and programs; the interplay between tangible and intangible goals of national dialogue; and the implementation and sustainability of dialogue outcomes. Effectively adapting these insights could significantly enhance the prospects for the success of Ethiopia’s national dialogue
The school-to-work transition marks a critical turning point, making young individuals’ shift from formal education to the labour market and their quest for economic independence. In Ethiopia, however, a growing number of higher education graduates, coupled with limited job growth, have made this transition increasingly complex and challenging. This study investigated the coping strategies graduates employ to navigate these challenges. Using a qualitative case study approach, 16 participants were purposefully selected from two groups: unemployed and underemployed graduates. Primary data were collected through in-depth interviews, semi-structured interviews, supplemented by secondary source review. Data were analysed using thematic analysis. The results show that graduates adopt a combination of coping strategies rather than a single approach. These include seeking familial and network support; marriage and cohabitation; casual labour; commuting for work; leveraging political connections, volunteerism and freelance services; and religious engagement. These strategies are not mutually exclusive. The support graduates receive is often contingent on situational factors, necessitating dynamic switching between mechanisms. For policymakers, these findings highlight the need for interventions that address graduates’ specific needs, considering situational nature of their coping strategies and local opportunities to enhance effectiveness.
In a world increasingly affected by violent conflicts, Civil Society Organizations (CSOs) play a crucial role in addressing the root causes of violence and promoting peacebuilding. This study investigates the contribution of rights-based CSOs to cross-border peace efforts in the Ethio-Kenya borderlands, where the Dassanech and Nyangatom communities in Ethiopia frequently clash with the Turkana community in Kenya. Employing a qualitative case-study approach and utilising both primary and secondary data, the research centres on the Ethiopian Institute of Peace (EIP) and its experiences in fostering peace in this conflict-prone region. The Ethio-Kenya border remains a hotspot for communal and cross-border violence, driven by cattle raids, killings, and cycles of retaliation. The study reveals that EIP exemplifies how CSOs can effectively bridge divided communities through impartial engagement, context-specific strategies, the inclusion of livelihood components, and strong partnerships with women, youth, elders, peace committees, and traditional institutions. Despite recent funding cuts, these elements have enabled EIP to promote dialogue, reconciliation, and healing. The findings highlight the need for increased government and donor support to enhance the role of CSOs as key peace actors in the region.
Oromo indigenous environmental ethics represents a crucial aspect of African environmental ethics. The Oromo, the largest ethnic group in Ethiopia, possess a wealth of indigenous knowledge about environmental protection and conservation, which can significantly contribute to realising most of the Sustainable Development Goals established by the United Nations in 2015. Unfortunately, there has been insufficient inclusion of indigenous African environmental perspectives, such as those of the Oromo, in the formulation of policies and strategies aimed at sustainable development. This study employs a qualitative research method to explore this topic. The primary objective of this article is to reassess sustainable development approaches through the lens of Oromo indigenous environmental ethics. Traditional sustainable development approaches are deeply rooted in the conventional definitions. This research emphasises the importance of not pursuing sustainable development at the expense of acknowledging both past and present generations, as there exists a profound emotional and moral connection among the living, deceased ancestors, and future generations within Oromo society. This interconnectedness resonates with similar indigenous environmental philosophies across African cultures, such as Ubuntu, Ukama, and Yoruba. In Oromo and other African indigenous societies, inter generational values, reflected in the responsibilities of inheritance and the care for ageing parents, serve as traditional means of social security.
This study examines the everyday narratives and experiences of local communities in North Wollo during the Ethiopian civil war (2020-2022), utilizing insights from theories of ethnicity. Using qualitative data, the study findings indicate that the narratives surrounding the war were influenced by a variety of factors, including ethnicity, contested land rights, identity issues, the impact of the conflict, and elite mobilization. These dynamic elements led local communities in North Wollo to perceive the war not merely as a confrontation with the federal government and Tigrayan forces, but rather as a direct attack on their ethnic identity, thus framing their resistance as a collective defensive act against the Tigrayan forces. The findings suggest that ethnicity serves as a crucial lens through which local communities construct narratives of victimization. This perspective is significantly shaped by an ethnic-based framework and elite mobilization, which influence their collective identity and responses. The paper concludes by emphasizing that addressing ethnic grievances and perceptions of existential threats through inclusive dialogue and reconciliation is essential for fostering lasting peace.
In Ethiopian ethnic federalism, people with mixed ethnic identities experience complicated realities influenced by several factors, including laws and social customs. The objective of this research is to examine the legal recognition and self identifications of people with mixed ethnic identities in Ethiopia. It also identifies the perceived benefits and challenges of having such identities. The doctrinal legal research method has been used to examine the legal recognition of such complex identities. The 1995 FDRE Constitution failed to recognize them, which exacerbated social fragmentation and limited access to rights tied to ethnic identity. Additionally, a qualitative research approach with an interpretive phenomenological design was employed, involving ten in-depth interviews with students at the University of Gondar. The findings revealed three ethnic heritage identification strategies used by people with mixed ethnic identities: singular affiliation, blended identity, and categorical rejection. This research contributes to the discourse on identity politics by demonstrating how institutional frameworks intersect with personal narratives in multicultural societies. It advocates reimagining Ethiopia's approach to ethnicity to promote national unity while honouring its rich cultural diversity.
A review of major literature on conflict prevention reveals a lack of consensus on the subject matter. One strand of the debate revolves around whether conflict prevention should be limited solely to the early and non-escalatory stages of conflict, or it should also encompass the escalation and post-conflict stages. Other scholars question the feasibility of assessing whether preventive actions have made a difference. Additionally, examining the role of traditional institutions in conflict prevention introduces a third layer of complexity to the discussion as they are typically approached within the context of conflict resolution. This paper investigates the role of traditional institutions in preventing inter-ethnic conflicts, focusing on the case of Gereb in northeast Ethiopia. The study draws upon documentary materials spanning from 2006 to 2020 and interviews with 40 key informants representing all major stakeholders and FGD with members of the community in the locality. It discovered that local communities have their own concepts of peace, conflict, and conflict prevention. The paper argues that not only is it possible to measure conflict prevention interventions, but traditional institutions are capable of preventing inter-ethnic conflict and the Gerebs have successfully prevented inter-ethnic death and reduced conflicts from communal to individual levels. This suggests that the sustainability of peace hinges upon the local community's ownership of the peace process itself, highlighting the efficacy of a bottom-up approach in addressing conflicts across Africa.
This study examined factors that drive exclusion-induced conflict and displacement in the Metekel zone. Data was collected from a sample of 435 respondents, i.e., 359 households’ surveys, 60 focus group discussants, and 16 key informant interviews. Evidence suggested that exclusion has been deep, and the scale of conflict, violence, and displacement was pervasive. Ethnicity was the main factor in excluding households from exercising rights to access resources. Light skin color (“qey” in Amharic) also served as a marker of otherness (non-indigenous). During times of conflict, the so-called qey were indiscriminately attacked. A case in point was what happened to the Shinasha, whose light skin color had a more devastating effect than their ethnicity. Legal frameworks, administrative and executive institutions were fused with ethnicity as facilitators of exclusion and inclusion. BGNRS’s constitution defined some ethnic groups as “indigenous” and the remaining as “others” or “non-indigenous”. During exclusion-induced conflict incidents of 2018 to 2021, households from Amhara, Agew, Oromo, and Shinasha were targeted based on their ethnicity and skin color, resulting in discrimination, restricted access to services and rights of mobility. The study concluded that political exclusion engendered by ethnic federalism has induced conflicts with devastating effects on economic, social, and political dimensions causing large-scale displacements, violent attacks, loss of lives and community divisions. In reconciliation engagements, displaced households were not made part of the peace-making process. The study recommends revisiting controversial articles of BGNRS’s Constitution that define some ethnic groups as indigenous (owner nationalities) giving them exclusive rights over others.
