NOTES

One The Hermeneutic of “Wax and Gold”

1. Knowledge system, here, is taken not as a specific skill or technique of getting things done. It is understood as a philosophical and ideological construct that influences ways of understanding. 2. See Budge, A , pp. 142–51, for more detailed discussion on pre-Christian religious practices in Abyssinia. 3. While claiming a Christian confession, the church is no stranger to diverse practices of purification, healing, magic, and divination. 4. We continue this discussion in the following subsection, under “Society.” 5. Gadels are a part of the noncanonical (hagiographic) books in which the heroic deeds of the church fathers are crafted with the aim of cementing spiritual values on the lives of the readers. As strange, and even bizarre, as its stories at times may sound, they nevertheless are a part of the important books in the EOC tradition in terms of influencing its worldview and . It has to be noted that Gadel is the name of books (e.g., Gadel of St. Marry, etc.) as well of a genre. When I discuss the genre I use Gedel (or Gedels), while I use Gadels when I refer to individual books. 6. The works of Claude Sumner, especially his book, The Source of : The of Man, could be a good illustration of such a claim. 7. The Amharic world nefs, literally soul, has its etymological roots in nefas, wind. But, while it is often used to refer to soul as opposed to body, it is also used to refer to the whole person. For example, an expression, “I made one soul happy” infers that someone made a person (with no discrimination between soul and body) happy. 8. See Synaxarium: The Book of the Saints of the Ethiopian Orthodox Tewahedo Church, translated by Sir. E. A. Wallis Budge (Garland, TX: Ethiopian Orthodox Tewahedo Debre Meheret St. Michael Church). 9. One of the best examples could be Meropius (both merchant and philosopher by profes- sion) motivating his friend Metrodore, who eventually was killed by natives because of the prevalent Greco-Roman tension with Ethiopia. 10. See his book New History of Ethiopia (1682, First Edition). 11. See the works of Edward Ullendorff, especially his Ethiopia and the Bible (1968), for a lengthy discussion on the Ethiopian relationship with the Bible and critical treatment on the con- texts in which Ethiopia is mentioned in the Bible. (cf. footnote 20) 12. See my discussion on the first part of this chapter. 13. I address the notion of covenant and its relation to Ethiopia in coming chapters, especially the fourth, in detail. 188 Notes

14. See chapter four for more detailed discussion of these ideas. 15. See the discussion above under “Metaphysics” to see how God’s transcendence is used in the wax and gold paradigm to give a way for a dualistic understanding of . 16. Although may not have tried to justify his hierarchical understanding of society on hereditary basis, he advocated strict marriage relations among the Guardians and Auxiliaries to raise and educate children so they would fit their future tasks (Republic, Book 5). 17. This literature was written approximately between 200 and 170 bc by an individual who identifies himself as “Jesus the son of Eleazar, son of Sirach of Jerusalem.” It is apparent that Ben Sirach ran a school known as the “House of Instruction.” While the work was origi- nally written in Hebrew, its prologue shows it was translated into Greek by a grandson of the writer. 18. This trend is clearly exhibited in what is generally called “the wisdom poems”: Chapters 1, 2, and 24. 19. See for more discussion on this http://mb-soft.com/believe/txs/sirach.htm. 20. It has to be noted here that some scholars, such as W. C. Trenchard, accuse Ben Sira of being too patriarchal and/or too negative towards women. This accusation derives from Ben Sira’s apparent claim that woman—Eve—is the source of sin. Trenchard’s kind of interpretation of the Book of Sirach, besides ignoring its historical context, also seems to fail to note the positive contribution the book makes to neglected members of contemporary society; Ben Sira’s attitude toward women and slaves are outstanding examples. See The Book of Ben Sira in Modern Research edited by Pancratius Peentjes (Berlin: Walter de Gruyter, 1997) for more discussion on this. 21. Please note, this is not to claim that the EOC worldview is the sole reason for Ethiopia’s economic problems. This study accepts that the reason for the economic problems is far more complicated. However there seems good reason to consider the significant contribu- tion of such an attitude in light of the fact that those students are deliberately instructed to beg and experience hardship as a means of escaping “this world.” 22. For more on this see Tesfaye Gebreab’s “Yegazetegnaw Mastawesha” (A Journalist’s Memoir) (Cape Town: Tesfaye Gebreab, 2009).

Two The Hermeneutic of Demystification

1. Literally means “committee”; and the name taken by the Communist regime in Ethiopia. 2. See Phillip James’s Ethiopia’s Kremlin Connection (January 17, 1985) online at http://www. heritage.org/Research/RussiaandEurasia/bg404.cfm. 3. See Harold Marcus’ article on Socialist Ethiopia: http://www.britannica.com/eb/ article-37710/Ethiopia. 4. Gudina Tumsa is an exception who briefly showed the promise of the direction in which Ethiopian Protestant churches have grown in terms of addressing social issues using theo- logical concepts. 5. For instance, paying taxes and giving alms to tribal kings, practitioners of witchcraft, and rainmakers on a seasonal and yearly basis is prevalent in, at least, southern Ethiopia. It was customary to come across people who bitterly resented the oppressive aspects of traditional religious ideologies. 6. As noted in chapter one, the term “monism” is not used in contrast to religious cosmology (i.e., Islam, Christianity, and Judaism), as Darwinist tradition puts it. I use the term from a Christian background against the EOC metaphysical conception which tends to picture nature in a dualistic tension between sacred and secular. This notion has already surfaced in Notes 189

Zará Yaeqob’s philosophy as “order of creation” and will be further elucidated in following sections on creational order. 7 It is apparent, from the title of his song album, that Dereje was told to remain silent (by someone probably claiming to be neutral or the regime itself). But when his human identity is defined without his object of belief (God), Dereje felt he had to violate the status quo by speaking up or rather singing, about his convictions. 8. Genesis 1:26 (NIV). 9. See the example of the Maale ethnic group in Donham’s “Revolution and Modernity in Maale: Ethiopia, 1974–1987.” 10. For instance, the only church not closed down by the regime, EECMY embraced members of other denominations in their organization. EECMY also benefited from the spiritual experiences of the Pentecostal churches. As a result, it became customary for a Lutheran church to hold a healing ministry, for instance. By then, many Pentecostal churches were not positive about education—theological or otherwise. However, after a positive interaction with non-Pentecostal churches (EECMY) that did have a favorable attitude to education, few Pentecostal young people were challenged, for instance, to join theological schools. 11. Paul E. Hoffman, “Evangelical Churches and Theology in the Ethiopian Revolution, Part II”: July 12, 2006, http://www.crossings.org/thursday/Thur011206.htm. 12. Ibid. 13. Ibid. Luther would not object; his two realms did not mean separation, but distinction: God rules both realms, but with different means and objectives. 14. Zemecha, literally meaning campaign, was one of the methods used by the Marxist regime to denounce the old way of thinking and introduce a new philosophy to build a better order based on a new interpretation of reality. Some students seemed really passionate about it, but according to reports, many espoused Marxism before fully understanding what it was about, just as a way of expressing their disenchantment with “stagnant” imperial rule. 15. See Donald Donham’s “Revolution and Modernity in Maale: Ethiopia, 1974–87,” pp. 44–57 for a fascinating study of how student revolutionists changed the course of tradi- tional, religious, and political life in a small southern ethnic group of Maale. 16. Friedrich Engels’s witness is very important not only because he was a part of the movement, but also because he had first-hand knowledge of Marx as a person as well as a thinker. 17. This does not mean that the arrival of Marxism completely eradicated the EOC concept of philosophical anthropology. Still, it provided the political and educated elites with an alternative to understand the human person among other things. 18 See for more detailed discussion on this John W. Hall’s article: “Changing Conceptions of the Modernization of Japan.” 19. Black gives historical precedence to the United Kingdom and France, while the United States and former British Dominions are placed in the second rank. Other European coun- tries belong to the third rank whereas the Latin American countries are put in fourth place, followed by Ethiopia, Russia, and a small group of Middle East and Asian countries (Japan, China, Iran, Turkey, Afghanistan, and Thailand) in fifth rank. Finally, the sixth and sev- enth ranks are given to the remaining Asian and African countries. 20. Messay Kebede, Bringing Reason Back to the Ethiopian Politics, Ethiomedia: October 4, 2004, http://www.ethiomedia.com/newpress/bringing_reason_to_politics.html. 21. Read Messay Kebede’s “From Marxism-Leninism to Ethnicity: The Sideslips of Ethiopian Elitism,” Addis Tribune, October 19, 2001, wmich.edu/~asefa/Conference%20and%20 Seminar/Papers/2001%20papers/PaperIII1.pdf 22. The theological viewpoint does not include Marxism, which does not espouse any view of God as an active agent in any sense. The idea pertains only to Protestantism. 23. Taken from his sermon. Kedamo Mechato is a well-known Ethiopian evangelist—the first- or second-generation Protestant converts in the southern part of Ethiopia. 190 Notes

Three The Hermeneutic of Compartmentalization

1. The complex scholarly interaction between Rorty and Derrida seems a good typology of the complexity of postmodernism. These two scholars seem to agree on major aspects of postmodernism. For instance, they both agree that human thoughts are contingent on vari- ous situations and therefore there is no neutral vintage point to adjudicate them. This how- ever is far from claiming that Derrida and Rorty, as fellow postmodernists, would agree on everything. The idea of “metaphysics of presence” is one of the fundamental issues that they would spar about clearly. While Rorty utterly rejects any notion of truth and supported antimetaphysical stances, Derrida argues that “Truth is not a value that one can renounce.” The deconstruction of philosophy does not renounce truth—any more, for that matter, than literature does See John Coker’s article, “Derrida,” in Blackwell Guide to Continental Philosophy (London: Blackwell, 2003). 2. Richard Rorty (1999), “Richard Rorty: An Appreciation of Jacques Derrida”: http://www. service.stanford.edu/news/1999/april21/rortytext-421.html. 3. Ibid. 4. Ibid. 5. Fred Hutchison (2004), “Crisis of the Postmodern Worldview”: http://www.renewamer- ica.us/columns/hutchison/041209. 6. Goudzwaard observed that ideologies usually undergo the course of conception, actualiza- tion, (re)construction, domination, terror, and then dissolution. See Goudzwaard’s and van der Vennen’s book Hope in Troubled Times (2007), pp. 52–56 for a more detailed discussion on the development of ideology. 7. The Gada system is not a socioreligious practice exclusively limited to Oromos. Asmarom Legesse shows it is also practiced among Sidamo, Darasa, Burji, Conso, and Gidole ethnic groups. See Asmarom Legesse’s book: Gada: Three Approaches to the Study of African Society (New York: Free Press, 1973). 8. Many might find Asmarom’s characterization of the Judeo-Christian God is inaccurate at best. 9. See the statement of OLF entitled Understanding the Gada System: http://gabuo.org/index. php?option=com_content&task=view&id=46&Itemid=89. 10. For example, Fuga—a clan highly skilled in pottery and carpentry—are considered less human, to the extent that they would not be allowed to be a part of any association. 11. I prefer the term “liberationist thinking” over liberation theology/philosophy partially because the generic nature of the term “thinking” allows me to switch to both religious and political senses of liberation as necessary. Another reason why I leaned toward using lib- erationist thinking is that liberation theology is seldom construed in relation to Ethiopian sociopolitical reality in the same sense as it is done in Africa or Latin America. That does not mean theology did not play role in the Ethiopian resistance of foreign occupation. In what follows, I try to asses if liberationist thinking is helpful or an obstacle for progress in Ethiopia. 12. The scope of this study does not allow discussion of many other examples, including Sidamo and Ogaden. 13. Temple University is known for promoting black liberation ideology. Black scholars known for their research on African studies, include Molifi Asante, a founder of Black Studies in Temple University, and Lewis Gordon, a specialist in Africana thought, race, and racism. 14. Molifi K. Asante is known for advocating theories of Afrocentricity in transracial, intercul- tural, and international communication. He holds an Afrocentric view and has described Africa and particularly Egypt, which he interprets as the “land of the blacks,” as the birth- place of civilization. Notes 191

15. See International Crisis Group, “Ethiopia: Ethnic Federalism and Its Discontents,” Crisis Group Africa Report No. 153, September 4, 2009, p. 29. 16. Ibid. p. 29. 17. See Lovise Aelen Ethnic Federalism in a Dominant Party State: The Ethiopian Experience 1991– 2000. (Chr. Michelsen Institute, 2002). 18. This study takes the position that there are fundamental differences between African lib- eration theology and Latin American liberation theology. For instance, the latter utilizes Marxism as a philosophical category that helps to dialectically balance class struggle. While the former might have tried Marxism at the inception, it does not seem to be entertain- ing Marxism as a relevant philosophical category anymore, probably because the Marxist tendency of aggressive secularization does not sit well with the deep religiosity in Africa. Another concept that has to be made clear at this step is the notion of “progress.” Here “progress” is not used as something neutral, but to convey the idea of opening up the cre- ational potential. See Bob Goudzwaard’s and van der Vennen’s book Hope in Troubled Times (2007) for a good explanation on the hazards of being obsessed with progress. 19. See the Telegraph’s report on June 20, 2008, entitled “Mugabe Says ‘Only God’ Remove Him: lhttp://www.telegraph.co.uk/news/worldnews/africaandindianocean/zimbabwe/2165171/ Robert-Mugabe-says-’only-God’-can-remove-him.ht. 20. Lemarchand’s claim is as bold as it is intriguing. His argument, “in Africa, as elsewhere, history is fast catching up with historic policies” (p. 1) is persuasive. However, he does not give a specific context or the date of the reported obliteration of monarchy in Africa before the arrival of the European powers. The date he does give (1960–1970) for the “doom” of two African monarchies (Burundi and Libya) hardly fits into his argument that the African monarchy was being obliterated from the map even before the Europeans heard of them. Possibly Lemarchand is alluding to another unspecified date. 21. See my article “Immigration and the Problem of Integration: Towards a Hermeneutical Approach to Understand the Identity of the Ethiopian Diaspora,” in Steve DeGruchy, Sytse Strijbos, and Nico Koopman (eds), From Our Side: Emerging Issues in Development and (Rozenberg: Amsterdam, 2008). 22. Messay Kebede (2006), “Ethnicization of Ethiopian Politics: Its Origin and Significance: http://www.sudantribune.com/spip.php?article19003.

Four Toward a New Hermeneutic of Covenant

1. This analysis was taken from Seyla Benhabib’s analysis of a condensed summary of The Theory of Communicative Action. 2. Philosophical justification is an argument for social contract on the basis of philosophical thinking, without necessarily relying on religious and cultural predispositions. 3. Note that “strangers” here are not necessarily refugees or a modern equivalent of asylum seekers. Jewish scholars consider every human society is a “stranger.” Novak argues that originality is a fallacy of “nativists.” For that matter, he argues, even Aboriginal people must have been strangers—they must have come from somewhere else. On the other hand, universally shared sense of estrangement should trigger the creation of a diverse but coher- ent society. 4. This idea can also be connected with the notion of contextual plurality: people with dif- ferent cultural background not only tolerate each other (mechachal) but they actually take responsibility for one another (metatsaseb). BIBLIOGRAPHY

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Aaron, Tesfaye, 119 akal (body), 11 Abba Salama, 21 Aksum, 13, 18, 20–1, 24 Abbink, Jon, 102–3, 106, 133 Aksuma-Tsion (second Zion in Aksum), 24 Abraha, 20 Al-Amida, King, 20 Abu Salih, 24 Albania, xv, 101 Abyssinia, 3–7, 13, 24, 116 Alemseged Abbay, 132–3, 138 Achieng, Roseling, 132 Alexandrian tradition, 17, 19–23 Acts, Book of, 19 Amhara, 18, 40, 42, 66, 79, 85, 104, 116, Adams, Nicholas, 170 120–1, 130, 144, 166 Addis Ababa, 39, 46 Amharic language, 104 Addis Ababa University, 9, 48, 68 “Amharization,” 104 Adjaye, Joseph K., 128 anasa (minority), 59 Adwa, 126–7 Anbaram, 20–1 Aedesius, Frumentius, 20–2, 26 Andargachew Tiruneh, 131 Aedesius, Sidrakos, 20 Angabo, 3–4, 6, 8 Afar-Amhara border conflicts, x answerability, See covenant “answerability” Afework Gebre Yesus, 70, 72–7 anthropology, See philosophical Africa, 52, 108–12, 117, 122–8, 133, 142, anthropology 174, 178, 185, 190n11,14 Anywaak, 120 African Americans, 117–18 apartheid, xvii, 116, 185 African culture, 22, 28, 40, 44, 47–8, 50, 52, See also South Africa 61, 66, 68, 71, 98–9, Ar’aya, Memher Berhane Mesqel, 39 108–18, 121–9, 133, 142, 171, 173–4, Arabic, 9, 13, 18, 171 178, 185, 189n19, 190n11,13,14, arash (farmer), 15 191n18,20 Arendt, Hannah, 154 African d iaspora, 117–18 , 11 African liberation theology, 108, 124–6, Ariy-ana-Hegan-ana reconciliation, x 191n18 Ark of the Covenant (Tabot), xvi, 5–6, “African Old Testament,”122, 127 13–15, 24–5, 35, 53, 143 African philosophy, 108 Aron of Debra Daret, 10 “the African Renaissance,” 122 Asafa Jalata, 97, 117 African Traditional Religions (ATR), xiii, Asante, Molifi, 190n13,14 54, 98, 123, 127 asceticism, xvii Africanness, 108–9 Asmarom Legesse, 98 Afrocentrism, 111–12, 117, 190n14 Asnake Kefale, 132 Agara Hadiyya, 103 Assab, 20 210 Index

Astar, 18 “Christian Island,” 106–7 Athanasius the Great, 9, 21 Christianity, xv–xvi, 3, 6, 9–10, 13–24, 30, atheism, xix, 68, 80, 88, 168 40–1, 50–1, 54–62, 73, 93, 98, 103, Athens, 16 106–7, 117, 123–7, 143, 149. 161, See also Greek culture 168, 181,188n6 ATR, See African Traditional Religions Christology, 23 Atsebeha, 20 The Church of Ethiopia (1970) (Samuel), 6 Augustine of Hippo, 169 Clapham, Christopher, 61, 78 , 4–5, 39, 143 coexistence, peaceful, x, 27, 39, 68, 145, 160, ayaana (spirit), 98 181, 183 azmari (local or traditional singer), colonialism, 48, 66, 74, 108, 110–13, 116, 43, 144 121, 124–8 Communion, 21, 25–6 Bacchus, 17 Communism, 64, 67, 69, 79 Baher, 18 The Communist Manifesto, 64, 77 Bahru, Zewde, 48, 68, 70–1, 96 compartmentalization, 91–118, 131, Bale-Qene (poet), 2 167, 175 Baptism, 19, 21, 51 and the concept of time, 127–9 be-chewanet (in a good mannered way), 173 and Ethiopian statehood, 104–7 Bediako, Kwame, 111 and ethnic federalism, 91, 118–21 bela-lebeleha (let’s reason), 158 and ethnicity, 104–7 Ben Sira, 32–5 and identity politics, 91 Ben Sirach, 188n17 and liberationist thinking, 108–18, 121–7 Benhabib, Seyla, 153–5, 191n1 See also liberationist thinking Betselota-Michael, 10 and metaphysics, 95–100 Bhaduri, Amit, 69 and philosophical anthropology, 100–3 Bible, xvi, 15, 18, 23, 26, 60, 88, 187n11 and postmodernism, 92–5, 118–30 Black, Cyril E., 71–2, 189n19 social practices of, 130–3 Black Studies, 190n13 Cone, James, 115 Blattner, William, xx constitution (Ethiopian), 92, 101–2, 105, Booyaamanna Hadiyya, 103 108, 120, 135, 156, 185 boustrophedonic system, 18 Coptic, 13 Braukämper, Ulrich, 103 Corson, David, 111 Brissett, Wilson, 81 cosmology, 28–30, 52–3, 62 Bruce, James, 40–1 covenant Budge, Sir William, 3–5 “answerability,” See covenant Bulcha, Mekuria, 116 “answerability” Burrow, Rufus, 114–15 argument for, See covenant argument Burundi, 191n20 and centralization, 12–16 Butler, Christopher, 93 hermeneutic of, See covenant, hermeneutic of Calvinism, 146, 150–1 and intersubjectivity, 163–7 Candace, Queen of Ethiopia, 19, 21 participatory, 163–7 Catholicism, xvi, 49, 148, 150 and political power and material reality, Cerulli, Enrico, 9, 98 35–7 Cesaire, Aime, 113 and surplus history, 26–8 Chabal, Patrick, 118 thinking, and mixed legacies, xvi–xviii Chalcedon, Council of, 23 covenant, hermeneutic of, 137–86 Choudhry, Sujit, 119 and “answerability,” 167–83 Index 211

argument for, 138–52 demystification, 45–89, 91, 95–6, 100, 105, See also covenant argument 107, 130 characterized, 167–71 institutional agents of, See the Dergue; and covenantalism, xix, 152–67 Protestantism and metesaseb and mechachal, 176–83 and modernization, 69–84 and “order,” 171–4 and public space, 84–8 and public space, 152–67 as a “surprise leap,” 46–53 and sew-le-sew factor, 174–6 and worldview, 53–69 and social contract, 159–67 demystification worldview, 53–69 and society, 176–83 and Ethiopian Marxism, 61–9 covenant “answerability,” 167–83 and Ethiopian Protestantism, 53–61 characterized, 167–71 Denzin, Norman K., 95 and metaphysics, 171–4 the Dergue, xv, 27, 45–9, 54, 58, 61–70, and philosophical anthropology, 174–6 78–81, 84–8, 95, 97, 101, 104, 107, and society, 176–83 116, 118, 121, 130–1, 133, 153, 158, covenant argument, 138–52 171, 174–5 and concept, 141–5 as Ethiopian Marxism, 61–9 and history, 145–52 as an “explosive” modernizer, 46–9 and memory, 138–41 Derrida, 93–4, 190n1 covenantal centralization, 12–16 Desalegn Rahmato, 68 covenantalism, xix, 152–67 Descartes, Rene, 93, 145–6 and public space, 153–9 dialogical pluralism, xxi Crang, Mike, 128 Diodorus of Sicily, 17 Creation, 6–7, 30, 32–3, 37–8, 53–4, 56–7, 83, Djan Daraba, See Ethiopian Eunuch 94–6, 98, 100–1, 103, 145–9, 151–2, Donham, Donald, 65–8 171–3, 175–8, 182–3 Dooyeweerd, Herman, 147, 151, 177–80 order of, 94, 100, 145–9, 151–2, 171–2 dualism, 3–9, 11–12, 17, 23, 28–45, 52–3, 55, potential, 177–8, 182–3 69, 75–6, 89, 146–7, 167–8 self-creation, 94–5, 101, 103 Greek, 11, 23, 28, 33, 43, 147 Crucifixion of Christ, 19 and monism, 3–9, 28–39 Cuba, 48 and mystery, 45 Cushitic ethnicity, 116 philosophical, 28–31 Cyril of Alexandria, 13 Platonic, 17, 28–32, 38, 146 and social practices, 39–43 dagna (local king, traditional chair, judge), dualism-monism, 3–9, 28–39 58, 158 Durkheim, Emile, 95 Daloz, Jean-Pascal, 118 Daqiqa Estefanos, 149 Ecclesiasticus, Book of, See Sirach, “dark continent,” 110, 128 Book of Darwin, Charles, 56, 61, 63, 188n6, 199n6 eder (intervention in times of crisis), 132, David, King, 25, 35–6 181–3 Davis, Fred, 139 EECMY, See Ethiopian Evangelical Church Dawit, Emperor, 150 Mekane Yesus Debra, Samuel, 10 Egypt, 23, 47, 190n14 debterras (cantors), 25 Eide, Oyvind, 51 Dejene Aredo, 132 The Election of Israel (1995) (Novak), 164 Demiurge, 28–30, 146 Ellis, Stephen, xi, 123 democracy, 42, 87, 99, 101, 118, 123, 133, enat ager (motherland), 58 157, 159–63 enda taíamer (place of miracle), 26 212 Index

Engels, Friedrich, 62–4, 189n16 78–9, 83, 85, 91–2, 96–100, 102–8, enjera (Ethiopian pancake), 2 113, 115–19, 131, 135, 157, 190n10 enkapsis, 180 and Ethiopian statehood, 104–7 EOC, See Ethiopian Orthodox Church and “ethnicism,” 79 EPRDF, See Ethiopian People’s and federalism, See ethnic federalism Revolutionary Democratic Front and “hegemonization” policy, 104 EPRP, See Ethiopian People’s Revolutionary and hierarchy, 85 Party and marginalized pockets, 91 Equb, 181–3 See also marginalization Erickson, Erick, 106 and metaphysics, 96 Eritrea, 20, 116 and minorities (anasa), 59, 67, 96, 105, Estefanos, 149–52, 157 116–19, 157 Estephanites, 150–2, 171 and politics and conflict, 16 Ethiopiawinet (Ethiopian-ness), xvii, 97, and statehood, 104–7, 119, 131, 135 131, 141 “ethnic hegemonization” policy, 104 Ethiopian constitution, 92, 101–2, 105, 108, “ethnicism,” 79 120, 135, 156, 185 Etiopia Tekdem (Ethiopia First!), 47, 69, 86 Ethiopian diaspora, 117–18 Eurocentrism, 111–12 Ethiopean Eunuch, 19, 21 Eve, 188n20 Ethiopian Evangelical Church Mekane ex nihilo Creation, 28, 54, 63 Yesus (EECMY), xiii, 49, Ezana, 20–1 60, 189n10 Ethiopian independence, xvii, 65–6, 69, 72, Fanon, Frantz, 110 76, 102, 142 Fasilades, castles of, 39 Ethiopian Marxism, 61–9 fear of God ( fereha-egziabeher), x, 96, 145, See also Dergue 167, 173, 180, 185–6 Ethiopian Orthodox Church (EOC), ix–x, Fekade Azeze, 86–7 xiii, xviii, 2–8, 22–5, 30–5, 47, Fenton, Steve, 131–2 49–55, 60, 62, 69, 74, 77, 107, 144, fereha-egziabeher, See fear of God 147–8, 179, 181, 187n5, 188n21,6, Ferenc, Aleksander, 150 189n16 Feyissa, Dereje, 120 as tewahido (“made one”), 23 Fietha Negest, 143 Ethiopian People’s Revolutionary Finke, Roger, 106 Democratic Front (EPRDF), xiii, Fiteha Negest, 15 xv, 27, 91–2, 96–7, 101–2, 105, Freudian, Sigmund, 139 107–8, 116, 118–21, 131–4, 144, 153, Frumentius, 20–3, 26, 111 158–9, 167 Frumentius Lecture (Bediako), 111 Ethiopian People’s Revolutionary Party Fuga clan, 190n10 (EPRP), xiii, 48 Fukuyama, Francis, 101 Ethiopian Protestantism, 53–61, 82–4 See also Protestantism Gada system, 92, 97–100, 107, 190n7 Ethiopian statehood, and ethnicity, 13, Gadel (heroism), 9–12, 187n5 104–7, 119, 131, 135 “garrison socialism,” 78 “Ethiopianness” (Ethiopiawinet), xvii, 131 Gashaw, Solomon, 105–6, 120 ethnic federalism, 91–2, 105, 108, Ge’ez, 9, 18, 23, 149 118–21, 134, 141 gebbar (peasants), 15 benefits and hazards of, 118–21 Gebre-Hana, Aleka, 2 ethnic groups/ethnicity, 16, 18, 27–8, 31, Gebre Heywet Baykedagn, 66, 72, 74–7 39–40, 50–1, 55, 58–60, 67, 69, Geertsema, H. G., x, 172, 175 Index 213

Gemechu Megerssa, 116 The Hermeneutics of African Philosophy genealogical method, 94 (Tsenay), 116 Gerard, Albert, 3, 4, 130 Heyling, Peter, 49 The German Ideology (Marx), 63 hibretesebawinet (“equality of man”), 131 Gerstenschlager, Burke, xi hierarchy, 29–31, 34–5, 39, 44–6, 48, 53, Getachew Heile, 52 57–8, 67–8, 80, 85, 146–8, 150, Gordon, Lewis, 190n13 171–3, 188n16 Gordon, Neve, 112 Hintersteiner, Norbert, 113 Gospel, 51, 110 Hogan, Patrick, 112 Goudzwaard, Bob, 96, 190n6, Hogue, Lawrence, 112 191n18 Holy Mysteries, 26 Govert Buijs, x The Home We Build Together (2007) (Sacks), “Greater Ethiopia,” 104, 134 164 Greco-Roman culture, 17–18, 187n9 Homer, 17 Greek culture, 9–12, 17–23, 32–3, 41, 43, homo economicus, 103 127, 139, 146–7, 154–8 homo ethnicus, 100–3, 134, 175 Gregory of Nyssa, 13 homo respondens, 175 Gregson, Ian, 92 Horn of Africa, 47 Griffioen, Sander, x, 156, 169, 171, 183 Hoxha, Enver, 101 Grim, Brain, 106 human person, 3, 9–12, 28–37, 55–7, 63–7, 81, 94, 100–3, 108, 134, 148–9, 152, 161, Habermas, Jürgen, 156–8, 168–70 168, 172–7, 182, 189n17 Haddour, Azzedine, 110 as battleground, 9–12 Hadiya, x, 99, 152 and Platonic dualism, 29 Hadiyya clans, 99, 103 Hume, Nathan, 119 Haggai Erlich, 144 Hutcheon, Linda, 92 Haimanot Abaw (religious fathers), 95 Hutchinson, Fred, 94–5 Hamner, Robert D., 112 Harvard University, 98, 113 “I-ness,” 160–3 hebere-qal (the double-layered word), 2 ICG, See International Crisis Group Hebraic monism, 11, 12, 28, 38–9, 43 identity, 26–7, 35, 38, 44, 50, 52, 56–9, Hebraic tradition, 23–8 66–82, 85, 91, 100, 102–3, 106–8, and covenant, 26–8 111–12, 117–22, 125–6, 130–4, and Old Testament, 24–6 137–9, 141–2, 153–5, 159–66, 174–6, hebretesebawinet (new politico-philosophical 179, 181, 183–5, 189n7 concept), 61, 67–9, 118, 121, 174 Iliad, 17 Hegel, Georg Wilhelm Friedrich, 93, Imago Dei, 56–7, 103, 175 109–10, 115, 170 imperialism, 9–10, 16, 38, 47–8, 60–1, 66–7, Heidegger, Martin, xx 89, 96–7, 104, 115–17, 150, 189n14 Hercules, 17 India, 20 hermeneutics of Institute of Reformational Theological compartmentalization, 91–135 Training, xi See also compartmentalization integrality, philosophy of, 32–5 covenant, 137–86 International Crisis Group (ICG), xiii, 120 See also covenant intersubjectivity, 145, 152, 156, 163–7, demystification, 45–89 169, 174 See also demystification “intimacy,” and praising, xviii–xix “wax and gold,” 1–44 iqub (financial prudence), 132 See also wax and gold Irele, Abiola, 113 214 Index

Irenaeus of Lyons, 19 Kissi, Edward, 69 Isaiah, 36 KN, See Kebre Negest Islam, 19, 50, 107, 123, 171, 181, 188n6 Korten, David, 173 Ismagilova, Roza, 104, 121 Korten, Frances, 173 Israel, 5, 12, 14, 19, 24–6, 32, 35–6, 143, Kremlin, 46, 48 163–4 Italy, 51, 72–4, 76, 104, 125–6 La’akuto Le’ab, 12 Lalibela, 12, 39 Jagtspeolfonds, x Laremont, Ricardo, 111 Jalata, A safa, 117 Latin American liberation theology, 124, James H. Cone and Black Liberation Theology 191n18 (1994) (Burrow), 114 Le Dueur, James D., 112 Japan, 71, 74–6 Lechte, John, 96 Jeremiah, 36 Legesse, Asmarom, 98, 190n7,8 Jerusalem, 19, 25 Lemarchand, René, 123, 191n20 See also Hebraic tradition Leninism, 47–8, 62 Jesus Christ, 19–21, 23, 26, 35, 51, 53, 56, Levine, Donald, xix, 2, 7, 13, 17, 40–2, 51, 59, 61 66, 85, 87, 126, 130 Jewish culture, 4, 11, 12, 19, 23–8, 32–3, 35, Levites, 21, 36 38–9, 43, 160–5, 168, 170, 191n3 Lévy-Brühl, Lucien, 109 and covenant, 26–8 liberationist thinking, 91, 108–18, 121–7, and diaspora, 161 190n11 and Hebraic monism, 11, 12, 28, 38–9, 43 as cotextualized, 108–18 and Hebraic tradition, 23–8 and social change, 121–7 and mysticism, 170 Libya, 191n20 and Old Testament, 24–6 Lichtenstein, Aharon, 163–4 and scholars, 191n3 London School of Economics, 114 Jewish Diaspora, 161 Ludolphus, Job, 19 The Jewish Social Contract (2005) (Novak), 160 Lyotard, Jean-Francois, 93 Jeyifo, Biodun, 173 Jones, Branwen G., 109–10 Maale, 189n9,15 Judaism, xvi, 4–6, 19, 22, 32–5, 53, 73, Mahrem, 18 160–4, 168, 170 Makeda, See Queen of Sheba Makumba, Maurice M., 109 Kamenju, Grant, 112 Manna, 103 Kampen Theological University, xi “manifest history,” xvi Kant, Immanuel, 93, 155 Marcus, Harold G., 48 Kaplan, Steven, 106 marginalization, 59, 83, 91, 100, 126, 134, Kaylan Connally, xi 143, 158, 166 Kebede, Dereje, 56–7, 189n7 and “marginalized people groups,” 91 Kebre Negest (Glory of Kings) (KN), xiii, Marian, Mesfin Wolde, 104 12–13, 16, 24, 26–7, 67, 73, 143 Markakis, John, xv, 78 Kedamo Mechato, 89 Martin Heidegger, xx kedash (clergy), 15 Marx, Karl, 62–4, 93, 95, 189n16 Kee, Alistair, 124 Marxism, xv, 45–70, 77–81, 83–4, 86, 88–9, Kenya, 116, 122, 143 93, 95–7, 100–1, 103, 105, 107, 118, Kikamba culture, 128 130, 134, 170, 189n14,17,22, 191n18 Kikuyu culture, 128 Ethiopian, 45, 61–9, 83 Kine Mahlet, 25 See also the Dergue Kinfe, Abraham, 118 Masolo, D. A., 108, 127–8 Index 215

Mazrui, A li, 111 dilemma of, 69–84 Mbeki, Thabo, 122 and Protestantism, 49–53 Mbiti, John, 98–9, 110, 127–8 and rank of countries, 189n19 McCann, James, 81 modernism–modernization dilemma, 69–84 Mead, G.M., 169 fleshing out, 69–77 mechachal (tolerance) factor, 176–84, 191n4 and Protestantism, 82–4 Mechato, Kedamo, 89, 189n23 and utopia or Ethiopia, 77–82 Megersa, Gemechu, 116 Molifi Asante Group, 117 Meiring, Arnold, 95 monism, 3–9, 11–12, 23, 28, 32–9, 43–4, 55, Mekuria Bulcha, 116, 144 188n6 Memmi, Albert, 110 combining, 37–9 Menelik I, 4–5, 14–16, 35 covenantal, 32–7 Menelik II, 67, 100, 105 defined, 188n6 Mengistu Haile Mariam, 47–8, 62, 85–6 and dualism, 3–9, 37–9 Mennasemaye, Maimire, xvi, 3, 27, 104–5, Hebraic, 11, 12, 28, 38–9, 43 117, 127, 138–41, 143–4, 150, 152 monism-dualism, 3–9, 28–39 Merara, Gudina, 118 Monophysitism, 23, 125 Meropius, 20, 187n9 monotheism, 3–6 Mesfin Araya, 127 Moses, 4–5, 32 Meskel Kebra, 12 Moses, Michael V., 109 Messay Kebede, 2, 7, 14–16, 40–2, 72–5, Mouw, Richard, 156, 171 78–80, 140–1, 143, 147, 152–3, 166, Mugabe, Robert, 122–3 171, 173 Mulugeta, Kebebush, xi Metaferia, Getachew, 133 Munro-Hay, Stuart, 143 metaphysics, 3–9, 32, 52–5, 61–5, 92–100, Muslim, xvi 102, 108, 134, 144–6, 155–6, mythological analysis, xx, 4–5, 8, 14–16, 24, 167–74, 190n1 73, 116, 131, 153, 159, 168, 170 and Ben Sira, 32 and compartmentalization, 95–100 Nahum, Fasil, 105 of the Dergue, 61–5 nationalism, 47, 50, 67, 69, 105 of Ethiopian Protestantism, 53–5 Nazareth, 13 and the order factor, 171–4 nefs, 187n7 of presence, 93–5, 190n1 Negesta Mariam, 152 of wax and gold, See wax and gold , 11 metaphysics A New Dictionary of Christian “metaphysics of presence,” 93–5, 190n1 Theology, 124 metesaseb (responsibility) factor, 176–84, New Testament, 13, 21, 39 191n4 Nicholas Wolterstorff, xxi “methodological atheism,” xix Niebuhr, Reinhold, 106 methodology, xviii–xxi Nietzsche, Friedrich, 94 Metrodore, 20 Nikodimos, Abate, 120 Minas, Bishop, 23 Nikruma, Kwame, 68, 114 Mitchell, Basil, 156 Nilotic, 116 modernism, xv, xviii–xix, xxi, 31, 45–54, Nine Saints, 17, 23 57, 62, 64–90, 91–5, 97, 100–3, 108, Nkrumah, Kwame, 114, 122 113, 117–18, 121–3, 125–6, 130, Noah, 3–5 133–4, 143, 145, 147, 149, 154, 156– North Africa, 40 7, 161, 166, 169–70, 178, 189n19 North Korea, 62 and demystification, 45 nostalgia, 95, 108, 113, 117, 139–42, and the Dergue, 46–9 152–3, 184 216 Index

Novak, David, 160–4, 168, 184, 191n3 and the human person, 29 Novak, Michael, 184 and society, 29–30 Nuer, 120 and wax and gold paradigm, 30–1 Nyerere, Julius, 68, 114, 122 pluralism, xxi, 7, 58, 60, 102, 108, 112, 119, 155, 161, 166–7, 175, 181, 183, 191n4 odaa (sycamore), 99 poetry, See qene Oduyoye, Mercy, 173 Political Theory of Liberation Theology (1989) Ogaden National Liberation Front (ONLF), (Pottenger), 124 xiii, 120 Poluha, Eva, 129 Old Testament (OT), xiii, 6, 13, 23–6, 35, Popper, Karl, 30 122, 127 The Postmodern Condition (1979) (Lyotard), 93 and covenant, 24–6 postmodernism, 91–5, 97, 100–1, 103, 108, 118, Onomatologica Medica, 139 121–3, 130, 134, 169, 190n1 “ontological approach,” xix–xx Pottenger, John R., 124 Origen, 13, 21 Praeg, Bertus, 133 Oromiya, 107 Prokopczyk, Czeslaw, 110 Oromo, 92, 97–100, 107, 116, 121, 158, Protestantism, xvi, 49–61, 82–4, 88, 103, 170 190n7 Ethiopian, 53–61, 82–4 Oromo Liberation Front (OLF), xiii, 99–100, and modernization, 82–4 107, 116, 120 as reluctant modernizer, xvi, 45, 49–53 Orthodox Christianity, xvi public space, 39–43, 62, 84–8, 130–3, 152– “other,” 117, 121–2 67, 171, 173, 184 and ambiguity, 39–43 Pankhurst, Richard, 13, 17–18 conceptualizing, 153–9 participatory covenant, 163–7 controlled, 84–8 paternalism, 110–11 and covenantalism, 152–67 patriarchy, 5, 188n20 divided, 130–3 Paulos Milkias, 104–5 negotiating, 152–67 Peentjes, Pancratius, 188n20 and social contract, 84–8 Pentecostal churches, 189n10 and social practices, 130–3 Persia, 20 Puritanism, 150 Persian Gulf, 47 phenomenology, xx, 161 Qale Heywet, 49 Phillips, James A., 47 Qedesta Qedussan (Holy of Holies), 25 philosophical anthropology, 1, 9–12, 29, 32, qene (poetic tradition), 2, 39–40, 42–3 53, 55, 57, 61, 65, 92, 100–3, 167–8, Qine Mahlet, 26 174–6 Queen of Sheba, xx and covenant “answerability,” 174–6 Qur’an, 13 and homo-ethnicus, 100–3 and human person as battleground, 9–12 racism, 110–13, 190n13 and sew-le-sew factor, 167, 174–6 radicalism, xix, 57, 67, 79–80, 127, 140 philosophical dualism, 28–31 Radicalism and Social Dislocation in Pierce, C.S., 169 Ethiopia (2008) (Messay), 140 Plato, 11, 17, 21, 28–32, 37–9, 41, 146–7, Rahman, Muhammad, 69 188n16 Rawls, John, 155–6, 159, 186 Platonic dualism, 17, 28–32, 37–9, reconciliation, x, 107, 120, 133, 145, 169 41, 146 Red Terror, 47, 158 and cosmology, 28–9 Republic (Plato), 29 domestication of, 30–1 Ricoeur, Paul, 138–9 Index 217

Ritivoi, Andreea, 139–40, 153 social contract, and covenant, 155, 159–67 Rorty, Richard, 93–5, 190n1 and “I-ness,” 160–3 Roth, Michael, 140 social mobility, lack of, 45 Russia, See Soviet Union social practices, and public space, 84–8, 130–3 Sabbath, 6 social sickness, See sick society Sacks, Jonathan, 160, 164–7 socialism, 47–8, 61, 67–9, 78, 118, 160, 162 sacrifice, 15, 17, 68, 73, 100, 128–9 society Saiazana, 20–1 and covenantal centralization, 12–16 St. John’s College, 52 and mechachal and metesaseb factor, 176–84 St. Mark, 13 and Plato, 29–30 St. Paul Theological College, 39 “sick,” 78–9 St. Philip, 21 and “surplus meaning,” 27 St. Stephen’s church, 39 Sofya, Queen, 20 Samuel, V.C., 6 Solomon, King, 4, 5, 14–16, 26, 35, 73 scientific materialism, 62, 68, 96 Solomonic dynasty, ix, xvi–xviii, 31, 35, 38, Second Temple Period, 32 67, 80 secularism, 8, 16, 25, 27, 33, 46, 49, 57–8, Somali, 107, 121, 158 60, 67–8, 70–1, 76, 80, 96, 101, 107, South Africa, xvii, 116, 126, 133, 185 116, 142, 161, 168–9, 188n6, 191n18 and apartheid, xvii, 116, 185 See also demystification Southern Ethiopia, 54, 102, 120, 129, 188n5 sega (flesh), 11 Soviet Union, 46–8, 133 Selassie, Aba Gebre, 39 sphere sovereignty, 150–1, 179–80 Selassie, Brahana, 3–5, 21 Stanley, Henry Morton, 110 Selassie, Haile, 14, 46–7, 50, 67, 72, “strangers,” 191n3 78–80, 104 Structural Transformation of Public Sphere (1989) self-governance, 119–21 (Habermas), 156 sem-ena-werq, See wax and gold Sudan, 47 semayawi zeginet (heavenly citizenship), Sudan Interior Mission, See Serving In 58–60, 83 Missions Semitic, 6, 18, 116, 126 Sumner, Claude, 145–6, 189n6 Serving In Missions (SIM), xiii, 49 Surma, 102–3 sew-le-sew factor (interdependence), 167, surplus history, 24, 26–8, 35, 43, 135, 137–8, 174–6 141, 144–5, 166 sewen sew yaderegew sera new (production Suseneyos, King, 49, 148 defines humankind), 100–1 Swedish Evangelical Missions, 49 Sheba, Queen of, xx, 4, 5, 8, 13–14, 26, 73 Shenk, Calvin, 21–6 Tabot, See Ark of the Covenant shimageles (traditional elders), 133 Tabot tekele (planted a Tabot), 25 shimagilewoch (traditional elders), 58 Taylor, Charles, 80 Shoa Oromo, 98 tegadlo (battle), 10 sick society, 78–9 tekuash (soldier), 15 SIM, See Serving In Missions Temple University, 117, 190n13 Silte, 107 Teodros Kiros, 146, 148–9 Simeon, Bereket, 43, 144 ter Haar, Gerrie, 123 Sinaxarium, 9 Tewodros, 16, 78 Sirach, Book of, 32–4, 188n20 tezeta, See nostalgia Sisai Ibssa, 99 Theory of Justice (1971) (Rawls), 155 slavery, 30, 34, 51, 54, 148 “Third World,” 70, 113 218 Index

Tibebe, 50, 60–1, 83, 147 Van der Vennen, Mark, 190n6, 191n18 Tibebu, Teshale, 117, 125 Vestal, Theodore, 101, 118 Tiglachen (2011) (Mengistu), 85 Victorian explorers, 128 Tigray ethnic group, 18, 133 Tigray Peoples Liberation Front (TPLF), xiii, Wagag, 10 132–3 Watson, Stephen. H., xix Tigrean, 13, 118, 121 wax and gold (sem-ena-werq), xx, 1–44, 77, Tigrigna, 18 82, 84–8, 95–7, 101, 107, 130–1, 137, Timaeus, 29 143–4, 174, 178, 187n1 time, and compartmentalization, 127–9 and Athens and Jerusalem, 16–28 Tipps, Dean C., 70–1 and covenantal centralization, 12–16 Tobbya, 73 defined, 1–16 toleration, x, 27, 39, 167, 169, 176–83 as knowledge system, 3, 187n1 Torah, 20, 32, 35–6, 163 as literary system, 1–3 traditional religions, xvi, 6, 50–4, 88, metaphysics of, 3–9 99–100, 108, 122–4, 171 See also wax and gold metaphysics traditionalism/traditionalists, xvii–xxi, 3, and paradigm, 1–3 6, 8, 20, 25, 31, 40, 45, 48, 50–8, and philosophical anthropology, 9–12 62, 68–9, 72–5, 79–80, 82, 88, 92, and philosophy and politics, 28–39 94, 97–100, 108, 113, 122–34, 139, See also wax and gold philosophy and 144–5, 152, 154, 158, 161–2, 168, politics 171, 178, 181, 188n5, 189n15 and Platonic dualism, 30–1 Travels to Discover the Source of the Nile (1790) and purification, 1–3 (Bruce), 40–1 and social practices, 39–43 Trenchard, W. C., 188n20 and society, 12–16 tribalism, 100, 108, 112, 119, 122–4, 134, sources of, 16–28 182, 188n5 See also wax and gold sources Tsenay Serequeberhan, 116 worldview, 1–16 tsere-Mariam (anti-Mary), 152 wax and gold metaphysics, 3–9 Tumsa, Gudina, 51, 60–1, 188n4 and dualism, but monism, 7–9 Tyrannius, Rufinus, 20 and God and the world, 6–7 and monotheism, 3–6 Ullendorff, Edward, 3, 5–6, 13, 24, 187n11 wax and gold philosophy and politics, 28–39 Umma, 123–4 and covenantal monism, 32–7 Universal Declaration of Human Rights, 102 implications of the combination, 37–9 universalism, 96, 107–8, 110, 112, and philosophical dualism, 28–31 115, 124 wax and gold sources, 17–28 University of Edinburgh, 114 and Alexandrian tradition, 19–23 University of Pennsylvania, 114 and Christianity, 19–23 University Student’s Union of Addis Ababa and the Greeks, 17–23 (USUAA), xiii, 48 and Hebraic thinking, 23–8 US Constitution, 102 and Pre-Christian Greek connection, USUAA, See University Student’s Union of 17–19 Addis Ababa Western culture, 7, 16, 28, 39, 41, 47, 49–50, utopia, and Ethiopia, 77–82 54–5, 65–7, 70–7, 108–13, 117, uuma (the nature), 98 122–8, 183–4 Wodak, Ruth, 111 Van der Beken, Christophe, 104–6 Wolterstorff, Nicholas, xxi Van der Lugt, Ben, xi World War II, 93 Index 219

The Wretched of the Earth (1967) (Fanon), Yesus Mana (Jesus’ ethnic group), 103 110–11 Yinger, John, 106 Yohannes, Okbazghi, 81 Yaeqob, Zará, 65, 88, 145–9, 157, 171–2, Yohannes, Samuel W., 9–12 188n6 Young, Crawford, 106 Yahweh, 4–5 Yaibike Igzi, 13 Zagwe Dynasty, 13, 144 Yale University, x–xi Zainaba, 4 ye gel adagne (personal savior), 56 Zedingle, 49 Yemharena Kristos, 12 Zemecha (“campaign”), 62, 189n14 yerasen iddel beras mewessen, eske megentel Zenawi, Meles, 43, 101, 105 (self-determination up to cessation), Zenebe Feleke, 67 101–2, 105, 107, 118, 120 Zimbabwe, 122 Yesehaq, Archbishop, 3–5, 13, 16, 19 Zion/Zionism, 24, 143–4