Author(s) :

Endris Ali Haider.

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The article deals with inter-ethnic tensions between the Afar and the Oromo in southeastern Wollo following the introduction of the new federal form of government in Ethiopia. The region Southeastern Wollo has been historically inhabited by the Afar, Oromo, Argobba and Amhara ethnic groups. These ethnic groups had been interacting for the last several centuries. Before 1991, there were changes in the territorial restructuring of this region for administrative convenience and for easing tensions that erupted from time to time. The communities inhabiting this region had lived peacefully except with some intermittent conflicts due to their competition for grazing and agricultural lands. The situation had been largely changed with the introduction of the new ethno-linguistic regional administrative structure in 1991. Data for this study was collected from both primary and secondary sources. Besides consulting written materials, valuable data from field work and archival sources of the various administrative offices of the Oromia special zone in Amhara region have been closely examined. In addition, knowledgeable oral informants were also interviewed to collect information pertinent to the issue under consideration.

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10

Author(s) :

Misganaw Tadesse.

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Wollo, formerly called ‘Bête Amhara’, refers to a region of Amharic-speaking Christians in Ethiopia. It was one of the oldest provinces in Ethiopia; located in the north-eastern part where the Red Sea, Gulf of Aden, Sudan, and Central and Southern Ethiopia meet. Its geostrategic location has made it a focal point of historical dynamics in Ethiopia. Several writers of the medieval period referred to Bête Amhara as the “center and the heartland of the Abyssinian Empire.” It served as the political and cultural center of the Ethiopian Empire during the medieval period. As the political center shifted to the Lake Tana area following the expansion of Islam and the Oromo towards the region, the centrality of Bête Amhara came to an end. In spite of its historical importance, the political and religious backdrop of Bête Amhara has been neglected by scholars. Putting the geographical and historical developments in context, the central argument of this article is aimed at verifying how the medieval province of Bête Amhara had served as a political and cultural center of medieval Ethiopia. The methods employed in this research were principally qualitative, extensive reading of relevant literature, and field observations made in the different districts of Wollo Province between 2016 and 2017.

No. of Downloads :

38

Author(s) :

Eyasu Berento Assefa1.

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Civilized Society/Enlightened community is a community where development and common affairs are participatory of all, entertaining better opportunities and choices for life. Such community gives proper place and recognition to the views and voices of children, women, the elderly and other historically excluded members of the community. Furthermore, such social fabric entertains diversities pertaining to religion, culture, history, and worldviews. Based on such assumptions, this study is a critical assessment on classical Ethiopian philosophy. The focus is given on participatory development related to gender equality, accommodation of diversity and enlightenment as portrayed in translated philosophical texts of the book of the wise philosophers (16th C) and original treatises of 17th C Ethiopian philosophers, Zara Yacob and Wolde Hiwot. As a philosophical reflection, the study uses qualitative research method. Accordingly, we can extract and take lessons for our contemporary aspirations of gender equality, accommodation of diversity and enlightenment from classical Ethiopian philosophy. Genuine development should entertain both material and spiritual aspects. As such, the development projects of certain society are expected to achieve healthy intergenerational communication, common aspirations for common good and desirable intercultural communication (where diversity is a challenge). Therefore, policy makers, practitioners, researchers and all concerned in Ethiopian desirable future need to consult indigenous knowledge systems besides foreign ideas, modern science and technology. This will save us from producing “educated community” who is detached from the self for the sake of embracing the identities of others.

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1

Author(s) :

Alemayehu Jote Tullu.

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Ecological and social resources which are accumulated in and transmitted through indigenous languages and cultures are important pillar in the national development scenario if they are properly mobilized. This presupposes the complementary nature of correlation between national development and linguistic diversity. However, this correlation has not caught adequate attention to the level that it deserves. Besides, linguistic heterogeneity is perceived to impede economic advancement and political stability. The concern of this position paper is, therefore, to critically discuss if linguistic and cultural diversity contributes to, or rather hold back national welfare, and take position. To organize this paper, data were gathered from relevant secondary sources which argue both in favour of and against the role of linguistic and cultural pluralism for the welfare of a nation, critically reviewed, and systematically discussed and argued based on the evidences and justifications provided. The relevance and authenticity of the sources in relation to the issue under consideration was carefully examined. From the discussion, it was concluded that language is a historical heritage and is an intimate means of expressing one’s deepest thoughts and personality, and signifies identity and inalienable human rights. It is also the means of accessing knowledge, ideas and beliefs of the past that are bases for societal development of today. Furthermore, multilingualism by itself is not the cause for economic and political instability in a society; rather, these problems attribute to other social factors and political power inequalities between different groups. Therefore, so as not to disregard these resources and exclude large number of population from the national development agenda, linguistic diversity needs to be preserved and promoted.

No. of Downloads :

3

Author(s) :

Shegalem Fekadu Mengstie.

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The art of writing in Ethiopia has been a long tradition since the beginning of the first millennium BCE. The use of parchment as a medium of writing could be dated back to 7th C AD and continued actively until 19th C AD. Nowadays, writing on parchment is practiced only by few church fathers in few places. The objective of this article is to show the historical development of book-making and its change and continuity among the past and current practices in Ethiopian churches and monasteries. Data were collected through detailed survey in book-maker’s workshop, observation, interview and secondary data analysis. As the data shows, books in Mahdere Maryam are being produced in codex and scroll forms. Parchment, ink and ink pen are used in the production of a book in the form of manuscript. The parchment is processed from skin using different materials through various stages. Similarly, inks are produced from vegetable substances through traditional techniques. Ink pen also prepared from bamboo, reed and hen’s feather. While writing the books, the book-makers use one to four columns depending upon the nature and size of the book copying or writing. After they wrote the book in a selected column, the next step is binding the book by using thin wood and ox skin as a cover. As a part of binding they use different materials to decorate the cover of the book. The use of those materials to incise the cover to make decoration is not diversified as it was in the past. Finally, the tradition of book-making and its related knowledge has lost its importance and partially reliable among few Ethiopian churches and monasteries.

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7

Author(s) :

Assefa Balcha.

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The study examines how and why Ras (later Negus) Mikael moved to and permanently settled at Jemmie hill (later renamed Ayteyefe) and built his palace complex including the gibir or banquet hall, known popularly as Ayteyefe Addarash (Ayteyefe hall). The construction of the hall was a milestone for the emergence and development of Dessie as a regional capital of Negus Mikael, which subsequently became the administrative center of the whole of Wallo. By closely examining the available written and oral sources, an attempt is made to fathom why, how and when Mikael managed to build this unusually huge structure at the majestic hill of Ayteyefe. Valuable historical lessons can be drawn by looking at how Negus Mikael mobilized the workforce, both foreign and local, and succeeded in realizing his dream of having one of the historically largest banquet halls in the country. Ayteyefe has been mentioned in the literature haphazardly, and this article endeavors to provide a full historical portrait that it deserves. The study also attempts to draw attention to a better appreciation and conservation of this little-known architectural piece.

No. of Downloads :

4