theshookones-p2-blog

[theshookones-p2-blog]

[theshookones-p2-blog]

Zine Draft

[theshookones-p2-blog]

Notebook 4 (About Zine)

As Doni’s Tumblr title is named “Coffee Cermonies as Bridges Between Ethnic Groups,” it was easier to see what his Zine was about. His cover page shows the country of Ethiopia divided, but connected in the middle through the symbol of coffee. It seems that his Zine was trying to bring to attention the fact that although Ethiopia is divided into ethnic groups, there exist shared cultures and ceremonies (like the coffee ceremonies that can bring them together). I believe his intended audience includes the ethnic groups of Ethiopia, to remind them of the similarities they share and the possibility of reunification. However, as a South Korean, Doni’s topic struck a chord because the same issue lies with North and South Korea, and recent efforts to revitalize the notion that North Koreans and South Koreans share the same language, ancestors, and appearance, and to reunite families and bonds that were severed through the war.

  Quotes:

“Ethiopianness is a unifying state of mind developed by people of different ethnic groups, cultural backgrounds and religious persuasions. It is a mental disposition shaped by ‘history’ and ‘traditions’ of Ethiopia. It is something that is so deeply embedded in the societal psyche that it is almost unconscious. It is an inner passion for and emotional bond with the country, which can be described as love for Ethiopia.”

  Ethiopia: One Nation of Sisters and Brothers

http://www.zehabesha.com/ethiopia-one-nation-of-sisters-and-brothers/

A very recent article that describes “Ethiopianness” and the shared love of the country that come from common heritages and symbols. This could go well with your theme of bridge between ethnic groups, but on the emotional level.

  I found this banner on the One Nation One Country One Ethiopia page on facebook. This picture relates to your topic and you can even check out some of the other pictures on that page to give you ideas.

  Intersectional Analysis reword

I like the way you bring the topic of gender into your analysis to further describe how the “races” of Ethiopia share similar gender related traditions and that by examining the gender norms of these various ethnic groups, we see a common, shared tradition that unite them. If I would change one thing to make it a deeper intersectional analysis, I would try to focus on both the “sections” of race and gender and how they overlap and interact. As it stands, it seems to be a very gender-heavy analysis, merely in the scope of Ethiopian groups. I think it would be cool if you can use traditions, ideals, and concepts that exist in Ethiopia that create two different perspectives and stories when you factor in gender. I might talk about the differences between the experiences of Ethiopians, women, and Ethiopian women, and how race and gender both are important sides to analyze to better understand the situation in the country. I haven’t thought about how to exactly connect this to your Zine, since you’re Zine is about the bridge that connects various groups, and gender inequality seems like an iffy topic to bring up. I feel like the fact that this intersectional analysis discusses a controversial issue separate from “the bridge” theme might make your Zine lose focus. But you know a lot more about the subject so how you incorporate it is up to you.

[theshookones-p2-blog]

The layout for two pages of my Zine. It will be mostly hand drawn with a few photos and amharic text from the internet. 

[theshookones-p2-blog]

original meme:

The meme I chose to make is a variation on the “Hard Choice to Make Meme”. This meme has an individual picking between two conflicting options that often highlight inherent contradictions  in the various dominant ideologies of our society. The two choices showcase the different relationships POC and white people have with law enforcement. POC, specifically black men, are told to listen to police and follow their command like the word of God. However, white Americans often have a liberty when interacting with law enforcement. They are allowed to question them and resist them if they feel like they are being oppressive, heck...the constitution itself allows for this with the 2nd amendment. However, similar to the freedom of speech in the first meme, law enforcement have a different meaning to black people. Instead of serving them and protecting them, they are a vehicle for their oppression and systematic degradation.

[theshookones-p2-blog]

Meme from internet:

The meme I chose for analysis is one that features Milo Yiannopoulos a champion of the alt-right and an all-around despicable human being. The writing references a recent incident at UC Berkeley where he was scheduled to speak for the College Republicans but was met with intense protest that made national headlines and caused the cancellation of the event. In the wake of this incident, the topic of free speech was brought up, with many on the right proclaiming that his right to free speech was violated and that the “PC culture” at universities such as UCB, is damaging to our society. The meme brings up the inherent contradiction in the response from the right-wing when a person of color speaks of the many grave injustices inflicted on women and communities of color. The most obvious example here is Colin Kaepernick who did not spew any sort of hatred or offensive/obscene speech like Yiannopoulos, but rather remained sitting during the pledge of allegiance to protest the institutional racism affecting people of color in the US, primarily black men. In response, he was met with death threats and a barrage of insults and critique from the right, primarily white individuals, who said that his protest was offensive to the US and that the NFL should not allow him to play because of this incident. This is plainly a violation of his free speech, a right that he exercised in the least offensive manner, and yet, was met with such backlash. This meme represents another facet of racial formation in the US. People of color are expected to be docile and submissive in order to be guaranteed the same protections under the law as their white counterparts. In relation to In the Wake, I think this is an example of anagrammatical blackness. For people of color, freedom of speech does not mean the freedom to express your ideas and frustrations; rather, it is put in place, like much of the Constitution, as a form of a “get of jail card” to point towards and say we all have the same rights so your circumstances are a product of you, and not the blatant institutional racism in our society. 

[theshookones-p2-blog]

Single page design 

[theshookones-p2-blog]

Zine cover draft #1 

[theshookones-p2-blog]

Relational Analysis

     With respect to relational analysis, I believe the ideas of “whiteness” and “land and indigeneity” are most appropriately related to my two national contexts. Before most of the Horn of Africa was incorporated into what is now Ethiopia, the region was split into the nations of Abyssinia, Oromia, and other lands. Geographically, Oromia occupied most of modern-day central and south Ethiopia. There are varying accounts of what actually transpired. One theory, according to Professor Mekuria Bulcha, revolves around the idea that the Amhara, under Emperor Menelik, violently colonized Ormia in a system called “Abyssinian Feudal Colonialism”. Under this theory, Oromo that did not submit to Amhara leadership and sovereignty were subjected to harsh tortures that included disfigurement and amputations. Because of this system, Amhara had a great deal of disdain for the people of Oromia and saw them as inhuman.. Several accounts of the integration point out that Oromos were brutally subordinated and large scale atrocities were committed resulting in the deaths of thousands, and on some accounts, millions of lives. Most of this narrative is subject to a lot of criticism because written records were hardly kept since most of Oromia history was passed down through oral traditions. Some scholars, such as Paulos Milkias and Getachew Metaferia, rebuke this colonial thesis. They argue that since many Ethiopians trace their lineage to both groups and since culturally, people of Amhara and Oromo descent share many similarities, a colonial system could not have occurred. Additionally, they point to the prevalence to Oromo ministers and generals in Ethiopian government and a significant inconsistency in the colonial thesis. However, those that support the colonial thesis say that the Oromo ministers, generals, and elites had to abandon their cultural identity and heritage in order to become accepted in society and move up the social and political ladder. This is an excellent example of the concept of whiteness in relational analysis. In post 19th century Ethiopia, there was a social hierarchy that had its roots in domestic slavery and skin tone. As previously mentioned, Oromo people were at the bottom rung of the social ladder because of their darker skin tone and more nomadic/pastoral way of life. They were the principal source of slaves in the Horn of Africa region so they were given a subhuman identity. People of Oromo descent had to essentially rid any signs of their cultural identity to assimilate in the newly formed Ethiopia. For example, they adopted Christianity and Islam instead of practicing their own religions. The culmination of all of this is the emergence of “whiteness” in Ethiopia. A pseudo-ethnic hierarchy was established to justify the colonization of Oromia and the many atrocities that were committed to ensure incorporation.

     Today’s fight, much like yesterday's, revolves around indigenous people and the right to their land. The straw that broke the camel’s back was the Addis Ababa Master Plan which sought to expand the capital into Oromo farmlands. While it is unclear whether Oromia was peacefully incorporated or brutally colonized, this sort of relationship between the indigenous people of Oromia and the ruling government sounds eerily close to colonialism in all things but name. In my opinion, the power of Abyssinia/Amhara imposed their culture and lifestyle to an indigenous people and forced them into a class of inferiority. The impact of this colonization is immense and among other things, it is responsible for the abysmal ethnic relations within Ethiopia.

Sources:

Paulos Milkias and Getachew Metaferia book:  Battle of Adwa 

https://books.google.com/books?id=pq1MBAAAQBAJ&pg=PA274#v=onepage&q&f=false

Professor Mekuria Bulcha

https://books.google.com/books?id=xmp2lsKlqx0C&pg=PA253#v=onepage&q&f=false

https://books.google.com/books?id=BOn3ykfBN-0C&pg=PA292#v=onepage&q&f=false

[theshookones-p2-blog]

National Binds

Colonialism

Ethiopia has no history of colonialism. There was a brief invasion by the Italians during World War 2 but their effect on ethnic relations and culture is minimal.

Whiteness

Before the 16th century, Oromo people were one of the main sources for slaves in the Horn of Africa. Amhara slave traders in Ethiopia would divide the Oromo slaves into different groups depending on their skin color. The lighter Oromos, labeled “red”, were highly sought after and sold at much higher prices. They were also sold domestically. The darker skin Oromos, labeled “black” or shanqalla, were valued much less and were sold to neighboring nations or exported abroad. Even though slavery was abolished on August 26, 1942 , remnants of that bigoted system have infiltrated Ethiopian society and maintained a grip on ethnic relations. Today, the term shanqalla, much like racial pejoratives in the US, are used as demeaning words to oppress those that are dark skinned or of Oromo descent. This has made ethnic relations increasingly worse and has fueled the sense of resentment Oromo people feel towards the Amhara/Tigray majority government. While there are no “white” people in power in Ethiopia, members of the Amhara and Tigray ethnic group claim a sense of whiteness because they are lighter skinned than the other, more rural ethnic groups such as the Oromo. Lighter skin is more desired because of the past and existing power structures and as a result, an artificial hierarchy is created where those of darker skin and Oromo heritage, are at the bottom.

Property

Today, the cause of the many protests by the Oromo people can be attributed to the government’s attempt in expanding the capital into Oromian farmlands in November of 2015.

Intersectionality

While the Amhara and Oromo people have their many differences, they are alike in the way they suppress women. During a traditional coffee ceremony, women are usually expected to prepare the coffee and serve the people in attendance. In fact, men aren’t even allowed to help in any facet during the process. This is usually framed in a positive way by saying it's a form of respect for women and their craft. However, when observed more closely, it is a covert way of maintaining a male supremacist society. A key part of the ceremony that exhibits this covert sexism is the seat of the woman who prepares the coffee and the rest of the ceremony.  The woman, usually the mother/wife or her maids, is expected to sit on a little stool that is very close to the floor while the rest of the people in attendance are seated in regular chairs or couches. To me, the stark difference in heights is indicative of a power dynamic where women are expected to be below and subservient to their male counterparts.

As previously mentioned, men are instructed to not help with the preparation and serving of the coffee or treats. This job is often left to the women of the family. If a young boy was to be interested in the preparation and attempted to help, questions of his masculinity and sexuality are almost immediately formed. Ethiopia is a very religious country consisting of evangelical christians, orthodox christians, muslims, and jews. Like many other African nations, Ethiopia has very archaic views of homosexuality to the point where socially,  it is considered a crime worse than murder. Because of this, any variance from the socially constructed views of masculinity is automatically attributed to homosexuality. This makes any progress for women’s rights very difficult since definitions of masculinity and femininity are strict and unwavering.

[theshookones-p2-blog]

Traditional Ethiopian Coffee Ceremony 

[theshookones-p2-blog]

Coffee beans being roasted during a traditional coffee ceremony 

[theshookones-p2-blog]

Brewed coffee being poured into Sini from a Jebena 

[theshookones-p2-blog]

Traditional Ethiopian Coffee Ceremonies

A traditional coffee ceremony in Ethiopia begins with roasting green coffee beans. Then, using a mortar and pestle, the roasted coffee is ground and along with water, is funneled inside a Jebena and set over a heat source, most often charcoal.  A Jebena is a traditional clay pot used to make coffee in the various regions of Ethiopia. Once the coffee is brewed it is then removed from the heat and poured into small cups called sini. A traditional coffee ceremony will also include the burning of incense and small treats such as popcorn or flatbread. The ceremony is often performed by the woman of the household, or one of her maids, and is considered a great honor. It is often looked down upon to decline an invitation. Overall, it is seen as a time of bonding with friends and family.

The coffee ceremony falls under the theme of Indigenous (Inter)Nationalisms because it is an integral part of Ethiopian/Eritrean culture and is nearly identical in practice between the various ethnic groups of the country.

Ethiopia has two main ethnic groups: Amhara and Oromo. Oromo make up about 34% of the population, while Amhara make up roughly 27%. The rest of the population is divided into a litany of smaller ethnic groups. The Amhara encompass the mid-to-northern areas of Ethiopia, including the capital, Addis Ababa. Oromia, the pseudo-nation of Oromo people, is mostly the southern region of Ethiopia. The focus of interest and conflict is Addis Ababa. In the Fall of 2015, the government tried to expand the booming capital of Addis Ababa into Oromia farmland by forcibly removing its inhabitants or compensating them very poorly. This was met with intense criticism and protest from the Oromo community. The group has always felt underrepresented and left out in the nation’s massive economic growth. In fact, while they make up a majority of the country’s population, they are nearly nonexistent in Parliament or executive leadership. Oromo people feel so detached from Ethiopia that many even unofficially renounce their citizenship and swear allegiance to Oromia. This is a result of centuries of strained relations between these two ethnic groups. In the 15th and 16th century, the Amhara people, as well as neighboring nations, enslaved many Oromo people, dividing them into groups based on the lightness of their skin. The lighter skinned Oromo slaves were sold at higher prices, labeled “red”, and exported while the darker skinned slaves were labeled “black” or shanqalla and sold domestically. Over time, as Ethiopia was incorporated, Oromo people and their region were whipped into submission and essentially forced to integrate into Ethiopia. As a result of this history between the ethnic groups, relations are strained and animosities have brewed.  

However, in the midst of all this protest and violence embedded in difference, the coffee ceremony stays the same between the Amhara and Oromo people. The coffee ceremony holds a very similar meaning to the various ethnic groups in Ethiopia. During the ceremony, it is a time to decompress, discuss your day with family and friends, and grow closer with each other. It has a very therapeutic element that essentially removes you from your world and connects you to the people around you. My parents are of different ethnic groups, my mom is Amhara while my dad is Oromo. The differences in the their cultures are at times polarizing but one thing that always brings them together is coffee, more specifically the coffee ceremonies.  It reminds people on both sides their connection to the land and more importantly to each other.

http://www.bbc.com/news/world-africa-36940906

https://en.wikipedia.org/wiki/Oromo_people#History