Today’s guest is Dr. Joachim Gregor Person. He was born in Oslo, Norway. But he spent the larger segment of his time in the Far East. His father was a ship captain. Due to this, during his early years he got a chance to crisscross the world with his father. In cognizance of this problem his parents decided to settle where their child could get modern education.
He started living in London while he was 6.He lived there up to eighteen. After that he went to Germany and Israel. Unfortunately he lost his father. Following his father’s death his mother remarried a Jew. His stepfather used to encourage him to study. He went to a Hebrew University in Israel. He did his BA in a sematic language. He lived in Egypt and South Sudan and finally came back to Ethiopia.
He met many Ethiopians at Jerusalem through his parents’ friends, most of which were Ethiopians. His mother became a nun in the Ethiopian Orthodox church. Once, she was the secretary of the Archbishop. She as well was teaching Iconography. That was how he met Ethiopians. He came to Ethiopia during the Derg regime. But his move was restricted due to the political turmoil rocking the country. In the meantime he lived in Kenya.
After the downfall of Derg, he started conducting academic researchers in Ethiopia. Eventually, he started to get some support. He did his PhD in Ethiopian Monasticism at School of Oriental and African Studies (SOAS) University of London. He was sponsored by a Dutch organization. He studied Ethiopian monasticism and about Ethiopian Orthodox church during the monarchism. He has carried out several researches on Ethiopian religious tolerance and peaceful coexistences of religions.
Currently, associate professor Joachim Gregor Persoon is instructor at Ale School of Fine Arts and Design (college of performing and visual arts) Addis Ababa University. Ethiopian Herald had a time of togetherness with him. Excerpts are bellow.
Ethiopian Herald: How is life in Ethiopia as compared to other countries?
Dr: Joachim: I feel very much at home in Ethiopia than the innumerable places I visited so far, despite the challenges during the communist period. I think one of the reasons for my love to Ethiopia resides in the fact that I lived in countries of sematic culture like Israel, Egypt and Arab countries. I had also lived in Black African countries like Sudan and Kenya. For me, somehow, Ethiopia is a convenient country as compared to the two countries.
In some way, Ethiopia has affinity with the Middle East countries. Due to this, I feel more like at home in Ethiopia related to the culture.
Herald: What inspired you more to live here in Ethiopia?
Joachim: Well I am very interested in Ethiopian studies, culture and visiting this wonderland which gives more insight. It is very interesting to live here.
Herald: How do you see Ethiopian culture, norms and ethics?
Joachim: As compared to most African countries, there is less crime and violence here. There could be some but such instances and the severity of things are relatively negligible than other countries. Under Ethiopian sky’s a foreigner like me can live safely and peacefully and go around without too much worry.
Herald: What is your take on the victory of Adwa?
Joachim: Adwa is very important as it came at a very crucial time for Africa. In many ways it was a turning point, because it was the first victory of African indigenous army over the colonial one. So, it declared Ethiopia’s independence. It is one of the things which make Ethiopia unique. It allowed Ethiopia to maintain sovereignty and cultural continuity whereas other countries became subjugated and become colonized. But it is also conveyed a message for other countries that colonial powers could be defeated. Taking lessons the subjugated eventually reclaimed their freedom.
In that Ethiopia played a great role in African freedom movement. Due to the aforementioned fact the seat of African union is established in Ethiopia.
Herald: How did you assess Ethiopia’s History?
Joachim: Ethiopian history is very much fascinating. What is particularly interesting is the unbroken sense of continuity from an early period. For example Egypt has also ancient history. But there is no sense of continuity. May be the Coptic Egyptian Orthodox who consider themselves to be the direct descendent of the Egyptians and who feel the continuity till now in certain sense. But the majority of Egyptians are Muslims. As such there is certain negative attitude on the previous culture.
But in Ethiopia there is much more. In general many aspects of Ethiopians’ culture and traditions are very closely linked to the Axum civilization. So, in Ethiopia there is a very unique sense of continuity. Even the Ark of the Covenant in Axum, the narrative of Queen Sheba and King Solomon are Ethiopia’s very unique traditions which connect the ancient Middle East and different parts of Africa.
Though the country is rich in history, the history department has been neglected. It suffered from lack of support. This is not good. In other words, it means that Ethiopian history is being learned abroad not here. Most of the important historians are active in Ethiopian studies not in the history department. The department has few students. That is not good. Ethiopians need to be the custodians of their history. It should not be written abroad.
Herald: Do you think religious tolerance in the country?
Joachim: Ethiopia has very an excellent tradition of religious tolerance and co-existence. If we look at different stages of Ethiopian history, there were symbioses of different religion groups, which benefit the society. The Muslims were preoccupied in trade which was particularly important. The Ethiopian Orthodox Church uses a lot of metal works made by Muslims. Even within the church there is a symbiosis of Islam. When you look at the cultural influences, arts and decorations there is much merging of Islamic and Christian influences.
The Muslims, Christians and Felashas have specialized in different professions. So, it was in a mutually beneficial way that different communities lived together in proximity to each other to allow the economy flourish. That does not mean there was a complete equality. So, it depends from which perspective one looks at things.
There were traditions of different religions assisting each other. For example, in countryside if the Muslims build a mosque, there will be assistance from Christians and if the Christians build a church there will be support from the Muslims. In certain places, there are intermarriages. For example there is a story about Wello, a priest who married a Muslim woman due to the large Muslim community around.
The profile of coexisting community was changed quickly. Especially, after the Italian troops, for a while, took the upper hand by the divide and rule strategy, they gave special treatment to the Muslim community. For example, it was under Italian rule that the first big mosque was built in the different cities. From this point the profile of community was quickly changed.
I did a little research on the Islamic communities in Gondar and Bahir Dar. There are a lot of people who say the number of Muslims has increased by many fold. But what I found was not that. Of course, the social profile and distribution had completely changed. Few generations back, there were a few living outside the cities. But during the Derg regime, they went to Sudan and learned commercial activities. They came back to the country and started new commercial enterprises which were very successful. Then they stopped living in the small village and moved to the cities and expanded the business. The social profile of the central community was changed.
The other one is the foreign influence. Islam was first propagated in Ethiopia through different trade routes by some sultanates. Later on, the Muslim faith was propagated by Sufi brotherhoods. There was a charismatic Sheik who propagated a form of Islam which is much acculturated. For example, the Sufi form of Islam was adopting many customs from Oromo and other cultures. We find Menzumas traditions of singing which was done in the old languages of Islam communities which included many indigenous cultures. You can see Sof Umar in Bale and Sheik Dari Hussein in Harar.
What really changed was the influence of Islamic group, some of which are abroad. There were many Islamic institutions particularly from the Saud Arabia and Pakistan which sponsored the building of mosques and madrasas in Ethiopia. The kind of Islam which they supported was different. It was more influenced by Wahhabi and sophist Idea. It was questioning states of the Muslims in the country. But there was a tradition of tolerance in Axum Muslims (Arabs) in Ethiopia.
In addition, when they established the mosques and madrasas they also recruited Ethiopian students and sent them abroad and came with the new idea which is quite different from the original of Ethiopian Islam and divides the Muslim communities.
The other thing is changing the profile of Muslim community. Like looking to the other Arab countries rather than taking advice from the Indigenous Ethiopian Muslim elders. This is what we are seeing among youngsters in the few parts of the country.
Another factor is the nature of Christianity in the country was changed much. Observably, the Christian Protestantism is seen emerging stronger in the country. The influence of Pentecost is becoming much stronger. Theirs is a bit different from the tradition of Christian Orthodox. They come across Muslims and because of the influence of the foreign institution and madrasas questioning the Islamic Sufi idea in Ethiopia.
Another factor is economic factor. There is a simple reality that Ethiopia is close to Muslim countries. The country is blessed with enormous natural resources that we couldn’t find in the Arab land like hydroelectric power, water and less expensive labor. There is always close economic and religious relations. Due to the unemployment rate in the country, the easiest way to find jobs for Ethiopians is Arab countries. As a result emigrants could convert to Muslim.
Herald: What must be done to ensure co-existence of religions in the country?
Joachim: The important point is to mobilize religious leaders. This has been done to some extent. But it is important that it must not to be done in a bureaucratic way. If you just establish committees with the religious leaders, that becomes functional superficial. But it has to be grass roots initiatives including the youth, the women and people in rural areas in order to have a genuine impact.
There are various initiatives which are successful. For example, the Monastery of Gundagundo in Adigrat it is architecturally and historically a very important center. It is suffering damages by floods and other factors. But an association was set up which includes Orthodox, Muslims, and Catholics. They worked well together to support the monastery. They got substantial support from the Catholic to build the big wall which could protect flood and other factors. And they had got support from others too.
The other import thing is ecology. Indigenous environmental ethics are always closely related to religious ideas. The northern part is the only place we could find the original flora and fauna around monasteries and churches, because there is a tradition that protects the ecology. This is a good way of protecting nature. It is not only in the Orthodox Christianity but also in the indigenous religions in the southern part of Ethiopia in Islam Harar and others. There should be grass root cooperation among all religions in the country.
Herald: Some are saying history should be rewritten for allinclusiveness, what do you say about that?
Joachim: I agree that history should be rewritten for inclusiveness of all religions and ethnic groups in the country which could reflect the idea of federalism. We need to look down to the history of Axumite history and Ethiopian history. The thing that makes Ethiopia unique and special is cultural and historical continuity. When we look at Axum, it reflects the history of different ethnic groups which co-existed. I do not think we have to downplay the ancient history. But we need clear the wrongs done and create an all-inclusive history of Ethiopia.
Herald: What is your take on the ongoing change in the country?
Joachim: Firstly, like everybody else I was very worried about the situations in the country just over years ago. The country seems to be engulfed by disunity and destruction. But the election of the new Prime Minister proved to be very encouraging and supporting. It seems to bring a new line into Ethiopian politics. I have a young adopted Oromo child. He became absolutely delighted when the new Prime Minister was elected. Even once while we were walking together in Netherlands, many Eritreans came and congratulated him. After his election a lot of amazing things took place in the country like the reconciliation with Eritrea and many other positive things. This is a quite extra ordinary thing that has happened to the country.
The most positive quality of the new PM’s is that he listens to others. Before the new prime minister came, the Ethiopian government did not show interest to listen to other people. They tried to set up ethnic groups for their own purposes. There is no genuine dialogue. Whenever I looked at Aljazeera or other Medias, I see government officials and opposition leaders talking over each other hot rather than communicating to each other. Currently, that has really changed. They are seen having a good conversation with each other. The other thing seen changed is people are not afraid to speak freely. Before the reform people were seen harboring fear even to talk with each other.
The change is very much exciting and should be managed on a good way.
Herald: What do you think are the challenges to the ongoing changes?
Joachim: People who are losing the privilege they had in the past are seeing the change in the negative way. This may make things not to go at the expected speed. The injustices committed in the past are the other challenges to the ongoing changes. Offenders are seen still on their positions.
The other one is economic policy. The government is not seen explaining its policy. On the other hand, this might be good to maintain peace. But they need to have new programs with the youth unemployment. If not it might create havoc in the country and discourage foreign investors.
The other is land issue and identity cases in the different parts of the country. The implementation the federalism in the country has proceeded apace in different parts of the country. The biggest problem is not within the idea of federalism but the implementation of federalism in the country. Particularly, it seems to lead by divide and rule rather than bringing people under an umbrella. In some parts, ethnicity is connected with religion which is very dangerous. The federal system seems hijacked by individuals who run their own business.
Currently, the PM is working a lot to encourage citizens to make them forget the harrowing past. There are still unsolved issues which need to be dealt with. In Europe there are issues but this one is difficult for many reasons. One might not get immediate results. The successful implementation of federal system— like the ones in other Europeans countries, USA and others might solve the problem. There are lots of problems in the country. At least the new PM has introduced a dynamic way of dialogue with the people and this should be allowed to continue.
The PM has restored some important things in Ethiopian identity. For example, we could mention the Adwa victory. In the past its tone had went down for unknown reasons. To some extent he is working on restoring the past discourses which may unite the country again. I hope he is going to transform the country.
The Ethiopian Herald March 17, 2019
BY AMBO MEKASA
