Paper for Issue

PURVEYORS OF HYBRID MEDICAL SERVICES IN WÄLLO: THE MĀRFIE WĀGIE, 1940S-1970S

Abstract

The limitations of modern western medicine following the Italian expulsion in 1941 created space for a range of alternative therapies to flourish. No longer persecuted, and officially recognized by the state, cleric/non-secular and other forms of indigenous healing modalities thrived during the Imperial era. A new system of therapy that combined indigenous medical knowledge with allopathic medical practice, particularly of the ‘injectionists’, ‘injectors’ or’ needlemen’ (Amh: mārfie wāgie) emerged during this period. Consequently, older forms of indigenous therapeutics underwent transformations in response to changing social conditions, including the growth and proliferation of modern medical ideas and technologies. These situations assisted therapeutic pluralism to be a feature of the post-Italian medical landscape. People seeking medical treatments during the imperial era picked up their therapeutic preference/s from this pluralistic healthcare delivery system. There are very few and fragmentary researches on the subject in Ethiopia. This study relying heavily on archival and oral sources provides a critical historical account on the training, degree of acceptance and popularity of ‘injectionists’ who provided an alternative medical service in Wällo, Ethiopia. While full references are given in the bibliography, the following acronyms are used in the in-text citations: Dässie Hospital (DH); Dessie Zuria Workers’ Party (DZWP); Imperial Ethiopian Government (IEG); Ministry of Health (MoH); Ministry of Public Health (MoPH); Ministry of Interior (MoI); Municipality of Dässie (MoD); Wällo Provincial Governorate Office (WPGO); Wällo Provincial Health Department (WPHD).

LOCATION ENCODING ROLE OF SPATIAL PRONOUNS AND NOUNS IN SIDAAMA

Abstract

This paper deals with the location encoding function of spatial pronouns and nouns in Sidaama, a Highland East Cushitic (henceforth HEC) language spoken in south-central Ethiopia. Spatial relations in Sidaama are encoded by spatial pronouns and spatial nouns, among other grammatical elements. Spatial pronouns are subdivided into free and bound forms. Both free and bound spatial pronouns have four-way gradations of distance (proximal, medial, mesiodistal, and distal) and do not exhibit gender and number distinctions. However, bound spatial pronouns (unlike their free counterpart) are inflected for case. Bound spatial pronouns can mark movement, location, and direction by encliticizing various formatives. In addition, they can also function as sentential connectors. Although spatial pronouns are categorically nominals, functionally, they are adverbs. The other grammatical device Sidaama employs to mark spatial relations (in particular projective spatial relations) is through spatial (locative) nouns that denote the Figure's location in relation to a Ground. The sources of many spatial nouns are body parts such as ʔalba ʻfaceʼ, ʔumo ʻheadʼ, baɗɗe ʻbackʼ, etc. whereby a source meaning is extended to a locative use. A body part functions as a locative only after it is grammaticalized by the suffixation of -ra ʻLOCʼ or -nni ʻABL/INSTR and the directional marker -iidi. Although spatial nouns function as locatives, categorically, they are nominals. For instance, similarly to nominals, they are marked for case. However, spatial nouns cannot be pluralized like regular nouns. Spatial nouns can express location, goal, or source of action by suffixing the locatives -nni or -ra.

AN ANALYSIS OF THE INTERACTION BETWEEN CULTURE AND DEVELOPMENT

Abstract

This study explored the complex relationship between culture and development through the lens of traditional West Gojam foods, beverages, and food rituals. The researcher employed ethnographic methods–observation, interviews, and group discussions–to gather data. The study found that these traditions have a two-sided impact on development. On the positive side, traditional food and beverage production creates jobs and income, reducing unemployment and motivating community members to engage in work. Additionally, food rituals strengthen social bonds and build social capital, which is a valuable asset for community development. However, the study also identified negative cultural beliefs surrounding food and beverages that can hinder development, particularly regarding gender roles. The reseracher suggested that training programs should be implemented to address these negative attitudes, ultimately leading to a more prosperous society and nation.

ONLY AND POLARITY ITEMS IN DJIBOUTIAN SOMALI

Abstract

In Djiboutian Somali, kalidi “only” is the licenser of the weak negative polarity item (NPI) wuli “ever.” Kalidi “only” changes the polarity of the sentence. The addition of kalidi “only” makes the otherwise felicitous NPI infelicitous despite the presence of negation, and otherwise felicitous positive polarity item (PPI) infelicitous even without the negative element. The contribution of kalidi “only” equals that of negation in that it flips over the polarity.

A BOOK REVIEW ON “CUSH AND CUSHITIC”

Abstract

Girma Awgichew Demeke’s book, ኩሽ እና ኩሻዊ፤ ቋንቋ፣ ታሪክ፣ ሀይማኖት እና ነገድ (Cush and Cushitic: Language, History, Religion and Race), promises to be a major academic contribution to Cushitic studies, drawing on the author’s extensive background in linguistics. His previous contributions in the area have significantly shaped the current work. Especially, the two books written in Amharic (አማርኛ)፡ ቋንቋ እና ነገድ በኢትዮጵያ ቅጽ አንድ እና ቅጽ ሁለት (Language and Race in Ethiopia, Vol. 1 & 2), are notable in this regard. Like some of his other works in the field, Demeke’s use of the local language Amharic (አማርኛ) has an invaluable contribution to the local community, where the local readers get access to books in their language. Demeke, who holds both an MA and PhD in Linguistics, skillfully combines linguistic analysis with historical and cultural research to explore the significance of Cush and Cushitic peoples in African history, particularly within the Ethiopian context. This in-depth study is published by The Red Sea Press, adding to an expanding body of work that aims to illuminate the often-confused interpretation of the current usage of the term Cushitic in linguistics with the ancient Kush civilization and the usage of the similar word in religious texts. In his thorough discussion, Demeke clearly shows that the current usage of the term Cushitic has nothing to do with the ancient Kush Kingdom or the biblical Kush. The author’s thesis, as clearly indicated in the preface and introduction, is to make a general analysis of Cush and Cushitic from linguistic and historical perspectives. The main objective reads as “ዋናው አላማችን ኩሽ ወይም የዚህ ዝርያ ቃል በሆኑት ስያሜዎች ስለሚጠቀሱት ህዝቦች እና ቋንቋዎች እንዲሁም ስለጥንታዊ የኩሽ ስርወመንግስት ጠቅለል ያለ ግንዛቤ ማስጨበጥ ነው” (p. XVII). This literary means the book aims to create a general understanding of the people and languages named by the word Cush and its derivatives, and the ancient Cush Dynasty. The book does what is said; this thesis statement is met.