Islam in World Cultures: Comparative Perspectives - Islamic Books ...

Religion, Language, and Nat i o n a l i s m 2 2 5of Ethiopia, adopting the regnal name Haile Selassie I. The event is oftenlauded as the grandest of its kind in Ethiopian history. The capital city, AddisAbaba, underwent extensive remodeling, including the paving of roads, therelocation of slums and their inhabitants, and the installation of electricity inselected areas. Preparations and the excitement of anticipation extendedthroughout the empire, including Harar, which celebrated the event fornearly a full week. At Shawa Gate, one of the entrances to the city, officialspitched a tent and displayed a large picture of the emperor. A band playedmusic while priests watched military troops march by the tent making warboasts and other ceremonial offerings to the image. 1After this military parade in the country ’s Islamic capital, a Christian officialin the Governor’s Office gave a speech on behalf of the nobility, recollectingbiblical history and the legendary foundations of the Ethiopian state. Hethanked Haile Selassie for making arrangements with Egypt so that Ethiopianscould be named as subpatriarchs of the Orthodox Church, even if the patriarchhimself remained an Egyptian appointed by Cairo. Following the speech,at least according to the official newspaper account, the Muslims sitting on topof the city wall observing the events proceeded to clap and ululate. This openingoration was followed by six days of communal feasting.The coronation thus marked an occasion for the state to use pomp to displaypower, for consumption in both the capital and the provinces. SinceChristian servants were served before Muslim notables, the celebrations inHarar also afford a noteworthy insight into social hierarchies based on religion,social status, and occupation, matters that the celebrations reified publiclyand at state expense. Finally, the state-sponsored newspaper coverage enabledspeeches to be published and circulated elsewhere in the country. Theypraised the “enlightened prince” and his modernization efforts, as well as hisefforts to avoid “fanaticism” and to bring Christians and Muslims together inEthiopia (see Hajji Abdulla Shariff and the Harari Muslim Brothers 1923E.C. /1930; Yelma Mängäsha 1923 E.C. /1930; others in Berhanenna Sälam 1 9 2 3E.C. /1 9 3 0 ) .Nevertheless, the state continued to favor Christians over Muslims in governmentjobs, and although prosperity increased for some Harari, resentment stemmingfrom their limited opportunities grew as well. Many Harari and otherEthiopian Muslims thus welcomed Italy’s conquest of the country in 1935–1936.The ensuing five years of occupation were, overall, a good period for Ethiopia’sMuslims. Owing to Italian interests in its predominantly Islamic colonies elsewhere,Benito Mussolini sought to show that he was a friend of Islam, and hisItalian administration encouraged the religion in Ethiopia. Its favoritism was especiallyapparent in Harar, where the five years after 1936 witnessed considerabledevelopment of the city’s infrastructure and appearance. Despite the factthat some Harari lands were confiscated for various projects, material life un-