By Network of Ethiopian Scholars (NES)
There is a pervasive and corrosive phenomenon characterised by the gratuitous trading of insults that we believe has been disorientating the Ethiopian opposition lately. Though the opposition is passing through a difficult phase at the moment and life has not been certainly easy, it is clear that it remains (whether it acts fragmented or in a composite fashion!) still strong having entered a state of reflection to find insights with new and invigorated foresight to make realignments that can work better than the alliances that seem to have unravelled with so much public and open hostilities.
On the other side, the ruling parties have not had such open divisions and fights and they seem to hold together well occasionally commenting wryly about the problems that have befallen the opposition camp.
It is often said that every crisis can offer also opportunities provided all concerned can think deep, prepare to change their perspectives on issues, focus on the bigger picture and search for what unites and habituates ideas, systems, institutions and policies to found a politics that builds rather than destructs. There is a need to develop a perspective above and beyond the current irritations that ‘poison political thought’ with insults, as Dr. Mennsasemay perceptively put it, rather than thought that can help to create a democratic and developmental civilisation in Ethiopia.
Learning to Debate without injecting Insults!
A perspective to engage in a free conversation and debate on issues that affect all of us to find solutions that can work free from degrading insults is critical for all of us to make an obligation, habit and value. There is a moral obligation on all who have chosen to enter public life to make public political conversation principled and also to be driven by honesty, morality, conscience, knowledge and character. Public discussion is an arena to clarify issues to educate the public to help people to make the choices that they have reason to value and select in order to change their own and their fellow human beings’ lives for the better. That means those who engage in public life should learn to either ignore insults or not respond to the insults but to the issues that matter to the people, the country and the nation. There is no value in personalising issues except to hurt the cause one has solemnly volunteered to stand for. If indeed people have entered into public debate because they would like to contribute whatever they can to make a better Ethiopia for all Ethiopians and indeed the rest of Africa and the world, there is absolutely no justification to engage in the transaction trading insults back and forth and thus corrupting both the moral and political spirit to go down rather than elevating a high moral and political purpose and dedication to prevail over public life.
To engage in insults by those who say they stand for the higher purposes of developing the country, people and nation and not to use the method of civil and reasoned argument is tantamount to undermining the very cause one says one stands for. Away from insults and a way into debates and mature conversations must be found to clarify with imagination and reason to shape a future that lifts the majority in our country that have been losing out for so long when those who enter public life turn their putative concern for the public good into a private good. It is thus critical that a political culture where reflection and consideration guide action is promoted. The habit where people throw slings and arrows at each other and at the same time take no responsibility for their actions must not be condoned anymore. Much damage has been done by people that have taken offensive action whilst disengaging and disconnecting from the consequences of their actions! The culture of learning to debate and converse without contaminating the debate with insults must be vigorously promoted. An insult free culture is very critical to promote in Ethiopia. If we in the NES have been guilty of any error, we give notice to all that we are very willing to learn from others and wish to remain in the public debate from the sole desire to see good done for people, country and nation and nothing else at all!
We know what insults can do. Those insulted can feel alienated and estranged and the core of politics, that is to forge alliances and push policies and programmes by building majorities to effect change, will be misdirected. In the worst cases it can lead to violence and into organised hostile camps each with a narrative against the other with the possible loss of time to undertake change. Insults that continue unabated over time can lead to the kind of inter-ethnic violence that we sadly witness in Kenya now. In some cases such an atmosphere of hostility can push back the struggle into decades. There is thus merit to learn to fight in a friendly atmosphere, and also in as much an insult free-medium and political space as possible even when there exist major differences. It is a mark of maturity to create an insult free political zone for intelligent debate on policies, issues, challenges, puzzles and problems.
Those that fan rumours and escalate the conflict from the media are also not helping the emergence of debates and political conversations that would be constructive. Self- censorship and discipline from the media would help hugely to ameliorate the exasperation of insults and counter-insults from being traded by the print, image, internet and voice media as it continues to happen now!
Some Examples of Big Insults from History!
It makes one cringe to dig some examples of insults from history. But it may provide perspective to the current exchange of insults within the Ethiopian opposition today.
To begin with though, it is interesting to read the amazing perspective of Emperor Menelik on insults. He said his country would be left without ploughs by insulting those who work. He said what Europeans would support as engineers, in Ethiopia those workers doing hands and crafts are insulted. He thought to discourage such insults by imposing one year imprisonment. Whatever ones position on emperor Menelik is, one cannot but admire the wisdom of the emperor then in rejecting and even wishing to punish insults against those who create and innovate the plough to till the land.
Today the kind of insults freely traded against those who entered public life and tried to help the country’s democratisation is baffling. One wonders what emperor Menelik would say if he sees what is happening to those insulted and those who insult them. In Ethiopia today democracy is on the historical agenda. Everyone agrees that it is on the historical agenda as agreed by the whole spectrum from the rulers to the armed opposition! Nevertheless within the spectrum, there are people who struggle to bring it about and those who obstruct its emergence and consolidation.
What makes the insult unacceptable is that the fight has broken out from amongst those who have been pushing a democratic agenda together. These are people who should respect each other for struggling for democracy. Instead they have been victims to what appears to be a virulent and insidious political culture that has destructively privileged insults over commonsense. The emperor said his country may be without ploughs, today the country might be without democracy, if one by one those who wish to enter public life are discouraged by fearing the endless insults thrown at them by all and sundry and leave the space to those who enjoy to trade insults and mutual recriminations. If those who are determined to struggle are confronted with tiresome insults constantly and opt to leave public life and their contribution is lost, who is hurt in the end? It is not the persons that leave or opt out; it is our country that will lose. We say it is better to sacrifice the need to insult and change the culture to public debate on issues!!!
Emperor Menelik too has not been spared from Insults!
In Ethiopia the generation of today often tends to be condescending to the generations that are long gone. Who has been spared from being demonised, insulted, criminalised, condemned and reproached in Ethiopia that has been in public life in the country? Everyone has his or her unacceptable share of insults thrown at him or her. For example, emperor Menelik has had his share of insults heaped upon him. Ironically, abroad in recognition of Ethiopia’s victory at Adwa in 1896, Emperor Menelik has been appointed as the first honorary president of the Pan-African Association when it was held in 1900 in London. But at home some people have devalued his contribution claiming that his only role is to claim the victory others have achieved by attributing it to him! This myth continues to be replayed to serve the political needs of those who feel they can gain more by distorting his historical record. The sad part is that this is retold by those who are contaminated by the poisonous ethnic politics of the time where they are not able to say their own ethnic heroes have done well as well as emperor Menelik. Instead they have to say contrary to all historical accounts, that emperor Menelik came after the battle is over to claim the victory, despite the fact that historical records and witnesses attest that he was in the battle leading it!
The politics of ethnicism has thrived in Ethiopia by a denunciation and insult of the 19th century intellectual and political project of modernisation and unification born in the face of the challenge of the European Scramble for Africa. Emperor Menelik’s name is associated with the insult that he was more a ’colonizer’ rather than a’ unifier’- which he really was, i.e., a unifier and modernizer using force- to bring the various kingdoms into a national entity very much like others, for example, much as the late coming respective unifiers of Germany and Italy did.
Admittedly his record should be criticised and debated. We think such historical debates are better conducted in the spirit of drawing appropriate lessons to help us chart a constructive future for all those who feel hard done by and those who do not. The trouble is when the criticism degenerates into condemnation, criminalising and insults of the person, it spoils any effort to shed as accurate a reflection as is necessary to do and understand in order to draw lessons to appropriate for constructing a better future for all.
In 1991 there were open calls and demands to bring down emperor Menelik’s statue were it not for the brave citizens of Addis Ababa that fought back to rescue the statue from being brought down. A proper assessment of his rule and legacy is of course welcome. But exaggerated condemnation or admiration shows a sign of current polarisation and does not show a willingness to understand, know and learn lessons from history that contains very often an admixture of versions that can be good to some, bad to others, and violent and cruel to still others. What is needed is not to invoke his name and arouse passion to reject, condemn and criminalise him and his record. To do that is indeed to do nothing but to opt out from undertaking a process of real knowledge discovering engagement for truth and history. An honest intellectual engagement that is free from a proclivity to criminalise and condemn is in fact a necessary launch pad for engaging history to shape the direction of contemporary politics.
In Ethiopian history also, when one strong man succeeds to hold power, his priorities often are to destroy the legacy of those who occupied the seat of power before him. It is as if he does not remove both the deeds and spirit of those replaced, his rule would be haunted. So he goes for the broom to remove any record or deed that may compete and overshadow his newly acquired status. The effort to destroy the legacy is more severe, if the previous holder of power left behind some thing worthy to remember. Thus the end of one ruler and the emergence of another always begin with a lie. The emergent feels a need to understate and even criminalise and condemn the record of those preceding its own rule. He too faces the same fate that he administered to his predecessors. So history goes on a Y axis of change of rulers over the X axis over time where what is revealed is a constant negation followed by successive negations to eclipse the passing of one to welcome the overblown imaging of the man of the hour in the throne!
To this day in Ethiopia we have not been lucky to learn from a sober evaluation of the past and a critical scrutiny of the present to develop a constructive direction to shaping the future. There must be a way to solve this problem once and for all. In China all the first generation leaders that contributed to the liberation of China are all recognised. Lin Biao who was designated heir to Mao Tse Tung has been even rehabilitated. His daughter was in tears and thankful for her country to recognise the goodness in her father’s contribution after he fell out so badly and lost his life fleeing as reported officially at the time. There is no reason why in Ethiopia a national approach to see even some positive in the worst persons cannot be tried. It is more putting all those who played different roles and made either contributions or even failed to do so- they need to be preserved. And future generations are made to learn from them- from the good, the bad and the ugly!
The tendency to privilege passion, dramatisation, exaggeration and emotional outbursts and insults and to freely throw them about, on and at the leaders without any concern for conceptual rigour, factual accuracy must be resisted. For example the victory of Adwa has been very significant not only for Ethiopians but also for the black people the world over. A responsible approach to it would thus be to apply a perspective, a curiosity and an inexhaustible willingness to know and learn from the victory of Adwa instead of choosing to scramble to denounce emperor Menelik who led the nation to this historic victory. No matter what anyone says the facts of history record that emperor Menelik was the pen ultimate leader of that historic battle and his political genius lied not so much on whether or not he himself shot enemy soldiers, it lies in the fact that and in his ability to bring all the relevant players to team up and be a champion together. It is in his ability to get all to work for the good of their country together with him from every corner of the country that his leadership quality is demonstrated. And in Ethiopia it is no exaggeration to say uniting disparate forces appears to be in many ways more difficult than developing the unified field theory has been in physics for the leading theoretical physicists!!!
What is even more discouraging to note is this: the insult or condemnation that be- fell emperor Menelik is not an isolated incident. It is a general pattern that has not diminished through time and in fact has become worse and worse as time goes by. The preference to vent insults rather than enrich public life with intelligent debate, factual accuracy, intellectual honesty, moral probity and fair play in politics is continuing to emaciate the Ethiopian human imagination and spirit. Where there is hope for seeing the electrifying brightness of human imagination and intellect, we are treated to the shoddy and perverse pettiness of cantankerous cruelty where people we revered for having the courage to stand up against injustice are trashed before our very eyes as crooks, cheats and embezzlers and self-centred and calculating power-mongers! It is very hard to change 180 degrees against all of them just like that. But we have witnessed this happening right in front of our eyes. We must protest this culture of trading insults and condemnations by creating a new and more honest, responsible, humane and insult- free political culture!
Concluding Remark!
We believe we all must protest in the strongest terms the saturation of the public arena for the exchange of insults. We know for whatever reason this saturation of public life with insults has an agenda against the energy and mobilisation to discover and create a workable democratic political system that is an alternative to the ethnic based system that we have now. The latter having been built as it is with blackmail and the injection of monumental doubt to the life and survival of Ethiopia itself if the’ nations, nationalities and peoples’ wish to do the Eritrea on Ethiopia! Insults are freely traded and circulated deliberately in order to make all of us victims so that we lose trust in all those that have struggled and entered public life. It is directed against all of us not to be able to create leaders, trust them and support them. It subverts all and none are spared. It is an onslaught against all decent Ethiopians. We must protest in the strongest terms against this threat to deny the country to produce the best committed and able amongst us, create the leaders people can trust. Let us clear the public space from loading it very often with insults that destroy and instead let all try to fill it with knowledge and information that construct a future that endures by creating a political system based on principle, justice and fair play.
Almost everyone seems to fall prey to some attack and rebuke whether long gone or living. There is neither restraint from such behaviour nor encouragement to manifest a generous nature by developing a balanced, moral and intellectually honest perspective on everyone that has been and continues to be involved in public life.
The recent degeneration of opposition politics to a self-destructing exchange of insults gives us much cause to ponder and reflect and call all who wish Ethiopia well to create the broadest possible crusade against insults, condemnation and criminalising accusations levelled freely with moral abandon.
One wonders what Ethiopians collectively must do to discourage insulting behaviour that may cost this nation the early emergence of a political system that can assist the country, the nation and the people to work better and build on their generous and empathic nature and evolve a strong democratic civilisation.
Those who love their people, country and nation will not, should not and would not give in to the easy option of insulting others to achieve what they wish to achieve. We expect them to be open to dialogue with infinite patience and humility. They do this because they have chosen to serve the public and their country. They do this not to please anyone. It is a call of duty and commitment.
Never mind the fact in dealing with the challenges of life; all human beings have weak and strong points. “The strength of a man lies in his acknowledgment of his weakness, and his weakness lies in not knowing that in his strength lies the antidote to overcoming his weakness” J.A.Olowojoba (Aalborg University Nigerian Post-Graduate Student!) But such a balanced take on other humans by those who choose to comment appreciating what is good and criticising what is bad is often ignored. Instead rage and fury is unleashed on what is perceived and considered as a weakness of the one selected for the firing line. His weaknesses are exaggerated and spread all over the media with no regard to truth or accuracy.
Finally, As long as power change is not based on the choices, votes and voices of the people, this problem will recur. It will not stop. That is why a transition based on a democratic will of the people might inject a sensible approach to history, a nuanced approach to the legacy of those who ruled before, and fairness in judging others and oneself with as an objective a yardstick as possible now and in the future. Democracy or the government elected by people must be tried to see if we can bring in honesty to the politics of denial and lie that has done so much to hurt the people, the country and nation for so long. Emperor Menelik after the Victory of Adwa said: “Ethiopia has need of no one. She stretches out her hands to God.” (Emperor Menelik, February, 1890). Ethiopia was united then as one at Adwa’s victory, not as divided as it is right now. Ethiopia needs the unity of its people and social communities, and the freedom from insults, in addition to the help of God. Once it achieves unity it should safely course through the historical contours of the manifold internal and external problems confident that its survival will beat the fear of time.
——————–
By: Mammo Muchie, Chair of NES- Scandinavia Chapter
Professor, Director of Development, Innovation and International Political Economy Research (DIIPER)
Aalborg University
Aalborg, Denmark:
Tel. 00-45 9635 9813; Fax. 00 45-9815329
11 thoughts on “Lifting up the political culture”
I admire the writer for his dedication and hard work. I totally agree with the idea of discussion without insults. Enenthough I myself might have used expressions and characterizations that could well be considered as insults.
I will do my best not to commit these faults in the future. And I thank wholehartedly professor Mammo Muche for being a cause of change for me and possible for many others.
Having said all these, I have some questions regarding NES. I like the idea of such a network of scholars of Ethiopian origin. A network like this can and will contribute a great deal for the betterment of our society. It should be encouraged to develop and get organized more. So, the questions are:
1.How many scholars are already members of NES?
2.How do subscribe to be a member of this network?
3. Since professor Mammo Muche is from the Scandinavian chapter, one can imagine that there are more chapters than one. How many chapters are there sofar?
4.Is there a website of NES where we can check any of this informations?
I would be greatful to anyone who is willing to give me some answers.
Regards,
AleQa Bru
Paradoxically enough, those who show the pride of insulting others are those who identify themselves as ‘Yechewa Zer’. Although it is not socially acceptable by any standard I’m not sure if great leaders have to be affected by insults.
Prof. Mamo,
I strongly oppose your view of ethnic politics and national unity. It would be a mistake to associate ethnicity with backwardness and considering it as a threat for national unity and modernization. This view was also reflected in your previous paper on social capital. Ethnicity in Ethiopia has proved to be a strong social capital that could not be destroyed despite two hundred years of crack down by central governments. The missing social capital in Ethiopia is the one that binds the different nations and nationalities together. The key element to this effect would be love and respect to each other. Ethnicity is not outdated in Ethiopia. It is existing characteristic of society. It may become outdated, in the future, as a result of free economic and social interaction among people. Otherwise, ethnicity could not be destroyed by military power and it can not be eliminated in a social science lab. Rather with love and respect national unity and modernization can be built up on the foundation of ethnicity as a social capital.
God Bless Ethiopia
አዲስ የተመረጡ የላዕላይ ምክር ቤት አባላት ዝርዝር
Ethiopia Zare (ሰኞ ጥር 26 ቀን 2000 ዓ.ም. February, 4,2008)፦ ስድሳ አባላትን ይዞ ሲንቀሳቀስ የነበረው የቅንጅት ለአንድነትና ለዲሞክራሲ ፓርቲ አመራሮቹ ከተፈቱ በኋላ ይፋ በሆነው አለመግባባት የላእላይ ምክር ቤቱ አባላት በስድስት የተለያዩ አሰላለፍ ላይ የሚገኙ ሲሆን፣ በአብዛኛው በተቀዳሚ ም/ሊቀመንበሯ የሚመራውን የስራ አስፈጻሚ ኮሚቴ አሰላለፍ የሚደግፉ መሆኑ ተገለጸ።
ከእነ ብርቱካን ሚዴቅሳ ጋር ያሉ የላእላይ ምክር ቤት አባላት(23)
1. ኢ/ር ግዛቸው ሽፈራው መኢአድ የነበሩ
2. አቶ አክሉ ግርግሬ ››
3. አቶ አስቻለው ከተማ ››
4. አቶ ዘለቀ ዓለሙ ››
5. ዶ/ር ኃይሉ አርአያ ኢዴአፓ-መድኀን የነበሩ
6. አቶ ክፍሌ ጥግነህ ››
7. ዶ/ር ሚኪያስ አባይነህ ››
8. አቶ ታምራት ታረቀኝ ››
9. አቶ አንዱዓለም አራጌ ››
10. ወ/ሮ ላቀች ደገፋ ››
11. አቶ ሙሉጌታ ወንድምአገኘ ››
12. ወ/ት ብርቱካን ሚደቅሳ ቀስተደመና የነበሩ
13. ዶ/ር በፍቃዱ ደግፌ ››
14. ዶ/ር ሽመልስ ተ/ፃዲቅ ››
15. ዶ/ር ያዕቆብ ኃ/ማሪያም ››
16. አቶ ዲባባ አመንሲሳ ››
17. አቶ የኔነህ ሙላት ››
18. ዶ/ር አብዱ መንገሻ ››
19. አቶ ኢላላ ተዘራ ኢዴሊ የነበሩ
20. አቶ ስለሺ ጠና ››
21. አቶ ሙሉነህ ኢዩኤል ››
22. አቶ መሐመድ አሊ መኢአድ የነበሩ፤
ከእነ ብርትኳን ሚዴቅሳ ጋር እንደሆኑ የሚታሰቡ ግን በውጭ አገር የሚገኙ(3)
1. ዶ/ር ብርሃኑ ነጋ ቀስተ ደመና የነበሩ
2. አቶ አየለ አንጎሎ ኢዴሊ የነበሩ
3. አቶ ደበበ እሸቱ ቀስተደመና የነበሩ
4. አቶ መስፍን አማን መኢአድ የነበሩ
ከእነ ብርትኳን ሚዴቅሳ ጋር እንደሆኑ የሚታሰቡ ግን ስብሰባ መገኘት ያቋረጡ(1)
1. አቶ ብሩክ ከበደ መኢአድ የነበሩ
ከእነ ኢ/ር ኃይሉ ሻውል ጋር ያሉ የላእላይ ምክር ቤት አባላት(8)
1. ኢ/ር ኃይሉ ሻወል መኢአድ የነበሩ
2. አቶ አባይነህ ብርሃኑ መኢአድ
3. ሻ/ቃ ጌታቸው መንግስቴ ››
4. ወ/ሮ መሶበወርቅ ቅጣው ››
5. ኢ/ር ታዲዎስ ቦጋለ ››
6. አቶ አሰፋ ሀ/ወልድ ››
7. አቶ ወንደሰን ተሾመ ኢዴአፓ መድህን የነበሩ
8. አቶ ገ/ፃዲቅ ኃ/ሥላሴ መኢአድ የነበሩ
ከእነ ኢ/ር ኃይሉ ሻውል ጋር እንደሆኑ የሚታሰቡ ግን በውጭ አገር የሚገኙ(1)
1. ወ/ሮ ንግስት ገ/ሕይወት ቀስተደመና የነበሩ
አቋማቸውን በግልጽ ያላሳወቁ (9)
1. ዶ/ር ደምበል ባልቻ መኢአድ የነበሩ
2. አቶ መሐመድ አሊ ››
3. አቶ ገ/ክርስቶስ ኃ/ሥላሴ ››
4. አቶ እንዳለ ገ/ሕይወት ኢዴአፓ መድህን የነበሩ
5. አቶ ኪዳነ ማርያም ቀስተደመና የነበሩ
6. ዶ/ር አለማየሁ አረዳ ኢድሊ የነበሩ
7. ወ/ሮ ለኔ ሲል አሰፋው
8. አቶ ሚዛኑ እንዳሻው
9. ዶ/ር ሳሙኤል ከበደ
ኢዴአፓ መድህን ተብለው የቀጠሉ (5)
1. አቶ ልደቱ አያሌው
2. አቶ ሙሼ ሰሙ
3. አቶ አብዱራህማን አሕመድ
4. አቶ መስፍን አያሌው
5. አቶ ጎሹ አውደው
በውጪ አገር ከ6 ወር በላይ የኖሩ (7)
1. ዶ/ር አድማሱ ገበየው
2. ዶ/ር ሙሉዓለም ታረቀኝ
3. አቶ ቸኮል ጌታሁን
4. አቶ ዳንኤል አሰፋ
5. ሻ/ቃ አድማሱ መላኩ
6. ዶ/ር በዛብህ ደምሴ
7. ወ/ት ለይላ ሲርጋጋ
በዘለቄታው ከፓርቲው የፖለቲካ ሥራ ራሳቸውን ያገለሉ (4)
1. ወ/ሮ ይደነቁ ምትኩ
2. ወ/ሮ ኩሪ ደበሌ
3. አቶ ቴዎድሮስ ግስላ
4. ወ/ት ሰላማዊት መንክር
በወ/ት ብርትኳን ሚዴቅሳ የሚመራው ሥራ አስፈጻሚ ባለፈው አርብ ተሰብስቦ የወሰነው ኢዴአፓ መድህን ተብለው በቀጠሉ አምስት ሰዎች፣ በውጪ አገር ከ6 ወር በላይ በኖሩ ሰባት ሰዎች እና በዘለቄታው ከፓርቲው የፖለቲካ ሥራ ራሳቸውን ባገለሉ አራት ሰዎች በአጠቃላይ በ16 ሰዎች ምትክ ነው፡፡
ሥራ አስፈጻሚው ውይይት ሲጀምር ከእነ አቶ ተመስገን ቡድን ጋር በመሆን ሲሆን ለተተኩት የላእላይ ምክር ቤት አባላት 12 ሰዎችን አቅርቧል፡፡ እነ ብርትኳን በበኩላቸው አራት ሰዎችን አቅርበው በአጠቃላይ 16 ሰዎች የላእላይ ምክር ቤቱን ተቀላቅለዋል፡፡
እነ ብርትኳን ቡድን ተመርጠው ፓርቲውን የተቀላቀሉት
1. ፕሮፌሰር መስፍን ወ/ማሪያም
2. አቶ አስራት ጣሴ
3. ወ/ሮ ሸዋዬ ኪሮስ
4. አቶ ፈጠነ
ከእነ ተመስገን በኩል የተመረጡትን በሚመለከት ከስድስት ሰዎች ውጭ የተሟላ መረጃ አልተገኘም፡፡ ታማኝ የሆኑ ምንጮች እንደጠቆሙት ግን
1. አቶ ተመስገን ዘውዴ
2. አቶ ብሩ ቢርመጂ
3. አቶ እንዳልካቸው ሞላ
4. አቶ በቀለ ወ/ሚካኤል
5. አቶ ክብረት ኃይሉ
6. አቶ አለማየሁ ናቸው።
አጠቃላይ የሆነው ስም ዝርዝራቸው በዚህ ሣምንት ይፋ እንደሚሆን ታውቋል።
The origin of insult in Ethiopia is unknown; however, many sophisticated Ethiopian educators brought insult and selfishness to Ethiopia as the Italians brought syphilis and bojelie to our country, perhaps knowingly or unknowingly.
They go to every corners of the world for higher education, and many of them return home with their degrees in various fields. Then when they see their old friends, with little or no education, running the country, they start pouring insults and indignations at their old friends by expressing themselves: “How come such idiots run the country while we with PhDs are here at hand?” Immediately they denounce the tradition, the culture, and the beliefs of the common people. Most often they criticize the church-goers, the ceremonial days such as the Meskel, the Timket, and the other religious holydays. When their old friends come to greet them, they turn their faces away from them, dubbing them “balagar” or “Yebalagar lij.” They don’t want to reveal their humble beginnings to others; they are highly educated, but they don’t want to mix themselves with the common people. They dress differently, walk strangely, smoke heavily, and speak only in English. To them speaking in English is the sign of civility – a sign that differentiates them from the uneducated common people. They prefer European food to the Ethiopian delicious injera and wet.
When we approach the Ethiopian common people with such a conceited mind, we are insulting them, and they in turn are running away from us, by dubbing us “awko-ferenji.” To convey our philosophy of governance to our people, we must respect, not insult, the tradition, the custom, the culture, and the beliefs of the people. In regard to convince people to one’s own philosophy, St. Paul once said: “To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some” (1Corinthians9:22-23). If we want to bring change in Ethiopia, we must act, dress, and talk like the Ethiopians, and never insult their previous rulers. Whether we like it or not, the Ethiopian common people love their kings and their histories. It is we, the so called educated people, who demonize our past kings and heroes; this is nothing else but selfishness.
Dear Mammo,thank you for your calm views.I agree with you that our authoritarian culture does dismiss the”opponent” all the times.Rather than constructively engage,it villifies and demonizes the contrary view as that of the “enemy” and the “oppressor”.
In this culture,there is no space for self-reflection,good judgement,moderation,respect and reconciliation.As a result our politics has been dehumanized and our people traumatized by this longstanding malaise still prevalent in our culture.
Accordingly, all wrong comes from without.Truth is always with my side.’justice’should be meted out to my ‘historic’ enemy.My truth shall prevail when my enemy is totally defeated. There is no such thing as give and take.There is no change or progress as far as the views of my opponent are concerned. S/He remains the same person s/he was “two hundred years” ago.My politics/ethnic politics is always right.It is the only way forward for the country.I deny the evolution and existence of multi-ethnic identities and multi-ethnic politics.I am always the victim of abuse.It is invariably one way.Those ‘who show pride in insulting others are those who identify themselves as ‘yechewa zer’.Not I.I do not belong to that’zer’ and indulge in abusing or insulting others.If I do, it does not possibly hurt as much.Any way,so called great men and women need not be affected by my insult.So goes my flippant self-justification at the expense of serious dialogue and a serious attempt to arrive at the truth.
My dear Minale,
Your statement: “Paradoxically enough, those who show the pride of insulting others are those who identify themselves as ‘Yechewa zer’ is totally incorrect.
First of all let us explain who these Yechewa-zers are: These are well-respected, descent, and in many ways highly loved, recognized, and appreciated Ethiopian citizens. They do not insult or talk profanity; they are well-mannered people, for they are Yechewa-zers. Their parents have trained them to behave that way – to respect other people, to avoid using filthy languages, and to abide by the law of the land. People of these characters are the calibers of the Ethiopian society. People who are called Yechewa-zer in Ethiopia can be either rich or poor; Yechewa-zer is a word that belongs to any body that is highly esteemed by his/her community. For example, in Ethiopia someone would say: “I have never heard Mr. Y insulting or using indecent words against any body.” And the other person would respond: “Mr. Y would never insult any person because he/she is yechew-zer.”
Of course, there are other “zers” in Ethiopia that we should be very careful in explaining each one of them; for instance, “Yebaria-zer, metfo-zer,” and “melkam-zer.” Yebaria-zers are people who are inferior to the others, and who mostly lack self-confidence; these people had been bought and sold for domestic work and had no equal status with the other Ethiopians. Metfo-zers are people that love cursing, insulting, stealing, fighting, and breaking the law of the land. Melkam-zers are the opposite of Metfo-zers. Other “zers” include “Yekimant-zer, Yebuda-zer, Yekila-zer, Yetigre-zer, Yamara-zer, Yegojame-zer, Yeshewa-zer, Yegala-zer, Yewoloye-zer” and many others that may have their own connotations or denotations.
My Dear Assta,
My understanding of the meaning of the Amharic term ‘yechewa-zer’ is not different from yours. When one claims to be ‘yechewa-zer’ s/he might be referring to his immediate family or extended family or community or tribe or nationality or country, depending on the context. Anyways, what I wanted to note was the paradox of a person identifying him/her self as ‘yechewa-zer’ and then using degrading words (insult) against opponents. We can find a lot of such instances in our history, and it is prevailing today. If necessary I can mention a recent example that we all remember. If one claims to be ‘yechewa zer’ s/he has to live up to the name. Normally, it would be good if such terms are used by others (community) to refer to individuals deserving that name, instead of a person proclaiming him/her self. When such terms are used by individuals to describe their own personality it is an indication of superiority complex. The term ‘Yechewa Zer’ is not the only term used that indicates excessive self-pride and superiority complex. We can list many others.
From the scriptures I learn that the root of quarrel, destructive argument and insult is conceit (feeling of excessive self pride or superiority) and the solution is to correct or get rid of personalities with such behaviours. The following quotes from the scriptures explain the point very well.
“….he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, and constant bickering by people corrupted in their minds and deprived of the truth….” 1Timothy 6:4
“Get rid of a conceited person, and then there will be no more arguments, quarrelling, or calling of names” Proverbs 22:10
Dearest Minale,
Thank you for your clear, honest, and biblically based explanations about the Amharic term “yechewa zer.”
I wish all Ethiopians were yechewa-zers, but unfortunately some Ethiopians like Meles Zenawi and his political gangs are million miles away to be identified as yechewa-zers. They may think they are, but “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them” (Matthew 7:15-16). Is there any more ferocious human being than Meles Zenawi, who looks from outside as yechewa-zer, but inside his heart there are selfishness, greediness, and ruthlessness?
What can we do about such pugnacious person who is squandering the wealth of our country with his secret banker – Al Amoudi? There is one strong response that applies to such wicked dictator and a false yechewa-zer: “Expel the wicked man from among you” (1Corinthians 5:13). By any means, we have to work hard until we are able to purge such an evil man – Meles Zenawi – from all of us Ethiopians. We should not rest until we find out the real yechewa-zer and put him/her as our prime minister. When we reach to that level, some of us may conceit or boast about what we have accomplished, but we should not as the scripture clearly advises us: “To keep me from becoming conceited…there was given me a thorn in my flesh….Therefore I will boast all the more gladly about my weakness, so that Christ’s power may rest on me. That is why, for Christ’ sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2Corinthians 12:7-10).
Meles Zenawi may have weakened, insulted, persecuted, and even murdered some of our yechewa-zer members – those who work hard to democratize Ethiopia, but as St. Paul tells us: “For when I am weak, then I am strong,” our weakness – the persecution, the imprisonment, the insult, and the deaths of our brothers and sisters – is our strength; therefore, we should boast about our weaknesses because they are our strengths and powers.
We know for sure that every body who acts like the true yechewa-zer is a godly person, a spiritual one who cares about his/her country who speaks about his/her people, and writes a lot about the sufferings of all Ethiopians. Then we clearly understand how David, the man of God, is true when he says: “Know that the Lord has set apart the godly for himself…” (4:3). The godly people here are the yechewa-zer people: some of them are in diaspora with their Church and with their Abune Merkorios, set apart by God and to be sent back to Ethiopia to do the work of God – to preach equality, justice, brotherhood, sisterhood, and democracy in Ethiopia, their country.
A person who associates himself/herself with yechewa-zer must act as the yechewa-zers do, and such a person the Psalmist commends: “Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers” (1:1). Who are the wicked and who are the mockers? The non-yechewa-zer people – the Meles and his gangs – are the wicked, the mockers, the swindlers, and the traitors.
We yechewa-zers in diaspora and at home insist that Meles must obey the law of God, if not the law of man; the law of God says: “….Judge carefully, for with the Lord our God there is no injustices or partiality or bribery” (2Chronicles 19:7). The world knows that Meles has committed many injustices from the time he came to power by force until now; he has sent thousands of our brothers and sisters into jail, and he cannot justify why he has jailed them, persecuted them, humiliated them, and murdered many of them. When some courageous yechewa-zer Ethiopians try to stand up against Meles’ evil actions, he insults them and threatens to endanger their precious lives. He proclaims he is a Christian, but as a Christian how come he fails to read Leviticus 19:16, which say: “Do not go about spreading slander among your people. Do not do anything that endangers your neighbor’s life”? Since Meles has been in power, how many lives have been endangered, and how many of them have been eliminated from this land of the living?
To tell the truth, we have still some Ethiopians who simply follow Meles’ mob and do what ever he tells them to do good or bad. These people are not yechewa-zers; if they were, they would abide by the scripture: “Do not follow the crowd in doing wrongs” (Exodus 23:2). Indeed, Meles has a big crowd that admires his injustices and covers up his crimes and thefts; however, one of the greatest prophets, Isaiah inveighs against Meles’ robbery – the transfers of millions of Ethiopian money into his own personal bank account: “For I the Lord, love justice; I hate robbery and iniquity” (61:8).
The real yechewa-zers earn their livings by working hard day and night, keep their names undefiled, and see the poor are treated justly; however, those who pretend as yechewa-zers spend most of their times boasting, conceiting, drinking, eating, and womanizing. The Bible warns such pretenders: “Woe to those who are heroes at drinking wine and champions at mixing drinks, who acquit the guilty for a bribe, but deny justice to the innocents” (Isaiah 5:22-23). These are the kinds of people Prime Minister Meles Seitanawi associate with, seek advice from, and rob the country with or with out them. Therefore, to save our country from being completely robbed we have to put our hope in the Lord as Isaiah the prophet says: “…those who hope in me will not be disappointed” (49:23).
Once again: Thank you, my dear Minale, for bringing the word “yechew zer” and explaining to me its relevance.
Dearest Minale,
Greetings!
I do not get it how the meaning you attach to the term ‘yechewa zer’is similar to Assta’s.While your meaning seems to refer to a certain biological entity,”zer”, his,by contrast,appears to particularly denote a highly esteemed acquired trait possessed by various people who do not necessarily share etnicity,class or nation.Can you explain,please?
Also, while I like your scriptural explanation as to the cause of insult or any other quarrelsome behaviour i.e pride,I am,however,uneasy about the solution you seem to offer through quoting proverbs 22:10.How do you go about “getting rid” of or shunning ALL the conceited people you know of? Additionally, it appears to me Proverbs 22:10 can also mean “scoffers” as some versions of the Bible have it and the verse, as far I can see,solely deals with individual realtionships.How can then that panaceum apply to a group of people?
Incidentally, the other thing that also makes me uneasy, dearest Minale, is the political diagnosis and ethnic remedy that you come up with (I refer to your earlier response to Prof Mammo’s article) for the manifold problems currently plaguing our country.Would you then be willing to further discuss that issue?
Thanks for “yechewa” discussion.
May you stay blessed.
This inspiring article elicits the vitues of civilized discourse among political forces, at the same time revealing the evil nature of the Zenawi’s government. Professor Mammo Muche is a rare breed of Ethiopian intellectuals committed to the emergence of a strong, prosperous and democratic Ethiopia united in diversity. I thank him for his untiring effort and immense contributions to the struggle for the unity of Ethiopia,justice, human rights.
I would like to thank Prof. Mamo for his contributions that actually prompted me to express my view and also I would like to thank ER for posting the article and creating the forum to exchange our views. I’m also very happy to see the active participation of fellow citizens.
MebrateM,
I couldn’t exactly get the first question where you tried to make a distinction between biological inherited and acquired characteristics. With further explanation on the question I may be able to answer. I have attempted here the second and third questions, i.e. how ethnicity can serve as a social capital for national unity and the other is how to get rid of a conceited person.
Each nation and nationality in Ethiopia has its own values and traditions, well instituted to maintain harmony among community members. This values and traditions are a source of law and order and they do govern people’s actions and relations (within the same ethnic group as well as with other groups). Also, they may have their traditional leaders. Ethnic/tribe based social system is what actually constitutes society in Ethiopia. During the transition from ‘derg’ to ‘woyane, when the country was without effective central government for considerable period of time; it was this system that protected the people from blood shed and the country from disintegration. This is why I noted ethnicity as a strong social capital. Alike the previous governments what ‘woyane’ has been struggling for is not to protect national unity; rather to get recognition as a national government.
Therefore, my understanding is that the cause of the current political tension in Ethiopia that threatens unity of the country is not ethnic politics rather the root cause is failure to recognize the importance of ethnic and tribal identity in the life of the people. As mentioned by prof Mamo Emperror Menilik was ‘modernizer and unifier-by force’. In order to centralize political power (for which he is called unifier) Menilik had to fight the rulers of the different nations and nationalities. Then Emperor Haileselasie and President Mengistu followed the same. This change did not bring improvement in the lives of the people. So, the people resorted to their traditional system, and organized along their ethnic identity (the social capital they have) to protest against the central government. Should we condemn the people for using their social capital (ethnic identity) to stand for their rights together?
We can not change the existing social system by central government law or condemnation or agreement among modern political parties. We need to pay due attention to the structure of our society, respect existing values and traditions and then try to build a fair relationship across ethnic groups. By doing so we are not creating new divisions rather we are binding the already divided groups together in a sustainable manner.
If we undermine the importance of ethnicity in Ethiopia in the name of modern politics we will make the same mistake as the previous governments, from Tewodros to Meles. Modernization in social relations and political realm should be a process of transformation and should be driven by economic development and real progress in the material life of the people. The social system of any society is a reflection of its economy. By and large, the explanation for why the social and political system in the US looks like what it is could be found in how its economic system functions; and the same for Ethiopia and other countries. We can tell the distance we have moved since the time of Tewodros in terms of social transformation by assessing what we have achieved in terms of changes in the material well being of the people. I do believe in evolutionary change, but in Ethiopia and probably the rest of the developing world evolutionary change has been hampered by the attempt to innovate what was believed to be ‘modern system’, by imposing on the people in superficial and distractive manner. I believe that such forced modernization attempt has distorted the natural course of social and economic interactions. Let us go to Afar, go to Ogaden, go to Gambela, go to South Omo, go to Borena and conduct careful research. We will find that the peoples well being has not changed much. Therefore, we can not think of much evolutionary change over the last 200 years. Let us take multi-ethnic identity as an indicator of ‘modernization’, and estimate what percent of the population of these communities represents multi-ethnic identity. The finding will be much different from what we might experience in Addis Ababa and other major cities where economic advancement is relatively better. Therefore, if some one is involved in ethnic politics we should not think he/she is backward. Rather we should understand that he/she is humbly reflecting the interest of the community with whom he/she shares social capital.
This kind of recognition for ethnic politics is necessary to win the confidence of the majority of the Ethiopian population who possess ethnic identity as a source of security in their life. Then, all political parties and concerned citizens should get together and sort out their differences and agree to disagree; and together find the way to coexist peacefully; which is democracy. Otherwise, if we waste our time arguing that a certain individual or party should drop this idea or this strategy in order to work with me, we will jeopardize our national unity. Whether we call it back ward or bad politics we can not change it. No one group or individual has the mandate to set standard for all. If any one attempts to do that it implies that he/she is trapped in superiority complex from where insult and suspicion originates. A person or a group thinking of itself as a model for national unity by no way can be inclusive. Rather will be a source of mistrust, conflict and disunity.
Therefore, the starting point for getting rid of insult and disrespect is for each person to check his/her way of thinking about him/her self. Recognizing such members in a united group is not a difficult thing. According to the scriptures everybody belonging to the group should show genuine concern for unity and love among group members by reacting against any wrongs including conceited individuals; taking what is said to the church in Mathew 18:15-17, as it is said to a political group, such reaction can follow three steps.
1) If another believer (member) sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back.
2) If you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.
3) If the person still refuses to listen, take your case to the church (we can say party or discipline committee). Then if he or she won’t accept the church’s (party) decision, treat that person as a pagan or a corrupt tax collector (no more a member of the party).
If these rules are instituted in our relations and organizations and if each and every one of us abide by the rules and procedures and act as a watchdog against a conceited behaviour and strictly apply the procedures, we can lift up our political culture.
God Bless Ethiopia