CULTURAL DIVERSITY IN ETHIOPIA BETWEEN APPRECIATION AND SUPPRESSION

Author(s): Susanne Epple and Sophia Thubauville

Source: Paideuma: Mitteilungen zur Kulturkunde , 2012, Bd. 58 (2012), pp. 153-165
Published by: Frobenius Institute

Stable URL: https://www.jstor.org/stable/23644458

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Paideuma 58:153-166 (2012)

CULTURAL DIVERSITY IN ETHIOPIA

BETWEEN APPRECIATION AND SUPPRESSION

Susanne Epple and Sophia Thubauville

ABSTRACT. The aim of this collection of papers is to contribute to the d

the compatibility of cultural diversity with the concepts of human rights a
light of certain expériences in Ethiopia. Since the overthrow of the military
in 1991, Ethiopia has undergone enormous changes with respect to the p
opment efforts and international relations. The introduction of ethnie fe
equality of ali of its more than eighty ethnie groups, and cultural diversity
However, it appears that the agenda of fast national development has led
between continuity and change, as well as between tradition and modern
papers highlights some contradictions and inconsistencies within Ethiopia
well as clashes between certain policies and particular cultural values and
level. The implementation of some of these policies caused résistance on
communities against certain - from their perspective - new developments, a
in turn to différent forms of pressure applied by the government and non-
tions to ensure compliance. The individuai papers provide insights into lo
riences and reactions to perceived pressure and induced cultural change,
transition to new forms of life, to confusion and reluctance or partial invol
compromise and strict legal enforcement.

Introduction

The title of the 2011 meetings of the German Anthropological Association

"Wa(h)re Kultur", 'true' or commodity culture'.1 The wordplay betwe
'Ware' referred to the increasing popularity of 'local cultures' in a time o
globalisation, including the revitalisation of certain traditions as a means
international récognition and appréciation. Internationally, cultural diver
promoted as a 'common héritage of humanity' that 'should be cherished a
for the benefit of all' (UNESCO 2005). The GAA meetings were designed t
whether the new popularity of culture and cultural diversity should be a
diversity as a new global norm, or whether it is actually a means of self-m
local communities.
The call for papers inspired us to think about current developments
More specifically, we felt the need to explore the seemingly conflicting p
holding cultural diversity and ensuring the continuity of traditions on t

See the Conference website (http://www.tagung2011.dgv-net.de).

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154 Susanne Epple and Sophia Thubauville

and promoting social transformation, and attai

homogeneity on the other. The various papers
of manifest contradictions or inconsistencies in
providing a broader picture, this introduction
context, particularly the relevant provisions in
tural policy of the country.

EtHIOPIA'S CULTURAL POLICY: CONTEXT AND DILEMMAS

After the overthrow of the Derg military regime in 1991, the new démocratie g
ment reorganised Ethiopia on the basis of ethnie federalism, giving full récognit
to the autonomy of ethnie groups.2 Following a form of governance that was hig
centralised and régimes that tried to emphasise the cultural unity of the country
focusing only on the highland Christian 'great tradition' (Clapham 2002:11), t
erai reorganisation brought promising perspectives, especially for the inhabitants o
former periphery. Having been neglected and even exploited by former régimes,
their rights were to be respected and représentation was to be granted to ail gro
the government.3
What constitutes an ethnie group was defìned in Article 39,5 of the new con
tion of 1995:

A 'Nation, Nationality or People' for the purpose of this Constitution, is a group o

ple who have or share large measure of a common culture or similar customs, m
intelligibility of language, belief in a common or related identities, a common psyc
cal make-up, and who inhabit an identifiable, predominantly contiguous territory (h
www.servat.unibe.ch/icl/et00000_html).

The new constitution grants respect and equality to ail nations, nationalities and
ples. In Article 39 the 'Rights of Nations, Nationalities, and Peoples' are declar

The term 'Derg' (literally 'committee' in Ge'ez, an ancient South Semitic language today stili
in the liturgy of the Ethiopian Church) is commonly used to refer to the military regime tha
Ethiopia from 1974 to 1987 under the leadership of Major Mengistu Haile Mariam. He con
in power until in 1991 a coalition of rebel forces, the Ethiopian People's Revolutionary Démo
Front (EPDRF), finally overthrew his regime. The EPRDF, actually an alliance of four parties,
in power today.
For a criticai discussion of Ethiopia's ethnie federalism, see, for example, Abbink (1997),
(2006b). While ethnie differentiation as a main organising principle has often been criticised
ing artificial and fuelling ethnie conflicts, Ethiopia's federalism has also been condemned for
ali power in the executive, while the Council of People's Représentatives (one of two Chambers
Federai Parliamentary Assembly, with one représentative from each ethnie group) does not ha
tight of initiative (Abbink 1997). David Turton sees Ethiopia's ethnie federalism at risk of failu
because it is too ethnie, but because it is not sufficiently federai' (2006a:29).

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CULTURAL DIVERSITY I55

cusing mainly on two issues

the right to sécession' (Artid
speak, to write and to devel
its culture; and to preserve
et00000_html).
In line with Artide 39,2, m
'cultural policy' which was e
tances itself from previous g
policy by seeding enmity am
of one nation or nationality
To overcome the abuse and
tures, defined as 'the modes
and spiritual wealth which ch
be considered equal.5 This is
policy, where it is said that t

to enable the languages, hérit

lore, beliefs and other cultur
Ethiopia to receive equal réco
them over to future génératio

This paragraph gives the imp

reading further down, the f
should ideally be developed '
ogy', and, according to the s
eliminated step by step'.7
The next section, entitled "
for example, under number
poverty, deter to developme
cal harm or defy social valu
for the implementation of t
be carried out to identify 'e
tional practices'.9 In the sam
research activities in the cul

Cultural policy (cp), Introduction

Cp, Introduction (http://www.et
Cp, Objective 1 (http://www.eth
Cp, Objective 5 and 7 (http://ww
Cp, Contents of the policy, 13 (ht
Cp, General stratégies for the im
fact%20file/a-z/culture.htm)

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 156 Susanne Epple and Sophia Thubauville

ment endeavours and will be supervised to ma

cordance with professional ethics'.10
In day to day life one can witness some of
versity in unity', which is not only proclaimed
and their languages, costumes and dances are c
(ETV), which broadcasts programs not only
also in the languages of other ethnie groups, s
Increased efforts are made to provide primary
'cultural festivals' people from the remotest ar
celebrate on stage. Düring so-called 'cultural da
tutions of higher learning, children and stude
ple's traditional dress to celebrate Ethiopia's cu
commercialisation of culture can also be obser
lorisation of culture through dances and musi
cultural shows, and in the promotion of 'cultu
On the other hand, also clearly stated in th
striving for a rapid development. In its five y
the major goals to be achieved include econom
the agricultural sector, industriai growth in d
ture (télécommunication, roads and railway), r
wind, bio-fuels and geothermal), as well as a fo
others). The pian projeets growth in gross dom
per year from 2010 to 2015.12
These development plans must at least to so
context, and especially in the context of Ethio
lennium goals which are based on the UN m
the major goals of which are to combat povert
mental dégradation, and discrimination agai
being promoted in Ethiopia thus includes socia
means, for example, that certain traditions
'backward' or 'harmful' are being fought again

Cp, General stratégies for the implementation of the policy, 2.15 (http://www.ethioembassy.org.uk/
fact%20file/a-z/culture.htm)
11
See Seidel and Moritz (2009) on the multi-lingual approach to éducation.
12
For the complete Growth and Transformation Plan, see http://photos.state.gov/libraries/
ethiopia/427391/PDF%20files/GTP%20At-A-Glance.pdf.
The eight millennium development goals are: '1) to eradicate extreme poverty and hunger; 2) to
achieve universal primary éducation; 3) to promote gender equality and empower women; 4) to re
duce child mortality; 5) to improve maternai health; 6) to combat HIV/AIDS, malaria, and other dis
eases; 7) to ensure environmental sustainability; 8) to develop a global partnership for development'
(http://www.who.int/topics/millennium_development_goals/about/en/index.html).

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 CULTURAL DIVERSITY 157

for all' are being highly

replaced by modem agric
A question that comes u
local indigenous cultures
decide which practices are
ing and which should be
And how would that be p
try that is facing such d
interests of the local pe
practices, e.g. locai cultur
be expected. In their volu
Logan, Michele Langfield

Human rights are often e

(particularly intangible) ar
inconsistencies. For instanc
though others may claim
ments (2009:14).

The idea of 'cultural righ

form of human right as
ing of intangible hérita
other human rights that
and children, stateless pe
and Craith 2009:14). The
stating that only cultural
ments, as well as with th
and individuals, and of
field, and Craith 2009:14)
to how far respecting cul
Logan, and Craith (2009)
culture vary, one can exp

The RESEARCH AREA

The contributions in this collection are ali case studies based on research in the South
ern Nations, Nationalities and Peoples Region (SNNPR). The SNNPR is one of nine
largely ethnicity-based federai states of contemporary Ethiopia. In addition Ethiopia
has two autonomous City Administrations (Addis Ababa and Dire Dawa). The SNNPR
is unique in that it consists of 56 différent ethnie groups brought together based on
physical proximity rather than on common ethnie identity.

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 158 Susanne Epple and Sophia Thubauville

GURAGE

Y.EM) iELTI '

KEMBETA V HAfllVA
TEMBARO- Y HA0,YA
KEFFA SHEKA

'Vf.
DAW RO r
SIDAMA
BENCH
MAJI

BASKETOX GAMO GOFA

AMARO ^

SOUTH

0M° ^ONSO

The SNNPR and its zones (http://www.mursi.org/images/map-05.gif/image_view_fullscreen)

Many of the groups in the SNNPR, especially those living in the very south in the Sout
Omo Zone, are known for their 'traditional' lifestyles that have been left unimpeded by
globalisation and modernity until very recently. It is only in the last one or two decade
that newly built roads, the introduction of markets, electricity, mobile networks, TV
Community radio and other traces of modernity have brought formerly remote group
into contact with différent forms of life, though until today most members of the
ficially acknowledged sixteen ethnie groups in South Omo still rely on agro-pastoralis
and adhere to their cultural practices and traditional beliefs.
Many tourists are attracted by the cultural diversity of the area, and in the last
one or two decades the number of tourists travelling to SNNPR, especially to Sou
Omo Region, has increased significantly.14 On many web pages of Ethiopian and foreign
tour agents the peoples of South Omo are praised for their uniqueness, but the offici
website of the SNNPR Culture and Tourism Bureau also promises an exceptional expe

According to the homepage of the SNNPR Culture and Tourism Bureau, in 1999 61374 domesti
and foreign tourists travelled to the région; in 2008 the number was nearly five times higher, namely
332 863 (http://www.southtourism.gov.et/Home/tourism.html).

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 CULTURAL DIVERSITY 159

rience for tourists, claimin

welcoming and their life st
The SNNPR today is also
plans are localised. In the l
infrastructure (asphalt roa
ucation (building of new sc
of agriculture (for example
and modem forms of cattl
and the officiai homepage
there is a 'chance of getting
plans, both national and int
pastoral development (ran
cane, cotton, sesame and ot
Omo River. Two other majo
intended to produce electri
oil by international compan
exploring for oil in the ver
est areas of Ethiopia into a
Prime Minister, Meies Zena
in Jinka, the capital city of
Minister expressed the dét
mote south, an area, he sai
The investment plans woul

Http://www.southtourism.gov.et/Home/Destinations/ActualDestinations/Jinka.html.
This so-called 'cultural tourism' and its effects on the images of local people in Ethiopia and the
world have been critically assessed by Jon Abbink (1999) and Turton (2004). Tourism so far has
brought only little profit to the local people who are being paid for photographs and who seil some of
their personal items to the tourists.
16
See http://www.debubomozoneti.gov.et/Tourism_Parksc5tHotels.htm.
17
See, for example, the officiai report, "Environmental and social impact assessment executive sum
mary", of the Gibe III hydroelectric power project (http://www.afdb.org/fileadmin/uploads/
afdb/Documents/Project-and-Operations/Gibe%20III_EIA_%20Executive%20Summary%20
EBJK%2006-08-08.pdf). For information on the planned agricultural investment in South Omo,
see the report by the Federai Ministry of Agriculture and Rural Development (http://assets.
survivalinternational.org/documents/194/SouthOmoAgrInvestmentAreas.pdf). For information on
the exploration of oil, see, for example, the website of Africa Oil (http://www.africaoilcorp.eom/s/
Ethiopia.asp?ReportID=352253). Such projects have also been widely mentioned in the Ethiopian
Press, for example, in articles on planned sugarcane factories in South Omo (http://allafrica.com/
stories/201106281072.html), or on oil exploration (http://www.tigraionline.com/articles/article08017.
html). For criticai views, see, for example, a report published by the Oakland Institute (http://www.
oaklandinstitute.org/sites/oaklandinstitute.org/files/Land_Deal_Brief_Ethiopia_Omo_Valley.pdf).
Also, see Turton (2010) and websites of activist groups such as Survival International (http://www.
survivalinternational.org/tribes/omovalley) for a criticai assessment of the impact of the aforemen
tioned dam on the lives of the local people, who dépend on flood retreat cultivation.

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160 Susanne Epple and Sophia Thubauville

ernising cattle herding and agriculture. The spi

on development and participation, but he did no
cultures to continue to exist in their diversity.
The focus of the following papers is to exam
pressed wish to respect and enhance individu
nation state with common values and goals (som
of Ethiopian origin but obviously relate to inte
of the rapid development of contemporary Eth

Local adaptation and résistance to change

As explained above, the people of the SNNPR, especially those liv

es, have been experiencing more and more changes in the last tw
aiming at fostering local cultures (e.g. cultural festivals, the use
medium of instruction, the promotion of tourism) have been em
munities, and novel concepts such as formal éducation have also b
But still many people tend to resist change when they suspect tha
tegrity of their cultures and lifestyles are being threatened by it.
range from partial acceptance to hidden disagreement, withdraw
Presently more and more tension is arising between new laws
particular customs of local communities. As already noted, with
ethnie federalism in 1991, equal rights were granted to all ethnie
One of the first steps was to empower the différent ethnie groups
state and forming nine regional states with several subunits (zon
or peasant associations). According to Article 46 of the constituti
were delimited 'on the basis of the settlement patterns, language
of the peoples concerned' (Federai Démocratie Republic of Eth
ing ethnie and territorial boundaries and by granting a specific st
and privilèges to individuai communities within the Ethiopian
were granted regional status based on their population or territo
though equally numerous, were grouped together and have to sha
Article 47 of the constitution the nine states are listed, SNNPR b
same article grants the right of any nation, nationality or people
ethnie group') to secede at any time and to form its own state fol
dure. The inconsistency with which Artide 46 has been applied
and conflicts, the Sidama being one group that is striving for an

See the contribution by Ambaye Ogato in this collection.

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 CULTURAL DIVERSITY 161

Other legal interventions

hunting, which has forced s
of numerous practices as 'ha
organisations (GOs) and no
been forcing many societies
aesthetics, and also ritual pr
identity.20
The intensification of modem éducation and the increasing pressure to send all
children to school leads to différent problems. First, children's contributions to the
subsistence economy collide with school programs during certain seasons. Secondly,
éducation means that socialisation is to some extent being taken out of the hands of
families and locai communities, especially when children attend school outside their
home communities. This carries the risk that children identify more with the lifestyle
and ideals of urban environments than with their originai culture and as a conséquence
give up core cultural values. This may cause a gap between the générations and can lead
to conflict between communities and government.21
The suspicion and also résistance of local communities to change has led to even
more pressure from différent sources (such as interventions from government, NGOs
and missionaries) and has taken différent forms. During awareness-raising programs
and continuous meetings organised with government représentatives and community
elders, as well as in the formal educational system, traditional practices are questioned
and at the same time new ideas introduced. Missionary schools in some régions have
led to widespread conversions, while protestant missionaries forbid many locai practices
(Boll, Kaplan, and Martinez d'Alòs-Moner 2005). Finally, there are even cases where
adherence to traditional values or practices has subjected individuals to imprisonment.22

The case studies

The case studies in this collection provide différent examples of how peop
the implementation of national law and policies at the locai level and how t
also resist changes that seem to threaten their cultural continuity.
In his paper "The revival and reconstruction of tradition and ethnie p
Sidama", Ambaye Ogato shows how the Sidama are trying to revitalise certa
in order to underpin their common identity and history. As the most po
group in the SNNPR, the Sidama have been demanding regional status, i.e

19 See the contribution by Fabienne Braukmann in this collection.

20 See the contributions by Shauna LaTosky and Kate Nialla Fayers-Kerr in this collec
21 See the contibutions by Susanne Epple and Sophia Thubauville in this collection.
22 See the contribution by Thubauville in this collection.

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162 Susanne Epple and Sophia Thubauville

their own région based on ethnicity. So far

that criteria used to draw regional boundaries
nations', and others as 'nationalises' or 'peop
and clearly. This has led to confusion, protests
groups over rights, privilèges and resources, an
emphasis on ethnie identity and distinctivenes
per is therefore an important contemporary do
anthropologist.
Our own papers give examples of how people
feel that their cultural integrity is being th
Bashada, a small agro-pastoral group living i
duction of formai éducation actively by discus
éducation is provided to their children. Fearing
respectfully and taken care of properly in gov
long resisted sending any of their children to
schools have been built closer to their homes in
become more cooperative with the government
educated. However, when core values of their c
lineages, are under threat, they do not hesitate
The Maale (also Male, Malie) of the South O
cation, but they do experience clashes in cultur
to go into seclusion as brides - a central part o
hood. Sophia Thubauville explains how bride
girls who have been attending school are not all
sion. This has lately led to conflicts between fa
on the long run, in a change to this initiation
cultural knowledge that is transmitted to bride
These two papers show that the government
tion for all clearly collide with local perceptions
well as with the feit need to continue certain p
culture. After a time of confrontational encoun
who prevent children from being forcefully t
Bashada seem to have entered a phase of negoti
ment, while the Maale are presently experienci
where female students stay away from school
The Haro, a small group of formerly hipp
Island in Lake Abaya, have been under pressu
her paper "Marginalised hunters?", Fabienne
been very inventive in their economic and live
the possession of firearms were prohibited and

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 CULTURAL DIVERSITY 163

ments. The Haro were grea

livelihood stratégies. Their
group to change, but at th
tural practices that lie at th
the public to avoid legai con
a smaller scale. This also ex
been treated: while the loc
foreigners were given spec
The papers by Shauna La
(also Mun), a small agro-pas
for the clay dises which w
issue of so-called 'tradition
between locai identity and
national concepts of human
the 'cultural archive'", Fay
context of body painting an
of the lip-plates as harmfu
among the Mursi. In her p
sight into the world of Mu
lip-plates, which to some e
by awareness-raising progr
fresh wounds seems to giv
more strongly to tradition,
The différent case studies
to the various forms of ten
They range from the accep
promise and confusion to o
revitalisation of cultural pr

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 CULTURAL DIVERSITY 1^5

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UNESCO

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