The traditional practice of Mingi among the Hamer, Bena and Kara Tribes in Ethiopia: A theological perspective on a bio-ethical challenge BW Gorebo orcid.org/0000-0001-5791-2682 Thesis accepted in fulfilment of the requirements for the degree Doctor of Philosophy in Ethics at the North-West University Promoter: Prof A.L. Rheeder Co-promoter: Dr M Kotze Graduation ceremony: October 2020 Student number: 31495958 ACKNOWLEDGEMENT First of all, I am thankful to my Heavenly Father, who becomes everything while I am away from my family for certain times. In all my ups and downs, He has been beside me. I am deeply grateful to my supervisors at North-West University for their erudite, tolerant and dedicated guidance. I extend my thankful gratitude to Professor R. Rheeder and Dr. Mantiza Kotze, who brought everything from nothing through their knowledgeable and attentive guidance and outstanding authorship inspired me onto the appropriate research path and oversaw that my research aims were duly reached. Again I want to thank Rev. Claude Vosloo, an editor of my thesis who treated me as his own brother in everything. I want to thank my family members; My wife Konjit, my kids Miracle, Benyas and Bethel who carried unbearable burden in absence of me. Then, I thank Dr. Tim Jacobson, who stands beside me from the beginning to the end. It was unlikely to begin and to finish my study without him. I want to thank Daniel Wiens and Kerry Nobuhel Wiens for their dedicated support from the first day till the end. To my faithful friend Nigusie Denano, who took care of me and my family in the difficult times as himself and his family. Again, I want to thank Tessema Forsido and his wife Mesi, taking care of my family equal with their family. To Temesgen Teketel and his wife Tigist Petros who opened their heart and home to me while I have been struggling with strange context. I thank many friends who supported me by prayer, financial support and encouraging me day and night. To EKHC and SIM Ethiopia for their support during my study. Finally, I extend my most appreciative thanks to NWU theology department and to my older sister (Mom) Esther van Heerden for her godly character and help from NWU finance office. i DECLARATION I declare that The traditional practice of Mingi among the Hamer, Bena and Kara Tribes in Ethiopia – A theological perspective on a bio-ethical challenge; is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references and that this work has not been submitted before for any other degree at any other institution. GB WOLDE DATE ii ABSTRACT Globally, there are diverse societies with multiple cultures, traditions, customs and lifestyles. Every society has its own pattern of interaction among its members. In every culture there are several important practices and customs. These elements celebrate life-cycle transitions, enhance the community’s cohesion, or transmit useful traditional values to the following generations (Assefa, et.al. 2005). The traditions or culture forms reflect norms of care and behavior based on age, life-stages, gender, and social classes. Through these types of practices, the elder generation transmits a rich inheritance to the following one. Numerous traditions promote social cohesion and unity or useful practices and important traditions. However, other incidences, especially harmful traditional practices (HTPs), have detrimental effects. These HTPs erode the physical, mental, social and psychological health and integrity of individuals and communities. This applies especially to women and children (UN, 2009). These practices differ from place to place and country to country. The present study explored how an HTP, especially that of mingi, has been affecting the holistic development of children and the human rights of women in Hamer, Bena and Kara tribes of Southern Ethiopia. A thorough investigation was undertaken into appropriate ways to change the attitudes of the particular people groups on the mentioned phenomenon. Finally, this study demonstrated how the mingi practice will continue to impact current and future generations of the area, unless strategic interventions can take place. Key words Bull jumping, tribal kings, tradition, cultural ceremonies, witchdoctors, tribal elders, cultural heritage, identity focus, vulnerable, mingi practitioners, human rights, child sacrifice, mistreatment, taboos, cultural practices, traditional beliefs, peers, excommunication, fortune tellers, evil spirit, ancestral spirit, beliefs. iii ACRONYMS AND ABBREVIATIONS AARCCH Authority for Research and Conservation of Cultural Heritage ATR African Traditional Religion BLS Base-line survey BSP Bureau of Statistics and Population CRLP Center for Reproductive Law and Policy CSA Central Statistical Agency Edir Volunteer society where members make monthly financial contributions that will be paid out after their death EKHC Ethiopian Kale Heywet Church EPDRF Ethiopian People’s Democratic Republic Front Equb Ten to twenty members gather together to collect money that are paid out to its members based on their sequential order for the purpose of establishing small businesses Evangadi Midnight cultural youth dance among the Hamer, Bena and Kara Tribes FGM Female genital mutilation Gilo Cultural ceremony that individuals have to undergo to be accepted in the community HTP Harmful traditional practice Mehiber Volunteer members gather monthly to eat and drink communally Mingi Taboo (forbidden act or detrimental label) that transfers a curse on the community NGO Non-governmental organization OAU Organization of African Union iv SIM Sudan Interior Mission SNNPR Southern Nations, Nationalities and People Region UN United Nations UNESCO United Nations Educational, Scientific, and Cultural Organization UNICEF United Nations International Children’s Emergency Fund v TABLE OF CONTENTS Regarding the references in this study, it should be noted that for certain internet sources, the URL does not provide page numbers. ACKNOWLEDGEMENT ............................................................................................................ I DECLARATION ....................................................................................................................... II ABSTRACT ...................................................................................................................... III ACRONYMS AND ABBREVIATIONS...................................................................................... IV CHAPTER 1: INTRODUCTION ............................................................................................ 1 1.1 BACKGROUND, CLARIFICATION AND PROBLEM STATEMENT .............. 1 1.1.1 Background .................................................................................................... 1 1.1.2 Concept clarification ....................................................................................... 2 1.1.3 Problem statement ......................................................................................... 5 1.2 RESEARCH QUESTION ............................................................................... 6 1.3 AIM AND OBJECTIVES OF THE STUDY ..................................................... 7 1.3.1 Aim................................................................................................................. 7 1.3.2 Objectives ...................................................................................................... 7 1.4 CENTRAL THEORETICAL ARGUMENT ...................................................... 8 1.5 RESEARCH METHODOLOGY ...................................................................... 8 1.6 USE OF LITERATURE .................................................................................. 9 1.7 BIBLICAL EPISTEMOLOGY AND HERMENEUTICS ................................. 10 1.8 DIVISION OF CHAPTERS ........................................................................... 10 1.9 SCHEMATIC PRESENTATION ................................................................... 11 vi CHAPTER 2: BACKGROUND OF HARMFUL TRADITIONAL PRACTICES AND THE DEFINITION OF MINGI ................................................................................ 13 2.1 INTRODUCTION .......................................................................................... 13 2.2 HISTORICAL BACKGROUND OF HTPS .................................................... 14 2.2.1 Children in the Ancient Near East ................................................................ 14 2.2.2 The experience of child sacrifice within African countries ............................. 16 2.3 MISTREATMENT AND KILLING OF WOMEN ............................................ 17 2.3.1 In the ancient and modern world .................................................................. 17 2.3.2 Women in African culture ............................................................................. 19 2.4 OVERVIEW OF HTPS IN ETHIOPIA ........................................................... 21 2.4.1 Food and work taboos .................................................................................. 21 2.4.2 Marriage-related harmful traditional practices ............................................... 22 2.4.3 Physical body-related harmful practices ....................................................... 23 2.5 GENDER ISSUES IN ETHIOPIA ................................................................. 24 2.5.1 Male superiority ...........................................................................................