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እና አሁን ወያኔ በኦርቶዶክ ቤተክርስቲያንና በሙስሊሙ ገብቶ የሚበጠበብጠው ከፍራቻ የመነሸ ነው :: _________________ Visit My Blog
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ኢትዮ-ፈን ብሎግ |||
“Freedom is not free.”
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ዳግማዊ ዋለልኝ ነኝ የሀይማኖቶች እኩልነት እና ነፃነትን ካስከበሩት ጀግኖች አምባ _________________ “Meles Zenawi's passion was in abolishing poverty"Former Prime Minister of United Kingdom Gordon Brown
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ስልዚህ መለስ የሚያወራውን ማመን የለብህም :: _________________ Visit My Blog
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ኢትዮ-ፈን ብሎግ |||
“Freedom is not free.”
This message expresses the views and opinions of the author and not necessarily
those of CyberEthiopia, its staff or its affiliates. If you think this message
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This message expresses the views and opinions of the author and not necessarily
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_________________ “Meles Zenawi's passion was in abolishing poverty"Former Prime Minister of United Kingdom Gordon Brown
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ከዶ /ር አረጋዊ በርሄ ለ phd መመረቂያ ካቀረበት የተወስደ Neutralizing the Church and Mobilizing Muslims
The pragmatic TPLF understood the church's role in village social life and its support for the unity of the country. It also understood a possible alliance between the Church with forces that stood against socialism and nationalization of the land as well as
against separatism. The church was viewed as a force standing in the way of the TPLF but one that should be handled with caution. The TPLF had never been anti-religion as such, although its Marxist ideology called for that. Nevertheless, there was no doubt that
that it wanted to subordinate the church to its cause.
The TPLF therefore took a series of coordinated steps to neutralize the church's influence. The first was, to uphold the Dergue’ s measure of nationalization of church land, which denied the church its economic power and frustrated hopes of resurgence among the rightist multinational movement in Tigrai, such as the EDU. The centuries-old economic status of the church was broken and it was forced to enter into new social
contracts with its followers. Gulti land was no longer controversial and, as far as the rim was concerned, the peasants saw it as a fair compensation for parish priests for their services: the nationalization of rim land met resistance not only from the church but also
from the community. During the first phase of land distribution, many localities refused to distribute rim land.
Threatened by mass resistance, the TPLF tolerated the continued ownership of rim land in such localities and in fact used it as a means of justifying its recognition of the importance of the church.
The second step was to try and move the socio-economic focus of life from the church to the people’ s assemblies. All administrative and social activities were taken over by the associations and the baitos and even church affairs such as the rights and obligations of the church and its followers fell under the jurisdiction of the assemblies.
The capacity of the church to mobilize and influence the people waned. The church lost its status as mediator in conflicts, rights over spiritual and familiar issues because the new political authorities did not support it.
Thirdly, the TPLF launched a series of conferences or ‘ seminars for selected parish priests in 1979 to win them over. The underlying motive of the seminars was to
isolate the church in Tigrai from the wider Ethiopian church in order to foster Tigraian nationalism along the lines of the TPLF’ s strategic objective. Suppressed Tigraian nationalism was invoked to challenge the dominant Ethiopian Orthodox Church.
The initial woreda seminars for priests were conducted by an eloquent TPLF fighter, Gebre- Kidan Desta, a graduate of the Theological College at Addis Ababa University. The themes of the seminars were to replace the Ethiopian Church's authority by a TPLFminded church and the language in the church with Tigrigna and, ultimately, to further Tigraian nationalism and identity.
This process involved the mobilization of parish priests and ordinary Christians to isolate them from the church's national hierarchy. To weaken church authority, an intelligence group was formed under Sibhat Nega to infiltrate the well-established monasteries in Tigrai, such as Debre Damo, by planting TPLF members camouflaged as monks and influencing church activities in the interests of the TPLF.
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