M03 Prepare Cotent

TOUR OPERATION
LEVEL-II
Based On March, 2022, Curriculum Version- I
Module Title: Ethiopian Cultural Heritage

Module Code: CST TOR2 M03 1222
Nominal Duration: 67 HOURS
Prepared By: Ministry of Lobar and Skill
December, 2022
Addis Ababa, Ethiopia
Page 1 of 70 Author/Copyright Module title: Ethiopian cultural heritage Training module Version -1
Ministry of Labor and Skills environments December, 2022
Table of Contents
Acknowledgement.....................................................................................................3
Acronyms .................................................................................................................4
Introduction to the module .......................................................................................5
Unit One: Ethiopian Cultural Heritage Information ....................................................6
1.1. Definition and types of heritage .......................................................................7

1.1.1. Definition of heritage ...........................................................................7
1.1.2. Types of heritage .................................................................................8
1.1.3. World heritage sites in Ethiopia .........................................................10
1.2. Sources of Information ..................................................................................46
1.3. Research techniques to access information ....................................................49

1.3.1. Informal research techniques ............................................................49
1.3.2. Formal Research techniques..............................................................49
1.4. Determining potential subjects of customer interest .......................................49
Self-check-1 ...........................................................................................................51
Unit Two: Heritage interpretation ............................................................................53

2.1. The concept of heritage interpretation ...................................................54
2.1.1. Purpose of Heritage interpretation...........................................................55
2.1.2. Heritage Interpreter organizations ...........................................................55
2.2. Techniques of interpretive themes presentation.................................................56
Self-check-2 ...........................................................................................................57
Unit Three: Update information on Ethiopian cultural heritage environments ..........58
3.1. Ways to Keep Your Skills and Knowledge Current .............................................59
3.2. Ways to Maintain Your Knowledge and Skills ...................................................62
3.3. Expand knowledge into work activities .............................................................64
Self-check-3 ...........................................................................................................68
Reference ...............................................................................................................69
WEB Address .........................................................................................................69
Developers Profile ...................................................................................................70
Acknowledgement
Ministry of Labor and Skills wish to extend thanks and appreciation to the many representatives
of TVT instructors and respective industry experts who donated their time and expertise to the
development of this Teaching, Training and Learning Materials (TTLM).
Acronyms
DET -Domestic Escorted Tour
DOT -Development of Tourism [DoT]
ECAFE -Economic Commission for Asia and For East
IATA -International Air Transport Association
IATA -International Air Transport Authority
ICAO -International Civil Aviation Organization
ICAO -International Civil Aviation Organization
ITC -Inclusive Tour Charter
NTA -National Tour Association
NTB -National Tourism Board
NTB -National Tourism Board
RTAC -Regional Tourist Advisory Committee
RTO -Regional Tourist Office
TDC -Tourism Development Corporation
WATA -World Association of Travel Agents
WATO -World Touring Automobile Organization
WTO -World Tourism Organization
Introduction to the module
This module describes the performance outcomes, skills and knowledge required to research and
critically analyzes specialized information on cultural and heritage environments to develop
interpretive themes and messages. It highlights the need for ongoing research to update and
expand knowledge.
Module units
 Information on Ethiopian Cultural Heritage
 Heritage interpretation
 Update information on Ethiopian cultural heritage
Learning objectives of the Module
At the end of this session, the students will able to:
 Research specialized information on Ethiopian cultural heritage environments
 Prepare specialized information on Ethiopian cultural heritage environments
 Update knowledge of specialized information on Ethiopian cultural heritage environments
Module Learning Instructions:
1. Read the specific objectives of this Learning Guide.
2. Follow the instructions described below.
3. Read the information written in the information Sheets
4. Accomplish the Self-checks
Unit One: Ethiopian Cultural Heritage Information
This learning unit is developed to provide the trainees the necessary information regarding the following
content coverage and topics:
1.1.Definition and types of heritage
1.2.Sources of Information
1.3.Formal and informal research techniques
1.4.Potential subjects of customer interest
This unit will also assist you to attain the learning outcomes stated in the cover page. Specifically, upon
completion of this learning guide, you will be able to:
 Define and Identify Ethiopian cultural heritage
 Evaluate the credibility and reliability of information sources
 Use formal and informal research techniques to access information
 Determine potential subjects of customer interest
1.1. Definition and types of heritage
1.1.1. Definition of heritage
Cultural Heritage- means anything tangible or intangible which is the product of creativity and
labor of man in the pre-history and history times, that describes and witnesses to the evolution of
nature and which has a major value in its scientific, historical, cultural, artistic and handicraft
content.
Intangible1Cultural Heritage-means any cultural heritage that cannot be felt by hands but can
be seen or heard and includes different kinds of performances and show, folklore, religious,
belief, wedding and mourning ceremonies, music, literature and similar other cultural values,
traditions and customs of nations, nationalities and peoples.
Tangible Cultural Heritage- means cultural heritage that can be seen and felt and includes
immovable or moveable historical and man-made cultural heritage.
Immovable Cultural Heritage- means cultural heritage attached to the ground with a
foundation and which can be moved only by dismantling and shall include:
 Sites where cultural heritage have been dis¬ covered paleontological historic and pre-
historic archeological places.
 buildings, memorial places, monuments and palaces;
 remains of ancient towns, burial places, cave paintings, and inscriptions;
 Church, monastery, mosque or any other places of worship.
Movable Cultural Heritage-means Cultural Heritage not attached to the foundation and that can
be moved from place to place easily and which are handed down from the past generation and
shall include:
a. parchment manuscripts, stone paintings and implements, sculptures and statues made of
gold, silver, bronze, iron, copper or of any other mineral or wood, stone, inscriptions of
skin, ivory, horn, archaeological and bone or earth or of any other material, and also
Paleontological remains
b. written and graphic documents or cinematographic and photographic documents or sound
and video recordings
c. coins made of gold, silver, bronze, copper or of any other materials
d. ethnographic implement, ornament or any other cultural object of nations, nationalities
and peoples
Cultural Heritage Registration-means registration in the form prepared to collect wide
information of cultural heritage, which shall include photographing, recording in film or video,
as appropriate, so as to put in place the means to catalogue, inspect, study, protect and conserve
cultural heritage and facilitate utilization of same for the purpose of recreation and education;
Conservation-means a general protection and preservation activity carried on a cultural heritage
without changing its antique content.
Excavation-means the activity of systematic digging up any Cultural Heritage situated
underground with manpower or machine in order to conduct a study on such Cultural Heritage.
Museum-means a non-profitable organization which collects preserves and repairs Cultural
Heritage renders service to the public by preparing and organizing collections for their use in
research.
1.1.2. Types of heritage
A. Cultural property/heritage includes the physical or tangible cultural heritage, such as

artworks. These are generally split into two groups of movable and immovable heritage.
Immovable heritage includes buildings (which themselves may include installed art such
as organs, stained glass windows, and frescos), large industrial installations, residential
projects or other historic places and monuments. Moveable heritage includes books,
documents, moveable artworks, machines, clothing, and other artifacts, that are
considered worthy of preservation for the future. These include objects significant to the
archaeology, architecture, science or technology of a specified culture.
Aspects and disciplines of the preservation and conservation of tangible culture include:
 Museology  Architectural conservation

 Archival science  Film preservation
 Conservation (cultural heritage)  Phonograph record preservation
 Art conservation  Digital preservation
 Archaeological conservation
Intangible cultural heritage consists of non-physical aspects of a particular culture, more often
maintained by social customs during a specific period in history. The concept includes the ways
and means of behavior in a society, and the often formal rules for operating in a particular
cultural climate. These include social values and traditions, customs and
practices, aesthetic and spiritual beliefs, artistic expression, language and other aspects of human
activity. The significance of physical artifacts can be interpreted as an act against the backdrop of
socioeconomic, political, ethnic, religious and philosophical values of a particular group of
people. Naturally, intangible cultural heritage is more difficult to preserve than physical objects.
Aspects of the preservation and conservation of cultural intangibles include:
 folklore
 oral history
 language preservation
B. Natural heritage
Natural heritage is also an important part of a society's heritage, encompassing

the countryside and natural environment, including flora and fauna, scientifically known
as biodiversity, as well as geological elements (including mineralogical, geomorphological,
paleontological, etc.), scientifically known as geo-diversity. These kinds of heritage sites often
serve as an important component in a country's tourist industry, attracting many visitors from
abroad as well as locally. Heritage can also include cultural landscapes (natural features that may
have cultural attributes).
Aspects of the preservation and conservation of natural heritage include:
 Rare breeds conservation

 Heirloom plants
1.1.3. World heritage sites in Ethiopia
Ethiopia is a country with one of the richest histories on the African, and a land of contrast and
surprise. It is the land of Fabled Queen of Sheba and home of the Ark of the Covenant. In
Ethiopia some 83 indigenous language are likely to be spoken with some 200 dialects. Due to
this variety of Languages and dialects, the country becomes a rich cultural mosaic or Museum of
various Nations and Nationalities.
Ethiopia is also characterized by abundance of tangible and intangible heritage. Out of the
mammoth cultural and historical heritage, eight are inscribed in the world heritage list. One
natural heritage four intangible cultural heritages is also included in the list.
1. Axum
Figure 1. Aksum obelisks

The ancient city of Axum is located in Tigray National Regional State. It is about 1,025
kilometers North of Addis Ababa.
The giant stelae, the Axum Zion Church the ruin palaces tombs and many other archeological
findings are all the symbols of the glorious Axumite Civilization signifying this ancient city as a
center of Civilization, religion and Administrative.
The fallen obelisk with a height of 33 metres is the tallest obelisk carved out of a single stone.
The 24 meter high obelisk is still standing and the other one with a height of 27 meters was cut in
to three parts and taken to Rome in 1937 and returned back to Axum in 2005. They are all
regarded as one of the finest examples of engineering from the height of the Axumite
Empire.Due to its historical value, Axum and its archeological sites were included in the List of
World Heritage Sites in 1980.
Outstanding Universal Value for Aksum
 Brief Synthesis
Situated in the highlands of northern Ethiopia, Aksum symbolizes the wealth and importance of
the civilization of the ancient Aksumite kingdom, which lasted from the 1st to the 8th centuries
AD. The kingdom was at the crossroads of the three continents: Africa, Arabia and the Greco-
Roman World, and was the most powerful state between the Eastern Roman Empire and Persia.
In command of the ivory trade with Sudan, its fleets controlled the Red Sea trade through the
port of Adulis and the inland routes of north eastern Africa.
The ruins of the ancient Aksumite Civilization covered a wide area in the Tigray Plateau. The
most impressive monuments are the monolithic obelisks, royal tombs and the palace ruins dating
to the 6th and 7th centuries AD.
Several stelae survive in the town of Aksum dating between the 3rd and 4th centuries AD. The
largest standing obelisk rises to a height of over 23 meters and is exquisitely carved to represent
a nine-storey building of the Aksumites. It stands at the entrance of the main stelae area. The
largest obelisk of some 33 meters long lies where it fell, perhaps during the process of erection.
It is possibly the largest monolithic stele that ancient human beings ever attempted to erect.
A series of inscription on stone tablets have proved to be of immense importance to historians of

the ancient world. Some of them include trilingual text in Greek, Sabaean and Ge'ez (Classical
Ethiopian), inscribed by King Ezana in the 4th century AD.
The introduction of Christianity in the 4th century AD resulted in the building of churches, such
as Saint Mary of Zion, rebuilt in the Gondarian period, in the 17th century AD, which is
believed to hold the Ark of the Covenant.
 Criterion (i): The exquisitely carved monolithic stelae dating from the 3rd and 4th
centuries AD are unique masterpieces of human creative genius.
 Criterion (iv): The urban ensemble of obelisks, royal tombs and churches constitute a
major development in the cultural domain reflecting the wealth and power of the
Aksumite Civilization of the first millennium AD.
 Integrity
The boundaries of the property, which encompass the entire area of ancient Aksum town, need to
be adequately delineated and approved by the Committee.
One obelisk, removed from the site and taken to Rome as a war trophy during the Italian
occupation, was returned to Aksum in 2005 and re-erected in in 2008.
Furthermore, at the time of inscription, it was noted that small, modern houses were built over
most of the site, obscuring the majority of the underground Aksumite structures. Some of them
still remain covered by modern houses. In 2011, the construction of a new museum began in the
main Stelae Field and, unless amended, the height of the museum will have a highly negative
visual impact on the property. Flooding has also become a major problem in the 4th century AD
Tomb of the Brick Arches and other monuments.
For the reasons mentioned above, the integrity of the property remains vulnerable.
 Authenticity
The authenticity of the obelisks, tombs and other monuments remain intact, although they are
vulnerable due to lack of conservation. However, the authenticity of the whole property in terms
of its ability to convey the scope and extent of ancient Aksum and its value is still vulnerable to
lack of documentation, delineation and lack of planning controls. The monuments need to be
related to the overall city plan, in spatial terms.
 Protection and Management Requirements
The city of Aksum was put under the jurisdiction and protection of the National Antiquities
Authority in 1958. No special legal framework is provided to protect the Obelisks of Aksum,
except the general law, Proclamation No. 209/2000, which also established the institution in
charge, the Authority for Research and Conservation of Cultural Heritage (ARCCH).
The property is managed at three levels – the site; the region; and the Federal administration.
ARCCH prepared a proclamation that mapped and identified the precise area to be protected
with local site authorities. It is reviewing the components and may wish to suggest changes to the
number and/or size of the property.
The boundary and the property‘s management plan are not yet established. There is a need to
submit an up-dated map of the property to clearly indicate the boundary, to produce and submit a
management plan and to delineate and submit a buffer zone. There is also a need for adequate
legal protection to be put in place.
2. Lalibela
Figure. 2 Rock Hewn Churches of Lalibela
The Rock Hewn Churches of Lalibela were cut out of a living rock during the time of King
Lalibela, who ruled Ethiopia from his capital Roha, now Lalibela. The churches are 11 in
number, located in three groups. The first groups of Churches are, Bete Medhane Alem, Bete
Mariam, Bete Meskel Bete Dengil, BeteGolgota, and Bete Michael. The second groups of
churches are Bete Gebriel and Rufael, Bete Amanuel, Bete Markorios, connected by a long
underground tunnel, Bete Abba Libanos. The last church is Bete Giorgis, a free standing church
with architectural elegance and perfection.
The churches were curved in the 12th and 13th Centuries. It is believed that the carving of all the
churches took some 24 years. Archaeologists say it would have taken the work of 40,000 work
force to carve these churches, courtyards and caverns out of a living rock.
Described by most travel writers as the eighth Wonder, the churches were registered under the
list of World Heritage Site in 1978.
Outstanding Universal Value for Rock Hewn Churches of Lalibela
I. Brief synthesis
In a mountainous region in the heart of Ethiopia, some 645 km from Addis Ababa, eleven
medieval monolithic churches were carved out of rock. Their building is attributed to King
Lalibela who set out to construct in the 12th century a ‗New Jerusalem‘, after Muslim conquests
halted Christian pilgrimages to the holy Land. Lalibela flourished after the decline of the Aksum
Empire.
There are two main groups of churches – to the north of the river Jordan: Biete Medhani
Alem (House of the Saviour of the World), Biete Mariam (House of Mary), Biete Maskal
(House of the Cross), Biete Denagel (House of Virgins), Biete Golgotha Mikael (House of
Golgotha Mikael); and to the south of the river, Biete Amanuel (House of Emmanuel), Biete
Qeddus Mercoreus (House of St. Mercoreos), Biete Abba Libanos (House of Abbot Libanos),
Biete Gabriel Raphael (House of Gabriel Raphael), and Biete Lehem (House of Holy Bread).
The eleventh church, Biete Ghiorgis (House of St. George), is isolated from the others, but
connected by a system of trenches.
The churches were not constructed in a traditional way but rather were hewn from the living rock
of monolithic blocks. These blocks were further chiselled out, forming doors, windows, columns,
various floors, roofs etc. This gigantic work was further completed with an extensive system of
drainage ditches, trenches and ceremonial passages, some with openings to hermit caves and
catacombs.
Biete Medhani Alem, with its five aisles, is believed to be the largest monolithic church in the
world, while Biete Ghiorgis has a remarkable cruciform plan. Most were probably used as
churches from the outset, but Biete Mercoreos and Biete Gabriel Rafael may formerly have been
royal residences. Several of the interiors are decorated with mural paintings.
Near the churches, the village of Lalibela has two storey round houses, constructed of local red
stone, and known as the Lasta Tukuls. These exceptional churches have been the focus of
pilgrimage for Coptic Christians since the 12th century.
II. Criterion (i): All the eleven churches represent a unique artistic achievement, in their
execution, size and the variety and boldness of their form.
III. Criterion (ii): The King of Lalibela set out to build a symbol of the holy land, when
pilgrimages to it were rendered impossible by the historical situation. In the Church of
Biet Golgotha, are replicas of the tomb of Christ, and of Adam, and the crib of the
Nativity. The holy city of Lalibela became a substitute for the holy places of Jerusalem
and Bethlehem, and as such has had considerable influence on Ethiopian Christianity.
IV. Criterion (iii): The whole of Lalibela offers an exceptional testimony to the medieval
and post-medieval civilization of Ethiopia, including, next to the eleven churches, the
extensive remains of traditional, two storey circular village houses with interior staircases
and thatched roofs.
V. Integrity
The drainage ditches were filled up with earth for several centuries, before being cleared in the
20th century, and have been disrupted by seismic activity. This has resulted in a severe
degradation of the monuments from water damage, and most of them are now considered to be in
a critical condition.
Structural problems have been identified in Biet Amanuel where an imminent risk of collapse is
possible, and other locations need to be monitored. Serious degradation of the paintings inside
the churches has occurred over the last thirty years. Sculptures and bas-reliefs (such as at the
entrance of Biet Mariam) have also been severely damaged, and their original features are hardly
recognisable. All of this threatens the integrity of the property.
Temporary light-weight shelters have now been installed over some churches and these, while
offering protection, impact on visual integrity.
Other threats include encroachment on the environment of the churches by new public and
private construction, housing associated with the traditional village adjacent to the property, and
from the infrastructure of tourism.
VI. Authenticity
The Rock-Hewn Churches of Lalibela are still preserved in their natural settings. The association
of the rock-hewn churches and the traditional vernacular circular houses, in the surrounding area,
still demonstrate evidences of the ancient village layout. The original function of the site as a
pilgrimage place still persists and provides evidence of the continuity of social practices. The
intangible heritages associated with church practices are still preserved.
VII. Protection and management requirements
For centuries, the Church and State have been jointly responsible for the holy site of Lalibela.
Home to a large community of priests and monks, it is a living site which draws many pilgrims
to celebrate the great feasts of the Ethiopian Christian calendar. This active and energetic
perspective is central to the management of the site.
No special legal framework is provided to protect the Rock-Hewn Churches except the general
law, Proclamation No. 209/2000, which has also established the institution in charge, the
Authority for Research and Conservation of Cultural Heritage (ARCCH). With the Ethiopian
Church as a partner, the ARCCH has a representative in Lalibela but a principle difficulty has
been the harmonization of the different projects and effective coordination between the partners.
The property is administered under the regional and the Lasta district culture and tourism office.
To prevent the property from the impact of development, a draft proclamation has been prepared
but this is not yet ratified. A management plan has not yet been established. A four year
Conservation Plan was established in 2006 but this has yet to be fully implemented.
The boundary for the property has not yet been clearly delineated and a buffer zone has not yet
been provided.
There is a need for stronger planning controls for the setting of the churches that address
housing, land-use tourism and for a management plan to be developed that integrates the
Conservation action plan, and addresses the overall sustainable development of the area, with the
involvement of the local population.
3.Gondar
Figure 3. Fasil Ghebbi

Founded by Emperor Fasiledes, Gonder was the Capital city of Ethiopia in the 17th and 18th
centuries. The Founder of Gonder, Emperor Fasiledes built his Palace in 1632. His successors
built their castles within the Royal Enclosure. Fasil Ghebbi means the Premise of King Fasiledes
in Amharic, the working language of Ethiopia.
The Castles of successive Emperors who ruled the country from Gonder are surrounded by a 900
metres long wall. As a true evidence of an architectural beauty deeply marked by the country‘s
ancient civilization, the Royal enclosure (Fasil Ghebbi) was registered by UNESCO as s World
Heritage Site in 1980.
Outstanding Universal Value for Fasil Ghebbi
i. Brief Synthesis
Fasil Ghebbi is located in the Amhara National Regional State, in North Gondar Administrative
Zone of the Federal Democratic Republic of Ethiopia. The serial property consists of eight
components. Within the Fasil Ghebbi palace compound are: the Castle of Emperor Fasilidas, the
Castle of Emperor Iyasu, the Library of Tzadich Yohannes; the Chancellery of Tzadich
Yohannes; the Castle of Emperor David, the Palace of Mentuab and Banqueting Hall of the
Emperor Bekaffa. The remaining seven components are located in and around the city of
Gondar: the Debre Berhan Selassie (Monastery and church); the Bath of Fasilidas; Kiddush
Yohannes; Qusquam (Monastery and Church); Thermal Area; the Sosinios (also known as
Maryam Ghemb); the Gorgora (Monastery and Church) and the Palace of Guzara.
Between the thirteenth and seventeenth centuries, Ethiopian rulers moved their royal camps
frequently. King Fasil (Fasilidas) settled in Gondar and established it as a permanent capital in
1636. Before its decline in the late eighteenth century, the royal court had developed from a
camp into a fortified compound called Fasil Ghebbi, consisting of six major building complexes
and other ancillary buildings, surrounded by a wall 900 metres long, with twelve entrances and
three bridges.
The fortress city functioned as the centre of the Ethiopian government until 1864. It has some
twenty palaces, royal buildings, highly decorated churches, monasteries and unique public and
private buildings, transformed by the Baroque style brought to Gondar by the Jesuit missionaries.
The main castle has huge towers and looming battlemented walls, resembling a piece of
medieval Europe transposed to Ethiopia. Beyond the confines of the city to the north-west by the
Qaha River, there is a two-storey pavilion of a bathing palace associated to Emperor Fasilidas.
The building is a two-storey battlemented structure situated within and on one side of a
rectangular pool of water which was supplied by a canal from the nearby river. The bathing
pavilion itself stands on pier arches, and contains several rooms reached by a stone bridge, part
of which could be raised for defence. Subsequent rulers, such as Iyasu the Great, continued
building, improving the techniques and architectural style and expanded to the hills north-west of
the city centre, in the area known as Qusquam.
Fasil Ghebbi and the other remains in Gondar city demonstrate a remarkable interface between
internal and external cultures, with cultural elements related to Ethiopian Orthodox
Church,Ethiopian Jews and Muslims. This relationship is expressed not only through the
architecture of the sites but also through the handicrafts, painting, literature and music that
flourished in the seventeenth and eighteenth centuries.
After its decline in the 19th century, the city of Gondar continued to be an important commercial
and transport hub for northwest Ethiopia. Some of the monuments still retain their original
spiritual function and the surrounding landscape has significant cultural importance for the local
inhabitants.
ii. Criterion (ii): The characteristics of the style of ―the Gondarian Period‖ appeared from
the beginning of the 17th century in the capital, Gondar, and significantly influenced the
development of Ethiopian architecture for over 200 years.
iii. Criterion (iii): Fasil Ghebbi, Qusquam and other sites bear an exceptional testimony of
the modern era of Ethiopian civilization on the highlands, north of Lake Tana, from the
16th to 18th centuries.
iv. Integrity
The maps for all the components of the serial property have yet to be prepared and boundaries
for the property and buffer zones remain to be delineated. However, several of the component
sites, including Fasil Ghebbi, are walled and these provide natural boundaries. These enclosed
sites retain all the important attributes that substantiate the Outstanding Universal Value of the
property.
Although there are general decay conditions, related to both natural and cultural factors,
including lack of maintenance and inadequate past interventions, the components of the property
still maintain the necessary conditions of integrity.
A sustained programme for conservation and maintenance is still needed to improve conditions
at the overall property and prevent further erosion of the integrity of the property. Additionally,
means to address the existing conflicts to balance the conservation of the historic value of the
property with the need to improve the traditional liturgical functions have yet to be implemented.
Definition and enforcement of regulatory measures for the management of the buffer zones are
also needed to preserve the settings of the component parts of the property.
v. Authenticity
Most of the monuments have preserved their authenticity and remain in an overall good state of
conservation. But, inappropriate conservation interventions, carried out between 1930 and 1936,
using cement and reinforced concrete caused damage to the original materials and impacted the
authenticity of the intervened components. The situation was partially reversed with the
restoration works carried out by UNESCO in the 1970s, which replaced the cement and concrete
work with the original mixes of lime mortar as well as with subsequent major conservation
programmes implemented since 1990. Currently conservation activities at the property seek to
reverse the prior impacts so as to maintain the authenticity of the property and focus on the use
of original techniques and materials. To prevent future impacts, on the authenticity of the
component parts of the property, guidelines and interventions for historic buildings need to be
defined and enforced through a sustained conservation and maintenance action plan.
vi. Protection and Management Requirements
Ethiopian Law 1958 (EC) ‗Antiquities Administration‘ provides the national legislative
background for the protection and preservation of the Ethiopian cultural heritage. No special
legal framework is provided to protect Fasil Ghebbi and the other component parts of the
property, except the general law, Proclamation No. 209/2000, the revised proclamation for
Research and Conservation of Cultural Heritage which also establishes ARCCH as the institution
in charge.
ARCCH and the Regional and Zonal Culture, Tourism and Information Bureaus are responsible
for the management. Monuments that are used for religious services are under the direct
responsibility of the Ethiopian Orthodox Church. Consequently, the management of the property
falls at all the three levels - the property, the region, and the central administration, although the
day-to-day management is the responsibility of the property at the local level. The Amhara
National Regional State is responsible for the recurrent budget that goes to salaries and regular
expenditures. The ARCCH is responsible for capital budget that goes for development works
such as restoration and preservations. Additional sources of income are derived from tourist fees
and these go to Government treasury and the Ethiopian Orthodox Church.
In spite of the existence of these arrangements, a more efficient decision-making structure is

needed, with clearly defined roles and responsibilities at the national, regional and local levels,
as well as with established mechanisms to promote the engagement of stakeholders in the
definition and implementation of actions geared toward the management, conservation,
protection and use of the component parts of the property. The revised structure needs to be fully
supported by legal provisions to ensure adequate financial and human resources for its efficient
and sustained operation, including considerations for multilateral and bilateral cooperation
projects.
The management system needs to be clearly set out in an appropriate Management Plan for the
serial property, including the definition of policies to bring about the integrated sustainable
development and adequate use of the property. The Management Plan needs to be articulated
with other planning tools, such as Gondar‘s Master Plan, to ensure the conservation of the
attributes that sustain the Outstanding Universal Value of the property. Integrated annual plans
need also to be implemented in a sustained manner to address the pending needs for inventory,
archaeological research, conservation, restoration and interpretation.
4. The Simien Mountains National Park
Figure 4. Simien Mountains National Park

The Simien Mountains National Park is found in Amhara National Regional State North Gonder
administrative Zone.
This National park is 140 kilometers North of Gonder, the 17th and 18th Centuries Capital of
Ethiopia. The park is one of the first sites to be included in the list of World Heritage in 1978.
The park includes one of the most spectacular landscapes in the world. With jagged mountain
peaks, deep valleys and sharp precipices dropping some 1,500 m. The highest Peak is Ras
Dashen, the highest mountain in Ethiopia and the fourth in Africa, with an altitude of 4,620
metres, It is also home to some extremely rare animals that are endemic to in Ethiopia such as
the Gelada baboon, the Simien fox and the Walia ibex. There are also varieties of flora in the
park found nowhere, but in Ethiopia.
The park was listed under endangered sites in 1996 as a result of the decline of the number of
Walia Ibex due to human intervention in the park. But the number of these rare species is now in
the rise.
Outstanding Universal Value for Simien National Park
a. Brief synthesis
Simien National Park, in northern Ethiopia is a spectacular landscape, where massive erosion
over millions of years has created jagged mountain peaks, deep valleys and sharp precipices
dropping some 1,500 m. The park is of global significance for biodiversity conservation because
it is home to globally threatened species, including the iconic Walia ibex, a wild mountain goat
found nowhere else in the world, the Gelada baboon and the Ethiopian wolf.
b. Criterion (vii): The property‘s spectacular landscape is part of the Simien mountain
massif, which is located on the northern limit of the main Ethiopian plateau and includes
the highest point in Ethiopia, Ras Dejen. The undulating plateau of the Simien mountains
has over millions of years been eroded to form precipitous cliffs and deep gorges of
exceptional natural beauty. Some cliffs reach 1,500 m in height and the northern cliff
wall extends for some 35 km. The mountains are bounded by deep valleys to the north,
east and south, and offer vast vistas over the rugged-canyon like lowlands below. The
spectacular scenery of the Simien mountains is considered to rival the Grand Canyon
(USA).
c. Criterion (x): The property is of global significance for biodiversity conservation. It
forms part of the Afroalpine Centre of Plant Diversity and the Eastern Afromontane
biodiversity hotspot, and it is home to a number of globally threatened species. The cliff
areas of the park are the main habitat of the Endangered Walia ibex (Capra walie), a wild
mountain goat which is endemic to the Simien Mountains. Other flagship species include
the Endangered Ethiopian wolf (or Simien fox, Canis simensis), considered to be the
rarest canid species in the world and the Gelada baboon (Theropithecus gelada), both of
which are endemic to the Ethiopian highlands and depend on Afroalpine grasslands and
heathlands. Other large mammal species include the Anubis baboon, Hamadryas baboon,
klipspringer, and golden jackal. The park is also an Important Bird Area that forms part
of the larger Endemic Bird Area of the Central Ethiopian Highlands. In total, over 20
large mammal species and over 130 bird species occur in the park. The mountains are
home to 5 small mammal species and 16 bird species endemic to Eritrea and/or Ethiopia
as well as an important population of the rare lammergeyer, a spectacular vulture species.
The park‘s richness in species and habitats is a result of its great altitudinal, topographic
and climatic diversity, which have shaped its Afromontane and Afroalpine ecosystems.
d. Integrity
The property was established in an area inhabited by humans and, at the time of inscription, 80%
of the park was under human use of one form or another. Threats to the integrity of the park
include human settlement, cultivation and soil erosion, particularly around the village of Gich;
frequent fires in the tree heather forest; and excessive numbers of domestic stock. Agricultural
and pastoral activities, including both cultivation of a significant area of the property and grazing
of a large population of animals in particular have severely affected the natural values of the
property, including the critical habitats of the Walia ibex and Ethiopian wolf. The boundaries of
the property include key areas essential for maintaining the scenic values of the property.
However, they do not encompass all the areas necessary to maintain and enhance the populations
of the Walia ibex and Ethiopian wolf, and a proposal to revise and extend the park boundaries
was put forward in the original nomination. Whilst human settlements threaten the integrity of
the originally inscribed property, two proposed extensions of the national park (the Masarerya
and the Limalimo Wildlife Reserves, and also the Ras Dejen mountain and Silki-Kidis Yared
sectors) and their interlinking corridors are free of human settlement and cultivation, and support
the key species that are central parts of the Outstanding Universal Value of the property. Several
assessments have considered that an extension of the property to match extended boundaries of
the National Park, which to include areas with negligible human population are an essential
requirement to maintain its Outstanding Universal Value.
C. Protection and management requirements
The national park was established in 1969 and is recognised and protected under national
protected areas legislation. The property requires an effective management presence and the
maintenance and increasing of staff levels and training . Key tasks for the management of the
park include the effective protection of the park‘s flagship species and close cooperation with
local communities in order to reduce the pressure on the park‘s resources arising from
agricultural expansion, livestock overstocking and overharvesting of natural resources. The
pressures on the property are likely to increase further as a result of global climate change.
Significant financial support is needed for the management of the park, and the development of
alternative livelihood options for local communities. The development, implementation, review
and monitoring of a management plan and the revision and extension of the park boundaries,
with the full participation of local communities, is essential. Community partnership is
particularly important to both reduce community dependence on unsustainable use of the
resources of the national park, and also to develop sustainable livelihoods. Adequate finance to
support resettlement of populations living in the property, on a fully voluntary basis, and to
introduce effective management of grazing is also essential to reduce the extreme pressure on
wildlife. Improving and increasing ecotourism facilities, without impairing the park‘s natural and
scenic values, has great potential to create additional revenue for the property. Environmental
education and training programs are also needed to support communities in and around the
property as well as to maintain community support and partnership in the management of the
property in order to ensure it remains of Outstanding Universal Value.
5. The Lower Valley of Awash
Figure .5. Australopithecus Afarensis
The Lower Valley of Awash is found in Afar Regional State. This is a site of Paleo-
anthropological research. Tremendous findings are registered in the area contributing a lot in the
search for human origin and evolution. The most spectacular discovery of Lucy,
Australopithecus Afarensis, a 3.2 million years old hominid in 1974, paved the way for more
achievements in the study of human origin. The discoveries registered by the Middle Awash
Research Project, an international, multi-disciplinary scientific Study with the objective of
establishing an accurate geological information for elucidating human origins and evolution, has
established the region as one of the world‘s most important paleontological sites with the
discovery of the most ancient hominids dating between the time period of 5.3 – 3.9 million years.
The recent achievement with the discovery of Selam, a fossil that is the most complete and
150,000 years older than Lucy, is another testimony for the importance of the region for the
study of human origin. The Lower Valley of Awash was included in the list of World heritage
sites in 1980.
Outstanding Universal Value for Lower Awash Valley
a) Brief synthesis
The Lower Awash Valley paleo-anthropological site is located 300 km northeast of Addis
Ababa, in the west of the Afar Depression. It covers an area of around 150 km2.
The Awash Valley contains one of the most important groupings of paleontological sites on the
African continent. The remains found at the property, the oldest of which date back over 4
million years, provide evidence of human evolution, which has modified our conception of the
history of humankind. The most spectacular discovery came in 1974, when 52 fragments of a
skeleton enabled the famous Lucy to be reconstructed.
Excavations by an international team of paleontologists and pre-historians began in 1973, and

continued annually until 1976, and ended in 1980. In that time, they found a large quantity of
fossilized hominid and animal bones in a remarkable state of preservation, the most ancient of
which were at least four million years old. In 1974, the valley produced the most complete set of
remains of a hominid skeleton, Australopithecus afarensis, nicknamed ‗Lucy‘, dating back 3.2
million years. Afarensis has since been proved to be the ancestral origin for both the Genus
Australopithecus and Homo-sapiens.
A recovered female skeleton nicknamed ‗Ardi‘ is 4.4 million years old, some 1.2 million years
older than the skeleton of Australopithecus afarensis ‗Lucy‘.
There is a wealth of paleo-anthropological and pre-historic tools still awaiting discovery and
scientific study and these are seen as constituting an exceptionally important cultural heritage
resource.
b) Criterion (ii): The evidence of hominid and animal fossil remains discovered in the
Lower Awash Valley testify to developments in human evolution that have modified
views of the history of mankind as a whole.
c) Criterion (iii): The excavated paleo-anthropological remains from the Lower Awash
Valley dating back almost 4 million years are of exceptional antiquity.
d) Criterion (iv): The human vestiges that have been excavated dating back over 3 million
years provide an exceptional record that contributes to an understanding of human
development.
e) Integrity
The boundaries of the sites have yet to be defined. The most extensive remains assigned were
found in Hadar, one of the localities within the Lower Awash Valley, but the rest of the valley is
seen to have the potential to contribute to further paleontological and historical evidence.
Furthermore, the Middle Awash Valley has been the focus of intensive research since 1981 and it
is the entire valley that is now seen to constitute one of the most important paleontological and
pre-historical sites in the world. The boundaries of the property need to be defined to encompass
all the attributes related to known and potential archaeological evidence. A buffer zone needs to
be provided for the property.
In spite of its remote location in the Afar Depression, the property is reportedly the target of
individual tourists hunting fossil souvenirs and is thus highly vulnerable.
e. Authenticity
The material authenticity is explicit in the finds themselves. However, due to the nature of the
site, it is necessary to hold the unearthed finds in the National Museum. The authenticity of the
immediate settings of the finds remains largely intact as a result of its desert location, but is
vulnerable to fossil hunters. In order to manifest the complete storey of the finds from this valley,
it is necessary to go beyond the current boundaries. Better information on the property is still
needed.
f. Protection and management requirements
An open site, it is naturally protected by the difficult terrain and by the local Afar population. No
special legal framework is provided to protect the Lower Awash Valley, except the general law,
Proclamation No. 209/2000. This also established the Authority for Research and Conservation
of Cultural Heritage as the institution in charge.
The site has no local management, and is overseen from the Afar Regional Office in Asayta, 160
km away.
A museum has been a long-standing aim of the local authorities. One of the principal American
research institutions was prepared to build it in 2004, but how it was to be staffed was not
resolved.
Through the Africa 2009 programme, some expertise in training, in conservation and
management was provided at a regional level. Pastoral nomads live around the property, and it
has been considered that protection might be improved by involving nomadic tribal chiefs in an
oversight of the large area.
There is an urgent need to re-assess and define the boundaries so as to encompass all the
attributes of Outstanding Universal Value, to define a buffer zone, to put in place local
protection, perhaps through the local communities, and to prepare an overall management plan
that sets out how protection, management and interpretation will be met in the medium and long
term.
6. The Lower valley of Omo
Figure 6. Aerial view of the Omo River, Omo valley
The Lower valley of Omo is found in South Nations, Nationalities and Peoples Regional State.
The discovery of many human and animal fossils and stone tools in the valley has been of
fundamental importance in the study of human evolution.
Omo is a river that is 760 kilometres long that streches from the high lands of West Shoa to Lake
Turkana, one of the Great Rift Valley lakes. The entire Omo river basin is an important
geologically and archaeologically. Several hominid fossils and archaeological localities have
been excavated by French and American teams. The oldest ever found stone tools dates back to
about 2.4 million years ago.
Because of its importance for the understanding of the human evolution the site was listed as a
World Heritage Ste in 1980.The area is also home to people with diverse cultures and natural
beauty with national parks and an amazing flora and fauna.
Outstanding Universal Value for the Lower Valley of the Omo
 Brief synthesis
The Lower Valley of the Omo is located in south-western Ethiopia. It extends over an area of
165 km2. The age old sedimentary deposits in the Lower Omo Valley are now world renowned
for the discovery of many hominid fossils, that have been of fundamental importance in the study
of human evolution.
The Lower Omo Valley includes the Konso and Fejej paleontological research locations with
sedimentary deposit going back to the plio-pleistocene period. These have produced numerous
hominid and animal fossils, including fragments of Australopithecus. The deposits of human
vertebrae fauna, and paleo-environmental evolution, shed light on the earliest stages of the
origins and development of Homo sapiens of Africa. The discoveries of ancient stone tools in an
encampment also offers evidence of the oldest known technical activities of prehistoric beings,
thus making the property one of the most significant for mankind.
To ensure Omo‘s position as the yardstick against which all other ancient deposits in East Africa
are measured, researched evidence from the site has established bio-stratigraphical, radiometric
and magneto-stratigraphical scales spanning between one and 3.5 million years.
Since 1966, scientific research has proved that the site significantly contributes to prominent
archaeological, geological, paleo-anthropological and paleo-environmental studies.
 Criterion (iii): Evidence from the Lower Omo Valley pre-historic and paleo-
anthropological site have provided a unique insight into the oldest known technical
activities by pre-historic beings.
 Criterion (iv): Discoveries from the Lower Omo Valley represent exceptional
developments in the domain of cultural activities in the pre-historic time.
 Integrity
The boundaries of the property are not adequately defined and such definition needs to be
undertaken to ensure all the sites that might contribute to its Outstanding Universal Value are
included. Its wider context and setting also need to be established and protected.
Due to its very remote location, the Omo Valley is a site that is uniquely preserved for scientific
research purposes. Although no development activities are foreseen in the near future, it is
vulnerable to the work of petroleum companies and other plantation operating around the site,
and has been at risk from pillage.
 Authenticity
The sites where discoveries were made remain intact, as does their context. Overall the areas that
might provide further evidence of early man are undisturbed.
 Protection and management requirements

The property was placed under the protection of the Administration of Antiquities in 1969
through the National Law of 1968.
No special legal framework is provided to protect the Lower Omo Valley, except for the general
law, Proclamation No. 209/2000, which established the Authority for Research and Conservation
of Cultural Heritage as the institute in charge. Currently the zonal and regional Information and
Culture Departments perform the management functions.
A management plan has not yet been established and, due to the extreme geographical
difficulties involved, no attempt has yet been made to define the boundary of the property or its
buffer zone.
Recently the protection of the property has become a concern as there have emerged
development activities around the area. There is therefore an urgent need to put in place
structured management and to define the boundaries.
International research expeditions are still working at the property, as an extension of the
research activities started in 1976. It was recommended in 1996 that a survey should be carried
out on the present state of the deposits to record any changes brought about by erosion and this
still needs to be undertaken.
There are an unknown number of nomads living around the Omo Valley who sometimes cross
the property, raising the concern of possible occasional damage. A new bridge is scheduled to be
constructed in the near future, 104 km from the valley, and this will bring both benefits and
threats to the property that will need to be managed.
7. Tiya
Figure . 7. Tiya carved steal covered with symbols

Tiya is located in South Nations, Nationalities and Peoples Regional State. It is found 90
kilometers South of Addis Ababa. The site contains 36 monuments, including 32 carved steal
covered with symbols. They are believed to be marks of the large prehistoric burial complex.
This archeological site was listed as World Heritage Site in 1980.
8. Harar
Figure .8. Harrar (Jugol)

Harar was a major commercial and centre of Islamic learning. It is a walled city. The wall was
built during the ime of Emir Nur Ibn Mujahid successor of Ahmad Ibn Ibrahim al-Ghazi also
known as Ahmad Gragn (the Left Handed) who conquered the Christian highlands in the 16th
century.
The wall was constructed to protect the city as its people from possible attacks. It is a 3.5
kilometer long wall with a height of nearly 4 meters. It has five gates and the wall is still intact
and is a symbol of the town. The presence of 99 mosques made harar to be considered as the
Fourth Holiest City in Islam next to Mecca, Medina and Jerusalem. Harar is a symbol of
tolerance and peaceful co-existence of peoples and religions.
In recognition of its cultural heritage, the Historic City of Harrar (Jugol) was registered by
UNESCO as a World Heritage Site in 2006.
Ethiopia is amongst the countries that have registered their tangible and intangible heritage under
UNESCO‘s cultural heritage list. According to the Ethiopian Ministry of Culture and Tourism,
UNESCO has recognized four intangible and nine tangible Ethiopian (a total of 14) heritages.
Outstanding Universal Value for Harar
a) Brief synthesis
The fortified historic town of Harar is located in the eastern part of Ethiopia, 525 km from the
capital of Addis Ababa, on a plateau with deep gorges surrounded by deserts and savannah. The
walls surrounding this sacred city, considered ―the fourth holy city‖ of Islam, were built between
the 13th and 16th centuries and served as a protective barrier. There were five historic gates,
which corresponded to the main roads to the town and also served to divide the city into five
neighbourhoods, but this division is not functional anymore. The Harar gate, from where the
main streets lead to the centre, is of recent construction.
Harar Jugol numbers 82 mosques, three of which date from the 10th century, 102 shrines and a
number of traditional, Indian and combined townhouses with unique interior designs, which
constitute a spectacular part of Harar's cultural heritage. The African and Islamic traditions
influenced over a long period of time the development of the city and its typical urban planning
and contributed to its particular character and uniqueness. The present urban layout follows the
16th century design for an Islamic town with its central core occupied with commercial and
religious buildings and a maze of narrow alleyways with imposing facades. The traditional
Harari house has a typical, specific and original architectural form, different from the domestic
layout usually known in Muslim countries, although reminiscent of the coastal Arab architecture,
and with an exceptional interior design. At the end of the 19thcentury Indian merchants built new
houses with wooden verandas that defined a different urban landscape and influenced the
construction of the combined Indian/Harari houses. Their architectural and ornamental qualities
are now part of the Harari cultural heritage.
Harar functioned as the capital of the Harari Kingdom from 1520 to 1568, became an
independent emirate in the 17th century and was integrated into Ethiopia in 1887. From the late
16th century to the 19th century Harar was an important trade centre between the coast and the
interior highlands and a location for Islamic learning.
Today Harar is the administrative capital of the Harari People National Regional State (HPNRS).
The historic town has a traditionally functioning community, forming a complex social-
environmental whole where each element has its symbolic and practical significance. The Harari
people are distinguished by the continued cultural traditions and quality of their handicrafts,
including weaving, basket making and book binding. The organization of the communities
through traditional systems has preserved its social and physical inheritance and, significantly,
the Harari language.
b) Criterion (ii): The historic town of Harar Jugol exhibits an important interchange of
values of original Islamic culture, expressed in the social and cultural development of the
city enclosed within the otherwise Christian region. Such influences have been merged
with traditions that relate to the inland of Africa and particularly to southern Ethiopia,
giving a particular characteristic form to its architecture and urban plan.
c) Criterion (iii): Harar Jugol bears exceptional testimony to cultural traditions related to
Islamic and African roots. It is considered ―the fourth holy city‖ of Islam, having been
developed by a holy missionary from the Arabic Peninsula. Though a trading place and
thus a melting pot of various influences, Harar has been in relative isolation in its region,
contributing to a cultural specificity, expressed in its characteristic community structure
and traditions, which are still alive.
d) Criterion (iv): Harar Jugol is an outstanding example of a type of architectural and urban
ensemble which illustrates the impact of African and Islamic traditions on the
development of specific building types. The building types and the entire urban layout
reflect these traditions, which give a particular character and even uniqueness to Harar
Jugol.
e) Criterion (v): Harar Jugol with its surrounding landscape is an outstanding example of a
traditional human settlement, representative of cultural interaction with the environment.
The social and spatial structure (afocha) and the language of the people all reflect a
particular and even unique relationship that there developed with the environment. The
cultural and physical relationships with the territory have survived till today, but they are
also vulnerable to irreversible change under the impact of the modern globalizing world.
f) Integrity
The inscribed property of Harar Jugol has a core zone of 48 ha which encompass the entire
walled city and contains all the attributes that sustain the Outstanding Universal Value of the
property. The buffer zone extends 800m to the south and 1700m to the east whilst, on the west
side, it is narrow and confined by the new town of Harar. Urban encroachment, on the western
edge of the walled town, is the current concern.
Although there have been some urban development towards the west and north parts, the historic
city remains intact on the eastern and south-eastern part of the walled town where the essential
relationship between the urban and rural areas is still maintained.
Except for some changes that took place in the 19th and 20th centuries, such as the replacement
of the principal Mosque by the Orthodox Church, and the enlargement of the main street leading
from the western gate, the historic city has kept its traditional housing reasonably intact.
However, the integrity of the property can be threatened by emerging trends to alter and
modernize the traditional buildings, which would make them susceptible to irreversible change.
Careful monitoring, enforcement of regulations, raising awareness and the promotion of
preservation attitudes amongst the inhabitants are actions needed to maintain integrity.
g. Authenticity
Harar Jugol is a rare example of a relatively well preserved historic town that has retained its
traditions, urban fabric, and rich Harari Muslim cultural heritage to the present time. It is one of
the holy towns of Islam in Africa, and the capital of a minority region within Christian Ethiopia.
The historic city is physically limited and well defined by its 16th century surrounding wall and
the setting has been retained along the eastern and south-eastern sides of the property. However,
inappropriate interventions, such as plastering the houses, changing doors from wood to metal,
the introduction of non-traditional materials and visual impacts such as TV antennas have been
gradually affecting the authenticity of the historic fabric. Guidelines for interventions need to be
enforced and communicated amongst the inhabitants to prevent further impacts on the
authenticity of the property.
h. Protection and management requirements
Harar has been officially registered as an Ethiopian National Heritage site since 1974. The
legislative framework which protects the property includes the ―Heritage Conservation Draft
Proclamation of Harari People National Regional State‖ (January 2000), "The Establishment of
Harar Heritage Conservation Office" (Proclamation no. 21/1992) and the Federal Proclamation
no. 209/2000 for ―Research and Conservation of Cultural Heritage‖. In addition, four levels of
protection have been identified for the property within the Management Plan: principal
monuments, important historic buildings, contextual urban fabric and ‗out-of-context‘ buildings.
The Centre for Research and Conservation of Cultural Heritage (ARCCH), established in 1976,
is responsible for the inventory and the definition of conservation policies, providing support for
restoration work, and making decisions over grants and permits. The local authority and the
Kebele act as administrative offices in the process. The Jugol Heritage Conservation Office
(JHCO), established in 2003, has a management committee and serves as a liaison between the
Harari Counsel, under the General Meeting of the Harari People National Regional State, and
representatives of the administrative and social structure in Jugol. The main source of funding
comes from the government. However, there has been cooperation between the local authority,
the Urban Development Support Service, and the German Technical Organization.
The Urban Master Plan and the GIS system that inventories historic structures are tools to drive
decision-making at the property. The Master Plan has the main objectives of preserving historic
heritage, improving living conditions for the inhabitants and the promotion of tourism in addition
to the conservation of the agricultural landscape in the buffer zone. Factors that need to be
addressed through management and conservation actions include the enforcement of regulations
for new constructions, infrastructure development, waste management, the maintenance and
conservation of historic buildings as well as the preservation of the setting. The management of
Harar Jugol will need to address the challenges faced to achieve the delicate balance between the
need for conservation of cultural heritage and traditional values with those for the improvement
of quality of life and sustainable development.
9. Konso Cultural Landscape
Figure 1.9. Konso Cultural Landscape
Konso Cultural Landscape is an arid property of stone walled terraces and fortified settlements in
the Konso highlands of Ethiopia. It constitutes a spectacular example of a living cultural tradition
stretching back 21 generations (more than 400 years) adapted to its dry hostile environment. The
landscape demonstrates the shared values, social cohesion and engineering knowledge of its
communities. The site also features anthropomorphic wooden statues - grouped to represent
respected members of their communities and particularly heroic events - which are an
exceptional living testimony to funerary traditions that are on the verge of disappearing. Stone
steles in the towns express a complex system of marking the passing of generations of leaders.
Outstanding Universal Value for Konso Cultural Landscape
i. Brief Synthesis
The Konso Cultural Landscape is characterized by extensive dry stone terraces bearing witness
to the persistent human struggle to use and harness the hard, dry and rocky environment. The
terraces retain the soil from erosion, collect a maximum of water, discharge the excess, and
create terraced fields that are used for agriculture. The terraces are the main features of the
Konso landscape and the hills are contoured with the dry stone walls, which at places reach up to
5 meters in height.
The walled towns and settlements (paletas) of the Konso Cultural Landscape are located on high
plains or hill summits selected for their strategic and defensive advantage. These towns are
circled by between one and six rounds of dry stone defensive walls, built of locally available
rock. The cultural spaces inside the walled towns, called moras, retain an important and central
role in the life of the Konso. Some walled towns have as many as 17 moras. The tradition of
erecting generation marking stones called daga-hela, quarried, transported and erected through a
ritual process, makes the Konso one of the last megalithic people.
The traditional forests are used as burial places for ritual leaders and for medicinal purposes.
Wooden anthropomorphic statues (waka), carved out of a hard wood and mimicking the
deceased, are erected as grave markers. Water reservoirs (harda) located in or near these forests,
are communally built and are, like the terraces, maintained by very specific communal social and
cultural practices.
ii. Criterion (iii): The Konso Cultural Landscape integrates spectacularly executed dry stone
terrace works, which are still actively used by the Konso people, who created them. They
bear testimony to the enormous efforts required to use the otherwise hostile environment in
an area that covers over 230 square km, an effort which stands as an example of major
human achievement. The association between these stone terraces and the fortified towns in
their midst are features of an exceptional cultural landscape, which also bears testimony to
a living tradition of stele erection. The Konso erect stone steles to commemorate and mark
the transfer of responsibility from the older generation to the younger. Konso are among
the last stele-erecting people and thus their continuous practice presents an exceptional
testimony to an ongoing cultural tradition.
iii. Criterion (v): The relation of the stone terraces and the fortified towns of Konso Cultural
Landscape, and its highly organized social system, illustrates an outstanding example of a
traditional human settlement and land-use, based on common values that have resulted in
the creation of the Konso cultural and socio-economic fabric. The dry stone terraces show
a sophisticated adaptive strategy to the environment and the labor needed to construct
these terraces necessitated a strong cohesion and unified bond among the clans. This
interaction with the environment is based on indigenous engineering knowledge and
requires traditional work divisions, which are still utilized to consistently perform
maintenance and conservation works.
iv. Integrity
The boundaries of the Konso Cultural Landscape coincide with natural features, like rivers or
edges of densely terraced landscape, and are demarcated by the cultural and socio-economic
history of the Konso people. All components relevant to the understanding of the traditional
system have been included, such as the key tangible attributes of terraces, walled settlements,
sacred forests, shrines and burial sites. The clear distinctive character of the landscape is
vulnerable to dispersal of the fortified settlements, in case houses are built outside the town
walls.
v.Authenticity
The Konso Cultural Landscape still largely retains its original form and design. The materials
used for the construction of the terraces and the town walls are original and their conservation
continues following traditional practices, executed by the community members. The terraces
continue in their original arrangements, use and function. The walled towns are still inhabited by
the communities and remain organized following the traditional system. The traditionally
protected forests are still protected and used for ritual and burial and the water reservoirs remain
in use and are periodically conserved. Associated traditions, which continue shaping the
landscape, such as the ritual erection of generation and man-hood stones and generation trees
continues to be actively practiced. The same applies for the use of the moras and the erection of
wakas on the graves. The communities nurture the traditional code of respect to the culture and
adherence to the age group (hela) and the ward (kanta), which is responsible for the protection
and conservation of the attributes and continues the traditional guardianship.
vi. Protection and management requirements
The property is protected by traditional, regional and federal laws. The regional ‗Proclamation to
provide for the protection of Konso Cultural Landscape Heritage‘ (2010) gives protection to the
nominated area including the 12 walled towns and endorses the traditional management system.
The traditional code of management is practiced side by side with the modern administrative
system and elected community members and elders ensure the protection and management of the
cultural properties. In addition, management committees are formed at different levels –
community and district – and a Konso Cultural Landscape Management Office with
governmental personnel has been established on-site, to address primarily planning, funding,
supervision and conservation tasks. Development is strictly regulated in the 2010 proclamation
and no development may occur within 50 meters of the outermost walls of the fortified towns.
A management plan sets out in detail the current management structures and explains how the
Konso community, through its recognized village committees and the district management
committee, will endeavour to ensure the necessary standards of conservation. Presentation and
visitor management strategies could yet be better addressed by the community to be of more
benefit to the community itself. Supportive funds, including through international cooperation,
could contribute to the long-term viability of the traditional management system.
10. Meskel
Figure .10. Meskel festival celebration
UNESCO has inscribed Meskel commemoration feast of the finding of the True Holy Cross of
Christ on the Representative List of the Intangible Cultural Heritage of Humanity in 2013.
UNESCO selected the Meskel festival from among the 31 heritages presented to its 8 th
Conference of intangible cultural heritages. Among Ethiopia's beautiful holiday celebration is
Meskel is an annual religious holiday in the Ethiopian Orthodox churches, which commemorates
the discovery of the True Cross by the Roman Empress Helena (Saint Helena) in the fourth
century. Meskel occurs on the 17 Meskerem in the Ethiopian calendar (September 27, Gregorian
calendar) "Meskel" the festival is known as Feast of the Exaltation of the Holy Cross in other
Orthodox, Catholic or Protestant churches. The churches that follow the Gregorian calendar
celebrate the feast yearly on September 27.
The feast is held in Meskel Square, named after the festival, in the capital city of Addis Ababa.
Religious and civil leaders preside over the celebration, and public figures give speeches and
reference biblical themes and stories. Many Ethiopians who live in cities return to their villages
to celebrate the national event. When it gets darker, the Bonfire (Demera) is burned.
11. Gada System
Figure 11. Gada system
Gada is a traditional system of governance used by the Oromo people in Ethiopia developed
from knowledge gained by community experience over generations that is inscribed under
UNESCO intangible heritage list in 2016.
The system regulates political, economic, social and religious activities of the community
dealing with issues such as conflict resolution, reparation and protecting women‘s rights.
It serves as a mechanism for enforcing moral conduct, building social cohesion, and expressing
forms of community culture. Gada is organized into five classes with one of these functioning as
the ruling class consisting of a chairperson, officials and an assembly.
Each class progresses through a series of grades before it can function in authority with the
leadership changing on a rotational basis every eight years. Class membership is open to men,
whose fathers are already members, while women are consulted for decision-making on
protecting women‘s rights.
The classes are taught by oral historians covering history, laws, rituals, time reckoning,
cosmology, myths, rules of conduct, and the function of the Gada system.
Meetings and ceremonies take place under a sycamore tree (considered the Gada symbol) while
major clans have established Gada centres and ceremonial spaces according to territory.
Knowledge about the Gada system is transmitted to children in the home and at school.
12. Fichee-Chambalaalla
Figure 1.Fichee-Chambalaalla,New year festival of the Sidama

Fichee-Chambalaalla is a New Year festival celebrated among the Sidama people inscribed
under UNESCO intangible heritage list in 2015. According to the oral tradition, Fichee
commemorates a Sidama woman who visited her parents and relatives once a year after her
marriage, bringing buurisame, a meal prepared from false banana, milk and butter, which was
shared with neighbors. Fichee has since become a unifying symbol of the Sidama people. Each
year, astrologers determine the correct date for the festival, which is then announced to the clans.
Communal events take place throughout the festival, including traditional songs and dances.
Every member participates irrespective of age, gender and social status. On the first day, children
go from house to house to greet their neighbours, who serve them buurisame. During the
festival, clan leaders advise the Sidama people to work hard, respect and support the elders, and
abstain from cutting down indigenous trees, begging, indolence, false testimony and theft. The
festival therefore enhances equity, good governance, social cohesion, peaceful co-existence and
integration among Sidama clans and the diverse ethnic groups in Ethiopia. Parents transmit the
tradition to their children orally and through participation in events during the celebration.
Women in particular, transfer knowledge and skills associated with hairdressing and preparation
of buurisame to their daughters and other girls in their respective villages.
13. Timket, Ethiopian Epiphany
Figure 13.Ethiopian Epiphany-Timkete
Inscribed in 2019 on the representative list of the intangible cultural heritage of humanity
Ethiopian epiphany is a colorful festival celebrated all over Ethiopia to commemorate the
baptism of Jesus Christ by John the Baptist in the River Jordan. The commemoration starts on
the eve of the main festival on 18 January. The eve is known as Ketera, which means blocking
the flow of water for the blessing of the celebrants. On the eve of Ketera, people escort their
parish church tabot (replicas of the Ark of the Covenant) to Timkete-Bahir (a pool, river or
artificial reservoir), transported by a priest of the parish and accompanied by a great ceremony.
The people spend the night attending night-long prayers and hymn services, including the
Eucharistic Liturgy. Hundreds of thousands participate in the actual festival on the following day
– 19 January. The celebration starts early in the morning with pre-sunrise rituals. These are
followed by the sprinkling of the blessed water on the congregation, as well as other ceremonies.
At around 10 a.m., each tabot begins its procession back to its respective church, involving an
even more colorful ceremony with various traditional and religious songs. The viability of the
element is ensured through its continued practice, with Orthodox clergies playing a pivotal role:
they sing the praises dedicated to the rituals and hymns, carry the Ark, and preach relevant texts.
1.2. Sources of Information

 Artworks
Art works (painting, sculpture, print, performance piece, etc.) are primary source of information
that are first-hand accounts or direct evidence created by a witness about an event, object, or
person.
 Events
Event data is essential in helping planners and organisations understand exactly what happened
at their events and how they can improve things in the future. Whether it's measuring attendance
or figuring out which sessions people found most engaging – event data can be incredibly
valuable.
 Exhibitions /museums
Museums are strongly viewed as being one of a wide range of information sources and as an
important catalyst for learning, being accessed and actively used by many different kinds of
people. Visitors recognise and value this role, and trust that museums will do this to the best of
their ability.
 Experiences and observations
Observation is way of gathering data by watching behaviour, events, or noting physical
characteristics in their natural setting. Observations can be overt (everyone knows they are being
observed) or covert (no one knows they are being observed and the observer is concealed).
 Films
Films are or can be a great source of study history as it spreads awareness about the great things
our ancestors have done to serve this world.
 Images
Captures a moment in time in a visual medium. Quickly and concisely informs about people,
places, objects, and events. Provides information that is difficult to convey through written
formats (fashion, decor, art, etc.) Sometimes records details of everyday life of people that are
not captured in written records.
 Internet
By browsing the Internet, much as you would browse the shelves of a library, you can access
information on seemingly limitless topics. In addition, web-based catalogues are available in
many libraries to assist researchers in locating printed books, journals, government documents,
and other materials.
 Music
Studying artefacts like musical instruments helps us learn more about the time they were made
in, as well as about the people who made them. Recordings of music are primary sources,
regardless of format.
 Traditional owners
An indigenous study is an important subject. It's about broadening the human story, and ensuring
all cultures are recognized equally. It is also an excellent choice for students who want to play
their part in creating a safe and more prosperous world for all peoples.
 Performances
Performance research is a qualitative methodology that involves the subject matter and method
of the experiencing body situated in time, place, and history. The performance paradigm requires
a more direct experience rather than abstract or reductive encounters, primarily through face
work.
 Presentations
Presenting your study is perhaps as important as conducting it, because this is how most people
will be able to understand your procedures, discuss results, offer feedback, and take your work a
step further.
 Professional associations
It is important to critically evaluate sources because using credible/reliable sources makes you a
more informed writer. Think about unreliable sources as pollutants to your credibility, if you
include unreliable sources in your work, your work could lose credibility as a result.
 Printed texts
In general, print publications with authors and listed sources tend to be reliable because they
provide sources which readers can verify.
1.3. Research techniques to access information
1.3.1. Informal research techniques
Informal research is a research method that. Gathers data/information/evidence anecdotally or

based on convenience rather than in accordance with the systematic methods prescribed by
methodological communities.
1.3.2. Formal Research techniques
Formal research is just as the name implies, it's conducted using scientific investigation to
replicate measurable results. If done correctly – with a truly random sample – the formal research
findings can be applied to a larger group or universe.
1.4. Determining potential subjects of customer interest

You can identify customer needs in a number of ways including:
 Conduct focus groups
A focus group is a small group of six to ten people led through an. open discussion by a
skilled moderator. The group needs to be large enough to generate rich discussion but not so
large that some participants are left out.
 Use social listening

Social listening is the process of monitoring online conversations and collecting data from
social platforms and forums on a chosen topic. This could be a brand, an industry, or
anything at all.
 Do keyword research
Keyword research is the process by which you research popular search terms people type into
search engines like Google, and include them strategically in your content so that your
content appears higher on a search engine results page
 Searching based on needs
One of the best data sources comes from collating what users search for - whether it‘s a
search on Google or Bing, or a phrase typed into a site search box. This provides direct
insight into users‘ needs and an opportunity to identify intent.
 The buyer's journey

The buyer's journey is the process a consumer goes through before purchasing a product or
service. This process can look different depending on the industry or product you are
associated with.
Self-check-1
Part-I: True or false
Instruction: Write true if the statement is correct and false if incorrect. You
have given 2 Minute for each question. Each question carries 3 Point.
-----------------------1. Heritage refers to something inherited from the past
-----------------------2. Museum is an institution devoted to the procurement, care, study, and

display of objects of lasting interest or value
Part -II :Multiple choice
Instruction: select the correct answer for the give choice. You have given 2
Minute for each question. Each question carries 2 Point.
-----------------------3. Cultural and heritage environments may include all of the following except
A. art
B. storytelling
C. Paleontological and
archaeological sites
D. None
-----------------------4. In relation to cultural and heritage sources of information one is essential to
check credibility and reliability
A. Events
B. Exhibitions
C. Experiences
D. all
Part-III: short Answer writing
Direction: write short answer for the given question. You are provided 4 minute for
each question and each point has 4Points.
5. List down the elements of culture and heritage environments?
6. Mention World heritage sites in Ethiopia?
7. Discuss the new 7 wonders of the world?
8. What are tourism services that are delivered for tourists so as to sustain their stay in your
site
9. What is the difference between formal and informal research techniques?
10. How you can identify customer needs?
Unit Two: Heritage interpretation
This learning unit is developed to provide the trainees the necessary information regarding the
following content coverage and topics:
2.1 Basic concept of heritage interpretation
2.2 Techniques of heritage interpretation
This unit will also assist you to attain the learning outcomes stated in the cover page.
Specifically, upon completion of this learning guide, you will be able to:
 Analyze information and develop interpretive themes
 Organize information to support the ways in which it will be used and presented
Page 53 of 70 Author/Copyright Module title: Ethiopian cultural Training module Version -1

Ministry of Labor and Skills heritage environments December, 2022
2.1. The concept of heritage interpretation
Heritage interpretation is an educational activity which aims to reveal meanings and relationships
through the use of original objects, by firsthand experience, and by illustrative media, rather than
simply to communicate factual information.
— Freeman Tilden for the US National Park Service

Any communication process designed to reveal meanings and relationships of cultural and
natural heritage to the public, through first-hand involvement with an object, artifact, landscape
or site.
— Interpretation Canada
Interpretation is a mission-based communication process that forges emotional and intellectual
connections between the interests of the audience and the meanings inherent in the resource.
— The National Association for Interpretation (United States), and adopted by The Definitions
Project (a consortium of over two dozen federal and non-profit organizations in the United
States)[15]
Interpretation enriches our lives through engaging emotions, enhancing experiences and
deepening understanding of people, places, events and objects from past and present.
— The Association for Heritage Interpretation (United Kingdom)

Interpretation refers to the full range of potential activities intended to heighten public awareness
and enhance understanding of cultural heritage site. These can include print and electronic
publications, public lectures, on-site and directly related off-site installations, educational
programs, community activities, and ongoing research, training, and evaluation of the
interpretation process itself.
— International Council on Monuments and Sites' Ename Charter for the Interpretation and
Presentation of Cultural Heritage Sites (2008)
Mediation is the translation of the French médiation, which has the same general museum
meaning as 'interpretation'. Mediation is defined as an action aimed at reconciling parties or
bringing them to agreement. In the context of the museum, it is the mediation between the
museum public and what the museum gives its public to see.

— Key Concepts of Museology (2010), International Committee of Museums' International
Committee of ICOM for Museology (ICOFOM)
2.1.1. Purpose of Heritage interpretation
A Park Range r at Biscayne National Park in Florida, USA, show a hermit crab to children.
The goal of interpretation is to improve and enrich the visitor experience by helping site visitors
understand the significance of the place they are visiting, and connecting those meanings to
visitors' own personal lives. By weaving compelling, thematic stories about environmental
phenomena and historical events, interpreters aim to provoke visitors to learn and think about
their experiences. Effective interpretation enables the visitors to make associations between the
information given and their previous perceptions. According to Moscardo interpretation can
produce 'Mindful Visitors' who are carefully processing information and negotiating the
meanings of the observed object or intangible element.
Interpretation is often used by landowning government agencies and NGOs to

promote environmental stewardship of the lands they manage.
2.1.2. Heritage Interpreter organizations
 Association for Heritage Interpretation, UK (external link)
 Association for Living History, Farm and Agricultural Museums, USA (external link)
 Interpretation Latin América and the Caribbean (external link)
 Interpretation Australia (external link)
 Interpretation Canada (external link)
 Interpret Europe (external link)
 Interpret Scotland (external link)
 Interpretation Network New Zealand (external link)
 ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites,
International (external link)

 ICOMOS International Committee on Interpretation and Presentation (external link)
 National Association for Interpretation, USA (external link)
 Swedish Centre for Heritage Interpretation (external link)

2.2. Techniques of interpretive themes presentation
In his 1957 book, "Interpreting Our Heritage", Freeman Tilden defined six principles of
interpretation:
1. Any interpretation that does not somehow relate what is being displayed or described to
something within the personality or experience of the visitor will be sterile.
2. Information, as such, is not Interpretation. Interpretation is revelation based upon
information. But they are entirely different things. However all interpretation includes
information.
3. Interpretation is an art, which combines many arts, whether the materials presented are
scientific, historical or architectural. Any art is in some degree teachable.
4. The chief aim of Interpretation is not instruction, but provocation.
5. Interpretation should aim to present a whole rather than a part, and must address itself to
the whole man rather than any phase.
6. Interpretation addressed to children (say up to the age of twelve) should not be a dilution
of the presentation to adults, but should follow a fundamentally different approach. To be
at its best it will require a separate program.

Self-check-2
Part-I: True or false
have given 2 Minute for the question. The question carries 2 Point.
-----------------------1. Heritage interpretation is an educational activity which aims to reveal
meanings and relationships through the use of original objects, by firsthand experience, and by
illustrative media, rather than simply to communicate factual information.
Part-II :Multiple choice

Instruction: select the correct answer form the give choice. You have given 2
Minute for the question. The question carries 3 Point.
-------------------------2. One of the following are interpretation organizations
A. Interpret Europe (external link)
B. Interpretation Network New Zealand (external link)
C. ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites,
International (external link)

D. ICOMOS International Committee on Interpretation and Presentation (external link)
E. All
Part- III: short Answer writing

Direction: write short answer for the given question. You are provided 4 minute for the
question and point has 5 Points.
1. What are the purposes of Heritage interpretation?

Unit Three: Update information on Ethiopian cultural heritage
This learning unit is developed to provide the trainees the necessary information regarding the
following content coverage and topics:
3.1.Opportunities to maintain/updated knowledge
3.2.Opportunities to enhance and expand own knowledge base
3.3.Expand knowledge into work activities
This unit will also assist you to attain the learning outcomes stated in the cover page. Specifically,
upon completion of this learning guide, you will be able to:
 Identify and use opportunities to maintain current knowledge
 Require opportunities to enhance and expand own knowledge base
 Incorporate updated and expanded knowledge into work activities

3.1. Ways to Keep Your Skills and Knowledge Current
Keeping your knowledge and skills current is important to further your career and
ensure that your level of expertise is up to date. Whether it is becoming familiar with
new technology or developing soft emotional intelligence skills, professional
development should be a priority. It‘s also a great way for you to stand out from the
crowd in today‘s competitive business world. Your knowledge and skills can be the
difference between landing the clients you want and struggling to grow your business.
Having knowledge and skills above and beyond the basics of your field can give you a
professional advantage. Here are 11 ways to keep your job skills and knowledge up-to-
date.
 Take Professional Development Courses

Professional development courses can help you expand your professional skill set, learn
something new, or even earn academic credit to put towards a degree. Online
courses are particularly convenient because they are affordable and flexible. Just be
careful to do your homework—evaluate instructor bios, read reviews, and check the
syllabus carefully before putting down your credit card. You can also find professional
development courses through vendor-taught classes, traditional universities, and
training institutions.
 Use Online Resources

The Internet is a limitless source of free information and educational resources.
Attend educational webinars, follow the blogs or social media accounts of industry
experts, or bookmark and regularly check industry news sites and online forums to stay
current on the latest trends. If you haven‘t already, sign up for news alerts for your
inbox (Google Alerts works well) or set up an RSS feed like Feedly.com to easily put
all of your industry news in one place.

 Attend Professional Events
Professional events are valuable ways to learn about growth and development in your
industry. Local companies, business associations, and professional groups often host
seminars, forums, or workshops that can give you direct access and insight to experts in
your profession. Treat these events as constructive networking opportunities to
brainstorm and share ideas with colleagues who can provide fresh insight and
perspective.
 Network Online
As an independent consultant, you know the importance of building and maintaining a
list of contacts to ensure a steady flow of work. Use LinkedIn to connect with high-
ranking people at companies you‘re interested in working with. Employ social media
platforms to promote your own service or brand, network with industry experts, and
keep in touch with former and current clients.
Start by finding which social site works best for you—connect with fans and followers
on Facebook, creatively network and share news on Twitter, or utilize blogging to boost
your online credibility, and connect with potential clients.
 Continue Your Education or Get a Certification

While continuing education and certification programs typically require a more
intensive time and financial obligation, they can help boost reliability, and demonstrate
a commitment to your profession. Becoming proficient in a new software platform
before it becomes mainstream, committing to upholding industry standards through a
certification program, or staying on top of market trends by taking a class can increase
your income and position you competitively within your line of business.
 Learn new technology

Technology is rapidly developing, and staying up to date on the latest advancements is
key to maintaining your competitive edge. Think first about staying up to date on the
technologies that directly impact your work and that your clients use. Subscribing to

updates by technology creators can help you stay up to date on the latest improvements
and enhancements. Also consider new technologies you might like to learn for your
business such as more efficient time and expense tracking software. Search and follow
experts on the technologies you can learn new features as they learn.
 Learn from Others

Social media platforms have given thought leaders a new outlet for sharing valuable
information, insights, and practical advice. Seek out and follow both industry leaders in
verticals you specialize in and those who specialize in skill areas you have or want to
build. By reading regular posts, you can not only gain additional knowledge, but you
can also build relationships by commenting and reacting to posts and increase visibility
of your business and skills by sharing their content.
 Read White Papers and Case Studies

Top companies, consulting organizations, agencies, and think tanks regularly
publish white papers and case studies on industry trends and often offer them for
download at no cost. Stay up to date on industry and business trends by taking
advantage of these resources.
 Improve Your Hard and Soft Skills

Conducting a self-assessment to determine your hard and soft skills and target those
you want to develop should be a core activity in your professional development. A self-
assessment test such as Clifton Strengths Assessment will measure your natural ways of
thinking, feeling, and behaving, and you‘ll get access to personalized reports that help
you better understand what makes you unique and how to use your strengths to reach
your full potential.
 Develop In-Demand Skills

It‘s easy to become stagnant once your business is on a roll or your expertise is well
established. However, companies are always have to adapt to market needs and are
looking for specific skills to meet specific busines objectives. Browse job descriptions

at current clients or at clients you want to work for to see if there are new skills you
need to develop. Then create a plan for developing those skills either by continued
education, online classes or implementing them in projects you are currently working
on.
 Create a professional development plan

Once you know how you want to develop your skills and knowledge, create an action
plan with realistic goals. Work with others, learn from others and build your knowledge
with a plan that incorporates a variety of tasks so that you are not focusing your efforts
too much in one area.
Maintaining enhanced knowledge and skills in your field shows clients you are well
informed and dedicated. Set yourself up for success by investing in your job skills and
knowledge today.
3.2. Ways to Maintain Your Knowledge and Skills

•Use your professional/social networks
Networking is one of the most powerful tools in keeping skills up-to-date and there are many
avenues to rub elbows with those who can offer greater awareness:
Professional Groups: Connect to peers and join professional associations. Many members are
well versed on industry trends, headways in technology or real-time information.
Social Media: An incredible platform in keeping your knowledge current with access to experts
and industry players. Follow prominent business leaders and public figures as well as companies
to see what the competition is doing and gain in-depth insights. LinkedIn, Twitter and Facebook
all provide mounds of content coupled with current sources of news.
Meet ups: Industry events and conferences are a fantastic opportunity to meet with peers and
expand your network. They allow you to discover the latest jobs, learn something new and above

all, keep abreast of industry trends. Websites like Meet up are a great way to find out what‘s
going on in your area.
•Subscribe to industry/trade magazines, blogs and newsletters
There are many industry bodies, located in Australia, New Zealand and overseas. Subscribing to
any of their trade journals or magazines is an effective way of maintaining your industry
knowledge. Bloggers are especially up-to-date, and often interview industry leaders to support
their blog content. Try to routine some time into your day to read through them, be it first thing
in the morning or as the last thing you do before signing off.
•Ask your employer for support
Businesses value individuals who have the most current skills and knowledge. Speaking to your
current employer and securing their support in keeping skills up-to-date will put you in a positive
light. They will likely be impressed with your effort to stay attuned with industry trends and help
provide additional on-the-job training with a more experienced colleague.
•Undertake refresher courses
The importance of technical skills or building a repertoire of soft skills cannot be over-
emphasized in our dynamic market. Undertaking extra training will go a long way in keeping
skills up-to-date and with so many education options available, you will be surprised just how
much there is out there relevant to your industry. Many courses are available online or on a part-
time basis to suit time-poor individuals and often at a reasonable cost.
•Watch webinars and podcasts
The digital world has opened the doors to a plethora of audio and visual means of information.
Staying up-to-date in your industry has never been easier with the rise of pertinent webinars and
podcasts. A great way to spend your lunch break, webinars are often shown at lunchtimes to
capture a wider audience. There are also many pre-recorded webinars available to download for

viewing at times that best suit you. Podcasts are another option and offer something to listen to
on your way to/from work.
•Enlist a mentor
Maintaining your industry knowledge and acquiring new information is all the more effective
when you can glean it from another seasoned professional. A mentor doesn‘t necessarily have to
be someone you work with. It may be a friend, tutor or family member with extensive industry
experience. Seek their advice and guidance, share and discuss your views. Being able to ask any
kind of questions (including what you may consider to be a silly question) is invaluable.
Keeping your knowledge current is now an integral part of the career journey. With so many free
resources at your disposal, you can take advantage of the many ways to get on top of industry
trends whilst developing your skillset. Soon, you will reap the benefits and set yourself apart
from those who haven‘t made it a priority.
3.3. Expand knowledge into work activities

The knowledge and expertise of employees are a company's greatest asset. Sharing knowledge
with each other drives up the value of employee knowledge and is considered an essential
contributor to successful companies.
Sharing knowledge within a workplace leads to superior team performance and is a source of
competitive advantage. Particularly within the teams driving productivity and innovation,
knowledge sharing enhances capability and quality.
The benefits of sharing information at work are many: employee engagement; collective
learning; innovation stimulation; positive employee experience; improved customer experience;
knowledge retention; better problem solving and decision making; and remote employee
education and onboarding.
In order to improve knowledge-sharing at the workplace, companies need to create a
collaborative environment.
Here are 9 ways to encourage knowledge sharing and collaboration in your organization:
 Reduce Communication Barriers between Employees

In order for a business to run smoothly and carry out the necessary day-to-day operations in an
efficient manner, communication amongst all employees must be as effective and clear
as possible. When this is not the case, employees feel detached from one another and
unmotivated, which in turn results in mistakes that could potentially have drastic consequences
on the business' productivity.
This can be done in various ways, such as creating a platform to facilitate knowledge sharing,
which could be in the form of an online knowledge-sharing forum where employees share their
ideas for innovation and current experiments or using easy-to-access communication tools like
emails, video calls, or Push-to-talk over cellular and chats. Furthermore, it could also take the
form of an afterword activity (such as lunch or drink meet-ups), where senior employees can get
to know the newer employees, and provide them with tips and recommendations on their new
positions in the company.
Up skilling employees' communication skills through training courses can also help spread open,
respectful, and authentic communication at your company.
 Ensure Access to All Employees to the Pre-Existing Resources on Your Drives
Continuously updating knowledge into a central and easily accessible storage place is considered
the best way to capture and share a team's knowledge.
With tools like Google Drive and SharePoint available today, it's never been easier to
make training and "how to" documents or videos easily accessible throughout a company.
Make sure that your employees know what resources are available to them and where they can
find them. Also, make it company policy to put any document that will be used by more than one
person in shared files rather than saving them to their computer's hard drive.
 Set up Regular Team Catch-Up Meetings
Even within a team, it can be hard for employees to keep track of what their teammates are up to.
Set up a weekly catch-up where everyone talks about what they are working on and might need
help with. They will quickly discover how they can help one another. Asking team members to
share their ideas and knowledge with each other will not only make them feel good but
encourage others to also share their ideas.
If your company is larger, encourage collaboration between employees with similar roles on
different teams. Not only will this allow people to get to know each other, but it opens the door
for more knowledge sharing on a day-to-day basis.

 Ease up on the Competition
A willingness to share information needs to be developed within the enterprise. While
competition can be a great motivator in some cases, it also tends to shut down wider
collaboration among different company groups. Reward knowledge-sharing and make sure that
everyone understands how helping each other can help the company succeed-- creating more
opportunities for everyone.
 Have Senior Employees Mentor New Employees
Your employees are your greatest resource when it comes to knowledge and experience. Make
sure that your more senior employees have the opportunity to share what they know with the
next generation of employees.
Not only does it help new employees learn and give them a prescribed person to go to for
advice, but mentors get to expand their skills. They learn how to mentor and coach while
obliging them to communicate the knowledge they worked so hard to gain-- transferring it from
their brains into words.
A mentoring training program to help individuals learn new skills, improve their performance
and achieve their full potential can help you get your prospective mentors started.
 Provide Spaces for Employees to Have Informal Conversations
Whether formal or informal, knowledge sharing is considered the ultimate form of learning.
Creating gathering places in the office that employees will naturally be drawn to during lunch or
break time is one way to encourage this. Cozy sofas and tables, fancy coffee machines, and even
recreational spots like Ping-Pong or pool tables can contribute to the sharing of knowledge.
Thoughtful recreation of impromptu "water cooler chats" is what you're after.
 Create Opportunities for Cross-Functional Corporate-Level Projects
Working on something as part of a larger company project is a great way for employees to
accomplish point four above (Ease up on the Competition). When employees work as part of a
larger group they begin to better understand the purpose of their own team and how their work
fits into larger corporate goals, not to mention expand their critical thinking and problem-
solving.
As they share experiences and knowledge, employees learn they are more similar than they are
different despite working in different parts of the company.

 Allow For Constructive Feedback
The human element of a team is often neglected or overlooked by management. And this means
conflict can arise. Different personalities, deadlines, and spending long hours together are all
contributors to stress and friction.
Feedback in these heated moments makes a terrible advisor when the stakes are high.
To prevent escalation or to detect issues proactively, regular feedback meetings can help
everyone share opinions and "clear the air". You could discuss both work-related issues as well
as settle interpersonal quarrels. The goal, at the end of the day, is to be able to have everyone be
able to move forward and focus on the tasks at hand.
If team members are afraid to talk to one another then information sharing stagnates and the team
becomes less effective. Of course, there is a difference between constructive feedback and
complaining. Communication skills training can encourage teams to be open with and respectful
of one another when providing feedback.
Still, in every workplace environment, there are people who are less outspoken than others. To
ensure even the more introverted team members have an opportunity to be heard, it is not a bad
idea to use tools like feedback surveys, private message boxes, and Slack channels, for example.
 Encourage Intra-Team Mixing
A sales guy and a tech guy might not naturally interact with one another during the workday.
But, if you were to schedule regular meetings where they can exchange their personal
experiences and share their knowledge about projects, products or services, the benefits will
unfold.
Similar to the benefits of regular team meetings, asking intra-team members to share ideas and
knowledge with each other will open up perspectives and ideas that would not occur had they
continued to work in silos.
Knowledge sharing is essential for a corporation to run smoothly and uninterrupted. Companies
cannot afford to have knowledge walk out the door with leaving employees. A workplace culture
that fosters knowledge sharing not only builds on the company's collective knowledge but
creates a positive employee experience.

Self-check-3
Test-I: True or false
have given 2 Minute for the each question. Each question carries 2 Point.
-----------------------1. Take professional development courses is one ways to Keep Your Skills
and Knowledge Current
-----------------------2. The Internet is a limitless source of free information and educational

resources.
Test-I :Multiple choice

Instruction: select the correct answer form the give choice. You have given 2
Minute for the question. The question carries 3 Point.
-------------------------3. One of the following is way to maintain your industry knowledge and
skills
A. Subscribe to industry C. Enlist a mentor
B. Watch webinars and podcasts D. All
Test III: short Answer writing

Direction: write short answer for the given question. You are provided 4 minute for the
question and point has 5 Points.
2. List down the methods to keep your skills and knowledge Current ?
3. System to expand knowledge into work activities?

Reference
 Gossage, Carolyn; Chojnacki, Stanley (2000). Ethiopian icons: catalogue of the collection of
the Institute of Ethiopian studies, Addis Ababa university. Skira. ISBN 978-88-8118-646-
4. OCLC 848786240.
 Fani, Sara (2017). "Scribal Practices in Arabic Manuscripts from Ethiopia: The ʿAjamization
of Scribal Practices in Fuṣḥā and
 Horowitz, Deborah Ellen (2001). Ethiopian Art: The Walters Art Museum. Third
Millennium. ISBN 978-1-903942-02-4.
 Tilden, F. (1957). Interpreting our Heritage. University of North Carolina Press, North
Carolina ISBN 0-8078-4016-5
WEB Address
 https://www.unesco.org/en/articles/ethiopia-celebrated-two-intangible-cultural-heritage-
festivals-first-month-its-new-year-2012-ec
 https://www.heimattoursethiopia.com/2020/09/25/the-oromo-thanks-giving-fesival-irreechaa/
 https://ich.unesco.org/en/RL/fichee-chambalaalla-new-year-festival-of-the-sidama-people-
01054
 https://ich.unesco.org/en/RL/ethiopian-epiphany-01491
 https://www.facebook.com/LandOfOriginsVisitEthiopia/posts/meskel-festivalunesco-has-
inscribed-meskel-commemoration-feast-of-the-finding-of/961726017680083/
 https://etias.com/articles/the-new-7-wonders-of-the-world
 https://theculturetrip.com/africa/ethiopia/articles/12-of-ethiopias-top-restaurants-2/
 https://www.mbopartners.com/blog/how-manage-small-business/how-to-keep-your-skills-
and-knowledge-current-and-why-it-matters1/
 https://www.frontlinerecruitmentgroup.com/six-ways-to-maintain-your-industry-knowledge-
and-skill-set/
 https://www.findcourses.com/prof-dev/how-to-knowledge-share-at-work-9871
 https://en.wikipedia.org/wiki/Heritage_interpretation

Developers Profile
No. Full Name Qual Field of study Organization mobile email
.level /institution
1 Asmare Mengist MA Tourism Lideta 0918162068 asmaremengist05

Abera Development and Manufacturing @gmail.com
Management College
2 Desalegn Baye MA Cultural Heritage St. Lalibela 0920478590 desalegnzlasta@
Alene Management Polytechnic gmail.com
College
3 Abraham Ebisa MA Tourism Nefas Silk 0942127273 abraham.ebosk@
Kebede Development and Polytechnic gmail.com
Management College
4 Tsehay Abdisa BA Heritage Manbuk Tvet 0912478717 tsehayabdissa12
Beyene Management College @gmail.com
5 Marshet Yakob BA Hotel & Tourism Hawasa 0964164543 Yacobmarshet10
Ashena Management Polytechnic @gmail.com
College
6 Bantaymolu BA Information Ministry Of 0920261862 Getbigafter2010
Getnet Tenaw Technology Labour and Skill @gmail.com


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TOUR OPERATION

Module Title: Ethiopian Cultural Heritage

Prepared By: Ministry of Lobar and Skill

Introduction to the module .......................................................................................5

Unit One: Ethiopian Cultural Heritage Information ....................................................6

1.1. Definition and types of heritage .......................................................................7

1.2. Sources of Information ..................................................................................46

1.3. Research techniques to access information ....................................................49

1.4. Determining potential subjects of customer interest .......................................49

Unit Two: Heritage interpretation ............................................................................53

2.2. Techniques of interpretive themes presentation.................................................56

Unit Three: Update information on Ethiopian cultural heritage environments ..........58

3.1. Ways to Keep Your Skills and Knowledge Current .............................................59

3.2. Ways to Maintain Your Knowledge and Skills ...................................................62

3.3. Expand knowledge into work activities .............................................................64

Developers Profile ...................................................................................................70

1.1.2. Types of heritage

A. Cultural property/heritage includes the physical or tangible cultural heritage, such as

 Museology  Architectural conservation

Aspects of the preservation and conservation of cultural intangibles include:

Natural heritage is also an important part of a society's heritage, encompassing

Aspects of the preservation and conservation of natural heritage include:

 Rare breeds conservation

Figure 1. Aksum obelisks

A series of inscription on stone tablets have proved to be of immense importance to historians of

Figure. 2 Rock Hewn Churches of Lalibela

VII. Protection and management requirements

Figure 3. Fasil Ghebbi

vi. Protection and Management Requirements

In spite of the existence of these arrangements, a more efficient decision-making structure is

Figure 4. Simien Mountains National Park

C. Protection and management requirements

5. The Lower Valley of Awash

Figure .5. Australopithecus Afarensis

Excavations by an international team of paleontologists and pre-historians began in 1973, and

f. Protection and management requirements

Figure 6. Aerial view of the Omo River, Omo valley

 Protection and management requirements

Figure . 7. Tiya carved steal covered with symbols

Figure .8. Harrar (Jugol)

h. Protection and management requirements

9. Konso Cultural Landscape

Figure 1.9. Konso Cultural Landscape

vi. Protection and management requirements

Figure .10. Meskel festival celebration

11. Gada System

Figure 11. Gada system

Figure 1.Fichee-Chambalaalla,New year festival of the Sidama

Figure 13.Ethiopian Epiphany-Timkete

1.2. Sources of Information

Informal research is a research method that. Gathers data/information/evidence anecdotally or

1.3.2. Formal Research techniques

1.4. Determining potential subjects of customer interest

 Use social listening

 The buyer's journey

-----------------------2. Museum is an institution devoted to the procurement, care, study, and

Part -II :Multiple choice

Page 53 of 70 Author/Copyright Module title: Ethiopian cultural Training module Version -1

— Freeman Tilden for the US National Park Service

— The Association for Heritage Interpretation (United Kingdom)

Page 54 of 70 Author/Copyright Module title: Ethiopian cultural Training module Version -1

2.1.1. Purpose of Heritage interpretation

Interpretation is often used by landowning government agencies and NGOs to