family structure
The basic family structure is much larger than the typical Western nuclear unit. The oldest male is usually the head of the household and is in charge of decision making. Men are usually responsible for earning the family's income as well. They control the family economically and distribute money. Women are in charge of domestic life and have significantly more contact with the children. The father is seen as an authority figure. Children are socially required to care for their parents, and so there are often three to four generations in a household. With the advent of urban living, however, this pattern is changing, and children often live far from their families and have a much harder time supporting them. Urbanites have a responsibility to send money to their families in rural areas and often try their best to relocate their families to the cities.
life cycle
Rites such as circumcision, for both males and females, are marriage are important to Ethiopians. The funeral right is another important rite of passage. The practice of delivering the news to the immediate family with the assistance of a community member, such as an elder, who knows the family is an important way of showing respect. News of death is disclosed to close friends before the family of the dead is told so that friends are there for support. Female family members are never told first. At the time of a death, public grieving is common. Women may tear their clothes and beat their chests till they become sick with grief. It is better for the body to be cleaned and dressed by a person of the same-sex as a way to show respect. In Ethiopia, there are burial societies that operate when there is a death in a neighborhood community. Members of a burial society pitch in money every month for membership. When there is a death, the society is responsible for making the announcement and for taking care of all the organizational details of the funeral. In this way, death is a community responsibility. For three days after a death, a family doesn't have to do anything except to mourn. The society members prepare special food. Christians bury their dead on church grounds and Muslims bury their dead on the ground of their mosque, cremation is usually not acceptable.
roles
Family members work as a unit where father or eldest son has the leading role. Men are expected to make decisions specially at time of crisis. Traditionally, labor has been divided by gender, with authority given to the senior male in a household. Men are responsible for plowing, harvesting, the trading of goods, the slaughtering of animals, herding, the building of houses, and the cutting of wood. Women are responsible for the domestic sphere and help the men with some activities on the farm. Women are in charge of cooking, brewing beer, cutting hops, buying and selling spices, making butter, collecting and carrying wood, and carrying water. The gender division in urban areas is less pronounced than it is in the countryside. Many women work outside of the home, and there tends to be a greater awareness of gender inequality. Women in urban areas are still responsible, with or without a career, for the domestic space. Employment at a baseline level is fairly equivalent, but men tend to be promoted much faster and more often. The education of boys is stressed more than that of girls, who are supposed to help with household work. Girls are restricted from leaving the home and engaging in social activities with friends much more than boys are. In many parts of Ethiopia, children as young as nine are carrying the burden of supporting their siblings. Child-headed households live a life of hardship and often misery, as they struggle to make ends meet, suffer emotional trauma and cope with a high cost of living.
interpersonal relationships
People are typically reserved, shy, polite and respectful of authority figures such as doctors and nurses. Ethiopian greetings are courteous and somewhat formal. Shaking hands with direct eye contact is common, even with women. After a close personal relationship has been established
people of the same sex may kiss three times on the cheeks. A person can bow to show respect. In general, greetings common in America are used also by this immigrant community. Social circles are limited by parental guidance. The concept of honor is so important to Ethiopians that if one is humiliated or insulted, they "store" these thoughts in their stomachs, meaning they are not able to forget a personal insult.
people of the same sex may kiss three times on the cheeks. A person can bow to show respect. In general, greetings common in America are used also by this immigrant community. Social circles are limited by parental guidance. The concept of honor is so important to Ethiopians that if one is humiliated or insulted, they "store" these thoughts in their stomachs, meaning they are not able to forget a personal insult.
communication
It is a country with more than 80 different ethnic groups each with its own language, culture, custom and tradition. One of the most significant areas of Ethiopian culture is its literature, which is represented predominantly by translations from ancient Greek and Hebrew religious texts into the ancient language Ge'ez, modern Amharic and Tigrigna languages. Ge'ez is one of the most ancient languages in the world and is still used today by the Ethiopian Orthodox Tewahedo Church. Leaders in Ethiopia tend to communicate more implicitly, using more non-verbal communication and expressing more vague verbal messages. Ethiopians embrace a listener-oriented style. Ethiopians would likely say "ok" or "maybe" in response to requests; it is impolite to say "no." Ethiopians' ambiguity towards answering requests definitively does not demonstrate a lack of commitment, rather it indicates that they value harmony in their lives so much that they do not want to cause disappointment because of unfulfilled promises.
decorum & discipline
Any hint of superiority is treated with contempt. Age is a factor in social behavior, and the elderly are treated with the utmost respect. When an elderly person or guest enters a room, it is customary to stand until that person is seated. Dining etiquette is also important. One must always wash the hands before a meal, since all food is eaten with the hands from a communal dish. It is customary for the guest to initiate eating. During a meal, it is proper form to pull injera only from the space directly in front of oneself. Depleted portions are replaced quickly. During meals, participation in conversation is considered polite; complete attention to the meal is thought to be impolite. Ethiopians are hospitable and like to entertain friends in their homes. An invitation to a private home should be considered an honor. A handshake greeting is normal, with a pleasant discussion on personal matters before getting down to business. The offer of tea or coffee is normal, and time is not that important. Smoking is not popular among traditional people, or in front of priests. Shoes are often taken off on entering churches, and always on entering mosques.
religion
Religion is central to Ethiopian society. It is one of the oldest Christian states in the world, with the
Ethiopian Orthodox Church dating back to the 4th century. Ethiopia has historical ties with the three Abrahamic religions. The most prevalent religions are Orthodox Ethiopian Christianity and Islam. Whilst Christians and Muslims have a history of peacefully co-existing in Ethiopia, in recent decades there has been growing tension and a number of violent outbreaks. Religion is passed down from parents with little opportunity for change.
Ethiopian Orthodox Church dating back to the 4th century. Ethiopia has historical ties with the three Abrahamic religions. The most prevalent religions are Orthodox Ethiopian Christianity and Islam. Whilst Christians and Muslims have a history of peacefully co-existing in Ethiopia, in recent decades there has been growing tension and a number of violent outbreaks. Religion is passed down from parents with little opportunity for change.
health & hygiene
Communicable diseases are the primary illnesses affecting Ethiopians. Acute respiratory infections such as tuberculosis, upper respiratory infections, and malaria are the Ministry of Health's priority health problems. Poor sanitation, malnutrition, and a shortage of health facilities are some of the causes of communicable diseases. AIDS has been a serious health problem in recent years. The federal government has created a National AIDS Control Program (NACP) to prevent the transmission of HIV and reduce the associated morbidity and mortality. Government health spending has risen. The absolute level of health expenditure, however, remains far below the average for other sub-Saharan African countries. The health system is primarily curative despite the fact that most health problems are amenable to preventive action. These ratios are very low in comparison to other sub-Saharan developing countries, although the distribution is highly unbalanced in favor of urban centers. For example, 62 percent of the doctors and 46 percent of the nurses were found in Addis Ababa, where 5 percent of the population resides.
food
Coptic Christians do not eat meat or dairy 200 days out of the year. Ethiopian Orthodox Tewahedo Christians, Jews and Muslims do not eat pork as it forbidden by their religious beliefs. Typical Ethiopians eat three meal a day, with breakfast being the lighter meal. Injera is the mainstay of the Ethiopian diet. This phenomenally bouncy bread is made from the peculiarly Ethiopian teff cereal. The other ubiquitous food is wat, the sauce in which meat and vegetables are cooked - wat comes in a fiery, kay format, or as the milder alicha, Ethiopians prefer spicy food. Food is usually eaten with fingers. Do not presume that because food is eaten with the hands, there is a lack of decorum. Guests will always be offered a cup of coffee. It is considered impolite to refuse. The favorite drink of many Ethiopians is bunna (coffee). Bunna is drunk in Ethiopia in a unique and traditional way known as a "coffee ceremony." First the coffee is roasted, then ground and placed in a Jebena (coffee pot) with boiling water. When ready it is then served to people in little cups, up to three times per ceremony.
holidays & celebrations
The majority of celebrations are religious in nature. The major Christian holidays include Christmas on 7 January, Epiphany (celebrating the baptism of Jesus) on 19 January, Good Friday and Easter (in late April), and Meskel (the finding of the true cross) on 17 September. Muslim holidays include Ramadan, Id Al Adha (Arafa) on 15 March, and the birthday of Muhammad on 14 June. During all religious holidays, adherents go to their respective places of worship. Many Christian holidays are also state holidays. Ethiopians' strong connection to their church allows opportunity for parents to instill in their children a religious identity.
dress & personal appearance
Western styles of dress are known through out all of Ethiopia. The way one dresses makes a statement and reflects one’s attitude and behavior. Given that Ethiopians are a conservative society in general, dress also tends to the conservative and modest. It would not be appropriate to go to an office job in jeans or something so casual. It is also quite common to see staff come to work in ’traditional dress’ around the time of important religious/state holidays. The Ethiopian traditional costume is made of woven cotton. Ethiopian men and women wear traditional costumes called gabbi or netella. Women often wear dresses (kemis) and netella with borders of colored embroidered woven crosses, but other designs are also used. Other ethnic groups and tribes in the south and west of the country wear different costumes that reflect their own traditions. Some tribes partially cover their body with leather but others do not wear any clothes at all, merely decorating their faces and bodies with distinctive images.
values
Many African cultures, including that of Ethiopia, are highly collectivist meaning they focus on relationships, group obligation and interpersonal harmony. Leaders in collectivist cultures operate from beliefs and values that tend towards "groupthink." Leadership development stresses what comes naturally: original thought, problem solving and critical thinking. The family is one of the most important collectives to Ethiopians. Ethiopia is a high power distance culture. In a high-power culture, subordinates expect to be told what to do, and privileges, status symbols, and inequalities between people are expected.
history & traditions
Marriage is an important tradition in Ethiopia. In Northern Ethiopia, marriage is traditionally based around a dowry system, although more recently payments are often limited and in the form of a gift from the groom’s family to the bride’s, usually clothing or jewelry. In the South however, bride wealth systems are common and traditionally involve cattle, iron bars and cash. Polygamy is a cultural norm among the Oromo and some Southern peoples, although restricted to older and successful men. Ethiopian culture continues to perpetuate traditions and rituals that are harmful physically and psychologically to women and girls: female genital mutilation, early marriage, marriage abduction, milk teeth extraction, food taboos (especially during pregnancy) and uvulectomies. Ethiopian Orthodox Christianity embraces a number of idiosyncratic beliefs, not least in the adoption of customs that appear to have Judaic roots (such as dietary prohibitions). Traditional dualistic notions of good and evil are also a vital component of the daily Christian belief; the Zar, for instance, are spiteful malevolent spirits allied to the harmful and evil Saytan (ghouls), while the Abdar are generally benign protective nature spirits. It is in this realm of superstition, beneath a Christian veneer, beliefs, such as the "evil eye," still flourish.
education
At around the age of five, especially in urban areas, children start attending school if their families can afford the fees. In rural areas, schools are few and children do farm work. This means a very low percentage of rural youth attend school. The government is trying to alleviate this problem by building accessible schools in rural areas. The patriarchal structure of society is reflected in the stress on education for boys over girls. Women face discrimination problems as well as physical abuse in school. Also, the belief still exists that females are less competent then males and that education is wasted on them. Children who do well in elementary school go on to secondary school. It is felt that missionary schools are superior to government schools. Fees are required for missionary schools, although they are reduced considerably for religious adherents. University is free but admission is extremely competitive. Every secondary student takes a standardized examination to get into college. The acceptance rate is approximately 20 percent of all the individuals who take the tests. There is a quota for the various departments, and only a certain number of individuals are enrolled in their desired majors.
work & play
Ethiopian society is a very hierarchical society and work and wealth bring respect and recognition. The role of community leader and elders, in the urban areas, had diminished but is still very relevant in rural areas. Hard work is valued in both the urban and rural contexts. Regarding recreation, visiting family and friends is the most common past-time in Ethiopia. In both rural and urban areas Ethiopia's most popular sport is football (soccer) which people everywhere play, sometimes using a bundle of rags as a ball. Ethiopians have become famous for their excellence in running. In rural areas, men enjoy wrestling, pole-vaulting and horse racing. Girls enjoy hopscotch, jacks, swinging, skipping, card games and a board game called "gebata." In cities such as Addis Ababa, people enjoy modern entertainment such as films, theater and night clubs.
time & space
Punctuality is not strictly adhered to although considerable lateness is also unacceptable. Symbols of social stratification in rural areas include the amount of grain and cattle a person possesses. While the symbols of wealth in urban areas are different, it is still these symbols which index high social status. Wealth is the chief criterion for social stratification, but the amount of education, the neighborhood in which one lives, and the job one holds are also symbols of high or low status. Automobiles are difficult to obtain, and the ownership of a car is a symbol of wealth and high status.
natural phenomena
The ability to cast a spell by the eye is usually associated with low caste peoples, specifically artisans and blacksmiths.The more you look beneath the veneer of the Ethiopian Orthodox Church, the more apparent it becomes that Ethiopia is rich in folk belief and superstition. The following have been variously reported by Ethiopian informants of being symptoms of being struck by an evil eye spell: wasting sickness, domestic accidents, infertility, plain bad luck, sick livestock and blighted crops. Natural phenomena can be explained by the superstitious as manifestations of evil.
pets & animals
There are an estimated 250,000 homeless dogs in Ethiopia’s capital, Addis Ababa, and there are more than 500 cases of rabies reported every year. Virtually no dogs are vaccinated or neutered, and pet “ownership” is a tenuous connection with no tradition of lifelong care and responsibility. As a result, homeless or discarded dogs are left to forage for their food, mostly garbage, and to multiply without restriction. Many dogs starve, are killed in traffic, or suffer injury or abuse. Horses and donkeys are widely used in Ethiopia as beasts of burden for moving every type of merchandise, pulling carts, and as mounts. They are often asked to bear loads beyond their strength and beaten when they fail. When they become unable to work due to old age or injury, both horses and donkeys are turned out to fend for themselves. that rabies is a major problem in Addis Ababa, there are large number of uncontrolled dogs, the absence of regular vaccination of dogs and stray dog elimination that result in many people to be bitten by rabid or suspected rabid
dogs. Orthodox Christians Protestants and Catholics make up 944 (97.4%) of the dog owning community and dogs are mainly utilized by them for guarding and luxury while only 25 (2.6%) of the Muslims keep dogs for guarding because of their religious principle that prohibits handling and owning dogs.
dogs. Orthodox Christians Protestants and Catholics make up 944 (97.4%) of the dog owning community and dogs are mainly utilized by them for guarding and luxury while only 25 (2.6%) of the Muslims keep dogs for guarding because of their religious principle that prohibits handling and owning dogs.
arts & music
A unique feature of Ethiopian culture is its naive, "outsider" style of painting that is to be found in every church and in many other locations. This style seems to have remained almost unchanged for centuries. Figures are drawn in two dimensions, almost cartoon-like in their direct and simplistic portrayal, with strong colors and clear lines. The almond-shaped eyes are a particularly appealing characteristic. Church painting in Ethiopia serves a very real purpose, with all the biblical and more localized religious stories being portrayed clearly and simply to inform uneducated people of their traditions and their heritage. Out in the community, musical instruments play a social and entertaining role. The single-stringed masenko is played by minstrels who sing of life around them and invent, calypso-like, topical verses on the spot. Up in the hills can be found boys looking after cattle and sheep and playing on the washint, a simple reed flute played with one hand. Ethiopian people know and love their folk songs. Singing is high pitched and shrill, frequently accompanied by excited ululation, especially at weddings and other joyful occasions. No joyous occasion ever passes without the Ethiopians indulging in their unique form of dancing. There are many styles according to the part of the country, but they frequently focus on the shoulders which seductively gyrate and undulate in a frenzied display of almost competitive energy.
expectations & aspirations
The main life option beyond farming is schooling, which children believe will lead to other occupations. Looking for a better life and social mobility seems to be inspiring children to pursue education to higher levels. Some have gradually realised that it is through better
schooling that they are more likely to get a good job, although there is an increasing amount
of competition for these jobs. Very few rural parents want their children to inherit their farming life with its attendant poverty. Almost all of them wanted them to be professionals (e.g. doctors, engineers, teachers, etc.), requiring a high level of education. In family structures where all values and resources are largely collective, aspirations are also shared. For girls who enter into marriage at young ages, their educational aspirations end as they start on other life routes, similar to those of their mothers. For poor people, schooling is considered both a way out of poverty and a route for achieving social mobility, they do not typically accept a 'fatalistic' perspective. Despite every effort, some children and their families find it difficult to achieve their aspirations. It is not their unwillingness to invest but their inability to overcome the hurdles they face with the scarce resources they have. Children’s aspirations are trapped between powerful demands to fulfill the expectations of everyday life and receiving schooling for “modern jobs.”
schooling that they are more likely to get a good job, although there is an increasing amount
of competition for these jobs. Very few rural parents want their children to inherit their farming life with its attendant poverty. Almost all of them wanted them to be professionals (e.g. doctors, engineers, teachers, etc.), requiring a high level of education. In family structures where all values and resources are largely collective, aspirations are also shared. For girls who enter into marriage at young ages, their educational aspirations end as they start on other life routes, similar to those of their mothers. For poor people, schooling is considered both a way out of poverty and a route for achieving social mobility, they do not typically accept a 'fatalistic' perspective. Despite every effort, some children and their families find it difficult to achieve their aspirations. It is not their unwillingness to invest but their inability to overcome the hurdles they face with the scarce resources they have. Children’s aspirations are trapped between powerful demands to fulfill the expectations of everyday life and receiving schooling for “modern jobs.”
websites referenced
http://www2.massgeneral.org/interpreters/b_eth.asp
https://ethnomed.org/clinical/end-of-life/medical-examiner-ethiopian-orthodox-christianhttp://www.everyculture.com/Cr-Ga/Ethiopia.html#ixzz3Efw48HY5
http://www.iwmi.cgiar.org/About_IWMI/Join_the_IWMI_team/PDF/IWMI%20Ethiopia%20Guide.pdf
file:///C:/Users/Lauren%20E%20Todd/Downloads/78531-183109-1-PB.pdf
http://advocacy.britannica.com/blog/advocacy/2009/10/working-for-change-in-ethiopia/
http://www.ccl.org/leadership/pdf/research/ContextMatters.pdf
http://www.cartercenter.org/resources/pdfs/health/ephti/library/modules/Degree/Mod_HTP_final.pdf
http://28toomany.org/media/uploads/ethiopiafinal.pdf
http://www.paradiseethiopia.com/index.php
http://lissanonline.com/blog/?p=523
http://www.intercultures.ca/cil-cai/ci-ic-eng.asp?iso=et#cn-7
http://ethiopianculture.org/index.html
http://www.younglives.org.uk/files/working-papers/wp120-tafere-education-aspirations
http://lajhsslab.com/asos/ethiopia/sports.htm
http://www.everyculture.com/wc/Costa-Rica-to-Georgia/Ethiopians.html
http://resourcecentre.savethechildren.se/library/reversed-roles-and-stressed-souls-child-headed-households-ethiopia
https://www.youtube.com/watch?v=skYnrfopAjo
https://ethnomed.org/clinical/end-of-life/medical-examiner-ethiopian-orthodox-christianhttp://www.everyculture.com/Cr-Ga/Ethiopia.html#ixzz3Efw48HY5
http://www.iwmi.cgiar.org/About_IWMI/Join_the_IWMI_team/PDF/IWMI%20Ethiopia%20Guide.pdf
file:///C:/Users/Lauren%20E%20Todd/Downloads/78531-183109-1-PB.pdf
http://advocacy.britannica.com/blog/advocacy/2009/10/working-for-change-in-ethiopia/
http://www.ccl.org/leadership/pdf/research/ContextMatters.pdf
http://www.cartercenter.org/resources/pdfs/health/ephti/library/modules/Degree/Mod_HTP_final.pdf
http://28toomany.org/media/uploads/ethiopiafinal.pdf
http://www.paradiseethiopia.com/index.php
http://lissanonline.com/blog/?p=523
http://www.intercultures.ca/cil-cai/ci-ic-eng.asp?iso=et#cn-7
http://ethiopianculture.org/index.html
http://www.younglives.org.uk/files/working-papers/wp120-tafere-education-aspirations
http://lajhsslab.com/asos/ethiopia/sports.htm
http://www.everyculture.com/wc/Costa-Rica-to-Georgia/Ethiopians.html
http://resourcecentre.savethechildren.se/library/reversed-roles-and-stressed-souls-child-headed-households-ethiopia
https://www.youtube.com/watch?v=skYnrfopAjo