State Terrorism and Globalization

Jalata, Asafa

doi:10.1177/0020715205054471

Cited by 14 publications

(6 citation statements)

References 5 publications

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“…Oromo women, too, have been tortured and terrorized. They have had bottles and poles shoved into their vaginas (Fossati et al, 1996), and pregnant women have been beaten and killed (Jalata, 2005). Even Oromo children have not been spared from persecution (Jalata, 2005).…”

Section: How Do Oromo Women Become Refugees?mentioning

confidence: 99%

“…Our participants recalled experiences consistent with Jalata's(2005) revelations. Deka, for example, described the first time that the TPLF came to her family home in search of her husband:…”

Section: How Do Oromo Women Become Refugees?mentioning

confidence: 99%

“…According to welldocumented reports, for example the UN committee which monitors the implementation of the International Convention on the Elimination of all forms of Racial Discrimination (ICERD), the Oromo people have been victim of "summary executions, rape of women and girls, arbitrary detention, torture, humiliations and destruction of property and crops." In addition, notes Jalata (2005) "the Ethiopian government has a history of using state terrorism to commit genocide on the Oromo and other Indigenous peoples" (p. 87). These conditions are recognized as constituting persecution under the 1951 Refugee Convention (Caux, 2011;UNHCR, 2011) and support the Oromos' right to seek asylum in other countries.…”

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confidence: 99%

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The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees

Yousuf

Berry

2021

Refuge

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A growing body of literature shows that gender-based experiences produce different circumstances for men and women who become refugees and thereafter. This article sought to contribute to this literature by investigating the challenges faced by Oromo women who have immigrated to Canada as refugees. Toward this end, we interviewed six Oromo women in Western Canada regarding what led them to leave Ethiopia, their experiences as refugees seeking asylum, and their struggles with resettlement and integration. The findings reveal that Oromo women share the challenges endured by their male counterparts, but also are victim of gender-based subjugation at each stage of emigration.

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Section: How Do Oromo Women Become Refugees?mentioning

confidence: 99%

Section: How Do Oromo Women Become Refugees?mentioning

confidence: 99%

mentioning

confidence: 99%

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The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees

Yousuf

Berry

2021

Refuge

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“…The Oromo people were divided between Ethiopian and British territories (Jalata, 2005), (Bulcha, 2002), (Holcomb and Ibsa, 1990). The people from the Eastern part of the country adopted Islam, while the Western parts were converted to Protestant church groups (Lutherans, Adventists, Presbyterians and Mennonites).…”

Section: Colonial Education -Brainwashing Toolmentioning

confidence: 99%

“…The colonial discriminatory social policy that is driven by the claims of racial and religious superiority (Jalata, 2005) favoured one group of people caused power struggles between the groups, leading to violence, war, starvation, disease, and social, political and economic instability in these regions. Civil wars and genocide in Rwanda as well as war and famine in Burundi (Mamdani, 2001), Chad, Uganda, Sudan and Ethiopia are the result of colonial practices that blindly mimic European forms of domination.…”

Section: Colonial Education -Brainwashing Toolmentioning

confidence: 99%

Colonialism of Mind: Deterrent of Social Transformation

Dugassa¹

2011

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An educational system and its curricula are shaped by the culture and epistemology in which it is embedded. It is influenced by the societal knowledge, but it also instrumental in shaping the knowledge of the society. Culture influences learning style. Based on cultural diversities and social needs, different societies have distinct curricula. As such, Oromo students ought to be taught now to interrogate the colonial epistemology and ideology as well schooled in the ways of dismantling the hegemony. However, in many cases, they are simply taught to reproduce the knowledge, culture, power structure, thinking and the worldview of colonizers. This means that education, which is supposed to be about critical inquiry and social transformation has been used to indoctrinate or brainwash some students. Such colonial educational curricula have invalidated the knowledge of indigenous Oromo people and compromised their needs. This type of education system, instead of empowering the students and their society, has incapacitated them. For the Oromo people, such curricula have distorted their history, image, identity, and damaged their social fabric. In this paper I argue that, colonial knowledge and education system is not in a position to bring about social transformation among Oromo people; on the contrary it disrupts their peace (nagaa), health (fayya) and (tasgabii) social order

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The Social Problem of Terrorism

Lauderdale

Oliverio

The Cambridge Handbook of Social Problems

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State Terrorism and Globalization

Abstract: ABSTRACT

Cited by 14 publications

References 5 publications

The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees

The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees

Colonialism of Mind: Deterrent of Social Transformation

The Social Problem of Terrorism

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