Ethiopian Renaissance
የኢትዮጵያ ህዳሴ
1.1. Renaissance
Renaissance
means, according to Burckhardt, “rebirth” or “revival” (Koenigsberger, 1987). The concept
represents a wide range of meanings at different times in different contexts
across the world. However, the most common and widely known renaissance is the
time in Europe When the Italian artists and sculptors recapture and demonstrate
an artistic style of Ancient Romans. As the French historian Jules Michelet and the Swiss Jacob Burckhardrt pointed out in mid-nineteen
century “the reawakening or rebirth of valus of the ancient world became the
classical view of the Renaissance” (Koenigsberger, 1987, p. 364). Although the
Italian Renaissance of the fourteen and fifteen centuriees boldly marks the
European renaissance, it is not the first or the only renaissance movement in world
history. The caraolingian, the Harlem, Tibetan and African renaissances are
instances of other renaissance movements within Europe and outside Europe.
1.1.1.
The Carolingian Renaissance
The carolingian Renaissance is the
first renaisance of the intelelctual
acheivement that had taken place in the seventh and eighth century at the time
of the carolingian empire (768-814). The central acheivement of this
renaissance movement was the rebirth of the teachings of Latin and of Latin
Literature both acclesiastical and secular. The movement was led by the group
of scholars at Charlemagne’s court.The renaissance was characterized by the
revival of learnig and leters ; and is believed to recapture atleast something
of a civilization that was recognized as greatly superior (Koenigsberger, 1987, p. 127).
2.1.2. The
Intellectual Renaissance of the 11th and 12th Century
The
intellectual renaissance of the 11th and 12th century is
the second renaissance in Europe that is characterized by the revival of
liberal arts. It was in this renaissance that many universities have been
established through out Europe. The intellectuals have managed the
establishment of these higher institutions through the process of recovery and
assimilation of works of ancients or of any unfamiliar knowledge. The revival
of the liberal arts has been succeeded in this renaissance period. The study of
the trivium: grammar, rhetoric, and logic, and the quadrivium: geometry, arithmetic,
music and astronomy have been continued in a more organized manner. Different
universities socialized in different fields. For instance, while Montpelier
University in south France specialized in medicine, Bologna University was
dedicated itself to he study of law (Koenigsberger, 1987, p. 199).
This intellectual movement was not only characterized by the revival and
assimilation of anceient European works, rather assimilation of and non-European systems of knowledge was the
foundation stone of university education. For instance, intllectuals of the
time assimilated Aristotle’s work on Logic , Arab numerals and Avicenna’s “
Canon of Medicine” with western thinking
and system of knowledge . Furthrmore, the revival of vernacular literature , building,
archetecture, sculupture, wall painting and book illustration continued as it had been in the Carolingian and Ottonian
periods. (Koenigsberger, 1987, p. 202)
2.1.3. The
Italian Renaissance
The Italian Renaissance represents the regeneration
of Europe’s classical Roman Roots. In this renaissance of the 14th
and 15th century a new concept was added to the appreciation of the
world of antiquity (Koenigsberger, 1987). The renaissance began in northern Italy in
the late fourteenth century and culminated in England in the early seventeen
century. Its emphasis on humanity: the dignity of man (though not woman) and
human potential distinguished the renaissance from previous middle ages which was
known for its concern for supernatural entities. In poetry and literature,
individual thought and action were prevalent, which depictions of the human
form becomes a touchstone of renaissance art. In science and medicine the
macrocosm and microcosm of human condition inspired remarkable strides in
research and discovery. The impact of
the Italian renaissance is not confined to arts and sculpture, however, it also
influences history, religion, architecture, literature and language, music, warfare,
commerce; exploration, and travel; science and medicine, education as well as
daily life of the public in general (Sider, 2007).
Just as it was the case in the intellectual
renaissance in the 11th and 12th centuries, the Italian
renaissance is also characterized by assimilation of others (non-European)
cultures. Broton argued that though the classical definition of renaissance
celebrate the achievements of European civilization to the exclusion of others
(non-European), however, since trade, finance, commodities, patronage, imperial
conflict, and exchange with different cultures were all key elements of the
period, it cannot be true; for instance, the Gentile and Giovanni Bellin’s
painting of saint Mark preaching in Alexandria justifies the fact. (Brotton, p. 28). The Renaissance movement
is a period of creativity in almost all aspects of life including, painting,
sculpture, architecture, ceramics, textile and metalwork. Although many of
these objects have since been destroyed or lost, the change in these artifacts
and furniture shapes peoples beliefs and attitudes (Brotton, p. 19).
2.1.4. The
Harlem Renaissance
The Harlem Renaissance refers to a cultural
movement in the neighborhood of Harlem in New York City during the 1920’s and
1030’s, when literature, art and music flourished in the black community. It
was also a time of creativity, when black people had something to say and
others were willing to listen (Rav, 2006). The idea is
initiated in response to the
historical fact that African-Americans up to this time in American
history were thought much like salve, servant or hired hand. Since
African-Americans wanted to redefine themselves and reconstruct their identity
as a people, because they want to demonstrate where they come from and where
they are going they engage in reviving their art and music. By doing so, they
managed to boost up their feeling about themselves and showed how they want
others to see them.
The rebirth of Herlemites in the 1920s was
demonstrated by artistic activities. The black (negro) culture particularly
contributed to Americans jazz and blues art. As Huggins pointed out,
originally, the black person was proud of his jazz and blues culture; however,
this culture ones become dormant and Harlem become notorious for its violence,
crime, and poverty. In other words, Harlem came to be known as ghetto for a
relatively long period of time. Thus, the concept Harlem renaissance introduced
to represent the moment when the culture once dormant has been reawakened on a
vision of high culture of jazz; and the flourishing of Harlem from the status of
ghetto to a capital of the black ; a platform from which a new black voice
would be heard around the world (Huggins, 2007).
2.1.5.
The Tibetan Renaissance
The Tibetan Renaissance signifies the rebirth
of Tibetan religious and cultural life. It is a period in Tibetan history,
specifically a period after the vigor of the Tibetan imperium (ca. 650-850) and
following the dark time of Tibetan social unrest (ca. 850-950). The Tibetan
renaissance had not been an overnight project, it was rather a victory over
three centuries esoteric religious thought of Buddhist monks and Yogis
throughout much of Asia. The major themes of Tibetan renaissance are first,
Tibetans interweave together their fragmented culture by using textual and
ritual tools provided by Buddhist religious system, especially the late
esoteric, Yoga-based system of Indian Tantric Buddhism. Second, during their
cultural reemergence, Tibetans wrestled with the processor translating enormous amount of materials
in to an evolving literary languages. In addition, monastery was founded in
1073 and became the fountainhead of several esoteric practices, most notably
one known as the path and fruit system (Davidson, 2005). In general, in the
process of the renaissance, Tibetan fashioned events almost without parallel in
human history: The composition and codification of the Tibetan canon and the
creation of Tibetan institutional religious life.
2.1.6. African
Renaissance
African Renaissance is a concept introduced
by the South African president Thabo Mbeki as a key component of his governing
philosophy. The idea of renaissance though, emerged earlier when Nelson Mandela
address to the Organization of African Unity (OAU) in Tunis in 1994, it is
Mbeki who has championed it. Ad Bongamba put it Mbeki’s African Renaissance is
an imperative for reconfiguring the human conditions in Africa. In his “I am an
African” speech that Mbeki delivered on May 8, 1996 to the constitutional
assembly of South Africa, he touched on the themes of the African Renaissance
laying the emotional, ideological and political basis for his project (Bongmba, 2006, p. 106).
2.1.7. Ethiopian
Renaissance
Ethiopian Renaissance (HIDASSIE) is an idea which has been
emerged in 2008 as a governing philosophy of the current Ethiopian government.
It was first introduced by the Ethiopian prime minster Meles Zenawi as a motto
to the new Ethiopian Millennium. Since the dawn of the prime minster’s
articulation of the Ethiopian Renaissance, almost all Ethiopian public mass
media started popularizing the idea. Both the Federal and Regional government
offices attempted to make the Ethiopian renaissance the ultimate aim for their
plans. Majority of the government
officials at different sectors out spoke that they are committed to achieve the
Ethiopian Renaissance; and it became common to listen or read the maxim that
Ethiopian should strive to secure the irreversibility of the Ethiopia. Although
the phrase “Ethiopian Renaissance” becomes a day-to-day language of almost all
civil servants in different sectors, it is hardly conceived with precision. Many
people could not neatly articulate whether the concept Ethiopian Renaissance is
used in a specific and figurative way or in the same way as we have conceived
European Renaissance or other non-European Renaissances.
Ethiopian Renaissance is a very broad concept with various
peculiar features as compared to the renaissances we have discusses earlier.
Unlike other renaissance movements, this renaissance is only at ideological
level. It is Mbeki’s African renaissance that resembles it; for both of them
are known philosophically and not practically. Ethiopian renaissance, however,
is an ongoing project aimed at achieving some goal. The philosophical
foundation for the Ethiopian Renaissance neither exactly resembles other renaissances nor it is entirely a new
concept. It is rather a concept emerged as a result of adapting the conceptual
frames of other renaissances along with its new features.
The word “Renaissance”, in the context of he Ethiopian renaissance,
is defined as rebirth of revival of earlier values. The word is literally used
in the same way as it has been defined in the European renaissance (Koenigsberger, 1987). Nonetheless, unlike
the European renaissance which is known for its revival of arts (paintings and
sculpture), the Ethiopian Renaissance metaphorically emphasizes on the revival
of Ethiopian glorious past in general. The Ethiopian renaissance is therefore
the rebirth of all aspects of life including the artistic, economic,
technological might. Furthermore, like Mbeki’s African renaissance, the
Ethiopian renaissance seeks the emotional, ideological and political revival of
the country.
The challenge in the Ethiopian renaissance is not only about
whether Ethiopian government succeeds in realizing the renaissance project, but
also settling the question whether Ethiopia had a glorious past that can be
revitalized. Some people
even deny the ontological
existence of “Old Ethiopia”, “Ethiopian past” or “Ethiopian glorious past. They
argue that there was no time in Ethiopian history when Ethiopian had a glorious
past in all its political, economic, artistic or technological values; and
therefore, the Ethiopian Renaissance is a mere political jargon invented by the
ruling political party as a tool to capture the attention of citizens in view
of preserving the political power of its regime. The argument goes, although we
accept the possibility of Ethiopian history it is a history of hunger, famine,
civil war, backwardness and poverty; but not of magnificence.
There is a clear Ethiopian
glorious past. As outlined in the preface of “The Battle of Adawa”: “Africa was not simply a “dark continent” out there to
be colonized, nor was it simply a necessary link in the inhuman triangular
trade, with slavery at one end. It was — and is — also a land of defiance,
victory, and pride.” (Getachew, 2005) The victory of Adawa
is an instance for the existence of the political wonder of Ethiopia’s in the
past. As to find evidences for the existence of building and architectural
technology might of Ethiopia in the past, one can simply visit the living
evidences of the Axum Obelisks in Axum (Berry, 1991) and the Lalibela
Rock-Hewn Churches in Wollo. The economic glory of past Ethiopia is
characterized by its trade
exchanges with a variety of Asian, European, and Middle Eastern countries. The
Ancient Greeks, the Byzantine Empire, Portugal, Russia, and the Holy Lands of
Jerusalem and Mecca were all familiar with Ethiopia.
As Getachew puts in his book “Ethiopia and the United States”: “The US interest in Ethiopia was based on the knowledge
of Ethiopia’s past glory; expected economic opportunities for American
businesses from an African ‘El Dorado,’as it was touted by American media of
the time; and prospects for researchers.” (Getachew M. , 2009).
In general, Ethiopian Renaissance is a
philosophical movement with a profound historical facts and deeper ideological
routes. It is an open ended project that may be achieved in a decade, two, half
a century, a century or centuries. Whenever the time could be, its
actualization is inevitable for the country ones had its own knowledge and
value systems that can be revived, provided that Ethiopians jointly strive to
achieve it.
As Ethiopian renaissance is a holistic concept, it
also incorporates the revival of our ideological: psychological, moral and
aesthetical great past. Ideological, I mean Ethiopian had been proud of their
identity and patriotic values it had before its contamination with imperialism,
neocolonialism and globalization. Ethiopian had had important moral and
aesthetical values that have now been eroded, marginalized or forgotten at all.
Corruption and absolute egoism that have been prevalent in our society today,
for instance, are manifestations for the decline of our indigenous moral system.
Thus, by revitalizing our moral values, we can fight corruption and facilitate
the possibility of Ethiopian Economic, political, technological and moral
renaissance.
In more precise terms, the Ethiopian Renaissance is a
symbolic expression of Ethiopia’s desire to bring itself to the level of “developed”
countries. Unlike the European, Harlem and Tibetan renaissances that had
directly revived their previous artistic and religious values, the Ethiopian
renaissance seeks to recapture its entire mighty in almost all aspects of life.
Just as the European Renaissance was characterized by creation, regeneration
and assimilation of European and non-European knowledge and values, (Koenigsberger, 1987, p. 202) the Ethiopian
Renaissance encompasses revival, reformation and preservation of its past
values; assimilation of others (European and Non-European) Scientific and
technological values; as well as discoveries and innovations.
In contrast to the Italian renaissance which was
initiated and led by artists and scholars, the Ethiopian renaissance is
initiated by the government. This is illustrated by the fact that the Ethiopian
government had already launched a series of grand plans and projects in view of
materializing the Ethiopian renaissance. The Growth and Transformation Plan
(GTP) which has been launched in 2010; and the Grand Ethiopian Renaissance Dam
Project that is being built on Blue Nile River (Abbay) since April 2011 are
instances of the move.
The GTP is a five-year period (2010/11-2014/15) national
Plan drafted in 2010 by the Ethiopian Ministry of Finance and Economic
Development. The medium
term plan has also been prepared as part of the countries long term plan, which
of course is an important component of the Ethiopian Renaissance. GTP is
designed in line with Ethiopia’s long-term vision:
“to
become a
country where democratic
rule, good-governance and
social justice reigns, upon the
involvement and free will of its
peoples; and once extricating itself from poverty and becomes a middle-income
economy.”
And Ethiopian’s vision in the economic sector:
“to build an economy which has a modern and productive
agricultural sector with enhanced technology and an industrial sector that
plays a leading role in the economy; to sustain economic development and secure
social justice; and, increase per capita income of citizens so that it reaches
at the level of those in middle-income countries.” (The Growth and Transformation Plan, 2010)
The primary aim of the GTP is maintaining at least an
average real GDP growth rate of 11% and meet the Millennium Development goals,
in addition, it is designed in view of
expanding and ensuring the qualities of education and health services
thereby achieving the MDGs in the social sectors, third, it is also believed to
establish favorable conditions for sustainable state building through the
creation of stable democratic and developmental state; and finally, it aims at
ensuring growth and sustainability by
realizing all the above objectives within stable macroeconomic framework. While agriculture makes up eight percent of the
composition to the average GDP, industry counts 10 percent (2010, p. 4). This implies that
industrialization or technological transformation is a key element in the GTP
in particular and the Ethiopian Renaissance in general. As Mulugeta and Abebe
explicated, Ethiopia already paved the way towards technological transformation
when it made “building capacity to generate, select, import, develop, disseminate,
and apply appropriate technologies, and improving knowledge ” its major
objectives for its Science and Technology Policy (Mulugeta, 2006).
