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2 Admassu, Yonas. 1995. “Narrating Ethiopia: A Panorama of the National Imaginary.” PhD dissertation, University of California, Los Angeles.
3 Admassu, Yonas. 2006. “The Image of the Hero in an Early Amharic Panegyric: Towards A Discourse of Empire.” Proceedings of the First International Symposium on Ethiopian Philology 1, no. 1. 69–86.
4 Admassu, Yonas. 2010. “What Were They Writing About Anyway? Tradition and Modernization in Amharic Literature.” Callaloo 33, no. 1. 64–81.
5 Anderson, Benedict. 1983. Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso.
6 Ayele, Negussay. 2018. “Poet Laureate Tsegaye Gabre‐Medhin of Ethiopia: A Short Walk Through His Literary Park.” http://www.ethiopians.com/tsegaye/.
7 Azeze, Fekade. 1985. “Ethiopian Creative Writing and Criticism in English: A Review and Bibliography.” Journal of Ethiopian Studies 18. 34–50.
8 Chernetsov, Sevir. 1993. “On the Origins of the Amhara.” St. Petersburg Journal of African Studies 1. 103–117.
9 Daba, Tadessa. 2017. “Nutrition and Socio‐Cultural Values of Teff (Eragrostis tef) in Ethiopia.” International Journal of Food Science and Nutrition 2, no. 3. 50–57.
10 Fellman, Jack. 2004. “Review of A Critical Anthology of Ethiopian Literature.” Research in African Literatures 35, no. 3. 186–187.
11 Gebre, Tewodros. 2013. “Period, History and the Literary Art: Historicizing Amharic Novel.” Northeast African Studies 13, no. 1. 19–51.
12 Greenfield, Richard. 1965. Ethiopia: A New Political History. London: Pall Mall Press Ltd.
13 Haile, Getatchew. 1969. “Amarigna Lemn YeItyopia Quanqua Hone.” Dialogue 2, no. 2. 76–81.
14 Haile, Getatchew. 2006. “Amharic Poetry of the Ethiopian Diaspora in America: A Sampler.” Diaspora: A Journal of Transnational Studies 15, no. 2/3. 321–339.
15 Kebede, Endalegeta. 2014. Maiqeb. Addis Ababa.
16 Ketema, Seyfu. 1997. Tef. Eragrostis Tef (Zucc.) Trotter: Promoting the Conservation and Use of Underutilized and Neglected Crops. Rome: Institute of Plant Genetics and Crop Plant Research, Gatersleben/International Plant Genetic Resources Institute‐IPGRI.
17 Levine, Donald N. 2011. “Ethiopia’s Nationhood Reconsidered.” Análise Social XLVI, no. 199. 311–327.
18 Molvaer, Reidulf K. 1997. Black Lions: The Creative Lives of Modern Ethiopia’s Literary Giants and Pioneers. Lawrenceville, NJ: Red Sea Press.
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20 Ricoeur, Paul, and Richard Kearney. 1978. “Myth as the Bearer of Possible Worlds.” The Crane Bag 2, no.1/2. 112–118.
21 Seifu, Debebe. 1988. “A Note on Post‐Revolution Theatre.” Proceedings of the Ninth International Conference of Ethiopian Studies 3. 45–53.
22 Tamrat, Taddesse. 1972. Church and State in Ethiopia 1270–1527. Oxford: Clarendon Press.
23 Ullendorff, Edward. 1965. The Ethiopians: An Introduction to Country and People. 2nd edition. Oxford: Oxford University Press.
24 Wella, Zenebe. 2006. Sibhat Gebre‐Igziabhier: Mastawesha. Addis Ababa: Berhanena Salam Printing Enterprise.
25 Williams, Gillian, and Felix Williams. 2018. Mapping of Ethiopian Diasporas Residing in the United States of America. Addis Ababa: IOM Special Liaison Office.
26 Yimam, Baye. 2017. YeAmaringa Sewasew. 3rd edition. Addis Ababa: AAU Business Enterprise PLC.
Notes
1 1 Rahmato was one of the leaders who spearheaded the student movement and his encounter with reality is a good example of such experience: “There were times when I – and by extension my country – felt small.” “Hailu and I were chatting while walking on a road in a small town called Harrisburg in Pennsylvania. An old white man was sitting by the road. Spotting us, he began shouting abuses, ‘Hey, niggers! What are you doing here?’ I remember our protest, ‘No, no. We are not niggers; we are from Ethiopia.’ It took me about 3 or 6 months to come to terms with myself. I still harbour a feeling of shame.” Dessalegn Rahmato, in Zewde (2010, 35, 37).
2 2 “Aksum,” UNESCO, https://whc.unesco.org/en/list/15.
3 3 Among researches conducted around teff, most believe, referring to Vavilov, that teff originated and was domesticated in Ethiopia between 4000 and 1000 BCE (Nicolai Vavilov, The Origin, Variation, Immunity, and Breeding of Cultivated Plants, trans. K. S. Chester [New York: The Ronald Press, 1951]). There are also those who think that it may even be older and date back to ancient times. For instance, J. A. Ponti points out that teff was introduced before the Semitic invasion of 1000 to 4000 BCE (“The Systematics of Eragrostis tef (Graminae) and Related Species” [PhD diss., University of London, London, 1978]).
4 4 There is no historical record that indicates when Ethiopians started eating injera. However, there are oral narratives that indicate the origins of injera in 100 BCE (Robert B. Stewart and Asnake Getachew, “Investigations of the Nature of Injera,” Economic Botany 16, no. 2 [1962]: 127–130). In these narratives, injera is considered as a gift from a supernatural being when Ethiopians were in need. Eating injera is a real ritual – it is like accepting Holy Communion.
5 5 Until recently, Ethiopia was the only country that used teff as a food item. Because of the restaurants that use injera as their main cuisine which are owned by the diaspora in the US and Europe, teff has become popular and has crossed Ethiopia’s border. Today, this tasty, protein‐rich, and gluten‐free grain has captured the attention of the research community as well. It has also been dubbed the next “supergrain” by the western mass media (e.g., BBC, VoA, the Washington Post, the Guardian, The New York Times).
6 6 The basic principles of hitsinawinet, which include reterritorialization, interconnectivity, multiplicity, and heterogeneity, are the main stylistic and thematic features throughout these texts. As Retta recently discovered, these conceptual principles developed from the nature of injera are similar to “rhizome,” which is one of the major ideas developed by Deleuze and Guattari. Hence, hitsinawinet may be partly studied in relation to rhizome (Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. Brian Massumi [Minneapolis: University of Minnesota Press, 1987]).
7 7 Deressa and Gebre‐Medhin, for
