Ethiopia

History

Ethiopia boasts one of the oldest and most colourful histories of any African kingdom. In Prehistory, it was the home of the earliest hominids on this earth. Its traditional history stretches back to the time of King Solomon.
Few know much of the mighty Axumite Empire that grew up in the north of the country after the birth of Christ and which was a major trading centre for some seven hundred years. Neither have many people heard of the awe-inspiring rock-hewn churches that were constructed during the Middle Ages in Lalibela high on the Ethiopian plateau.

Since that time, the country has had very varied fortunes in all sorts of ways.
With frequent incursions from neighbouring lands and particularly from the influences of Islam, social and political development was somewhat piecemeal for a long time, with notable periods of relative peace and stability such as that provided by the rule of King Fasiledes in the 17th century in Gondar.

It was the Emperor Tewodros who was to make real progress with his vision of a united Ethiopia in the 19th century until his unfortunate demise following the arrival of British troops under Robert Napier in 1868.
Ethiopia’s history in the 20th century is really fascinating, with great leaders such as Emperor Menelik and Emperor Haile Selassie, with dramatic events such as the Italian occupation before the Second World War, and with political turmoil provided by seventeen years of Communist government and the following decade of uneasy movement towards democracy.
Axumite Empire

The north of Ethiopia was to be of world importance as an influential trading centre during the first seven centuries after the birth of Christ.
Centring on the city of Axum, today an important city on the Historic Route, and strategically situated near to the bottom of the Red Sea, it was a vital commercial crossroads between Egypt and the Mediterranean and the eastern countries of India and Ceylon. Exotic trade flourished in this richly fertile and agricultural area.

Exports from Axum included ivory, animal skins, rhino horn and frankincense while imports came from India, Arabia and Egypt and included wine, olive oil, iron and glassware.
During the greatest years of the Axumite Empire, coinage in bronze, silver and gold was produced, immense stone monuments were erected and Christianity was to be introduced to Ethiopia.

Middle Ages

By the early 12th century, the importance of Axum had declined and the capital of Ethiopia had shifted to near present day Lalibela, high up on the central plateau.
Of this period we know comparatively little, and yet it is from this time that dates one of the most extraordinary archaeological sites in the world, the rock-hewn churches of Lalibela.
Legend has it that King Lalibela himself travelled to Jerusalem and so wondered at the buildings he saw there that he determined to create an Ethiopian Jerusalem high in the Lasta Mountains.

These amazing churches attest to an epoch in Ethiopian history which must have known immense technical skill and competence and yet of which we have almost no written record. Tradition tells us that the world’s greatest craftsmen toiled during the day to create these monuments while bands of angels took over to continue the work by night!
It was also during the Middle Ages in Europe that the name of Prester John came to be associated with Ethiopia at the royal courts. This legendary priest apparently ruled over a land full of riches and luxury where precious gems and all manner of exotic items were plentiful. It is thought that the first Portuguese expeditions to Ethiopia in the 16th century and the even earlier travels of the Knights Templar might well have been inspired by the idea of discovering Prester John’s kingdom.

 17th Century

The years leading up to the 17th century were to see all manner of religious challenges from outside the country, notably from the Moslems under Mohammed Gragn the Left-Handed in the 1530s and, more peaceably, from the Jesuits in the early 1600s. At the same time, the Oromos from Kenya and the south of the country were making strong incursions into the Ethiopian empire.

Ethiopia was in need of a strong emperor and found one in Emperor Fasiledes who took over from his father Susenyos in 1632 and, in 1636, founded his new capital in Gondar near Lake Tana. The city of Gondar was the first permanent capital and was to flourish until the early 19th century.
Emperor Fasiledes was to bring a period of stability to Ethiopia and Gondar was to become a sophisticated and artistic city with its central Royal Enclosure of magnificent castles started by Fasiledes and continued by ensuing monarchs.

19th Century

In 1855, an unusual character who had once lived as a bandit had himself crowned as Emperor Tewodros and set out to unify his large and disparate country. He showed himself to be a very capable and creative monarch and he chose the mountain of Maqdala as his royal base.
He planned a system of roads across the country, encouraged land reform, established a national army and promoted Amharic as his country’s lingua franca. He was a reforming monarch who took great pride in his country, his people and in himself.

He sought British and other European support for his reforms and, when this was not forthcoming, he imprisoned two British ambassadors who were at his court at that time.
When Queen Victoria learned of this, she sent Sir Robert Napier with an army of soldiers, elephants and camels to achieve a rescue. Tewodros’s reforming zeal had made him unpopular with local chieftains and they supported Napier’s contingent and swelled its numbers.
As Napier and his men approached the summit of Maqdala in 1868, Tewodros, still refusing to submit, shot himself in the mouth. Maqdala was razed to the ground and the British troops returned triumphantly to England taking with them many hundreds of royal artefacts and manuscripts.

 

20th Century

The 20th century was to be a period of great positive development as well as great trauma and anguish for Ethiopia.
In the late 1800s, there were to be threats and incursions from both the Italians (with a great and memorable victory for the Ethiopians over the Italian troops at Adwa in 1896) and the Dervishes from the Sudan (with another Ethiopian victory in 1889).
It was to be Emperor Menelik II who was to take Ethiopia into the modern world of the 20th century. He chose the site for his new capital of Addis Ababa – his ‘New Flower’ – and set to creating a modern country with electricity, telephones, schools, hospitals and a railway.

In world terms, it was to be Emperor Haile Selassie, crowned in 1930, who was to make Ethiopia a known world power. He held his country together as a nation through the Italian occupation from 1936 to 1941, made good relations with European monarchs and statesmen, and spoke up boldly for his people in the League of Nations.
He survived as monarch until 1974 when he was overthrown and murdered by the Derg, the Communist regime under the military colonel Mengistu Haile Mariam, and Ethiopia was plunged into a stagnating 17 years of oppressive and repressive dictatorship.

The great famines of 1972-4 and 1984-5 were to bring the country to its knees and to bring it also to the concern of the entire world thanks to resounding media coverage.
In 1991, Mengistu was at last driven out of the country, the Communist regime fell and the long journey towards democracy was started. After a period of transitional government under Meles Zenawi, the Federal Democratic Republic of Ethiopia was proclaimed in 1995 and elections were held with Meles Zenawi being re-elected to leadership. This progress continues strongly today.
The three-year border dispute with Eritrea that erupted in 1998 did little to help the economic stability of either country but, with the help of UN peace-keeping forces, this problem seems to be resolving itself and Ethiopia looks forward to a period of strong economic development and growth.

Ethiopia

Islam came to Ethiopia in very early times. Mohammed himself was said to have sent followers to Ethiopia in 615 AD, and they received a warm welcome. As Axum’s Christian strength waned later in that century, Islam began to have a more meaningful influence across the country.

The 16th century was to see disastrous conflict between Christendom and Islam in Ethiopia. Of particular note was the powerful invasion led by Mohammed Gragn (the Left-Handed) in an attempt to conquer the entire country. This force was to be very successful in many areas of Ethiopia and was only eventually defeated with the help of the Portuguese led by Vasco da Gama’s son Christopher.
These days, the Islamic faith and Christianity seem to co-exist very peacefully in most areas. The high central plateau is predominantly Christian, while the lower surrounding areas to the east and south are more uniformly Muslim.
The holy city of Harar lies near the railway line to Djibouti in the east. It is officially the fourth most holy site in Islam and its architecture gives no doubt to its history and faith. Mosques abound within the city walls – 87 at the last count – and the colourful dresses of the women add to the exotic ambience of a memorable town.

 

source - http://www.linkethiopia.org/guide-to-ethiopia/ethiopia-information/culture-and-religion/islam/

Ethiopia

The land of Ethiopia provides an extraordinary variety of landscapes, with its huge and lofty central plateau area contrasting totally with its hot deserts and tropics. While water is frequently in short supply, vast lakes and major and impressive rivers cut through the Ethiopian countryside, cascading far below ranges of towering mountains with challenging individual peaks such as Ras Dashen in the north. As if to emphasise the diversity, this summit – the fourth highest in Africa – drops down across the fantastic Rift Valley towards the lowest place in Africa and the hottest inhabited place on the planet; the inhospitable desert of the Danakil Depression. Then, as you venture further south the climate feels truly tropical!
Five times the size of Great Britain, Ethiopia is home to nearly a hundred different tribes, each with its own language and its own highly colourful and developed culture. Some of these Ethiopian tribes live as simply and naturally as any known peoples on this earth. Yet our Guide to Ethiopia also tells of modern and developing cities such as Addis Ababa, the capital, and Mekele in the north of the country, as well as myriad of smaller towns and villages spread all over this often inaccessible land.

Here you can also read of Ethiopia’s immediate neighbours in this now land-locked land where local border disputes have rocked the area in recent times. On this continent of tribal and cultural variety, the country borders give frequent rise to strife and violence, where often impoverished areas of land are disputed by people.
Ethiopia is what it is because of its geographical diversity and cultural variety. Use the menu at the top of this page to whet your appetite and learn more!

Ethiopia is a land of contrasts in so many ways and this is particularly noticeable in its cities, towns and villages.

Although up-to-date figures are hard to come by, the country has few large cities by modern standards. Addis Ababa, the capital in the centre of the country, has a population of about a million and a half and boasts one of the finest hotels on the African continent and a thriving modern international airport.
Yet many of its public buildings are looking tired and worn and greatly in need of modernisation. Its wide public avenues and arterial roads contrast greatly with the impoverished housing just behind them where running water and decent waste facilities are still hard to find.
Dire Dawa is the second city in population terms with a million inhabitants. It is situated over to the east of the country, halfway along the only railway line that Emperor Menelik had built at the beginning of the 20th century to link Addis Ababa with the port of Djibouti.

The modern part of the town shows careful geometric planning and has good basic facilities as it was built from scratch by the railroad constructors and for many years remained the terminus from Addis while further funds were sought to continue the line to the sea.
Gondar is the third city of Ethiopia, situated just north of Lake Tana and the capital of the country for about two hundred years from 1636. Today, the glories of ancient Gondar are very hard to find. It was sacked by the Dervishes in the 19th century and its present centre is largely Italian built and is dusty and run-down. In the last few years things have been looking up, with badly needed improvements to water and waste systems and steady upgrading of main central buildings.

Yet it still looks and feels like a country town with a large majority of its people clustered densely around the market area in very simple and basic dwellings. Only its impressive and isolated Royal Enclosure and various other occasional ruined ancient buildings hint at the grandeur that Gondar once boasted.
Other urban areas in Ethiopia with populations in excess of half a million include Bahar Dar, on the southern edge of Lake Tana, the administrative centre of its area and an impressively laid out and attractive town; Mekele in the far north, the well-maintained centre of the Tigray region of the country, with distinct Italian influences in its architecture and design; and Harar, very close to Dire Dawa in the east, the fourth holiest Moslem city in the world, and a colourful ancient centre with romantic 19th century connections with the great adventurer Sir Richard Burton and the poet Rimbaud.


Ethiopia has five immediate neighbours in its situation in the Horn of Africa. These are Somalia to the east, Sudan to the west, Kenya to the south, and Eritrea and Djibouti to the north.
Ethiopia today finds itself uncomfortably in a land-locked situation.
When Eritrea became independent in 1993, relations with the country were such that no-one hurried to define the border with any exactness and there seemed little doubt that access to the Red Sea ports would continue without hindrance.

But relations with Eritrea became very strained when, in 1997, Eritrea announced its own currency, the nafka, and the implications of this were to lead to a major dispute between the countries in 1998 over delineation of the border. Suffice it to say here that recent agreements, brokered by the UN and many other supporting countries, have led to UN troops’ involvement in a buffer zone between the warring factions and relations are at least steadier between the two countries.
Relations with Djibouti are vital to Ethiopia’s economy at the moment and the use of the Djibouti port, at the terminus of the French-built railway from Addis Ababa, is at present unimpeded.
Lesser tensions also exist with other neighbouring countries, especially Somalia, who became somewhat embroiled in the problems with Eritrea. Localised battles on Ethiopia’s north-east border are frequent at present, although it would appear that tensions are, in general, easing.

The Horn of Africa is bounded by the huge geological faults of the Red Sea in the north and the Gulf of Aden in the east. The third major fault is the Rift Valley that cuts through Ethiopia from south to north. These faults have created some impressive mountain ranges and Ethiopia is considered a mountainous country with over half of the country rising to altitudes of around 2,000m.
The western half of the country is dominated by the great central Ethiopian plateau. It is here that the capital, Addis Ababa, and the historic circuit can be found. The source of the Blue Nile, the vast and beautiful Lake Tana, lying at 1,800m above sea level, is also situated on this enormous and imperious stretch of mountain.

The highest mountain in Ethiopia is called Ras Dashen (4,620m) and is situated in the stunning Simien range, a national park, north of Gondar. It is the fourth highest peak in Africa. The country has about 20 summits exceeding 3,600m.
Mountain life has shaped Ethiopia in many ways and can be tough going; but perhaps not as difficult as in the desert areas, which lie to the east and south of this huge central plateau. Here the land is desolate and barren and life is a struggle to support. The lowest point in Africa and the hottest inhabited place on the earth’s surface is in the Danakil Depression in the north-east of the country, near the Simien Mountains, with much of it lying more than 100m below sea level.

 

In the middle of the great Ethiopian plateau, at 1,800m above sea level and with an area of 3,000 square kilometres lies the substantial inland sea of Lake Tana. Here are born two of Ethiopia’s major rivers, the Tekeze in the north and the Blue Nile in the south.
The Blue Nile River tumbles off the plateau at the Blue Nile Falls, known locally as the smoking river, near Bahir Dar and makes its way to the Sudan where it is joined by the White Nile before continuing its way to the Mediterranean Sea, supplying over 90% of Egypt’s water supply in the process. It was the great explorer James Bruce who, in the late 18th century, found his way to Lake Tana to discover the source of the Blue Nile. The Tekeze River runs north from the lake and encircles the Simien mountain range north of Gondar, providing a centre for white water canoeing for Ethiopia’s growing tourist industry.

Other great rivers that cut their valleys through the Ethiopian countryside include the Wabe Shebelle and the Awash – which run through the otherwise desolate Somali and Afar Regions respectively – the Omo in the south and the Boro River which is sourced in the moist lowlands of Gambella. There are also a great many lakes in the Rift Valley of significance and Afar contains some desert lakes.
Ethiopia is criss-crossed with little streams after the rainy season which dry up for most of the year. Rivers and lakes provide the life blood of Ethiopia during the dry season, especially as irrigation is relatively under-developed. Water channels can be dirty and carry disease, but they are used for washing and drinking by people who have no alternative.
Source -http://www.linkethiopia.org/guide-to-ethiopia/ethiopia-information/geography/

Ethiopia

Religion

Religion is instrumental to everyday life in Ethiopia, as it has been for centuries. Priests and deacons abound in their often colourful robes, carrying their staffs and ornate crosses that people frequently kiss as they pass. Ethiopian languages are full of references to God, and the calendar’s days of interest are determined largely by religion.
On the central plateau, the Ethiopian Orthodox church holds sway, as it has done since the 4th century when Ethiopia became the first state to adopt Christianity. The Orthodox Church has many connections with ancient Judaism. Fasting and detailed food restrictions, the specific ways of slaughtering animals, the layout of the churches and the practice of circumcision all make for a very particular religious culture.

Indeed, Ethiopia had large communities of ‘falashas’, Ethiopian Jews, especially in the Gondar region in the north, who have played an important role in the history of Ethiopia, especially in the earlier years. Most of these however have now departed to live in Israel, having been airlifted out of the country with Operation Solomon and Operation Moses in the latter part of the 20th century.
Islam is the second largest religion in Ethiopia with roughly one third of the population as followers. Although certain regions are predominantly either Islam or Christian, Muslims generally live peaceably alongside Christians throughout the country, though this was not always the case. The south and east are where most Muslims reside – 99% of the people of Somali are Muslim – and the city of Harar, in the east of the country, is officially the fourth most holy Muslim site in the world.
In the lowland areas, animistic and pagan religions are still commonly found among tribal people who live in simple, traditional communities.
Use the menu at the top of this page to experience the real colour of Ethiopia and understand why the Ethiopians value their culture and religions so highly.

Ethiopia - Language, Culture, Customs and Etiquette

Facts and Statistics

Location: Eastern Africa, west of Somalia

Capital: Addis Ababa

Climate: tropical monsoon with wide topographic-induced variation

Population: 82,544,840 (July 2008 est.)

Ethnic Make-up: Oromo 32.1%, Amara 30.1%, Tigraway 6.2%, Somalie 5.9%, Guragie 4.3%, Sidama 3.5%, Welaita 2.4%, other 15.4% (1994 census)

Religions: Christian 60.8% (Orthodox 50.6%, Protestant 10.2%), Muslim 32.8%, traditional 4.6%, other 1.8% (1994 census)

Government: federal republic

Language in Ethiopia

Ethiopia has many indigenous languages (84 according to the Ethnologue, 77 according to the 1994 census), most of them Afro-Asiatic (Semitic, Cushitic, Omotic), plus some that are Nilo-Saharan.
English is the most widely spoken foreign language and is the medium of instruction in secondary schools and universities. Amharic was the language of primary school instruction, but has been replaced in many areas by local languages such as Oromifa and Tigrinya.
After the fall of the Derg regime in 1991, the new constitution of the Federal Demeocratic Republic of Ethiopia granted all ethnic groups the right to develop their languages and to establish mother tongue primary education systems. This is a marked change to the language policies of previous governments in Ethiopia.

Society and Culture

The People

Ethiopia is a multi-cultural and multi-ethnic country. Religion is a major influence in Ethiopian life. Nearly half the population belongs to the Ethiopian Orthodox Church but there is a also large Muslim population. Others adhere to an ancient form of Judaism.
The Ethiopian Orthodox Church is proud of its origins. The country embraced Christianity in the 4th century, long before Europe. The feast of the Epiphany ("Timkat") is the largest festival of the year. The Orthodox Church dominates the political, cultural, and social life of the population. It was the official religion of the imperial court and of the establishment until Haile Selassie was deposed in 1974.
Muslims are important in the business community. They tend to live in the eastern, southern, and western lowlands, although there are considerable numbers in Addis Ababa.

The Family
The extended family remains the focus of the social system. It includes relatives on both sides of the family as well as close friends. Quite often the husband’s parents will live with the nuclear family when they get older and can no longer care for themselves. When people marry, they join their families, thus ensuring that there will always be a group to turn to in times of need.
Individuals achieve recognition or social standing through their extended family. A family's honor is influenced by the actions of its members. Family needs are put before all other obligations, including business.

Etiquette and Customs in Ethiopia

Meeting Etiquette

• Ethiopian greetings are courteous and somewhat formal.
• The most common form of greeting is a handshake with direct eye contact.
• The handshake is generally much lighter than in Western cultures.
• After a close personal relationship has been established people of the same sex may kiss three times on the cheeks.
• Across genders, men should wait to see if a woman extends her hand.
• Greetings should never be rushed. Take time to inquire about the person’s family, health, job, etc.
• People are addressed with their honorific title and their first name.
• “Ato", "Woizero", and "Woizrity" are used to address a man, married woman, and unmarried woman respectively.
• Elders should be greeted first.
• It is customary to bow when introduced to someone who is obviously older or has a more senior position. Children will often be seen doing so.

Gift Giving Etiquette

• Gifts may be given to celebrate events of significance or religious occasions.
• Since Ethiopia is an extremely poor country, expensive gifts are not the norm.
• In fact, giving a gift that is too expensive may be viewed negatively. It may be seen as an attempt to garner influence or it may embarrass the recipient as they will not be able to match it in kind.
• If you are invited to an Ethiopian’s home, bring pastries, fruit, or flowers to the host.
• A small gift for the children is always appreciated.
• Do not bring alcohol unless you know that your host drinks. Most Muslims and Amharic people do not.
• Gifts are not opened when received.
• Gifts are given with two hands or the right hand only; never the left hand.

Dining Etiquette

• Ethiopians are hospitable and like to entertain friends in their homes.
• An invitation to a private home should be considered an honour.
• Punctuality is not strictly adhered to although considerable lateness is also unacceptable.
• You may have to remove your shoes at the door.
• Dress well.
• Shake hands with each guest individually.
• A woman should offer to help the hostess with the preparation or clearing up after a meal is served.
• You will always be offered a cup of coffee. It is considered impolite to refuse.
• Ethiopians are relatively formal and believe table manners are a sign of respect.
• Do not presume that because food is eaten with the hands, there is a lack of decorum.
• Expect a small earthenware or metal jug to be brought to the table before the meal is served. Extend your hands over the basin while water is poured over them.
• Only use the right hand for eating.
• Hierarchy dictates that the eldest person is the first to take food from the communal plate.
• Guests are often served tasty morsels by another guest in a process called "gursa". Using his hands, the person places the morsel in the other person’s mouth. Since this is done out of respect, it is a good idea to smile and accept the offering.
• Expect to be urged to take more food. Providing an abundance of food is a sign of hospitality.
• The meal ends with ritual hand-washing and coffee.

Coffee Drinking

• The Kaffa province in Ethiopia is renowned for its coffee.
• Coffee is a national drink and its drinking is a ritualized process that generally takes at least an hour.
• If invited for a formal coffee you may be seated on pillows or grass and flower-strewn floor with frankincense burning in the background.
• A woman or young boy enters the room to wash and roast the beans over charcoal.
• The roasted beans are then hand-ground and added to boiling water.
• Sugar is put into small cups without handles and the water/coffee mixture is added.
• Inhale the aroma of the coffee before sipping.
• The first round (called "awol") is served, starting with the eldest.
• When the first cup is finished, the "jebena" (coffee pot) is refilled with water.
• The second round (called "tona") is then served. It is weaker than the first since the same ground beans are used.
• The third round (called "baraka") is served after boiling water is again added to the jebena.
• Always sip the coffee slowly.

Business Etiquette and Protocol

Meeting Etiquette

• Greetings are formal and courteous.
• Handshakes are somewhat prolonged and not especially firm.
• They are always combined with strong, direct eye contact.
• There is generally no touching between the sexes; however, if a foreign businesswoman extends her hand, a cosmopolitan Ethiopian may accept it to avoid causing her offense.
• Never rush greeting; enquire about people’s families, health and work.
• Government officials may be addressed as "Excellency" without using their name.
• Wait to be invited before moving to a first name basis without the honorific title.
• Business cards are given without formal ritual.
• Present and receive business cards with the right hand only or with both hands.

Communication Style

Ethiopians can be very sensitive when it comes to communication. Since they have only recently begun working with foreigners in business situations they are still getting used to new ways of doing business and communicating.
As a general rule, they are humble and respect that quality in others. They generally speak in soft tones. Loud voices are seen as too aggressive. Ethiopians pride themselves on their eloquent speaking style and expect others to speak clearly and use metaphor, allusion, and witty innuendoes. They often use exaggerated phrases to emphasize a point.
As a rule, Ethiopians tend to be non-confrontational and offer what they believe is the expected response rather than say something that might embarrass another. Honour and dignity are crucial to Ethiopians and they will go out of their way to keep from doing something that could bring shame to another person. Therefore, it is important to treat your Ethiopian business colleagues with utmost professionalism and never do anything that would make them lose dignity and respect.

Business Meetings

Meeting schedules are not very rigid in Ethiopia. There may be an agenda, although it is not part of the local culture. If one is used, it functions as a guideline for the discussion and acts as a springboard to other related business topics.
Since relationships are extremely important, meetings start with extended social pleasantries. You will be offered tea or coffee and will be expected to ask questions about the other person and respond to questions about yourself.
Meetings seldom have a scheduled ending time since it is considered more important to complete the meeting satisfactorily than be slavishly tied to the clock. The meeting will end when everyone has had their say and the most senior Ethiopians decide that there is nothing left to be discussed.
Performing favours indicates friendship. Therefore, Ethiopians feel obliged to do something if asked by a friend. Since they generally only conduct business with people they consider friends, they have difficulty saying "no" to requests from business associates. This does not indicate that they will do what they have agreed to do, however.

Source - http://www.kwintessential.co.uk/resources/global-etiquette/ethiopia.html

Ethopia

Ethiopia, like other African countries, particularly south of the Sahara, is a multi-ethnic state, inhabited by eighty-three ethnic groups, identified in the main by the number of languages (including about 200 dialects). But there are also overlaps of cultural and religious values among different ethnic groups.
The ethnic groups inhabiting Ethiopia (which, in some areas, overflow into the borders of Kenya in the south, the Sudan in the west, Djibouti in the east, Somalia in the east and southeast and, now, Eritrea in the north and northeast) can be classified, following the linguistic pattern, into four main groups: Semitic, Cushitic, Omotic, and Nilo-Saharan.

Nilo-Saharan    The Nilo-Saharan groups are, to some extent, agriculturalists.    Omotic     The Omotic speakers were traditionally organized into small kingdoms, notably those of Kaffa and Janjero.    Cushitic     Oromo being the most numerous among cushitic groups and in Ethiopia as whole, Somali, Sidama and Afar are other members of the cushtic group. Majority of them practice agriculture, but we have cattle breeders and pastorialists too.    Semitic     Based on our earlier classification, the Semitic family is constituted by the Tigreans and Amharas in the northern and central parts of the country, respectively, and the Gurage and the Harari in the southern and eastern parts of the country, respectively, and practice mainly agriculture.

African People & Culture

AFRICAN WEDDINGS

African weddings are a family affair and involve the combining of two lives, two families, and sometimes even two communities! There are many different wedding traditions in the African continent and no two are exactly alike. However, in all the communities the bride plays a very special role and is treated with respect because she is a link between the unborn and the ancestors. A bride might eventually bear a very powerful child, so she is treated with respect. In some areas of East Africa the grooms family would even move to the brides village and set up a whole new house there.

There are many steps that take place before marriage starting at a very young age where training takes place in how to be a suitable partner. Girls will many times go to circumcision schools where women teach them what is involved in marriage, and in some ethnic groups even learn secret codes and languages so that they can communicate with other married women. In the Wolof tribe there is even a time where the elders of the village gather with the bride and give advice and gifts.

Weddings can be very elaborate, involving feasting and dancing for days within a community, they can be very simple, or they can even be performed in huge marriage ceremonies involving many different couples.

African Wedding Cultural Traditions

Ethiopia

In Ethiopia the Karo people enhance a young brides beauty by tattooing her abdomen with different symbols.

Amhara people: most marriages are negotiated by the two families, with a civil ceremony sealing the contract. A priest may be present. Divorce is allowed and must also be negotiated. There is also a "temporary marriage," by oral contract before witnesses. The woman is paid housekeeper's wages, and is not eligible for inheritance, but children of the marriage are legally recognized and qualify for inheritance. Priests may marry but not eligible for divorce or remarriage.
 

Kenya

The Massai people of Kenya grow up with children of their own age and normally form relationships with these people. However, in marriage women are given to a man they do not know who is much older then themselves. The bride packs all her belongings and is dressed in her finest jewelry. At the marriage ceremony the father of the bride spits on the brides head and breasts as a blessing and then she leaves with her husband walking to her new home she never looks back fearing that she will turn to stone. This can be a very sad experience for the bride, who is 13-16 years old and may walk a long way to get to her new house. In order to ward off bad luck sometimes the women of the grooms family will even insult the bride.

The Swahili of Kenya bathe brides in sandalwood oils and tatoo henna designs on her limbs. A women elder, or somo, gives instructions to the bride on how to please her husband. Sometimes the somo will even hide under the bed in case there are any problems!

In another area of Kenya the main feature of the wedding is the kupamba, which happens the night after the wedding, it is basically a display of the bride. It is very popular because it is a party just for the women, and when they enter the party they are able to take off their large veils and show off elaborate hairstyles and dresses. The party can almost become a competition because it is believed that if a women has a good husband he will get her beautiful jewelry and clothes.

For the Samburu tribe marriage is a unique series of elaborate ritual. Great importance is given to the preparation of gifts by the bridegroom (two goatskins, two copper earrings, a container for milk, a sheep) and of gifts for the ceremony. The marriage is concluded when a bull enters a hut guarded by the bride's mother, and is killed.
 

Namibia

The Himba people of Namibia kidnap a bride before the ceremony and dress her in a leather marriage headdress. After the ceremony she is brought into the house where the family tells her what her responsibilities will be as the wife and then anoint her with butterfat from cows. This shows that she has been accepted into the family.
 

Niger

The Wodabee of Niger court their cousins for marriage. The male cousins wear powerful amulets which are supposed to heighten their attractiveness to the girl. If there are two cousins who desire the same girl the girl chooses the one she wishes and the other man is welcomed into the home of the couple, and if consent is given by the bride he may even share her bed!
 

Sudan

The Neur people of southern Sudan the groom must pay 20-40 cattle, the marriage is completed only after the wife has born 2 children. If the wife only bears one child and the husband asks for a divorce he can also ask for either the return of the cattle or the first child. Divorce therefore is very difficult. Another interesting fact is that if a husband dies then the husbands family must provide a brother to the widow and any children born to the brother are considered the deceased's children

African People & Culture

MUSIC, MUSICAL INSTRUMENTS & DANCE,

Music

Indigenous African musical and dance expressions that are maintained by oral tradition and that are stylistically distinct from the music and dance of both the Arabic cultures of North Africa and the Western settler populations of southern Africa. African music and dance, therefore, are cultivated largely by societies in sub-Saharan Africa All sub-Saharan traditions emphasize singing, because song is used as an avenue of communication. Because many African languages are "tone languages," in which pitch level determines meaning, the melodies and rhythms of songs generally follow the intonation contour and rhythms of the song texts. Melodies are usually organized within a scale of four, five, six, or seven tones. In group singing, some societies habitually sing in unison or in parallel octaves with sporadic fourths or fifths; others sing in two or three parts, using parallel thirds or fourths. Songs generally are in call-and-response form. Modern Trends With urbanization and the impact of Western culture, traditional music and dance, although still practiced, have decreased. New idioms have emerged, however, that combine African and Western elements; they include West African highlife (showing certain Caribbean traits), Congolese popular music (reflecting Latin American influence), and in southern Africa, sabasaba and kwella (both akin to U.S. swing and jive music). Evidence suggests that the needs of the church and other transplanted institutions may stimulate a new art music. Traditional music and dance face serious threat of decline. Because of their political and cultural importance, however, their preservation is given special attention in many countries

source - http://www.africaguide.com/culture/music.htm

African People & Culture

ART & CRAFT
When a person views African art, several themes seem to come up over and over again. These themes are representations of different things that are significant to African culture; and reveal the importance behind some of its most beautiful art.

The common themes are:

A couple
A woman and a child
A male with a weapon or animal
An outsider or "stranger"

Couples are most commonly shown as freestanding figures of relatively the same size and stature. They may be representative of ancestors, a married couple, twins, or community founders. This is representative of the importance placed on two as one. Most art of this type was developed for shrines or for positions of ceremonial honor. Sexual intimacy is rare in African carvings. This in that it is rare for men and women to display their affection publicly. The most common theme of the male and female couple is that of strength and honor; not love and intimacy.

The mother and child couple is often representative of mother earth and the people as her children. African women will generally have a very strong desire for children as well however. The strong desire that a woman has to bear children further shows the strong mother child relationship that is a vital part of African culture

A male with a weapon or animal (commonly a horse) is commonly produced to show honor to departed ancestors. Animals are rarely sculpted for the purpose of showing the inward or outward beauty of the animal; but to give status to the person. Even today, many in Africa would consider the ownership of a horse to be of greater status than the ownership of an automobile. Showing a person with a horse would then be giving great honor to them. Sometimes people are shown with animals that are not really ridden; possibly even mythical. The purpose is to show the power given to one who rides such an animal; and the wealth that they must have.

As women achieve significance through their children, men will often be honored in warfare. The one who goes into battle must have physical, emotional and spiritual energy to survive and to conquer. Thus the emphasis on weapons and the spoils of war in many African works.

A final common representation in African art is that of the stranger. In Africa, a stranger is someone from a different country or tribe. They would usually not be welcomed; and the more distorted the portrayal of the stranger, the greater the gap that is normally symbolized. Sometimes strangers; especially white foreigners; are given a form of respect based on their relatively great weaponry and other powers.

Unfortunately, much of African art comes with no explanation of the meaning intended to be symbolized when it was created. When the meaning can be discerned, the deeper understanding gained and fuller appreciation of the cultural heritage can be obtained in a more meaningful and memorable way.

African Jewelry

Much of African culture places great emphasis on appearance and therefore on jewelry. African jewelry has been given tremendous attention for centuries. Own a useful and beautiful part of African culture now. Many pieces of African jewelry contain cowry shells. They are not only beautiful but also symbolic!

Click here to have a browse through our Jewellery selection
All jewelry shown is completely hand made, authentic, and completely African in origin and design. This jewelry will be noticed by everyone, will make tremendous conversation pieces. A huge selection of African Jewelry. You will find many things to create a new look; to complement your wardrobe; or to make the perfect gift.

Masks
Masks are representative of many different things in African history and culture. Ancestry is very important to the African people to show honor to their ancestors. They design the masks with elaborate hair and jewelry to show great wealth and honor so their ancestors will be pleased with them and bring blessings. Ancestors are greatly to be feared if they are angered, so the people are very careful to be honoring to them at all times. Masks are greatly revered in African culture

Many masks are used in ceremonies generally depicting deities, spirits of ancestors, mythological beings, good and or evil spirits, the dead, animal spirits, and other beings believed to have power over humanity.

African People & Culture

TRIBES & PEOPLE GROUPS

There are many different people groups and tribes across the continent of Africa - with their culture varying from tribe to tribe. We have included only a few on this page and will be adding to the list regularly. Click the title for detailed sections...

Afar

The Afar people live primarily in Ethiopia and the areas of Eritrea, Djibouti, and Somalia in the Horn of Africa.
 

Anlo-Ewe

The Anlo-Ewe people are today in the southeastern corner of the Republic of Ghana. They settled here around 1474 after escaping from their past home of Notsie.
 

Amhara

The Amhara are the politically and culturally dominant ethnic group of Ethiopia. They are located primarily in the central highland plateau of Ethiopia and comprise the major population element in the provinces of Begemder and Gojjam and in parts of Shoa and Wallo.
 

Ashanti

The Ashanti live in central Ghana in western Africa approximately 300km. away from the coast. The Ashanti are a major ethnic group of the Akans in Ghana, a fairly new nation, barely more than 50 years old.
 

Bakongo

The Bakongo people (aka. the Kongo) dwell along the Atlantic coast of Africa from Pointe-Noire, Congo (Brazzaville) to Luanda, Angola.
 

Bambara

The Bambara are a large Mande racial group located mostly in the country of Mali. They are the largest and most dominant group in that country.
 

Bemba

The Bemba are located in the northeastern part of Zambia and are the largest ethnic group in the Northern Province of Zambia.
 

Berber

Berbers have lived in Africa since the earliest recorded time. References date back to 3000 BC. There are many scattered tribes of Berber across Morocco, Algeria, Tunisia, Libya, and Egypt.
 

Bobo

The Bobo peple have lived in western Burkina Faso and Mali for centuries. They are known for their masks which are worn with elaborate outfits for celebrations. Primarily agricultral people they also cultivate cotton which they use to trade with others.
 

Bushmen/San

The 'Bushmen' are the oldest inhabitants of southern Africa, where they have lived for at least 20,000 years. Their home is in the vast expanse of the Kalahari desert.
 

Chewa

The Chewa, also known as the Cewa or Chichewa is an African culture that has existed since the beginning of the first millennium, A.D. They are primarily located in Zambia, Zimbabwe, with the bulk of the population in Malawi.
 

Dogon

The Dogon are a cliff-dwelling people who live in Southeastern Mali and Burkina Faso. Among the people groups in Africa they are unique in that they have kept and continued to develop their own culture even in the midst of Islamic invasions which have conquered and adapted many of the current people groups
 

Fang

The Fang are especially known for their guardian figures which they attached to wooden boxes containing bones of the ancestors. The bones, by tradition, are said to contain the power of the dead person, in fact, the same amount of power that the person had while still alive.
 

Fon

The Fon of Benin, originally called Dahomey until 1975, are from West Africa. The Fon are said to have originated in the area of Tado, a town in Tago, at approximately the same latitude as Abomey, Benin.
 

Fulani

The Fulani people of West Africa are the largest nomadic group in the world, primarily nomadic herders and traders. Through their nomadic lifestyle, they established numerous trade routes in West Africa.
 

Ibos

from Nigerian the Ibos live in villages that have anywhere from a few hundred to a few thousand people comprised of numerous extended families.
 

Kikuyu (Gikuyu)

Having migrated to their current location about four centuries ago, the Kikuyu now make up Kenya’s largest ethnic group.
 

Maasai

The Maasai, famous as herders and warriors, once dominated the plains of East Africa. Now however they are confined to a fraction of their former range.
 

Mandinka

The Mandinka are an ethnic group that live in West Africa, primarily Senegal, Gambia, and Guinea-Bissau, but some also live in Burkina Faso, Mali, and Cote d'Ivoire.
 

Pygmies

There are many different 'Pygmy' peoples – for example, the Bambuti, the Batwa, the Bayaka and the Bagyeli ('Ba -' means 'people') – who live scattered over a huge area in central and western Africa, in the Democratic Republic of Congo (DRC), Congo (Brazzaville), Cameroon, Gabon, Central African Republic, Rwanda, Burundi and Uganda.
 

Samburu

The Samburu are related to the Masai although they live just above the equator where the foothills of Mount Kenya merge into the northern desert and slightly south of Lake Turkana in the Rift Valley Province of Kenya.
 

Senufo

The Senufo are a group of people living in northern Cote d'Ivoire and Mali. They are known as excellent farmers and are made up of a number of different groups who moved south to Mali and Cote d'Ivoire in the 15 and 16th centuries.
 

Tuareg

The Tuareg people are predominently nomadic people of the sahara desert, mostly in the Northern reaches of Mali near Timbuktu and Kidal.
 

Wolof

The Wolof are one of the largest people groups that inhabit modern-day Senegal. They live anywhere from the desert area of the Sahara to the rain forests. Traditionally many Wolof lived in small villages governed by an extended family unit but now most Wolof move to cities where they are able to get jobs.
 

Yoruba

The Yoruba people live in Southwest Nigeria and Benin. They have developed a variety of different artistic forms including pottery, weaving, beadwork, metalwork, and mask making.
 

Zulu

The Zulu are the largest ethnic group in South Africa. They are well known for their beautiful brightly colored beads and baskets as well as other small carvings.

African People & Culture

The vast continent of Africa is so rich and diverse in it's culture with it not only changing from one country to another but within an individual country many different cultures can be found.

Much of Africa's cultural activity centers on the family and the ethnic group. Art, music, and oral literature serve to reinforce existing religious and social patterns. The Westernized minority, influenced by European culture and Christianity, first rejected African traditional culture, but with the rise of African nationalism, a cultural revival occurred. The governments of most African nations foster national dance and music groups, museums, and to a lesser degree, artists and writers.

Africa was the birthplace of the human species between 8 million and 5 million years ago. Today, the vast majority of its inhabitants are of indigenous origin. People across the continent are remarkably diverse by just about any measure: They speak a vast number of different languages, practice hundreds of distinct religions, live in a variety of types of dwellings, and engage in a wide range of economic activities.

Over the centuries, peoples from other parts of the world have migrated to Africa and settled there. Historically, Arabs have been the most numerous immigrants. Starting in the 7th century ad, they crossed into North Africa from the Middle East, bringing the religion of Islam with them. A later movement of Arabs into East and Central Africa occurred in the 19th century. Europeans first settled in Africa in the mid-17th century near the Cape of Good Hope, at the southern end of the continent. More Europeans immigrated during the subsequent colonial period, particularly to present-day South Africa, Zimbabwe, and Algeria. South Asians also arrived during colonial times. Their descendants, often referred to as Indians, are found largely in Uganda, Kenya, Tanzania, and South Africa.

Source - http://www.africaguide.com/culture/

Video on Cultural Differences made for UNESCO

Source - http://www.youtube.com/watch?v=j8GDUIh_Tis 

Definition of cultural diversity in English

Cultural diversity

Line breaks: cul|tural di|ver|sity

noun

[mass noun]

 

The existence of a variety of cultural or ethnic groups within a society: cultural diversity has increased,

exposing kids to new tastes and experiences

 

Source - http://www.oxforddictionaries.com/definition/english/cultural-diversity 

Measuring diversity

The London effect

Britain is becoming more like its capital city

MILTON KEYNES, a new town of 249,000 people some 50 miles from London, is famous among Britons for its American-style road grid, its bright high-modernist shopping mall and an unfortunate sculpture of cows made in concrete and fibreglass. But these pleasant and dull acres of suburbia have become a lot more colourful of late. Competing with the chain stores of the mall, there is now a collection of stalls selling African and Asian food. In the sun of a weekday afternoon, women in multicoloured kaftans gossip in the spacious squares and underpasses. Milton Keynes now has some of the “vibrancy” of multicultural London.

On December 11th the latest batch of data from the 2011 census of England and Wales was published (Scotland and Northern Ireland collect figures separately). As was widely anticipated, this showed a big increase in the number of people who say they belong to an ethnic minority, or were born somewhere other than Britain. Those who define themselves as “white British” now make up just 81% of the population, down from 88% in 2001, when the last census was conducted. Britain is also less religious than it was: around a quarter of people now say they have no religion, up from about 15% a decade earlier.

But beneath these broad trends the data reveal a more subtle pattern. In 2001 fully 45% of the minority population of England and Wales lived in London. Now, they are more spread out. As the maps below show, in London ethnic minorities have diffused from inner-city boroughs such as Newham (1) and Tower Hamlets (2) into farther-out places like Barking and Dagenham (3). Meanwhile, the rest of the country is coming to look more like London: less white, more diverse.
In 2001 around 80% of black Africans in the country lived in London. Now, just 58% do. There have been similar, if smaller, reductions for every other main ethnic group, even those not thought to have dispersed much, such as Bangladeshis. Overall, the ethnic-minority population outside London has increased by 90%, against a more modest rise of 63% in the capital.

In Kent, an affluent county south of London, the size of the ethnic-minority population has grown by 115% since 2001, albeit from a low base. In Hertfordshire, a rural and suburban county north of London, it has doubled. Many of the incomers are moving into Milton Keynes-esque places such as Ashford, in Kent, and Welwyn Garden City, in Hertfordshire. These towns have boxy houses, rational road layouts, plentiful but not especially distinguished greenery, and “herringbone” brick paving. Local politics revolves around blocking development on greenbelt land.

It is not hard to see why ethnic minorities are moving to these towns. There is little crime. Schools are pretty good. Housing is far cheaper than in London, while speedy transport links make it easy to return. The main newcomers are black Africans and Indians from London, as well as Poles, who have settled all over the country since 2004, when the citizens of new members of the European Union were allowed to work in Britain. Similar trends are visible elsewhere. In Solihull, a well-heeled suburban town on the southern fringe of Birmingham, there has been an influx of Indians and Pakistanis since 2001; in less-wealthy Salford, near Manchester, black Africans have moved in.
The flight to the suburbs is changing inner London too. Lambeth (4, on the maps), a south London borough, has long been known as the first home of the capital’s black-Caribbean population: the passengers of the Empire Windrush mostly settled there in 1948. But since 2001 black Caribbeans have moved out while Africans have moved in. Shop displays advertise cheap money transfers and phone calls to Ghana and Nigeria. The influx of Africans partly helps to explain why, despite a huge fall in the number of people describing themselves as “Christian” nationwide, Lambeth, together with a few other London boroughs, has managed to increase its tally of the faithful.
Taken with the rapid overall increase in immigrants in the past decade or so, this dispersal may be one reason why immigration has become so controversial. In many of the suburban places migrants are moving to, white British folk are seeing foreign faces in large numbers for the first time. Existing residents often resent the newcomers, who compete for school places, doctors’ appointments and public housing. Politicians are rushing to call for cuts to immigration. On December 12th Theresa May, the Conservative home secretary, denounced “uncontrolled, mass immigration”, which “displaces British workers, forces people onto benefits and suppresses wages for the low-paid”.
But other evidence suggests that most migrants and children of migrants are integrating effectively. The number of people who say they are of mixed ethnicity has almost doubled, from 661,000 in 2001 to 1.2m. According to Sunder Katwala, the director of British Future, a think-tank, mixed couples are now more common in Britain than almost anywhere else, including the United States. And despite the increasing diversity, 91% of people filling out their census form claimed some sort of British national identity, calling themselves English, Welsh, Scottish, Northern Irish or indeed British, sometimes with ethnic additions.
According to the Oxford Migration Observatory, a think-tank, opposition to immigration is weaker in London, where different groups have lived cheek-by-jowl for centuries, than in the rest of the country, even among white-British Londoners. Boris Johnson, its mayor, lauds the benefits of open borders. Contrary to Ms May’s suggestion, growing diversity need not mean lack of cohesion, or strife. Indeed, if the rest of Britain follows London’s path, it may well eventually reduce them.

Source - http://www.economist.com/news/britain/21568396-britain-becoming-more-its-capital-city-london-effect%20

London is capital of diverse cultures

Ethnic diversity is increasing across London, research has revealed.

In three boroughs - Newham, Brent and Tower Hamlets - white people are now in the minority.
Inner London has the highest non-white population in the country, with 37 per cent of residents from an ethnic minority. In outer London, the figure falls slightly to 27 per cent.
London is more diverse than any other part of the country, with the only other area to record a figure in excess of 20 per cent is the West Midlands. In the South-East outside London, it is only 4.6 per cent.
The fascinating insight into the rainbow make-up of the capital's 7.2 million residents emerges from research carried out by the Office for National Statistics.
Building on the 2001 Census, it reveals that Tower Hamlets has joined Brent and Newham as having an "ethnic majority". This is the result of an increase in the size of the Asian population, driven by a booming birthrate and a fall in the numbers of white people.
But despite the wealth of Canary Wharf it is the most deprived borough in the country - with one in three families l iving in ove r --crowded conditions and three in four children living in poverty.
Bangladeshis make up the borough's largest ethnic group, prompting the area around Brick Lane to adopt the name "Banglatown" to promote its numerous curry restaurants.
In total 42 per cent of residents classed themselves as "Pakistani or Bangladeshi", with 6.7 per cent black and 45 per cent white. The remainder classed themselves as Indian, of mixed race or "other".
The survey, based on an analysis of ethnicity in labour markets, found that the capital's non-white population rose by almost two per cent between the census in June 2001 and April last year.
But it unearthed a series of challenges for different groups. Non-whites are 14 per cent less likely to have a job in Southwark and Lambeth and this figure rises to 39 per cent in Tower Hamlets.
Here, about 90,000 of its 190,000 residents are on benefits. Life expectancy is shorter than the London average and 55 per cent of children receive free school meals.
Borough leaders say the challenge now is to ensure that the different communities are able to integrate as successfully as the Jews who came to the East End 100 years ago.
Labour councillor Kevin Morton said it was important to work together to counter the threat of Right-wing extremists.
He said: "My experience growing up in Tower Hamlets is that ethnic diversity is a potential strength. It is the religious and cultural issues that can be more difficult and divisive if extremists in different communities are allowed to make them so."
In response to growing diversity, Tower Hamlets council has developed a cultural strategy to address issues raised by what it terms a "melting pot" of different groups.
This summer, a borough by-election saw the anti-war Respect party win its first council seat in the country. The party is looking to target East End Labour MPs in the next general election.
Across London, diversity is lowest in Havering - which takes in Romford - at just over five per cent belonging to ethnic groups. Other boroughs with low ethnicity are Bexley, Bromley and Richmond - all with fewer than one in 10 non-whites.
But boroughs where diversity is now approaching 50 per cent include Ealing, Harrow, Redbridge, Hackney and Waltham Forest.
The findings come as the London Development Agency, the Mayor's jobsandregeneration body, launches a tourism drive for east London. It will ask visitors for their views of the area and identify ways it can benefit from a successful bid for the 2012 Olympics.
Anita Thornberry, head of tourism at the LDA, said: "East London is a ' hidden gem' that is fast becoming a dynamic business location and is poised to become a major tourist destination. Our plan aims to capitalise on the wide diversity of attractions and cultures in the area."

 

Source - http://www.standard.co.uk/news/london-is-capital-of-diverse-cultures-6981114.html