Rethinking Culture in North East Africa (original) (raw)
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Archaeology increasingly attests the complex and cosmopolitan nature of societies in medieval Ethiopia (c. seventh to early eighteenth centuries AD). Without negating the existence of relations of dominance and periods of isolation, key emergent themes of such research are pluralism and interaction. Four religious traditions are relevant to this theme: Islam, Judaism, Christianity and Indigenous religions. This article introduces a special section of contributions on medieval Ethiopia and sets the scheme by highlighting the temporality of cosmopolitanism as episodic rather than continuous. The following articles address varied aspects of this cosmopolitanism, identifying issues of general relevance for studies of the archaeology of religion, as well as the need for further research in Ethiopia.
Living in the navel of Waag: ritual traditions among the Daasanech of South West Ethiopia
2011
Fieldwork might be exciting, but writing the experiences down was a lonely process, full of hardship. Sixteen years have passed since I first travelled to Ethiopia in 1995. In all that time, many people have assisted, supported and encouraged me, giving me the strength to finish my work. First and foremost, I would like to thank my promoter, professor Hendrik Pinxten. He offered me the unique opportunity to participate in this project, guided me through the process of writing and remained confident that all would go well. I'm also very much indebted to Gustaaf Verswijver of the Museum of Central Africa (KMMA), Tervuren. His feedback and probing questions were often both inspiring and motivating. He, more than any other, provided me with secondary sources and always took an interest in my results. For financial support I thank the Fonds voor Wetenschappelijk Onderzoek (FWO) and the Museum of Central Africa. Other anthropologists who inspired me were Serge Tornay, who I visited in Paris, Ivo Strecker and Jean Lydall with whom I shared a guesthouse in Trondheim during the "Sixteenth conference of Ethiopian Studies" in 2007, Toru Sagawa and Echi Gabbert whom I met in Trondheim too, Shauna La Tosky who was my travelling companion on the route from Addis to Jinka, and, of course, Suzanne Epple, who convinced me to finish this dissertation. She and her husband Gebre were the perfect hosts in Addis during my last visit. Also my thanks to Steven Van Wolputte who commented on my first draft many years ago. Many non-anthropologists were also of great help in supporting me during my time in Ethiopia. My discussions with Elsa Lindjörn of Mekane Yesu about diseases were inspiring. Bert Gorissen who worked for the Rinderpest Eradication Project in Ethiopia at that time saved my life when I was sick with typhoid and allowed me to stay with him when I was in Addis. He also proofread a draft. Many thanks also go to Barbara Swinnen, consul at the Belgian embassy in Ethiopia at that time, who extended me her hospitality after Bert had left. Awassa and his wife offered me a room in Omoraate and Fikre, Seyoum, Ari, Abebe, Aynalem and Habune were all excellent company when I was vi in Omoraate, Dus, Turmi or Jinka. I would also like to thank Gwennael Legars for the time we shared in Hamar and later, in France and Belgium. My special thanks go to Anniek Beernaert who remained at my side for eight months during my fieldwork. Her courage and loving care were a big help to me. Unfortunately, our relationship didn't survive this dissertation. I hope its completion may improve our friendship. Many translators helped me during my stay. Here, I would like to thank Myeri, Gosh, Lokono, Moses and Paul. Jackson Achinya, whom I met on my last visit, was the most philosophical and I wish I had met him earlier in my fieldwork in order to get his opinion on the subtle meanings of certain concepts. Our discussions were really inspiring. Thanks also to Hailu Moroken for the many stories he told me about the way things used to be. Most of all, I would like to take this opportunity to thank all the Daasanech who collaborated with me throughout my fieldwork and were patient enough to answer my constant questions. Special thanks to Lokasiamoi, the ritual leader of the Inkabelo, Lokirikimide, an inspiring diviner, Boote Naarama, a female healer and Mana Yergeleb, an Elele elder. Furthermore, thanks to my neighbours and bond-friends in Aoga, Loboros and his wives Nakan and Nathil, Loya and Nyunyu. They took me into their family and we enjoyed many, many evenings together. And of course, I shouldn't forget Lokwasep, my old Nyimor neighbour at Afwork. He was still alive in 2010, but became blind and couldn't walk anymore. I keep him in my heart. Back home, I greatly appreciate the work of Trisha Rose Jacobs who went through the English and the editing and that of Gitte Callaert who worked on the layout. Thanks go to Ides Van Damme, who visited me during fieldwork, Barbara Meyer, Jan Brigou, An Cornelis, Lieven Plouvier and Jan Boudry for their support and friendship, they kept me going when I wanted to give up. My son Tristan distracted me from my work, when I did need it and it is to him I dedicate this work. Last but not least, I would like to thank my parents Guido and Mireille, who are celebrating their fiftieth wedding anniversary as this dissertation is completed.
September – October 2004 – Total: 35200 words Interview with Professor Muhammad Shamsaddin Megalommatis http://www.voicefinfinne.org/English/index\_interview.htm Part I Background and Motivation (posted 25/9/2004) – page 1 http://www.voicefinfinne.org/English/Interviews/Interview\_Mega1.htm Part II Abyssinia (posted 2/10/2004) – page 12 http://www.voicefinfinne.org/English/Interviews/Interview\_Mega2.htm Part III Oromo / Kush / Meroe (posted 9/10/2004) – page 26 http://www.voicefinfinne.org/English/Interviews/Interview\_Mega3.htm Part IV The Future of Oromo/Kush and Abyssinia (posted 15/10/2004) – page 46 http://www.voicefinfinne.org/English/Interviews/Interview\_Mega4.htm Professor Muhammad Shamsaddin Megalommatis has been a prolific writer on Ethioindex’s Medrek forum. He has extremely rich knowledge of the history of the Middle East and Eastern and Northern Africa regions. He brought to light the often-confusing history of the Horn of Africa for the average public. Voice Finfinne is very pleased that Professor Megalommatis accepted its invitation to interview him on different issues.
ERJJSH 02-01 Ethiopian Renaissance Journal of Social Sciences and the Humanities
Editorial by Yemataw Wondie 1 Research Articles A Survey of Anywaa (Anuak) Proverbs Related to Animals by Varghese Alexander Raju 3 Correlates of Juvenile Delinquency among Jailed Delinquents in Gondar, Ethiopia by Daniel Sewasew, Selamawit Kassa, Gebeyehu Abate, Mengesha Shebabaw, Hone Mandefero and Yemataw Wondie 13 Crop Sensitivity to inter-annual climate variability in Lay Gayint woreda, Northwest Ethiopia by Addisu Baye and Menberu Teshome 27 Community Based Ecotourism as a Tool for Biodiversity Conservation in Wunania-Kosoye Natural Attraction Site, Ethiopia by Endalkachew Teshome and Mulugeta Astery 43 Land Use and Land Cover Dynamics, Driving Forces and Impacts in Lay Gayint woreda of Amhara National Regional State, Ethiopia by Girma Zewdie and Ebrahim Esa 57 Social Vulnerability to Climate Change in the Abbay Basin, Upper Blue Nile of Ethiopia by Menberu Teshome 73 Book Reviews Archaeology: English-Amharic Dictionary. የአርኪዎሎጂ እንግሊዝኛ-አማርኛ መዝገበ ቃላት . By Hasen Said and Asamrew Dessie by Andreu Martínez d’Alòs-Moner 99 News On the release of the first issue of Renaissance Journal of Social Sciences and the Humanities 103 About the Journal 107
African Archaeological Review, 2016
Abstract: A new medieval culture, called the “Shay culture,” has recently been described in Ethiopia: it is characterized by hypogean and megalithic funerary structures, collective burial practices, and a highly distinctive material culture including funerary potteries. These characters undisputedly define a “Pagan” culture, in a region and at a time (10th-14th c. AD) where Pagans could only face the expansion of Christianity and the development of neighbouring Muslim polities. While documenting some aspects of this cultural entity on archaeological grounds, this articles invites to re-envision the Ethiopian Pagans no longer as “pre-“ Christians and/or “pre-“ Muslims but as historical competitors with, and economic partners of, their neighbours. Résumé Une nouvelle culture médiévale, appelée « Shay » a récemment été décrite en Ethiopie ; elle est caractérisée par des structures funéraires hypogées et mégalithiques, des pratiques d’ensevelissement collectif et une culture matérielle hautement reconnaissable, notamment la poterie funéraire. Ces caractères définissent indiscutablement une culture « païenne », dans une région et à une époque (les Xe-XIVe s. AD) où ces Païens firent face à l’expansion du christianisme et au développement de formations politiques islamiques. Tout en documentant certains aspects de cette culture sous le jour de l’archéologie, cet article invite à ré-envisager ces Païens éthiopiens non plus seulement comme des « pré- » chrétiens ou des « pré- » musulmans, mais comme des acteurs en compétition historique et en partenariat économique avec leurs voisins.