Nala

2006

Most scholars are aware of the fragility of the "material" they are working with, especially in the field of Ethiopian studies where the confrontation between the western world and so-called traditional societies creates unevenness. The researcher, deeply involved in his own process of assimilation and analysis, often tends to avoid noticing those distortions, let alone trying to fight them. Nonetheless, it is necessary to stress that cultural heritages are endangered in different ways. One category of threats that has long been known consists of natural disasters and improper preservation. These are well-known mechanical threats. A second, more cultural category derives from the consequences of the inner modernisation process of Ethiopian cultures that lead new generations to disdain marks of "backward" or "non-civilised" traditions, to use two terms very frequently employed by Ethiopian themselves to designate their own societies. This mirror effect transforms Ethiopian cultures into undesired ones, and "western culture" -often considered wrongly as a homogenous entity-, becomes the one and only desirable model. It would be jumping to conclusion to speak of acculturation, given that Ethiopian societies are made up of different and complementary traditions, most of them very proud and aware of their own specificities.

Little attention is given to indigenous peoples' heritage properties in Ethiopia. Most of them are not researched and known. That tangible and intangible knowledge of the people handed down from generation to generation are mostly seen indifferent, given deaf ear and even intimidated for centuries. But, little attempts had been made to study indigenous heritage. Even when studied, they follow shallow approaches or face distortions. Among these societies, the Gede'o, located in Southern Ethiopia is the one. This study tried to identify Gede'o's tangible and intangible heritage properties. The objective of the study is to identify heritage of the people, analyzing threats to heritage both within and due to government development programs. The study, therefore, employed qualitative method in its research design. Using different approaches, relevant data across the zone had been gathered. Thus, in-depth interview with key informants, the Gede'o elders and officials were taken. Field observation on different parts of study area had been made. In rituals and ceremonies, the researcher has taken participatory observation by performing with the people. Furthermore, in some cases, after individual interview, the researcher had arranged focus group discussion so that it could be possible to elicit some obscured information made clear and precise. This research showed that there existed many tangible and intangible heritage properties in Gede'o, but only little research has been made yet. There had been also a lot of challenges to heritage conservation in Gede'o. Though the people is endowed with many tangible and intangible heritage, many of them are in threat. And many damage had been put on intangible heritage such as Qeexala,Baallee,etc. The study also concluded that development programs had been among the challenges to the conservation of heritage .In addition, population growth is becoming among the threats of heritage as more farm land and resources are needed to meet increased needs. In this study very important points are discussed as a way out to safeguard heritage by making use of public participation. The major points that the study recommended is awareness creation, and the next one is a need to legal framework to grass root level and in every tiers of the government.

Global Journal of Cultural Studies, 2023

Protection of cultural heritage in Ethiopia has been tough for several reasons. Previous assessments identified salient challenges such as scarcity of resources, shortage of facilities, lack of expertise, deficient budget for the sector, legal holes regarding regulatory role, illicit trafficking & the existence of multiple ports, inadequate awareness about heritages at local communities, poverty, and weather variabilities. This case study had been conducted to examine the impact of social movements on cultural heritages. It emphasizes the demolition of a former satellite palace of H.I.M. Hailesilassie I by local communities with the intention to revenge their grievances of alleged identity suppression. The demolished palace used to serve as a cultural heritage store of Wolayta Zone Museum. Demolition of the palace, besides being historically a valuable house which according to UNESCO was a heritage itself, made heritages that were contained inside, vulnerable to assorted damages. Peoples' perception of historical facts and themselves has briskly endangered heritages. The study uncovers narratives of emergent identities have catastrophic impact on cultural heritages.

International Journal of Cultural Property, 2016

The present article discusses perceptions of cultural heritage and the development of heritage management in Ethiopia against the background of various pieces of legislation. Compared to many colonized countries of sub-Saharan Africa, the enactment of laws for the protection and preservation of cultural heritage is a recent phenomenon in Ethiopia. Even though archaeological research in Ethiopia dates back to the mid-nineteenth century, there have been no formal heritage laws or scientific restoration programs until 1966. However, living heritage, which is economically and spiritually beneficial to the local communities, has been protected and preserved with TMSs in communities such as Yeha, Konso, and Lalibela. Unlike Western management systems that emphasize the authenticity and integrity of physical features, the TMSs of Ethiopia have focused on the ideals and thoughts of the agencies that produce the cultural heritage. It had its own implications, to say, while retaining the ideological aspects, most built heritages in Ethiopia have been subjected to considerable physical interventions. Such physical interventions have disregarded structural authenticity and integrity of the monuments. Due to foreign invasions, continuous civil conflicts, and sporadic famines in the past, attention to cultural heritage and the implementation of heritage legislation has been negligent. However, Ethiopia has witnessed growing interest in the conservation and preservation of its heritage-cultural and natural; tangible and intangible-during the last twenty years. With the support of international collaborators, the Ethiopian government has initiated several measures to protect its heritage assets. ACKNOWLEDGEMENTS: I wish to thank Abera Anjulo of the ARCCH, Hailemeskel G. Habtewold of Moja-Wodera Culture and Tourism Office, and Tekleweini Tesfaye of the Culture and Tourism Agency in Aksum for providing me with valuable information and published materials. I am also grateful to two anonymous reviewers for comments and constructive criticisms on an earlier draft.

2004

The problem is not the existence of the culture but the need to acknowledge it, examine it and change aspects of it that prevent its members from realising their full potential. Mamphela Ramphele (1995) . ~.j"/ 1/" VII 2.3.1.1 A historical and socio-economic analysis of the evolution of dependency and underdevelopment in Africa .

https://www.eurasiareview.com/13072023-oromuma-is-anti-vestige-ideology-destroying-heritages-in-ethiopia-analysis/, 2023

After several years working around the Ethiopian World Heritage, myths crumble. This congress is about good practices and this paper will claim for them. Ethiopia ratified the Convention on July 6th 1977, a few months prior to Mengistu control of the Derj starting the ‘Red Terror’. Under this climate of political repression, the core of the Ethiopian sites was declared. In 1978, Simien National Park and Lalibela. In 1979 Gondar (rejected in 1978) and in 1980, Aksum, Tiya, and the Lower Valley of Omo and Awash rivers. The change in UNESCO’s nomination/decision system, slowed the nomination of Konso-Gardula (tentative list since 1997), while Harar Jugol was declared in 2006 with a management plan developed by a French Association. Still today, there are no management plans for the original listed sites. Within this panorama, the management of World Heritage Sites in Ethiopia can be defined as poor (the best) and the periodic report conducted in 2001, monitoring the Convention in Africa, is a proof. In occidental countries, decision-making remains in local authorities, and being a WHS is a useful ‘brand’ for local development. The case of Ethiopia is very different. Starting with two important issues: 1. Local dependence. UNESCO has created a ‘neocolonial’ network that kidnaps local management instead of promoting real capacities for the conservation and promotion of Cultural Heritage. The categories of thinking and value in non-occidental countries are very different, and the policies of elite supporting, consciously or unconsciously promoted by UNESCO, block the emancipation of local institutions. The World Heritage List has become the only motivation for local authorities, blinded by empty promises that can hardly manage. 2. Double standards. While terrible projects see the light supported by UNESCO (see Lalibela shelters), more sensible local actions are obstructed (see Konso-Gardula management plan). Considering the real benefits of community working, it is difficult to understand the results of high-level decisions and strategies. As a result, the real community impact of being a WHS in Ethiopia is null. Any benefit for the community is achieved by side actions, directly implemented within communities by third-party stakeholders. The ‘phantom tourist’ issue goes against sustainability and there is an abysm between authorities and communities concerning their Heritage. The social and political actions shown in this paper will propose some ideas in order to get a positive social impact from WHS and an emancipating management of Archaeological Heritage. Bibliography Almansa, J. et ali. (in press). Azazo Project. Archaeology and the Community in Ethiopia. Public Archaeology. Beyene, J. (2010). Proceedings of the Workshop on the preparation of Management Plan for Cultural Heritage (Addis Abeba 13-16 January 2010). Addis Ababa: ARCCH-AECID. McClure, K. (2007). No Shelter: UNESCO’s efforts to save Lalibela´s Culture. ISP Collection. Paper 129 [http://digitalcollections.sit.edu/isp_collection/129]

Politique africaine, 2022

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