Abiy Ahmed & Prosperity Party: Ethiopia's Religious Heritage Under Threat

January 19, 2026 Author: Caleb Ta. (Dr.) Affiliation: Independent Researcher in African Political Affairs; Human Rights Advocate Abstract Since 2018, Ethiopia has experienced one of the most severe episodes of cultural and religious heritage destruction in its modern history. This article examines the Ethiopian state’s liability under international law for the degradation, militarization, and destruction of religious heritage—particularly that of the Ethiopian Orthodox Tewahedo Church (EOTC)—during the tenure of Prime Minister Abiy Ahmed. Using the doctrines of command responsibility, cultural genocide, and international cultural heritage protection, the article argues that the cumulative destruction of sacred sites, suppression of religious practice, and administrative facilitation of ecclesiastical fragmentation amount to cultural erasure. The analysis situates Ethiopia within international legal frameworks governing armed conflict, heritage protection, and state responsibility. Keywords: Command responsibility; cultural erasure; religious heritage; Ethiopia; Ethiopian Orthodox Tewahedo Church; international law Introduction Cultural heritage destruction is not collateral damage; it is increasingly recognized as a strategic instrument of war and governance. Since Prime Minister Abiy Ahmed assumed office in 2018, Ethiopia has witnessed widespread conflict accompanied by the degradation of religious institutions, sacred landscapes, and intangible traditions. This article examines whether the Ethiopian state bears legal responsibility for these outcomes under international law, with particular focus on Orthodox Christian heritage that has endured for over 1,500 years. The Ethiopian Orthodox Tewahedo Church as a Custodian of World Heritage The Ethiopian Orthodox Tewahedo Church is among the oldest continuous Christian institutions in the world. It is a global civilizational repository, preserving theology, architecture, liturgy, ecology, education, and governance traditions that predate the modern Ethiopian state. The Church safeguards both tangible and intangible heritage. Ethiopia has recorded 11 tangible and 4 intangible UNESCO-recognized heritage elements, of which approximately 27% of tangible and over 50% of intangible heritage are directly administered or preserved by the EOTC. Timket (Epiphany/Baptism), celebrated annually, is not merely a religious festival but a national cultural event that reinforces social cohesion, historical memory, tourism, and intergenerational continuity. The Church also functioned historically as Ethiopia’s first Ministry of Education, Environment, Culture, and Diplomacy. Monasteries educated generations of scholars long before modern universities existed. Church schools served as Ethiopia’s earliest diplomatic missions, preserving sovereignty during the Axumite civilization and beyond. Ecologically, Orthodox church forests—described by scholars such as Catherine Margaret Change as “little sacred forests”—have preserved biodiversity for over 1,500 years, offering contemporary ecological science invaluable models of conservation. Lalibela, Axum, and the Militarization of Sacred Space The rock-hewn churches of Lalibela, standing for nearly 900 years, survived invasions that included the Italian occupation. Yet during the current civil war, these sites became battlegrounds. The United Nations expressed grave concern for Lalibela’s safety as armed conflict encroached on World Heritage zones. Similarly, Axum—one of Africa’s holiest cities—suffered destruction of monasteries and religious monuments. These outcomes were not unforeseeable. Under international humanitarian law, states are obligated to protect cultural property during armed conflict. As commander-in-chief, Prime Minister Abiy Ahmed exercised ultimate authority over federal forces, triggering the doctrine of command responsibility. Command Responsibility and State Liability Command responsibility establishes that political and military leaders may be held liable when they knew, or should have known, that crimes against cultural heritage were being committed and failed to prevent or punish them. The Ethiopian government’s failure to secure sacred sites, coupled with restrictions on protest, social media blackouts, and suppression of Orthodox advocacy, strengthens the argument for state liability. The destruction extended beyond Orthodox heritage to Islamic sites, indicating a broader pattern of cultural devastation. However, the disproportionate targeting of Orthodox institutions—monasteries, churches, liturgical practices, and governance structures—suggests selective vulnerability rather than incidental harm. Cultural Erasure as a Governance Outcome Cultural erasure does not require explicit genocidal intent. It manifests through sustained destruction, delegitimization, and administrative neglect. The erosion of Orthodox heritage—architectural, ritual, educational, and ecological—has weakened Ethiopia’s civilizational continuity. This article concludes that the Ethiopian state’s conduct since 2018 satisfies key elements of cultural erasure under international legal analysis. Whether by design or by reckless governance, the outcome remains the same: irreversible damage to humanity’s shared heritage. Conclusion Ethiopia’s religious heritage is not merely national property; it is a global trust. The failure to protect it constitutes a breach of international obligations. This article calls for independent investigations, international accountability mechanisms, and urgent heritage protection measures.