There is a very strong community focus embedded in Ethiopian culture. People are often mutually reliant on their relatives and neighbors. This collectivistic aspect of the culture is described as ‘mahiberawi nuro’ (literally meaning ‘collective life’). In Ethiopia, one’s welfare is usually dependent on the generosity of their family and friends. For example, it is common for a family to send their daughter to a different city to care for a relative if they fall sick.
According to the website of Cultural Atlas, individuals in Ethiopia may also receive social, emotional and financial support from the broader community and public when going through particular hardship. Local churches and mosques often play a key role in mobilizing community support.
However, this community-minded generosity must be reciprocated for it to be received. Individuals are expected to put others before themselves in order to be a meaningful member of society. Those people who are not similarly kind and helpful may not receive support during times of need.
The community focus of Ethiopia also gives the culture a strong social
dimension. It is common for people to meet friends, play with children or socialize in public places without having to organize to do so. For example, Ethiopians may be able to maintain a healthy social life simply by drinking coffee together on popular streets, watching locals and waiting to be spoken to by those passing. People often get to know many of the locals in their village or town, reinforcing a sense of community belonging.
Many Ethiopians report that they miss this aspect of their culture whilst living overseas. They often describe how strangers in Ethiopia are met with a very welcoming and playful attitude, an approach that they have not necessarily experienced living overseas. Some Ethiopians also report that they feel spontaneous generosity is more common in Ethiopia. For example, a stranger may pay for someone’s food without telling them. This selflessness is related to the concept of ‘Yilugnta’.
‘Yilugnta’ (selflessness or public self-consciousness) the generosity and selflessness of Ethiopians is commonly attributed to the concept of ‘yilugnta’. Many Ethiopians would describe having ‘yilugnta’ as possessing a selfless concern for others, regardless of one’s own situation. While this
word does not have direct English translation, “yilugnta” generally describes being considerate of others’ feelings, or having an awareness of how one’s actions are seen through other’s eyes. Some associate it with questions such as “What would the neighbors think?” or “How would others judge my behavior ? ”. This sense of public self-consciousness generally motivates Ethiopians to be appeasing, cooperative and considerate of others.
‘Yilugnta’ sees people be more hospitable, inclusive, community-minded and cooperative, as these are all important virtues in Ethiopian society. It reinforces important cultural values and rules of interaction/social graces (sene megbar) in almost every aspect of people’s lives.
For example, it encourages children to be very obedient and respectful towards their parents. In general, ‘yilugnta’ shapes Ethiopian culture to have an emphasis on personal representation; how people behave, present themselves and treat others is seen to reflect their honor.
Ethiopians are often perceived to be considerate, modest, mild-mannered or non-confrontational people. This is often noticed in the way people can be very tolerant of inconvenience. For example, Ethiopians are likely gone out of their way to accommodate a guest even if they do not have adequate means to support them or the person arrived at an inappropriate time.
Indeed, Ethiopians may be reluctant to show negative emotion, such as aggression or boisterousness, in order to prevent offense. Generally, people tend to be quite patient and passive, unless a situation escalates to a point that they have no choice but to react.
But these days, few individuals are threatening the age-long culture of collective life and respect among Ethiopians. This is particularly the case in the social media where individuals disseminate hate towards others in a very disrespectful manner. Obviously, a stranger who came to visit the social media pages of these few individuals and the hatred they are disseminating, he/she would be forced to ask what happened to the good culture of Ethiopians? But in reality, it is still here.
People who came from different ethnic background are living together with harmony and respect. But the few in the social media make it seem the other way round. Hence, the good people of Ethiopia have to also speak loudly in the social media about the good culture and collective life-style of Ethiopians.
The Ethiopian Herald July 11/2019
Compiled by ESSEYE MENGISTE
