Geʽez and the Politics of Cultural Erasure in Contemporary Ethiopia

Girma Berhanu (Professor)

Abstract

In recent public discourse, a prominent Ethiopian figure dismissed the ancient Semitic language Geʽez as “dead” and irrelevant to modern Ethiopian society. This statement not only misrepresents the linguistic and cultural significance of Geʽez but also reflects a broader governmental agenda that seeks to undermine Ethiopia’s northern Semitic heritage. This paper examines the implications of such rhetoric, arguing that it constitutes a deliberate attempt to erase indigenous cultural identities and replace them with foreign constructs falsely presented as local. This paper challenges the classification of Geʽezas a “dead language,” arguing instead that it remains vital within Ethiopian society through its ongoing use in liturgy, legal traditions, scholarship, and cultural identity. By tracing the historical evolution of Geʽez from a vernacular language to a sacred and scholarly medium, this study illustrates the broader phenomenon of ancient languages that persist beyond everyday speech. Geʽezserves as a powerful case study of how language can function as a living archive—preserving religious doctrine, ethical frameworks, historical knowledge, and cultural memory across generations.

Introduction
Geʽez, an ancient South Semitic language, holds a central place in Ethiopia’s historical and cultural identity. It served as the language of the Aksumite kingdom and remains the liturgical language of the Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Ethiopian Catholic Church, Eritrean Catholic Church, and the Beta Israel Jewish community. Despite its enduring significance, recent statements from Ethiopian officials suggest a growing disregard for Geʽez, portraying it as obsolete and irrelevant to contemporary Ethiopian society. Geʽez, a Pillar of Ethiopian Identity is not merely a historical artifact but a living testament to Ethiopia’s rich cultural and religious heritage. It is the foundation of modern Ethiopian languages such as Amharic and Tigrinya. Moreover, Geʽez script is utilized in the writing systems of several Ethiopian languages, including Mesqan, Harari, Siltʼe, Chaha, and Inor . The language’s liturgical use ensures its continued relevance in religious practices and cultural rituals[1].

An attempt to marginalise Geʽez undermines the foundation of Ethiopian identity. It erodes the connection between contemporary Ethiopians and their historical and cultural roots, leading to a loss of cultural continuity and cohesion. Furthermore, such policies foster divisions within Ethiopian society by promoting a singular, homogenized cultural narrative that disregards the country’s rich linguistic and cultural diversity.

In these turbulent times, both in the United States and in Ethiopia, we are increasingly confronted with ideas that are unscientific, irrational, and antihuman. Yet the discourse emerging from the Ethiopian establishment and its affiliates remains particularly disconcerting. Recent public statements concerning the status and relevance of Ethiopia’s ancient language, Geʽez, exemplify this troubling trend.

A prominent individual recently asserted that Geʽez is a “dead” language, devoid of contemporary significance. While individual opinions may not ordinarily warrant engagement, this assertion cannot be dismissed lightly. It reflects a broader ideological tendency within certain state and intellectual circles—one that seeks to marginalize and ultimately erase the northern Semitic linguistic and cultural heritage of Ethiopia.

Such rhetoric signals more than mere ignorance; it reveals a systematic effort to delegitimize and replace an indigenous historical legacy with artificial and ‘foreign constructs’, falsely presented as authentically local. This phenomenon illustrates a deeper, and arguably more pernicious, intent: the cultural and historical dismantling of a foundational Ethiopian civilization through policies and narratives rooted in misinformation and the erasure of others’ existence.

The Enduring Relevance of Geʽez: Language, Identity, and Cultural Memory in Ethiopia and The Dangers of Cultural Erasure

The dismissal of Geʽez as irrelevant reflects a broader trend of cultural erasure. This rhetorical and political strategy seeks to delegitimize indigenous identities by supplanting them with alien constructs that are falsely presented as native. In the Ethiopian context, this is evident in efforts to marginalize Geʽez—long the liturgical and scholarly language of the Ethiopian Orthodox Tewahedo Church—in favor of more “modern” or “globalized” languages and epistemologies. Such moves not only sever connections to Ethiopia’s intellectual and spiritual heritage but also promote a version of national identity that obscures the indigenous origins of Ethiopia’s classical traditions.

Processes of so-called “indigenization” often involve the selective appropriation and rebranding of external cultural elements—rhetorics of modernity, development, or secular nationalism—as if they emerged organically from local traditions. For example, certain educational and political discourses position Western-derived models of knowledge and governance as normative, while framing indigenous systems—like the Geʽez-based church education—as outdated or backward.

This phenomenon is not unique to Ethiopia. Globally, similar patterns can be observed. In post-colonial Africa, colonial languages such as English and French continue to dominate official discourse, often at the expense of indigenous languages and knowledge systems. In North America, Native American spiritual practices and languages have been systematically suppressed or appropriated, while being superficially repackaged through “New Age” frameworks. In India, colonial-era dismissals of Sanskrit and indigenous philosophies were part of broader strategies to assert Western intellectual superiority.

Such practices constitute a form of cultural domination, wherein dominant political or epistemological systems aim not merely to displace, but to replace indigenous knowledge with sanitized or rebranded alternatives. In the Ethiopian context, the marginalization of Geʽez must be understood not simply as a linguistic transition, but as part of a broader politics of cultural erasure and epistemic injustice. These dynamics are closely tied to current state policies that have institutionalized a form of ethnolinguistic hegemony, elevating Oromo culture, language, and selectively constructed narratives as emblematic of indigenous identity, often at the expense of historically established cultures, languages, and peoples.

In this framework, the Amharic language, long the lingua franca of Ethiopia and a carrier of shared national discourse, is increasingly targeted for displacement by Afaan Oromo. This shift is not occurring solely through organic sociolinguistic change, but rather through top-down political directives, language policy reforms, and symbolic state practices that seek to redefine national identity. The privileging of one ethnolinguistic identity over others risks deepening divisions and undermining the country’s multiethnic heritage—particularly when it is accompanied by efforts to recast dominant narratives, erase historical continuities, and delegitimize alternative cultural traditions.

In the Ethiopian context, the recent denigration of Geʽez is not an isolated incident but part of a deliberate strategy to marginalize Ethiopia’s northern Semitic heritage. This trend reflects a wider agenda that attempts to rewrite historical narratives, suppress linguistic diversity, and weaken cultural continuity. It is therefore imperative for Ethiopians to critically engage with their linguistic and cultural heritage, recognizing the intrinsic value of preserving indigenous languages such as Geʽez. Doing so is essential not only for cultural preservation but also for fostering national unity and resilience through diversity.

Geʽez is an ancient African language with roots dating back to the first millennium BCE in what is now southern Eritrea and northern Ethiopia. It has served as a scholarly and liturgical language since at least the sixth century CE and remains in use today within the Ethiopian and Eritrean Orthodox Churches. Thousands of texts in history, theology, philosophy, and literature have been composed in Geʽez, including the earliest known versions of the Book of Enoch and the Book of Jubilees. These texts offer unparalleled insight into the religious, intellectual, and cultural life of the region.

Ancient languages are often labeled “dead” because they are no longer used as the vernacular of a community. However, this term can be misleading. Languages such as Geʽez continue to live in profound ways—through institutions, rituals, texts, and scholarly practices. Far from being obsolete, Geʽez remains a vibrant part of Ethiopia’s cultural and intellectual landscape.

Religious and Liturgical Influence: Geʽez functions as the liturgical language of the Ethiopian Orthodox Tewahedo Church. Church services, chants, and scriptural readings are conducted in Geʽez, forming a central part of religious life. Monastic scholars actively study, compose, and teach in Geʽez, thereby sustaining a centuries-old tradition of ecclesiastical scholarship.

Law and Philosophy: Foundational legal texts such as the Fetha Nagast (“Law of the Kings”) were written in Geʽez and influenced Ethiopian jurisprudence well into the twentieth century. Philosophical and ethical discourses, preserved in Geʽez manuscripts, continue to be studied by theologians, historians, and legal scholars.

Science and Medicine: Traditional Ethiopian medical knowledge, including healing prayers, diagnostic treatises, and herbal remedies, was often recorded in Geʽez. Early astronomical and astrological texts also attest to the language’s role in the transmission of scientific thought.

Linguistics and Education: Geʽez is taught in theological seminaries and academic institutions in Ethiopia, Eritrea, and internationally—including at the University of Hamburg, Uppsala University, and numerous universities in the United States. Linguists study Geʽez to trace the historical development of Ethiopian Semitic languages such as Amharic and Tigrinya.

Cultural Identity and Continuity: Manuscripts, oral traditions, liturgical poetry, and festival texts written in Geʽez represent a cultural archive that continues to inform Ethiopian identity. For diasporic communities in particular, Geʽez serves as a powerful symbol of spiritual and cultural continuity.

This paper explores the hypothesis that early education in Geʽez provides cognitive and developmental advantages comparable to those observed in other classical-language traditions, such as Latin in Europe or Sanskrit in South Asia. While there remains a shortage of systematic empirical studies, decades of observation in both educational and professional contexts lend support to the assertion that Geʽez education enhances cognitive flexibility, academic achievement, and cultural literacy.

While no longer a spoken vernacular, Geʽez remains a living language—transformed rather than extinct. The term “dead language” suggests irrelevance, yet Geʽez is actively used in prayer, scholarship, and ceremony. It also continues to influence the modern lexicon of Amharic and Tigrinya. In this sense, Geʽez is not a relic of the past but a dynamic medium that bridges past and present.

This broader phenomenon is not unique to Ethiopia. Languages such as Sanskrit, Latin, Classical Arabic, and Hebrew—once thought obsolete—continue to inform contemporary disciplines including law, medicine, and theology. These languages also function as repositories of collective memory, shaping rituals, identities, and knowledge systems across time.

Thus, Geʽez exemplifies how ancient languages are not fossilized but transformed. They serve as living archives of wisdom, cultural memory, and identity. In Ethiopia, Geʽez represents not just a sacred language but a testament to the country’s enduring intellectual and spiritual traditions. It embodies the principle that languages can evolve from everyday use to ceremonial reverence while remaining deeply embedded in a nation’s cultural legacy.

The Living Legacy of Geʽez in Ethiopian Culture and Thought

When we hear the term “dead language,” our minds might turn to Latin inscriptions on cathedral walls or ancient Egyptian hieroglyphs etched into stone. Yet many so-called “dead” languages are anything but lifeless. They continue to shape law, medicine, religion, and culture in profound and lasting ways. Geʽez is one such language—an ancient linguistic tradition that still breathes through the rituals, rhythms, and written culture of millions today.

Geʽez in Religion and Ritual: Geʽez serves as the liturgical language of the Ethiopian and Eritrean Orthodox Tewahedo Churches, as well as the Beta Israel (Ethiopian Jewish) community. Much like Latin continued to live on in Catholic liturgy long after it ceased to be a spoken vernacular, Geʽez echoes daily through church services, monasteries, and religious schools. It is to Ethiopia what Latin is to the Western world: not merely a language of the past, but a language of sacred continuity.

Though Geʽez has not been a spoken language for centuries, it remains the linguistic foundation of Ethiopia’s major Semitic languages—Amharic, Tigrinya, and Tigre. Church services, hymns, chants, and biblical readings are still conducted in Geʽez. In theological seminaries, students memorize texts and engage in the interpretation of centuries-old scriptures. For many, studying Geʽez is more than an academic pursuit—it is a spiritual journey, a way to connect with divine truths and ancestral wisdom.

Law, Ethics, and Philosophical Thought

Beyond its liturgical role, Geʽez has played a central role in shaping Ethiopia’s legal and ethical systems. The most renowned example is the Fetha Nagast (“Law of the Kings”), a 13th-century legal code written in Geʽez. For centuries, this text served as Ethiopia’s foundational legal document, blending religious doctrine with imperial authority and moral philosophy. Even into the 20th century, it influenced governance, legal practice, and social norms.

Today, scholars and theologians continue to study the Fetha Nagast and other Geʽez texts as windows into Ethiopia’s rich intellectual and cultural traditions.

Science, Medicine, and Traditional Knowledge: The legacy of Geʽez also extends into science and traditional medicine. Manuscripts written in Geʽez contain centuries of accumulated knowledge in astronomy, herbal medicine, and spiritual healing. Priests and traditional healers still consult Geʽez texts for healing prayers, rituals of purification, and diagnostic insights that reflect a worldview in which the body, soul, and cosmos are interconnected. These texts demonstrate how Geʽez served not only as a sacred language but also as a repository for empirical and metaphysical knowledge—where science, spirituality, and language were inseparable.

Cultural Memory and National Identity: For many Ethiopians, Geʽez is far more than a liturgical medium—it is a symbol of national identity and cultural resilience. Over centuries, it has remained a thread connecting moments of resistance, renaissance, and renewal. Cultural festivals, oral traditions, and poetic forms often draw upon Geʽez vocabulary and structure. Even modern Amharic—the national language of Ethiopia—bears the grammatical and lexical imprint of Geʽez. Among diaspora communities, Geʽez continues to be studied and preserved as a vital part of Ethiopian heritage. It provides a link to homeland, history, and faith—a way to remain rooted while navigating new worlds.

Why Geʽez Still Matters: Geʽez reminds us that languages do not need to be spoken in everyday conversation to be alive. They can live through ritual, study, identity, and tradition. Like Sanskrit in Hinduism, Latin in Catholicism, or Classical Arabic in Islamic theology, Geʽez continues to serve as a vessel of sacred meaning and cultural continuity. In an age of rapid technological and cultural change, such ancient languages offer something vital: they anchor us to long-standing human pursuits—truth, justice, healing, and transcendence.

Language as Living Memory: To dismiss Geʽez as a “dead language” is to fundamentally misunderstand its role and power. While it may no longer be heard in daily conversation, it lives on in the solemn chant of the priest, the handwritten notes of a student monk, and the whispered prayers of the faithful. Geʽez has not died—it has transformed. It survives not as a fossil, but as a living archive of Ethiopia’s spiritual, intellectual, and cultural heritage. And as long as people continue to seek connection with their history, their faith, and their ancestors, languages like Geʽez will never truly die.

 

The Enduring Cognitive and Cultural Value of Geʽez Education in Ethiopia

This paper argues for the continued relevance and intellectual value of traditional Geʽez-based church education in Ethiopia. Drawing on decades of pedagogical observation and comparative historical evidence, the paper suggests that early education in Geʽez contributes to advanced cognitive development, academic achievement, and cultural identity. Despite the lack of extensive experimental research, observational and anecdotal data strongly indicate that mastery of this ancient liturgical language offers multifaceted benefits—linguistic, intellectual, spiritual, and professional—that extend well beyond the confines of religious practice[2].

In the Ethiopian context, traditional church education, conducted in the classical language Geʽez, has long played a foundational role in shaping the intellectual elite. Many of Ethiopia’s most successful and influential individuals have passed through this system. These students, often referred to as Yekolo Temari[3], undergo a rigorous and immersive education beginning at an early age. This traditional mode of learning is not only spiritually and culturally rich but also intellectually demanding, involving extensive memorization, chanting, and the analysis of ancient texts.

Cognitive and Linguistic Advantages

Children educated in Geʽez often exhibit exceptional cognitive receptivity[4]. Anecdotal evidence and pedagogical experience suggest that they are more likely to accelerate through modern formal education systems, frequently skipping grades or mastering new material with minimal effort. This aligns with research on classical language education more broadly, which associates the study of morphologically rich and syntactically complex languages with improved executive function, memory retention, and problem-solving skills[5].

Furthermore, given that a significant portion of Amharic vocabulary is derived from Geʽez, students proficient in the language demonstrate heightened metalinguistic awareness, which enhances their ability to engage with complex texts and fosters advanced literacy, particularly in technical and professional fields such as law, medicine, and the sciences.

While learning any language contributes to cognitive development, ancient languages like Geʽez present a distinct set of intellectual challenges[6]. Unlike modern languages, which tend to evolve toward greater simplicity and efficiency, ancient languages are often characterized by complex grammatical systems, unique scripts, and nuanced vocabularies. These features demand intensive mental engagement, effectively serving as a form of cognitive training. Learning Geʽez, in this sense, is akin to solving a multilayered puzzle—each linguistic element encountered requires deep analysis, thereby stimulating neural development andstrengthening mental agility. This cognitive “workout” is one of the most compelling, though often underrecognized, benefits of traditional Geʽez education.

Academic and Professional Relevance

The relevance of Geʽez is particularly evident in disciplines such as history, philology, theology, archaeology, and linguistics, where access to primary source material requires a command of the original language. Beyond academia, Geʽez provides valuable skills for professionals in museum curation, manuscript preservation, religious leadership, translation, and cultural diplomacy. Additionally, the grammatical structures of Geʽez, which involve intricate patterns and rules, appear to cultivate analytical and logical reasoning skills, contributing to a learner’s ability to engage in abstract thought—an essential attribute across numerous intellectual domains.

Cultural and Spiritual Significance

Beyond cognitive benefits, Geʽez plays a crucial role in fostering cultural continuity and spiritual depth. It serves as a linguistic bridge to Ethiopia’s ancient heritage, allowing students to engage directly with foundational texts of the Ethiopian Orthodox tradition and other historical documents. This access facilitates not only scholarly inquiry but also a profound connection to identity, heritage, and national pride.

Learning texts in their original linguistic form also offers deeper spiritual insight, enabling more nuanced theological interpretation and religious experience. As such, Geʽez serves not only as an intellectual tool but as a vehicle of cultural memory and spiritual formation.

Comparative Perspectives

The observed benefits of Geʽez education resonate with findings from other traditions of classical language learning. Numerous studies have highlighted the cognitive benefits of learning Latin, Ancient Greek, Sanskrit, and Classical Chinese, among others. These languages are increasingly viewed not as academic relics, but as powerful instruments of intellectual training. They function as forms of “mental gymnastics,” developing memory, attention, and creativity in ways that modern language instruction does not always achieve.

In sum, Geʽez should not be regarded as a “dead language” but rather as a living repository of Ethiopia’s intellectual, spiritual, and cultural legacy. The traditional church education system, far from being outdated, offers profound and measurable advantages for learners. These include cognitive development, enhanced linguistic capacity, professional utility, and cultural rootedness. As educational policymakers and scholars seek innovative ways to improve outcomes and foster identity among youth, revisiting the pedagogical value of classical language education—particularly Geʽez in the Ethiopian context—may prove both timely and transformative. Ancient languages such as Geʽez serve as windows into cultures, philosophies, and worldviews that are markedly different from those of the contemporary world. Studying these languages goes beyond acquiring a means of communication; it involves engaging with alternative systems of thought, values, and expression. This process fosters cognitive flexibility and encourages learners to adopt multiple perspectives, thereby enhancing mental adaptability and promoting a broader, more nuanced understanding of human knowledge and experience.

Bibliography

1, Kaplan, S. (1992). The Beta Israel (Falasha) in Ethiopia: From Earliest Times to the Twentieth Century. NYU Press.
2, Levine, D. N. (1974). Greater Ethiopia: The Evolution of a Multiethnic Society. University of Chicago Press.
3, Pankhurst, R. (1990). A Social History of Ethiopia. Addis Ababa University Press.
4, Kassaye, K. D., Amberbir, A., Getachew, B., & Mussema, Y. (2006). A historical overview of traditional medicine practices and policy in Ethiopia. Ethiopian Journal of Health Development, 20(2), 127-134.
5, Crystal, D. (2000). Language Death. Cambridge University Press.

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[1] Tefera, Amsalu, and Maria Bulakh, ‘Geez (Old Ethiopic)’, in Ronny Meyer, Bedilu Wakjira, and Zelealem Leyew (eds), The Oxford Handbook of Ethiopian Languages, Oxford Handbooks (2023; online edn, Oxford Academic, 22 May 2023), https://doi.org/10.1093/oxfordhb/9780198728542.013.24, accessed 17 Oct. 2025.

[2] Cui, G., Ren, Y., & Zhou, X. (2025). Language as a modulator to cognitive and neurological systems. Acta Psychologica, 254, 104803.

[3] YeKolo Temari Foundation Providing care for vulnerable children who seek a traditional Ethiopian Orthodox education

[4] Ancient languages demand more than just memorization—they require careful decoding. When translating, you analyze sentence structure, interpret meanings, and sometimes read between the lines. This type of mental gymnastics can sharpen analytical thinking skills, which are useful in every aspect of life, from academics to personal decisions.

[5] The Fascinating Impact of Ancient Languages on Modern Cognition. Very Big Brain November 15, 2024 

[6] Learning an ancient language strengthens neural pathways in the brain, particularly those involved in memory, attention, and reasoning. The effort required to master vocabulary, grammar, and syntax encourages neuroplasticity, the brain’s ability to reorganize and form new connections. Neuroplasticity is essential for maintaining cognitive health and resilience throughout life.

GIRMA BERHANU

GOTHENBURGUNIVERSITY
Department of Education and Special Education

SWEDEN