A break from tradition

Since 1991, my family and I have lived in different African countries because of my husband's involvement with a relief and development organization. In the mid-'90s we lived in Ethiopia for three years; in 2006 we returned once again to this fascinating country on the Horn of Africa. During the almost 10-year interim, many changes had taken place within the country.

When my husband first told me we were being requested to move back to Ethiopia, I wondered why it had to be there. Of the four countries in which we've lived, this is the toughest one by far. What makes it so tough is the sheer extent of poverty, from the estimated 35,000 street children to the millions affected by cyclical drought and famine.

According to UNICEF, Ethiopia has some of the worst poverty indicators in the world. This is certainly substantiated by what I have witnessed and from what my husband experiences in his work.

As a Christian Scientist, when I am faced with these images of poverty my immediate response is to pray about their root causes and ways to overcome them. Often, when I ask God what He is seeing about a certain situation, I'll be led to pray about a specific subject. In this case, I thought the subject might be political repression, discrimination, or lack of education—but instead “tradition” kept popping up. “Tradition.” I thought that was a strange answer.

One dictionary defines tradition as “a mode of thought or behavior followed by a people continuously from generation to generation.” Tenacity, pride, and courage are inherent qualities of the Ethiopian people, which have aided the development of their civilization since the beginning of the first millennium. Their long-standing traditions are something to behold and are usually positive attributes of the society.

For instance, the Ethiopian people have an intense work ethic that rivals or surpasses what many would call a puritan work ethic. Abundant hard work, tenacity, and determination greatly contributed to Ethiopia’s ability to ward off colonialism, making it one of only two African countries that can make that claim (Liberia is the other one).

But there are some traditions that seem to be holding back progress—especially spiritual progress. It has been said that there is a “poverty of ideas” in Ethiopia, or stated another way, that Ethiopians are not always receptive to new ways of doing things or of being open to different cultures, and this often impedes their ability to adapt to globalization.

I would tend to agree with this assessment, though not because Ethiopian people are unintelligent—very far from it. Rather, I feel that, throughout their history, they have been mentally fettered by state and church allegiances.

In Ethiopia, more than half the population belongs to the state-supported Christian church. Ethiopia adopted Christianity as its state religion as early as the fourth century. And although more than 30% of the population is Muslim, the church as an institution greatly influences political, cultural, and social life right up to present day.

While there are positive aspects to this, the negative side is that, throughout Ethiopia's history, the church as a human institution has been used as a political tool to justify the oppression of Ethiopian people by their rulers, and to excuse practices that restrict individual freedom and progress.

For example, up until 1973 and the fall of Emperor Haile Selassie, Ethiopia was a feudalistic state, and a large portion of state revenue went to the church. Church and state together kept an uneducated and disenfranchised population working for state interests. When the Emperor Haile Selassie was overthrown, the new regime banned most other religions except the state church; this is how it was for 20 years.

Now, for the first time in its history, Ethiopia has separation between church and state, even though maintaining the status quo still seems to be a major goal for both.

Then there are the direct implications of upholding church traditions, and how these may impact the overall development of the country. For instance, many people now question the large number of religious holidays—farmers feel under pressure not to work their fields on these days, even though they rely on subsistence farming. This has a significant impact on rural development, directly affecting 85% of the population.

Also, strict dietary restrictions and fasting have an impact on maternal and child health. During periods of fasting, little or no fat is consumed. Depending on the how strictly one follows rituals, fasting days could number between 150 and 200 in a calendar year.

Quite apart from the institution of the church and all the ritual it entails, most people around me are deeply spiritual. Their faith is near and dear to them, and permeates everything they do and say. For example, during the last year of political unrest, many of them prayed for peace day and night.

On an individual level, most people I know actively put their lives in God’s hands and expect results. They pray about every aspect of their lives and openly discuss their dependence on God, and how God helps them in basic survival.

So then how can spiritually-minded individuals deal with restrictive ecclesiastical pressures? For one of my friends, the solution is to continue to attend church—but because she presently finds the sermon charged with political bias, she stays only for the liturgy and prayers but skips the sermon.

As I’ve prayed about this situation, I've thought of Jesus’ relations with the Pharisees. Mrs. Eddy had this to say about Pharisaical thought: “To the ritualistic priest and hypocritical Pharisee Jesus said, 'The publicans and the harlots go into the kingdom of God before you.' Jesus' history made a new calendar, which we call the Christian era; but he established no ritualistic worship. He knew that men can be baptized, partake of the Eucharist, support the clergy, observe the Sabbath, make long prayers, and yet be sensual and sinful.”

The new light Jesus was bringing to the world was so different from the social, political, and religious scene of those times. His message of spirituality and God’s love threatened both those who had religious power and those who had political responsibility, and in the end they crucified him.

Does this mean I expect Ethiopia to be resistant to change? Far from it. In 1995, the Federal Democratic Republic of Ethiopia was formed and a new era began for Ethiopia. And while the country is still struggling with the infancy of a new democracy, there has been a lot of visible improvement.

Last year’s elections were only the third elections in the nation’s history, and the most transparent. And while the international community applauded the progress made in the electoral process, several irregularities resulted in opposition groups questioning the results. These are just some of the growing pains Ethiopia is currently experiencing.

The more subtle change I am witnessing is in a “newness” of thought. There exists a palpable openness to things new and different that wasn’t present before, especially among the younger generation. I wonder if some of this “newness” can't be attributed to a new-found freedom of religion in the country.

Freedom of religion was officially recognized at the beginning of the new Republic, which means people are now able to decide how they wish to worship, and some Ethiopians are exploring spiritual options outside the long-standing church institution.

It is not easy for these people to “put on the new man” and leave cultural traditions behind, even when they long for a new life. They're often misunderstood by family and friends, because they're seen to be going against the ingrained culture.

But people can go directly into their own thought “closets,” regardless of what church they attend. They can take their cues directly from God, the one Mind, and know they are safe from personal opinion and political scrutiny. We don’t have to fear what others think, because God is the only true power.

As Ethiopians embrace this newness of thought, freed from restrictive traditions, there can only be a positive impact on the country as a whole. And our prayers that they continue their spiritual journey in safety, and with freedom and grace, will support their progress.

In regards to the “poverty of ideas,” while praying for the people of Ethiopia we can see that none of God’s children, which is who we all truly are, can be limited if God is the one Mind we all think out from. This Mind has an infinite fountain of ideas pouring forth. As we all realize more of our oneness with this Mind, any human fetters, be it poverty, racial prejudice, lack, or oppression are thereby thrown off.

Referring to “the ‘still, small voice’ of Truth” that speaks across time and space, Mrs. Eddy wrote, “We are either turning away from this utterance, or we are listening to it and going up higher.”

I am grateful to be able to witness the changes the people of Ethiopia have made so far. I feel it is just a tiny glimpse of what results can come from a change in our spiritual “disposition,” or, as Science and Health states it more eloquently, "willingness to become as a little child and to leave the old for the new, renders thought receptive to the advanced idea. Gladness to leave the false landmarks and joy to see them disappear,—this disposition helps to precipitate the ultimate harmony.” This is my prayer for Ethiopia.

Samuela Orth-Moore has a Master’s Degree in International Development from American University in Washington, DC. She worked as a contractor for the United Nations and the US Agency for International Development before becoming a full-time mom of four kids. Since 1991 she and her husband have lived in Africa (with a few years break back in the States) including Liberia, Togo, Ghana, and Ethiopia.

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