Abstract

Lake Qooqa in Oromia/Ethiopia started out as a man-made lake back in the 1960s, formed by the damming of the Awash River and other rivers for a practical function, i.e., for hydroelectric power. The lake flooded over the surrounding picturesque landscape, shattered sacred sites and the livelihoods of the Siiba Oromo, and damaged the ecosystem in the area, which was later resuscitated to have an aesthetic function for tourists. Available sources showed that people used the lake for irrigation, washing, fishing, and drinking, while tanneries, flower farms, and manufacturing facilities for soap and plastic products were set up along the banks without enough environmental impact assessment and virtually with no regulations on how to get rid of their effluents, which contained dangerous chemicals such as arsenic, mercury, chromium, lead, and cadmium, giving the lake a blue and green color locally called bulee; hence, the name the “Green Lake”. In the present study, following a string of “narrative turns” in other disciplinary fields of humanities and social sciences (folklore, history, and anthropology), I use social memory and life hi/story narratives from Amudde, Arsi, Oromia/Ethiopia, to consider a few methodological and theoretical questions of folkloric and ecological nature in doing a narrative study: What is social memory? What does social memory reveal about the people and the environment in which they live? Is a personal narrative story folklore? Where do stories come from? What should the researcher do with the stories s/he collected? Hence, this study aims to tackle two objectives: first, using social memory data as a means to connect social identity and historical memory set in a social context in which people shape their group identity and debate conflicting views of the past, I explore the Green Lake as a narrative, which is, in its current situation, a prototypical image of degradation and anthropogenic impacts, and trace trajectories and meanings of social memory about the shared past, i.e., the historical grief of loss that people in the study area carry in their memory pool. Second, toward this end, I use people’s stories from the research site, particularly Amina’s story about the loss of seven members of her family from complications related to drinking the polluted water, as evidence to show, sharing Sandra Dolby Stahl’s claim, that the narrative of personal experience belongs in folklore studies to the established genre of the family story.

Highlights

  • This article is an open access articleThe purpose of the present study is to explore contested social memory narratives about the unsettled human–ecology relationship in Amudde, using “narrative” methods of “temporality”, “sociality”, and “place” (Connelly and Clandinin 1990)

  • Where do stories come from? What should the researcher do with the stories s/he collected? this study aims to tackle two objectives: first, using social memory data as a means to connect social identity and historical memory set in a social context in which people shape their group identity and debate conflicting views of the past, I explore the Green Lake as a narrative, which is, in its current situation, a prototypical image of degradation and anthropogenic impacts, and trace trajectories and meanings of social memory about the shared past, i.e., the historical grief of loss that people in the study area carry in their memory pool

  • In the present study, following a string of “narrative turns” in other fields of folkloric/literary studies, ethnoecology, environmental history, and anthropology, I use “social memory” and “life hi/story narratives” from Amudde, Arsi, Oromia/Ethiopia, to trigger a few rather broad methodological and theoretical questions of a folkloric and ecological nature: What is a social memory narrative? What does a social memory reveal about the people and the environment in which they live? Is a personal narrative story folklore?

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Summary

Introduction

The purpose of the present study is to explore contested social memory narratives about the unsettled human–ecology relationship in Amudde, using “narrative” methods of “temporality”, “sociality”, and “place” (Connelly and Clandinin 1990). Focusing on the Amudde people’s narrative of the Qooqa Lake and using social memory data from the area, this research project deals with issues of the politics of resources and trajectories of lives and local knowledge/poetics about social–ecological systems in the study area. (d) how local institutions, ecological knowledge, and indigenous practices work with the mainstream environmental conservation strategies to enhance cultural resilience and what strategies are socially and culturally acceptable; what conflicting views and contested narratives are carried in the people’s social memory; what scientific conservation plans and local water harvesting methods are used; and what strategies the people use to recount the humanitarian and ecological crisis in the area and to envision the prospect of ethnoecological approach to solve the problem

Background
The Oromo People and Oromia
The Research Setting
Purpose
Objectives
Rationale
Organization of the Study
Theorizing the Social Memory Narrative
Some Conceptual Considerations
Discourses on Social Memory
Social Memory Narrative Method
Methods and Research Questions
Research Questions
Methods
Interviews and Focus Group Discussion
Interview Project and Discussion
Social Memory and Personal Experience Narratives
Five Interviews
Interview 1
Interview 3
Interview 4
Interview Five
Reconsidering Polarized Narrative Trends
Finding Meanings in Social Memory
Full Text
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