Why Feminism Failed in Ethiopia: A Case Study
Photo by Roberto Parmiggiani (courtesy of Flickr)

Why Feminism Failed in Ethiopia: A Case Study

In my early to mid-twenties, I was your cookie-cutter feminist. The cause resonated deeply with my experiences and aspirations, and, as a young woman living in the West, I felt change was tangible. I imitated the fervor I saw on magazine covers and talk shows. I did not question the label nor the argument of feminism, even as more and more radical forms of it became more mainstream. I "leaned in." This was because I continued to assume alignment on core issues: I agreed that women were, by and large, systematically and historically disadvantaged and that needed to change for the good of all. This sentiment remains true to this day.

When I initially moved back to Ethiopia in 2016, I was able to merge seamlessly into the local feminist rhetoric— which should have been my first sign of caution. This is not a dig at the feminist movement in Ethiopia, which is often critiqued as being far too Western, but rather a dig at my own lack of depth in critical thinking.

However, the lessons came, and they came painfully. It took open-minded conversations, exposure (to Ethiopia), humility, and, frankly, just some maturity to teach me that this is a very different context than the one on which I based my understanding and approach to feminism. It brought my entire view of feminism to a quick halt. Call me ignorant, but this was the first time I'd realized the approach, scope, and, unfortunately, the success of feminism heavily— and detrimentally, as I'll go through today— depended on context.

The experience that thoroughly solidified this for me happened during a work trip to Sidama a year and a half after relocating back to Ethiopia. I was documenting a family planning awareness creation project and discovered the alarming norm for women to have 10 to 15 children, sometimes even more, almost always without medical aid, greatly increasing their mortality risk. Compounding this, these women often shared their partner with other women, burdening them not with primary concerns of infidelity, but the economic strain of dividing his income among all his children. Even without delving deeper into the story, it's evident that women encounter a range of issues, including threats to their very lives, financial struggles, and challenges that affect their quality of life. These issues, in turn, significantly influence their social interactions and psychological health. We're not talking about a one-off event that happens in the context of their womanhood but the very design of day-to-day life for them. The final straw for me was learning about the derogatory name these women are called when they seek permanent family planning solutions, even after enduring numerous life-threatening consequences from frequent, unassisted home births— ???? ??????.

I was struck by the flagrant, deeply offensive nature of the label. None of these psychological, social, financial, or health-related concerns of these women, some 400 kilometers from the capital, were, at least at the time, mainstream concerns for feminism or feminist rhetoric in which I was engaged.

To make matters worse, I quickly learned that this opinion that indicated detachment was vehemently unwelcome among local feminist voices.

What is "Ethiopian" Feminism, Anyway?

Over time, even in the few years since I came to join and later disband from feminist rhetoric in Ethiopia, the body of the conversation has evolved. I am thankful that the initial dust storm, at least for and to me, has settled. The term "Ethiopian feminism," depending on who you're talking to, can embody either of two distinct, yet occasionally overlapping, definitions. Primarily, it represents a form of feminism that is specifically tailored to the social, cultural, political, and historical context of Ethiopia. Ethiopian feminism would and should focus on addressing gender inequalities and advocating for women's rights within the framework of Ethiopian society. On the other hand, its alternative definition shifts focus towards the modern feminist discourse prevalent within Ethiopia today. This encompasses the current rhetoric, narratives, and tendencies that drive the feminist movement, regardless of the specific social and cultural contexts highlighted earlier (thus the quotes around Ethiopian when I refer to this form of "Ethiopian" feminism.)

The demise of "Ethiopian" feminism I want to discuss is focused on the latter definition in the context of the first organized/coordinated efforts to address and advocate for women's rights in the past 10 years or so. I believe that version of "Ethiopian" feminism is coming to a gentle close, and, thankfully and slowly, making room for the earlier form of Ethiopian feminism I defined.

This is to mean that, of course, the feminist rhetoric that is true and relevant to the Ethiopian context is not dead, but very much alive. However, exploring why the initial burst of feminist narratives in that first organized wave, I believe, makes room for deep reflection and insight— and not just for the benefit of feminism but that of many other social movements that aim to break organized ground in our nation.

In my humble opinion, four distinct factors made significant contributions to the slow expiration of "Ethiopian" feminism, and I want to discuss them separately in no particular order.

Factor I: Conformation or Transformation?

Have you ever heard of the term militant feminism? Militant feminism refers to a more radical and vigorous approach to advocacy within the feminist movement, characterized by its assertiveness and sometimes confrontational tactics. Militant feminism can have its merits— as experienced by the second-wave feminists in the 1960s and 70s in the West. But what did the second-wavers have to their benefit? The ground-laying work of the first-wave feminists.

It was apparent that the approach to "Ethiopian" feminism was quite militant from the get-go. My first taste of this was when I shared the story of my trip to Sidama and its associated realizations on Facebook. I was astounded by the barrage of comments I received berating not only my opinions but also... me. If I were to give it a name today, I'd call it bullying. This is, unfortunately, not a singular experience. I cringe to remember the foul labels thrown at the author of this rather interesting critique of "Ethiopian" feminism when it was first posted in 2018, among many other instances of online and offline aggression toward dissent.

However, the voices behind the aggression did not have the backing of foundation-setting, problem-stating first-wavers who had come before them. The very concept of feminism was and is relatively new, even to Addis's modern and elite masses. What then this vigorous approach of activism did is either silence people into submission or pit them even further into their own biases. The tell-tale sign of this failed approach was when people were scared to broach topics of equality or feminism in any public circle for fear of being ridiculed and verbally accosted.

Instead of the substance of its argument, feminism became primarily associated with hostile, combative, and even belligerent behavior. It became clear to me that the primary goal of the feminist movement was not to educate. Had that been the case, displays of the sort of behavior and miseducation that feminists hoped to eradicate would be seen as opportunities to engage and educate, not an invitation to a screaming match. It was clear that putting people "in their place" was considered a win. This alarming yet consistent behavior marked the beginning of my own separation from the feminist title. Back in 2019 and still today, this very issue of tone and approach is a sincere concern for me.

The reason is this— converts from this aggressive approach to instilling feminist ideals lack depth. It is reminiscent of the taxi drivers who tuck their seat belts beneath them, giving the illusion of compliance to any observing officer, all the while oblivious to the fact that the seat belt's purpose, when buckled correctly, is to save their lives.

This is why I feel "Ethiopian" feminism shot itself in the foot and rendered the grounds near infertile for current and future dialogue. Now, on top of having to address genuine gender-related issues in Ethiopia, we must also address and correct the flippant and defensive response that feminism elicits from people as a result of the jarring and aggressive introduction they experienced.

Factor II: In God We Trust; All Others Bring Data

I attended an event a while back where a number of prolific voices in this arena were gathered in a panel. After hearing and being impressed by all the great work that's being done, I had the privilege to pose a question for the panel, which was simple— Have you collected any data? The answer then was a no. The answer now, it seems, is still a no. I say this because I recently reached out to— and was politely redirected by— many feminist organizations and initiatives to see if they have any data that can be used to help amplify the plight of gender equality.

Of course, the burden of collecting data is not in a handful few. Even those who flat-out refute the basis for the need for gender equality should provide their proof. However, it seemed to me there was a level of organization and coordination within feminist movements and organizations that had not been adequately harnessed to data collection. It seemed to me that, at the very least, informal data collection was very possible. As an example, at the panel I mentioned earlier, one of the representatives came from a movement that operates in the context of universities. There was mention of an outreach table or information booth, or something of that sort. At the time, it seemed to me it was plausible, even ideal, to put short surveys on the tables as a means to collect meaningful data.

The deprioritization of data is costly, especially in the early stages of an intellectual and organized introduction of feminist concepts. It provides objective, empirical evidence of the inequalities and injustices women face, making the feminist argument more compelling and difficult to dismiss. Data illuminates the scope and scale of gender disparities in a clear, quantifiable manner, bridging gaps in understanding and challenging preconceived notions. Not only that, but it equips advocates with solid facts to counter skepticism and misinformation, fostering a more informed and productive dialogue about gender equality and the necessity of feminist principles in addressing systemic and cultural issues. Yet, we continue to quote the 2016 DHS, lacking a body of updated data that can substantiate the claims and arguments of feminism. Because we've gone so long without presenting much empirical data, the first impression feminism has given its audience here is one to be dismissed as anecdotal or speculative, akin to the notion that it's merely the result of some spoiled individuals who, after watching one too many Hollywood movies, have convinced themselves of the need to become social warriors.

Factor III: Like Putting a Band-Aid on a Gunshot Wound

The feminist movement's introduction and impact could have been more profound and resonant had it more holistically addressed—or at least acknowledged— a critical underlying issue: the widespread issue of failing to value and dignify human life across all sectors of Ethiopian society. My observations suggest that the hurdles faced by gender equality initiatives are not only compounded by this overarching issue but might also stem from it. It's crucial to clarify that while the feminist cause is distinct and should not be conflated with broader humanist movements (avoiding the "Black Lives Matter vs. All Lives Matter" debate), the underlying erosion of mutual respect and valuation among individuals poses a formidable obstacle to gender equality's importance and progress. The establishment and perpetuation of harmful hierarchical structures are more feasible in an environment where human life is undervalued.

Ethiopia's remarkable diversity, while a unique and wonderful asset, simultaneously and evidently challenges the cultivation of a cohesive national identity that cherishes the lives of all citizens equally. Historical battles for resources and enduring conflicts have inevitably influenced societal perspectives on community resilience, sometimes sidelining individual rights in the process. We'd be kidding ourselves if we deny these experiences don't have a bearing on our collective psyche. We've grown numb and defensive to protect our own mental well-being, and understandably so. Does it shock you to your core to see someone begging on the street with an ashen baby asleep, or worse, on their lap? Unlikely. It should, though— but our brains have adjusted to this reality. If we were to be wrecked by every violation of basic human dignity in Ethiopia, the very stability of our already shaky mental and emotional health would be devastated.

It's not just strife or poverty— it's also our intricate political history—spanning autocracy, colonization efforts, and recent bumpy redirections towards federalism and democracy—that underscores the difficulties in ensuring human rights and the welfare of its populace. The amalgamation of political turbulence, governance obstacles, and social strife not only undermines the government's ability to safeguard its citizens but also exacerbates the complexities of our [in]ability to assign equal value to human life.

Against this backdrop, the feminist movement is addressing a singular manifestation of a deeper problem at worst, and at best, it's putting a bandaid on a gunshot wound.

I believe this overwhelming underlying issue that continues to persist to this day is and will continue to be a threat to initiatives that hope to address inequalities for men and women— because what is equality when the scales are defective to begin with?

Factor IV: Sheraton Feminists— Or Something Like It

It's funny how "Ethiopian" feminism has been long accused of being too Westernized or Americanized. In some form or another, all of the challenges faced by this first organized approach to feminism in Ethiopia that I had noted in this article had already been faced by the Western world, and the repercussions had played out for all of us to watch. The humor comes in that it seems we'd learned so little from watching the unraveling in the West, yet find ourselves mimicking it at times.

You may have heard the term "Sheraton Feminist" circulating on social media a few years back. It was meant to mock the plight of feminists as detached and elitist. Although the labeling was unnecessary, in my opinion, it's hard to deny that there is a grain of truth in the claims.

Take, for example, a women's empowerment group that requires a membership fee. When events are held in upscale locations and attended by a select group, it can easily create an impression of elitist behavior, especially if there's a scarcity of such platforms by and large. This exclusivity can not only pose a financial barrier but also culturally and socially distance the group from those who cannot afford or feel out of place in such settings. The overall setting and structure of such groups might inadvertently signal that empowerment and feminist discourse are privileges for the few, rather than rights accessible to all, thereby reinforcing a sense of inequalities within the movement itself.

Elitism can also be an easy accusation if the dialogue around feminism is being held primarily in English. This language barrier, acknowledged or not, inherently underscores a division between those who can easily access and debate the concept of feminism and its narratives and those who require assistance, further emphasizing a sense of differentiation.

This elitist quality affects not just the accessibility of resources and opportunities for dialogue, but also affects what issues are being addressed by those with the loudest voices in this rhetoric. Like my awakening after meeting the women in Sidama, many also raised concerns about whether discussing mansplaining and ??? should take center stage when we had so many other pressing issues to be concerned about. In recent years, there have been numerous accusations hurled at various feminist organizations and organized movements for picking and choosing which struggles in the context of Ethiopia's current instability are worth acknowledging and escalating.


Of course, this assessment is not meant to disparage or discount the many commendable efforts put forth by those who have worked tirelessly to promote gender equality. Significant progress has been made, and it's important to acknowledge that. I say this because, of course, it reflects my genuine perspective, but also with a measure of apprehension that this assessment would invite the same form of reviling that my post about the Sidama women did way back when I wrote about it on Facebook. This is the nature of a traumatized audience, I suppose.

I believe part of the achievement that is worth celebrating is the lessons.

By assessing the past 10 or so years of organized feminist rhetoric and activity in Ethiopia, there is much to be learned about social and behavioral change in our context. Lessons about approach and tone, persuasiveness, and inclusivity. That's what inspired me to pen this article, not a desire to critique.

Of course, feminism has not died in Ethiopia. Wherever you find yourself on the spectrum of feminist narrative, it's near impossible to deny the injustices and inequalities unique to women— Ethiopian women. This alone means the dialogue must continue and must yield meaningful fruit that benefits men and women across the nation. With the lessons we've all learned— individually and collectively— we have to lay aside our deformed impression of feminism, take on an informed stance, and do the work that is good and needed for the benefit of everyone.



Thank you very much for reading. I started this newsletter to reconnect with the joy of leisure writing and writing about things I care about. One of the things I also wish to reconnect with in 2024 is leisure reading. To keep myself accountable, I want to start sharing what I've been reading in various categories and some quick thoughts. Please share recommendations if you have them!


Blen Yemane

CorpsAfrica/Ethiopia Volunteer | Digital Creator

8 个月

????????????Wow. I literally read all of it at 6 AM in the morning and I just woke up. You mentioned many things and I always wondered why feminism in Ethiopia almost seems secluded to the elite few... like it is not reaching the masses. Shai Buna is more than that...I love your articles. As a young woman I thank you for giving us insights from your work and experiences too.???? oh and I hope you read and review my ebook...I sent.

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Yehualashet Kuma

General Practitioner @ KGH

9 个月

This is a very well thought out and excellently written article. It was informative and immersive with each passing paragraph. The need for an inviting platform rather than a "stuff it down the throat" one is paramount. The foreignness of the teachings of feminism particularly to conservative communities is usually underestimated. Change can't happen in such communities if it is perceived as an attack to their core. The extremeness of the current situation must also be underlined and as you said irrefutably quantified by data. The bandage at the gunshot wound is even a hindrance giving a false sense of security. Thank you very much for your engaging choice of topics and dedicated writing. ???? Will be expectantly waiting for the next piece.

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Ruth Jackson

Honorary Fellow at School of Humanities and Social Sciences, Deakin University

9 个月

Thanks for your thoughtful post. My research on gender and the role of Health Extension Workers (HEWs) (all female; almost 50% of the health workforce) was the highlight of my last research project. Just a few quotes from them: Women told HEWs that they trusted them like sisters, and distinguished between HEWs and other health workers: "We are like family. Women prefer us to staff at the health center. We go home-to-home and we know how people live. We know women’s secrets and secrets about their husbands. They feel comfortable with us. When I explain to women that the health center is a good facility they should visit they say, ‘we prefer the friendly approach not the facility’." "We are hoping to help our community–we need to upgrade our education; we don’t get enough chances; something is demoralizing us, but we are still proud of our work." The motto "No mother should die while giving life," also works for HEWs. We are giving life by supporting pregnant women, but our lives have not changed. It’s like we are dying while giving life." "Before we were looking for the women to take family planning and they were running from us. Now there are so many women looking for us, we are running from them to get some time off.

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Endale Dessalegn

Supply Chain Manager (Procurement, Logistics and Supply Chain Management Professional)

9 个月

Thank you for sharing the lesson. Honestly, I don't understand the whole point of feminism. We can see where all this ideology or movement brought to western society. We can debate a lot on this. What I've noted is 'it created a competition spirit between men and women". Roles in a family began to be seen as a sign of being inferior, oppressed & seen as not useful. Our society has been functioning well for the last thousands years with all its imperfections,... Well at least in the family set up. Look now where we are? Being a single mom/dad is being seen like modernization. I believe work, money or any worldly materials are not the key or not prior to a healthy society. I still strongly believe if a woman has the same capacity as a man for a given opportunity in the work or business place, they shouldn't be treated lesser. They are equal! But it shouldn't be because they are woman, it's because they can do it more or as equal as a man. This world is a world of competition for a man or a woman. There are many woman who perform well than a man. We can't deny that. We have to create a world that don't favor or discriminate based on gender, religion, age or ..... But I don't think the purpose of feminism was/is that.

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