Socio-Cultural
and Economic Roles of the Ethiopian Orthodox Church:
Sketching a Long, But Not
So Glorious, History
Asghedom Ghebremichael, Canada
Introduction
Ever since the famine problem resurfaced in Ethiopia, not only Ethiopians but
also others who love Ethiopia and Ethiopians appear to be angry and frustrated.
Many are asking why Ethiopia? The Motherland possesses an abundance of natural
resources and an untapped labor force of a highly productive young generation.
If Sudan, Egypt, Israel, and many other countries that do not have comparable
natural resources and labor force can feed their citizens, why not Ethiopia? No
question about it. There are fundamental social, economic, and political
problems that must be solved. And, the sooner the better for everyone involved,
including the reigning political leadership. “Presiding over poverty and
hanger” in a backward society is shameful.
It is sometimes enlightening sometimes confusing to read so many articles posted
on Web pages about the famine and starvation in Ethiopia. The writings appear to
me confusing, because many of them gloss over many issues that deal with
sustainable development, which is a multidimensional phenomenon. In my view,
however, all writers have one thing in common: They are genuinely concerned
about Ethiopia. One of the articles that provoked my memories and views about
the Ethiopian Orthodox Church (EOC) is The Orthodox Church and Famine by
Abiye Teklemariam (Ben’s News Web page, Jan. 13/03). This article prompted my
brain to recall the knowledge I gained from arguments and debates with my
friends of the high school and university years. During the Imperial era of
Emperor Haile Selassie, we recognized that the EOC was an important social
institution that could help in ushering in social change, which is a cultural
and institutional transformation over time. That is why it was necessary for
us to study the EOC’s societal influence. After reading some of the rules and
debating on the actual activities of priests in our respective areas, we
concluded that the Church that was expected to stand for the poor was an
instrument of social control in a backward, traditional society. It was
clear to anyone who grew up in the feudalistic-rural communities of Ethiopia
that the EOC contributed to the burden of poverty and backwardness.
Let it be clear. Religion is a social institution that has the power of
influencing cultural values, beliefs, and norms significantly. This spiritual
power has detrimental effects particularly in traditional societies, if it
is not implemented strictly in accordance with the teachings of the Bible and/or
the Koran. We should accept the fact that the Ethiopian society is still very
traditional. In the minds of the overwhelming majority of Ethiopians, a priest
is seen as a moral authority, a beholder of proper social living, and a guide to
Divinity. Priests are revered and, in most instances, feared by the
ordinary Ethiopian. What are the negative impacts of this religious (spiritual)
power on socioeconomic development? Ha ha! A big question. Let me sketch my
argument, staring with the theoretical foundations brother Abiye implied by
alluding to Max Weber’s views.
Perceived Functions
It is interesting to observe that what Emile Durkheim (1858–1917), Max Weber
(1864–1920), Karl Marx (1818–1883), and many other thinkers envisioned about
the influences of religion are prevailing in contemporary Ethiopia. The
classical thinkers studied effects of the 18th and 19th
centuries Industrial Revolution on the socioeconomic fabric of the agrarian
European societies of the time. Although their general conclusions were more or
less similar, the three thinkers analyzed the social functions of religion from
different perspectives, applying different paradigms. Durkheim viewed religion
as a device for: (a) social cohesion, (b) providing meaning and purpose of life,
and (c) social control. Weber grounded his argument in Protestantism,
particularly Calvinism, a doctrine that was preached by John Calvin, who
believed in predetermination, the notion that God determines our destiny
before birth. Given that he had a vast knowledge of law, history, and religion,
Weber was just interested in the functions and impacts of Calvinism. He asserted
that that denomination, Calvinism, instilled in the minds of its followers rationalism,
work ethic, and motivation for accumulation of material wealth. He
viewed religion as a fundamental force that motivated and united people to rationalize
i.e., to think hard, be creative, and become industrious. Note that these
are solely Weber’s personal views directed at and based on the doctrine of
Protestantism. For Karl Marx, however, religion was ”an opium of
civilization”. He used the theory of social–conflict to critically
analyze the role of religion in society, focusing on the socioeconomic and
political contradictions that prevailed in the traditional society of Britain.
Marx argued that religion served the British monarchy and the elite class by
legitimizing the status quo and diverting attention of the masses from glaring social
inequalities.
In sum, from personal experience and the literature, it is fair to conclude that
religion is simply a dogmatic faith, a belief anchored in personal conviction
rather than scientific (empirical) evidences. Because it deals with personal
feelings (sentiments) and socially imposed cultural values and norms, neither
common sense nor any scientific discipline can verify or disprove religious
doctrine. That is the catch, if not a social trap! Now, let us see how the EOC
fares in the centuries old social, economic, and political maze of Ethiopian
history. Let us pick three themes from the Imperial era:
Land Tenure and
Agricultural Productivity. In
northern Ethiopia, particularly in Tigrai, land ownership was vested with a
kinship group under a property rights traditional scheme called Rist.
Moreover, the most fertile lands were taken up by imperial land grants to the
nobility as Gult (especial term for an imperial grant). The EOC also was
a beneficiary of Crown land grants. There was no market for land to speak
about. In effect, the royal, the elite, the patriarchate, and the feudal land
lord classes had vested property rights to the most fertile agricultural lands.
The classic feudal trinity characteristics of nobleman, priest,
and peasant existed in Ethiopia until 1974. In effect, the feudo-imperial
land tenure system, combined with primitive methods of cultivation, population
“explosion” (uncontrollable growth of human population), deforestation, and
hence, environmental degradation, non-existence of managed domestic markets for
agricultural products, and ineffective agricultural extension services resulted
in rapid decline in agricultural productivity.
Perpetuation of Political Systems.
The role of the EOC as a source of
political power and monarchical legitimacy was deeply rooted in the history of
the Ethiopian society. Monarchs customarily relied upon religio-traditional
sanctions of their right to rule. They acquired the public image of being
charismatic leaders, the embodiments, and the upholders of the culture and the
sacred traditions of the Ethiopian society. For example, Emperor Haile Sellassie
ensured the support of the EOC by rewarding its authorities certain rights and
privileges, including land grants, that were upheld by the bureaucratic
authorities of the State. In return, the EOC mystified the Emperor, elevating
him as a powerful mysterious being sent from Heaven by the Almighty God. During
all religious services of the EOC, His Majesty, the Beholder of the Mystique
Power, the Elect of God, from the Tribe of Judah, et. etc. had to be praised
over and over. In essence, the Crown had to deal very carefully with EOC,
because this most important source of religio-cultureal legitimacy held
the key to the perpetuation of the Imperial system.
Even during the years of misery of the barbaric, fascist Dergue, there are
evidences that reveal the EOC played the same role. The Ethiopian Commentator
in its September/December 1993 issue published a picture that showed the revered
Bishop, Abune Merkerios, receiving a “special service prize award” from Vice
President Wolle Chekol
Doctrine of the EOC
and Work Ethic. The EOC’s doctrine espouses creeds and rules that affect
the work habit and productivity of people, particularly the peasantry. For
example, almost all the workdays of all months are named after various angels
and saints. They include: Saint Michael, Awone-Aregawi, Aba-Gabir, Selassie,
Mariam, Awone-Gerima, Tekle-Haimanot, Medhani-Alem, Cherkos, Gebriel,
Aba-Libanos, Kidane-Mihret, , etc. etc. I need help in establishing the true
size of this list. In any case, according to the doctrine, no Christian
farmer is allowed to till the land or to carry out any other productive economic
activity during those days of the saints and angels. The peasant always feels
God is watching through the eyes of the priests. That is, fear of the unknown
kills his/her spirit and aspiration to be creative, hard working, and
productive. This negative influence was not what Max Weber had in mind about
religion in general and Protestantism in particular.
Conclusion
I understand the important roles the EOC can play in modernizing the Ethiopian
socio-cultural and economic fabric. But, this can be realized only if it changes
its rigid and outmoded doctrine. Sustainable development (SD) involves
integration of a multitude of elements of three blocks: social viability,
economic efficiency, and ecological integrity (i.e., ecosystem
sustainability). To make sure the goals and objectives of SD are realized, these
pillars (blocks) of development ought to stand firmly on a single concrete
foundation with their respective elements intact. For example, the social block
is composed of elements, such as justice, equity, empowerment, cultural
integrity, social cohesion, and social mobility. Given its prevailing social
influence, therefore, the EOC could help in expediting social change. But, it
needs to modernize its doctrine first. It should not behave like the Medieval
Church of Europe that was only interested in preserving tradition. In short, I
only hope that the EOC sheds its ancient doctrine of mysticism, ineptitude,
and pacificism and be part of a collectively planned and declared war
against backwardness and poverty.
Asghedom
(16-01-2003)
Back to main page!
|