Religious Institutions and Their Implication for Sustainable Peace in Amhara National Regional State: A Study on Some Selected East Gojjam Woredas

International Journal of Business Marketing and Management (IJBMM)
Volume 4 Issue 12 December 2019, P.P. 73-83
ISSN: 2456-4559
www.ijbmm.com
International Journal of Business Marketing and Management (IJBMM) Page 73
Religious Institutions and Their Implication for Sustainable Peace
in Amhara National Regional State: A Study on Some Selected
East Gojjam Woredas
Melaku Tilahun1
, Wallelign Zelalem2
, Temesgen Birhanu3
1
(MA in Human Rights, Department of Civic and Ethical Studies, Debre Markos University), Principal-
researcher, Mobile No. +251912410195.
2
(MA in Peace and Conflict Studies, Department of Civic and Ethical Studies, Debre Markos University)- Co-
Researcher, Mobile No. +251913794098.
3
MA in Philosophy (Co-researcher), Mobile No- +2519 11 58 71 63
Abstract: Religion makes the people to put their lives on the way for salivation through having a vision of
reality that transcend temporal world into a becoming world where everyone lives in a situation that is, full of
an everlasting peace. But the role religious institutions play in ensuring the desired goal is a bone of
contentions among scholars. The focus of the study was to explore the implication of religious institutions for
sustainable peace in Amhara National Regional State with a particular reference to East Gojjam selected
woredas. The central objective of the study was to uncover the positive and negative implications of religion in
the realizing peace and social harmony in five selected woredas of East Gojjam. To meet these objectives the
study has employed mixed research approach with sequential exploratory design. Data was collected from
primary and secondary sources. In order to draw the research participants and respondents, purposive
sampling and simple random sampling was employed. Hence, the participants of the study were religious
fathers, sheiks, pastors, Woreda and East Gojjam Hagere Sibket Administrator and religious believers. A total
of 218 participants were included. The finding of the study shows that the religion and the peace building
endeavors a direct relationship. Besides, the study also indicated that the role of religious forum in ensuring
peace and social harmony is not effective in the study area. Furthermore, the finding of the study also identified
that due to internal and external triggering factors, religious institutions are serving as source of social conflict
in the study area. The study has also identified the challenges that hampered religious institutions to promote
sustainable peace and social cohesion in the society. Lastly, the study has recommended for woreda
Administrative and security office, East Gojjam Hageresibket Officials, members of religious forum and
ministry of Federal Affairs of the Federal Democratic Republic of Ethiopian Government.
Key words: religion, sustainable peace, implication, East Gojjam, Ethiopia.
I. Introduction
The role of religion and religious institutions in the overall peace building efforts is one of the bones of
contention among scholars and researchers. Religion is and will be one of the potential instruments that instigate
conflict or promote peace in different parts of the world (Danmission, 2016). In this regards different scholars
and empirical data revealed that, religion has dual implications in human history. In the first place religion
serves as a system of symbol which enables individuals to develop social cohesion and common understanding
(Rasul, 2009). Religion also makes the people to put their lives in the way for salivation through having a vision
of reality that transcend temporal/being world into a becoming world where everyone lives in a situation that is,
full of an everlasting peace (Johnston and Cox, 2003).
According to literature the peace building process in a country cannot be realized without religious
institutions involvement. For example, the mediation made by the Catholic lay group Sant‟Egidio to end the
civil war in Mozambique; the participation of religious leaders in South Africa‟s reconciliation efforts; or the
intervention of an imam and pastor team in Yelwa Shendam Nigeria to stem Christian-Muslim violence; faith-
based and secular organizations cooperated in Egypt, Libya, and Tunisia justified the fact that peace and
security endeavor could not be ensured without the involvement of religious institutions at large. So it is
important to say that religion and religious institutions play a paramount role in resolving conflicts and ensure
sustainable peace in the world (Johnston and Cox, 2003).

Religious Institutions and Their Implication for Sustainable Peace in Amhara National Regional
However, to the contrary, religion has been a major contributor to war, bloodshed, hatred, and intolerance,
which results with loss of life and property at large. In the sense that religion sometimes begets conflict among
divergent religious groups since it is tied with the life of individuals (The British Academy, 2015). For example,
during the Rwanda‟s genocide religious leaders including the Bishop were the prominent actors of the anti-Tutsi
movement that took the lives of many people (Shillinger, 2000). They were not only engaged in preventing the
genocide but also legitimatize the regime of murderer. Even some of the church believers left the church by
saying that God is no longer there because many of the Rwandans were killed in church a place which is
supposed to be safe and cool (Banyanga and Bjirkqvist, 2017).
Our continent Africa is the cradle of humanity. It implies that Africa had, from time immemorial,
evolved its own mechanisms and institutions for managing and resolving disputes and conflicts in ways that
preserved the fabric of society and encouraged peaceful co-existence. The argument is that the concept and
practice of peace and conflict resolution is not new in Africa, but rather it is the institutionalization of peace and
conflict studies at African Universities and schools and civil society organizations, that is the new phenomenon
(Francis, 2006). Particularly East Africa region as like other parts of the content, religion plays important role
via resolving conflicts and promote peace. The engagement of different religious communities ensures that each
group can contribute to a common cause of peaceful coexistence (Singleton and Shingler, 1967). In spite of such
contribution, religion has been the source of conflict and instability. Our country, Ethiopia is not an exception.
Hence, this research uncovers the positive and negative implications of religion in sustaining durable peace on
the selected Woredas of East Gojjam Zone.
II. Statement of the Problem
According to the UN Agenda 2030 for sustainable development, thinking development without peace
is impossible and vice-versa. To do so religious leaders and institutions plays a paramount role in achieving this
goal and ensuring sustainable peace (Lagho and Bonaya, 2016). According to different literature, religion plays
a significant role in the live and culture of the society of at least 75 percent of the world‟s population
(Danmission, 2016). Most importantly religious leaders who are the forefront in their spiritual leadership, have a
paramount role to play and influence all members of their communities. In the sense that, while they tried to
speak out, their voices are heard and their messages have the power too. They are the pioneer in preaching the
values and commandments of religion must be a voice of sympathy that speaks for the poor, the marginalized
and the exploited groups (UNESCO, 1991).
One of the plausible mechanism to ensure peace and stability in a given country is developing an inter-
faith code of conduct in preaching that would serve as a blueprint for all religious leaders and followers at large
(Ibid). To do so the UN General Assembly resolutions 58/128, 59/23, 60/10, and 61/221 all call for inter-
religious dialogue and cooperation to promote a global culture of peace (USIP, 2012). For example the
establishment of the World Church Council that encompasses different religions including Protestant, Orthodox
Christianity, Angela and other Churches. It was established since 1948, over 120 countries (Fykse, 2016).
Ethiopia like other countries in World, have established Inter-Religious/IRCE Council with the intent
to promote religious freedom and equality based on peace, love, tolerance, mutual benefit and for democratic
dialogue. To achieve this, the Council has organized itself from the federal level down to grass roots/Woreda
levels. The Council has been doing different activities in peace building through preparing and distributing
books that teaches about peace and mutual co-existence to all member institutions (IRCE, 2015). It also serves
as a key platform for dialogue and national development. But, in spite of such actives done by the IRCE, today
in Ethiopia there is no sustainable peace. Rather conflicts are erupting across different regions and ethnic
tensions are increasing in an alarming rate. Some of the manifestations of such tensions are between Islamic
Community and among Islamic and Orthodox Christian followers (UNDP, 2015).
Even though religion has played a significant role in resolving conflict and peace building by fostering
interreligious dialogue, much attention was not given. Rather it was serving as a means of threatening the
international peace and security that leads to “Clash of Civilizations” (Nomos, 2012). The same is true in
Ethiopia in general and in the study area in particular. Little researches has been done which are related to the
title. For example, Tsegaye (2014) studied on the role of interfaith based civil society organizations in peace
making in Ethiopia and South Sudan. But, it solely focused on the role of registered religious based civil society
organizations in promoting peace.

Hence, the positive and negative implication of religion in peace-avenue in the Ethiopia in general and in the
study area in particular is not studied. Particularly, in the study area (East Gojjam) there are conflicts and
tensions between Orthodox Tewahdo believers against Kibat in different woredsa including Debre Markos
Town. And the issue was transferred into a security problem in East Gojjam administration in particular and in
the Ethiopian Orthodox Tewahdo Church believers in general. Besides, there are tensions within Muslim
followers. Therefore, this research will go thoroughly and explore the implication of religious institutions in the
overall peace building effort in some Selected East Gojjam Woredas.
The general objective of this study is to assess the implication of religion in ensuring sustainable peace in some
selected East Gojjam Woredas. The specific objective of this research includes;
 To explore the positive contribution of religious institutions in ensuring sustainable peace in the study area
 To identify the negative implications of religious institutions in resolving tensions and conflict that
emanated from the community in the study area
 To examine the challenges of religious institutions in promoting peace and social cohesion in the study
area.
III. Definition of Terms and Concepts
Defining religion is not a simple task due to the fact that scholars from different field of study have a
specific approach of understanding it. According to Fox (2018), religion is a social institution which strongly
influences and shapes the human behavior. Others also defined religion as a system of symbol which is intended
to make men influential, persistent, and have long-lasting attitudes and motivate them to get bless and salivation
in the eternal world (Geertz, 1973). But, the definition given by this guy is gender biased. In the sense that, it
focused on defining religion from the perspective of male than female. Still other scholars argued that religion is
just like a culture and/or linguistic framework or medium that is established to make the people to describe the
realities or beliefs through experiencing inner attitudes, feelings, and sentiments (Lindbeck, 1984). Religion is a
set of answers to the fundamental questions of life in human existence, which includes the systematization of
these answers into a meaningful manner and the celebration of different religious ceremonials through
establishing institutions.
The other thing pertinent to religion is the essence of religious institutions. Religious institutions are
institutions established for the purpose of collecting religious followers and worship their creator (God/Allah).
They are established by the consult of individuals for the very purpose of getting bless from their creature and
other saints. It includes Churches, Mosques and others. According to Frazer and Ower (2018), all religions
institutions have different structures, hierarchies, organizations, and leaders. The structure may also differ within
the same religion depending on the context. For example in the Ethiopian Orthodox Tewahido Church, the
administrative arrangement is organized from Woreda to the national level/Tekilay Betekihinet. The leaders‟
honorable title includes Patriarch, Liqa papas and Papas/Arch Bishop.
Peace on the other hand is the most desired element of humanity. Peace seems to be an "umbrella
concept", a general expression of human desires, of that which is good, that which is ultimately to be pursued.
Mankind will always be heading for goals, some of them very concrete, some of them more abstract and diffuse,
and "peace" seems to be one of the terms that used for this generalized goal. In the early years of peace studies,
it was assumed that peace is the opposite of war. Peace was defined as the absence of war, partially because the
early peace studies was strongly motivated by the reflection on the tragedies of the Second World War and by a
sense of crisis of human survival caused by the danger of a total nuclear war between the two superpowers
(Matsuo, 2005).
When peace is defined narrowly it can imply passivity and the acceptance of injustice. During the cold
war the word had subversive implications and was often associated with communism. Moscow sponsored ersatz
“peace councils” which gave the word a negative connotation. Hesitancy about the meaning of peace existed
long before the cold war. In the years before World War I Andrew Carnegie lavishly funded programs to
prevent war and advance international cooperation, but he was uncomfortable with the word peace and wanted
to leave it out of the title of the international endowment he left as his legacy. Peace is more than the absence of
war. It is also “the maintenance of an orderly and just society. In this regard many writers distinguish between
negative and positive peace, where the former implies the absence of war, and the later implies the presence of
justice. Peace is also a state of balance where the rights of all citizens are respected and their voices are heard by
employing dialogue and discussion to reach at mutual respect and trust (IIR, 2009).

IV. The Role of Religion to Ensure Peace
Scholars in the field of peace and conflict studies believed that ensuring peace is not an overnight task.
It is rather takes time and needs the involvements of different stakeholders. Of these religious institutions and
their respective leaders are important in the peace building process. According to Gerrie Tar Haar by
mentioning the views of Assefa stated that;
Bringing the spiritual dimension into the peacemaking process can create access to the
more deep-seated, affective base of the parties’ behavior, enabling them to examine
critically their own attitudes and actions. People’s conflict behavior is often based on
more emotional considerations and thus may not be changed simply by rational
negotiation processes and subsequent agreements. Cognitive decisions and
commitments, he argues, do not necessarily translate into feelings and action (Haar,
2004.p.22).
The document of Danmission also denotes that religion plays a pivotal role in the lives and cultural practice of at
least 75 percent of the world population (Danmission, 2016). It means that religious values and practices are
always tied with the day to day lives of each individual through shaping their attitudes, opinions and behaviour.
Thus, religious institutions in most cases serve as source of peace and a tool for conflict resolution. More
importantly, religious beliefs or values are thought to have the potential to promote peace and security in any
society (Silvestri and Mayall, 2015). Religion also makes the people to put their lives on the way for salivation
through having a vision of reality that transcend temporal/being world into a becoming world where everyone
lives in a situation that is, full of an everlasting peace (Johnston and Cox, 2003).
In line with this religious leaders who are the forefront in their spiritual leadership, have a paramount
role to play and influence all members of their communities. They are assumed to be the pioneer in preaching
the values and commandments of religion and they must also be a voice of sympathy that speaks for the poor,
the marginalized and the exploited groups (UNESCO, 1991). In addition, they can contribute for peace through
providing early warning of conflict, means of managing and resolving any kind of conflict that would happen in
the day to day lives of the society (Sommers, 2001).
For example the mediation efforts made by the Christian denominations, such as in South Africa with
Archbishop Desmond Tutu, in Mozambique with Sant‟Egidio, in the US with Martin Luther King, the Middle
East and the Balkans of various priests are best examples of which religion and religious leaders played a
significant role to ensure peace in their respective country (Thomas, 2005; Smock, 2002; and Lederach, 1996).
So like the Christian religion, Islamic religion has also its own values of resolving conflicts. In this regard a
Muslim scholar Abu-Nimer (2003) argued that Islam is based on fundamental human values encoded in the
Qur‟an, related religious writings and the Islamic tradition. Based on those values, Muslim societies have
developed a considerable set of non-violent tools for conflict resolution and peace-building experiences. The
Traditional Arab-Muslim mechanisms for dispute resolution include third-party mediation and arbitration in any
form of social conflict. Such mechanisms also included traditional reconciliation methods, based on the value of
forgiveness and public repentance (Ibid).
V. The Negative Implication of Religion to Ensure Peace
Despite the aforementioned realities where religion has played a significant role in resolving conflicts
and violence, there are many dark sides of religion which will be mentioned as follows. From the pages of
history we find that religion created conflict and disunity in the society. Galtung (1969), who is the founder of
the field of peace and conflict study argues that religion is often the source of „cultural violence‟, a form of
violence which is basically used to legitimize other forms of violence (structural and direct). Hence, the
following are the empirical evidence where religion serves as the source of conflict. The glaring examples of
these are the conflict between the Protestants and Roman Catholics, the Hindus and the Muslims. Not only had
these, the conflict of religion led to the religious wars of the sixteenth century. In many cases it is proved that
religious fanaticism is responsible for much inhuman bloodshed. Sometimes it is seen that religion creates an
obstacle in the development of the free spirit in common people. This was prominent in the middle ages where
free enquiry and independent thinking was thwarted by religion. In addition, the violent conflicts which have
been erupted in Southern Philippines, Southern Thailand, Balkans, Sudan, East Timor, and Sri Lanka are in the
name of religion.
Besides, according to John Hall‟s understanding the following are events which are tied with religion:
the September 9/11 terrorist attacks; the continuing struggles between Jews and Palestinians; the problems in
Northern Ireland; the nationalist conflicts in the Balkans; ethnic wars and tensions in Africa; conflict between
Pakistan and India; terrorist actions by extreme right Christian fundamentalists in the U.S. and Islamic terrorist
attack in different cities of Europe; poison gas attack by the Aum Shinrikyô sect in Tokyo; the deaths of
hundreds in a burning church in the name of the Movement for the Restoration of the Ten Commandments of

God in Uganda etc (Hall, 2001). The other shocking incidence in the world which is caused by religion is the
Rwanda genocide. The role of Christianity specifically the implantation of the Roman Catholic Church in
Rwanda has contributed for the genocide to happen and leaders were actively involved in it (Spijker, 1997).
According to different literatures, the Rwandan genocide would never have taken place, if Christian missions
(the Roman Catholic Church) had not been implanted right in the Rwandan society (Ibid). Since the arrival of
the Roman Catholic Church, they preach in a way that promotes racial division between Hutu and Tutsi and
degrading the social status one over the other (Banyanga and Björkqvist, 2017).
Even in Ethiopia during the 16th
century due to Gragn Amhed‟s jihadist movement, the EOTC has lost
many heritages and its resources had been looted and burned out. This have had created reservation between
religious followers for a long period of time. Besides, the politicization of Islamic religion in Ethiopia and the
aspirations to be terrorists are the other challenges that instigated conflicts and tensions in Ethiopia. In this
regard Erlich (2010) believed that there are two varieties of Islamic wings which are prevalent in today‟s
Ethiopia. The first one is the Ethiopian or African Islam, which is flexible brand of Islam having a popular set of
beliefs, traditions, and customs and accepts Ethiopia and its legitimacy as a land led by a Christian
establishment. The second wing is the fundamentalist and politically oriented militant group which is not
founded based on the tradition and custom of Ethiopians rather imported from the Middle East. Accordingly the
second wing of Islam does not accept the views of Christian-led Ethiopia and aspires to change this narrative
into to win Ethiopia for Islam (Erlich, 2010). This group of Islam is one of the sources of conflict in today‟s
Ethiopia which resulted with the loose of both human life and material destructions particularly in the Ethiopian
Orthodox Tewahdo Church. Another scholar called Samatar also described this phenomenon as “the
politicization of religion” whereby faith (religious dogma) is transformed into political ideology that can
instigate conflict and hatred between the societies (Samatar, 21984). Therefore, we can conclude that
polarization of religion is one of the sources of conflict and violence which has been erupted in different
countries of the world in general and in Ethiopia in particular.
VI. The Role Of Inter-Religious Council Of Ethiopia In The Peace Building Efforts
Inter-religious dialogue is a platform for religious leaders to describe and orientate the followers of
their religion about the essence of religion and the way to practice it in their day to day life. It is also defined as
“all positive and constructive interreligious relations with individuals and communities of faith which are
directed at mutual understanding and enrichment, in obedience to truth and respect for freedom.”(Dialogue and
Proclamation1991 a document of the Catholic Church cited in Forde, 2013). The UN General Assembly
resolutions 58/128, 59/23, 60/10, and 61/221 also call for interreligious dialogue and cooperation to promote
and strengthen global culture of peace across the world (Hayward, 2012). The ultimate goal of inter-religious
dialogue is to build common values that help different religions to come together and discuss problems within
the society. It is an important step to build peace by developing common understanding among believers.
The inter-religious Council of Ethiopia has been established by the full consensus and collaboration of
various religious institutions in 2010 with the vision to see a developed Ethiopia religious communities and their
institutions stand together for peace, love, justice, human dignity, mutual respect, tolerance and religious
equality (IRCE, N.D). It is established with the aims of promoting and systematizing interfaith learning
collaboration to address common concerns. IRCE targets in bringing religious leaders and institutions of various
faiths at national and regional levels to identify potential on building trust and relationship among the various
religious communities. Currently, the IRCE has a total of seven member of religious institutions and namely: the
Ethiopian Orthodox Tewando Church (EOTC), Ethiopian Islamic Affairs Supreme Council (EIASC), the
Ethiopian Catholic Church (ECC), the Evangelical Churches Fellowship of Ethiopia (ECFE), the Ethiopian
Seventh Day Adventist Church (SDAC), the Ethiopian Evangelical Church Mekane Yesus (EECMY) and
Ethiopian Kale Hiwot churches (EKHC). The council is on the way to decentralize its structure up to Woreda
levels.
According to Karbo, (2013) the Inter-religious Council of Ethiopia to achieve the aforementioned goals
has established the Inter-religious Dialogue- Ethiopia (IRD-E). The IRD-E was first designed in a way that can
develop and strengthen interpersonal relationships between the various religious leaders of member faiths
through learning about the cultural, ideological and religious views of each faith. In doing so these dialogue
sessions which were took place among different religious leaders reveal that members of each faith have been
able to enrich, deepen and broaden their own religious life and their perspective towards other faiths through
mutual understanding.
VII. The Challenges Of Religious Institutions For Peace Building In Ethiopia
Even though religion has a significant role in the peace building process, it is accompanied by different
challenges. According to scholars, one of the challenges that hampered the activities of religion is secularism.
In this regard Geoffrey (2017), stated that “secularization has not only rejected the metaphysical and religious

explanations of reality, but also separated religion from the culture, the sacred from the secular, the spiritual
from the material, holy from unholy just to mention but few.” It implies that secularism has eroded not only
religious values and but also the cultural values and norms of the society in a country. Secularism also begets
atheism which in turn, led to individuals to shine away from religion.
Besides religious fundamentalism is the other challenge that hampered the performance of religious
institutions. Even though the concept of religious fundamentalism is contentious among schools, but most
commonly it stands to show to extremism, fanaticism, and literal thinking in connection with a religious faith
(Ercan, 2006). According to Desta (2017), the expansion of Wahhabism with the view of making Ethiopia to be
the land of Islam (dar al Islam) is one of the biggest challenges that affect the peaceful and social harmony of
Ethiopians. So religious fundamentalism is one of the challenge that affects the peaceful existence of different
religious groups in Ethiopia. In a similar fashion the study of Ayalew (2018), Islamic fundamentalism and out-
group hostilities are manifested in Kemissie city administration.
The study of Haynes (2009:67) as cited in Ashafa and Wuye (1990) stated that;
Religion today, instead of serving as a source of healing sickness, hanger, and poverty,
stimulating tranquility and peaceful co-existence among human beings, It is used to cause
sadness. It is bringing pain instead of relief, hatred instead of love, division instead of unity,
sadness instead of joy, discrimination and destruction instead of accommodation and
development. This is especially true between some adherents of Islam and Christianity.
Nigeria has its own share of this negative phenomenon. The ethno-religious conflict has
become a matter so serious and devastating that it can now be seen as a harbinger of the
danger of a crisis such as those that have engulfed the former Yugoslaavia, Rwanda and
Liberia (pp.1).
Therefore, religious institutions are running out of their objective and this by itself would have a direct
implication on the peace building endeavor in Ethiopia in general and in the study area in particular.
VIII. Research Methodology
This study has employed mixed research approach. A mixed research method enables the researcher to
collect and analyze both qualitative and quantitative data in a particular and helps to integrate the data at one or
more stages in the process of research (Creswell et al., 2003). Hence, the premise behind choosing mixed
research approach is because it helps to understand and clarify the positive contribution of religion; the
limitation/negative implication of religion and its challenges. Besides, it also provides the researcher with many
design choices which involve a range of sequential and concurrent strategies and to look at the problem from the
wider spectrum (Terrell, 2012).
The research has also employed sequential exploratory strategy. It is a research design that enables to
collect and analyze the qualitative data followed by quantitative data. According to Terrell (2012), sequential
exploratory research design is relatively straight forward due to clear, distinct stages and easier to describe than
other strategies. Hence, in order to select the research participants both probability and non-probability sampling
techniques was employed. Of the categories of probability sampling, simple random sampling technique was
also employed. On the other hand from non-probability sampling, purposive sampling was employed.
Hence, data was collected from religious fathers (Priests, Sheiks and Pastors), believers of each
religion, religious institution administrators. The participants and respondents of this research were drawn from
five woredas namely, Shebel Berenta, Hulet Eju Ensie, Debre Markos Town, Enarij Enawga and Basoliben
respectively. These woredas were selected through purposive sampling. Pertaining to sample size a total of 218
were participated.
In order to determine the sample size for the quantitative respondents Yamane (1967) formula that uses 93% of
confidence level and 0.07 level of accuracy was employed. Hence, the following formula was applied;
n= N/1+N(e)2
n= 651,818
1+651,818(0.07)2
= 204
The required sample size was 204
Where,
n= stands to show the sample size to be used
N= stands to show total number of customers in the city
e = shows the level of precision or sampling error 7% (0.07)
1= designates the probability of the event occurring
Therefore, the total sample sizes of this study were 218 addressed.

In order to collect the data, both primary and secondary sources were used. Primary source of data was collected
via semi-structured interview, key informant interview, Focus Group Discussion (FGD), and questionnaire.
The data that are collected via semi-structured, key informant interview, and FGD were analyzed thematically.
In addition, the data collected through questionnaire was analyzed by using the software application (SPSS
version 24) through descriptive statistical analysis technique that is, based on frequency, percentage and
tabulation.
IX. Data Analysis and Discussion
The Background of Respondents
The respondents before they filled the research questions, they were asked about their age, sex and
religion. Accordingly, the following table clearly indicates the profile of respondents who were participated in
the study.
Table 1: the profile of respondents
Demographic Features of participants or customers of
selected institutions
Frequency Percent (%)
Gender
Male
Female
Total
150
24
174
86.2%%
13.8%
100%
Religious affiliation
Orthodox Tewahdo
Islam
Protestant
Others
Total
130
32
12
0
174
74.7%
18.4%
6.9%
0%
100%
Age
20-25
26-30
31-40
Above 40
Total
10
70
75
19
24
5.7%
40.2%
43.1%
10.9%
100%
As indicated in the above table 1, 150(86.2%) of the respondents are male, whereas the remaining 24(13.8%) are
females. It indicated that majority of the respondents for this study was males. Besides, the table also shows that
religious affiliation of the respondents. Accordingly, 230(74.7%) are Orthodox Tewahdo, 32(18.4%) are Islam
and the remaining 12(6.9%) are Protestant followers. Therefore, it is concluded that majority of the respondents
were Orthodox Tewahdo which also includes (though not included under the options) Kibat followers.
Furthermore, the above table also indicated the age composition of respondents. Accordingly, 10(5.7%) are
between the age of 20-25, 70(40.2%) are between the age of 26-30, 75(43.1%) are between 31-40 and the
remaining 19(10.9%) are above the age of 40. Therefore, it is pretty much important to conclude that majority of
the respondents were between the age of 20-30, which is the youngest group in Ethiopia in general and in the
study area in particular.
X. The Positive Contribution of Religious Institutions to Ensure Sustainable Peace
Almost all of the research participants have agreed that religion and peace building has a direct
relationship. Accordingly one of our informants from Mota Woreda Betekihnet strongly believed that: “the
church among others, pray and work on not only for domestic peace but also for the entire world.” Others also
delineated that in order to ensure peace and stability the religious institutions preach their religious followers to
live in peace and harmony with others.
All of the participants have agreed that in most cases, it is through religion particularly (religious)
fathers that disputes at household or community level are addressed and resolved. Resolving conflicts and
disputes are an integral part of peace building in the selected study areas.

XI. The effectiveness of inter-religious council/religious forum in peace building
The study has also identified the role of inter-religious councils of Ethiopia or locally known as
religious forum in peace building in the selected Woredas. The council was established to undertake the
promotion of peaceful coexistence and collaboration among religious institutions and communities in Ethiopia.
According to the research participants the forum is active in some Woredas such as in Motta, Debre Markos,
Debre Werk, whereas in the remaining Woredas, the existence of the forum is symbolic and it is not in a
position to achieve its objective due to different reasons. In this regard one of our informants from Debre
Markos Town who is the member of the forum posited that;
Even though the forum is established with the objective of strengthening peace and
harmony through open dialogue and discussion between different religious followers, it
is not supported by the concerned government body. For example, the forum does not
have the right place and schedule to discuss and make decision on varies issues. Our
work is occasional and has no formal procedure (interview with M/hadis Belay, 2019).
Others also stated that the forum with its limitations, had resolved conflicts and tensions in the society.
Particularly in the year 2008 -2009/10, in Motta and its surrounding the forum has made an intervention
between Islamic and Orthodox Tewahdo believers before they indulged into dysfunctional conflicts. The forum
among others enabled the two followers to resolve the problems with one day. In this regard the study of Karbo
(2013) portrayed that the Inter-religious Council of Ethiopia to achieve its goals has established the Inter-
religious Dialogue- Ethiopia (IRD-E) and the Inter-religious Dialogue-Ethiopia through dialogue sessions which
were took place among different religious leaders reveal that members of each faith have been able to enrich,
deepen and broaden their own religious life and their perspective towards other faiths through mutual
understanding.
Table 3: the effectiveness of inter-religious council/forum in peace building in the study area
How do you see the effectiveness of inter-religious
council in peace building?
Item Frequency Percent (%)
Low 73 42%
Medium 62 35.6%
High 30 17.2%
Very high 9 5.2%
Total 174 100%
As indicated above 73(42%) replied by saying low, 62(35.6%) stated as medium, 30(17.2%) also stated as high
and the rest 9(5.2%) replied as very high. Therefore, the majority of the respondents also confirmed that the
religious forum is not effective enough in the peace building endeavors.
The Negative Implications of Religious Institutions in Resolving Tensions and Conflict that emanate from
the Community
According to the research participants there were intra-religious conflicts particularly between
Orthodox Tewahdo and Kibat, b/n Salafi and Wuhabi followers on religious preaching (Dogma) in Motta and
Bichena town administrations. According to the research participants the conflicts and tensions between
Orthodox Tewahdo and Kibat was exacerbated in the year 2010 onwards. In this regard the Abbink (2014)
confirmed that there were repeated signs of growing tensions between „Sufi‟ Muslims and reformists and/or
Salafists, resulting in mosque burnings and personal attacks. In the Gondar area and some other places, several
extremist Takfir wal-Hijra groups were active and there was destruction as a result of such hostile relationships.
In addition, in March 2011 Muslims in the Goda district of Jimma were engaged and burned down 10 Christian
homes and 80 Christians becomes homeless (Ibid).
Table 4: the negative implication of religious institutions in instigating conflicts and tensions
Besides to the above mentioned data the following table also illustrates about the negative implication of
religious institutions in instigating conflict and tension.
Do you believe that do religious institutions have
their role to aggravate conflict?
Item Frequency Percent (%)
Yes 124 71.3%
No 50 28.7%
Total 174 100%

As indicated in table 4, 124(71.3%) replied by saying „Yes‟ and the rest 50(28/7%) also replied by saying „No‟.
Therefore, it can be concluded that majority of the respondents confirmed that religious institutions can beget
conflict and tensions in different occasions.
In addition, participants of the study also further asserted that due to the fact that religious leaders act
out of the objective of religion and execute the political will of the government, conflicts are instigating in the
community. Almost all of the research participants agreed that corruption, religious fundamentalism, influence
others to accept once religion, provocative preaching and religious books that devalue other religions are some
of the factors that exacerbate conflict and tensions between different religious followers in the study area.
Therefore, the study concluded that due to internal or external triggering factors religious institutions are serving
as a source of social conflict. But one has to remember that religious institutions per see have no problem rather
when the religious dogmas and other preaching missed their objective and used for political and other purposes
by the religious followers and leaders, religion would have the potential to instigate conflict and tensions.
XII. The Challenges of Religious Institutions in Promoting Peace And
Social Cohesion
As it is mentioned above religious institutions in general and the religious forum in particular is not
effective enough to achieve its objectives. First of all Social cohesion is an aspect of social wellbeing and unity
in a given community which is demonstrated by shared understanding, mutual support and interchange in
relationships (Deepa et al., 2000). Hence, the following are the challenges that hampered the overall
effectiveness of such institutions. Generally four challenges are identified and these include lack of loyalty from
religious leaders, disobedience of religious followers, intervention of the government and lack of good
governance.
i) Lack of loyalty from religious leaders-
The first challenge that hampered the religious forum is lack of loyalty of religious leaders themselves.
According to the data obtained from the respondents show that religious leaders are not in a position to execute
their tasks rather they are serving to the best interest of government. Most importantly, members of the forum
are not free from politics rather they act like government cadres. As a religious father they are supposed to act in
accordance with the tradition and dogma of each religion.
ii) Disobedience of religious followers-
The other challenge that affects religious institutions is religious followers themselves. According to the
research participants, religious followers could not be abided by the religious laws or religious dogma.
Disobedience of religious followers implies lack of interest or attention to be governed by the religious
preaches. One of the key informants from Shebel Berenta stated that “we preach our religious followers in the
church about Christianity ethics and the saying of the church itself. However, almost majority of them are not in
a position to adhere with what they have learned so far.” Still others also stated that religious believers are good
in attending and worship God. But practically speaking, they are not in a position to stick with what the religious
books and a religious father says so.. Because religious fathers themselves sometimes cannot be abided by laws
of the religion. In this regard the study of Christine (2009) delineated that the youngsters or religious followers
in Ethiopia are shying away from attending church schools because of attractions of the secular life style and
other rewards. This is a big challenge that hampered religion not to meet its objective.
Therefore, we can deduce that even though there are programs whereby each religious follower can learn and
know what the religion says so, they could not act accordingly. Religious father preach instead of changing
religious followers and contribute for peaceful co-existence, in most cases it becomes as lip service.
iii) Intervention of the government-
The other challenge that affects religious institutions in the peace building process is the intervention of
government bodies in the study area. In the first place the FDRE constitution under article 11 sub-articles 1-3,
stipulated that state and religion separated and the state shall not interfere in religious matters and religion shall
not interfere in state affairs. But practically speaking the principle is not really on the ground. According to the
research participants religious father who are supposed to the forefront and role model for other religious
followers are executing the political agenda of the government.
In a similar fashion the FGD discussants of Motta town administration Orthodox Christianity religious
followers stated by supporting the above mention view as follows; “in the first place our religious fathers
particularly church and Betekihnet leaders are not free from politics. They are influenced by the governmental
bureaucracy and even while they speak, they look like cadres.” In a similar vein the study of Abbkin (2014)
confirmed that government is the sole determiner starting from defining the role of religious institutions and

interferes without clear grounds in religion issues when it is deemed to take on political garb. In irony religious
communities or institutions are not allowed to reject the agenda seat by the state or they could not stop the
interference and perform their tasks accordingly.
XIII. Conclusion And Recommendation
Conclusion
The study was intended to assess the positive and negative implications religious institutions in
ensuring sustainable peace in selected East Gojjam woredas. The study set out three specific objectives and to
meet these objectives, three research questions were prepared. The first find of the study shows that religious
and peace building have a direct relationship and they play a significant role in ensuring peace and social
cohesion in the study area. In addition, religious institutions are active enough in the peace building endeavor in
the selected woredas. The study also confirmed that traditional conflict resolution mechanisms in most cases are
organized and implemented through the involvement of religious fathers. Despite some attempts made to resolve
social conflicts in the society, the religious forum is not effectively executing its tasks and contributes to the
peace building endeavors in the study area. Even in some woredas such as Shebel Berenta and Bichena the
forum is not active enough in addressing conflicts and tensions.
The finding of the study further identified that due to internal or external triggering factors religious
institutions are serving as a source of social conflict and tension. But one has to remember that religious
institutions per see have no problem rather when the religious dogmas and other preaching while they missed
their objective and used for political purposes by the religious followers and leaders, religion would have the
potential to instigate conflict and tensions. But the researchers have concluded that the positive implication of
religion and religious institution in the promoting peace and social cohesion outweighs its negative implication.
Lastly the study also identified the challenges that hampered religious institutions to promote sustainable peace
and social cohesion among and within religious believers.
Recommendation
Based on the findings of the study the following recommendations are suggested by the researchers to be
undertaken by the concerned body.
 To the Woreda Militia Office; it t should support and fulfill the required facilities and encourage members
to do more.
 To East Gojjam Hageresibket Office; it should have the schedule to let religious leaders and father (both
Orthodox and Kibat) to discuss and come to a certain point of agreement, if not accept the difference as it is
without the provocation of one against the other. Besides, religious followers should also put pressure on
their religious institutions leaders to handle the problems via open dialogue and discussion without waiting
for the government bodies.
 To the Inter-religious Council (Forum); Members of the religious forum should have a schedule to open
up discussions and dialogue on handling difference which arises from religious followers. .
 To The ministry of Federal Affairs of the Federal Democratic Republic of Ethiopian Government; the
office which is established to coordinate and support religious institutions (including Inter-religious Council
of Ethiopia) should design timely and effective policies and strategies that can enhance the capacity of
religious institutions to utilize their maximum effort in the peace building process of the country in general.
 Lastly, we recommend other researchers to do a study on the role and challenges of Inter-religious Council
of Ethiopia in addressing the unfolding conflicts and tensions at the national level. Because since our
research was conducted at five woredas only, it is not holistic. Hence, interested researches are cordially
invited to do on that.
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