Saluting
The Wonderful Ethiopian Intellectuals
Ghelawdewos
Araia
June
27, 2011
Given
the current intellectual crisis among the
Ethiopian Diaspora I have become increasingly
nostalgic to the rich scholarly legacy of my
former professors at Addis Ababa University (AAU)
and the brilliant University Students Union of
Addis Ababa (USUAA) militants who were prolific
writers and gifted public speakers. Some of my
mentors are still around but a significant number
of them have vanished in due course of the
Ethiopian Revolution. One of the objectives of
this essay is to acknowledge the scholarly and
intellectual contributions of these wonderful
Ethiopians, without whom, I sincerely believe, I
could not have made the achievements of education
that I have attained and the professorial career
that I have today. And it is for this apparent
reason that I have quoted Isaac Newton in my debut
book, Ethiopia: The Political Economy of
Transition, and attributed his celebrated
maxim (‘If I have been able to see farther than
others it was because I stood on the shoulders of
giants’) to my exemplar par excellence Ethiopian
intellectuals.
The second objective of this
essay is to critically examine the current
degeneration of the present Ethiopian
intellectuals in the Diaspora to gossip and
innuendo and to suggest a way out
(solution/redemption) in an effort to revive the
glorious past (that I will discuss presently) of
Ethiopian scholarship and pave a way and
constructive road to the next generation. But
first we must have the courage to admit that [we
the] Diaspora Ethiopians have performed poorly, if
not dangerously, when it comes to creating and
fostering education-cum-discussion forums that are
designed to uplift the Ethiopian cultural milieu.
It is with the latter conceptual framework in mind
that I wrote Designing Continuum to Enrich
Ethiopian Educational Discourse and Debate Culture
in 2004.
Contrary to my hopes and
aspirations, however, it looks that “our
discipline runs the risk of degenerating into a
debunking enterprise” as Hanna Arendt once aptly
put it. Although Hanna’s alarming observation
was stated in relatively different context and in
which the predominance of ideology effectively
eradicates evidence, empirical research, and
scholarly contributions, it is indeed very much
relevant to the crisis that has bedeviled the
Ethiopian Diaspora.
Because the Ethiopian
Diaspora is engaged in flagrantly
counter-productive and counter-empirical world
outlook, the plethora of comments that accompany a
certain author’s article is mostly destructive
and tainted with scatology. Surprisingly, the
degenerating phenomenon is not unique to Diaspora
Ethiopians; I have observed it in the Kenyan and
Somali websites as well, and it is by and large
prevalent across the board in the African
continent.
Could the problem of
degeneration have emanated from the colonial
experience of the past? In other words, despite
the fact that we Africans celebrated the 50th
anniversary of most African countries’
independence, our mind is not liberated yet. Ngugi
Wa Thiongo told us in his famous book Decolinizing
the Mind, and recently The International
Conference of African Writers seems to have
vindicated Wa Thiongo. In relation to the May 2-4
Conference held in Addis Ababa, the African
Writers official website had posted the following
statement:
“Several decades after the
political independence of Africa was secured, the
colonization of the mind has lingered. The
struggle to liberate the mind has been going on
since late 1950s. And the role of the African
Writers in this regard has been unrivaled by any
other means of struggle.
However, the struggle has
gradually lost momentum in the last few years.
Aware of this fact, Ethiopian Writers Association,
Addis Ababa University, and Pan-African Writers
Association are now prepared to bring together the
African literary intelligentsia to take stock of
the previous journey and discuss ways forward.”
Although the African writers
are mainly interested in reviving and augmenting
literary culture, their mission statement, if
translated into action, could have a far-reaching
impact on the mind landscape of Africans and the
overall positive transformation of African
societies. And unless Ethiopians go against reason
and history and remain distracted from the more
pressing problems that Ethiopia encounters, the
Ethiopian potential is still tremendous.
Let me digress for a while
unto the realm of those wonderful Ethiopians who
have propagated myriad of ideas at AAU (then Haile
Selassie I University – HSIU -) and entertain
readers so that s/he could have a good flavor of
the rich scholarship that once flourished in the
University campuses. I have already written about
the political discourses of the time in my book
and elsewhere and I will not repeat myself here. I
rather write here some important anecdotes that I
have not mentioned in the past.
When I joined the University
in the early 1970s, like most of my colleagues, I
was a teenager and not mature enough to understand
the complexity of politics, but out of interest
and personal proclivities I decided to major in
political science and minor in sociology, the twin
social sciences that for ever shaped my mind.
However, this subject matters did not per se
influenced my psychological make-up; it is the
distinguished professors and the militant students
that in fact instilled unto my mind the all-round
facets of knowledge.
Luckily for me and for other
students, at the time I joined the university the
program of Ethiopianization of the academia had
been unleashed in earnest; and on top of the world
famous professors from Europe and North America,
the best minds of Ethiopian professors were
inducted in this one and only one higher
institution of learning. One of these minds was
Negusse Ayele, head of the political science
department. I did not take any course with
Professor Negusse, but I have heard him give a
talk and read some of his discourse, and his
command of the English language is captivating.
The last time I saw Dr. Negusse was at the Horn of
Africa Conference in New York when he refused to
sit with the rest of the panel on the stage.
Although I did not agree with his actions, and I
for one am in favor of dialogue with anyone
including our foes, my admiration of his talents
is not going to change.
There were other dynamic
intellectual scholars who taught me political
science and some of them were Nega Ayele and
Teferawork Beshah. Both of them were killed; Nega
was assassinated by the Derg tugs, and Teferawork
died in a car accident. Both of them were
intellectuals of high caliber, but Nega was a
gifted writer. His thesis on ‘regionalism vs.
centralism’ was very much admired and widely
acclaimed by the university community, not to
mention his book (co-authored with John Markakis),
Class and Revolution in Ethiopia. Nega
Ayele was not only inspirational to his students,
but he was also actively committed to the cause of
their movement. During the campaign of candidates
for the Congress of USUAA, Nega met me on the
hallway of the 3rd floor of the New
Arts Building and in a congratulatory tone he
said, “I am glad to see your name on the USUAA
ballot.” Incidentally, Ogbazghi Yoahnnes, Amare
Tegbaru, and myself were candidates representing
the Department of political science. Amare Tegbaru
defeated us and not only has he become a candidate
from political science but he also served as
secretary for USUAA.
During the 1972 or 1973
academic year, one eloquent gifted speaker that
joined the university was Andreas Eshete. He was a
member of the faculty in the philosophy department
were old guards like Dr. Sumner were residents,
but he taught political science courses, one of
which was ‘Hegel Through Marx’ that I have
attended and enjoyed immensely. The class was
overcrowded and Professor Andreas was the best in
terms of methodological and analytical approaches
to the course and in terms of his presentation of
political philosophy. He also was eager to engage
students in sound debate during break and students
loved him despite his constant smoking of Lucky
Strike cigarette on their face. Some of the
students, however, challenged his stance on
socialism as a whole and his “strange”
characterization of the latter as “there is not
such thing as scientific socialism.”
Other wonderful Ethiopian
intellectual scholars in campus were Eshetu Chole,
Gebru Tareke, and Abraham Demoz in the departments
of economics, history, and Ethiopian languages
studies respectively. I did not take any course
with either Professor Gebru or Professor Abraham,
but I have greatly enjoyed the company of Dr.
Eshetu Chole, both in his mentorship and in his
close association with the student body. Professor
Abraham was a highly respected scholar and along
with Professor Mesfin Woldemariam, he made a field
trip to Wello to study the famine and the
condition of the people. The joint report was
presented to the university community and the
public at large, and I suspect it may have further
exacerbated the already agitated students, and it
also may have contributed, however small, to the
downfall of the Emperor.
Nega, Eshetu, and Gebru were
very much liked by the students for their academic
prowess and for their progressive outlooks.
Eshetu, like Nega, has produced scholarly works
including his book (co-authored with Assefa
Bequele) entitled A Profile of the Ethiopian
Economy. Sadly, both of them have died and
Gebru who is still alive has produced many
scholarly essays and books including his most
recent book on the Ethiopian revolution.
In the history department,
there were many giant scholars that I did not get
a chance to meet them in person. Some of these
were Sergewi Habteselassie, Taddesse Tamrat,
Richard Pankhurst, and Bahru Zewde. Gebru Tareke,
already mentioned, was also in the same
department. All these scholars have made great
contributions to Ethiopian historiography.
Professor Taddesse is known for his oft-quoted
book Church and State in Ethiopia: 1270-1527.
Professor Pankhurst’s contributions are
unparalleled in the history of Ethiopian
intellectual discourse, and especially in the
social history of Ethiopia. My friends and I have
honored Professor Pankhurst by writing ‘Tribute
to Richard Pankhurst’ and he deserves it.
Professor Bahru Zewede is a unique treasure in
Ethiopian scholarship, and I recommend students
and researchers alike to read not only his magnum
opus A History of Modern Ethiopia: 1855-1974
(1991) but also Society, State, and History:
Selected Essays (2008), in which Donald
Crummey and Shiferaw Bekele (Foreword and
Introduction respectively) rendered justice to the
works of the esteemed scholar.
The brilliant students of
Addis Ababa University were the products of the
above- mentioned intellectual scholars. However,
the off-class students study circles, the many
student publications produced by respective
department associations, Struggle,
USUAA’s official organ, and student activism as
a whole also contributed in large measure to the
broad scope of knowledge that the students were
able to attain.
Among the high caliber early
student leaders that I have never met but knew
about them a lot and who were admired by students
and faculty alike were Gebru Gebrewold,
Berhanemeskel Reda, Michale Abebe, Yohannes
Sebhatu, Taye Gurumu, Seyoum Woldeyohannes, Haile
Gebreyohannes, Ghidei Gebrewahid, and Yohannes
Berhane. But from the student leaders who belonged
to the above group and whom I considered as my
mentors and with whom I had the opportunity to
associate and exchange ideas and experiences were
Zeru Kihishen, Berhane Iyasu, Goitom Berhe,
Tselote Hizkias, Dawit Seyoum, Girmachew Lemma,
and Tsegaye Gebremedhin (Debtera).
When the Ethiopian revolution
broke out in 1974, I was a senior 3rd
year political science major and because the
university was closed by order of the new military
government (Derg), none of my entry level students
were conferred degrees that year. Some have gone
to the field to join the Eritrean fronts; others
have founded the Tigray national organization and
subsequently the Tigray Peoples Liberation Front;
some have gone to find the Oromo Liberation Front
(OLF), but a significant majority has joined the
EPRP and MEISONE.
The bulk of the student
intellectuals were literary devoured by the Red
Terror campaign of the Derg and a good number were
consumed in the internecine fratricidal wars and
in the war of attrition conducted by the
nationality fronts against the Derg. As stated
above, the perished as well as the surviving
intellectuals were mainly the products of one and
only one Addis Ababa University, but they were
also influenced by the early harbingers of
Ethiopian literature, especially fiction writers
during the pre-revolution period. Some of these
writers were Haddis Alemayehu, Abbe Gubeña,
Asaminew Gebrewold, and Kebede Michael; and Mammo
Wudineh, Beálu Girma, and Sebhat Gebreegziabiher
later supplemented their works. Some of these
creative writers like Kebebde Michael can be
classified under fiction and non-fiction
(educational) in literary criticism.
Aleka Taye and Bilaten Geta
Herouy Wolde Selassie are the forerunners in
Ethiopian historiography and Abba Teweldemedhin
Yosief, Tekelsadiq Mekuria, and Belai Ghiday Amha
carried on their legacy. Tewelde Tuku also carried
on the legacy of these Ethiopian historians but he
belongs to the intellectual scholars in
historiography mentioned above. In one form or
another, the present generation of Ethiopians must
follow the example of these intellectuals and
continue their legacy with conscious
determination. I for one had the pleasure to
translate Blaten Geta Herouy’s book, published
in 1918, from Amharic into English. The title of
the book is Advice to The Son & In Memory
to the Father, a mere 27 pages long small book
but filled with grand ethical and cultural
guidance from an Ethiopian sage.
The current Diaspora
Ethiopian intellectuals are unable to carry on the
ethos and traditions of the Ethiopian intellectual
heritage of Addis Ababa University professors and
the myriad scholarly works of ESUNA, ESUE, and
USUAA. Except for very few intellectuals in the
Diaspora, who are indeed engaged in a constructive
and educational exchange of ideas, the majority
has sunk into a culture of protracted squabble.
But, I am not entirely hopeless. On the contrary,
I am still hopeful not because the Ethiopian
potential is tremendous but also because there are
still some Ethiopian intellectuals in the Diaspora
who gave me solace and whom I think are
comrades-in-arms in the revitalization of
Ethiopian scholarship. These Ethiopian
intellectuals are seriously engaged in the
recovery of the Ethiopian intellectual heritage
and they are found at the opposite end of the
continuum with the innuendo “intellectuals”
with false diplomas.
The false diploma holders
hypocrites masquerade among the unsuspecting
Ethiopians who would not detect their sedate
plagiarism and pilfering habit. In this regard, I
like to extend my heartfelt gratitude to Abebe
Gelaw for producing a very meticulous and crafty
exposure committed by Tesfaye Habisso. Ethiomedia
further reinforced Abebe’s initiative and we
have seen how the accused used a Ghanaian piece
verbatim. Tesfaye, of course, does not belong to
the Diaspora but his types are abounding in North
America, Europe, and elsewhere. When the time
arrives, we may expose the thieves in literature
in broad daylight.
The well-meaning Ethiopians
whom I have labeled comrades-in-arms are entirely
different from the above losers. They are men and
women of integrity and they simply want to tell
the truth. One of these is Professor Teodros
Kiros, author of many books, including his most
recent two books Ethiopian Discourse and Philosophical
Essays to which I had the honor writing
blurbs. I have also reviewed his books in the past
and he reciprocated by reviewing two of my books.
Other two unassuming writers, and to whom I have
great respect, are Daniel Gizaw and Ayalew Yimam.
I have had the pleasure writing blurbs to Ato
Daniel’s books The Prince of Africa and Fikre
Kudus (Amharic). Daniel is a prolific and
gifted writer. Equally prolific is Ato Ayalew,
with whom I had acquaintances since the days of
Addis Ababa University. He was committed in
organizing Ethiopians for Peace and Democracy in
North America and in finding Ethiopian Focus,
a news and views magazine that had enjoyed only
few volumes. I am gratified to witness the
publishing of Ayalew’s book entitled Yankee
Go Home: The Life of An Ethiopian Revolutionary
& The Fall of Assimba, EPRP’s Red Base. I
have made my two-penny contributions in terms of
editing and writing a foreword to Ayalew’s book.
Among Ethiopian journalists
who could potentially contribute to Ethiopian
renaissance in culture in general and literature
in particular are Abiye Teklemariam and his
colleagues in Addis Neger. They have done their
best in promoting Ethiopian journalism, but
because of fear of political persecution they were
forced to leave Ethiopia and join the Diaspora.
Among the Ethiopian students
of yesteryear who struggled for a better Ethiopia
in Europe and who continue to yearn for the
welfare of the Ethiopian people is Mammo Muchie.
Professor Mammo is a doctor of philosophy, a
professor, and director of the Research Center on
Development and Innovation in Aalborg, Denmark. He
and his colleagues have issued ‘call on
papers’ for a knowledge exchange conference that
will be held in London on September 2011. We ought
to support their endeavor, and I personally want
to encourage young Ethiopian scholars to submit
papers and/or participate in the conference.
Among the civic organizations
and advocacy group activists, perhaps the one who
stands out is Ato Kidane Alemayehu. Ato Kidane is
an Ethiopian to the core who also equally yearns
the best of Ethiopia. He and his colleagues of the
Ethiopian National Congress are doing their best
to forge a united front, but it is going to be a
daunting task given the chaotic and ill-organized
Ethiopian Diaspora communities; plethora of
communities afflicted by the ethnic virus, and
adding insult to injury these communities harbor
the hypocrite intellectuals who are masters of
camouflage. I have had the pleasure to exchange
ideas and experiences with Ato Kidane and when I
met him in person in a mini conference, I gave him
my book, Cultures That We Must Preserve and
Reject and I was caught off guard by his
prompt feedback, a sort of review to my work. None
of the other conferees who got my book for free
came up with a feedback; some of them, I gather
prefer to lavish in Greek mythology rather than
read an African ontology or a book written in
their own language or they have no ability
whatsoever to critique a book.
I salute all these brave and
brilliant Ethiopian intellectuals, but I must
confess that their efforts could not bear fruit
unless their respective associations (civic,
political, cultural and educational) are supported
by the majority of Ethiopians and also unless they
manage to create a solid and viable overarching
pan-Ethiopian associations. These wonderful
Ethiopians also must come to terms with the hard
fact surrounding realizable agendas: Individually
or in groups, they cannot meet their objectives
unless they operate like fingers in one hand. They
must also understand and seriously underscore that
politics, civic duties, educational programs, and
businesses are gregarious enterprises.
Those wonderful Ethiopians
who are fortunate enough to produce literary works
cannot afford to work in isolation (not
withstanding individual propensities and
peculiarities) and they must understand that
cooperatively they can indeed usher a vibrant
literary renaissance for Ethiopia that, in turn,
could augment a cultural regeneration for the
broad Ethiopian society. Ultimately, their
literary works could have a positive impact on the
national life of Ethiopia. In his book The
Negro in Literature and Art, Benjamin Brawley
argued, “literature is supposed to be a
reflection of national life,” and his argument
is relevant to Ethiopia and other societies.
The wonderful Ethiopian
intellectuals that I like to salute are creative
and honest people and they love to make networks
in the areas of knowledge and foster a big
database or Information Technology (IT) that could
better serve their country and its citizens.
However, the exchange and transmission of
knowledge could not be simply based on a
conventional mode of thinking; the knowledge has
to be guided by professional intellectuals
(scientists, educators, philosophers etc) who are
endowed with well-synchronized knowledge that, in
turn, is compatible and relevant to other segments
of knowledge. So, knowledge itself is complex and
intricate and that is why we need honest scholars
as opposed to the marauding pretenders whose ideas
are for the most part ambiguously suspended and
tainted with string of curses.
Finally, while I salute those
wonderful Ethiopian intellectuals, I like to urge
my fellow Ethiopians to retool their resilience
and by design (not by default) become part of the
energy that could transform the Ethiopian society
for the better. As educators, we should aim high
and we should not settle for mediocre schools that
provide standard courses only; we must aim at
creating walking encyclopedias, the future leaders
of Ethiopia.
Note: The people that
I salute in this essay are a tip of the iceberg.
There are many other names not mentioned and I
have yet to honor them. Please bear with me till I
compile the names of other wonderful Ethiopians
and I like to encourage Ethiopians to contact me
and provide me with names that need to be
recognized.
All Rights Reserved.
Copyright IDEA, Inc. 2011. Dr. Ghelawdewos Araia
can be contacted for constructive and educational
feedback via dr.garaia@africanidea.org
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