እቅፍ እና ትክክለኛ ጓደኛ ለማግኘት ያስተዋወቅነ ድጋፍ አገልግሎት አለኝ።
አስፋዮች
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From Wikipedia, the free encyclopedia
HabeshaPeople
Ge'ez: ሐበሠተ, romanized: Ḥäbäśät
Amharic: ሐበሻ, romanized: Häbäša
Tigrinya: ሓበሻ, romanized: Ḥabäša
LanguagesEthiopian Semitic languagesReligionPredominately:
Oriental Orthodox Christianity
Minorities:
Sunni Islam, Protestant Christianity (P'ent'ay) and Judaism (Beta Israel)
Habesha peoples (Ge'ez: ሐበሠተ; Amharic: ሐበሻ; Tigrinya: ሓበሻ; commonly used exonym: Abyssinians) is an ethnic or pan-ethnic identifier that has historically been applied to Semitic-speaking, predominantly Oriental Orthodox Christian peoples native to the highlands of Ethiopia and Eritrea between Asmara and Addis Ababa (i.e. the modern-day Amhara, Tigrayan, Tigrinya peoples) and this usage remains common today. The term is also used in varying degrees of inclusion and exclusion of other groups.
Etymology
The oldest reference to Habesha was in second or third century Sabaean engravings as Ḥbśt or Ḥbštm recounting the South Arabian involvement of the nəgus ("king") GDRT of ḤBŠT.[1] The term appears to refer to a group of peoples, rather than a specific ethnicity. Another Sabaean inscription describes an alliance between Shamir Yuhahmid of the Himyarite Kingdom and King `DBH of ḤBŠT in the first quarter of the third century.[1] However, South Arabian expert Eduard Glaser claimed that the Egyptian hieroglyphic ḫbstjw, used in reference to "a foreign people from the incense-producing regions" (i.e. Land of Punt) by Pharaoh Hatshepsut in 1450 BC, was the first usage of the term or somehow connected. Francis Breyer also believes the Egyptian demonym to be the source of the Semitic term.[2][3]
The first attestation of late Latin Abissensis is from the fifth century CE. The 6th-century author Stephanus of Byzantium later used the term "Αβασηνοί" (i.e. Abasēnoi) to refer to "an Arabian people living next to the Sabaeans together with the Ḥaḍramites." The region of the Abasēnoi produce[d] myrrh, incense and cotton and they cultivate[d] a plant which yields a purple dye (probably wars, i.e. Fleminga Grahamiana). It lay on a route which leads from Zabīd on the coastal plain to the Ḥimyarite capital Ẓafār.[2] Abasēnoi was located by Hermann von Wissman as a region in the Jabal Ḥubaysh mountain in Ibb Governorate,[4] perhaps related in etymology with the ḥbš Semitic root). Other place names in Yemen contain the ḥbš root, such as the Jabal Ḥabaši, whose residents are still called al-Aḥbuš (pl. of Ḥabaš).[5] The location of the Abasēnoi in Yemen may perhaps be explained by remnant Aksumite populations from the 520s conquest by King Kaleb. King Ezana's claims to Sahlen (Saba) and Dhu-Raydan (Himyar) during a time when such control was unlikely may indicate an Aksumite presence or coastal foothold.[6] Traditional scholarship has assumed that the Habashat were a tribe from modern-day Yemen that migrated to Ethiopia and Eritrea. However, the Sabaic inscriptions only use the term ḥbšt to the refer to the Kingdom of Aksum and its inhabitants, especially during the 3rd century, when the ḥbšt (Aksumites) were often at war with the Sabaeans and Himyraites.[5] Modern Western European languages, including English, appear to borrow this term from the post-classical form Abissini in the mid-sixteenth century. (English Abyssin is attested from 1576, and Abissinia and Abyssinia from the 1620s.)[7]
Usage
Historically, the term "Habesha" represented northern Ethiopian Highlands Semitic speaking Orthodox Christians, while the Cushitic-speaking peoples such as Oromo and Agaw, as well as Semitic-speaking Muslims/Ethiopian Jews, were considered the periphery.[8][9][10][11][12][13] Another neighboring group called the Shanqella were also considered distinct from the Habesha.[14]
According to Gerard Prunier, one very restrictive use of the term today by some Tigrayans refers exclusively to speakers of Tigrinya; however, Tigrayan oral traditions and linguistic evidence bear witness to ancient and constant relations with Amharas.[15][16] Some Gurage societies, such as Orthodox Christian communities where Soddo is spoken, identify as Habesha and have a strong sense of Ethiopian national identity, due in part to their ancient ties with the northern Habesha.[17]
Muslim ethnic groups primarily located in the Eritrean Highlands, including the Tigre, as well as those in the Ethiopian Highlands, have historically resisted the designation of Habesha. Instead, Eritrean and Ethiopian Muslims were commonly identified as the Jeberti people.[18] Another term for Muslims from the Horn of Africa was '"Al-Zaylai"', this applied to even the empress Eleni of Ethiopia due to her ties to the state of Hadiya.[19][20][21] At the turn of the 20th century, elites of the Solomonic dynasty employed the conversion of various ethnic groups to Orthodox Tewahedo Christianity and the imposition of the Amharic language to spread a common Habesha national identity.[22]
Within Ethiopian and Eritrean diasporic populations, some second generation immigrants have adopted the term "Habesha" in a broader sense as a supra-national ethnic identifier inclusive of all Eritreans and Ethiopians. For those who employ the term, it serves as a useful counter to more exclusionary identities such as "Amhara" or "Tigrayan". However, this usage is not uncontested: On the one hand, those who grew up in Ethiopia or Eritrea may object to the obscuring of national specificity.[23]: 186–188 On the other hand, groups that were subjugated in Ethiopia or Eritrea sometimes find the term offensive.[24]
Origins
Ancient stone slabs with Sabaean inscriptions found at Yeha, Ethiopia.
European scholars postulated that the ancient communities that evolved into the modern Ethiopian state were formed by a migration across the Red Sea of Sabaean-speaking South Arabian tribes, including one called the "Habashat", who intermarried with the local non-Semitic-speaking peoples, in around 1,000 BC. Many held to this view because "epigraphic and monumental evidence point to an indisputable South Arabian influence suggesting migration and colonization from Yemen in the early 1st millennium BC as the main factor of state formation on the highlands. Rock inscriptions in Qohayto (Akkala Guzay, Eritrea) document the presence of individuals or small groups from Arabia on the highlands at this time."[25] It was first suggested by German orientalist Hiob Ludolf and revived by early 20th-century Italian scholar Conti Rossini. According to this theory, Sabaeans brought with them South Arabian letters and language, which gradually evolved into the Ge'ez language and Ge'ez script. Linguists have revealed, however, that although its script developed from Epigraphic South Arabian (whose oldest inscriptions are found in Yemen), Ge'ez is descended from a different branch of Southern Semitic, Ethiosemitic or Ethiopic sub-branch.[26] South Arabian inscriptions does not mention any migration to the west coast of the Red Sea, nor of a tribe called "Habashat." All uses of the term date to the 3rd century AD and later, when they referred to the people of the Kingdom of Aksum.[27][28] Edward Ullendorff has asserted that the Tigrayans and the Amhara comprise "Abyssinians proper" and a "Semitic outpost," while Donald N. Levine has argued that this view "neglects the crucial role of non-Semitic elements in Ethiopian culture."[29] Edward Ullendorff and Carlo Conti Rossini's theory that Ethiosemitic-language speakers of the northern Ethiopian Highlands were ancient foreigners from South Arabia that displaced the original peoples of the Horn has been disputed by Ethiopian scholars specializing in Ethiopian Studies such as Messay Kebede and Daniel E. Alemu who generally disagree with this theory arguing that the migration was one of reciprocal exchange, if it even occurred at all. In the 21st century, scholars have largely discounted the longstanding presumption that Sabaean migrants had played a direct role in Ethiopian civilization.[30][31][32][33][34]
Scholars have determined that the ancient Semitic language of Ethiopia was not derived from the Sabaean language. Recent linguistic studies as to the origin of the Ethiosemitic languages seem to support the DNA findings of immigration from the Arabian Peninsula,[35] with a recent study using Bayesian computational phylogenetic techniques finding that contemporary Ethiosemitic languages of Africa reflect a single introduction of early Ethiosemitic from southern Arabia approximately 2,800 years ago, and that this single introduction of Ethiosemitic subsequently underwent quick diversification within Ethiopia and Eritrea.[36][26] There is also evidence of ancient Southern Arabian communities in modern-day Ethiopia and Eritrea in certain localities, attested by some archaeological artifacts and ancient Sabaean inscriptions in the old South Arabian alphabet. Joseph W. Michels noted based on his archeological surveying Aksumite sites that "there is abundant evidence of specific Sabean traits such as inscription style, religious ideology and symbolism, art style and architectural techniques."[37] However, Stuart Munro-Hay points to the existence of an older D'MT kingdom, prior to any Sabaean migration c. 4th or 5th century BC, as well as evidence that Sabaean immigrants had resided in Ethiopia for little more than a few decades at the time of the inscriptions.[38] Both the indigenous languages of Southern Arabia and the Amharic and Tigrinya languages of Ethiopia belong to the large branch of South Semitic languages which in turn is part of the Afro-Asiatic Language Family. Even though the Ethiosemitic languages are classified under the South Semitic languages branch with a Cushitic language substratum.
Munro-May and related scholars believe that Sabaean influence was minor, limited to a few localities, and disappearing after a few decades or a century. It may have represented a trading colony (trading post) or military installations in a symbiotic or military alliance between the Sabaeans and D`MT.[39][38]
In the reign of King Ezana, c. early 4th century AD, the term "Ethiopia" is listed as one of the nine regions under his domain, translated in the Greek version of his inscription as Αἰθιοπία Aithiopía. This is the first known use of this term to describe specifically the region known today as Ethiopia (and not Kush or the entire African and Indian region outside of Egypt).[2]
There are many theories regarding the beginning of the Abyssinian civilization. One theory, which is more widely accepted today, locates its origins in the Horn region.[40] At a later period, this culture was exposed to Judaic influence, of which the best-known examples are the Qemant and Ethiopian Jews (or Beta Israel) ethnic groups, but Judaic customs, terminology, and beliefs can be found amongst the dominant culture of the Amhara and Tigrinya.[41] Some scholars have claimed that the Indian alphabets had been used to create the vowel system of the Ge'ez abugida, this claim has not yet been effectively proven.[42]
History
Main article: History of Ethiopia
Abyssinia depicted on map before 1884 Berlin Conference to divide Africa.
Abyssinian civilization has its roots in the pre-Aksumite culture.[43] An early kingdom to arise was that of D'mt in the 8th century BC. The Kingdom of Aksum, one of the powerful civilizations of the ancient world, was based there from about 150 BC to the mid of 12th century AD. Spreading far beyond the city of Aksum, it molded one of the earliest cultures of Ethiopia and Eritrea. Architectural remains include finely carved stelae, extensive palaces, and ancient places of worship that are still being used.
Around the time that the Aksumite empire began to decline, the burgeoning religion of Islam made its first inroads in the Abyssinian highlands. During the first Hijrah, the companions of Muhammad were received in the Aksumite kingdom. The Sultanate of Shewa, established around 896, was one of the oldest local Muslim states. It was centered in the former Shewa province in central Ethiopia. The polity was succeeded by the Sultanate of Ifat around 1285. Ifat was governed from its capital at Zeila in northern Somalia.[44]
Antiquity
Approximate realm of the ancient Kingdom of Dʿmt.
Throughout history, populations in the Horn of Africa had been interacting through migration, trade, warfare and intermarriage. Most people in the region spoke Afroasiatic languages, with the family's Cushitic and Semitic branches predominant.[45] As early as the 3rd millennium BCE, the pre-Aksumites had begun trading along the Red Sea. They mainly traded with Egypt. Earlier trade expeditions were taken by foot along the Nile Valley. The ancient Egyptians' main objective in the Red Sea trade was to acquire myrrh. This was a commodity that the Horn region, which the ancient Egyptians referred to as the Land of Punt, had in abundance. Much of the incense is produced in Somalia to this day.
The Kingdom of Aksum may have been founded as early as 300 BCE. Very little is known of the time period between the mid-1st millennium BCE to the beginning of Aksum's rise around the 1st century CE. It is thought to be a successor kingdom of Dʿmt, a kingdom in the early 1st millennium BC most likely centered at nearby Yeha.[46]
The Kingdom of Aksum was situated in northern Ethiopia and Eritrea, with its capital city in Northern Ethiopia. Axum remained its capital until the 7th century. The kingdom was favorably located near the Blue Nile basin and the Afar depression. The former is rich in gold and the latter in salt: both materials having a highly important use to the Aksumites. Aksum was accessible to the port of Adulis, Eritrea on the coast of the Red Sea. The kingdom traded with Egypt, India, Arabia and the Byzantine Empire. Aksum's "fertile" and "well-watered" location produced enough food for its population. Wild animals included elephants and rhinoceros.[47]
From its capital, Aksum commanded the trade of ivory. It also dominated the trade route in the Red Sea leading to the Gulf of Aden. Its success depended on resourceful techniques, production of coins, steady migrations of Greco-Roman merchants, and ships landing at Adulis. In exchange for Aksum's goods, traders bid many kinds of cloth, jewelry, metals and steel for weapons.
At its peak, Aksum controlled territories as far as southern Egypt, east to the Gulf of Aden, south to the Omo River, and west to the Nubian Kingdom of Meroë. The South Arabian kingdom of the Himyarites and also a portion of western Saudi Arabia was also under the power of Aksum. Their descendants include the present-day ethnic groups known as the Amhara, Tigrayans and Gurage peoples.[citation needed]
Medieval and early modern period
After the fall of Aksum due to declining sea trade from fierce competition by Muslims and changing climate, the power base of the kingdom migrated south and shifted its capital to Kubar (near Agew). They moved southwards because, even though the Axumite Kingdom welcomed and protected the companions of Muhammad to Ethiopia, who came as refugees to escape the persecution of the ruling families of Mecca and earned the friendship and respect of Muhammad. Their friendship deteriorated when South-Arabians invaded the Dahlak islands through the port of Adulis and destroyed it, which was the economic backbone for the prosperous Aksumite Kingdom. Fearing of what recently occurred, Axum shifted its capital near Agew.[clarification needed] In the middle of the sixteenth century Adal Sultanate armies led by Harar leader Ahmed Ibrahim invaded Habesha lands in what is known as the "Conquest of Habasha".[48][49] Following Adal invasions, the southern part of the Empire was lost to Oromo and Muslim state of Hadiya thus scattered Habesha like the Gurage people were cut off from the rest of Abyssinia.[50] In the late sixteenth century the nomadic Oromo people penetrated the Habesha plains occupying large territories during the Oromo migrations.[51][52] Abyssinian warlords often competed with each other for dominance of the realm. The Amharas seemed to gain the upper hand with the accession of Yekuno Amlak of Ancient Bete Amhara in 1270, after defeating the Agaw lords of Lasta (in those days a non-Semitic-speaking region of Abyssinia)
Emperor Yohannes IV with his son and heir, Ras Araya Selassie Yohannes.
The Gondarian dynasty, which since the 16th century had become the centre of Royal pomp and ceremony of Abyssinia, finally lost its influence as a result of the emergence of powerful regional lords, following the murder of Iyasu I, also known as Iyasu the Great. The decline in the prestige of the dynasty led to the semi-anarchic era of Zemene Mesafint ("Era of the Princes"), in which rival warlords fought for power and the Yejju Oromo enderases (Amharic: እንደራሴ, "regents") had effective control. The emperors were considered to be figureheads. Until a young man named Kassa Haile Giorgis also known as Emperor Tewodros brought end to Zemene Mesafint by defeating all his rivals and took the throne in 1855. The Tigrayans made only a brief return to the throne in the person of Yohannes IV in 1872, whose death in 1889 resulted in the power base shifting back to the dominant Amharic-speaking elite. His successor Menelik II an Emperor of Amhara origin seized power. Upon Menelik's occupation of the Harar Emirate and other neighboring states, a considerable number of natives were displaced and Abyssinians settled in their place.[53][54][55] In Arsi Province, mainly inhabited by the Oromo people, their land was appropriated by the Abyssinian colonizers coupled with hefty taxation which led to a revolt in the 1960s.[56]
Fasilides' Castle in Gondar, Amhara Region.
Some scholars consider the Amhara to have been Ethiopia's ruling elite for centuries, represented by the Solomonic line of Emperors ending in Haile Selassie I. Marcos Lemma and other scholars dispute the accuracy of such a statement, arguing that other ethnic groups have always been active in the country's politics. This confusion may largely stem from the mislabeling of all Amharic-speakers as "Amhara", and the fact that many people from other ethnic groups have adopted Amharic names. Another is the claim that most Ethiopians can trace their ancestry to multiple ethnic groups, including the last self-proclaimed emperor Haile Selassie I and his Empress Itege Menen Asfaw of Ambassel.[57]
Culture
Main articles: Culture of Ethiopia and Culture of Eritrea
The Habesha developed an agricultural society, which most continue, including raising of camels, donkeys, and sheep. They plow using oxen. The Orthodox Church is an integral part of the culture. The church buildings are built on hills. Major celebrations during the year are held around the church, where people gather from villages all around to sing, play games, and observe the unique mass of the church. It includes a procession through the church grounds and environs.
Coffee is a very important ceremonial drink. The "coffee ceremony" is common to the Ethiopians and Eritreans. Beans are roasted on the spot, ground, and brewed, served thick and rich in tiny ceramic cups with no handles. This amount of coffee can be finished in one gulp if drunk cold; but, traditionally it is drunk very slowly as conversation takes place. When the beans are roasted to smoking, they are passed around the table, where the smoke becomes a blessing on the diners. The traditional food served at these meals consists of injera, a spongy flat bread, served with wat, a spicy meat sauce.
Houses in rural areas are built mostly from rock and dirt, the most available resources, with structure provided by timber poles. The houses blend in easily with the natural surroundings. Many times the nearest water source is more than a kilometer away from the house. In addition, people must search for fuel for their fires throughout the surrounding area.
The Habesha people have a rich heritage of music and dance, using drums and stringed instruments tuned to a pentatonic scale. Arts and crafts and secular music are performed mostly by artisans, who are regarded with suspicion. Sacred music is performed and icons are painted only by men trained in monasteries.
Northern Highlander Language and literature
Further information: Ge'ez language, South Semitic languages, and Ethiopian Semitic languages
The Ge'ez script on a 15th-century Ethiopian Coptic prayer book.
Abyssinians speak languages belonging to the Ethiopian Semitic branch of the Afroasiatic family. Among these tongues is the classical Ge'ez language. The kingdom of Dʿmt wrote proto-Ge'ez in Epigraphic South Arabian as early as the 9th century BCE. Later, an independent script replaced it as early as the 5th century BCE.2
Ge'ez literature is considered to begin with the adoption of Christianity in Ethiopia and Eritrea, as well as the civilization of Axum in the 4th century BCE during the reign of Ezana. While Ge'ez today is extinct and only used for liturgical purposes in the Eritrean Orthodox Tewahedo Church and Ethiopian Orthodox Tewahedo Church. Ge'ez language is ancestral to Tigre and Tigrinya languages.[58]
Some historians in the past have labelled the Ethiopian Semitic languages as the Abyssinian languages.[59] They are mainly spoken by the Amhara, the Tigrayans, the Tigre, the Gurage, the Argobba and the Harari people.[60] In antiquity Ge'ez-speaking people inhabited the Aksumite Empire; the ancient Semitic-speaking Gafat inhabited Eastern Damot (East Welega) and Western Shewa; the Galila clan of Aymallal (Soddo) inhabited Southwest Shewa; the Zay inhabited East Shewa; the Harla who are the ancestors of Harari lived in Somalia; and the other ancient Argobba and Harari inhabited Shewa, Ifat, and Adal.[61][62][63][64]
Customs
Traditional Habesha injera
Throughout history, various European travelers such as Jeronimo Lobo, James Bruce and Mansfield Parkyns visited Abyssinia. Their written accounts about their experiences include observations and descriptions of the Abyssinian customs and manners.
Cuisine
Habesha cuisine characteristically consists of vegetable and often very spicy meat dishes, usually in the form of wat (also w'et or wot), a thick stew, served atop injera, a large sourdough flatbread,[65] which is about 50 centimeters (20 inches) in diameter and made out of fermented teff flour.[65] People of Ethiopia and Eritrea eat exclusively with their right hands, using pieces of injera to pick up bites of entrées and side dishes.[65]
Habesha women in traditional Habesha kemis performing a folklore dance.
Fit-fit, or fir-fir, is a common breakfast dish. It is made from shredded injera or kitcha stir-fried with spices or wat. Another popular breakfast food is fatira. The delicacy consists of a large fried pancake made with flour, often with a layer of egg, eaten with honey. Chechebsa (or kita firfir) resembles a pancake covered with berbere and niter kibbeh, or spices, and may be eaten with a spoon. A porridge, genfo is another common breakfast dish. It is usually served in a large bowl with a dug-out made in the middle of the genfo and filled with spiced niter kibbeh.
Wat begins with a large amount of chopped red onion, which is simmered or sauteed in a pot. Once the onions have softened, niter kebbeh (or, in the case of vegan dishes, vegetable oil) is added. Following this, berbere is added to make a spicy keiy wat or keyyih tsebhi. Turmeric is used instead of bebere for a milder alicha wat or both are omitted when making vegetable stews, atkilt wat. Meat such as beef (Amharic: ሥጋ,[66] səga), chicken (Amharic: ዶሮ,[67] doro) or Tigrinya: ደርሆ, derho), fish (Amharic: ዓሣ,[68] asa), goat or lamb (Amharic: በግ,[69] beg or Tigrinya: በጊ, beggi) is also added. Legumes such as split peas (Amharic: ክክ,[70] kək or Tigrinya: ኪኪ, kikki) or lentils (Amharic: ምስር,[71] məsər or birsin); or vegetables such as potatoes (Amharic: ድንች,[72] Dənəch), carrots and chard (Amharic: ቆስጣ) are also used instead in vegan dishes.
Another distinctively Habesha dish[citation needed] is kitfo (frequently spelled ketfo). It consists of raw (or rare) beef mince marinated in mitmita (Amharic: ሚጥሚጣ mīṭmīṭā, a very spicy chili powder similar to the berbere) and niter kibbeh. Gored gored is very similar to kitfo, but uses cubed rather than ground beef. The Ethiopian Orthodox Church prescribes a number of fasting (tsom Ge'ez: ጾም, ṣōm) periods, including Wednesdays, Fridays, and the entire Lenten season; so Habesha cuisine contains many dishes that are vegan.[73]
Dress
According to Leo Africanus, a greater number of the Abyssinians historically wore sheep hides, with the more honourable wearing the hides of lions, tigers and ounces.[74] Duarte Barbosa also attests that their clothes being of hides as the country was in wanting of clothes.[75] Pedro Paez, a Spanish Jesuit who resided in Ethiopia, described that the peasant women wore skins like their husbands and, in some areas, some woollen cloths five or six cubits long and three wide that they call " mahâc ", and they could quite fairly call it haircloth because it is much rougher than what Capuchin monks wear, as in Ethiopia they do not know how to make cloth, and the wool is not suitable for it as it is very coarse. They all go barefoot and often naked from the breasts up, with tiny glass beads of various colours strung so as to make a band two fingers in breadth around their necks.[76]
The habesha kemis is the traditional attire of Habesha women.[77][78] The ankle length dress is usually worn by Ethiopian and Eritrean women at formal events. It is made of chiffon, and typically comes in white, grey or beige shades. Many women also wrap a shawl called a netela around the formal dress.
The netela or netsela is a handmade cloth many Ethiopian women use to cover their head and shoulders when they wear clothing made out of chiffon, especially when attending church. It is made up of two layers of fabric, unlike gabi, which is made out of four. Kuta is the male version.
An Ethiopian or Eritrean suit is the traditional formal wear of Habesha men.[79] It consists of a long sleeve, knee-length shirt, and matching pants. Most shirts are made with a Mandarin, band, or Nehru collar. The suit is made of chiffon, which is a sheer silk or rayon cloth. The netela shawl or a kuta is wrapped around the suit.
Religion
Christianity
The Habesha empire centered in Aksum and Adwa was part of the world in which Christianity grew. The arrival of Christianity in Northern Ethiopia and Eritrea happened around the 4th century. The Aksumites, in fact, had been converted to Christianity hundreds of years before most of Europe. Many of their churches were cut into cliffs or from single blocks of stone, as they were in Turkey and in parts of Greece, where Christianity had existed from its earliest years. The church is a central feature of communities and of each family's daily life. Each community has a church with a patron saint.
Ethiopia has often been mentioned in the Bible. A well-known example of this is the story of the Ethiopian eunuch as written in Acts (8: 27): "Then the angel of the Lord said to Philip, Start out and go south to the road that leads down from Jerusalem to Gaza. So he set out and was on his way when he caught sight of an Ethiopian. This man was a eunuch, a high official of the Kandake (Candace) Queen of Ethiopia in charge of all her treasure." The passage continues by describing how Philip helped the Ethiopian understand one passage of Isaiah that the Ethiopian was reading. After the Ethiopian received an explanation of the passage, he requested that Philip baptize him, which Philip obliged. Queen Gersamot Hendeke VII (very similar to Kandake) was the Queen of Ethiopia from the year 42 to 52. The Ethiopian Orthodox Tewahedo Church was founded in the 4th century by Syrian monks. Historically, the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church have had strong ties with the Coptic Orthodox Church of Alexandria, the Coptic Orthodox Church of Alexandria appointing the archbishop for the Eritrean Orthodox Tewahedo Church. They gained independence from the Coptic Orthodox Church of Alexandria in the 1950s, although the Eritrean Orthodox Tewahedo Church has recently reforged the link.
Eritrean Tigrinya: A traditional wedding.
This leather painting depicts Ethiopian Orthodox priests playing sistra and a drum
A number of unique beliefs and practices distinguish Ethiopian Orthodox Christianity from other Christian groups; for example, the Ark of the Covenant is very important. Every Ethiopian church has a replica of the Ark. Also, the Ethiopian Church has a larger biblical canon than other churches.
Church services are conducted in Ge´ez, the ancient language of Ethiopia and Eritrea. Ge´ez is no longer a living language, its use now confined to liturgical contexts, occupying a similar place in Eritrean and Ethiopian church life to Latin in the Roman Catholic Church.
Other Ethiopian and Eritrean Orthodox practices include such things as fasting, prescribed prayers, and devotion to saints and angels. A child is never left alone until baptism and cleansing rituals are performed. Boys are baptized forty days after birth, whereas girls are baptized eighty days after birth.
Defrocked priests and deacons commonly function as diviners, who are the main healers. Spirit possession is common, affecting primarily women. Women are also the normal spirit mediums. A debtera is an itinerant lay priest figure trained by the Church as a scribe, cantor, and often as a folk healer, who may also function in roles comparable to a deacon or exorcist. Folklore and legends ascribe the role of magician to the debtera as well.
A small number of Abyssinian Christians adhere to various forms of Pentecostalism or Anabaptism, collectively known as P'ent'ay.
Similarities to Judaism and Islam
The Chapel of the Tablet at the Church of Our Lady Mary of Zion is believed to house the original Ark of the Covenant.
Habesha People
The Ethiopian church places a heavier emphasis on Old Testament teachings than one might find in the Roman Catholic or Protestant churches, and its followers adhere to certain practices that one finds in Orthodox or Conservative Judaism.[80] Ethiopian Christians, like some other Eastern Christians, traditionally follow dietary rules that are similar to Jewish Kashrut, specifically with regard to how an animal is slaughtered. Similarly, pork is prohibited, though unlike Kashrut, Ethiopian cuisine does mix dairy products with meat- which in turn makes it even closer to Islamic dietary laws (see Halal). Women are prohibited from entering the church during their menses; they are also expected to cover their hair with a large scarf (or shash) while in church in keeping with 1 Corinthians 11. As with Orthodox synagogues, men and women are seated separately in the Ethiopian church, with men on the left and women on the right (when facing the altar). However, women covering their heads and separation of the sexes in the Church building officially is common to many Oriental Orthodox, Eastern Orthodox and Catholic Christians and not unique to Judaism. Ethiopian Orthodox worshippers remove their shoes when entering a church, in accordance with Exodus 3:5 (in which Moses, while viewing the burning bush, is commanded to remove his shoes while standing on holy ground). Furthermore, both the Sabbath (Saturday), and the Lord's Day (Sunday) are observed as holy, although more emphasis, because of the Resurrection of Jesus Christ, is laid upon the Holy Sunday.
Islam
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The Mosque of the Companions in Massawa, reportedly Africa's oldest mosque, built by Muhammad's companions in 615 C.E.
Islam in Ethiopia and Eritrea dates to 615. During that year, a group of Muslims were counseled by Muhammad to escape persecution in Mecca and migrate to Abyssinia, which was ruled by, in Muhammad's estimation, a pious Christian king (al-najashi). Muhammad's followers crossed the Red Sea and sought refuge in the Kingdom of Aksum, possibly settling at Negash, a place in present-day Tigray Region. Moreover, Islamic tradition states that Bilal, one of the foremost companions of Muhammad, was from Abyssinia, as were many non-Arab Companions of Muhammad; in fact, Abyssinians were the single largest non-Arab ethnic group who were Muhammad's companions. Among these was Umm Ayman who cared for Muhammad during his infancy, a woman that he referred to as "mother".[citation needed] Abyssinia was thus the earliest home outside of Arabia for the dispersal of the Islamic world faith. One third (34%) of Ethiopia's population are Muslims by last census (2007).
Most of Ethiopia and Eritrea's Muslims are Sunni Muslims, much like the majority of the Muslim world, hence the beliefs and practices of the Muslims of Ethiopia and Eritrea are basically the same: embodied in the Qur'an and the Sunnah. There are also Sufi orders present in Ethiopia. According to the 1994 census of Ethiopia (with similar numbers for the 1984 census), about a third of its population is adherent of Islam and members of the Muslim community can be found throughout the country. Islam in Ethiopia is the predominant religion in the regions of Somali, Afar, Berta, and the section of Oromia east of the Great Rift Valley, as well as in Jimma. Islam in Eritrea is the predominant religion of all the ethnic groups except for the Tigrinya people, the Bilen people, and the Kunama people.[citation needed]
The most important Islamic religious practices, such as the daily ritual prayers (ṣalāt) and fasting (Arabic: صوم ṣawm, Ethiopic ጾም, ṣom – used by local Christians as well) during the holy month of Ramadan, are observed both in urban centers as well as in rural areas, among both settled peoples and nomads. Numerous Ethiopian Muslims perform the pilgrimage to Mecca every year.
Ethiopian Gurage: Celebrity singer Mahmoud Ahmed.
Judaism
Main articles: Beta Israel and Falash Mura
Judaism in Ethiopia is believed to date from very ancient times. Precisely what its early history was, however, remains obscure. The now dominant Ethiopian Orthodox Tewahedo Church claims it originated from the visit of the Queen of Sheba to King Solomon back in the 10th century BCE. This visit is mentioned in the Hebrew Scriptures (I Kings 10:1), Sheba was a kingdom that stretched from Ethiopia to the south of the Yemen. Yemen is very close to Ethiopia across the Red Sea, and it has been recorded that modern Ethiopia has been heavily influenced by the ancient Sabean kingdom. Moreover, the details of the queen's visit, including the alleged theft of the Holy Ark as well as Solomon getting her pregnant with a child who established the "Solomonic" lineage in Ethiopia, as given in Christian Ethiopian tradition, were written in the Kebra Nagast the Ethiopian chronicle of its early history. The oldest known existing copies of the book date from as far back as the 13th century. Jewish Ethiopians are mentioned in both the Torah Old Testament as well as the Christian New Testament. It is clear that the Jewish presence in Ethiopia dates back at least 2,500 years.
An Ethiopian Jewish Israeli Border Policeman
The Jewish Pre-settlement Theory essentially states that starting around the 8th century BCE until about the 5th century BCE, there was an influx of Jewish settlers both from Egypt & Sudan in the north, and southern Arabia in the east.[citation needed]
The chief Semitic languages of Ethiopia also suggest an antiquity of Judaism in Ethiopia. "There still remains the curious circumstance that a number of Abyssinian words connected with religion – Hell, idol, Easter, purification, alms – are of Hebrew origin. These words must have been derived directly from a Jewish source, for the Abyssinian Church knows the scriptures only in a Ge'ez version made from the Septuagint."[81]
Beta Israel traditions claim that the Ethiopian Jews are descended from the lineage of Moses himself, some of whose children and relatives are said to have separated from the other Children of Israel after the Exodus and gone southwards, or, alternatively or together with this, that they are descended from the tribe of Dan, which fled southwards down the Arabian coastal lands from Judaea at the time of the breakup of the Kingdom of Israel into two kingdoms in the 10th century BCE. (precipitated by the oppressive demands of Rehoboam, King Solomon's heir), or at the time of the destruction of the northern kingdom of Israel in the 8th century BCE. Certainly there was trade as early as the time of King Solomon down along the Red Sea to the Yemen and even as far as India, according to the Bible, and there would, therefore, have been Jewish settlements at various points along the trade routes. There is definite archaeological evidence of Jewish settlements and of their cultural influence on both sides of the Red Sea well at least 2,500 years ago, both along the Arabian coast and in the Yemen, on the eastern side, and along the southern Egyptian and Sudanese coastal regions. Modern day Ethiopian Jews are adherents of Haymanot, a sect that is close to Karaite Judaism.
Some Ethiopian Jews, especially those living in Israel, follow mainstream Judaism, mainly due to the Israeli government making 'proper conversion' a prerequisite for being recognized as Jews.
See also
Notes
^ The source texts, RIE 185 and 189, are unvocalized. These vocalizations are from Rainer Voigt and Francis Breyer.[82][3]
References
Habesha People
^ Jump up to:a b Munro-Hay, Stuart (1991). Aksum: A Civilization of Late Antiquity. Edinburgh University Press. p. 39. ISBN 978-0748601066.
^ Jump up to:a b c Uhlig, Siegbert, ed. Encyclopaedia Aethiopica: D-Ha. Wiesbaden: Harrassowitz Verlag, 2005. p. 948.
^ Jump up to:a b Breyer, Francis (2016). "The Ancient Egyptian Etymology of Ḥabašāt "Abessinia"" (PDF). Ityop̣is. Extra Issue II: 8–18.
^ Jabal Ḩubaysh, Geoview.info, retrieved 2018-01-11
^ Jump up to:a b Uhlig, Siegbert, ed. Encyclopaedia Aethiopica, D–Ha. Wiesbaden: Harrassowitz Verlag, 2005. p. 949
^ Munro-Hay. Aksum, p. 72.
^ "Abyssin, n. and adj". Oxford English Dictionary. Oxford University Press. Retrieved 25 September 2020.
^ Makki, Fouad (2006). Eritrea between empires: Nationalism and the anti-colonial imagination, 1890–1991 (PhD). SUNY Binghamton. pp. 342–345.
^ Epple, Susanne (2014). Creating and Crossing Boundaries in Ethiopia: Dynamics of Social Categorization and Differentiation. LIT Verlag Münster. p. 194. ISBN 9783643905345.
^ Historical Dictionary of Eritrea. Scarecrow Press. 2010. p. 279. ISBN 9780810875050.
^ Making Citizens in Africa: Ethnicity, Gender, and National Identity in Ethiopia. Cambridge University Press. 2013. p. 54. ISBN 9781107035317.
^ Belcher, Wendy (2012). Abyssinia's Samuel Johnson Ethiopian Thought in the Making of an English Author. Oxford University Press. p. 37. ISBN 978-0-19-979321-1.
^ Jalata, A (2002). Fighting Against the Injustice of the State and Globalization Comparing the African American and Oromo Movements. Palgrave Macmillan. p. 99. ISBN 9780312299071.
^ Yimene, Ababu. An African Indian Community in Hyderabad Siddi Identity, Its Maintenance and Change. Cuvillier. p. 48.
^ Prunier, Gérard; Ficquet, Éloi, eds. (2015). Understanding Contemporary Ethiopia: Monarchy, Revolution and the Legacy of Meles Zenawi. London: C. Hurst & Co. p. 19. ISBN 9781849042611.
^ Hetzron, Robert (1972). Ethiopian Semitic: Studies in Classification. Manchester University Press. p. 124. ISBN 9780719011238.
^ Prunier, Gérard; Ficquet, Éloi, eds. (2015). Understanding Contemporary Ethiopia: Monarchy, Revolution and the Legacy of Meles Zenawi. London: C. Hurst & Co. pp. 39, 440. ISBN 9781849042611.
^ Reclus, Élisée. THE EARTH AND ITS INHABITANTS THE UNIVERSAL GEOGRAPHY (PDF). J.S Virtue and CO. p. 190.
^ Erlikh, Ḥagai (2002). The Cross and the River Ethiopia, Egypt, and the Nile. L. Rienner. p. 39. ISBN 978-1-55587-970-9.
^ Meri, Josef (2005). Medieval Islamic Civilization An Encyclopedia. Taylor & Francis. p. 12. ISBN 978-1-135-45596-5.
^ Braukämper, Ulrich (2002). Islamic History and Culture in Southern Ethiopia: Collected Essays. LIT Verlag Münster. p. 61. ISBN 9783825856717. Retrieved 10 January 2018.
^ Jalata, Asafa (2019). Cultural Capital and Prospects for Democracy in Botswana and Ethiopia. Routledge. ISBN 9781000008562.
^ Goitom, Mary (2017). "'Unconventional Canadians': Second-generation 'Habesha' youth and belonging in Toronto, Canada". Global Social Welfare. 4 (4). Springer: 179–190. doi:10.1007/s40609-017-0098-0. S2CID 157892263.
^ Habecker, Shelly (2012). "Not black, but Habasha: Ethiopian and Eritrean immigrants in American society". Ethnic and Racial Studies. 35 (7): 1200–1219. doi:10.1080/01419870.2011.598232. S2CID 144464670.
^ D'Andrea, A. Catherine; Manzo, Andrea; Harrower, Michael J.; Hawkins, Alicia L. (2008). "The Pre-Aksumite and Aksumite Settlement of NE Tigrai, Ethiopia". Journal of Field Archaeology. 33 (2): 151–176. doi:10.1179/009346908791071268. ISSN 0093-4690. JSTOR 25608503. S2CID 129636976.
^ Jump up to:a b Uhlig, Siegbert, ed. Encyclopaedia Aethiopica, "Ge'ez" (Wiesbaden: Harrassowitz Verlag, 2005), p. 732.
^ Curtis, Matthew C. (2002). "Ancient Interaction across the Southern Red Sea: cultural exchange and complex societies in the 1st millennium BC". Red Sea Trade and Travel. Oxford: Archaeopress. p. 60. ISBN 978-1841716220.
^ Irvine, A. K. (1965). "On the identity of Habashat in the South Arabian inscriptions". Journal of Semitic Studies. 10 (2): 178–196. doi:10.1093/jss/10.2.178.
^ Levine, Donald (2000). Greater Ethiopia: The Evolution of a Multiethnic Society. University of Chicago Press. p. 18. ISBN 9780226475615. Retrieved 28 December 2016.
^ Pankhurst, Richard K. P. (January 17, 2003). "Let's Look Across the Red Sea I". Addis Tribune. Archived from the original on August 30, 2006.
^ Alemu, Daniel E. (2007). "Re-imagining the Horn". African Renaissance. 4 (1): 56–64 – via Ingenta."This is not to say that events associated with conquest, conflict and resistance did not occur. No doubt, they must have been frequent. But the crucial difference lies in the propensity to present them, not as the process by which an alien majority imposed its rule but as part of an ongoing struggle of native forces competing for supremacy in the region. The elimination of the alien ruler indigenize Ethiopian history in terms of local actors."
^ Kebede, Messay (2003). "Eurocentrism and Ethiopian Historiography: Deconstructing Semitization". University of Dayton-Department of Philosophy. International Journal of Ethiopian Studies. Tsehai Publishers. 1: 1–19.
^ Alemu, Daniel E. (2007). "Re-imagining the Horn". African Renaissance. 4.1: 56–64 – via Ingenta.
^ Stefan Weninger. "Ḥäbäshat", Encyclopaedia Aethiopica: D-Ha.
^ David Reich (Harvard Medical School) (2018). Who We are and how We Got Here: Ancient DNA and the New Science of the Human Past. Oxford University Press. pp. 216–217. ISBN 978-0-19-882125-0. There is significant archaeological evidence of intense contact and migration between Ethiopia and southern Arabia around 3,000 years BP. During the first millennium BC, southern Arabians from the Saba territory established a polity in the Abyssinian highlands of Ethiopia, and a new conglomerate cultural landscape called the Ethio-Sabean society emerged. This event overlaps with the timing of Eurasian genetic admixture signals in Ethiopian populations and is a good candidate for the source of Eurasian admixture in East Africa.
^ Kitchen, Andrew; Ehret, Christopher; Assefa, Shiferaw; Mulligan, Connie J. (2009). "Bayesian phylogenetic analysis of Semitic languages identifies an Early Bronze Age origin of Semitic in the Near East". Proceedings of the Royal Society B: Biological Sciences. 276 (1668): 2703–2710. doi:10.1098/rspb.2009.0408. PMC 2839953. PMID 19403539. Bayesian phylogenetic analysis of Semitic languages identifies an Early Bronze Age origin of Semitic in the Near East.
^ Curtis, Matthew C. (2008). "Review of Changing Settlement Patterns in the Aksum-Yeha Region of Ethiopia: 700 BC–AD 850". The International Journal of African Historical Studies. 41 (1): 123–126. ISSN 0361-7882. JSTOR 40282460.
^ Jump up to:a b Munro-Hay, Aksum, p. 57.
^ Pankhurst, Richard K. P. (January 17, 2003). "Let's Look Across the Red Sea I". Addis Tribune. Archived from the original on August 30, 2006.
^ Stuart Munro-Hay, Aksum: An African Civilisation of Late Antiquity. Edinburgh: University Press, 1991, pp. 57ff.
^ For an overview of this influence see Ullendorff, Ethiopia and the Bible, pp. 73ff.
^ Henze, Paul B. (2000). Layers of Time, A History of Ethiopia. New York: Palgrave. p. 37. ISBN 978-0-312-22719-7.
^ Fattovich, Rodolfo (1975). Pre-Aksumite Civilization of Ethiopia. Proceedings of the Seminar for Arabian Studies, Volumes 5–7. p. 73. Retrieved 6 February 2017.
^ Katpeijns, Lidwien (2000). The History of Islam in Africa – Ethiopia and the Horn of Africa. Ohio University Press. p. 228. ISBN 978-0821444610. Retrieved 20 October 2016.
^ Munro-Hay, Aksum, p. 62
^ Munro-Hay, Aksum, p. 4
^ Pankhurst 1998, pp. 22–23
^ Jayussi, Salma (2008). The City in the Islamic World. Brill. p. 625. ISBN 9789047442653.
^ Cook, David (2007). Martyrdom in Islam. Cambridge University Press. p. 91. ISBN 9780521615518.
^ Aregay, Merid. Southern Ethiopia and the Christian kingdom 1508–1708 with special reference to the Galla migrations and their consequences. University of London. pp. 438–439. Archived from the original on 2021-04-21. Retrieved 2024-01-04.
^ Nelson, Harold D.; Kaplan, Irving (1981). "Ethiopia, a Country Study". U.S. Government Printing Office. 28: 13–14.
^ Reid, Richard (2011). Frontiers of Violence in North-East Africa: Genealogies of Conflict Since C. 1800. Oxford University Press. p. 30. ISBN 9780199211883.
^ Matshanda, Namhla (2014). Centres in the Periphery: Negotiating Territoriality and Identification in Harar and Jijiga from 1942 (PDF). The University of Edinburgh. p. 198. S2CID 157882043. Archived from the original (PDF) on 31 January 2020.
^ Gebissa, Ezekiel (2004). Leaf of Allah Khat & Agricultural Transformation in Harerge, Ethiopia 1875–1991. James Currey. p. 44. ISBN 978-0-85255-480-7.
^ Borelli, Jules (1890). Éthiopie méridionale journal de mon voyage aux pays Amhara, Oromo et Sidama, septembre 1885 à novembre 1888. Quantin, Librairies-imprimeries réunies. pp. 238–239.
^ Prunier, Gérard (2015). Understanding Contemporary Ethiopia Monarchy, Revolution and the Legacy of Meles Zenawi. Hurst. ISBN 978-1-84904-618-3.
^ Emperor Haile Selassie I, Part 1, Official Ethiopian Monarchy Website.
^ "Ge'ez language". Encyclopedia Britannica.
^ Metalogicon, Volumes 12-13. L.E.R. 1999. p. 36.
Ullendorf, Edward (1955). The Semitic Languages of Ethiopia: A Comparative Phonology. Taylor's (Foreign) Press. p. 45.
*Dʹi︠a︡konov, Igorʹ Mikhaĭlovich (1965). Semito-Hamitic Languages: An Essay in Classification. Nauka, Central Department of Oriental Literature. p. 12.^ Igorʹ Mikhaĭlovich Dʹi︠a︡konov Semito-Hamitic Languages: An Essay in Classification – Google Books": Nauka, Central Department of Oriental Literature, (1965) p. 12
^ Michael Kleiner (2004). Verena Böll (ed.). Studia Aethiopica – Were the Gambo a Gafat Group? Deliberations on a Finer Point of Ethiopian Ethnohistory. Otto Harrassowitz Verlag. p. 154. ISBN 978-3447048910. Retrieved 29 October 2016.
^ Robert Hetzron Ethiopian Semitic: Studies in Classification - Internet Archive": Manchester University Press, 1972 p. 6.
^ Nehemia Levtzion, Randall Pouwels The History of Islam in Africa – Google Books" Archived 2017-01-16 at the Wayback Machine Ohio University Press, 2000. p. 228.
^ George Wynn Brereton Huntingford The Historical Geography of Ethiopia: From the First Century A.D. to 1704 – Google Books" British Academy, 1989. p. 78.
^ Jump up to:a b c Javins, Marie. "Eating and Drinking in Ethiopia." Archived January 31, 2013, at the Wayback Machine Gonomad.com Archived 2014-05-28 at the Wayback Machine. Accessed July 2011.
^ Selam Soft, "ሥጋ" Archived 2013-06-28 at archive.today, Amharic-English Dictionary', 4/30/13
^ Selam Soft, "ዓሣ" Archived 2013-06-28 at archive.today, Amharic-English Dictionary', 4/30/13
^ Selam Soft, "'በግ Archived 2013-06-28 at archive.today, Amharic-English Dictionary', 4/30/13
^ Selam Soft, "ክክ" Archived 2013-06-28 at archive.today, Amharic-English Dictionary', 4/30/13
^ Selam Soft, "ምስር" Archived 2013-06-28 at archive.today, Amharic-English Dictionary', 4/30/13
^ Selam Soft, "ድንች" Archived 2013-08-03 at archive.today, Amharic-English Dictionary', 4/30/13
^ Paul B. Henze, Layers of Time: a history of Ethiopia (New York: Palgrave, 2000), p. 12 and note
^ Leo (Africanus) (1896). The History and Description of Africa: And of the Notable Things Therein Contained. Hakluyt Society. p. 976.
^ Barbosa, Duarte; Magalhães, Fernão de (1866). A Description of the Coasts of East Africa and Malabar in the Beginning of the Sixteenth Century. Hakluyt Society. p. 19.
^ Pennec, Hervé (2011). Pedro Paez's History of Ethiopia, 1622 (Christopher Tribe trad.). The Hakluyt Society. p. 204.
^ Travel & Leisure Volume 36 2006 "A woman with her hair in tight braids and wearing habesha kemis – a white ankle-length dress with intricate embroidery – came around to each of us with a silver kettle of warm water and a silver basin for washing our hands."
^ Lisa L. Schoonover, 2012, The Indigo Butterfly, p. 114
^ Janet Jaymes Dirty Laundry: a memoir. 2006, p. 89.
^ http://www.kebranegast.com Archived 2011-11-10 at the Wayback Machine Kebra Negast
^ Monroe, Elizabeth (2001). The History of Ethiopia. London: Simon Publications. p. 40. ISBN 978-1-931541-62-6.
^ Voigt, Rainer (2016). "Language, Script And Society In The Axumite Kingdom". Ityop̣is. Extra Issue II: 59–80.
This article incorporates text from this source, which is in the public domain. Country Studies. Federal Research Division.
Pankhurst, Dr. Richard. "History of Northern Ethiopia - and the Establishment of the Italian Colony or Eritrea". Civic Webs Virtual Library. Archived from the original on March 23, 2005. Retrieved March 25, 2005.
This article incorporates public domain material from The World Factbook. CIA.
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Habeshapeople.com
Travelers to Ethiopia (Amharic: ኢትዮጵያ ʾĪtyōp yā) experience a country divided into two: in the north and east the focus is on cultural heritage, while in the south there are several national parks and lakes in the area of the East African Rift with their flora and fauna as well as the habitat of several indigenous peoples.
Ethiopia is Africa's third-most populous country (after Nigeria and Egypt), oldest independent country and one of only two never colonised by a European power, save for a short Italian occupation in the 1930s and 1940s.
Regions
[edit]
Central Ethiopia
The area traditionally known as Shewa, centred around the capital city of Addis Ababa
Northern Ethiopia
The historic heartland of the country, with highlands landscape and a cultural history very different from stereotypical Africa
Eastern Ethiopia
Predominantly Muslim areas, including the holy city of Harar
Southern Ethiopia
The diverse regions of the Rift Valley, with more typical East African savannah, lakes, and minority groups
Western Ethiopia
The least travelled area of the country, containing several ethnic groups
Cities
[edit]
1 Addis Ababa (Finfinne) — capital of Ethiopia and one of the biggest shopping cities in Africa
2 Adama (formerly also known as Nazret or Nazareth) — popular weekend destination near Addis
3 Axum (Aksum) — home of ancient tombs and stelae fields, in the far north
4 Bahir Dar — monasteries on the islands of Lake Tana and the beautiful Blue Nile Falls nearby
8 Lalibela — is a town in the Amhara Region of Ethiopia. Home to 11 astonishing rock-hewn churches
Other destinations
[edit]
Ethiopia is ranked with African countries the likes of Kenya, South Africa, Tanzania and Zambia for preserving and maintaining its national parks as tourist attractions. The southern and south-western parts of the country are home to stunning natural beauty with a huge potential for tourism. The northern parts features cultural and religious attractions.
Rift Valley lakes — seven lakes that are a popular weekend getaway for Addis residents, great for birding, water sports or relaxing at the luxury resorts
6 Sodere — spa town due to hot springs (filwoha)
8 Rock-hewn churches of Gheralta mountains (near Hawzien) — tens of churches you can hike to
9 Danakil Depression — a salt desert with several volcanoes including the active Erta Ale and the colorful Dallol
See also: the Ethiopia section of the UNESCO World Heritage List and the list of Ethiopian National Parks.
Understand
[edit]
CapitalAddis AbabaCurrencybir (ETB)Population128.6 million (2023)Electricity220 volt / 50 hertz (Europlug, Schuko, AC power plugs and sockets: British and related types, SN 441011, Type L, Type E)Country code+251Time zoneUTC+03:00, East Africa Time, Africa/AsmaraEmergencies911, +251-907 (emergency medical services), +251-939 (fire department), 991 (police force)Driving siderightedit on Wikidata
History
[edit]
Throne of Emperor Haile Selassie in the National Museum in Addis Ababa
Ethiopia is one of the oldest independent nations in the world, and the second Christian state (since at least AD 324, with Armenia the first, at AD 301). It has long been an intersection between the civilizations of North Africa, the Middle East and Sub-Saharan Africa. For example, Ethiopia is the place of the first Hijra (615 CE) in Islamic history, when the Christian king of Ethiopia offered refuge to those fleeing from Mecca and sent by the prophet Muhammad. Uniquely among African countries, Ethiopia was never colonized, maintaining its independence throughout the Scramble for Africa onward, except for five years (1936–41) when it was under Italian military occupation. During this period, the Italians occupied only a few key cities and major routes, and faced continuing resistance until they were finally defeated during the Second World War by an Ethiopian-British alliance. Ethiopia has long been a member of international organizations: it became a member of the League of Nations, signed the Declaration by United Nations in 1942, founded the UN headquarters in Africa, was one of the 51 original members of the UN, and is the headquarters for, and one of the founding members of, the former Organisation of African Unity and the current African Union.
Ethiopia was historically called Abyssinia, a word related to Habesha, the native name for the inhabitants. In some countries, Ethiopia is still called by names cognate with "Abyssinia", eg, Turkish Habesistan, meaning land of the Habesha people. The English name "Ethiopia" is thought to be derived from the Greek word Αἰθιοπία (Aithiopia), from Αἰθίοψ (Aithiops) "an Ethiopian", derived from Greek terms meaning "of burnt (αιθ-) visage (ὄψ)". However, this etymology is disputed, since the Book of Aksum, a Ge'ez chronicle first composed in the 15th century, states that the name is derived from 'Ityopp'is, a son (unmentioned in the Bible) of Cush, son of Ham, who according to legend founded the city of Axum.
People
[edit]
Ethiopia's population is highly diverse, consisting of more than 80 ethnic groups. The largest ethnic groups are the Oromo (34% of the population), the Amhara (27%) the Somalis (6%) and the Tigrinyas (6%). The largest religious affiliations are Christian (63% of the population – comprising 44% Ethiopian Orthodox and 19% other denominations) and Muslim (34%). Ethiopia once had a large Jewish community known as the Beta Israel, but most of the Beta Israel migrated to Israel in the late 20th century, and only about 12,000 remain in Ethiopia today.
Terrain
[edit]
Much of Ethiopia is a high plateau with central mountain ranges divided by the Great Rift Valley, but there are low-lying lands in the eastern and westernmost parts, with the lowest point being the Danakil Depression, 125 m (410 ft) below sea level. The highest point is Ras Dejen (Ras Dashen) in the Simien Mountains, 4,620m (15,157 ft) above mean sea level. The geologically active Great Rift Valley is susceptible to earthquakes and volcanic eruptions.
Ethiopia is landlocked – the entire coastline along the Red Sea was lost with the de jure independence of Eritrea on 24 May 1993. The Blue Nile, the chief head stream of the Nile, rises in Lake Tana in north-west Ethiopia. Three major crops are believed to have originated in Ethiopia: coffee, grain sorghum, and castor bean.
Climate
[edit]
Climate map of Ethiopia
The predominant climate type is tropical monsoon, with wide topographic-induced variation. As a highland country, Ethiopia has a climate that is generally considerably cooler than other regions at similar proximity to the Equator. Most of the country's major cities are located at elevations of around 2,000–2,500 m (6,600–8,200 ft) above sea level, including historic capitals such as Gondar and Axum.
Addis Ababa, the modern capital, is situated in the foothills of Mount Entoto at an elevation of around 2,400 m (7,900 ft), and experiences a healthy and pleasant climate year-round. With fairly uniform year-round temperatures, the seasons in Addis Ababa are largely defined by rainfall, with a dry season Oct-Feb, a light rainy season Mar-May, and a heavy rainy season Jun-Sep. The average annual rainfall is around 1,200 mm (47 in). There are 7 hours of sunshine per day on average, 60% of the daytime hours. The dry season is the sunniest time of year, though even at the height of the rainy season in July and August there are usually several hours of bright sunshine a day.
The average annual temperature in Addis Ababa is 16 °C (61 °F), with daily highs averaging 20–25 °C (68–77 °F) throughout the year, and overnight lows averaging 5–10 °C (41–50 °F). A light jacket is recommended for evenings, though many Ethiopians dress conservatively and wear a light jacket even during the day.
Most major cities and tourist sites lie at a similar elevation to Addis Ababa and have comparable climates. In lower lying regions, particularly in the east of the country, the climate can be significantly hotter and drier. The town of Dallol, in the Danakil Depression in the east, has the world's highest average annual temperature of 34 °C (93 °F).
Pollution
[edit]
Air quality in cities and along roads can be very poor because of emissions from badly maintained diesel vehicles and dust. Anyone sensitive to this should consider wearing a dust mask as is popular in many Asian countries. Pollution from plastic waste is severe in many areas of the country. Piles of discarded water/soft drink bottles line the sides of most roads and open areas with only the main tourist areas making any effort to keep their areas clean.
Time and calendar
[edit]
Ethiopia uses the Ethiopian calendar, which dates back to the Coptic calendar 25 BC, and never adopted either the Julian or Gregorian calendar reforms. One Ethiopian year consists of twelve months, each lasting thirty days, plus a thirteenth month of five or six days (hence the "Thirteen Months of Sunshine" tourism slogan). The Ethiopian new year begins around 11 September (in the Gregorian calendar), and has accumulated 7–8 years lag behind the Gregorian calendar: thus, for the first nine months of 2023, the year was 2015 according to the Ethiopian calendar. On 12 Sep 2023, Ethiopia celebrated New Year's Day (Enkutatesh) for the Ethiopian year 2016.
In Ethiopia, the 12-hour clock cycles do not begin at midnight and noon, but instead are offset six hours. Thus, Ethiopians refer to midnight (or noon) as 6 o'clock. Airline timetables are based on the 24-hour clock and use the Gregorian calendar. To avoid confusion, we use the 24-hour format in all our Ethiopian listings.
Tourist information
[edit]
Visit Ethiopia website
Talk
[edit]
Camera fees in Bahir Dar in Amharic and English
See also: Amharic phrasebook
Amharic is the first official language and lingua franca of Ethiopia. It is a Semitic language related to Hebrew and Arabic, and if you know either one you'll recognize some cognates. In all parts of the country, everyone speaks Amharic to some extent, no matter what their first language may be. The language is written in the Ge'ez script.
In big cities, many people under 40 speak some English. (English is the primary foreign language taught in schools and both the British Council and the EU have helped in providing textbooks.) In rural areas, find local school children to translate for you for a fee that could be next to nothing. (Ethiopians have a distinct way of speaking English. Because it is heavily accented, it might be a bit difficult to understand it at the beginning. However, when you get used to the way they pronounce some English words, it will become fairly understandable.) Older Ethiopians, especially those from the Tigray region or Eritrea (which was once a state of Ethiopia), may speak Italian, while other elders may speak Russian or Cuban-accented Spanish due to the influence of the former Derg regime.
In the Tigray region of north Ethiopia, Tigrinya, the lingua franca of neighbouring Eritrea, is the primary language, also written in Ge'ez. In the middle highlands regions Oromifa or Afaan, Oromo is widely spoken. Oromo uses a Latin alphabet. In the Ogaden region of Western Ethiopia, located mostly in Somali regional state (near the border with Somalia and Somaliland), Somali is common, and is written in a Latin alphabet; Arabic is also common, with a Yemeni influence. Towards the border with Djibouti, French becomes slightly more common.
Get in
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A map showing the visa requirements of Ethiopia
Ethiopia
Visa-free
Visa on arrival or eVisa
eVisa
Visa required
Visa requirements
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Ethiopian entry stamp
All visitors must obtain an entry visa, except for nationals from Djibouti and Kenya, and foreigners in transit at Addis Ababa Bole International Airport for 12 hours or less to catch an international connecting flight and who do not leave the airport or pass the Immigration Desk. Visas-on-arrival are also available to citizens of all African Union countries.
E-Visas are available to short-term visitors of all nationalities for tourism and business. The application is straightforward and takes only a few minutes to complete. You need to upload a scanned passport-style photo. Turnaround time might be within hours. You will receive an email welcoming you to Ethiopia. The official website to apply for E-Visa is https://www.evisa.gov.et – do not submit your application to any other similar looking website. E-Visa is only accepted at Addis Ababa Bole International Airport. Upon landing at the airport go to an immigration area and you will see a sign for E-Visa. You may need a printed version of your E-Visa, indicate a place of residence (hotel) and a phone number, which may be foreign.
You must indicate your intended place of residence and contact number to get a visa. Nothing appears to be checked, so in practice any hotel address and phone number should suffice. However, if you're unable to provide some address and phone number, they refuse to process the visa documents.
By plane
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"Final approach to Addis Ababa International"
Bole International Airport in Addis Ababa is the main hub for Ethiopian Airlines, a member of the Star Alliance and one of the most successful and reputable airlines in Africa, offering superior service on international flights to US carriers like United Airlines. The airport also hosts Lufthansa, Sudan Airways, Kenya Airways, Turkish Airways, Emirates, Qatar Airways, Egypt Air and Fly Dubai. There are daily flights from Europe, the United States, Asia, and many African cities including Accra, Bamako, Brazzaville, Cairo, Dakar, Dar es Salaam, Djibouti, Khartoum, Harare, Johannesburg, and Nairobi. From the U.S., there are direct flights from LAX, Newark Liberty, O'Hare International Airport and Washington, D.C., stopping over at either Dublin or Lomé. Bole's international terminal, Terminal 2, is said to be the largest in sub-Saharan Africa. Terminal 1 serves domestic and some regional (Djibouti, Nairobi, Khartoum, etc.) destinations.
Other international airports are in Dire Dawa, Mekele and Bahir Dar.
By car
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Although more expensive than public transport, this is a good way to explore Ethiopia. There are few rent-a-car services in Ethiopia outside of Addis Ababa so you may prefer to depend on the services of touring companies that offer cars and 4x4s complete with driver.
Border crossings from neighbouring countries include the border village of Metema to get in from Sudan.
From Kenya the border town is Moyale. The road from Kenya to Ethiopia through the town of Moyale is much better and well maintained. On the Kenyan side of Moyale the road is horrible and is known for banditry so be careful and make sure you have plenty of time, at least 24 hr, to travel from Moyale to Nairobi. However, the road is being rebuilt and paved, with large sections already finished and the remaining sections were expected to be finished around early 2015.
By bus
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Public transport brings you to the border. With the Sudan or Kenya crossings, you just walk to the other side. If you arrive at the border towns late at night, try not to cross the border in the dark. Wait in the town and do your travelling in the morning.
Buses that cover some distance start in early morning. This implies that if you arrive during the day you would be stuck at least until the next morning.
From Gedaref (Sudan) catch a bumpy bus or truck (700 Sudanese pounds) to the border. The Sudanese side consists of several small villages and a tiny town. In Ethiopia you could find better, but basic, accommodation. Buses leaving for Gonder dry up by mid-afternoon so you must either arrive early at the border or spend the night in Metema (around 50 birr).
From Djibouti you can take a small bus to the border (2-3 hr) where you will find buses to Dire Dawa. This road is a dirt track and the trip takes at least half a day, at nightfall the bus uses to stop and you resume travel the next day. From Ethiopia into Djibouti, a bus leaves supposedly around midnight (buy tickets during the day at the office in the centre of Dire Dawa). This arrives at the Djibouti border in the morning where you change onto a different bus to get to Djibouti City. It is a good idea to take a tuk-tuk to the bus station as hyenas wander the streets of Dire Dawa at night.
By train
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A train service between Addis Ababa and Djibouti City serves passenger trains taking roughly 12 hours for the whole trip.
The dilapidated but historical Chemin de Fer train station in downtown Addis Ababa is in the Kazanches neighbourhood near the Sheraton Addis and may be of interest as a relic of the Ethio-Djibouti Railway that began service in 1890 during the reign of Emperor Menelik II. The new line does not serve the historic station.
Get around
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By plane
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Ethiopian Airlines is reasonably priced and has fairly comprehensive domestic services. Flights are often overbooked, so it is essential to reconfirm your tickets at least a day in advance and show up at the airport on time. If you forget to reconfirm, they may assume you aren't going to show up and give away your seats. Flights are frequently cancelled or rescheduled so allow extra time if transferring to an international flight.
Tip: As at 2020 Ethiopian Airlines has a mobile app that enables you to book and pay by credit card. The app is well designed but its reliability depends on the reliability of the mobile/wifi coverage in your location. If an Ethiopian ticket office is nearby its often easier to go there. If you have booked your international trip to Ethiopia via Ethiopian Airlines you will get a 60% discount on domestic flights. Even if you have arrived on an airline other than Ethiopian, you can still get the discounted prices by having proof of an international reservation with Ethiopian regardless of whether you have flown the flight or not. So you can get the discount by booking a refundable (eco flex) or cheap flight to a neighbouring country for the future and quoting the ticket number when booking domestic flights. You need to have proof of your international ticket or reservation as you are often asked for it.
Chartered flights (both to serviced airfields and "bush flights") are available from Abyssinia Flight Services, on TeleBole road, just down the street from the airport. Helicopter service is available from National Airways, Abyssinia Flight Services, and certain government-owned companies.
Parking at Bole airport costs 5 birr and is payable in cash only to the parking attendants on arrival.
By bus
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Bahir Dar bus station
Ethiopian buses fit into one of the following categories: the ubiquitous minibuses or matatus (typically Toyota Highace vans that room up to 14 people) that operate throughout the region; small to large sized passenger buses called "Higer bus" (named after the manufacturer) that often travel between regions ("1st level" to "3rd level" indicating the class); luxury buses (Korean modern standard buses) going between the main cities, and the large (often double-jointed) red Addis Ababa city buses.
There is a comprehensive network of cheap Higer buses along the major roads, although these are slow and basic. Buses travelling shorter distances generally leave whenever they have filled up with passengers (in practice, these means once an hour or so); nearly all long-distance buses leave at dawn (06:00 or twelve on the Ethiopian clock). Buses do not travel at night; they will stop before sundown in a town or village with accommodation for the passengers, or, between Dire Dawa and Djibouti, just in the plain countryside. Between some cities (e.g., Adama and Addis Ababa), minibuses will run after the larger buses have stopped for the night. Everyone on the bus must have a seat by law – this prevents overcrowding, but often makes it difficult to catch a bus from an intermediate point on a route. If planning to travel by bus, keep in mind that almost all the vehicles are old and very dusty and many secondary roads are bad. The main roads are now at very good standard most places. Ethiopians do not like opening the bus windows, so it gets hot and stuffy inside by afternoon. If you like fresh air, sit as close to the driver or one of the doors as possible, as the driver keeps his window open and the conductor and his assistant often have the door windows open. It can be risky riding the minibuses and Higer, as they are a leading contributor to Ethiopia's position among the most dangerous places in the world to drive. The drivers often do not use mirrors and simply disregard the possibility of oncoming traffic when changing lanes.
The bus stations usually open around 05:00. If you are catching an early morning bus, you should get to the station at 05:00. They are very chaotic first thing in the morning, and many buses will sell out of seats before they leave with the dawn about 06:00. To make things easier and less stressful, you can often buy a ticket in advance. In Addis, find the correct window at the bus station the day before you wish to travel and buy your ticket there. (You will need help finding the window unless you can read Amharic, but there are usually people around who will help if you ask.) The ticket will be in Amharic, but there will be a legible bus number written on it somewhere. Simply find that bus the next morning at the bus station. In smaller cities, you can often buy your ticket from the conductor when the bus arrives from its previous trip the afternoon before you travel. Even if you already have a ticket, arrive early and claim a seat as soon as possible. If you don't have a ticket, you will have to ask people to show you the correct bus (unless you can read Amharic). In this case, don't waste time trying to buy a ticket from the window or from the bus conductor—push your way on board the bus and claim a seat! The conductor will sell you a ticket later. Medium-sized backpacks can usually be squeezed under the seats, but large packs and most luggage will have to go up on the roof. Claim your seat before you worry about your luggage. Luxury buses however have a really professional approach with both numbered seating and dedicated luggage compartments under the bus. Anyone assisting you with your luggage, including the person passing it up to the conductor's assistant on the roof, will expect a small tip (around 2-3 birr).
On several routes (Addis - Dire Dawa, Bahardar - Addis) you may also find informal traveller cars with no fixed departure; when looking around at a bus station you may be approached by somebody who offers you a faster connection by going with a private car; this is more expensive than the normal bus but also much faster. You'll be handed a phone number to call for an appointment. These cars may leave before sundown or travel even at night.
By taxi
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Little ride hailing app works in Ethiopia.
By car
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A good way to tour Ethiopia is by car. You can take small aircraft to expedite your tour, but you will see more of the scenery if you travel by car. Reasonably priced touring companies include Galaxy Express Services , NTO , and Dinknesh, as well as Ethiopia Safaris and Journeys Abyssinia with Zawdu . They can take you off the beaten track so you can see the beauty and attractions of Ethiopia. Most car rentals mandate that the car comes with an Ethiopian driver, but a few companies rent cars for self-drive, such as NTO and ABC Car Rental. Cars will need to be picked up and dropped off in Addis. Expect to pay around $100/day for a self-drive SUV that is permitted to drive freely around the country. As of 2018, is it no longer necessary to convert to an Ethiopian driver's license, nor is an international driver's permit (IDP) required, as Ethiopia is one of the few countries that is not a signatory to either IDP convention. Driving on your foreign license and on a tourist visa is fine. All cars will be manual transmission, and despite the prices, don't expect a new vehicle.
Nevertheless, hiring a car is quite expensive, although hiring a car with a driver is typically not more expensive than self-drive. Drivers pass on their costs for spare parts and need to increase the price if fuel rises. A driver guide's credentials should be checked such as tourism license, insurance, engine (external and internal). Before accepting a contract, it is also a good idea to quiz the driver-guide about tourism routes. When driving to the "deep south" of Ethiopia also check the license plates, because the authorities in the south check in and log "3" plate tourism cars, take the names of the passengers and passport number. They need a letter from the tour company to show the agent is bona fide on some routes and parks. Petrol costs 21 birr a litre (US$ 0.70, Jan 2020). Make sure to check the pump is zeroed before re-fuelling starts.
Highway in Awash
There are several highways in Ethiopia, some of these are in good condition:
Road 1: Addis Ababa-Asmara via Dessie and Mekelle
Road 3: Addis Ababa-Axum via Bahir Dar and Gonder
Road 4: Addis Ababa-Djibouti via Nazret (Adama), Awash and Dire Dawa
Road 5: Addis Ababa-Gambela via Alem Zena and Nekemte
Road 6: Addis Ababa-Jimma via Giyon
Road 48: Nekemte-Gambela National Park via Gambela
TAH 4 to the north: Cairo via Khartoum and Bahir Dar
TAH 4 to the south: Cape Town via Gaborone, Lusaka, Dodoma, Nairobi and Awasa
TAH 6 to the east: Djibouti via Dessie
TAH 6 to the west: Ndjamena via Darfur
By bicycle
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Road conditions vary considerably around Ethiopia; some roads are smoothly sealed while others consist mostly of large stones. Accommodation is cheap and available in almost every village (although these "hotels" usually double as bars and brothels). Food and drink are also easily available. You will attract considerable attention (it is not uncommon for whole schools to empty out as the children run after you). Be prepared to have stones and sticks thrown at you, especially in the south.
By train
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The long unused railway system has been reinvigorated with a new Chinese-built standard gauge line from Addis Ababa to Djibouti City that opened in 2018. While this line is primarily intended for freight transport, it also enables both domestic and international passenger transport.
See
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Tomb of Adam, Lalibela
Huge obelisks in Axum
Historic routes, churches and mosques Lalibela, Axum, Gondar, Harar
Volcanic lake Danakil Depression and Erta Ale
Rift Valley lakes Wonchi crater lake, Langano, Tana
National Parks such as Menengesha
Churches, including many beautiful ones in Addis Ababa
Rock-hewn churches in Lalibela
Castles in Gondar
Itineraries
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Northern historic circuit. A loop from Addis Ababa to Bahir Dar on Lake Tana, to Gondar, then Axum, and Lalibela, and back to Addis. Other stops can be included, such as Simien National Park, Adwa and nearby Yeha, Hawzien and Mekele. The circuit can also be done in the opposite direction. Destinations can be reached affordably by domestic airlines but you may want to consider taking the bus journey from Addis to Bahir Dar to experience the awe-inspiring and switch-backing descent from the highlands deep down into the gorge of the Blue Nile and back up again and for the abundant wildlife you'll see on this stretch of the road. A new paved road is in place and has, in synergy with the Luxury bus companies, turned this gruelling bus trip into quite a decent trip (March 2015).
Do
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Tribal region safari in the Lower Omo Valley
Trekking in Dodolla, Bale Siemien Mountains National Park
Bird watching in Rift Valley lakes
See the gelada ("baboons") at Debre Sina near Addis Ababa
White water rafting in the Omo River
Attend a traditional coffee ceremony.
Visit an azmari bet (azmari bar) to listen to azmari musicians and singers.
For where to go to see Ethiopia's wildlife, all images taken by Wikimedia Commons user Charlesjsharp have precise geolocation information [1]
The images can be found in galleries of mammals [2] and birds [3] etc.
Buy
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Money
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Exchange rates for Ethiopian birr
As of January 2025:
US$1 ≈ 128 birr
€1 ≈ 132 birr
UK£1 ≈ 159 birr
Exchange rates fluctuate. Current rates for these and other currencies are available from XE.com
Local currency is the Ethiopian birr, denoted by the symbol "Br" or "ብር " (ISO currency code: ETB). Wikivoyage articles use birr to denote the currency.
It is one of the more stable African currencies. There are 100 santim to the birr and coins of 1, 5, 10, 25 and 50 santim circulate, together with a one birr coin. Banknotes of Ethiopia come in values of 1-, 5-, 10-, 50-, 100 and 200 birr.
Foreign visitors to Ethiopia are not supposed to import nor export more than 200 birr.
There are ATMs in most towns, even smaller ones. Dashen Bank, Commercial Bank of Ethiopia and Awash Bank are your best bet for finding an ATM that takes Visa, MasterCard and Chinese cards. Don't expect foreign Cirrus or Plus cards to work. The ATMs are not always reliable, so try another and have a back-up plan for cash.
Opportunities to use credit cards (Visa and MasterCard) are increasing in Addis Ababa, but remain rare elsewhere.
Changing cash
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Any commercial bank in Ethiopia can exchange cash. The rates are the same everywhere and are set by the central bank daily. There are hundreds of commercial bank branches in Addis Ababa, including in the Sheraton and Hilton hotels, and in the corner of the baggage claim hall at the airport. Most cities and towns that tourists visit will have at least one commercial bank, except for villages in the Omo valley. Many hotels will convert US dollars to birr at the front desk. Because of forgeries in circulation, banks might not accept US dollar notes printed before 2002, or torn or very worn notes. It is illegal to change money on the black market but the rates are better than offered by the banks: when the official rate was 28, the black market rate in Addis Ababa was 30 and in Lalibela 32. Ask anyone and they find someone willing to change hundreds of US dollars.
It is essentially impossible to exchange the birr outside of Ethiopia due to currency controls, and it is illegal to remove more than 200 birr from the country without permission.
US dollars, euros or pounds sterling are the best currencies to carry, in that order. It is best to bring US dollars with you into the country. High denomination notes are preferred ($50 or above) - you will often get a better exchange rate for them. You can only bring in a maximum of US$3000. You may find it best to keep most of your cash in your home currency and take out what you need daily. Additionally, since ATM machines dispense money in birr, it may be easier to simply withdraw money from the ATM as needed. Prices are extremely low in Ethiopia and a US dollar will go a long way.
Banks no longer accept travellers cheques.
US dollar
[edit]
In cities like Addis Ababa and to a much lesser extent Dire Dawa, the US dollar is mostly accepted. In some shops in Addis Ababa the prices will be written in birr and USD. Some ATMs in Addis Ababa give out both US dollars and birr. Most hotels in Addis Ababa accept US dollars. All airports in Ethiopia accept US dollars.
You cannot obtain US dollars in Ethiopia through legal means unless you have a flight ticket to leave the country. This means that if you need dollars (e.g. to get a Djibouti visa) and don't have a flight ticket to leave Ethiopia you will need to either change money on the black market (not recommended) or ensure that you have enough US dollars on you.
Costs
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Ethiopia is relatively cheap for tourists, compared to other African countries.
To stay at a 5-star hotel in Addis Ababa, Dire Dawa, Nazret, Bahir Dar, Gondar and Awasa costs on average 3,000 birr per night (as of 2020). On the other hand, budget double room around the country is 250-1000 birr per night.
Addis Ababa, Dire Dawa and Adama/Nazret have the most expensive prices in the country. Food is also expensive if you buy it in those city's centres.
You need about 1500 birr per day for hotel, food, lodging and transport. In Addis Ababa and Dire Dawa you can need 2500 birr per day (as of 2020).
Tipping
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In Ethiopia tipping is common in hotels, restaurants and bars. One is also expected to tip car park attendants whether hired by institutions or self-assigned. In some restaurants it is customary to tip any dancers, and this is usually done by sticking the paper money on the forehead of the dancer.
Eat
Habesha People Food
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Price guide:
6 birr - Cup of coffee
8-12 birr - Soft drinks: Coca Cola, Fanta, Sprite, 7 Up, Mirinda or Pepsi
10-25 birr - Juice
15-20 birr - Dessert pastries
30-50 birr - Breakfast
40-60 birr - Injera with all kinds of wat (garnishings)
80 birr - Pizza, hamburger, fish 'n chips or spaghetti
80-200 birr - Cake
100 birr - 1 kg coffee
100-150 birr - Asian or African restaurant
250 birr plus - Luxury restaurants, hotels, restaurants catering to expats
Injera with various kinds of stews
Injera is ubiquitous in Ethiopia. It is a spongy, tangy-tasting bread made from the grain teff, which grows in the highlands of Ethiopia. It looks and feels akin to a crepe or pancake. It's eaten with wot (or wat), traditional stews made with spices and meat or legumes. Popular wats are doro (chicken) wat, yebeg (lamb) wat and asa (fish) wat. Pork is rare in Ethiopia as the Ethiopian Church prohibits the consumption of pork by its followers.
The injera sits directly on a large round plate or tray and is covered with wat placed symmetrically around a central item. The various wats are eaten with other pieces of injera, which are served on a side plate. Injera is eaten with the right hand - rip a large piece of injera from the side plate and use it to scoop up one of the flavours of wat on the main platter. Eating with the left hand is considered disrespectful, as it is the hand traditionally used for personal hygiene and is thus considered unclean. Another popular injera dish is firfir: fried, shredded injera. It can be served with or without meat or with all sorts of veggies.
If you prefer vegetarian food, try the shiro wat, which is an oily bean stew served with injera. Shiro is common on Ethiopian "fasting days", in which devout Ethiopians eat an essentially vegetarian diet.
One of Ethiopia's most famous dishes is tibbs or tibs, spicy beef or lamb fried in butter (nitre kibbeh). Tibs comes in several styles, most commonly "chikina tibs", fried in a sauce with berbere spice, onions, bell peppers, and tomato; and zil-zil tibs, a more deep fried breaded version served with tangy sauces. Equally as famous is kitfo, minced meat spiced with chilli. You can have it raw (the locally preferred way, but there's a risk of getting parasites), leb-leb (lightly cooked) or fully cooked. It comes with a local cheese, ayeb, and spinach. In the Harar region, you can find kitfo derivatives including camel meat. Many restaurants that serve kitfo include it in their name (e.g. Sami Kitfo, Mesob Kitfo) but typically serve a wider selection than just raw meat.
For the pickier visitor, almost every place in Ethiopia also serves spaghetti, thanks to its short lived Italian occupation, but not as Italians would know it. Italian restaurants are common, as are so-called "American style pizza and burger" places that have little in common with American pizzas and burgers. There is continued demand for more American-style dining in Ethiopia, not only from expats but from Ethiopians as well. You will find westerners or western-raised Ethiopians everywhere in the capital and can be very helpful.
Common spices include berbere, Ethiopia's national spice which includes fenugreek; mittmitta, another piquant spice; and rosemary, which is used with almost all meat in the country. Most local meats are of poor quality and are stringy and tough even when cooked perfectly. Luxury hotels and restaurants will often import meat from Kenya which is of much higher quality.
Drink
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Ethiopian macchiato, the country's famous coffee drink
Ethiopia is the historical origin of the coffee bean, and its coffee is among the best in the world. Coffee is traditionally served in a formal ceremony that involves drinking a minimum of three cups of coffee and eating popcorn. It is a special honour or mark of respect to be invited into somebody's home for the ceremony. Ethiopians tend to drink their coffee either freshly brewed and black, very strong, with the grounds still inside; or as a macchiato, Ethiopia's popular form of coffee.
In preparation for the ceremony the coffee beans are roasted in a flat pan over charcoal. The beans are then ground using pestle and mortar. The coffee is brewed with water in a clay coffee pot and is considered ready when it starts to boil. Coffee in Ethiopia is served black with sugar; some ethnic groups may add butter or salt to the coffee but will generally not do so with foreigners. Beware, after drinking coffee in Ethiopia, you will find yourself always disappointed with the quality of coffee when you return home. In Ethiopia the coffee is so fresh as it is usually roasted the same day as it is consumed. You will dream about coffee for weeks after leaving Ethiopia.
Tej is a honey wine, similar to mead, that is frequently drunk in bars, in particular, in a tej beit (tej bar). It strongly resembles mead in flavour though it typically has a local leaf added to it during brewing that gives it a strong medicinal flavour that may be off putting. It is considered manly to consume this beverage.
A variety of Ethiopian beers are available, all of which are quite drinkable. Many breweries that were formerly owned by the Ethiopian government are now owned by Western beverage companies like Heineken (Harar beer) and Diageo (Meta beer). The nationally ubiquitous beer is St. George, or "Giorgis" named after the patron saint of Ethiopia, which is a light lager similar to American beers that has been brewed in Addis Ababa since 1922. Other popular local brands include Habesha, Dashen and Bedele (all good quality). Ethiopian breweries rival many microbreweries in the west and most beers are sold for under USD1.
Ethiopian wines, both red and white, exist but are generally considered undrinkable by foreigners.
Sleep
[edit]
There is a wide range of accommodation in Ethiopia. Staying in tourist areas generally results in a broader range of choices, but watch out for tourist prices. It is acceptable to bargain with the hotel owner, for they usually tend to charge you "faranji" (foreigner) prices at first, which are often twenty times the local rate. You won't be able to bargain down to local prices (close to nothing) but you can bargain down a lot. This is not true at the government run "Ghion" chain, and the fancier private chains as well, where prices for foreigners are fixed. (Bekale Mola, for example).
Guest houses are common in Ethiopia. These vary from large homes with a number of bedrooms to small hotels and essentially operate as a "Bed and Breakfast". Some have shared baths, other have private baths. The best ones have generators available to deal with power outages as well as internet service and satellite TV. The good ones tend to be clean and they treat you like family. They are much cheaper than the brand name hotels and you will get more exposure to the local culture. If you tip well you will be treated like royalty.
In the north, in every city (Axum, Lalibela, Bahir Dar, Gondar) one can find hotels, from overpriced ones such as the government-run Ghion chain hotels to cheaper ones. Smaller places on the major roads offer cheap places if you do not mind the most basic rooms. A tourist town like Debark that serves for trekking the Simien Mountains also offers a range of rooms, with the most popular being the Simien Park Hotel (25/30 birr), where you could also pitch a tent for 20. It meets the normal standards for food, electricity, water, cleanliness and hygiene.
In the south, all the cities (Shashemane, Wondo Genet, Awasa, Arba Minch, Jinka...) have decent, cheap hotels. The most basic rooms start at 15 birr for a single and 20 birr for a double. Many of them don't have hot water and electricity all hours of the day, so you should schedule time for a shower in advance. There are also three fairly expensive resort hotels on the shore of Lake Langano. In the smaller villages in and around the Omo valley (Weyto, Turmi, Key Afar, Dimeka, Konso, etc.) there are usually few (very basic) or no hotels, but if you are travelling through the valley to see the tribes, there is always a campground or a restaurant that offers beds. If you camp out at one of these villages, you should hire a guard to watch over your stuff overnight.
Work
[edit]
Ibex next to a road
Most of the following applied to Ethiopia until the 2021 civil war. Check current conditions after the war ends.
At least until 2021, Ethiopia had one of Africa's strongest economies. Unemployment was low, and with a rapidly growing economy, Ethiopia was becoming more and more interesting as an expat destination.
In the big cities, especially Addis Ababa:
There was a high demand for IT professionals.
Many start-up companies searched for individuals with computer networking and consulting backgrounds.
Addis Ababa has the most NGOs in Africa, and possibly among all third world countries. They are reputed for providing generous salaries to their employees.
Many expatriates work in NGOs and small start-up IT companies.
Compared with other African cities, Addis Ababa has a high number of big, medium and small sized computer training schools, and governmental and private learning institutions. Many students who attend hope to obtain an IT or consulting job, in the very scarce job market of the city.
Some people have a desire to do some sort of charitable work while in Ethiopia. There are many opportunities to volunteer in and around Addis Ababa. Organizations such as Love Volunteers and Projects Abroad offer a range of volunteer projects including teaching English, caring for children and healthcare. Many non-profit organizations produce goods that they sell to help fund their efforts. Most locals at hotels and guest houses can point you to them. Abebech Gobena Yehetsanat Kebekabena Limat Mahber is a great example. Missionaries of Charity started by Mother Teresa of Calcutta have a centre near Sidest Kilo in Addis Ababa.
Many visitors bring donations to Ethiopia. Although most anything is appreciated, there are things very difficult to get in Ethiopia that make great donations. Soy formula for orphanages is a great example as lactose-intolerant babies need this to thrive and it is hard to find in-country. High quality soccer footballs (what would be considered cheap footballs at USD10-15 in Western countries) are hard to find as well. Deflate a football and you can get over 30 in a large bag. You will be seen as a hero when you give them away at orphanages and schools.
Stay safe
[edit]
There are many ongoing inter-ethnic conflicts. Borders between ethnic regions tend to be high-risk areas. In addition, many groups are in conflict with the government.
Due to the general security situation, expect a heightened security presence. Be prepared for checkpoints, having your identity and travel documents with you. As anywhere, take care to respect road blocks (even if they appear unattended), remain calm and follow instructions.
Communications and availability of food, water and other necessities can be disrupted. Have a contingency plan.
Landmines are a threat in some regions.
See also War zone safety.
Stay healthy
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Gelada baboons
Don't drink the tap water. It's full of parasites, and hotels generally recommend guests not to drink it, nor to eat salads and uncooked foodstuffs that are usually washed in tap water. This applies to ice as well – unless it is distilled, or you are at a reputable Western hotel like the Sheraton, Radisson Blu, or Hilton. Bottled water for drinking is available almost everywhere in small, medium and big bottles – popular brands are Yes (flat water) and Ambo (sparkling water). Make sure you drink enough, especially when the weather is hot.
Consult a doctor before going to Ethiopia about what vaccinations against infectious diseases you should consider. The risk of malaria is low to non-existent in the capital and the highlands, but high in the lake regions and lowlands. Doxycycline for malaria prevention is cheap in Addis.
If you get sick, go to one of the big private hospitals, e.g., Korean, Hayat, St Gabriels.
A large part of Ethiopia is at a high elevation. In those areas, people unaccustomed to breathing in thinner air may have a hard time moving around at first. It is advised to allow yourself a few days to acclimatize to the air. See altitude sickness.
Respect
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Ramadan
Ramadan is the 9th and holiest month in the Islamic calendar and lasts 29–30 days. Muslims fast every day for its duration and most restaurants will be closed until the fast breaks at dusk. Nothing (including water and cigarettes) is supposed to pass through the lips from dawn to sunset. Non-Muslims are exempt from this, but should still refrain from eating or drinking in public as this is considered very impolite. Working hours are decreased as well in the corporate world. Exact dates of Ramadan depend on local astronomical observations and may vary somewhat from country to country. Ramadan concludes with the festival of Eid al-Fitr, which may last several days, usually three in most countries.
1 March – 29 March 2025 (1446 AH)
18 February – 19 March 2026 (1447 AH)
8 February – 8 March 2027 (1448 AH)
28 January – 25 February 2028 (1449 AH)
If you're planning to travel to Ethiopia during Ramadan, consider reading Travelling during Ramadan.
Ethiopians are very proud of their culture, identity, and country. Avoid criticizing their cultural lifestyle, especially their brand of Christianity (Ethiopian Orthodox). Avoid all contentious religious discussion, or you may risk all good will and hospitality you could have been afforded. Rather than argue about the merits of Orthodoxy or Islam, it's best to ask friends to explain their customs, festivals and beliefs and to listen with respect.
The Ethiopians' relationship with the Westerners is generally free of racial animosity. However, there is considerable suspicion and even xenophobia toward foreigners in the countryside. Ethiopians can be short-fused if they feel they are not treated as equals.
It is a sign of respect for men to avoid eye contact with women. If you are a foreign man, maintaining a formal distance from women will be seen as good manners. If you meet a woman who is with a man, ask the man's permission before talking to her. Likewise, if you're a foreign woman in public with a man, don't be upset if Ethiopian men address all questions to him. They will do this not to slight you but to show respect. This will be the case on public transport and in restaurants.
It is very important to remove your shoes when entering a home.
Connect
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Telephone
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The country code for calling Ethiopia is 251. The city code for Addis Ababa 011 (or 11 from outside Ethiopia).
Mobile
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As of 2024 Ethiopia has two mobile phone networks - Ethiotel and Safaricom. Safaricom launched its network in August 2022 and is rolling it across the country. Safaricom has the main cities covered but Ethiotel has the most extensive coverage in small towns and rural areas. Both networks offer 2G, 3G and 4G with good data speeds.
For all travellers, having a mobile phone is a must. It is cheap and easily available. Satellite phones and VSAT devices are heavily restricted or illegal without hefty fees and licenses.
There are only a few stores renting SIM cards. However, purchasing a SIM is inexpensive, and can be done anywhere that sells phones. The best spot is to buy it at a Ethio Telecom or Safaricom shop to not get ripped off. Both have shops in the arrivals area of the airport in Addis Ababa. The cost of a SIM card with a call and data package is minimal. The system requires the seller to take a photo of you and your passport information to activate your SIM. You'll have to sign an agreement that you will not commit any crimes with your phone. All local stores will have calling cards you can purchase to call internationally. For domestic calls, phones are topped up with a prepaid card, available in denominations of 2000, 500, 100, 50 and 25 birr and smaller.
In general calls, SMS' and roaming is quite cheap.
Internet
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Ethiopia is one of the least connected countries in the world. As of 2022, internet penetration in Ethiopia is 25% of the total population and internet service is extremely limited. There are numerous internet cafes in Addis Ababa, Dire Dawa, Nazret, Bahir Dar, Gonder, Awasa and other cities; however their speeds are often dial-up at best, and some operate illegally. In Addis Ababa, connection speeds are more than adequate for performing tasks such as checking e-mail most of the time.
In an internet cafe (if you can still find one) to use the Internet costs 0.25-0.35 birr/min in the bigger cities but outside the cities it usually costs more than 1 birr/min. Watch out for computer viruses: most computers or flash disks in use are infected. Outside of bigger towns, it is harder to find a working Internet connection and the charge per minute is often much higher than in bigger towns.
Ethiopia is deploying an internet filter, to access blocked sites, use a VPN or use the free, open-source TOR Project. Personal use of VoIP services such as Skype is legalized. WhatsApp works well for voice and video calls.
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Ethiopia has one of the most efficient postal services in Africa. Many attribute this success to the extensive network of Ethiopian Airlines. However, mail does not get delivered to your address. You are required to buy a post office box. Once you get a post office box, the flow of your mail will be consistent.
Newspapers
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English language papers include Capital and The Reporter each costing 5 birr.
This country travel guide to Ethiopia is an outline and may need more content. It has a template, but there is not enough information present. If there are Cities and Other destinations listed, they may not all be at usable status or there may not be a valid regional structure and a "Get in" section describing all of the typical ways to get here. Please plunge forward and help it grow!
