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66 Such difficulties are faced mostly by those who also have family?links with Eritrea, such as Lidia, (. ) 67 Such a denigratory expression recurred in numerous interviews I conducted between 2006 and 2011, in (. )
30 The prejudice encountered by children who have not been recognized by their father continues over time. In contemporary Ethiopia, Ethiopians still tend to refer to first and second generation Ethiopian?Italians as “Italians.” Some of the people categorized as such – who are not Italian citizens ? may face difficulties in getting an Ethiopian passport because they have an Italian first name or an Italian father?name . 66 . Some of them also relate that they are sometimes still identified as ya?hulatt bandira l ?g (“children of two flags”).67 Moreover, in Addis Ababa a problematic slang world – solato – is still used by Ethiopians to refer to Ethiopian?Italians living in the country. My interviews reveal that, if a few Ethiopian?Italians take this expression as a joke, the majority of them perceive it as mildly offensive. But it is worth noting that such a term ( solato ) is a local version and “reinvention” of the Italian word soldato (soldier), thus revealing, in the current definition and “construction” of Ethiopian?Italians, a persisting legacy from memories of the Fascist military occupation of Ethiopia, a period marked by violence, and in which Italian soldiers frequently had sex or cohabited with Northeast African women.
68 Trento 2007 and 2011, p. 184?205. 69 Greek presence in Ethiopia is well attested since, at least, the 18 th century and it developed in t (. ) 70 Interviews with Rina and Annunziata (Ethiopian?Italian sisters currently living, respectively, in I (. )
31 Although many interviewees reveal that Ethiopian?Italians in Ethiopia do not consider themselves as “fully Ethiopians” (and are not considered as such by others), my research in general also suggests that Ethiopian?Italians are better integrated into Ethiopian society than Eritrean?Italians are in Eritrean society. 68 Ethiopian?Italians usually marry Ethiopians, although getting married to Greeks (or, more often, Ethiopian?Greeks) is also common among Ethiopian?Italians.69 In the name of patrilinearity, in various significant cases, unrecognized Ethiopian?Italian young men who have had children with an Ethiopian woman would also choose to give Italian first names to their children. In some rare, interesting cases, interviewees would also underline that before the 1975 Riforma del diritto di famiglia , some Italian fathers tried their best to have their Ethiopian?Italian children recognized as theirs by asking their Italian (previously abandoned) wives, or some very close female relative, to do so on their behalf.70.
71 Interview with Mario, op.cit . 72 Interview with Lidia, op.cit .
32 The increasing social integration of Ethiopian?Italians into Ethiopian society seems to be asserted by various oral sources. For instance, Mario and his brother Luigi – who, during their childhood in the 1940s, had been protected by their mother against persecution – felt increasingly more welcome as Ethiopian?Italians in Ethiopian society as years went by.71 One of Giulia’s daughters, Lidia, is of the opinion that “today, as Ethiopian?Italians, we face no major advantages and no major disadvantages in Ethiopia.”72 However, in spite of this conciliatory statement implicitly aimed to reassure both the interviewer and the interviewee, my field research also reveals that (as has been said) today in Addis Ababa a problematic and slightly offensive slang word of Italian origin – solato – is still used by Ethiopians to refer to Ethiopian?Italians residing in the country.
33 Man?woman relations during Italian colonialism had, and still have, a considerable impact on Ethiopian society. Relationships between Italian men and Northeast African women in the Horn of Africa have been marked by the practice of colonial concubinage (so?called madamato ), whose pattern and system somehow persisted in different forms in Ethiopia even after the end of Italian colonialism. Some Ethiopian?Italians, born in Ethiopia during and after World War II, relate family stories that retrace the continuity between colonial and postcolonial Ethiopia and thus help us to understand how perceptions and “constructions” of Ethiopian?Italians in contemporary Ethiopia can be quite complex, as they are still partly affected by the memory of the Fascist occupation of Ethiopia. All these elements push us to pose further questions about the agency of Ethiopian women and their Ethiopian?Italian descendants in the elaboration of such memories and the subtle pervasiveness of colonial concubinage in 20 th century Ethiopian society.
Ambrogetti , Paolo, 1900: La vita sessuale nell’Eritrea , Fratelli Capaccini, Rome.
Andall , Jacqueline and Derek Duncan (eds.), 2005: Italian Colonialism: Legacy and Memory , Peter Lang, London.
Barrera , Giulia, 1996, Dangerous Liaisons: Colonial Concubinage in Eritrea (1890?1941) , Program of African Studies, Northwestern University, Evanston (Working Paper Series).

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