By Teodros Kiros
We Ethiopians know what we do not want, but some of us know what we do not want, as well us what we want and could want. When we ask for regime change, we do so with a firm vision of a new Ethiopia. We have a well thought out possibility for change, ready to be converted into a new reality by our able and underused intelligencia. We have a blue print of a future Ethiopia, and we are ready to share it with the Ethiopian public for their considered judgment. From now on nothing is going to be practiced without the scrutiny of the Ethiopian people’s public reason. Our role is merely to suggest what we think is viable, and our people’s public reason judges our proposals. Together, we practice radical democracy, the peoples’ democracy.
A sharp twitter recently observed:
But as food prices continue to rise and economic hardship tightens its grip on the region, it is plausible to imagine Africans revolting and using means other than the often meaningless ballot box to remove their leaders.
“What people want is the democratization of society, of production, of the economy, and indeed all aspects of life,” says Manji. “What they are being offered instead is the ballot box.”
But, Manji adds: “Elections don’t address the fundamental problems that people face. Elections on their own do nothing to enable ordinary people to be able to determine their own destiny. “
This, according to Kisiangani, is because “the process of democratization in many African countries seems more illusory than fundamental”.
Gabon, Zimbabwe, even Ethiopia may never have the online reach enjoyed by Egyptians, and the scale of solidarity through linguistic and cultural symmetry may not allow their calls to reach the same number of internet users. But this does not mean that a similar desire for change is not brewing, nor that the traditional media and online community are justified in ignoring it.
Screens were put up in Tahrir Square broadcasting Al Jazeera’s coverage of the protests back to the protesters. It is difficult to qualify the role of social media in the popular uprisings gaining momentum across the Arab world, but it is even more difficult to quantify the effect of the perception of being ignored, of not being watched, discussed and, well, retweeted to the throngs of others needing to be heard.
Ignoring the developments in Africa is to miss the half the story.
“The protests have created the ‘hope’ that ordinary people can define their political destiny,” says Kisiangani. “The uprisings … are making people on the continent become conscious about their abilities to define their political destinies.”
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What follows is an outline of a vision for the New Ethiopia that we will march for peacefully and confidently.
The new Moral Economy, which I propose, can democratize the entire nation.
MAAT was to ancient Egypt as Wisdom was to ancient Greece. Wisdom was to Plato’s aristocratic regime as Maat was to Egypt ’s social and political life. The concept of Maat insinuated itself with every aspect of Classical Egypt. Pharaohs and the majestic slaves who erected the pyramids swore by Maat. Rich and poor, men and women, slaves and free citizens worshipped the magic of Maat. Matt was the moral organizer of everyday life in classical Egypt. Every facet of Egyptian life was organized by the expansive principle of Matt. Maat framed every facet of Egyptian life. Why did Matt have such a presence in Egyptian life? What was its magical spell? I should now like to address these questions. The human self required an organizing
moral principle. Moral life cannot function without a moral frame, a frame that furnishes the self with boundaries and limiting conditions of social action. It is precisely this lacuna that was lacking in Egyptian morality until the self-creating Egyptian gods originated the expansive concept of Maat. Matt, was symbolized by the feminine principle of “truth, balance, order and justice”. Maat was harmony, righteousness, patience and vision, born out of the feminine principle of patient labor. For the ancient Egyptians, the order of the universe was also the ideal order for the human world.
Logos ordered the universe, by the rational word. It is this order that Plato used in his Republic, when he constructed an ideal city out of Logos. This principle was later translated into, “In the beginning was Logos”, and was with God and the Logos was God (John1:1). Jesus himself was Logos, in marked contrast, for the ancient Egyptians, the organizing principle of Logos was replaced by the organizing principle of Maat. Kings who personified Maat ruled the Egyptian city. The human heart, which was worshipped by the Egyptians, and which was the seat of thinking, was also the seat of Maat. The pharaohs were expected to rule with Maat, and not without it. The pharaoh’s greatness was measured by the quality and quantity of Maat that he or she internalized. After death, the scale of Maat, the scale of Justice, would weigh their hearts.
When famines occurred and deep inequalities became a way of life, it was the duty of the rulers to uphold Maat and measure the depth and extent of the suffering. Not that this ideal was perfectly upheld, particularly when nature overwhelmed the rulers ideals, but there was at least an absolute and objective standard by which social/ political life was judged and measured.
Maat as a moral form requires an appropriate economic form, which has yet to be how elastic and flexible the dominant capitalist economic form, and however generously it is stretched, the capitalist economic form is plainly speaking morally vacuous to accommodate the greatness of Maat as a moral form. The most fitting moral form that could work in tandem with Maat is an economic form that is anchored on a solid moral foundation. Maat is precisely that moral foundation, which is yearning
for an economic form, particularly relevant for the African condition.
A moral form requires a supportive economic form. Classical Egypt had the right moral form but not the right economic form. Whereas Maat singled out the self as capable of stepping out of its ego shell and embracing other egos outside of it, the corresponding famine and hunger situations forced the actual Egyptian motto embrace the other, but to destroy other selves. It is these particular moments of despair and anguish that killed the enabling moments of patience, justice and love, Maat’s feminized principles. The Egyptian self was thus denuded of its potential grandeur, which would make many Afrocentrists, intent on proving the moral superiority of the African self, cry in despair. To say that material deprivation produced moral deprivation is not to argue that at no point, did the African self ever present itself as moral. The idealized attempts by Egypt’s leaders that led to internalize the limiting conditions of Maat proves the Afrocentric hypotheses that there was a particularly Egyptianized/Africanized effort at internalizing moral greatness, but it was not institutionalized in Egyptian life, the way that the capitalist form did in the 17th century and beyond.
The moral form of life that Maat promised remained on paper, as nothing more than an ideal. The ideals were not institutionalized as ideas, which can be lived, which can be practiced. African thinkers did not take the time to embody these ideals in the lifeblood of institutions. In short the moral form did not produce a corresponding economic form, in the precise way that the capitalist form produced a corresponding moral form, and institutionalized the latter in far reaching institutions of the state and its civil society. That is the task that I should like to impose on myself. The celebrated moral features of Maat are generosity, justice, uprightness, tolerance and loving patience. Indeed, these are demanding virtues that capitalism as the dominant economic form cannot support, no matter how diligently it tries.
Adam Smith, the world-famous economist, but who was also a moral philosopher, argued that unless capitalism is restrained by morality, as a limiting condition of greed and superfluity, it would eat itself up. To that effect, he developed an elaborate moral theory comprising of what he called “moral sentiments” to control the excesses of the market. He proposed compassion and sociality as two powerful moral sentiments that could regulate the excesses of the market. The moral sentiment, he thought, could counter the purely instrumental features of the capitalist economic form. Of course, to this day, his warning of an inevitable doom has yet to be heeded, and capitalism itself continues to marvel of its resiliency to create crises and immediately correct them, thereby proving its “naturalness” and making it easy for its proponents to present it to the world as a God-chosen economic form. Any attempt to counter it with something like Maat is dismissed as a pipe dream. No one in his or her right mind is expected to take Maat seriously. And the fact that the geographical origin of Maat is an African civilization conveniently results in dismissing Maat as irrelevant and wishful thinking.
Maat as a moral form is considerably deeper than the passing moral sentiments that the Scottish moral philosopher, David Hume, proposed. Generosity, justice, uprightness, tolerance, wisdom and loving patience go directly against our natural proclivity of injustice, dishonesty, intolerance, closedmindness, ignorance and hate. These vices seem to fit the ready-to-hand tapestry of our makeup, which by now has become so second nature that no Maat is going to dissemble these powerful vices, which were effectively used to build empires and economic forms that support the visions of the rich and powerful. In contemporary life revitalizing the features of Maat requires nothing less than manufacturing a new human being.
We must create new Ethiopians, who have to be willing and capable of acting generously, patiently, tolerantly and lovingly. We do not have such Ethiopians in sufficient numbers that matter to construct an economic \form that values justice, uprightness, wisdom, tolerance and loving patience. Taking the virtues singly, the following picture emerges. Let us begin with generosity.
Generosity is a virtue. It is a virtue that is willing to give without receiving, or is willing to give without the deliberate intent of receiving anything, or that the receiving is only an accident, and not an intentional act. The generous person then gives a particular good A to person B; and person B does not simply receive A as a matter of course. B receives A with a profound respect of the giver, and even plans, if she can, to one day reciprocate not in the same way, but in someway. The reciprocity need not be of equal goods. A and B need not be two equal goods, in which equality is measured by money. What makes the act morally compelling is the desire to reciprocate, and not the quantity of the reciprocity.
One of the economic forms of Maat, as illustrated above, is a vision of the self as generous, and generosity itself does not require a calculated practice of reciprocity but simply the desire and the commitment to give when one can, and sometimes to give A to B, although A has to sacrifice good C for the sake of giving A to B, even when one cannot, and perhaps should not, and yet the generous gives nevertheless. One of the central pillars of Maat as an economic form is the cultivation of a human self willing and capable of acting generously in the relational moral regime of giving and receiving, or simply giving without receiving, or receiving with a profound sense of gratitude and respect. The celebrated moral features of Maat are generosity, justice, uprightness, tolerance and loving patience. Indeed, these are demanding virtues that capitalism as the dominant economic form cannot support, no matter how diligently it tries.
Justice is one of the features of Maat and it is also a potential source of a Moral Economy, appropriate for the African condition.
As Aristotle taught, one does not become just merely by abstractly knowing what Justice is; rather, one becomes just by doing just things. The puzzling question is this: if one does not know what justice is then how can she know what just things are, so that she could choose only just things and not others? The question is not easy to answer. But an example might give us a sense of what Aristotle means, and then proceed to discuss the matter at hand, justice as one of the economic forms of Maat.
It is Christmas evening and a family is gathering for a dinner and the table has been set for ten people. Among the popular dishes are five pies, and shortly before the guests arrive, one of the family members has been asked to cut ambashas into exact sizes, such that no single person would feel that he has mistakenly picked one of the smallest pies, in the event that a person picked a piece and it turned out to be the smallest.
The task of the pie cutter is to observe that justice is served and that all the pies are cut evenly and fairly. This is of course an exceedingly difficult task, but justice demands it, and the just cutter must prove the worthiness of her moral action. What must this person do? That is the moral question. Well, at the minimum the person herself must be just in order to perform just action, and in this instance, justice means nothing more than cutting the pieces equally to ones best ability, and that she must do so fairly.
She must cut the pies with a moral imagination and an intuitive mathematical precision, and must pray to the transcendent to make her see justly, and that she is enabled to measure precisely. There is a spiritual dimension to the science of measurement, which could have been simply done with a measuring tape. That possibility, however convenient, is not elegant. She is not going to stand there with to make an effort to be precise, because her intention is to be just and (2) that her eyes are just, or that she prays that they would be. (1) and (2) are the requirements; the rest is left to moral imagination.
She cuts the ambashas, and it turns out that all the pieces appear to be equal, and when the guests arrived, they randomly pick the pieces, and appear to be clearly satisfied. What we have here is a display of justice in the Aristotelian sense, in which justice is defined as an activity that is guided by a measure of equality, and equality itself is manifest in the attempt at being fair to everyone, and in this example, an attempt to be fair to the guests, without their ever knowing that they are being worked on. They judge the event as illuminated by justice, and the event as uplifting. They eat, drink, converse, dance and leave.
Justice presents itself in this event, through the presence of those delicious pies, each of which was a duplicate of the other. Generalizing this to a higher level, what we can say is that any economic form must be guided with justice as an event of doing things fairly and that all the commodities that human beings should want must be distributed with such a standard, the standard of justice as fairness. Given justice as fairness, commodity A can be distributed between persons B and C in such an equitable way that B and C share commodity A by getting the same amount at any time, any place and for a good reason.
Compassion is another feature of Maat; indeed, it is one of the cardinal moral forms for the new moral economy that I am theorizing here. Compassion is to moral economy as greed is to capitalism. One cannot imagine capitalism without the salient principle of greed, and similarly, one cannot imagine moral economy without the originary principle of compassion. Class, race, gender, ethnicity and groups divide the modern world. Out of these divisions it is class division that is the most decisive, as it is also the one that seems to be so natural that we cannot surmount the pain and agony that it produces. In a class-divided world, compassion is the least present because there is no compelling reason that persuades individuals to be compassionate if they are not naturally compassionate, or are inclined toward it. Of course, where compassion is not naturally present, it could be taught either by example or directly through teaching.
An example should elucidate the place of compassion in moral economy. It’s summer, and exhaustingly hot. People that you encounter are hot tempered too. Everybody is on edge, including you. You happen to be a coffee lover, so there you are standing behind a long line of people to get your fix. The heat has made you really impatient, and you are ready to explode on anything around you. You are also naturally generous but not this day. Soon, before you leave the coffee shop, a homeless person smiles at you and tries to engage you in a conversation, hoping that you will understand the purpose of the conversation. Of course you understand, but you ignore him and walk by. But then something bothers you, and you come back to the coffeshop and generously give the man what he wanted. You are proud of yourself, because you have done what generosity demands, that
you control your temper and perform the morally correct action. Surely, you say to yourself it was not easy, but you did it.
Now you wonder what all this means, and why you did it. It is obvious to you why you did the action. Indeed, it is because you are really a compassionate human being but also a religious person. You really have no obligation topay attention to that person. He is not related to you, he is not an ex friend that fortune turned against, nor did you do it so as to be a hero by the media.
Your action is morally worthy only because you have internalized compassion. To you compassion comes quite naturally. It is part of your moral frame. Any repeated action becomes a habit. So compassionate action comes habitually to you. You rarely fight it. Rather, you exuberantly let it lead your way, as it eventually did on that hot and difficult day. But even on that day you conquered the temptation of doubt, and excessive self-love, by the moral force of compassion. That is why you corrected yourself, when you were briefly but powerfully tempted by forgetfulness on that hot day and returned to do the morally right thing.
Compassion is morally compelling when it is extended to a total other, which has nothing to do with our lives, other than the silent duty we have toward those who await our moral attention. It is much easier to be compassionate toward a loved one, a friend, a relative and even an acquaintance; harder is the task when the subject is a real other, such as that homeless person by the coffee shop. In order for any action to be morally worthy the motive must be pure, and the purity is measured by the quality and quantity of the compassion that is extended to any needy human being, uncontaminated by external motives, such as love, friendship, acquaintance and relation.
It is in this particular way that I am arguing that compassion serves Maat.
Tolerance is a crucial feature of moral economy. In fact, it could easily be argued that it is an indispensable organizing principle, which works in tandem with loving kindness. Just as we cannot love a person without respecting her, except delusorily, we cannot live with one another without tolerating each other’s needs, habits, likes and dislikes.
In the economic sphere tolerance is subtly pertinent. We cannot readily sense its inner working unless we pay attention to its musings at the work place, as we interact with one another as bosses and employees.
Consider the following example to underscore the point. There is this employee who does things in ways that many people find annoying. She customarily comes late to work; she procrastinates; she spreads papers, cans and food stuffs all around her sometimes she cannot even find herself amid the dirt, the pile and the dust. Yet, and this is the point, whatever she does is done flawlessly, as flawless as human products could be. Her boss has agonized over what to do with her; he has contemplated firing her numerous times. Lulled by the elegance of her work and his loving-kindness toward her, he decides to keep her. He has promised himself to erase those occasional thoughts of getting rid of her. As he told one of his friends, he has learned, and not very easily, the ways of tolerance as a principle of management, of managing employees who will not and cannot change their habits for the rest of their lives.
I consider this manager very wise and skilled at the art of management. He
decided, obviously because he could change himself as hard as it was, rather than expect his employee to change. The structure of his thoughts could be put syllogistically. Y can change his way / X cannot change easily / Therefore Y must change for the sake of Z.
Y is the manager. X is the annoying employee. Z is the organization where Y and X work. In this situation Z is saved precisely because the manager internalizes tolerance and loving-kindness as the organizing principles of the organization. Y controls his ego and chooses to advance the interests of Z over and against his own private needs. He did not fire X because his ego demands it. Nor does he ever insist that X must change. He has intuitively and empirically concluded that it is not pointless to expect X to change, nor would it benefit Z to lose X, since X is an intelligent and skilled worker.
Where tolerance is habitually practiced at workplaces it becomes an indispensable good that could save many employers the unnecessary cost that is incurred on hiring and firing employees and ease the distress of the families and loved ones of employers and employees. Tolerance can easily remedy the situation. If it is much easier for managers to change than it is for excellent employees with annoying habits, and then it is those who can change their ways who must change for the sake of a functional and democratic moral economy.
Patience is a feature of Maat. The ideal leader as well as the ideal citizen must patiently wait to witness the appearance of the Transcendent. Nothing great is accomplished without a transcendental intervention, the seal of completeness, of Generosity and Justice, two other features of moral economy, as I have argued in previous essays.
Rarely is patience, however, associated with economic forms. Economic forms are founded on seizing the opportunity before it vanishes. The activity is everything but patient. Patience and quick money making are the virtues of capitalism. In that worldview, success is measured by shrewdness, quickness, impatience and opportunism. Whereas patience is undermined by capitalism, the economic form for Maat reveres it. The economic form for the African condition demands it. Without this virtue the disadvantaged citizen of the African continent is doomed, fated to starve and die.
A moral economy, in contrast, when founded on Maat, shares with Maat an ardent belief in-patient waiting, and this is particularly true during times of famine, poverty and loss. Patient waiting is the much-needed virtue that both generosity and justice demand. An example might illuminate the abstraction.
African Economy in country A has been blooming, and the Western world has been hailing it as a model for the future. Country A gets spoiled and its inhabitants shop madly. No commodity is beyond their reach, so they think. Suddenly, all things, with the exception of the Transcendent change, since no condition is permanent. The oil fields drain. The spoils of the economy are distributed unevenly.
The citizens become impatient with country A, which had introduced them to the pangs of luxury, which have now become the pangs of hunger. Friends turn against friends. The shopping frenzy slows down. Their lovers do not love the men anymore. The rate of divorce increases, since the men’s ability to maintain expensive lifestyles are no more.
Patient waiting for better days is not a norm. Loves and friendships founded on comfort, wealth and excessive wealth are not permanent. They flounder as easily as they initially sprawled. Things that last must be built slowly, in the furnace of time, and be sculpted in accordance with the laws of beauty.
Country A is no longer a model of hope, but a model of despair. Uneconomic form that does not institutionalize patient waiting as a way of life digs its grave when conditions change. That is why patient waiting also must be systematically insinuated in the African citizen’s psyche, as an ethics of living, and a stylistics of what I have previously called-existential seriousness. A responsible economic form must inculcate the virtue of patience among its citizens, from early on. This complicated and demanding virtue must be taught at all levels of school. It must be part of economic principles, and be taught as such, and not be pushed to the sidelines, as part of religion and theology, which does not have much to do with morals, and has nothing to do with economics. It is this dogma of capitalist economics that must change.
My argument here is a modest contribution to challenge one of the foundational dogmas of bourgeois economics. The morals must guide economics and a new moral economy that works in concert with moral philosophy and religion is precisely what the African condition requires. More morality, with a distinct religious voice, such as the notion of patient waiting, will strengthen and expand our horizons as we struggle with poverty, famine and other sorrows of modern life.
We need more people who can patiently wait as everything changes, hopeful that no condition is permanent, including the conditions of nations, when their economies get distorted and the citizens are hardened and become cruel towards one another, and that the notion of helping your fellow citizens sounds indeed very
strange, to those who are comfortable. Instead, during trying times, citizens do not patiently wait for things to change; instead, they give up altogether, or become irreligious and immoral. It is in this way that patient waiting, I argue, becomes one of the pillars of moral economy, one of the features of Maat, along with generosity and justice, which I examined in previous essays.
Justice is one of the features of Maat and it is also a potential source of a Moral Economy, appropriate for the African condition. As Aristotle taught, one does not become just merely by abstractly knowing what Justice is; rather, one becomes just by doing just things. The puzzling question is this: if one does not know what justice is then how can she know what just things are, so that she could choose only just things and not others? The question is not easy to answer. But an example might give us a sense of what Aristotle means, and then proceed to discuss the matter at hand, justice as one of the economic forms of Maat.
It is Christmas evening and a family is gathering for a dinner and the table had been set for ten people. Among the popular dishes are five ambashas, and shortly before the guests arrive, one of the family members has been asked to cut the Ambashas (bread) into exact sizes, such that no single person would feel that he has mistakenly picked one of the smallest pies, in the event that a person picked a piece and it turned out to be the smallest.
The task of the ambasha cutter was to observe that justice is served and that all the ambashas are cut evenly and fairly. This is of course an exceedingly difficult task, but justice demands it, and the just cutter must prove the worthiness of her moral action. What must this person do? That is the moral question. Well, at the minimum the person herself must be just in order to perform just action, and in this instance, justice means nothing more than cutting the pieces equally to ones best ability.
She must cut the pies with a moral imagination and an intuitive mathematical precision, and must pray to the transcendent to make her see justly, and that she is enabled to measure precisely. There is a spiritual dimension to the science of measurement, which could have been simply done with a measuring rope. That possibility, however, convenient, is not elegant. She is not going to stand there with a ruler to cut pies. Rather, the expectations are two, that (1) She is going to make an effort to be precise, because her intention is to be just and (2) that her eyes are just, or that she prays that they would be. (1) and (2) are the
requirements; the rest is left to moral imagination.
She cut the pies, and it turned out that, all the pieces appeared to be equal, and when the guests arrived, they randomly picked the pieces, and appeared to be clearly satisfied. What we have here is a display of justice in the Aristotelian sense, in which justice is defined as an activity that is guided by a measure of equality, and equality itself is manifest in the attempt at being fair to everyone, and in this example, an attempt to be fair to the guests, without they ever knowing that they are being worked on. They judge the event as illuminated by justice, and the event as uplifting. They ate, drunk, conversed, danced and left.
Justice presented itself in this event, through the presence of those delicious pies, each of which was a duplicate of the other.
Generalizing this to a higher level, what we can say is that any economic form must be guided with justice as an event of doing things fairly and that all the commodities that human beings should want must be distributed with such a standard, the standard of justice as fairness. Given justice as fairness, commodity A can be distributed between persons B and C, in such an equitable way, that B and C share commodity A by getting the same amount at any time, any place and for a good reason.
The celebrated moral features of Maat are generosity, justice, uprightness,
tolerance and loving patience. Indeed, these are demanding virtues that capitalism , as the dominant economic form cannot support, no matter how diligently it tries. Adam Smith, the world famous economist, but who was also a moral philosopher, did argue that unless capitalism is restrained by morality, as a limiting condition of greed and superfluity, it would eat itself up. To that effect, he developed an elaborate moral theory comprising of what he called “moral sentiments” to control the excesses of the market. He proposed compassion and sociality as two powerful moral sentiments that could regulate the excesses of the market. The moral sentiment, he thought, could counter the purely instrumental features of the capitalist economic form. Of course, to this day, his warning of an inevitable doom has yet to be heeded, and capitalism itself continues to marvel its resiliency to create crises and immediately correct them, thereby proving its “naturalness” and making it easy for its proponents to present it to the world as a God chosen economic form. Any attempt to counter it with something like Maat is dismissed as a pipe dream. No body in her right mind is expected to take Maat seriously. And the fact the geographical origin of Maat is an African civilization, conveniently results in dismissing Maat as irrelevant and wishful thinking.
Maat as a moral form is considerably deeper than the passing moral sentiments that the Scottish moral philosopher proposed. Generosity, justice, uprightness, tolerance, wisdom and loving patience go directly against our natural proclivity of injustice, dishonesty, intolerance, closedmindness, ignorance and hate. These vices seem to fit the ready to hand tapestry of our makeup, which by now has become, so second nature that no Maat is going to dissemble these powerful vices which were effectively used to build empires and economic forms that support the visions of the rich and powerful. In contemporary life revitalizing the features of Maat requires nothing less than manufacturing a new human being.
We must create new human beings, human beings who have to be willing and capable of acting generously, patiently, tolerantly and lovingly. We do not have such human beings in sufficient numbers that matter to construct an economic form that values justice, uprightness, wisdom, tolerance and loving patience.
Taking the virtues singly, the following picture emerges. Let us begin with
generosity. Generosity is a virtue. It is a virtue that is willing to give without
receiving, or is willing to give without the deliberate intent of receiving anything, or that the receiving is only an accident, and not an intentional act. The generous person then gives a particular good A to person B; and person B does not simply receive A as a matter of course. B receives A with a profound respec to of the giver, and even plans, if she can, to one day reciprocate not in the same way, but in some way. The reciprocity need not be of equal goods. A and B need not be two equal goods, in which equality is measured by money. What makes the act morally compelling is the desire to reciprocate, and not the quantity of the reciprocity.
One of the economic forms of Maat, as illustrated above, is a vision of the self as generous, and generosity itself does not require a calculated practice of reciprocity but simply the desire and the commitment to give when one can, and sometimes, to give A to B, although A has to sacrifice good C for the sake of giving A to B, even when one cannot, and perhaps should not, and yet the generous gives nevertheless. One of the central pillars of Maat as an economic form is the cultivation of a human self willing and capable of acting generously in the relational moral regime of giving and receiving, or simply giving without receiving, or receiving with a profound sense of gratitude and respect .
Individuals who embody maat’s principles must lead the new Ethiopia. All our infrastructures must be infused by these principles. Our schools and work places must nurture Ethiopians who can practice the above features. While we are fighting for regime change , we must in our private lives and public spaces embark on this foundational cultural transformation, as I have repeatedly argued in the pages of all our websites.
I am calling for again, an act of the practice of the self and the activation of the collective Ethiopian soul. Nothing short of the originary change can give us the radical democratic change, which we are yearning.
Regime change must correspond to cultural change, otherwise the New Ethiopia will not be any different from the one, which we are despairing to change.
The new regime has to be a cultural transformer and system builder. Every facet of Ethiopian life has to be guided by matt, a cultural transformer and vision giver. We have to make maat our very own and appropriate her principles of justice.
