It has been a number of years since the “Ethiopian History” course has been canceled from Ethiopian colleges and universities for its supposed biases and question of inclusiveness. A new textbook has been written by a government-appointed panel of four academics to replace the former one. But the new one is also sparking controversy. For a second series on the subject, Ethiopia Observer is publishing an article based in an interview conducted with an archaeologist and heritage management teacher at Addis Ababa University, Mengistu Gobezie who says the module is culpable of some serious lapses.
In my view, the module demonstrates five glaring shortcomings. Firstly, in an apparent attempt to redress past historical underrepresentation, it has chosen to be restricted and rather parochial in scope and accordingly sidelines the national history, with a selective focus on certain ethnic communities. It glosses over and trivializes the greater national history and reframes and reconstructs selective regional history at the expense of the big picture. Even though the module is supposed to be a national history, one is hard-pressed to find the nation’s history in the book. In the introduction, it is stated that the module aims at « making this course as inclusive and representative as possible; the module also includes regional histories across the period,» but as it turns out, it is neither inclusive nor representative. Rather, it is thin on detail, partisan on its treatment and devoid of a shared national vision. Histories of certain regions loom large while other regions are pushed to the background.
Omissions about the contribution and achievements of the Ethiopian Orthodox Church
The second problem is the module’s exploration and depiction of the Ethiopian Orthodox Tewahedo Church. By largely ignoring its contribution, achievements, and rich national legacy, it rather focuses on the negative aspects of history. For example, in the section dealing with the history of religion and religious process, the module devotes disproportionately much attention to « indigenous religions », particularly on the waaqeffata. In comparison, Orthodox Christianity has not received as close attention. In Ethiopian religious history, the faith that deserves considerable treatment and with a rich history that can be analyzed in detail is Orthodox Christianity, yet it is unjustly presented in a demeaning and contemptuous way. The module acknowledges the existence of the Bete Isreal but it says they « began to be clearly noticed in the 4th century AD when the community refused to be converted to Christianity.” But there has been no evidence offered to support the claim. Narrating the history of Judaism in such a manner is likely to offend the community concerned and is not appropriate.
Another incendiary claim is EOC spread to central, south, east, and western parts following their conquests by the northern Christian kingdom. «People were baptised as government obligatory decree. Lately, monopolization of burial places by Church forced people to accept Tewahiido. » On the other hand, when it relates the introduction of Islam in Ethiopia, the module alleges that the Aksumite king who sheltered Prophet Mohammed’s followers was converted to Islam, citing « a grown tradition, chiefly in Arabic sources and among Ethiopian Muslims. » Accordingly, it goes on to say that « Islam was introduced to the Horn of Africa not through Jihad, but through trade routes. » When we look at this, we could see the extent of the misrepresentation, distortion and assertions without evidence than with those with evidence. Another account in connection with the Ethiopian Orthodox Church is that « the people especially in Arssi, Bale and Hararghe adopted Islam en masse as opposition to the imposed EOC.» This is wrong, and purposely deceptive. In another account of how Chrisitan faith comes to Ethiopia, the module contends that it came to Ethiopia from Egypt. But the truth is different. Ethiopia has not imported Christianity from Egypt. As a matter of fact, it is one of the first Christian countries in the world. It was the first patriarch in Ethiopia who was consecrated in Egypt in the fourth century, but he was not even Egyptian.
A mixture of grand and unsupported generalization about the Oromo
The fourth one is the module furnishes an unbalanced account of certain ethnic groups, particularly that of the Oromo. Actually, the Oromo history is part and parcel of our history but it should be presented with evidence that could be established. The module claims the Oromos were one of the Ethiopia’s primordial people, who lived in the north, west, central and south of Ethiopia and even goes as far as saying that the Oromo had already settled in the whole parts of East Africa before the first millennium, which is nothing more than a fairy tale that will collapse under historiographical scrutiny.
Inaccuracies about the Zagwe dynasty
Lastly, another inaccurate statement that should be mentioned is with regards to the Zagwe dynasty. At some point, it was stated that the Zagwe dynasty stretches from 1150-1270 whereas, on another page, there is a reference saying the Lalibela period lasted from 1160-1211. First, it is astonishing that the module could give such precise years, again without providing any evidence. There are ample credible references and chronicles that show that the establishment of the Zagwe Dynasty goes back to the end of the tenth century and lasts for about 300 years, a fact that the textbook writers disregarded. But they appear to have no qualms about making allegations which are either false or entirely unsupported by the evidence. Even the illustrations and maps are not dated and the sources are not given. This is alarming considering that the material would be put out statewide to be used as instructional material. Manufacturing myth and deliberate fabrication could only deepen existing divisions, not build national unity.
Interview conducted with Alemayehu Anbese of Addis Admass. Translated from Amharic into English by Arefaynie Fantahun.
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