The Bashada of Southern Ethiopia: A Study of Age, Gender and Social Discourse

Epple, Susanne

doi:10.15460/aethiopica.15.1.690

Cited by 4 publications

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“…Seasonally, these ritual experts perform their rituals and bless the people, their animals and fields and protect them against disease and misfortune. In return, they receive gifts or communal work services (see Epple 2010). 8…”

Section: Co-existence Of State and Local Institutions In Bashada And Hamarmentioning

confidence: 99%

“…The most senior men have the right to bless and speak first at public meetings, and deserve the highest respect., Senior men are responsible for advising and guiding their juniors, have the right to give juniors orders and be served by them during meetings and festivities 11 , and sanction wrongdoers and criminals. Age-mates also play a significant role in controlling and sanctioning men's behaviour: wrongdoers are advised, scolded and sanctioned by members of the same age-set or those of the age-set directly senior to them (see Epple 2010Epple , 2014. Women do not attend the men's public meetings.…”

Section: Co-existence Of State and Local Institutions In Bashada And Hamarmentioning

confidence: 99%

“…In Bashada, the senior-junior relationships as well as those among age-mates are structured more formally than in Hamar: while in Hamar age-sets are said to have been given up a while ago, they continue to exist in Bashada (see Epple 2010). 12 This is the case, for example, when a woman has been insulted or treated disrespectfully by a man.…”

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confidence: 99%

“…In such a case, the ma-zarsi, i.e. the women of the neighborhood, may refuse to participate in rites of passage and thereby block the ritual's continuation until the wrongdoer has asked for forgiveness and given them compensation (see Epple 2010Epple :51-52, 2018.…”

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confidence: 99%

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Legal Pluralism in Ethiopia

2020

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Epple (PhD), born in 1968, is a social anthropologist and research affiliate at the Frobenius Institute in Frankfurt/Main. She has undertaken extensive fieldwork in Southern Ethiopia for 25 years, and has taught and published extensively on issues related to gender and age in agropastoral societies, cultural contact and change, hereditary status groups, and legal pluralism. Getachew Assefa (PhD), born in 1973, is associate professor of law at Addis Ababa University. He has published widely on issues related to minority rights, federalism and constitutional litigation, and legal pluralism. His areas of interest include comparative constitutional law and federalism, human rights, traditional governance and justice systems, as well as law and religion. 2The Convention is very clear about its aims to eradicate all practices discriminating against women, even if that means changing cultural values, and even if women belonging to a specific culture do not perceive them as harmful (see www.un.org/womenwatch/daw/cedaw). 3Anthropologists were long aware of but only marginally involved in the debate on how 'global law can be translated into the vernacular' (Merry 2006:2). It was only after the end of the Cold War in the late 1980s that anthropology engaged actively in research and debates around International Human Rights (Goodale 2009:2). The 'Declaration on Anthropology and Human Rights' , voted on and approved by the general membership of the American Anthropologists Association (AAA) in 1999, clearly expressed the 'commitment to human rights consistent with international principles' and declared it mandatory for anthropologists 'to be involved in the debate on enlarging our understanding of human rights on the basis of anthropological knowledge and research' (Goodale 2009:7). 4Conversely, in anthropology it has long been agreed that culture is something fluid, contested, dynamic, and fundamentally hybrid. The dilemma of government officialsWithin any given legally plural social field, diverse actors operate and pursue their individual interests. Many studies on legal pluralism have investigated the decision-making processes of justice-seeking members of local communities, and have explored how the specific background, gender, age, or profession of individuals influences their decisions about which legal forum to choose or 'shop from' (K. von Benda-Beckmann 1981). 6 However, the perspective of state actors, the 'paradox' (Zenker and Hoehne 2018) of their having to deal with custom in order to get their work for the state done, their background and personal interests, their actions and choices, and the contexts in which they work have only become of interest in

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Section: Co-existence Of State and Local Institutions In Bashada And Hamarmentioning

confidence: 99%

Section: Co-existence Of State and Local Institutions In Bashada And Hamarmentioning

confidence: 99%

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confidence: 99%

mentioning

confidence: 99%

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Legal Pluralism in Ethiopia

2020

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“…Así, poblaciones agrícola-ganaderas trashumantes, como los chai o surma, suministraban vasos cerámicos a grupos sedentarios como los dizi (Abbink, 1993: 678); comunidades sedentarias, como los dime, proveían de vasos a sus vecinos agrícola-ganaderos bodi o también se producían intercambios entre grupos trashumantes con estrategias similares, como es el caso de los vasos mursi adquiridos por sus vecinos nyangatom (Tornay, 2001: 71). Los vasos cerámicos elaborados por las mujeres bashada suponen un caso único en la zona, ya que sus producciones se comerciaban a cientos de kilómetros de distancia, hasta alcanzar las riberas del lago Turkana (Sobania, 1991;Epple y Brüderlin, 2007;Epple, 2010). Las narraciones de los primeros exploradores en la zona, V. Bottego y L. von Höhnel, así como otras posteriores, coinciden con la memoria oral y destacan la intensidad del flujo de objetos en el momento previo a la llegada de los primeros productos industriales (Höhnel, 1894; Vanutteli y Citerni, 1899).…”

Section: Una Perspectiva Histórica Sobre La Circulación De Objetos Enunclassified