festivites
Here are some of the major festivities and holidays celebrated in Ethiopia:
1. Ethiopian New Year (Enkutatash) - September 11: This holiday marks the end of the rainy season and the beginning of a new year in Ethiopia. Traditionally, people dress in white and yellow clothing and flowers are exchanged as gifts. Celebrations can include feasting, singing, dancing, and attending church services.
2. Timkat (Epiphany) - January 19-20: This festival commemorates the baptism of Jesus Christ by John the Baptist in the Jordan River. It is celebrated with colorful processions, music, dance, and elaborate religious ceremonies. The most famous celebration takes place in the city of Lalibela, where thousands of pilgrims gather to witness the reenactment of the baptismal ceremony.
3. Meskel - September 27: This holiday celebrates the discovery of the True Cross on which Jesus was crucified. Celebrations typically involve lighting bonfires, singing, dancing, and the ritual of Demera, in which a large bonfire is ignited and blessed by priests.
4. Fasika (Easter) - usually falls in April: Easter is an important religious holiday in Ethiopia, celebrated with church services, fasting, and feasting. Traditionally, people break their fast with a large feast of injera (a type of sourdough flatbread), roasted lamb, vegetables, and a spicy stew called doro wat.
5. Eid al-Fitr - date varies based on the Islamic lunar calendar: This holiday marks the end of Ramadan, the month of fasting for Muslims. Muslims in Ethiopia celebrate with prayer, feasting, and exchanging gifts.
These holidays are celebrated throughout Ethiopia, but some cities and regions may have unique traditions and celebrations associated with each holiday.
seasons
In Ethiopia, there are two main tourist seasons:
1. The dry season: From October to May is the dry season and the best time to visit Ethiopia. The weather is generally sunny and mild, with very little rainfall. During this time, you can enjoy trekking, wildlife viewing, and cultural festivals.
2. The rainy season: From June to September is the rainy season in Ethiopia. While some places may become inaccessible due to flooding, the countryside is lush and green during this time, making it a great time for photography and birdwatching. It's also a good time to visit the Danakil Depression, as temperatures are cooler.
Recommendations:
- If you want to see the Great Ethiopian Run, plan your trip for November.
- Lalibela's Timkat festival takes place in January, so it's a good idea to plan your visit then.
- The Meskel festival is celebrated in September, so if you want to experience this celebration, plan your trip accordingly.
- If you're planning to go hiking, the best months are between November and March when the weather is dry.
visa
Some special VISA rules for visiting Ethiopia include:
1. Visa on Arrival: Citizens of certain countries can obtain a visa upon arrival at the airport in Ethiopia. The cost for this varies depending on the length of stay and the type of visa, but it is typically around $50 - $100 USD.
2. E-Visa: Many travelers can also apply for an e-visa prior to their trip. This costs $50 USD for a single entry visa or $70 USD for a multiple entry visa, and allows for stays of up to 30 or 90 days, respectively.
3. Business Visa: For those traveling to Ethiopia for business purposes, a business visa is required. This can be obtained by submitting an application and supporting documents to the Ethiopian embassy or consulate in your home country. The cost for this varies depending on the length of stay and type of visa required.
4. Work Permit: Those planning to work in Ethiopia will need to obtain a work permit in addition to a visa. This involves submitting an application and supporting documents to the appropriate government office in Ethiopia, and can take several weeks to process. The cost for a work permit varies depending on the type of work and duration of stay, but can range from $100 - $500 USD.
It's worth noting that visa rules and fees may change, so it's always best to check with the relevant authorities or consult with a travel agent for the most up-to-date information.
souvenirs
1. Coffee - Average price: 100-150 ETB ($2-3 USD) per 250g bag. Where to buy: Sholla Market in Addis Ababa or local coffee shops.
2. Ethiopian traditional dress - Average price: 800-1500 ETB ($16-30 USD). Where to buy: Merkato in Addis Ababa or souvenir shops.
3. Handmade crafts - Average price: Varies depending on the item. Where to buy: Shiro Meda in Addis Ababa or souvenir shops.
4. Woven baskets - Average price: 100-300 ETB ($2-6 USD) depending on size. Where to buy: Mercato in Addis Ababa or souvenir shops.
5. Ethiopian spices - Average price: 50-200 ETB ($1-4 USD) per bottle. Where to buy: Spice markets in Addis Ababa or souvenir shops.
6. Traditional musical instruments - Average price: Varies depending on the instrument and quality. Where to buy: Sholla Market or souvenir shops.
7. Ethiopian honey - Average price: 150-300 ETB ($3-6 USD) per jar. Where to buy: Local markets or souvenir shops.
8. Leather goods - Average price: Varies depending on the item. Where to buy: Sholla Market or souvenir shops.
Note that prices may vary depending on the location and vendor.
If you have 1 week
How exciting! Ethiopia is filled with a rich and diverse cultural heritage, natural beauty, and friendly people. Here's my suggested one week itinerary:
Day 1: Addis Ababa
Start your journey with the bustling capital of Ethiopia, Addis Ababa. Explore the National Museum of Ethiopia, which houses the famous fossilized remains of Lucy, an early hominid. Visit the Holy Trinity Cathedral and St. George Cathedral to admire the stunning architecture and learn about Ethiopia's Orthodox Christianity. End the day by taking a stroll in the lush greenery of Entoto Hill, enjoying the panoramic view of Addis Ababa.
Day 2-3: Lalibela
Take a short flight to Lalibela, a UNESCO World Heritage site. Lalibela is home to 11 monolithic rock-cut churches that are carved out of volcanic rock. These churches are one of the greatest architectural wonders of the world and will leave you in awe. Spend a couple of days visiting these churches and learning about their history.
Day 4-5: Gondar
Fly to Gondar and explore the ancient city that was once the capital of Ethiopia. Gondar is known for its impressive castle complex known as Fasil Ghebbi, which was built in the 17th century. The complex includes the Royal Enclosure, Bathing Palace, and several other buildings. Don't forget to visit Debre Berhan Selassie Church, known for its beautiful ceiling frescoes.
Day 6: Simien Mountains National Park
Take a day trip to Simien Mountains National Park and hike through the rugged terrain while observing some of the world's rarest wildlife such as the Ethiopian wolf and Gelada baboons. The park is also home to the highest peak in Ethiopia, Ras Dashen.
Day 7: Bahir Dar
End your trip with a visit to Bahir Dar, a beautiful city located on the southern shore of Lake Tana. Visit the island monasteries on Lake Tana, which are known for their ancient Christian art and architecture. Take a boat ride to the Blue Nile Falls, one of Ethiopia's most beautiful natural wonders.
[🔒CLASSIC] These are some of the top attractions in Ethiopia that you should consider visiting during your one week itinerary. You can explore the capital city of Addis Ababa, go on a pilgrimage to Lalibela, explore the ancient city of Gondar, hike through the Simien Mountains National Park, and relax in the beautiful city of Bahir Dar.
If you have 2 weeks
It's great to hear that you're in Ethiopia! With so much to see and do, I'm sure you'll have a fantastic time. Here is a two-week itinerary for you:
Week 1:
Day 1-2: Start your adventure in the capital city of Addis Ababa. Visit the National Museum of Ethiopia to learn about the country's history and culture, and be sure to see the famous fossilized hominid skeleton, Lucy. Take a stroll through the city's largest market, Merkato, to experience the vibrant atmosphere and pick up some souvenirs.
Day 3-4: Explore the ancient city of Axum, the former center of the powerful Kingdom of Aksum. Marvel at the towering obelisks, visit St. Mary's Church, and learn about the kingdom's rich history.
Day 5-7: Head to the town of Lalibela, home to some of the world's most incredible rock-hewn churches. Spend a few days exploring the stunning structures carved into the mountainside, which are still used for worship today.
Week 2:
Day 8-10: Drive through the beautiful Simien Mountains to Gondar, known as the "Camelot of Africa" due to its many castles and palaces. Visit the impressive Royal Enclosure, Fasil Ghebbi, and Debre Berhan Selassie Church.
Day 11-12: Take a short flight to the lakeside city of Bahir Dar. From there, take a boat tour of Lake Tana to see the famous island monasteries, where you can witness traditional Ethiopian Orthodox Christian practices.
Day 13-14: Finish your trip with a visit to the Danakil Depression, one of the lowest and hottest places on Earth. See the incredible salt flats, sulfur springs, and colorful rock formations, including the famous Dallol volcano.
This itinerary will provide you with a diverse range of experiences, from exploring ancient history to witnessing unique natural wonders. Ethiopia is a beautiful country with so much to offer, and I hope you have an unforgettable trip!
Culture
Ethiopia's rich and diverse culture heavily influenced by the local population, an interaction of Semitic, Cushitic and less populous Nilo-Saharan speaking people, which evolved from first millennium BCE. Semitic Tigrayans and Amharas, who dominated the politics in the past, distinguished from other population by hierarchical structure and agrarian life derived partly from South Arabia as a result of back migration, while the southern Cushitic (Oromo and Somali) are strong adherents to egalitarianism and pastoral life. Others including Kaffa, Sidamo, and Afar tradition derived from the latter people.
The most common recognized culture observed in coffee ceremony. Unlike most countries, coffee is served in presence of social gathering, in family, friend or neighborhood level. There are three rounds of coffee drinking: the first one called "awol" (ኣዎል), the second "tona" (ቶና) and the third "baraka" (ባርካ). The tradition of coffee legend goes back to Kaldi, a goat herder from Keffa Zone who noticed his goat was caught up with hysteria after they eat shrub that stimulate them to dance uncontrollably with rampant. After holding berries, he was advised exhibit to priests in nearby monastery. One monk called the generosity of Kaldi "the Devil work" and tossed to the fire, generating aromatic odor. The legend told that Kaldi lived in 850 CE, commonly associated with belief of starting coffee cultivation in Ethiopia in the 9th century.
Arts of Ethiopia were largely influenced by Christian iconography throughout much of its history. This consisted of illuminated manuscripts, painting, crosses, icons and other metalwork such as crowns. Most historical arts were commissioned by the Ethiopian Orthodox Tewahedo Church, the state religion for a millennium. The earlier Aksumite period arts were stone carvings as evidenced in their stelae, though there is no surviving Christian art from this era. As Christianity was introduced, its iconography was partly influenced by Byzantine art. Most remaining arts beyond the early modern period were ruined as a result of invasion of the Adal Sultanate in the Ethiopian Highlands, but were revived by Catholic emissaries. The Western intervention in Ethiopian art began in the 20th century, with also maintaining traditional Ethiopian character.
Perhaps the most impressive architecture in antiquity was founded during Dʿmt period. Ashlar masonry was an archetype of South Arabian architecture with most architectural structure similarity. The Aksumite continued to flourish its architecture around the 4th century CE. Aksumite stelae commonly used single block and rocks. The Tomb of the False Door built for Aksumite emperors used monolithic style. The Lalibela civilization was largely of Aksumite influence, but the layer of stones or wood is quite different for some dwelling. In Gondarine period, the architecture of Ethiopia was infused by Baroque, Arab, Turkish and Gujarati Indian styles independently taught by Portuguese emissaries in the 16th and 17th centuries. Example includes the imperial fortress Fasil Ghebbi, which is influenced by either of these styles. The medieval architecture also forborne the later 19th- and 20th-century era of designations.
Ethiopian philosophy has been superlatively prolific since ancient times in Africa, though offset of Greek and Patristic philosophy. The best known philosophical revival was in the early modern period figures such as Zera Yacob (1599–1692) and his student Walda Heywat, who wrote Hatata (Inquiry) in 1667 as an argument for the existence of God.
The Ethiopian literature traced back to the Aksumite period in the 4th century, most of them are merely religious motifs. In royal inscription, they employed both Ge'ez and Greek language, but the latter was dismissed in 350. Unlike most Sub-Saharan African countries, Ethiopia has ancient distinct language, the Ge'ez, which dominated political and educational aspects. In spite of the current political instability in the country instigates endangering cultural heritage of these works, some improvements are made for preservation in recent years.
The Ethiopian literary works mostly consisted of handwritten codex (branna, or ብራና in Amharic). It is prepared by gathering parchment leaves and sewing to stick together. The codex size is considerably varies depending on volumes and preparation. For example, pocket size codex lengthens 45 cm, which is heavier in weight. Historians speculated that archaic codex is existed in Ethiopia. Today manuscripts resembling primitive codex are still evident for existence where parchment leaves are convenient for writing.
Another notable writing book is protective (or magic) scroll, serving as written amulet. Some of these were intended for magical purpose, for example ketab is used for magical defence. Scrolls typically produced by debtera, non-ordained clergy expertise on exorcism and healings. About 30 cm scroll is portable whereas 2 cm is often unrolled and hanged to the wall of house. Scrolls emulating original medium of Ethiopia literature is highly disputed, where there is overwhelming evidence that Ge'ez language books were written in codex. In lesser, Ethiopia used accordion books (called sensul) which was dated to late 15th or 16th century, made up of folded parchment paper, with or without cover. Those book usually contain pictorial representation of life and death of religious figures, or significant texts have also juxtaposed.
Ethiopia is highly popularized in poetry. Most poets recount past events, social unrests, poverty and famine. Qene is the most used element of Ethiopian poetry – regarded as a form of Amharic poetry, though the term generally refers to any poems. True qene requires advanced ingenious mindset. By providing two metaphorical words, i.e. one with obvious clues and the other is too convoluted conundrum, one must answer parallel meanings. Thus, this is called sem ena work (gold and wax). The most notable poets are Tsegaye Gebre-Medhin, Kebede Michael and Mengistu Lemma.
Ethiopia has several local calendars. The most widely known is the Ethiopian calendar, also known as the Ge'ez calendar, and written with the ancient Ge'ez script, one of the oldest alphabets still in use in the world. It is based on the older Alexandrian or Coptic calendar, which in turn derives from the Egyptian calendar. Like the Coptic calendar, the Ethiopian calendar has twelve months of exactly 30 days each plus five or six epagomenal days, which form a thirteenth month. The Ethiopian months begin on the same days as those of the Coptic calendar, but their names are in Ge'ez
Like the Julian calendar, the sixth epagomenal day—which in essence is a leap day—is added every four years without exception on 29 August of the Julian calendar, six months before the Julian leap day. Thus, the first day of the Ethiopian year, 1Mäskäräm, for years between 1901 and 2099 (inclusive), is usually 11 September (Gregorian), but falls on 12 September in years before the Gregorian leap year. It is approximately seven years and three months behind the Gregorian calendar because of an alternate calculation in determining the date of the Annunciation of Jesus.
Another calendrical system was developed around 300 BCE by the Oromo people. A lunar-stellar calendar, this Oromo calendar relies on astronomical observations of the moon in conjunction with seven particular stars or constellations. Oromo months (stars/lunar phases) are Bittottessa (Iangulum), Camsa (Pleiades), Bufa (Aldebarran), Waxabajjii (Belletrix), Obora Gudda (Central Orion-Saiph), Obora Dikka (Sirius), Birra (full moon), Cikawa (gibbous moon), Sadasaa (quarter moon), Abrasa (large crescent), Ammaji (medium crescent), and Gurrandala (small crescent).
The best-known Ethiopian cuisine consists of various types of thick meat stews, known as wat in Ethiopian culture, and vegetable side dishes served on top of injera, a large sourdough flatbread made of teff flour. This is not eaten with utensils, but instead the injera is used to scoop up the entrées and side dishes. Almost universally in Ethiopia, it is common to eat from the same dish in the middle of the table with a group of people. It is also a common custom to feed others within a group or own hands—a tradition referred to as "gursha". Traditional Ethiopian cuisine employs no pork or shellfish of any kind, as both are forbidden in the Ethiopian Orthodox Christian, Islamic and Jewish faiths.
Chechebsa, Marqa, Chukko, Michirra and Dhanga are the most popular dishes from the Oromo. Kitfo, which originated among the Gurage, is one of the country's most popular delicacies. In addition, Doro Wot (ዶሮ ወጥ in Amharic) and Tsebehi Derho (ጽብሒ ድርሆ in Tigrinya), are other popular dishes, originating from northwestern Ethiopia. Tihlo (ጥሕሎ)—which is a type of dumpling—is prepared from roasted barley flour and originated in the Tigray Region. Tihlo is now very popular in Amhara and spreading further south.
Most holidays are belonged to the Ethiopian Orthodox Tewahedo, and secondly of Islam. Secular holidays espouse national or historical chronicles.
Secular holidays are follows with date of celebration: Ethiopian Orthodox holidays are:
* Adwa Victory Day (2 March)
* International Workers' Day (1 May)
* Ethiopian Patriots' Victory Day (5 May)
* Downfall of the Derg (28 May)
* Enkutatash (11 September or 12 September (leap year))
* Nations, Nationalities and Peoples' Day (8 December)
* Ethiopian Christmas (7 January)
* Timkat (19 January)
* Good Friday
* Easter
* Meskel (27 September or 28 September (leap year))
Islamic holidays are:
* Ramadan
* Mawlid
* Eid al-Fitr
* Eid al-Adha
The Ethiopian Broadcasting Corporation (EBC), formerly known as ETV, is the state media. Radio broadcasting was commenced earlier in 1935 before the television service began in 1962 with assistance of British firm Thomson and Emperor Haile Selassie. Since 2015, EBC has upgraded its studios with modernized transmission.
Kana TV is the most popular TV channel in Ethiopia. It is mainly known for dubbing foreign content into Amharic. Over several decades, the state television has served as the major mass media until in the late 2000s, when EBS TV launched as the first private television channel. Moreover, numerous private channels were commenced in 2016, culminating in the growth of privately owned media companies in the country. As an example, Fana TV has been the largest TV network since its launch in 2017.
The most widely circulated newspapers in Ethiopia are Addis Fortune, Capital Ethiopia, Ethiopian Reporter, Addis Zemen (Amharic) and Ethiopian Herald.
The sole internet service provider is the national telecommunications firm Ethio telecom. A large portion of users in the country access the internet through mobile devices. , there are around 4.29 million people who have internet access at their home as compared to a quarter of a million users a decade before that. The Ethiopian government has at times intentionally shut down internet service in the country or restricted access to certain social media sites during periods of political unrest. In August 2016, following protest and demonstration in the Oromia Region, all access to the internet was shut down for a period of two days. In June 2017, the government shut down access to the internet for mobile users during a period that coincided with the administration of university entrance examination. Although the reason for the restriction was not confirmed by the government, the move was similar to a measure taken during the same period in 2016, after a leak of test questions.
Science and technology in Ethiopia emerging as progressive due to lack of organized institutions. Manufacturing and service providers often place themselves in competitive programming in order to advance innovative and technological solutions through in-house arenas. The Ethiopian Space Science and Technology is responsible for conducting multifaceted tasks regarding space and technology. In addition, Ethiopia also launched 70 kg ET-RSS1 multi-spectral remote sensing satellite in December 2019. The President Sahle-Work Zewde told prior in October 2019 that "the satellite will provide all the necessary data on changes in climate and weather-related phenomena that would be used for the country's key targets in agriculture, forestry as well as natural resources protection initiatives." By January 2020, satellite manufacturing, assembling, integrating and testing began. This would also incremented facility built by French company funded by European Investment Bank (EIB). The main observatory Entoto Observatory and Space Science Research Center (EORC) allocated space programmes. The Ethiopian Biotechnology Institute is a part of Scientific Research & Development Services Industry, responsible for environmental and climate conservation. Numerous profound scientists have contributed degree of honours and reputations. Some are Kitaw Ejigu, Mulugeta Bekele, Aklilu Lemma, Gebisa Ejeta and Melaku Worede.
Ethiopia is known for use of traditional medicine since millennia. The first epidemic occurred in Ethiopia was in 849, causing the Aksumite Emperor Abba Yohannes evicted from place due to "God's punishment for misdeeds". The first traditional medicine was claimed to be derived from this catastrophe, but the exact source is debated. Though differ from ethnic groups, traditional medicine often implements herbs, spiritual healing, bone-setting and minor surgical procedures in treating disease. Others fields include conventional mathematics used to measure astrology, calendar and unit of measurement.
Ethiopia was ranked 126th in the Global Innovation Index in 2021.
The music of Ethiopia is extremely diverse, with each of the country's 80 ethnic groups being associated with unique sounds. Ethiopian music uses a distinct modal system that is pentatonic, with characteristically long intervals between some notes. As with many other aspects of Ethiopian culture and tradition, tastes in music and lyrics are strongly linked with those in neighbouring Eritrea, Somalia, Djibouti, and Sudan. Traditional singing in Ethiopia presents diverse styles of polyphony, (heterophony, drone, imitation, and counterpoint). Traditionally, lyricism in Ethiopian song writing is strongly associated with views of patriotism or national pride, romance, friendship, and a unique type of memoire known as tizita.
Saint Yared, a 6th-century Aksumite composer, is widely regarded as the forerunner of traditional music of Eritrea and Ethiopia, creating liturgical music of the Ethiopian and Eritrean Orthodox Tewahedo Church. He also composed Zema, subdivided into three chants: Ge'ez, Ezel and Araray. Yared life thought to have been "failure and success" where his was poor performance in education. Yared then fired from the school and went to his uncle birthplace Murade Qal. There his saw caterpillar endeavours to reach a tree's peak. He epitomized to his real life and returned to the school with good spirit, later became prominent to political sphere. During the remaining of his lifetime, he was a friend of Aksumite Emperor Gebre Meskel and the exiled Nine Saints.
Modern music traced back to the reign of Emperor Haile Selassie, where 40 Armenian orphans called Arba Lijoch arrived from Jerusalem to Addis Ababa. By 1924, the band was almost established as orchestral; but after World War II, several similar bands emerged such as Imperial Bodyguard Band, Army Band, and Police Band. In the 1960s and 1970s, traditional infused modern Ethiopian music was revived in what is known as the "Golden Age". Several notable musical artists emerged thereafter, for example, Tilahun Gessesse, Alemayehu Eshete, Bizunesh Bekele, Muluken Melesse and Mahmoud Ahmed. It also employed tradition style called tizita. During the Derg regime, these artists were prohibited to perform in the country and often forced into exile in North America and Europe, mixing with jazz and funk influences. For example, Roha Band, Walias Band, and Ethio Stars. By this time, Neway Debebe was critical of the Derg government.
Modern music became developed shortly in the 1990s and 2000s. In this period, the most popular artists were Aster Aweke, Gigi and Teddy Afro. Ethiopian music further modernized in the next decade, employing electronic type and more popular. DJ Rophnan was renowned for pioneering EDM after releasing his debut album Reflection in 2018.
The first cinema was introduced in 1898, three years after the first world film was projected. Cinematic artifacts ascribed by Italian minister Federico Ciccodicola which then offered to Emperor Menelik II. The early 20th century appearance with spectacle was around 1909 and embraced by documentary or biographical films. Au de Menilek was the first film directed by Charles Martel. The first 16mm black-and-white film dedicated to coronation of Emperor Zewditu, then coronation of Emperor Haile Selassie was filmed.
The 1990s saw international booming of Ethiopian films. The most influential people in this era were Haile Gerima, Salem Mekuria, Yemane Demissie, and Teshome Gabriel.
Films began modernized in the 2000s and implemented Amharic language. The most internationally grossed films are Selanchi, Difret, Lamb, Prince of Love and Lambadina. The modern era saw several reoccurring actors including Selam Tesfaye, Fryat Yemane, Hanan Tarik, Mahder Assefa, Amleset Muchie and Ruth Negga.
One of the most prestigious film award is Gumma Film Awards held in Addis Ababa. The award, which was started in 2014, broadcast on live television in some stations. Festivals including Addis International Film Festival and the Ethiopian International Film Festival showcase amateur and professional filmmakers works; the latter being voted by judges. They were established in 2007 and 2005 respectively.
The main sports in Ethiopia are track and field (particularly long distance running) and football. Ethiopian athletes have won many Olympic gold medals in track and field, most of them in long distance running. Abebe Bikila became the first athlete from a Sub-Saharan country to win an Olympic gold medal when he won the Marathon at the 1960 Rome Olympic Games in a world record time of 2:15:16. Haile Gebrselassie, Kenenisa Bekele, and Tirunesh Dibaba are all world-renowned long distance runners, each with multiple Olympic and World Championship gold medals. Letesenbet Gidey holds the world records in both the women's 5,000 metre and 10,000 metre run. Other notable Ethiopian runners are Mamo Wolde, Miruts Yifter, Derartu Tulu, Meseret Defar, Birhane Adere, Tiki Gelana, Genzebe Dibaba, Tariku Bekele, Gelete Burka, and Yomif Kejelcha.
and going into 2013, the current national Ethiopian national football team (nicknamed the Walayia Antelopes) made history by qualifying for the 2012 Africa Cup of Nations and reached the last 10 African football teams in the last stage of qualification for the 2014 FIFA World Cup. Noted players include captain Adane Girma and top scorer Saladin Said.
Ethiopia has Sub-Saharan Africa's longest basketball tradition as it established a national basketball team in 1949.
Religion
Ethiopia has close historical ties with all three of the world's major Abrahamic religions. In the 4th century, the Ethiopian empire was one of the first in the world to officially adopt Christianity as the state religion. As a result of the resolutions of the Council of Chalcedon, in 451 the Miaphysites, which included the vast majority of Christians in Egypt and Ethiopia, were accused of monophysitism and designated as heretics under the common name of Coptic Christianity (see Oriental Orthodoxy). While no longer distinguished as a state religion, the Ethiopian Orthodox Tewahedo Church remains the majority Christian denomination. There is also a substantial Muslim demographic, representing around a third of the population. Ethiopia was the destination of the First Hijrah, a major emigration in Islamic history. A town in the Tigray Region, Negash is the oldest Muslim settlement in Africa.
According to the 2007 National Census, Christians make up 62.8% of the country's population (43.5% Ethiopian Orthodox, 19.3% other denominations), Muslims 33.9%, practitioners of traditional faiths 2.6%, and other religions 0.6%. The ratio of the Christian to Muslim population has largely remained stable when compared to previous censuses conducted decades ago. Sunnis form the majority of Muslims with non-denominational Muslims being the second largest group of Muslims, and the Shia and Ahmadiyyas are a minority. Sunnis are largely Shafi'is or Salafis, and there are also many Sufi Muslims there. The large Muslim population in the northern Afar region has resulted in a Muslim separatist movement called the "Islamic State of Afaria" seeking a sharia-compliant constitution.
Some critics asserted that the Haile Selassie regime had been fabricating the census to present Ethiopia as a Christian country to the outside world, stating that Islam made up 50% of the total population in 1991, based on the 1984 census commissioned by the Derg regime. Several Muslim observers and bloggers claim that Muslims are in the majority and disagree with the above census numbers, without providing factual data supporting their claims.
The Kingdom of Axum was one of the first polities to officially embrace Christianity, when Frumentius of Tyre, called Fremnatos or Abba Selama ("Father of Peace") in Ethiopia, converted Emperor Ezana during the 4th century. According to the New Testament, Christianity had entered Ethiopia even earlier, when an official in the Ethiopian royal treasury was baptized by Philip the Evangelist.
The Ethiopian Orthodox Tewahedo Church is part of Oriental Orthodoxy. It is by far the largest Christian denomination, although a number of P'ent'ay (Protestant) churches have recently gained ground. Since 1930, a relatively small Ethiopian Catholic Church has existed in full communion with Rome, with adherents making up less than 1% of the total population. Islam in Ethiopia dates back to the founding of the religion in 622 when a group of Muslims were counselled by Muhammad to escape persecution in Mecca. The disciples subsequently migrated to Abyssinia via modern-day Eritrea, which was at the time ruled by Ashama ibn-Abjar, a pious Christian emperor. Also, the largest single ethnic group of non-Arab Sahabah was that of the Ethiopians.
According to the 2007 Population and Housing Census, around 1,957,944 people in Ethiopia are adherents of traditional religions. An additional 471,861 residents practice other creeds. While followers of all religions can be found in each region, they tend to be concentrated in certain parts of the country. Christians predominantly live in the northern Amhara and Tigray regions, and are largely members of the non-Chalcedonian Ethiopian Orthodox Tewahedo Church. Those belonging to P'ent'ay predominate in the regions of Oromia and the SNNP (Southern Nations, Nationalities, and Peoples' Region). Muslims in Ethiopia predominantly adhere to Sunni Islam and generally inhabit eastern and northeastern areas; particularly the Somali, Afar, Dire Dawa and Harari regions. Practitioners of traditional religions mainly reside in the nation's far southwestern and western rural borderlands, in the SNNP, Benishangul-Gumuz and Gambela regions.
Until the 1980s, a substantial population of Beta Israel / ቤተ እስራኤል / ביתא ישראל (Ethiopian Jews) resided in Ethiopia. About 4,000 Jews, who claim to be one of the lost tribes of Israel are estimated to still live in Ethiopia, along with many more members of two related ethno-religious groups, the Falash Mura and the Beta Abraham. The Falash Mura are Beta Israel who, while identifying as Jews, adopted elements of Christianity due to missionary efforts, and now practice a syncretic form of Ethiopian Judaism mixed with Christianity; they number about 150,000 people. The Beta Abraham are regarded as a medieval offshoot of the Beta Israel, having incorporated elements of traditional African religion, and number about 8,000. While both still identify as Beta Israel, they exist outside the main community. The official Beta Israel community leaders tentatively accept the Falash Mura, and have requested they be allowed to migrate to Israel. The Beta Abraham have historically been shunned by most other communities, having had a reputation of being "sorcerers". In certain Ethiopian towns and villages such as Wolleka, near the Ethiopian city of Gondar, the concentration of Ethiopian-Jews is still significant but the US now has a significantly greater numbers of Ethiopian-Jews than that of Ethiopia.
Human rights groups have regularly accused the government of arresting activists, journalists and bloggers to stamp out dissent among some religious communities. Lengthy prison terms were handed to 17 Muslim activists on 3August 2015 ranging from seven to 22 years. They were charged with trying to create an Islamic state in the majority Christian country. All the defendants denied the charges and claimed that they were merely protesting in defence of their rights.
Demographics
Ethiopia is the most populous landlocked country in the world. Its total population has grown from 38.1 million in 1983 to 109.5 million in 2018. The population was only about nine million in the 19th century. The 2007 Population and Housing Census results show that the population of Ethiopia grew at an average annual rate of 2.6% between 1994 and 2007, down from 2.8% during the period 1983–1994. Currently, the population growth rate is among the top ten countries in the world. The population is forecast to grow to over 210 million by 2060, which would be an increase from 2011 estimates by a factor of about 2.5. According to UN estimations, life expectancy had improved substantially in recent years with male life expectancy reported to be 56 years and for women 60 years.
Ethiopia's population is highly diverse, containing over 80 different ethnic groups, the four largest of which are the Oromo, Amhara, Somali and Tigrayans. According to the Ethiopian national census of 2007, the Oromo are the largest ethnic group in Ethiopia, at 34.4% of the nation's population. The Amhara represent 27.0% of the country's inhabitants, while Somalis and Tigrayans represent 6.2% and 6.1% of the population respectively. Other prominent ethnic groups are as follows: Sidama 4.0%, Gurage 2.5%, Welayta 2.3%, Afar 1.7%, Hadiya 1.7%, Gamo 1.5% and Others 12.6%.
Afroasiatic-speaking communities make up the majority of the population. Among these, Semitic speakers often collectively refer to themselves as the Habesha people. The Arabic form of this term (al-Ḥabasha) is the etymological basis of "Abyssinia", the former name of Ethiopia in English and other European languages. Additionally, Nilo-Saharan-speaking ethnic minorities inhabit the southern regions of the country, particularly in areas of the Gambela Region which borders South Sudan. The largest ethnic groups among these include the Nuer and Anuak.
In addition, Ethiopia had over 75,000 Italian settlers during the Italian occupation of the country. After independence, many Italians remained for decades after receiving full pardons from Emperor Selassie, as he saw the opportunity to continue modernization efforts. However, due to the Ethiopian Civil War in 1974, nearly 22,000 Italo-Ethiopians left the country. In the 2000s, some Italian companies returned to operate in Ethiopia, and many Italian technicians and managers arrived with their families, residing mainly in the metropolitan area of the capital.
In 2009, Ethiopia hosted a population of refugees and asylum seekers numbering approximately 135,200. The majority of this population came from Somalia (approximately 64,300 persons), Eritrea (41,700) and Sudan (25,900). The Ethiopian government required nearly all refugees to live in refugee camps.
According to Ethnologue, there are 90 individual languages spoken in Ethiopia. Most people in the country speak Afroasiatic languages of the Cushitic or Semitic branches. The former includes Oromo language, spoken by the Oromo, and Somali, spoken by the Somalis; the latter includes Amharic, spoken by the Amhara, and Tigrinya, spoken by the Tigrayans. Together, these four groups make up about three-quarters of Ethiopia's population. Other Afroasiatic languages with a significant number of speakers include the Cushitic Sidamo, Afar, Hadiyya and Agaw languages, as well as the Semitic Gurage languages, Harari, Silt'e, and Argobba languages. Arabic, which also belongs to the Afroasiatic family, is likewise spoken in some areas.
Additionally, Omotic languages are spoken by Omotic ethnic minority groups inhabiting the southern regions. Among these idioms are Aari, Bench, Dime, Dizin, Gamo-Gofa-Dawro, Maale, Hamer, and Wolaytta.
Languages from the Nilo-Saharan family are also spoken by ethnic minorities concentrated in the southwestern parts of the country. These languages include Nuer, Anuak, Nyangatom, Majang, Suri, Me'en, and Mursi.
English is the most widely spoken foreign language, the medium of instruction in secondary schools and all tertiary education; federal laws are also published in British English in the Federal Negarit Gazeta including the 1995 constitution.
Amharic was the language of primary school instruction, but has been replaced in many areas by regional languages such as Oromo, Somali or Tigrinya. While all languages enjoy equal state recognition in the 1995 Constitution of Ethiopia and Oromo is the most populous language by native speakers, Amharic is the most populous by number of total speakers.
The various regions of Ethiopia and chartered cities are free to determine their own working languages. Amharic is recognised as the official working language of Amhara Region, Benishangul-Gumuz, Southern Nations, Nationalities, and Peoples' Region, Gambela Region, Addis Ababa and Dire Dawa. Oromo language serves as the official working language and the primary language of education in the Oromia, Harar and Dire Dawa and of the Oromia Zone in the Amhara Region. Somali is the official working language of Somali Region and Dire Dawa, while Afar, Harari, and Tigrinya are recognized as official working languages in their respective regions. Recently the Ethiopian Government announced that Afar, Amharic, Oromo, Somali, and Tigrinya are adopted as official federal working languages of Ethiopia. Italian is still spoken by some parts of the population, mostly among the older generation, and is taught in some schools (most notably the Istituto Statale Italiano Omnicomprensivo di Addis Abeba). Amharic and Tigrinya have both borrowed some words from the Italian language.
Ethiopia's principal orthography is the Ge'ez script. Employed as an abugida for several of the country's languages, it first came into usage in the 6th and 5th centuries BCE as an abjad to transcribe the Semitic Ge'ez language. Ge'ez now serves as the liturgical language of both the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo Churches. During the 1980s, the Ethiopic character set was computerized. It is today part of the Unicode standard as Ethiopic, Ethiopic Extended, Ethiopic Supplement and Ethiopic Extended-A.
Other writing systems have also been used over the years by different Ethiopian communities. The latter include Bakri Sapalo's script for Oromo.
Ethiopia has close historical ties with all three of the world's major Abrahamic religions. In the 4th century, the Ethiopian empire was one of the first in the world to officially adopt Christianity as the state religion. As a result of the resolutions of the Council of Chalcedon, in 451 the Miaphysites, which included the vast majority of Christians in Egypt and Ethiopia, were accused of monophysitism and designated as heretics under the common name of Coptic Christianity (see Oriental Orthodoxy). While no longer distinguished as a state religion, the Ethiopian Orthodox Tewahedo Church remains the majority Christian denomination. There is also a substantial Muslim demographic, representing around a third of the population. Ethiopia was the destination of the First Hijrah, a major emigration in Islamic history. A town in the Tigray Region, Negash is the oldest Muslim settlement in Africa.
According to the 2007 National Census, Christians make up 62.8% of the country's population (43.5% Ethiopian Orthodox, 19.3% other denominations), Muslims 33.9%, practitioners of traditional faiths 2.6%, and other religions 0.6%. The ratio of the Christian to Muslim population has largely remained stable when compared to previous censuses conducted decades ago. Sunnis form the majority of Muslims with non-denominational Muslims being the second largest group of Muslims, and the Shia and Ahmadiyyas are a minority. Sunnis are largely Shafi'is or Salafis, and there are also many Sufi Muslims there. The large Muslim population in the northern Afar region has resulted in a Muslim separatist movement called the "Islamic State of Afaria" seeking a sharia-compliant constitution.
Some critics asserted that the Haile Selassie regime had been fabricating the census to present Ethiopia as a Christian country to the outside world, stating that Islam made up 50% of the total population in 1991, based on the 1984 census commissioned by the Derg regime. Several Muslim observers and bloggers claim that Muslims are in the majority and disagree with the above census numbers, without providing factual data supporting their claims.
The Kingdom of Axum was one of the first polities to officially embrace Christianity, when Frumentius of Tyre, called Fremnatos or Abba Selama ("Father of Peace") in Ethiopia, converted Emperor Ezana during the 4th century. According to the New Testament, Christianity had entered Ethiopia even earlier, when an official in the Ethiopian royal treasury was baptized by Philip the Evangelist.
The Ethiopian Orthodox Tewahedo Church is part of Oriental Orthodoxy. It is by far the largest Christian denomination, although a number of P'ent'ay (Protestant) churches have recently gained ground. Since 1930, a relatively small Ethiopian Catholic Church has existed in full communion with Rome, with adherents making up less than 1% of the total population. Islam in Ethiopia dates back to the founding of the religion in 622 when a group of Muslims were counselled by Muhammad to escape persecution in Mecca. The disciples subsequently migrated to Abyssinia via modern-day Eritrea, which was at the time ruled by Ashama ibn-Abjar, a pious Christian emperor. Also, the largest single ethnic group of non-Arab Sahabah was that of the Ethiopians.
According to the 2007 Population and Housing Census, around 1,957,944 people in Ethiopia are adherents of traditional religions. An additional 471,861 residents practice other creeds. While followers of all religions can be found in each region, they tend to be concentrated in certain parts of the country. Christians predominantly live in the northern Amhara and Tigray regions, and are largely members of the non-Chalcedonian Ethiopian Orthodox Tewahedo Church. Those belonging to P'ent'ay predominate in the regions of Oromia and the SNNP (Southern Nations, Nationalities, and Peoples' Region). Muslims in Ethiopia predominantly adhere to Sunni Islam and generally inhabit eastern and northeastern areas; particularly the Somali, Afar, Dire Dawa and Harari regions. Practitioners of traditional religions mainly reside in the nation's far southwestern and western rural borderlands, in the SNNP, Benishangul-Gumuz and Gambela regions.
Until the 1980s, a substantial population of Beta Israel / ቤተ እስራኤል / ביתא ישראל (Ethiopian Jews) resided in Ethiopia. About 4,000 Jews, who claim to be one of the lost tribes of Israel are estimated to still live in Ethiopia, along with many more members of two related ethno-religious groups, the Falash Mura and the Beta Abraham. The Falash Mura are Beta Israel who, while identifying as Jews, adopted elements of Christianity due to missionary efforts, and now practice a syncretic form of Ethiopian Judaism mixed with Christianity; they number about 150,000 people. The Beta Abraham are regarded as a medieval offshoot of the Beta Israel, having incorporated elements of traditional African religion, and number about 8,000. While both still identify as Beta Israel, they exist outside the main community. The official Beta Israel community leaders tentatively accept the Falash Mura, and have requested they be allowed to migrate to Israel. The Beta Abraham have historically been shunned by most other communities, having had a reputation of being "sorcerers". In certain Ethiopian towns and villages such as Wolleka, near the Ethiopian city of Gondar, the concentration of Ethiopian-Jews is still significant but the US now has a significantly greater numbers of Ethiopian-Jews than that of Ethiopia.
Human rights groups have regularly accused the government of arresting activists, journalists and bloggers to stamp out dissent among some religious communities. Lengthy prison terms were handed to 17 Muslim activists on 3August 2015 ranging from seven to 22 years. They were charged with trying to create an Islamic state in the majority Christian country. All the defendants denied the charges and claimed that they were merely protesting in defence of their rights.
Population growth, migration, and urbanization are all straining both governments' and ecosystems' capacity to provide people with basic services. Urbanization has steadily been increasing in Ethiopia, with two periods of significantly rapid growth. First, in 1936–1941 during the Italian occupation under Mussolini's fascist government, and then from 1967 to 1975 when the populations of urban areas tripled.
In 1936, Italy annexed Ethiopia, building infrastructure to connect major cities, and a dam providing power and water. This along with the influx of Italians and labourers was the major cause of rapid growth during this period. The second period of growth was from 1967 to 1975 when rural populations migrated to towns seeking work and better living conditions.
This pattern slowed due to the 1975 Land Reform program instituted by the government, which provided incentives for people to stay in rural areas. As people moved from rural areas to the cities, there were fewer people to grow food for the population. The Land Reform Act was meant to increase agriculture since food production was not keeping up with population growth over the period of 1970–1983. This program encouraged the formation of peasant associations, large villages based on agriculture. The legislation did lead to an increase in food production, although there is debate over the cause; it may be related to weather conditions more than the reform. Urban populations have continued to grow with an 8.1% increase from 1975 to 2000.
Migration to urban areas is usually motivated by the hope of better lives. In peasant associations daily life is a struggle to survive. About 16% of the population in Ethiopia lives on less than one dollar per day (2008). Only 65% of rural households in Ethiopia consume the World Health Organization's (WHO's) minimum standard of food per day (2,200 kilocalories), with 42% of children under 5 years old being underweight.
Most poor families (75%) share their sleeping quarters with livestock, and 40% of children sleep on the floor, where nighttime temperatures average 5 degrees Celsius in the cold season. The average family size is six or seven, living in a 30 square metre mud and thatch hut, with less than two hectares of land to cultivate. The peasant associations face a cycle of poverty. Since the landholdings are so small, farmers cannot allow the land to lie fallow, which reduces soil fertility. This land degradation reduces the production of fodder for livestock, which causes low milk yields. Since the community burns livestock manure as fuel, rather than plowing the nutrients back into the land, the crop production is reduced. The low productivity of agriculture leads to inadequate incomes for farmers, hunger, malnutrition and disease. These unhealthy farmers have difficulty working the land and the productivity drops further.
Although conditions are drastically better in cities, all of Ethiopia suffers from poverty and poor sanitation. However, poverty in Ethiopia fell from 44% to 29.6% during 2000–2011, according to the World Bank. In the capital city of Addis Ababa, 55% of the population used to live in slums. Now, however, a construction boom in both the private and the public sector has led to a dramatic improvement in living standards in major cities, particularly in Addis Ababa. Notably, government-built condominium housing complexes have sprung up throughout the city, benefiting close to 600,000 individuals. Sanitation is the most pressing need in the city, with most of the population lacking access to waste treatment facilities. This contributes to the spread of illness through unhealthy water.
Despite the living conditions in the cities, the people of Addis Ababa are much better off than people living in the peasant associations owing to their educational opportunities. Unlike rural children, 69% of urban children are enrolled in primary school, and 35% of those are eligible to attend secondary school. Addis Ababa has its own university as well as many other secondary schools. The literacy rate is 82%.
Many NGOs (Non-Governmental Organizations) are working to solve this problem; however, most are far apart, uncoordinated, and working in isolation. The Sub-Saharan Africa NGO Consortium is attempting to coordinate efforts.
The World Health Organization's 2006 World Health Report gives a figure of 1,936 physicians (for 2003), which comes to about 2.6 per 100,000. A brain drain associated with globalization is said to affect the country, with many educated professionals leaving Ethiopia for better economic opportunities in the West.
Ethiopia's main health problems are said to be communicable (contagious) diseases worsened by poor sanitation and malnutrition. Over 44 million people (nearly half the population) do not have access to clean water. These problems are exacerbated by the shortage of trained doctors and nurses and health facilities.
The state of public health is considerably better in the cities. Birth rates, infant mortality rates, and death rates are lower in cities than in rural areas due to better access to education, medicines, and hospitals. Life expectancy is better in cities compared to rural areas, but there have been significant improvements witnessed throughout the country in recent years, the average Ethiopian living to be 62.2 years old, according to a UNDP report. Despite sanitation being a problem, use of improved water sources is also on the rise; 81% in cities compared to 11% in rural areas. As in other parts of Africa, there has been a steady migration of people towards the cities in hopes of better living conditions.
the WHO reported that Ethiopia had 119 hospitals (12 in Addis Ababa) and 412 health centres. Infant mortality rates are relatively high, as 41 infants die per 1,000 live births. Ethiopia succeeded in reducing its under-five mortality rate by two-thirds (one of the Millennium Development Goals) between 1990 and 2012. Although this is a dramatic decrease, birth-related complications such as obstetric fistula affect many of the nation's women.
HIV/AIDS in Ethiopia stood at 1.1% in 2014, a dramatic decrease from 4.5% 15 years ago. The most affected are poor communities and women, due to lack of health education, empowerment, awareness and lack of social well-being. The government of Ethiopia and many international organizations like World Health Organization (WHO), and the United Nations, are launching campaigns and are working aggressively to improve Ethiopia's health conditions and promote health awareness on AIDS and other communicable diseases.
Ethiopia has a relatively high infant and maternal mortality rate. Although, Ethiopia did not meet the MDG target of reducing maternal mortality rate by two-thirds in 2015, there are improvements nonetheless. For instance, the contraception prevalence rate increased from 8.1% in 2000 to 41.8% in 2014, and Antenatal care service coverage increase from 29% to an astounding 98.1% in the same period. Currently, the maternal mortality rate stands at 420 per 100,000 live births. Only a minority of Ethiopians are born in hospitals, while most are born in rural households. Those who are expected to give birth at home have elderly women serve as midwives who assist with the delivery. The "WHO estimates that a majority of maternal fatalities and disabilities could be prevented if deliveries were to take place at well-equipped health centres, with adequately trained staff".
The low availability of health-care professionals with modern medical training, together with lack of funds for medical services, leads to the preponderance of less-reliable traditional healers that use home-based therapies to heal common ailments.
One common cultural practice, irrespective of religion or economic status, is female genital mutilation (FGM), also known as female genital cutting (FGC), a procedure that involves partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons. The practice was made illegal in Ethiopia in 2004. FGM is a pre-marital custom mainly endemic to Northeast Africa and parts of the Near East that has its ultimate origins in Ancient Egypt. Encouraged by women in the community, it is primarily intended to deter promiscuity and to offer protection from assault.
Ethiopia has a high prevalence of FGM, but prevalence is lower among young girls. Ethiopia's 2005 Demographic and Health Survey (EDHS) noted that the national prevalence rate is 74% among women ages 15–49. The practice is almost universal in the regions of Dire Dawa, Somali, and Afar. In the Oromo and Harari regions, more than 80% of girls and women undergo the procedure. FGC is least prevalent in the regions of Tigray and Gambela, where 29% and 27% of girls and women, respectively, are affected. According to a 2010 study performed by the Population Reference Bureau, Ethiopia has a prevalence rate of 81% among women ages 35 to 39 and 62% among women ages 15–19. A 2014 UNICEF report found that only 24% of girls under 14 had undergone FGM.
Male circumcision is also practised in the country, and about 76% of Ethiopia's male population is reportedly circumcised.
The Government of the Federal Republic of Ethiopia is signatory to various international conventions and treaties that protect the rights of women and children. Its constitution provides for the fundamental rights and freedoms for women. There is an attempt being made to raise the social and economic status of women through eliminating all legal and customary practices, which hinder women's equal participation in society and undermine their social status.
The National Mental Health Strategy, published in 2012, introduced the development of policy designed to improve mental health care in Ethiopia. This strategy mandated that mental health be integrated into the primary health care system. However, the success of the National Mental Health Strategy has been limited. For example, the burden of depression is estimated to have increased 34.2% from 2007 to 2017. Furthermore, the prevalence of stigmatizing attitudes, inadequate leadership and co-ordination of efforts, as well as a lack of mental health awareness in the general population, all remain as obstacles to successful mental health care.
Educational system of Ethiopia was dominated by the Orthodox Tewahedo Church since the Axumite Christian era in 330 CE. An ancient form of Ethiopian Christian education was conducted by clergymen, with highly emphasized its dogma. Graduation of students leads to earning priesthood and intellectual elite known as debtera. Modern education was introduced in 1908 when Emperor Menelik II opened the first school in Addis Ababa, Menelik II School. In addition, Emperor Haile Selassie also contributed to open the first university, Addis Ababa University, founded in 1950 after it was renamed "Haile Selassie I University" until 1975. More recently, the government is improving numerous regional universities and facilities. The current system follows school expansion schemes which are very similar to the system in the rural areas during the 1980s, with an addition of deeper regionalization, providing rural education in students' own languages starting at the elementary level, and with more budgetary financing allocated to the education sector. Public education is free at primary levels and usually offers between age 7 and 12. The sequence of general education in Ethiopia is six years of primary school, then four years of lower secondary school followed by two years of higher secondary school.
The Ethiopian education is governed by Ministry of Education and its cycle consists 4+4+2+2 system; elementary education consists of eight years, divided into two cycles of four years, and four years of secondary education, divided into two stages of two years. National exams are conducted by the National Education Assessment and Examination Agency (NEAEA). Since 2018, there are two national exams: the Ethiopian General Secondary Education Certificate Examination (EGSECE), also known as Grade 10 national exam and Grade 12 national exam.
Today, there are 30 public universities. Prior to 1991, Ethiopia did not have tertiary institution, but now there are 61 accredited private HEIs. The overall number of tertiary students in both public and private institutions exploded by more than 2,000 percent, from 34,000 in 1991 to 757,000 in 2014, per UIS data. Access to education in Ethiopia has improved significantly. Approximately three million people were in primary school in 1994–95 but by 2008–09, primary enrolment had risen to 15.5 million – an increase of over 500%. In 2013–14, Ethiopia had witnessed a significant boost in gross enrolment across all regions. The national GER was 104.8% for boys, 97.8% for girls and 101.3% across both sexes.
The literacy rate has increased in recent years: according to the 1994 census, the literacy rate in Ethiopia was 23.4%. In 2007 it was estimated to be 39% (male 49.1% and female 28.9%). A report by UNDP in 2011 showed that the literacy rate in Ethiopia was 46.7%. The same report also indicated that the female literacy rate had increased from 27 to 39 per cent from 2004 to 2011, and the male literacy rate had increased from 49 to 59 per cent over the same period for persons 10 years and older. By 2015, the literacy rate had further increased, to 49.1% (57.2% male and 41.1% female).
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