Religions in Ethiopia and the Horn

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1. Indigenous Religions Beliefs practiced only within a given culture, native to the region since ancient times. Emergence of priests with sedentary settlement and agricultural development. Priests conducted praying for rainfall, thanksgiving, and safety from natural hazards. Farmers paid tributes for the services of priests, laying the foundation for indigenous religions. Followers either worship or provide sacrifices to deities. Special reverence is given to ancestors. Believe their supreme deity is the creator. Distinctive Mark: Belief in one Supreme Being, with special powers attributed to sacred natural phenomena. Spiritual functionaries officiate rituals, propitiate divinities, and are intermediaries between society and spirits. Example (Oromo): Waqeffanna, based on one Supreme Being called Waqa. Waqa's power is manifested through spirits called Ayyana. Revered experts, Qallu (male) and Qallitti (female), maintained a link between Ayyana and believers. Practices and beliefs are often fused with Christianity and Islam (syncretism). 2. Judaism Practiced in Ethiopia from ancient times. Followers are known as Bete-Israel ("house of Israel"), descending from Israelite tribes during the Exodus. Formerly resided in northwest Ethiopia until their flight back to Israel in the 1980s and 1990s. Maintained Jewish tradition despite pressure from Christian neighbors. Both Judaism and Ethiopian Orthodox Tewahedo Church adhere to Old Testament teachings. Both employ Geez for liturgy and adhere to Old Testament customs. Priests were similar in appearance, symbolism, behavior, and hierarchy. Bete Israel persistently clung to Judaic rituals and doctrines. Faith mostly existed in Northern Ethiopia. Currently, only a few Jews remain in Ethiopia. 3. Christianity Introduction: Around 330 AD by Frumentius (Freminatos). Converted King Ezana (r. 320-350 AD) and his associates. Secured royal support and became the state religion, aiding its expansion. Expansion: With the 'Nine Saints' towards the end of the 5th century, spread among masses. Churches were built, monasteries established (e.g., Debre-Damo, the first). Bible translated into Ge’ez, making Ge’ez the Church language in Ethiopia. Reinforced Aksum's exposure to the outside world. Led to a long-lasting relationship between Ethiopia and Egypt. Patriarch Atnatewos of Alexandria consecrated Freminatos as Abuna Salam, the first bishop. This tradition continued until 1959 when Abune Baselios became the first Ethiopian Patriarch. Head of the Church was always from Egypt until 1959. Zagwe Period (1150-1270): Christianity continued to expand. Early Medieval Period (1270-1527): Gained momentum; many churches and monasteries constructed in newly incorporated territories. Centers of Learning/Expansion: Rock-hewn churches of Lalibela, Debra-Bizan, Debra-Hayiq, Debre-Dima, Debre-Werq, Debra-Libanos, Birbir Mariam, Debre-Asabot. Prominent Figures: Abba Iyesus Moa, Abba Giyorgis Zegasicha, Abune Tekle-Haymanot. Their work spread Christianity to regions like Gamo in southern Ethiopia. Accompanied by development of art, literature, architecture, and music. Catholicism: Portuguese voyages opened contacts at the end of the 15th century. Mid-16th to early 17th centuries: Jesuits unsuccessfully tried to convert Ethiopians to Catholicism. Mid-16th century: Ethiopian rulers allowed Jesuits to preach. 1622: Susneyos publicly announced adherence to Catholicism to reinforce political power. Portuguese Jesuit Afonso Mendes became Patriarch in 1622, imposing changes against Orthodox practices. Led to uprisings, social unrest, and civil war in Gondar. Susneyos forced to resign; his son, Emperor Fasilidas, expelled the Patriarch and missionaries in 1636. This closed Ethiopia to European contact until the early 19th century. 19th Century: Catholic and Protestant missionaries began evangelization. Catholic Missionaries: Giuseppe Sapeto, Giustino De Jacobis, Cardinal Massaja were active. Protestant Missions: Anglican Church Missionary Society, Church Missionary Society of London, Wesleyan Methodist Society (led by Samuel Gobat, C.W. Isenberg, J. L. Krapf). Early 20th century: Sudan Interior Mission started work in Wolaita, Hadiya, Kambata. Missionaries forced to leave during Italian occupation, returned after expulsion, and Protestantism expanded. Methods of Spread: Translated spiritual books into local languages, adopted local names for God, established schools and medical centers, preached faith. Continuous indoctrination led to grafting new teachings on indigenous religion, attracting many followers. 4. Islam Arose in the early 7th century in the Arabian Peninsula. Prophet Mohammed faced conflict with the Quraysh tribe in Mecca. 615 AD: Prophet sent a group of followers, including his daughter, to Aksum for asylum. Jafar Abu Talib led this first group of refugees. Prophet described Ethiopia as "a land of righteousness, where God will give relief from what you are suffering." Aksumite King Armah Ella Seham (Ahmed al-Nejash) gave them asylum from 615-628. King's warm reception moved Prophet Mohammed not to conduct jihad against Ethiopia. After safe return of immigrants (around 628 AD), Prophet maintained links and exempted Aksum from future jihad. Introduction to the Horn: Through peaceful means via trade routes. Muslim clerics and merchants served as missionaries. Three Main Gateways: Red Sea (north) Gulf of Aden (east) Indian Ocean (southeast) 702 AD: After Adulis' destruction, Muslim Arabs occupied Dahlak Islands; Islam was already established. 10th century: Muslim sultanate of Dahlak established. Muslim communities settled on Red Sea coastal regions, converting pastoral peoples in lowlands. Islam failed to penetrate the interior of northern Ethiopia from the lowlands due to established Christianity in highlands. Consequently, Islam was confined to lowland regions in northern Ethiopia. Other Direction: Port of Zeila (Gulf of Aden coast). Zeila's importance increased after Adulis' destruction. Arab Muslim merchants used the Zeila trade route to spread Islam to the interior (eastern Harar, Shewa, Wollo regions). Later spread to south-central Ethiopia's Bale, Arsi, and Hadya regions. Third Gateway: Indian Ocean coast, penetrating the Somali region. Reached Somali communities through coastal towns: Mogadishu, Brava, Merca. Arabs and non-Arab Muslim merchants settled in these towns. Led to the emergence of several Muslim sultanates along trade routes. Islam and Christianity have coexisted peacefully in Ethiopia. Growth of Islam contributed to cultural development and enrichment. Mosques and Islamic centers of learning developed. Harar (flourished from 16th century) is an example of an Islamic cultural center. Ethiopian Muslims maintained links with Islamic centers of Arabia, Egypt, and Yemen through trade, pilgrimage, and religious training.