Accueil > Documentations scientifiques > Revues archivées > Omaly sy Anio > Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume (...) > The Cross and the Crescent : State and Culture in Ethiopian (...)

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  The Cross and the Crescent : State and Culture in Ethiopian history
  Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 33-36, 1991-1992, pp. 149-184

  Auteur : Ahmed H.

  Mots clés : ETHIOPIENS/CULTURE/INFLUENCE CHRETIENNE/INFLUENCE ISLAMIQUE/18E SIECLE-20E SIECLE/ETHIOPIE
  
  

  [ EN ] This paper is a tentative comparative study of the Christian and Muslim influence in the Ethiopian culture. Such influences can be perceived in various socio-cultural groups which correspond to linguistic groups. Since the beginning, Christianism entered Ethiopia, but it did not achieve a real integration of the populations. In addition, until the 20th century, Christianism in Ethiopia remains under the domination of the Christian leaders of Egypt. The first attempt to integrate the Ethiopian populations by the Christians and the expansion of Christianism are faced by the Muslim attacks from the East (Somalia ?), and were brutally interrupted. The Portuguese helped the Christians to reconquer their power. With the Jesuit missionaries, Christianism became again the official religion of the Empire. However, Christianism was not a gateway to colonial rule. On the contrary, it was a factor of opposition, especially against the Italians. Menelik I used Christianism during the 19th century to both impede the Italian expansion and to expand his conquests and to modernize his Empire. However, the integration of the populations remained slow due to some resistance, although, since the 18th century, Christianism became the State’s ideology.
  Islam does not have the same impact in terms of conversion. However, it must be admitted that Islam has some influence, margina though it is. There were various attempts by the Arab Sultans to convert Ethiopian kings, to no avail. “Ethiopia is an island of Christianism in Africa, surrounded by pagans”, Menelik said once. Today, Ethiopia is acountry that accepts religious pluralism.

  [ MLA ] Ity asa ity dia andram-pampitahana ny lanjan’ny Kristiana sy ny Silamo eo anivon’ny kolontsaina etiopiana. Vondron’olona samihafa samy manana ny kolontsainy sy ny teniny no ahatsapana izany. Hatramin’ny voalohany no nidiran’ny finoana kristiana tao Etiopia kanefa tsy tena nahahenika ny mponina izy. Fanampin’izany, hatramin’ny taonjato faha-20 ny finoana kristiana dia nijanona teo ambany fahefan’ny mpitondra kristiana tany Ejipta. Ny andrana voalohany nataon’ny finoana kristiana hanenika ny mponina etiopiana dia nianjadian’ny fanafihan’ny silamo avy any atsinanana (Somalia ?) ka tarangana tamin’ny fomba mahery vaika izy. Nanampy ny kristiana hikatsaka indray ny fahefany ny Paortogey. Tamin’ny alalan’ny misionera zezoita no nahatonga ny finoana kristiana ho finoana ofisialin’ny Fanjakana. Na izany aza anefa dia tsy vavahady nidiran’ny fanjanahan-tany akory ny finoana kristiana. Ny marina aza dia lasa fitaovam-panoherana izy, indrindra tamin’ny fanoherana ny Italiana. Nampiasain’i Menelik I izy ohatra tamin’ny taonjato faha-19, sady hanoherana ny fihanaky ny Italiana no hampisandratana ny fampandriantany nataony ary koa hampivoarana ny Fanjakany. Niadana dia niadana ihany anefa ny fandraisan’ny mponina io finoana io noho ny fanoherana sasany, na dia efa fotopinoan’ny Fanjakana aza izy hatramin’ny taonjato faha-18. Tsy mba nanana fiantraikany nitovy tamin’izany ny finoana silamo rah any fiovam-pinoana (fibebahana) no jerena. Tsy lavina kosa anefa fa mba nanana ny lanjany ihany koa ny finoana silamo na dia somary teny antsisim-bala aza. Ireo mpitondra arabo (Sultans) moa dia niezaka nanodina ny mpanjaka etiopiana sasany ho any amin’ny finoany, saingy tsy nandaitra izany. “Nosin’ny finoana kristiana eto Afrika I Etiopia, ary voahodidin’ny mpanompo sampy”, hoy Menelik indray mandeha. Ankehitriny kosa i Etiopia dia manaiky ny fisian’ny finoana maro samihafa.

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