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It is nothing new that every generation praises its time for positive
achievements and blames the preceding one for its faults, denying its own role
in creating current problems.
From generation to generation down the line of succession, the cultural
cord that links parents and children gets thinner and thinner as the
generation’s outlook becomes fused with foreign cultures. This is more so among
the urban community, which has more exposure to external influences.
The parent to child link in urban areas is often adulterated so much
that it becomes almost unrecognisable. Globalisation is blamed for the creation
of this “inverted” generation. Yet, psychological problems are sometimes caused
by the lack of cultural identity, according to experts in the field.
The parent to child link during the forefathers, time was based on
parental respect and was stronger than in the present day. Even the naming of
children was meant to express the aspirations and desires of the parents and to
convey messages to friends and foes.
Names illustrating this include Ashenafi (winner), Gizachew (rule
them), Getahun (be a master), Belachew (beat them), Belletech (she excelled),
Assegedech (she made them bow), and Chaltu (better than others).
However, over the years, these expressive names have gradually lost
ground to abbreviated forms of themselves. Amakelech became Maki while Taddesse
turned into Ted. Elizabeth became Elsa and Zewdineh became Zed.
There was a time when people could trace the origins or whereabouts of
a person by his name. Azbit or Debella would be from a rural background while
Joseph or Samy were names of urbanites.
The question of names aside, a change in the culture of celebrating
holidays is emerging. The way certain holidays were celebrated by children in
former times, in comparison to now, reveals how loose the cultural cord has
become in the face of so much change.
Celebrations for Buhe, Enkutatash, and Meskel traditionally included
chants sung by children, bonfires, and gifts of loaves of bread and flowers from
little girls who went around the neighbourhood chanting “Abeba Yehoy” or
“Enkutatash Abeba.” In the evening before the holiday, boys started forming
groups and singing “Hoya Hoye” with sticks, while little girls got dressed up to
the best of their parents’ financial abilities and did their hair in elaborate
fashions.
As soon as schools were closed for the rainy season, boys would turn
their attention towards the preparations for the celebration. Many knitted grass
or strips of tree bark and made special jirafs (whips) with which they snapped
to produce a popping sound that echoed and reverberated across valleys,
heralding the coming of Buhe, also considered the last chapter in the rainy
season.
In the evenings during the holiday, children organised themselves into
small groups and went door-to-door chanting congratulatory and well-wishing
songs in the spirit of the holiday. In turn, the neighbourhood enjoyed the songs
and gave the children loaves of mulmul (homemade bread) or money.
The children would then chant felicitous songs of praise and blessing,
a rite which was carried out as a gesture of appreciation and celebration.
However, if they were denied a gift, they had lyrics of mockery to annoy the
subject with.
The trend seems to have been reversed in recent years. Present-day
children do not appear to have much interest in celebrating any holiday, be it
Buhe or another, at least not in the traditional fashion. Only a few children
get together and roam around houses chanting lyrics that have little to no
bearing on the holiday.
Some of the messages conveyed by these lyrics are very naïve or even
offending. “Here is one can / there is another can / my father Girma is an
Arsenal fan,” goes one, making one wonder about the relevance of being a Gunners
supporter for the master of ceremonies of Buhe.
It is absurd, and the main motive seems to be begging for money under
the pretext of celebrating a holiday. Most of the children in Addis Abeba and in
other towns are being influenced by the advent of communication and information
technology, either in the form of videos, play stations, or televised soccer
games, the mentioning English football clubs in Buhe lyrics shows.
Perhaps, the cultural traits are intact in the countryside. One can
only hope that the relevant ministry will send experts and cameramen to document
it, so that it can be used to preserve the cultural practises of holiday
celebrations and instil their heritage in the minds of children who are like
blank pages that display any stain, be it from constructive or destructive
influences.
There are other factors contributing to the blame of the present
generation. Traits like chauvinism, double standards, selfishness, being
inconsiderate, and a lack of commitment, are some of the characteristics
defining the abbreviated urban generation. |
