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Die Tegreñña-Frauen in Eritrea : eine Untersuchung der Kodizes des Gewohnheitsrechts 1890-1941 /Kemink, Friederike. January 1991 (has links)
Diss.--Frankfurt am Main--Universität, 1988.
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Mai Weini, a highland village in Eritrea a study of the people, their livelihood, and land tenure during times of turbulence /Tronvoll, Kjetil. January 1900 (has links)
Thesis (M.A.)--University of Oslo, 1996. / Includes bibliographical references (p. [291]-304) and index.
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Mai Weini, a highland village in Eritrea a study of the people, their livelihood, and land tenure during times of turbulence /Tronvoll, Kjetil. January 1900 (has links)
Thesis (M.A.)--University of Oslo, 1996. / Includes bibliographical references (p. [291]-304) and index.
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Revisinting the "Black Man's Burden": Eritrea and the Curse of the Nation-stateSium, Aman 01 January 2011 (has links)
This thesis argues that the state apparatus has failed to provide Africans with a culturally compatible form of governance. The state is a product of colonial origin, and thus, has failed to resonate with Indigenous African spirituality, moral consciousness or political tradition. By grounding my argument in the Eritrean context, I make the case that the Eritrean state – not unlike other African states – is failing in three fundamental ways. First, it is oppressive towards Indigenous institutions of governance, particularly the village baito practiced in the rural highlands of Eritrea. Second, the state promotes a national identity that has been arbitrarily formed and colonially imposed in place of Indigenous ones, such as those formed around regional or linguistic groupings. Lastly, because the Eritrean state is a rather new phenomenon that suffers from a crisis of legitimacy, it inevitably falls back on processes of violence, coercion and control to assert its authority.
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Revisinting the "Black Man's Burden": Eritrea and the Curse of the Nation-stateSium, Aman 01 January 2011 (has links)
This thesis argues that the state apparatus has failed to provide Africans with a culturally compatible form of governance. The state is a product of colonial origin, and thus, has failed to resonate with Indigenous African spirituality, moral consciousness or political tradition. By grounding my argument in the Eritrean context, I make the case that the Eritrean state – not unlike other African states – is failing in three fundamental ways. First, it is oppressive towards Indigenous institutions of governance, particularly the village baito practiced in the rural highlands of Eritrea. Second, the state promotes a national identity that has been arbitrarily formed and colonially imposed in place of Indigenous ones, such as those formed around regional or linguistic groupings. Lastly, because the Eritrean state is a rather new phenomenon that suffers from a crisis of legitimacy, it inevitably falls back on processes of violence, coercion and control to assert its authority.
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