Author(s) :

AYELE ADDIS AMBELU & ABEBE ZEGEYE.

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Ideological discourse in Ethiopia began during the student movement of the 1960s. It was a time when most sections of Ethiopian society, including students engaged in an intense discussion of socialist ideas and beliefs. At the time, political ideology, class struggle, social rivalry, ethnic questioning, politics, and party politics were among the main topics discussed in Ethiopia. A problem arises because external political ideologies do not reflect Ethiopian political, economic, and social conditions but are trying to be applied from a viewpoint that ignores local imperatives. Although the question of democracy arose as all the political forces of the day followed the philosophy of socialism, the main questions were about group rights, and equality between nations and religions. The turmoil in Ethiopia over the past five decades is fueled by differences in worldview, political affiliation, class, ethnicity, and religion in a way that does not incorporate knowledge and experience of foreign implementations. Today, the view of the country is one of a country at a crossroads between alternative ways ahead. Analyzing the country's realities to heal our fractures and creating an inclusive vision learned from international experience will be the bridge to Ethiopia's future. It is imperative that Ethiopians work together to ensure sustainable development by overcoming obstacles erected between different domains. Socialism, Liberalism, and other ideologies have been implemented elsewhere in the world with varying degrees of success, as have other political alternatives, such as revolutionary democracy. If we are to correct the flaws of the past, it is essential to balance competition and cooperation, balance competing ideologies and not be a prisoner of ideology alone. This article aims to examine the nature, history, characteristics, strengths, and weaknesses of the systems and ideologies tested in Ethiopia.

No. of Downloads :

7

Author(s) :

Assefa Balcha.

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This study historically contextualizes the adoption of the Atete spirit possession and the rituals associated with it following the settlement in Wallo of the Oromo from the end of the sixteenth century or the beginning of the seventeenth century. Though the ritual has persisted in the rural areas until the present time, the majority of women in most urban centers were compelled to stop offering feasts to the Atete spirit in the years following the coming to power of the military government in 1974. Despite the dearth of written sources in the area under investigation, the study makes use of oral tradition, and knowledgeable informants endeavored to reconstruct the locally held beliefs in respect of Atete possession and the ritual practices deemed indispensable to cajole and create peace with this naturally nonviolent spirit, and its adaptation to the new cultural and religious environment. The research, which is extensively based on oral sources, does not claim to be exhaustive. However, it will hopefully cast useful insight into this poorly documented and investigated subject.

No. of Downloads :

8

Author(s) :

Assefa Balcha.

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This article looks at the nexus between the indigenous cosmology and the different healing techniques that had been utilized to prevent and treat ailments caused by the evil-eye in Wallo, Ethiopia. In particular, it examines the existential and ingrained belief in buda-caused illnesses within the wider context of the history of Wallo. The study also shows how indigenous preventive and therapeutic modalities survived for several centuries, along with their role in explaining the inexplicable misfortunes that befell individuals whose suffering was believed to have emanated from the injurious stare of fellow human beings who were labelled as evil-eyed persons or buda in local parlance. Although noxious spiritual powers were held responsible for most human illnesses, the pervasive nature and purported capability of the buda as one of the causal agents of ill-health and death among the general public deserves closer examination. Documenting the history of the buda-complex contributes to our understanding of the indigenous belief system/s and the various methods applied in diagnosing and treating them and the various healing traditions being espoused and applied in Wallo. The study makes use of secondary written materials as well as primary sources, mainly manuscripts and oral informants.

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2

Author(s) :

Awegichew Amare Agonafir.

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The historic organization of the medieval Ethiopian military regiments awaits a comprehensive historical study. The present study examines the role of the Čäwa military regiments in stimulating cultural interaction among peoples of diverse identities across regions. The primary sources for the study are royal chronicles of Ethiopian emperors, hagiographies, missionaries' accounts and other contemporary sources. It is found that from the fourteenth to the sixteenth centuries, the Ethiopian Čäwa military regiments had exhibited three major experiences. These are the organization of a mixed ethno-religious and multi-lingual regiments, settlement of the Čäwa in newly integrated regions and remote frontiers and their intermingling with the local population. These long processes of interaction and cultural exchange have stretched to the shifting political geography of the Ethiopian state.

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3

Author(s) :

Hiruie Ermias.

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Bitu is the only heretic of Ethiopian origin whose name and thoughts were mentioned in the Māṣḥāfā mǝśṭir (Book of Mystery), which provides extensive assertions in response of various heresies of individual heretics and religious sects from the perspective of Oriental Orthodoxy. His heresy relates to eschatology and severely contradicts some of the main concerns that the Ethiopian Orthodox Tewahedo Church believes and teaches regarding eschatological doctrine. St. Giyorgis of Gaśśǝč̣č̣a (1364-1424 A.D), one of the scholars of his time and author of several theological and hymnal books, including the Māṣḥāfā mǝśṭir has disputed against him in public at the court of King Dawit II (1382-1413 A.D). The homily he later composed in response of Bitu's heresy reflects the main points of the debate. Correspondingly, the Vita, composed by later hagiographers to commemorate his apostolic mission, virtues, and scholarly achievements, gives important information on the background and end of the dispute. In a way, the story shows the dispute resolution and justice system of the time. Though, in present Ethiopia, little is known about Bitu’s identity and beliefs. The purpose of this article is to deal with the story and end of the controversy based on the witnesses of the sources mentioned earlier and related references. The eschatological teachings of the Ethiopian Orthodox Tewahedo Church are also briefly discussed to provide a better understanding of the controversy.

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2

Author(s) :

Yohannes Kassahun.

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A recent law enforcement campaign in Tigray Region raised the question as to why the Tigray People’s Liberation Front (TPLF), a leading member of the Ethiopian People’s Revolutionary Democratic Front (EPRDF), failed to observe the Constitution, and why the current government used force instead of peaceful resolution. This article examines the transfer of power conflicts based on desk research, personal observations, political parties’ programs, parliamentary debates and speeches. The roots of conflicts in power transfer relate to historical absolutist governance traditions, despite challenges. Borrowed laws did not stop conflicts nor develop participatory governance. The current competitive politics and the market system may develop a homegrown legal culture in power transfer.

No. of Downloads :

1