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Hamar (African people) --- Social interaction --- Symbolic interactionism --- Hamar (Peuple d'Afrique) --- Interaction sociale --- Interactionnisme symbolique --- Social life and customs --- Moeurs et coutumes --- #SBIB:39A73 --- #SBIB:39A10 --- 316.4.052 --- -Symbolic interactionism. --- Symbolic anthropology --- Symbolism in anthropology --- Anthropology --- Interaction, Symbolic --- Interactionism, Symbolic --- Symbolic interaction --- Symbolic-interactionist theory --- Qualitative research --- Social psychology --- Human interaction --- Interaction, Social --- Exchange theory (Sociology) --- Psychology --- Amar (African people) --- Amar Koke (African people) --- Amarcocche (African people) --- Ammar (African people) --- Cocche (African people) --- Hamer (African people) --- Hamerkoke (African people) --- Hammer (African people) --- Humr (African people) --- Koke (African people) --- Nkamar (African people) --- Baggara (African people) --- Ethnology --- Etnografie: Afrika --- Antropologie: religie, riten, magie, hekserij --- Integrerende processen. Sociale controle. Sociale sancties --- Social life and customs. --- Methodology --- 316.4.052 Integrerende processen. Sociale controle. Sociale sancties

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Hamar (African people) --- Hamar (Peuple d'Afrique) --- Lydall, Jean --- Strecker, Ivo A., --- Hamar (African people). --- #SBIB:39A73 --- Etnografie: Afrika

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Sociology --- Methodology.

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At the end of the 19th Century, southern Ethiopia was one of the last areas to experience the "Scramble for Africa", as Emperor Menelik II sent his armies south to conquer and incorporate this territory into his empire. For almost hundred years, the peoples of southern Ethiopia had to live under the highly centralised rule of the Emperor and later that of the Marxist Dergue regime, but this changed in 1991, when a new constitution was proclaimed and all barriers of class, gender, ethnic affiliation, religion and place of birth were officially abolished. But how can such a transformation to a new social order be achieved? What are its obstacles and what are its prospects? To answer this question it is indispensable to know how the culturally different peoples of Ethiopia remember their past, and what conceptions they entertain of each other. The present essays try to address this issue. In particular, they explore the dangers inherent in situations of cultural contact and examine how the powerful notions of pride, honor, name, and self-esteem come into play, as people struggle to maintain their identity, individually or as a group. The master trope for this kind of sensitivity and vulnerability in social and cultural interaction is "face". This is why the volume is entitled "The perils of face".

Social interaction --- Acculturation --- Ethnology --- Ethiopia --- History.

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While some scholars have said that there is no such thing as culture and have urged to abandon the concept altogether, the contributors to this volume overcome this impasse by understanding cultures and their representations for what they ultimately are - rhetorical constructs. These senior, international scholars explore the complex and multifarious relationships between culture and rhetoric arguing that just as rhetoric is founded in culture, culture is founded in rhetoric. This intersection of rhetoric and culture constitutes the central theme of the first part of the book, while the second

Culture --- Communication and culture. --- Language and culture. --- Rhetoric. --- Semiotic models.