The relationship between Ethiopia and Japan is characterized by a unique and historically significant partnership, fostered through intellectual diplomacy, educational exchange, and cultural appreciation. A pivotal figure in this bilateral relationship is Kebede Michael, a prominent Ethiopian intellectual whose mid-20th-century contributions facilitated enhanced academic and cultural engagement between the two countries. Kebede’s seminal work, “Japan endet Seletenech” (How did Japan Modernize), serves as a critical text, illustrating his observations on Japan’s industrialization and socio-economic advancements during the Meiji period.
Through this book, Kebede advocated for Ethiopia to draw lessons from Japan’s experience, emphasizing the need to modernize without compromising national identity and cultural heritage.
Despite the pivotal role Kebede played in bridging Ethiopia and Japan academically and culturally, there remains a notable lack of comprehensive research on his contributions and the broader implications of his work. While Ethiopian scholars have occasionally highlighted Kebede’s intellectual legacy, much of the existing literature focuses narrowly on his contributions to Ethiopian nationalism and literary achievements, without exploring the depth of his international influence. Similarly, in Japanese academic circles, the emphasis on Ethio-Japan relations often centers on contemporary economic and diplomatic partnerships, with little attention paid to historical figures like Kebede who were instrumental in shaping these ties.
Kebede perceived Japan’s ability to modernize rapidly while maintaining its cultural heritage as a model that Ethiopia could emulate. His work not only celebrated Japan’s achievements but also critiqued the socio-economic and political stagnation in Ethiopia, urging his compatriots to learn from Japan’s experience. The book became a cornerstone of Ethiopia’s intellectual discourse on modernization, influencing prominent figures in politics and academia.
Concurrently, Prime Minister Abiy Ahmed was promoting the indigenous concept of medemer, an Amharic term signifying a philosophy of compromise and reconciliation. This concept, closely aligned with Japanese political traditions, presents a valuable framework for Ethiopia, and potentially other nations, during periods of instability.
Ethiopia is currently facing multiple interconnected crises. A significant humanitarian crisis persists in the Tigray region, marked by ongoing conflict and displacement, with the potential for further escalation due to unresolved political tensions and the involvement of neighboring Eritrea. Simultaneously, the Amhara region is grappling with an ongoing civil war between federal forces and the Fano militia, leading to displacement and human rights violations. These conflicts, along with drought, floods, and disease outbreaks, are exacerbating food insecurity and hindering humanitarian access.
Based on Japan’s conflict resolution strategies, several key insights can be gleaned to facilitate Ethiopia’s return to stability. To ensure the efficacy of these strategies, Prime Minister Abiy Ahmed must leverage his “medemer” philosophy and implement immediate measures to de-escalate the situation.
First, in Japan, politics is not seen as a zero-sum game within the country’s dominant Liberal Democratic Party. It is based on the belief that an effective politician is one who can successfully compromise in the face of conflicting positions. The best way to do so is to ensure that today’s loser can be tomorrow’s winner. There is no need to try to usurp power by all means, or cling to it until removed by force.
Within the Ethiopian political landscape, an unwritten convention dictates that defeat in a political competition, frequently characterized by violence and potential fatalities, typically signifies the termination of the individual’s political trajectory, and potentially their life. In the context of Ethiopian political contests, the prevailing options are essentially binary: achieve victory and eliminate the adversary, or experience defeat and face elimination.
Another point of divergence pertains to what I term “political recycling,” a practice prevalent among Japanese officials. This involves re-engaging senior politicians in public service following the conclusion of their terms. The underlying principle suggests that a change in leadership does not necessitate a complete overhaul of the existing system; rather, any transition should be gradual, frequently incorporating elements of continuity between the outgoing and incoming administrations.
In Japan, the political practice of recycling has demonstrably fostered a positive-sum political environment, encouraging political actors to exhibit sportsmanship in both victory and defeat, and ultimately promoting cooperation. Conversely, political recycling is largely absent in Ethiopia. Those who attain political power in Ethiopia often perceive it as their sole opportunity and are inclined to maintain it by any means necessary. The pertinent inquiry now is whether Ethiopia’s leaders are evolving into a conventional Ethiopian political figure.
Furthermore, the Japanese concept of a “victor without vanquished” is noteworthy. During the 1990s, Japan experienced nine changes in prime ministers. Despite this frequent turnover, the political transitions remained peaceful, largely due to the understanding that both the winning and losing parties could continue to coexist. It is significant that Japan currently has eleven former prime ministers, who are aging gracefully, while remaining available for future service.
The win-win approach to politics in Japan is rooted in the nation’s history. In 1877, a regional lord named Saigo Takamori rose up against the Meiji reformers in a rebellion that ultimately claimed thousands of Japanese lives. The rebellion itself grew out of the disaffection of those members of the elite samurai class whose influence was declining as the result of the reforms. After the conflict ended, Takamori came to be described by the victorious reformers as a “misguided patriot,” and years later became a popular hero.
The reformers did not doubt the genuineness of Takamori’s concerns for the welfare of his fellow samurai, even though his vision of how it was to be achieved differed from theirs. In fact, a statue was subsequently erected in 1898 depicting Takamori, which stands to this day in Tokyo’s Ueno Park. In a sense, Takamori may be more remembered in Japan today than the Meiji reformers themselves. He was also the inspiration behind the 2003 popular American film, The Last Samurai.
While significant political differences are present in modern Japan, they do not result in irreconcilable conflict. The Japanese have demonstrated an ability to adapt and compromise, adjusting their stances as necessary.
In the Meiji period, the Japanese leaders first defined their goal as the building of a rich country and strong army and went on to pursue it, under a slogan that bears a striking resemblance to medemer, which likewise pulls divergent systems or values to create a synthesis, like what the Kenyan scholar Ali Mazrui called Africa’s triple heritage: Islam, Christianity, and indigenous values.
The establishment of a peaceful political culture is recognized as a gradual process. Despite this, the current situation in Ethiopia, where the nation could potentially leverage its “medemer” philosophy to navigate political transitions akin to Japan’s approach, is concerning. This raises the question of whether the architect of “medemer” is receiving suboptimal counsel or has altered their perspective on the matter.
The principles of medemer demonstrate a clear alignment with the Japanese approach to conflict resolution. Should Abiy genuinely embrace these principles, it could potentially pave the way for ending the ongoing violence in Ethiopia and guide the nation towards a federal and democratic framework that embraces its diverse ethnic composition.
It is conceivable that a path toward national recovery could be charted, contingent upon a return to the principles of medemer, a sincere apology to the Ethiopian populace for any unforeseen outcomes stemming from past decisions, and a reconciliation with international partners whose support has been diminished. Furthermore, a strategic shift away from the current trajectory is essential.
Should Prime Minister Abiy shift his focus toward implementing the principles of “medemer” through tangible actions, he is likely to garner significant support and empathy for the challenges he faces in navigating the complexities of the Ethiopian landscape. Critically, this shift would represent a significant stride toward resolving the civil conflict, which is currently straining alliances and contributing to national fragmentation.
(Ameha Hailemairam holds a Master of Arts in Economics from Indira Ghandi National Open University, with a vast experience in the banking sector and as a financial analyst. He previously held the position of Deputy General Manager within the Ethiopian office of a Japanese conglomerate.)
Contributed by Ameha Hailemairam
