METHODS OF NONVIOLENT RESISTANCE

Gene Sharp's Methods of Nonviolent Actions

There are hundreds of different methods (or "tactics") of nonviolent action that have been used in the past, and nonviolent movements are constantly creating new methods as they face new situations and use new technology.  To understand what constitutes a method of nonviolent action, see the definition of the term "nonviolent action". 

A partial list of methods can be found below.  Each of the methods on this list has been catalogued and documented by Gene Sharp in his book The Politics of Nonviolent Action: Part 2 - The Methods of Nonviolent Action, (Boston: Extending Horizons Books), 1973. 

Formal Statements
1. Public Speeches
2. Letters of opposition or support
3. Declarations by organizations and institutions
4. Signed public statements
5. Declarations of indictment and intention
6. Group or mass petitions

Communications with a Wider Audience
7. Slogans, caricatures, and symbols
8. Banners, posters, displayed communications
9. Leaflets, pamphlets, and books
10. Newspapers and journals
11. Records, radio, and television
12. Skywriting and earthwriting

Group Representations
13. Deputations
14. Mock awards
15. Group lobbying
16. Picketing
17. Mock elections

Symbolic Public Acts
18. Displays of flags and symbolic colors
19. Wearing of symbols
20. Prayer and worship
21. Delivering symbolic objects
22. Protest disrobings
23. Destruction of own property
24. Symbolic lights
25. Displays of portraits
26. Paint as protest
27. New signs and names
28. Symbolic sounds
29. Symbolic reclamations
30. Rude gestures

Pressures on Individuals
31. “Haunting” officials
32. Taunting officials
33. Fraternization
34. Vigils

Drama and Music
35. Humorous skits and pranks
36. Performances of plays and music
37. Singing

Processions
38. Marches
39. Parades
40. Religious processions
41. Pilgrimages
42. Motorcades

Honoring the Dead
43. Political mourning
44. Mock funerals
45. Demonstrative funerals
46. Homage at burial places

Public Assemblies
47. Assemblies of protest or support
48. Protest meetings
49. Camouflaged meetings of protest
50. Teach-ins

Withdrawal and Renunciation
51. Walk-outs
52. Silence
53. Renouncing honors
54. Turning one’s back

Ostracism of Persons
55. Social boycott
56. Selective social boycott
57. Lysistratic nonaction
58. Excommunication
59. Interdict

Noncooperation with Social Events, Customs, and Institutions
60. Suspension of social and sports activities
61. Boycott of social affairs
62. Student strike
63. Social disobedience
64. Withdrawal from social institutions

Withdrawal from the Social System
65. Stay-at-home
66. Total personal noncooperation
67. “Flight” of workers
68. Sanctuary
69. Collective disappearance
70. Protest emigration [hijrat]

Actions by Consumers
71. Consumers’ boycott
72. Nonconsumption of boycotted goods
73. Policy of austerity
74. Rent withholding
75. Refusal to rent
76. National consumers’ boycott
77. International consumers’ boycott

Action by Workers and Producers
78. Workmen’s boycott
79. Producers’ boycott

Action by Middlemen
80. Suppliers’ and handlers’ boycott

Action by Owners and Management
81. Traders’ boycott
82. Refusal to let or sell property
83. Lockout
84. Refusal of industrial assistance
85. Merchants’ “general strike”

Action by Holders of Financial Resources
86. Withdrawal of bank deposits
87. Refusal to pay fees, dues, and assessments
88. Refusal to pay debts or interest
89. Severance of funds and credit
90. Revenue refusal
91. Refusal of a government’s money

Action by Governments
92. Domestic embargo
93. Blacklisting of traders
94. International sellers’ embargo
95. International buyers’ embargo
96. International trade embargo

Symbolic Strikes
97. Protest strike
98. Quickie walkout (lightning strike)

Agricultural Strikes
99. Peasant strike
100. Farm Workers’ strike

Strikes by Special Groups
101. Refusal of impressed labor
102. Prisoners’ strike
103. Craft strike
104. Professional strike

Ordinary Industrial Strikes
105. Establishment strike
106. Industry strike
107. Sympathetic strike

Restricted Strikes
108. Detailed strike
109. Bumper strike
110. Slowdown strike
111. Working-to-rule strike
112. Reporting “sick” [sick-in]
113. Strike by resignation
114. Limited strike
115. Selective strike

Multi-industry Strikes
116. Generalized strike
117. General strike

Combination of Strikes and Economic Closures
118. Hartal
119. Economic shutdown

Rejection of Authority
120. Withholding or withdrawal of allegiance
121. Refusal of public support
122. Literature and speeches advocating resistance

Citizens’ Noncooperation with Government
123. Boycott of legislative bodies
124. Boycott of elections
125. Boycott of government employment and positions
126. Boycott of government depts., agencies, and other bodies
127. Withdrawal from government educational institutions
128. Boycott of government-supported organizations
129. Refusal of assistance to enforcement agents
130. Removal of own signs and placemarks
131. Refusal to accept appointed officials
132. Refusal to dissolve existing institutions
133. Reluctant and slow compliance
134. Nonobedience in absence of direct supervision
135. Popular nonobedience
136. Disguised disobedience
137. Refusal of an assemblage or meeting to disperse
138. Sit-down
139. Noncooperation with conscription and deportation
140. Hiding, escape, and false identities
141. Civil disobedience of “illegitimate” laws

Action by Government Personnel
142. Selective refusal of assistance by government aides
143. Blocking of lines of command and information
144. Stalling and obstruction
145. General administrative noncooperation
146. Judicial noncooperation
147. Deliberate inefficiency and selective noncooperation by enforcement agents
148. Mutiny

Domestic Governmental Action
149. Quasi-legal evasions and delays
150. Noncooperation by constituent governmental units

International Governmental Action
151. Changes in diplomatic and other representations
152. Delay and cancellation of diplomatic events
153. Withholding of diplomatic recognition
154. Severance of diplomatic relations
155. Withdrawal from international organizations
156. Refusal of membership in international bodies
157. Expulsion from international organizations

Psychological Intervention
158. Self-exposure to the elements
159. The fast
    a) Fast of moral pressure
    b) Hunger strike
    c) Satyagrahic fast
160. Reverse trial
161. Nonviolent harassment

Physical Intervention
162. Sit-in
163. Stand-in
164. Ride-in
165. Wade-in
166. Mill-in
167. Pray-in
168. Nonviolent raids
169. Nonviolent air raids
170. Nonviolent invasion
171. Nonviolent interjection
172. Nonviolent obstruction
173. Nonviolent occupation

Social Intervention
174. Establishing new social patterns
175. Overloading of facilities
176. Stall-in
177. Speak-in
178. Guerrilla theater
179. Alternative social institutions
180. Alternative communication systems

Economic Intervention
181. Reverse strike
182. Stay-in strike
183. Nonviolent land seizure
184. Defiance of blockades
185. Politically motivated counterfeiting
186. Preclusive purchasing
187. Seizure of assets
188. Dumping
189. Selective patronage
190. Alternative markets
191. Alternative transportation systems
192. Alternative economic institutions

Political Intervention
193. Overloading of administrative systems
194. Disclosing identities of secret agents
195. Seeking imprisonment
196. Civil disobedience of “neutral” laws
197. Work-on without collaboration
198. Dual sovereignty and parallel government 

Also see this Link

How can movement and revolution studies inform the theory and practice of nonviolent action?
Professor Stellan Vinthagen, 
Resistance Studies
University of Goteborg 

 

SALALE OROMO STUDIES / ETHIOPIA

To Envision Salale Oromo Studies

Background
The need for an overall, organized and comprehensive Salale study that seeks to analyze culture, socio-political structure and the history of the Salale Oromo in its entire immediate milieu is crucial. This is justifiable at least for three basic reasons.

First, as it has been the case to Oromo Studies at large, such an academic pursuit has been appended to the mainstream Ethiopian Studies so far. if anything, it has been little more than inkblots as sources focusing on the Salale Oromo are thin on the ground as compared to the longstanding socio-economic, historical, political, and cultural significance of the Salale in the region (central north Ethiopia) and their contact with their Orthodox Christain Showan Amhara rulers with cultural and political upper hand over the region nearly for over two hundred years.

Second, that scholarly venture was taken by both foreign and compatriot researchers who for one reason or another were forced to approach the region and the people only through the regal door of the Showan Kingdom open to them. We remain very grateful to those who led us through this long and crooked lane. Today, it is a felt importance to pave and straighten the way for the new generation of scholars and students in the fields of folklore, cultural studies, history and related disciplines committed to assisting change and transformation in the region. Despite many significant contribution by the Salale, seen in the local history of the people, from the unionist war generals such as Ras Gobena and Ras Ababa Aragay, who maintained the unity of the empire from its inception to during the foreign invasions, to the ethnic heroes, little mention, if any, of the Salale is made in the mainstream Ethiopian history. The Salale ethnic heroes such as Alamu Ejersa, Janka Nagawo, Agari Tullu and his two brothers, General tadasa Berru Kenne, Mulu Asanu, Badhadha Dhilgassa, to mention but a few,  executed by the Abyssinian consecutive regimes and belittled as bandits, history and historians of the region unfairly and unjustly turned their face against these real Robin Hoods of the Salale. 

Third, to reverse the western academic mistakes and misperceptions based on Abyssinian unsubstantiated claims and racist fallacies wrapped up in the catch-phrase “nation-building’ initiative. This fact ties up, unfortunately, the fate of the later Orthodox Christain Salale (or, are they?) to be culturally and politically subjugated before any other Oromo tribes and other nations and nationalities to the south. One such insightful documentation was provided by the then Russian military officer, explorer, and Orthodox monk, Alexander Bulatovich. In his book, History of Abyssinia, during his three years (1896-1899) of observation and excursion in Abyssinia and the conquered lands to the south he documented the Oromo genocide perpetrated by the invading Showan Amhara and Abyssinian armies. Enerico Cerulli (1922) also collected the Oromo folksongs and narratives of the time and analyzed historical songs of the then Oromo experiences and practices at large including the Salale Oromo daily lives put under domination. The traditional Showan polity of about 1840s is also studied by Svein Ege (1996).

Researchers in the field of culture, history, folklore and disciplines related to the political and economic activities of the people should feel the urge to update themselves with what is going on in the region, as what they did now seems remote, and need to work towards improving, reconstructing and building up their work founded on the real social phenomena past and present. This necessitates coming under one sunshade and set different perspectives commensurate with the ongoing history and politics (resistance and/or collaboration) from below in the face of globalization and system restructuring both from above.

Setting and Context
The Salale are the Tulama branch of the Cushitic Oromo located in northwest Oromia, north of Finfinne (Addis Ababa). The Salale region extends across the plains to Abbay ravine bordering the Amhara Region under North Showa Zone. The area is located on flat agricultural land with less dense and dotted rural settlements and small towns such as Caanco, Dubar, Fiche, Dagam, Alii Dooroo, Kuyyu and Gowa lie on the northwest on each side of the high way while Laga Xafo, Laga Dadhi stretch to the north of Finfinne along the highway to Wallo and Rayya and Azabo. Afaan Oromo (Oromo Language) is the main language of the people in the area although Amhraic is also spoken with varying degrees of competence.

Whether the Oromo in Salale belong to one sub-group called “Salale,” is not very clear. According to Tsegaye Zeleke (2003:15), in his MA study “History of the Oromo of Salaalee,” there is no such a genealogical group known by the name “Salale.” This may be refutable to some degree by the findings in the History of the Oromo to the 16th c (Oormia Cultural and Tourism Bureau, OCTB 2006:141) that there is a Salale sub-group of Bacho settled in the districts of Kuyyu, Abote, and Dagam. According to the Tulama genealogy, the Bacho tribe has five divisions. These are Salale, Warab, Ejere/Metta, Darra, and Borana / Wallo (OCTB, 2006: 141). The Salale sub-division in turn includes Urru, Garasu, and Wajjitu settling in the districts of Kuyyu, Abote, and Jarso along both sides of the highway to the Abbay Valley in the west and Jamma Valley in the east (OCTB, ibid).

Moreover, the etymology of the word Salale, according to available sources, derives from the name of the mountain found on the other side of Girar Jarso to the west of Fiche, the zonal capital (Opsan 2010; OCTB, ibid. p141; Zeleke, ibid p16). The Salale livelihood depends on agriculture and rearing livestock, which Zeleke argues, based on data he obtained from informants, that until they were fully incorporated into the Showan kingdom during the period of Ras Darge (1870s-1900), the Salales’ livelihood was based on animal husbandry (ibid, p24; Ege 1996) with 95% of Orthodox Christian religion presumably following the occupation by the Showan Amhara rulers. According to the Slalae Oromo (oral) history (OCTB 2006; Zeleke, ibid), this Oromo branch has lived in the present area of North (West) Oromia from the time of Minas’s successor Sarsa Dengel (r 1563-1597), also known as Malak Sagad (Zeleke, p3.), when the latter was forced by the Salale to flee to Dambia (Hassen 1994; 1980). However, with such a longstanding history of socio-cultural and political contour of its own, but the issue of the Salale Oromo study has been sidelined.

Objectives
It is imperative that an organized forum that leads towards a comprehensive Salale Oromo Studies will fill the felt gap in Oromo Studies at large. Its objectives could be:

-to conduct empirical studies and contributions that deal with the theory, methodology and application of social science research to the social phenomena in the area

-to optimize innovative ways of thinking, researching and presenting, writing and publishing to meet the demand of researchers, social change agents and, ultimately for the betterment of the people

-to organize a forum where past and present researchers in the area can exchange ideas, information and, what is more, research experience in Salale

-to publish selected single contributions, and contributions belonging to the rubrics of Salale Oromo Studies: Debates, Interviews, Reviews, Papers submitted as MA theses and PhD dissertations will be published after they go through peer review processes.

-to encourage internet-specific forms of interaction between researchers, blogger and readers such as online forums and journals. (In so doing, it will favor researchers with an interdisciplinary perspective)

The intention here is to undust the dusty mirrors left for ages. That is, with regard to empirical work, researchers will provide more detailed information about the Salale Oromo way of life and involve the people in the research process in a particular setting where their study will cover. They also communicate with other researchers in the area the nature of their study, duration and details of their research procedures.

In sum, as we know, there are only few (online) discussion venues that focus on Oromo Studies at large but almost nil to bet on Salale Oromo past and current life situation. The various discipline areas existed more or less independently of one another. And, in addition to disciplinary boundaries, regional boundaries also work in a very restrictive and distracted way. On the one hand, for example, the existing social science researchers and novice research students (MA, PhD) working in Salale need to have a forum to further enrich their methods and exchange research experiences to tackle apparent challenges. Without ignoring this fact, there is another problem to add. This region has been under the influence of ‘Abyssinian’ culture sphere characterized by a Semitic language (Amharic) and Coptic religion (Orthodox Christianity). Hence, on the other hand, only a few methodological developments have been practiced under the influence of foreign researchers. Some methodologies and methods used to collect data through informants during the fieldwork have practical limitations due to various reasons, which include cultural, religious, and political subjectivity of local officials and informants. Moreover, from experience, categorically one researcher does not know who did what or who is doing what in the area, which necessitates a forum for researchers in the Salale region of northwest Oromia, Ethiopia.

Asafa T. Dibaba
Indiana University 
USA

asafadibaba@gmail.com

COURSE SYLLABUS

Course Title:

INTRODUCTION TO NORTHEAST AFRICAN FOLKLORE 

Asafa T. Dibaba

Indiana University
Folklore / Anthropology
Bloomington

2013, USA

________________________________________________

Course Description and Objectives

INTRODUCTION TO NORTHEAST AFRICAN FOLKLORE is an interdisciplinary course with particular reference to Ethiopia, north-east Africa. In this course the student learns the variety of ways marginalized people(s) use to understand and describe the world, their place within it, and their relationship to others and to environment. The course draws on Oromo folklore texts and examples of defiance against unequal and unjust historical relationships with respect to gender, class and ethnicity and describes the culture of resistance to subvert those injustices. Oromo oral literature, like other forms of African culture today, is not merely a form of entertainment but a medium for commenting contemporary social and political injustices. The course re-examines the role of folklore and symbolic performances the Oromo people use in Ethiopia as a significant agent of change capable of articulating injustices, initiating and directing ‘purposive actions’, negating evils, and representing social reality in the country.

To this course we bring readings and fresh materials from disciplines across folklore (history, anthropology) to paint a lively picture of current real life situations in Ethiopia, East Africa. To this end, we study: i) theoretical writings from folklore, history, anthropology, performance studies, and ii) case studies related to environmental injustices, land grab and displacement,  subversive measures by the people and their consequences; collective memories and personal narratives to understand how history and politics are construed from “below” 

Cross-Cultural Component

This course will examine the folklore and resistance culture of Oromo peasant life under domination in Ethiopia, north-east Africa, and how the systems have affected the people in the Ethiopian socio-political dynamics. The two-fold repression the Oromo women suffer under the system and the nature of women’s resistance culture in the male-dominated society is another cross-cultural reality the course will explore. How folk religious practices serve the cause for environmental justice will be another aspect to be demonstrated in the course. The students are expected to bring their own background experience to discuss actively those social and environmental problems humanity is facing in the 21^st century by using the cultural, folkloric, and historical data.  

Course Purpose/Goals

The course raises questions that help students examine and describe how Oromo folklore documents the experiences of individual and group resisters in Ethiopian and African social reality, and also the place of women in tackling those challenges. It seeks to examine how, for example, folk religion as one means of resistance influences social change and stability between humankinds and between humankinds and nature, and fuses destabilized social forces to get synergy; how different people express themselves and their concerns through folklore and folk arts, and how resistance is articulated through cultural values and beliefs. In this course, students are encouraged to concentrate their course work on the general subject area. That is, ‘folklore’ and ‘resistance’ in the region, and religion as a non-violent (subtle) means of resistance, sub-cultures used to configure social identity (e.g., gender, occupational), and folkloric journey into the past as return to the source.

Expected Learning Outcomes:

a) A competence to define “folklore” and “resistance” pertaining to the region in and culture in focus (the Oromo in Northeast Africa)

b) A capacity to identify and further understand folklore genres and resistance subcultures among the Oromo, Northeast Africa

c) Ability to explain and give examples how folk religion can save environment 

d) A capacity to discuss folklore texts and contexts, gender stereotypes and biases in male dominated societies

e) A critical analysis of folklore as resistance and cultural and historical sources

Class Readings

All required readings and recommended (optional) reading materials are put on the syllabus and will be also posted on the link (Oncourse) as they are subject to change to further develop. Whereas, Required Readings for each class are available on the Syllabus. Though it is a Lecture Class you are expected to read the required class readings prior to the class, take notes and keep journals for each reading to actively participate in class discussions.  You are free to choose from the Recommended Readings according to your research projects and further readings.

Class Requirements and Policies

1. Attendance & Class Participation

All students should attend class lectures and regularly scheduled weekly discussion sessions. Failure to attend classes and discussion sessions regularly may result in a lack of preparation for the final examination. The discussion sessions are extremely important aspects of the course, because students have the opportunity here to exchange perspectives and explore issues in greater detail than during the lectures. Your attendance and participation in the discussion section, your ability to answer questions, and to initiate dialogue based on the required readings, will comprise 20 percent of the total course grade for this course.

2. Papers & Presentations

Reading Reports

2. You will present the key ideas within the assigned readings in not more than two pages (double-spaced, 12-font typed, front and back page print), making connections between the readings for the day with information from previous readings and lectures of the course. You pull “key ideas” from the readings, identify important points, explain the details (as you understand them), and make connections between the materials and the course (goal) we will draw on, go onto a broader discussion. Those papers you turn in during our class meetings comprise 20 percent.

3. Leading a discussion section / review of assigned course readings

Your initial presentation should be about 10 minutes in length, and accompanied by a two page outline or short paper (reading report). If more than one student is assigned to a particular week, they should meet together prior to class to determine which topics or readings each individual will present. All grades are based on individual performances, not by the group as a whole. Leading a discussion and active participation in group discussion session comprises 20 percent of the total course grade.

4. Writing a paper

Writing a paper on a topic selected from classroom discussions or of your own interest but relates to the course objectives. The classroom discussion will focus on African Folklore and Resistance Culture including folklore of the oppressed, narratives and songs used as a social critique; folklore and environment; idea of traditional Northeast African religion. All students will write the paper on a topic listed for classroom discussions using information from required readings, as well as information from lectures and readings recommended. Your paper must be not more than 10 pages, (not including your Bibliography), and double-spaced, 12-font typed. The paper will comprise 40 percent of the total course grade.

Procedure for the Writing Assignment (WA)

The Writing Assignment has four phases. Please follow instructions carefully for each phase in the separate guidelines.

-Phase I (WA#1). Paper Proposal     WA = Writing Assignment

One to two double-spaced pages.  A topic of your interest or any topic of discussions in class and in the course readings.

-Phase II (WA #2). Methodology (and Conceptual Framework/Theory)

You will write in 2 to 3 pages (double-spaced) on method(s) of your study and the theoretical approach(es) you consider for your project.

-Phase III (WA #3). Bibliography

A solid annotated bibliography of Books and Articles which includes. Your Annotated Bibliography is in one to two paragraphs for books and one paragraph for Articles and should include a summary, comment, and relevance to your project.

-Phase IV (WA #4). Book Report

You select a book of your interest and relevant to your topic. You read the book thoroughly and write a summary and evaluation, not a review, (see Guideline for WA#3) in two to three pages double-spaced, separate sheets of paper.

-Phase V (WA#5) Paper Draft

You will bring to class your Draft, maximum TEN double-spaced pages not including bibliography

NOTE: The final paper will be submitted on May 1st in Classroom.

Your final paper evolves out of your thoughtfully selected topic and proposal that will develop through readings and writings and steadily emerges in phases using information in your general readings, classroom lectures and discussions. In planning and writing the paper, you are free to utilize information from required readings, as well as information from lectures and readings recommended but to proper citation of the sources and acknowledgement are required. Failure to do that is a serious academic perjury and to commit plagiarism.

Endnotes are strongly suggested for your paper for as a proof of authenticity/originality, and also that your bibliographical data develop out of your Endnotes for your future projects.

NOTE: Late Submitted Paper(s)

A Paper submitted after the due date will be considered late. The penalty for submitting a paper late is one full letter grade (e.g., an A paper submitted late is graded as a B, a B- would become a C-, etc.).

Grading Policy:

Assignments are described more fully in the Guidelines for each of separate assignments but final grades are to be determined as follows:

-Class Participation, Attendance                      20%

-Reading Reports, Classroom Discussions          20%

-Leading a Discussion Session(s)                     20%

-Final Project                                                40%

                                                        TOTAL 100%

SYLLABUS POLICY

Following are essential requirements for the successful completion of this course:

“Incomplete Case” policy

The only exceptions that would be permitted are students who have health-related excuses provided from a physician or an academic adviser, or family emergencies requiring them to leave campus. Such requests for extension must be submitted prior to the dates that the papers are due, not on the day they are to be turned in, or afterward, in which case “Incompleteness” is to be considered. A request to obtain “incompletes” from the course is strongly discouraged except for health-related issues and family emergencies.

Assignments are, whether on time or late, must be submitted by the student directly to the instructor unless otherwise arranged by the instructor to upload it or send by e-mail. Students are strongly advised to keep one copy each of all papers submitted in this course. Students who have questions or concerns regarding individual assignment grades, or the grading for the course overall, should first talk with their instructor.

Absenteeism

During the semester, one or more of our class lecture or discussion dates may conflict with religious holidays or observances. Students who observe these religious holidays are excused from class or discussion on those dates. They must, however, plan to turn in all papers on the dates that they are due, and keep up with regular weekly readings.

A 5-0 Scale for Students Performances during the Course

5 Student has demonstrated mastery of the concepts/theory under consideration, familiarity with the readings and class discussion. The response is original, well-thought out, written and/or organized and supported with examples/data.

4 Student has demonstrated some mastery of the concepts/theory under consideration, some familiarity with the readings and class discussion. The response is less original, less well-thought out and organized. It is supported with some examples/data, but not all points are adequately supported.

3 Student has demonstrated minimal mastery of the concepts/theory under consideration, minimal familiarity with the readings and/or the class discussion. The response reiterates a common interpretation, is minimally well-thought out, written and/or organized and is supported with minimal examples.

2 Student has demonstrated no mastery of the concepts/theory under consideration, no familiarity with the readings, the class discussion and other students' responses. The response is not original, well-thought out, written and/or organized or contains no support from examples/data.

1-0 Student submits late the assignment or does not submit it.

Learning Activities & Class Schedule

Week 1. Course Introduction

January 16

The Oromo & Oromia in Northeast Africa

Maps

Africa Political Map (National Geographic)

http://maps.nationalgeographic.com/maps/print-collection/africa-map.html

Northeast Africa

Wall Map of Northeastern Africa (by National Geographic Maps.com)

http://www.maps.com/map.aspx?pid=11073

Horn of Africa

http://www.mapsales.com/national-geographic/continent-wall-maps/horn-of-africa.aspx

Sub-Saharan African Countries  

http://www.loc.gov/rr/amed/guide/afr-countrylist.html

Ethiopia: Political Map

http://www.mapsofworld.com/ethiopia/ethiopia-political-map.html

Oromia: Administrative Regions and Woreda (County) Map

http://www.dppc.gov.et/downloadable/map/administrative/Atlas_Oromiya.pdf

Readings:

Asafa Jalata's "Oromo Peoplehood: Historical and Cultural Overview" in Sociology Publications and Other Works.

http://trace.tennessee.edu/cgi/viewcontent.cgi?article=1005&context=utk_socopubs

Feyissa Demie. (1999). “The Origin of the Oromo: A Reconstruction of the Theory of the Cushitic Roots” in JOS, Volume 6, Nos. 1 & 2, 1999, pp

http://muse.jhu.edu/journals/northeast_african_studies/v009/9.3hassen.html

Melba, Gada. (1988). Oromia: Introduction.

Recommended Readings

Jalata, Asafa. (2005). Oromia and Ethiopia: State Formation and Ethnonational Conflict, 1868-2004. New Jersey: Red Sea Press.

Holocomb, Bonnie and Ibsa, Sisay (1990). The Invention of Ethiopia. New Jersey: Red Sea Press.

Week 2. Introduction to Oromo Folklore: Historical Perspective 

January 23

Readings

Asafa Dibaba’s “Ethnographic History of the Study of Oromo Folklore” Online access

Georgio Banti. “Oromo Oral Literature”.

http://www.unior.it/doc_db/doc_omp_06-06-2012_4fcf377edf0b0.pdf

Richard Pankhurst. (1976). “THE BEGINNINGS OF OROMO STUDIES IN EUROPE”

Africa: Rivista trimestrale di studi e documentazione dell’Istituto italiano per l’Africa e l’Oriente, Anno 31, No. 2 (GIUGNO 1976), pp. 171-206

Addisu Tolesa’s  Geerarsa.

Recommended Readings

Asafa Jalata. (1996). The Struggle for Knowledge: The Case of Emergent Oromo Studies

African Studies Review, Vol. 39, No. 2 (Sep., 1996), pp. 95-123

___________ “Comparing the African American And Oromo Movements in the Global Context”

Social Justice, Vol. 30, No. 1 (91), Race, Security & Social Movements (2003), pp. 67-111.

___________. (1993). ETHIOPIA AND ETHNIC POLITICS: THE CASE OF OROMO NATIONALISM

Dialectical Anthropology, Vol. 18, No. 3/4 (December 1993), pp. 381-402

Mekuria Bulcha.  The Politics of Linguistic Homogenization in Ethiopia and the Conflict over the Status of "Afaan Oromoo" African Affairs, Vol. 96, No. 384 (Jul., 1997), pp. 325-35

Week 3. Early Oromo Folklore Collections

January 30

Readings

Mekuria Bulcha. (1995).  “Onesimos Nasib's Pioneering Contributions to Oromo Writing" in Nordic Journal of African Studies 4(1): 36-59 (1995)

http://www.njas.helsinki.fi/pdf-files/vol4num1/bulcha.pdf

Gutama Tarafo’s Essay (1887): “Oromoland”. Lovedale, South Africa.

Aster Gannon Salban and Onesimos Nassib. 1894. Oromo Spelling Book.

-Sandra C. T. Rowoldt's  "Narratives of the Oromo Slaves at Lovedale," / South Africa. (2009), pp 167-188

http://gallery.ancestry24.com/d/12454-1/UNESCO_2006_03_02.pdf

Shell, Robert and Sandy Rowoldt (2006). “The Oromo Diaspora Narratives” on

(The UNESCO Slave Trade Route Project, the South Africa Chapter)

http://gallery.ancestry24.com/d/12454-1/UNESCO_2006_03_02.pdf

Recommended Readings

Books LLC. Ethiopian Translators: Onesimos Nesib, Abu Rumi, Tewolde-Medhin Gebre-Medhin, Aster Ganno, Dawit Amanuel

Week 4. Enrico Cerulli’s Oromo Folklore Research (1922)

February 13

Readings

“Folk Literature of the Oromo of Southern Abyssinia” Online access

Cerulli’s FLO. Part I: Poetry

http://www.samizdat.com/cerulli.html

Part II, Prose

http://www.samizdat.com/cerulli2.html

A Waren’s (1914). The Galla of the East African Protectorate... in the Journal of the Royal African Society. Vol. 13, No. 50, Jan., 1914  

A. Werner. (1914). The Galla of the East Africa Protectorate. Part II. Journal of the Royal African Society, Vol. 13, No. 51 (Apr., 1914), pp. 262-287

De Salviac; Ayalew Kenno (translator).  (1900/2006). The Oromo: the Great African Nation

Recommended Readings

Other Ethnological, Missionary, and Travel documents in the 19^th century

Krapf; Krapf and Issenberg; Becke; Harris

Week 5. Contemporary Oromo Folklore Study: from Orality to Documentation, and Analysis

February 20

Readings

Mekuria Bulcha. (1994). “The Language Policies of Ethiopian Regimes and the History of Written Afaan Oromoo: 1844-1994,” in JOS Volume I Number 2 Winter 1994, pp91-115

Zeledem Aberra. (2003). “Transition from Oral to Written Oromo Poetry” 119-134. Journal of Oromo Studies. Vol 10, Nobs 1 & 2, July 2003.

Addisu Tolasa (1994), “Oromo Literature: Geerarsa and the Liberation Struggle,” vol. 1, no. 2, pp59-65

Recommended Readings

Mekuria Bulcha. (Nov. 2012). OROMO FREEDOM FROM WHAT AND FOR WHAT” in Oromo Freedom News and Views.

http://bilisummaaa.wordpress.com/2012/11/10/oromo-freedom-from-what-and-for-what/

Week 6. Historical Significance of Oromo Folk Narratives: Past and Present

February 27

Readings

ALESSANDRO TRIULZI. (1990), THE SAGA OF MAKKOO BILII: A Theme in Mac'a Oromoo History

Paideuma, Bd. 36, Afrika-Studien II, pp. 319-327

Bassi, Marco and Tache, Boku. (2005). The Oromo Eschatology: the Prophecy of Areeroo  Boosaroo, Narrated by Borbor Bulee and Guyyoo Dambii, in JOS, Volume, 12 Numbers 1&2 (2005) ppp174-222.

Week 7. Resistance Culture, Peasant Protests, and Social Justice

March 6

Readings

Jocelyn Hollander’s “Conceptualizing Resistance” in Sociological Forum, Vol. 19, No. 4. (Dec., 2004), pp. 533-554. http://resistancestudies.org/files/Hollander.pdf

Isaacman, Allen (1990). “Peasants and Rural Social Protest in Africa” in African Studies Review, Vol. 33, No. 2 (Sep., 1990), pp. 1-120. http://www.jstor.org/stable/pdfplus/524470.pdf?acceptTC=true

Rethinking resistance in African history: An introduction 1

van Walraven, Klaas & Abbink, Jon (2003). “Rethinking resistance in African history: An introduction” in ABBINK, JON, BRUIJN et al. (2003), “RETHINKING RESISTANCE: Revolt and Violence in African History, pp1-42.

Scot, James  “What is Resistance?” in The Weapons of the Weak: Peasant’s everyday resistance (1985: 289 to …)

Recommended Reading(s)

Norkunas (2004), “Narratives of Resistance and the Consequences of Resistance”

Edward Chamberlin's “If this is your Land, where is your Story?” (2003).

 Jeylan W. Hussein’s “The functions of African Oral Arts: the Arsi Oromo oral arts in focus” in African Study Monographs, 26(1): 15-58, March 2005)

http://www.africa.kyoto-u.ac.jp/kiroku/asm_normal/abstracts/pdf/26-1/26-1-2.pdf

Paulo de Carvahlo-Neto's "Folklore of the Black Struggle" in Latin American Perspectives. Vol 5, No. 2, Spring 1978.

http://www.jstor.org/stable/2633152

Kevin J. O'Brien's " Rightful Resistance" in World Politics, Vol. 49, No. 1 (Oct., 1996), pp. 31-55 http://www.jstor.org/stable/pdfplus/25053988.pdf

Recommended Readings

Mario I Aguilar.  Local and Global, Political and Scholarly Knowledge: Diversifying Oromo Studies

African Affairs, Vol. 96, No. 383 (Apr., 1997), pp. 277-280

P. T. W. Baxter. Ethiopia's Unacknowledged Problem: The Oromo. African Affairs, Vol. 77, No. 308 (Jul., 1978), pp. 283-296

Edmond J. Keller. The Ethnogenesis of the Oromo Nation and Its Implications for Politics in Ethiopia

The Journal of Modern African Studies, Vol. 33, No. 4 (Dec., 1995), pp. 621-634

Week 8. Folklore as Creative Resistance: Resistance against what/whom?

March 13.

Prahlad, Sw. Anand. (2005). “Africana Folklore: History and Challenges “ in The Journal of American Folklore, Vol. 118, No. 469 (Summer, 2005), pp. 253-270

NAGASO GIDADA. (1983). “OROMO HISTORICAL POEMS AND SONGS: Conquest and Exploitation in Western Wallaga, 1886-1927.” Paideuma, Bd. 29, (1983), pp. 327-340

TAMENE BITIMA. (1983). “ON SOME OROMO HISTORICAL POEMS,” Paideuma, Bd. 29, pp. 317-325

Abdullahi Shongolo. (1996). “The Poetics of Nationalism: a Poem by Jarso Waqo Qot’o”, in Baxter, P.T.W. et al., (eds.).    Being and Becoming Oromo, New Jersey: The Red Sea Press. pp265-290.

Recommended Readings

P. T. W. BAXTER. (1986). GIRAFFES AND POETRY: Some Observations on Giraffe Hunting among the Borana. Paideuma, Bd. 32, pp. 45-63

Hermann Amborn, Ruth Schubert. (2006). The Contemporary Significance of What Has Been. Three Approaches to Remembering the past: Lineage, Gada, and Oral Tradition. History in Africa, Vol. 33, (2006), pp. 53-84

Abbas Haji. (1995). “Arsi Oromo Political and Military Resistance against the Shoan Colonial Conquest (1881-6),” Vol. II, Nos. 1&2, Winter/Summer 1995, pp1-21

Mohammed Hassen. (1999). A Short History of 'Oromo Colonial Experience 1870's-1990's: Part One, 1870's to 1935, in JOS, vol 6, nos. 1 & 2, pp108-158

________________. (2000). “A Short History of Oromo Colonial Experience: Part Two, Colonial Consolidation and Resistance 1935-2000” in JOS, Vol. 7, Nobs 1 &2, July 2000, pp109-198

Mohammed Hassen Ali's "Conquest, Tyranny, and Ethnocide against the Oromo: A Historical Assessment of Human Rights Conditions in Ethiopia, ca. 1880s–2002" in Northeast African Studies 9.3 (2007) 15-49

 Alemayehu Kumsa. (2012). The Question of Land Ownership and Its Implication on the Economic Development in Ethiopia” Charles University in Prague.

http://www.aegis-eu.org/archive/ecas4/ecas-4/panels/121-140/panel-133/Alemayehu-Kumsa-full-paper.pdf

Week 9. Folklore and Performing Resistance among Oromo Women, Ethiopia

March 20.

Kodish, Debora (2011). “Envisioning Folklore Activism” in The Journal of American Folklore, Vol. 124, No. 491 (January 2011), pp. 31-60

Asafa Dibaba’s “Salale Oromo Women Songs of Resistance” Online access

Abreham Alemu. (2007). Oral Narrative as Ideological Weapon for Subordinating Women: The Case of Jimma Oromo. Journal of African Cultural Studies, Vol. 19, No. 1, Performing (In) Everyday Life (Jun., 2007), pp. 55-79

Fugich Wako. (2003). “Contesting Marginality in Jest: The Voice of Borana Women in Oral Tradition” in JOS, vol. 10, nos. 1 & 2, pp 91-118

Kuwee Kumsa. (1997). “The Siiqqee Institution of Oromo Women” in JOS, Volo 4, Nos. I & 2,

pp115-152

Recommended Reading(s)

Marit Tolo Østebø1. (2009). “Wayyuu: Women’s Respect and Rights among the Arsi-Oromo” Proceedings of the 16th International Conference of Ethiopian Studies, ed. by Svein Ege, Harald Aspen, Birhanu Teferra and Shiferaw Bekele, Trondheim 2009.

-Asafa Dibaba's (2010). “Introduction” in Beyond Adversities or MA Thesis online "Towards a Political Sociology of Oromo Literature...., 2003"

http://www.bing.com/search?q=sociology+of+oromo+literature+&go=&form=QBRE&qs=n&sk

-Ruth Finnegan’s (1970). “Introduction: The Oral Nature of African Unwritten Literature” in her Oral Literature in Africa, pp1—25)

-Austin Bukenya’s Understanding Oral Literature (1994, pp1—15; pp97-101)

Week 10. Oromo Folk Religion.  

March 27

Readings

Scott, James C. (1977). “Protest and Profanation: Agrarian Revolt and the Little Tradition, Part I”

Scott., James C. (1977). “Protest and Profanation: Agrarian Revolt and the Little Tradition, Part II” in Theory and Society, Vol. 4, No. 2 (Summer, 1977), pp. 211-246 in Theory and Society, Vol. 4, No. 1 (Spring, 1977), pp. 1-38

Bartels, Lambert. (1983). Oromo religion: myths and rites of the Western Oromo of Ethiopia, an attempt to understand.  (BOOK)

Week 11.  Folk Beliefs, Rituals, “Green Song,” and Environmental Justice

April 3

 

Readings

“Performing Resistance to the New Rural Order: An Unpublished Ballad Opera and the Green Song” Porter, Gerald, 1946-,   Tiusanen, Jukka. In The Eighteenth Century, Volume 47, Number 2, Summer 2006, pp.203-232 (Article)   

http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/the_eighteenth_century/v047/47.2porter.pdf

SCHLOSBERG, DAVID. “Reconceiving Environmental Justice: Global Movements and Political Theories” in Environmental Politics, Vol.13, No.3, Autumn 2004, pp.517 – 540

Qalbessa, Workneh. (2011). “TRADITIONAL OROMO RELIGION AND THE NATURAL ENVIRONMENT:

_______________ (2011). “Traditional Oromo Attitudes towards the Environment: An Argument for Environmentally Sound Development” in ,  OSSRR,  No.19 

________________ (2005). “The utility of ethical dialogue for marginalized voices in Africa”

Readings and Additional documents on Web Links

Jeorge Holmes's "Protection, Politics and Protest: Understanding Resistance To Conservation" (2007) in Conservat Soc, 2007; 5:184-201

http://www.conservationandsociety.org/article.asp?issn=09724923;year=2007;volume=5;issue=2;spage=184;epage=201;aulast=Holmes

-“Principles of Environmental Justice”

http://www.ejnet.org/ej/principles.html

-“ALMOST EVERYTHING YOU NEED TO KNOW ABOUT ENVIRONMENTAL JUSTICE”

http://www.ucc.org/justice/advocacy_resources/pdfs/environmental-justice/almost-everything-you-need-to-know-about-environmental-justice-english-version.pdf

by Rev. M. Linda Jaramillo, Executive Minister. Justice and Witness Ministries

Week 12. Religion, Performing Nationalism: the Oromo Irreecha Thanksgiving Festival

April 10

Readings

Billings, Dwight B. and Scott, Shaunna L. “Religion and Political Legitimation” in Annual Review of Sociology, Vol. 20 (1994), pp. 173-202

Shipton, Parker (1994). “Land and Culture in Tropical Africa: Soils, Symbols, and the Metaphysics of the Mundane” in Annual Review of Anthropology, Vol. 23 (1994), pp. 347-377 

Admasu Shunkuri (1998). “Irreecha Oromo Tradition Thanksgiving: Its Assimilation in Ethiopia” in the Ethiopian Review, Online Magazine.

http://www.ethiopianreview.com/content/1443

Clearing the Confusion on Irreecha

http://www.ethiopianreporter.com/preen/index.php?option=com_content&view=article&id=1211:clearing-the-confusion-on-irrecha&catid=103:politics-and-law&Itemid=513

Week 13:  Cultural Representation of Women in the Oromo Society

April 17

Readings:

"The Theory of Passive Resistance and Non-violent Campaigning" in South African History Online http://www.sahistory.org.za/pages/governence-projects/passive-resistance/theory.htm

(Cf. also “Religious Practices on Slave Resistance and Rebellion” in Journal of Black Studies)

Jeylan W. Hussein’s “A cultural representation of women in the Oromo Society” in African Study Monographs, 25(3): 103-147, October 2004 103

http://www.africa.kyoto-u.ac.jp/kiroku/asm_normal/abstracts/pdf/25-3/25-3-1.pdf

Jeylan W. Hussein’s “The social and ethno-cultural construction of masculinity and femininity in African Proverbs” in African Study Monographs, 26(2): 59-87, August 2005) [also ONLINE IN Pdf] http://jambo.africa.kyoto-u.ac.jp/kiroku/asm_normal/abstracts/pdf/26-2/26-2-1.pdf

Gemmechu Jemal Geda’s “The Faraqasa indigenous pilgrimage center: History and ritual practices” MA Thesis, University of Tromso, Norway, 2007, pp30 to 43. [also ONLINE in Pdf]

http://www.ub.uit.no/munin/bitstream/10037/965/1/thesis.pdf

Recommended Readings

Jeylan Wolyie Hussein’s “A Discursive Representation of Women in Sample Proverbs from Ethiopia, Sudan, and Kenya” in Research in African Literatures, Volume 40, Number 3, Fall 2009, pp. 96-108 (Article) [also ONLINE IN Pdf]

"Siiqqee – a symbol of Oromo women’s rights and respect"  in the Article "Wayyuu – Women’s Respect and Rights among the Arsi-Oromo" by Svein Ege, Harald Aspen, Birhanu Teferra and Shiferaw Bekele, Trondheim 2009 in In: Proceedings of the 16th International Conference of Ethiopian Studies, ed. Marit Tolo Østebø1

"Resistance and the social history of Africa"

http://www.thefreelibrary.com/Resistance+and+the+social+history+of+Africa-a0109668480

Jeylan W. Hussein’s “The functions of African Oral Arts: the Arsi Oromo oral arts in focus” in African Study Monographs, 26(1): 15-58, March 2005) [ALSO ONLINE IN Pdf]

http://jambo.africa.kyoto-u.ac.jp/kiroku/asm_normal/abstracts/pdf/26-1/26-1-2.pdf

Rhodia Mann’s HAWECHA (2009).

Wolfgang Mieder's "Do Unto Others as You Would Have Them Do Unto You": Frederick Douglass's Proverbial Struggle for Civil Rights"

in The Journal of American Folklore, Vol. 114, No. 453 (Summer, 2001), pp. 331-357Published

http://www.jstor.org/stable/542026?&Search=yes&searchText=Others&searchText=Unto&list=hide

Week 14. Rethinking Resistance: Power, Agency, and lessons from folklore

April 24

Powell, J. W. (1900). “The Lessons of Folklore” in  American Anthropologist, New Series, Vol. 2, No. 1 (Jan., 1900), pp. 1-36

Dayton, Cornelia Hughes (2004). “Rethinking Agency, Recovering Voices” in The American Historical Review, Vol. 109, No. 3 (June 2004), pp. 827-843

 Prahlad, Sw Anand. (2000). “Africana Folklore: History and Challenges” in The Journal of American Folklore, Vol. 118, No. 469 (Summer, 2005), pp. 253-270

Kelley, Robin D. G. (1991). “Resistance, Survival, and the Black Poor in Birmingham, Alabama, 1929-1970”.

Recommended Readings

JOANNE P.SHARP, PAUL ROUTLEDGE, CHRIS  PHILO AND RONAN PADDISON. (2000). “Entanglements of power: geographies of domination / resistance” Chapter 1, pp 1-42).

SARAH A.RADCLIFFE . (200). “Entangling resistance, ethnicity, gender and nation in Ecuador” pp164-182

Arriola, Leonardo R. (2009). ETHNIC PROTEST IN ETHIOPIA: THE POLITICS OFMOBILIZATION AND POLICING IN OROMIA REGION.

THRIFT, NIGEL.   (2000). “Entanglements of power: shadows?” in Entanglements of power  pp 269-278.

MASSEY, DOREEN. (2000). “Entanglements of power: reflections” in Entanglements of power   pp279-386. 

Week 15: Paper Presentations in Class

May 1