WACHEMO UNIVERSITY

COLLEGE OF SOCIAL SCIENCE AND HUMANITIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

ASSESSING CHALLENGES AND PROSPECT OF HERITAGE PRESERVATION

IN THE CASE OF MEKANE-SELAM KIDANE-MIHRET CHURCH, SOUTH
WOLLO ETHIOPIA

BY: SAMSSON SETARGE ID-WCU/12D0018

ADVISOR: Mr. MESERET B.

JULY:2023
HOSSANA,
ETHIOPIA
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Acknowledgement

Primarily I would like to express my deepest gratitude to my God. secondly for my advisor Mr. Meseret
B. for his expert guidance, constructive comment, suggestion and Encouragement without which this
work could have not been completed. I would like to express my thanks to those who helped me with
different ideas and motivation which inspires me for the successful completion of this research.

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Glossary
Ato ……………………. Civil title given to ordinary people
Marigata .........................Religious title next to priest
Qesis……………….......Title given to priest
Deacon............................Subordinate officer in a Christian church
Tabot ................................the arc of covenant
Qine................................. has a secret confident, speech by poem

ACRONYMS

E.C .............. ......Ethiopian Calander

G.C ................ Gregorian calander
WTO...................World Trade Orgnization
WB.......................World Bank
M/S......................Mekane Selam
UNESCO...............United Nation Educational Scientific Cultural Organization
EOC.......................Ethiopia Orthodox Church

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 Contents
Acknowledgement..............................................................................................................................................................i
Glossary.............................................................................................................................................................................ii
CHAPTER ONE................................................................................................................................................................1
1 Introduction.....................................................................................................................................................................1
1.1 Background of the study..........................................................................................................................................1
1.2 Statement of the problems.......................................................................................................................................2
1.3 Research questions...................................................................................................................................................3
1.4 Objective of the study.............................................................................................................................................3
1.4.1 General objective of the study..........................................................................................................................3
1.4.2 Specific objectives............................................................................................................................................3
1.5 Significance of the study.........................................................................................................................................3
1.6 Delimitation of the study........................................................................................................................................4
CHAPTER TWO...............................................................................................................................................................5
2 LITERATURE REVIEW................................................................................................................................................5
2.1 Definitions of some key related terms.....................................................................................................................5
2.2 The introduction of Christianity...............................................................................................................................6
2.3 The history of church...............................................................................................................................................6
2.4 The distribution of Church.......................................................................................................................................8
2.5. The Church Service..............................................................................................................................................10
2.6. The typology of Ethiopian Churches....................................................................................................................10
CHAPTER THREE......................................................................................................................................................... 12
3.1 Research methodology....................................................................................................................................12
3.2 Research design...............................................................................................................................................12
3.3 Target population.............................................................................................................................................12
3.4 Sampling technique and sample size...............................................................................................................13
3.5 Source of data..................................................................................................................................................13
3.5.1 Primary source of data...........................................................................................................................13
3.5.2 Secondary source........................................................................................................................................14
CHAPTER FOUR............................................................................................................................................................15
4 Geographical and cultural setting of the church.......................................................................................................15
Church..............................................................................................................................................................................17
4.1 Historical back ground of the church.....................................................................................................................18
4.1.1 THE TRADITTIONAL SCHOOL OF THE CHURCH.................................................................................19
4.2 The treasures of Mekane Selam Kidane Mihret Church........................................................................................21
4..2.1 Tangible cultural church treasures.................................................................................................................21
4.2.2 Intangible cultural heritage.............................................................................................................................24

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 4.3 Holly rooms of the church.....................................................................................................................................28
4.4 Significance of the church treasures for tourism development..............................................................................28
4.5 The Present condition or status of the church and their treasures..........................................................................30
4.5.1 Natural agents of deterioration.......................................................................................................................30
1 Climatic agent..........................................................................................................................................................30
2 Biological agents..................................................................................................................................................... 30
4.5.2 Manmade agents of deterioration...................................................................................................................30
1. War...........................................................................................................................................................................31
2. Unprofessional conservation....................................................................................................................................31
3. Negligence and poor handling.................................................................................................................................31
4. Lack of qualified administration and urban expansion............................................................................................31
4.6 Prospects of cultural heritages in Mekane-Selam..................................................................................................32
CHAPTER FIVE..............................................................................................................................................................33
5 CONCLUSIONS AND RECOMMENDATION..........................................................................................................33
5.1 CONCLUSION......................................................................................................................................................33
5.2 Recommendations..................................................................................................................................................35
REFERENCES................................................................................................................................................................37
Published sources.........................................................................................................................................................37
Unpublished sources....................................................................................................................................................38
From the informants.........................................................................................................................................................39
APPENDICES.................................................................................................................................................................41
Interview informants....................................................................................................................................................41

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 CHAPTER ONE

1 Introduction

1.1 Background of the study

Ethiopia is the cradle of humankind since the oldest remain of human is discovered from the
region (Gillespie, 2003). It has rich and diverse culture with more than 80 ethnic groups, that
emanated from the Ethiopian Orthodox Christian Church with many cultural resources, such as
medieval castles, monasteries and ancient churches, monuments and historical towns, traditional
performances, to several remount(corrugate) landscape features (Elene and Assefa, 2012).
The country has also astonishing ancient civilizations in the world which holds the oldest
scriptures and illustrative accounts reveal the historical root traced back beyond four thousand
years (Paul and Henze, 2000). As far as the religious landscape of Ethiopia is concerned; the
vivid memory that comes first in one’s mind is the glorious episode of the ancient Orthodox
Church. The Ethiopian Orthodox Church (EOC), originated in the early fourth century in the
ancient kingdom of Abyssinia, which lies today in the northern region of Ethiopia (Bahru, 2002).
Christianity was begun to spread out to part of the country with the coming of the nine saints at
the late 5thc and early 6thc that related to Aksumite civilizations (Pankhurst, 2005). This implies
that several monasteries established at the vicinity of Aksum as well as others elsewhere in the
north of the country. The first Ethiopian church is believed to have been found at Aksum and to
date from the time of the country conversion to Christianity (Plant, 1985). The religious accounts
also narrates about the introduction of Christianity in Ethiopia almost might go back to the first
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 century when the Ethiopia eunuch was converted to Christianity on his visit to Jerusalem (የሐዋ.
ሥ. ፰፡፳፮-፴፱).
After the declined of Aksumite state, the political and religious structures moved in most
Amhara region particularly, in Shaw, Gondar, Gojam, and Lasta. The end of the Aksumite reign
(VII-X centuries) began a process of regionalization that would clearly provide the emergence of
different ethnic groups and geographical areas with the equivalent to monastery and building of
church (Taddesse, 1988). Monastic and churches establishments moved even farther to the
south; for example, a major church was founded near Lake Hayek in the 9 th century. As
Taddesse (1972), described that many precious and beautiful monastery and churches were built
in Amhara region such as the Monastery of Gascha Giorgis in South wollo kelela Woreda, the
church of Sefatira Mariam/Kedime Mariam in saint district specially around the environ of
Denkoro forest, the church of Abune Eyessus Moa in south Wollo (Hayek), the Jesus Christ
cross in Ambassel or Gishan Debra kerbe, etc. are the most famous historic church of the region.
The church of Mekane Selam Kidane Mihret is also among the many churches of Amhara region
which found in the town of Mekane Selam. This church has both historical and religious
significance that can give a good over view about the introduction and expansion of Christianity
in the region particularly and in the country in general.

1.2 Statement of the problems

Ethiopia is a country of diverse people who has unique history, religion, technology, culture,
chronology and life style that inherited from our past ancestors which served as a bridge lesson
between the past and present. These different past assets predominantly viewed in the highland
Orthodox Christian churches are distributed and owned by different church institutions inside the
church and monastery which protected by priest and monks (Finneran, 2012).As we know,
church heritage and manuscripts serve as a means of first hand information and also those church
heritages can be used as a clue about the history, religion, technology, culture, chronology of the
church.
The church of Mekane Selam Kidane Mihret in South Wollo is also preserves and conserves
impressive heritages which contribute to cultural and tourism sectors. But, nowadays the church
and their heritages are challenges of faces in many agents which flow from the natural and
human or manmade factors such as lack of awareness, shortage of church yard and inadequacy of

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 administration system of the church, termites, mouse’s, spider, mite, smuggling and also
mishandling. Besides, no professional conservation activities are conducted over the church and
their heritage similarly there is not well organized research conduct so far. Even the local people
have no enough knowledge about the churches heritage as well as its significance in terms of
tourisms development. They considered it that; its significance is only for worshiping and
prayers. Moreover, the church and its heritage is not well known, studied, documented and since
it is under the control of Priests and monks who are not well trained in preserving cultural
heritages, the church is not free from crisis or negative consequences.
Although the aforementioned problems were not solved, this study will come up with some
solutions to tackle it. Due to this, the researcher needs to record, explain and promote the
contemporary culture for the public at large and for Ethnoarchaeologists in particular since, this
study can open a door for any other scientific investigations to ethnoarchaeologists and
researchers who need to know the potential of the church assets. Generally, the rational reason
why the researcher is motivated to do this research is to promote the existing problems of the
preservation of church heritage in the study area and to recommend possible solutions for the
sustainability of the church heritage.

1.3 Research questions

Based on the specific objectives of this investigation the researcher would raise and go in line
with the following research questions. These are:
A. What are the cultural heritages of Mekane Selam Kidane Mihret church?
B. What does the preservation condition /status of the church's heritage look like?
C. What is the significance of those h e r i t a g e s f o r the tourism sectors as well as for
local communities?

1.4 Objective of the study

In an attempt to gain a clear understanding of the preservation system and its church heritage of
the study area, I have set the following general and specific objectives;

1.4.1 General objective of the study

The general objective of the study is to investigate and assessing Mekane Selam KidaneMihret
church heritage in the prospectives of heritage preservation in South Wollo.

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 1.4.2 Specific objectives

In addition to the above general objective, this research addressed the following specific
Objectives;
1. To identify the cultural heritage of Mekane Selam Kidane Mihret church.
2. To evaluate the Preservation condition /statues\ of its church heritages.
3. To investigate their significance for tourism sectors as well as the local communities.

1.5 Significance of the study

This paper works depend on the real feature of the study, so it has its own relevant contribution
for the society and the country in general by finding the application within the church. Some of
them include;
To promote and advertise the church’s cultural significance for the people.
Create awareness for the general public and the concerned professionals such as,
historians, archaeologists and other experts.
Pin point the relevant and timely information about the church h e r i t a g e a n d
its cultures.
Announce the contribution of the church for its tourism potential and as a guiding
booklet for tourists
Generally, anybody with the same concern will use it as a source of relevance (secondary
source).

1.6 Delimitation of the study

There are much potential churches in south Wollo, which holds the ancient and current church
heritage. Hence this study would be delimitated to the Mekane Selam Kidane Mihret church
heritages of in south Wollo. The researcher would limit in terms of area of analysis and unit of
analysis which mean the study area and the selected respondents.

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 CHAPTER TWO

2 LITERATURE REVIEW

2.1 Definitions of some key related terms

Christianity: is the religion based on the life and teaching of Jesus Christ. The Christians are
member of one of the three major groups- Roman Catholic protestant or eastern orthodox. In
addition to this Christianity is an Abrahamic monotheistic religion based on the life and teachings
of Jesus Christ, who serves as the focal point for the religion (Linda, 2004).
A true Christian is indeed a child of God, a part of God’s true family, and one who has been given
new life in Jesus Christ (https://www.gotquestions.org/what-is-a-Christian.html).
Church: is a Christian religious institution and place of worship or worshipers. It is a building
used for religious activities particularly worship services (Schaff, 1985). In addition the word
“Church” as rendered in the New Testament comes from the Greek term “Ekklesia” which
means “an assembly” and to call out. It is a body of believers, who have been called out from the
world by GOD to live as his people snider the authority of Jesus Christ (Ephesians 1:22-24).
According to Robert and Miller (1994) also describes that the word church means the qualified
organization of bring people together as the principle (sic) means of accomplishing its exempt
purpose. It also refers to as the popular Place, sociological organization and classification of
religious moment. The universal church is defined as all who have received the Holy Spirit, no
matter their location, denomination, or era (Ibid).
Monastery: is the building or a type of church that serve as settlement area for religious grouped
monks, nuns, or community live to gather. In other word a building or buildings occupied by a
community of monks living under religious vows (http://www.dictionary.com/browse/monastery).
Monasteries in simple language can stand for any space designed for the sole purpose of getting
people to pray under one roof. Monasteries generally had a lot of elements from the local regional
architecture seen in the places where these colonizers went (https://www.quora.com\).
Preservation: is a system of international, state, and public measures to preserve and protect man’s
cultural heritage. Preservation work includes the protection of manuscripts, historical documents,
architectural landmarks, fine art, decorative and applied art, and archaeological finds and sites.

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 Such treasures are of national and international importance (Moscow, 1973).

Heritage : is a collection of church or museum objects that belonging to the church usually such
treasure is held and displayed in the church treasury or museum and something valuable (such as
money, jewels, gold, or silver) that is hidden or kept in a safe place (Oxford, 2002).

2.2 The introduction of Christianity

Christianity is monotheistic religion. This means that it’s religion that believes there is only one
God. The people who believed Christianity called Christians (Geoffrey,1985). According to
Berhanu for the first time apostle was called Christians in the town of Antsokiya, a city that was
established before the birth of Jesus about 300 B.C and served as a center of Christianity religion
and the capital city of Syria for long period of time.
The Christian religion is based on the life and teaching of Jesus Christ of Nathret. Christian
originated in Jesus ministry. During his life time Jesus preach the Gospel meaning good news, that
God coming to the earth to the special purpose. For the time Jesus teaching brought him a great
popularity and spread throughout the world (http://Org.Christianity).
However, it does not mean that the ideas of monastic religion of Christianity did not practice
before the coming of Jesus Christ to the earth. This was because Jesus himself never taught the
founding of the new religion but only tried to cleanse Judaism of the rubbish which clustered its
course of time. Jesus gave the ten commandments of Moses and restated them in the conception of
the God as love. The Old Testament of bible is sacred to the Christian and Jesus. But the Christian
have a New Testament with the teaching of Jesus. Therefore, the Jewish heritage of Christianity
cannot be ignored (Geoffrey, 1985).

2.3 The history of church

The Saint Gorgeous is the oldest church in the world found in Jordan that Built in 230 AD.
Archaeologists have unearthed what they believe to be the first Christian church ever built. It’s
located in a cave underneath the Saint Gorgeous Church in Rehab in northern Jordan where it’s
thought early Christians fled to escape persecutes. The history of Christianity in Africa probably
began during the earthly ministry of Jesus Christ, two thousand years ago. The New Testament of
the Bible mentions several events in which Africans were witnesses to the life of Christ and the
ministry of the apostles. It is possible that the history of Christianity in Africa began when these
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 Africans shared what they witnessed with other Africans. The spread of Christianity through out
Egypt and Northern Africa, during the first five centuries was rapid and intense, despite the
prevalence of false teachings, persecutions and martyrdom. Some religious

scholars believe that Christianity was introduced to Africans by way of the Egyptian city of
Alexandria. Reportedly, the city boasted a very large Jewish community, which was located in
close proximity to Jerusalem. It is believed that African Jews in Alexandria were converted from
Judaism to Christianity following a Jewish revolt in A.D115 (Schaff, 1985).
the history of the church has two sides, a divine and a human. On the part of divine or God, it is his
revelation in the order of time (as the creation is his revelation in the order of space), and the
successive unfolding of a plan of infinite wisdom, justice, and mercy looking to his glory and the
eternal happiness of mankind. On the part of human or man, the history of the church is the
biography of the human race, and the gradual development, both normal and abnormal of all its
physical, intellectual, and moral forces to the final consummation at the general judgment, with its
eternal rewards and punishments. The idea of universal history presupposes the Christian idea of
the unity of God, and the unity and common destiny of men, and was unknown to ancient Greece
and Rome(Smith, 1851).
The central current and ultimate aim of universal history is the Kingdom of God established by
Jesus Christ. This is the grandest and most comprehensive institution in the world, as vast as
humanity and as enduring as eternity. All other institutions are made sub servient to it, and in its
interest the whole world is governed. It is no after-thought of God, no subsequent emendation of
the plan of creation, but it is the eternal fore thought, the controlling idea, the beginning, the
middle, and the end of all his ways and works. The first Adam is a type of the second Adam;
creation looks to redemption as the solution of its problems. The history of the church is the rise
and progress of the kingdom of heaven upon earth, for the glory of God and the salvation of the
world. It begins with the creation of Adam, and with that promise of the serpent-bruiser, which
relieved the loss of the paradise of innocence by the hope of future redemption from the curse of
sin. It comes down through the preparatory revelations under the patriarchs, Moses, and the
prophets, to the immediate fore runner of the Savior, who pointed his followers to the Lamb of
God, which take the away the sin of the world (Ibid).
The sources of church history, the data on which we rely for our knowledge, are partly divine,
partly human. For the history of the kingdom of God from the creation to the close of the apostolic
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 age, we have the inspired writings of the Old and New Testaments. But after the death of the
apostles we have only human authorities, which of course cannot claim to be infallible. These
human sources are partly written, partly unwritten (Schaff, 1882).

I. The written sources include:

(a) Official documents of ecclesiastical and civil authorities: acts of councils and synods,
confessions of faith, liturgies, church laws, and the official letters of popes, patriarchs, bishops, and
representative bodies(Ibid).
(b) Private writings of personal actors in the history: the works of the church fathers, heretics, and
heathen authors, for the first six centuries; of the missionaries, scholastic and mystic divines, for
the middle age; and of the reformers and their opponents, for the sixteenth century. These
documents are the richest mines for the historian. They give history in its birth and actual
movement. But they must be carefully sifted and weighed; especially the controversial writings,
where fact is generally more or less adulterated with party spirit, heretical and orthodox(Ibid)..
(c) Accounts of chroniclers and historians, whether friends or enemies, who were eye-witnesses of
what they relate. The value of these depends, of course, on the capacity and credibility of the
authors, to be determined by careful criticism. Subsequent historians can be counted among the
direct or immediate sources only so far as they have drawn from reliable and contemporary
documents, which have either been wholly or partially lost (Ibid)..
(d) Inscriptions, especially those on tombs and catacombs, revealing the faith and hope of
Christians in times of persecution. Among the ruins of Egypt and Babylonia whole libraries have
been disentombed and deciphered, containing mythological and religious records, royal
proclamations, historical, astronomical, and poetical compositions, revealing an extinct civilization
and shedding light on some parts of Old Testament history(Ibid)..
II. The Unwritten sources are far less numerous: church edifices, works of sculpture and
painting, and other monuments, religious customs and ceremonies, very important for the history
of worship and ecclesiastical art, and significant of the spirit of their age(Ibid).

2.4 The distribution of Church

According to Schaff (1882) stated that the kingdom of Christ in its principle and aim is as
comprehensive as humanity. It is truly catholic or universal, designed and adapted for all nations
and ages, for all the powers of the soul, and all classes of society. It breathes into the mind, the

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 heart, and the will a higher, supernatural life, and consecrates the family, the state, science,
literature, art, and commerce to holy ends, till finally God becomes all in all. Accordingly, church
history has various departments, corresponding to the different branches of secular history and of
natural life. The principal divisions are:

I. The history of missions or of the spread of Christianity among

unconverted nations, whether barbarous or civilized. This work must continue,
till "the fullness of the Gentiles shall come in," and "Israel shall be saved." The
law of the missionary progress is expressed in the two parables of the grain of
mustard-seed which grows into a tree, and of the leaven which gradually
pervades the whole lump. The first parable illustrates the outward expansion,
the second parable all- penetrating and transforming power of Christianity. It
is difficult to convert a nation; it is more difficult to train it to the high
standard of the gospel; it is most difficult to revive and reform a dead or
apostate church(Ibid).
The foreign mission work has achieved three great conquests: first, the conversion of the elect
remnant of the Jews, and of civilized Greeks and Romans, in the first three centuries; then the
conversion of the barbarians of Northern and Western Europe, in the middle ages; and last, the
combined efforts of various churches and societies for the conversion of the savage races in
America, Africa, and Australia, and the semi-civilized nations of Eastern Asia, in our own time.
The whole non-Christian world is now open to missionary labor, except the Mohammedan, which
will like wise become accessible at no distant day (Ibid).
II. The history of Persecution by hostile powers; as by Judaism and
Heathenism in the first three centuries and by Mohammedanism in the middle
age. This apparent repression of the church proves a purifying process, brings
out the moral heroism of martyrdom, and thus works in the end for the spread
and establishment of Christianity. "The blood of martyrs is the seed of the
church."There are cases, however, where systematic and persistent persecution
has crushed out the church or reduced it to a mere shadow, as in Palestine,
Egypt, and North Africa, under the despotism of the Moslem’s (Ibid).
III. The history of Church Government and Discipline. The church is not
only an invisible communion of saints, but at the same time a visible body,
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 needing organs, laws, and forms, to regulate its activity (Ibid).
IV. The history of Worship, or divine service, by which the church
celebrates, revives, and strengthens her fellowship with her divine head. This
falls into such subdivisions as the history of preaching, of catechisms, of
liturgy, of rites and ceremonies, and of religious art, particularly sacred poetry
and music. The history of church government and the history of worship are
often put together under the title of Ecclesiastical Antiquities or Archaeology
(Ibid).

V. The history of Christian Life, or practical morality and religion: the

exhibition of the distinguishing virtues and vices of different ages, of the
development of Christian philanthropy, the regeneration of domestic life, the
gradual abatement and abolition of slavery and other social evils, the
mitigation and diminution of the horrors of war, the reform of civil law and of
government, the spread of civil and religious liberty, and the whole progress of
civilization, under the influence of Christianity(Ibid).
VI. The history of Theology, or of Christian learning and literature. Each
branch of theology exegetical, doctrinal, ethical, historical, and practical has a
history of its own.The history of doctrines or dogmas is here the most
important, and is therefore frequently treated by itself. Every important dogma
now professed by the Christian church is the result of a severe conflict with
error (Ibid).

2.5. The Church Service

In Christianity, a church service is a formalized period of communal worship, often but not
exclusively occurring on Sunday or Saturday in the case of those churches practicing seventh- day
Saba Aryanism. The church service is gathering together of Christians to be thought the “word of
GOD” (the Christian bible) an encouraged in their faith. Technically, the church in church service
refers to the gathering of the faithful rather than the building in which it takes place
(http://Org.Church.Service).

2.6. The typology of Ethiopian Churches

So far, only rectangular plans of churches have been shown and no circular one. Little is known
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 about when and why the round type becomes dominant. Generally, churches in central Ethiopia
have been round since the 16thc (Bernhard, 1970). Since, the original basilica or rectangular church
styles have been preserved in multitude the ancient churches. According to the manner based on
construction, the Ethiopian rock hewn churches are classified in to three categorized. Namely;
A) Built up cave churches: those churches are ordinary building or built inside a natural cave,
where the cave protects the church from natural hazard and manmade damage. One of the best
examples is the church of Yemrhane kirstos in Lasta (Buxton, 1974).
B) Monolithic rock hewn church: According to Sergew(1972) stated that these types of churches
are completely free standing, even the roof and purely separated churches to the Mather rock.
Examples of these types are; the four churches in Lalibela (Bête Amanuael, Bête

Medihanialem, Bête Mar yam and Bête Giourgis) and Gente maryam nearby areas are the
monolithic rock hewn churches.
C) Semi- Monolithic rock hewn churches: those types of churches are partially separated from
the mother rock with various degrees of attachments to it. They are also that includes details of
interior decoration and partial decoration and similarly they are curved in wards from a more or
less vertical cliff face the best example of this types are many of the Lalibela churches are
belonging to this group. Like; bête Golgotha church in Lasta Lalibela and Abba Libanos church in
Lasta (Baye, 2003).
The Orthodox Church administration also restored movable church heritage related to Christianity
in the monasteries which were purposely built for safeguarding their cultural heritage from civil
wars, fires and/or Muslim attacks, again usually Ethiopian monastery and churches are located in
mountainous area in the form of cities (Solomon, 2015 E.C).

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 CHAPTER THREE

3.1 Research methodology

3.2 Research design

Research design is needed to facilitate the smooth flow of research operations, thereby making
research as efficient as possible yielding maximal information with minimal expenditure of effort,
time and money. This study will focus on the preserve and investigate the heritage of Mekane
Selam Kidane Mihret church in South Wollo is mainly descriptive as its main rational is to describe
and interpret existing situations of the general finding of the church and its role for sustainable
tourism development. What is observing in the actual site will be describe in the study. Therefore,
both quantitative and qualitative research method would be used to answer the questions of the
study mainly through interview and repeats direct observation. The following methodologies
facilitated this study.

3.3 Target population

The sample of informants were nominated within the society and other concerned bodies based on
the criteria of age, sex and experiences. The informants selected based on these criteria
provided genuine data for the conduct of the study. Generally, the target population of this
investigation are dominantly to the church communities and representatives (priests, deacons,
monks, and church administers).

3.4Sampling technique and sample size

Sampling is one of the very important parts in the research methodologies (Kultar, 2007). It helps
to control and measure the reliability of a data during the process of investigation. The sampling
technique of this study is held purposefully. The reason why the researcher preferred this technique

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 is because the target population of this research that include monks, priests, deacons, and others
from the tourism office are expected to have better awareness about the issue than others.
Therefore, such respondents had been selected purposively and interviewed repeatedly in different
times. Hence, 15 respondents of those:- 6 priests, 2 deacons, 2 monks, 4 from the Sebeka gubae
office and One from the tourism office has been intentionally selected. However, since people who
have better knowledge may exist out of the selected respondents, to solve the gap, the researcher
has incorporated snow ball technique.

3.5 Source of data

After stating the problems of the study, procedures, instruments and methods of data collection are
to be conducted. Based on the time line of the study, the necessary data collection procedure is
outlined and the data of the study is collected through intensive process of data collection methods
including observation, interview, taking notes, recordings, and document analysis. The relevant
data collection of the study is conducted by using the following methods. Means that I have been
collected data from both secondary and primary source.

3.5.1 Primary source of data

The primary sources which include opinions, ideas, beliefs of informants or legends (oral
traditions) and other necessary data would be collected through different data collecting
techniques. Among them includes;

3.5.1.1 Interview method

I used interview to collect reliable data about the study area by asking some critical questions to the
informants face to face. In this case, I used both structured and unstructured interview method.

3.5.1.2 Method of data analysis

In the way of conducting this research, the data that was collected through data collecting
techniques, have been processed, analyzed, and interpreted. To get the realized and detailed insight
of the problem, every piece of datum was analyzed critically. This has done through descriptive
analysis of ideas, opinions, believes, expressions of informants and observation of the researcher.

3.5.1.3 Direct observation

In addition to the interview method, the data was collected by conducting direct observation
directly in the study area. Observation involves watching, of course, but information from sight is

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 supported by that received through sensing: hearing, smelling, touching, etc. This has helped the
researcher to consolidate the data which have been collected through interview technique.

3.5.2 Secondary source

In addition to the primary sources, the researcher has collected data from both published like
articles, books and unpublished documents such as Internet sources, broacher and others as a
secondary source of data as can be seen belo

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 CHAPTER FOUR
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4 Geographical and Cultural Setting of the Church

Borena was formerly found in South Wollo administrative province for a long period of time as an
Awraja which includes about 36 rural Kebeles and 5 Urban Kebeles, from those Kebeles formerly
called Debre Sina. The term Debre Sina means a Gee`z word of “Debre and Sina” which describe
of Mountain area or place of hill (Mezigebe Tarik Zenihase, 1998).
Debre Sina is currently named Mekane Selam. The name Mekane Selam means the place of peace
which is Located in South Wollo in the Amhara Region (or kill), this town has 9°51′N latitude and
39°36′E longitude with an elevation of 2630 to 2830 meters above sea level. The boundary of this
Woreda ranges from 500 meters above sea level at the bottom of the canyon of the Abay River to
3200 meters in the Southwest corner. It is also bordered Eastern Gojjam in the west, Kelala and
Wogid in the south, Leganbo (Akesta) in the east and Saint (Agibar) in the north, on the west by
the Abay River which separates it from the Misraq Gojjam Zone, on the north by Mehal Saint
Rivers include: Defresa, Kulbit, Gabriel, Endras, Lagadaba, Yashum and also Forested areas
include the Denkoro Forest with an elevation stretching from 2,400 to 3,000 meters above sea level
(https://en.wikipedia.org./M/Selam).
In the town of Mekane Selam there are many churches such as Ameja Gabriel, Soye Gabriel, Bata
Mariam and Libanos Tekilehaymanot. From those churches one is the church of Mekane Selam
Kidane Mihret which is located in the center of the town around eastern part of the bus station
terminal in Kebeles 2 and Southeast of Borena Saint National park offices.
The structures of South Wollo of study area,
BORENA AWURAJA (? _ 1980s EC) DEBRESINA (1980s_1996EC}
MEKANE SELAM AM (1997EC_ to now).

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 Church

Road and
Church

Figure 4.1: Geographical setting of M/SelamKidaneMihret Church; photo by: Samsson Setarge
2015 EC.

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 Figure:-4.2The Map of Amhara Region and their study area from GIS.

4.1 Historical back ground of the Church

The church of Mekane Selam Kidane Mihret is located in Amhara Region, Southern Wollo Zone in
the district of Mekane-Selam at the place of Kidane Mihret Sefer. Mekane-Selam is a small town
which is found in around the church.
The Arc/Tabot\ Kidane Mihret initially established in 1911 by Monk Newaye Gardom who came
from Gondar at eighty four years old. He also founded other church and organized the Christian
follower of local society; the government was not support the church at its foundation. Generally,

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 nothing was contributed by the government for the church building. The fundamental reason for
the establishment of the church was strongly related to the local community (Mekonen, 2015).
According to legend, the local communities were motivated by different condition such as the
absence of church around the area, the domination of the Muslim and other related problems were
inspired the community to build the church in order to praise their God. In the year 1995
E.C the association of Apostles of the church together with public established church`s shop which
is named st. Kidane Mihret Mezmur Bet and Newaye Qidusat Meshecha Medebir. Based on the
national census conducted the majority of the inhabitants professed Ethiopian orthodox
Christianity with 57.79% having reported they practiced that belief, while 41.99% of the
population were Muslims and the remain 0.22% were protestant (table 20, Amhara Region census
2015).

Fig 4.3: The outer part of M/Selam Kidane Mihret Church; photo by: Samson Setarge 2015 EC.

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4.1.1 THE TRADITTIONAL SCHOOL OF THE CHURCH

The origin of Ethiopia church taught (life font) doubtless conceded with the establishment of the
church itself. Similarly good quality and wide spread of charter of traditional church education has
been one of the special features of Mekane Selam. Almost each of the church had at least
traditional church school attached to it. The effect was remarkable for the so called Borena Mekane
Selam and probably one of the most famous centers of church education in Wollo zone
(M/Mekonen, 2015).The first surprising aspect of church education in Borena was that its effects
seem to have encompassed a wide section of the people. These were some of the best known
scholars and they hold with much care and lived comfort. They came from different places not
only in search for better education but also in hopes of getting better support for themselves. For
example mats, hats (made of grass), basket, ropes (made of barks) and the like they could also
attend of every church festival to collect the food left over.
There are three levels (stages) of education provided in st.Kidane Mihret church these include;
1) NIBAB BET (READING SCHOOL):-Nibab bet or house of reading is the first stage of the
traditional where primary school education is given. Now a day the traditional elementary
church education still goes from learning how to read until becoming deacon.
2) QEDASSIE BET (LITUGY SCHOOL):- After completing Nibab bet, students are joining
in to liturgy school. A Qidassie teacher taught the hymns with a deacon have to use in the liturgy
of the church.
3) ZEMA BET (CHURCH MUSIC SCHOOL):-These are the highest level of education given
in the church and have a total of morethan 57 students. The teacher of Zama sits in the middle of
his students who were practicing their daily hymns individually or in groups. Each group’s sings
from a single text or one of the group sings and others observe him. The more advanced students
serve as monitors to instruct the beginners.

4.2 The Heritages of Mekane Selam Kidane Mihret Church

Even though the preserving and controlling system were that much not strong, but the churches
have much tangible and intangibles cultural church heritages still now.

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4..2.1 Tangible Cultural Church Heritages

As a concept, tangible cultural heritage is define by a type of cultural heritages they can be seen
and felt by hand and also includes; movable and immovable, natural or man-made cultural
heritages. In Mekane Selam Kidane Mihret Church have immovable tangible cultural heritages
such as; Déjà Selam house, store house, baptistery and church buildings itself. The movable church
heritages of cultural heritages are listed below.
A) Msobework:- This is a religious material that made up of from grass and fringe which used
to store and carrying the Holy Communion during church cerebration from Bethlehem to Bête
Meqdes.

B) Vestments:- It is also a way of clothing worn by a priest and deacon during church service
activities. These clothes are unique and beautiful clothes of the ordained clergy and deacons. It is
also wear especially during epiphany or Ethiopian Timket, Christina, buried ceremony and other
religious celebrations.
C) Meqrez:- Made up of metals and priests used to produce light by putting oil and thread on it.
D) TSahel:-This church treasure also made up of silver materials which are used to contain the
Holy Communion during the communion service or time.
E) Tsiwa:-It is made up of metals that used to hold wine and drinks Holy Communion ceremony.
F) Cross:- Cross is the most important heritage of Ethiopian Orthodox Church. This cross
symbolizes the crucifix and the death of Jesus Christ. On the crosses and the healed of faithful
from sin in monastery there are many crosses. These are big crosses used in a larger celebration
of the monastery and hand crosses that are easy handed cross hold by priests by the followers of
the religion.
G) Erefemeskel:- It is also made up of silver and gold materials have a cross structure.
H) Kebero (Drum):- It is made from woods and skin one side is larger than the other regulatory
shape has different tones or sound covered by animal skin. It used for the mass to beginning of
song and spiritual dances.
I) UnUmbrella: it is made from gold and silver. These umbrellas are decorated by silver crosses
and saint figure it is used in the time of celebration, buries service and time of church wedding
ceremony.

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 J) Tsenatsel: - it is extract from precious silver and bronze materials, from these Tsenatsel it
have two horizontal lines from each line there is three up to five sound giver materials. It used
during in the time of kine’smahlet and spiritual dances.
K) Mequamiya(Standing stick):- Which is made up of wooden materials like bamboo and
bronze from the top has a cross shapes. It used in the time of spiritual dance like Yaredawi
zimare that prepared by at mass(Qesis Talema, M. 2015).

The general over view of tangible cultural church treasures of in

Mekane Selam Kidane Mihret N.B:-R-Atrons, p-dewel or kachil

G K I R P L J
Figure 4.4 The Tangible church heritages of M/S Kidane-Mihret Photo by Samson Setarge 2015
EC

M,Manuscripts of the church:-During the introduction of Christianity, churches and

monasteries were the center of literature. Manuscript are written in the traditional manner by
hand on parchment and illuminated with picture (plant, 1985). The same is true that, M.S.K.M.
church contains a large number of spiritual books with written Geez inscriptions. Many of the
manuscript are written on parchments. The Ark of parchment papers are made from the skin of
goat, sheep or calf. These different books have different size from small spiritual hand carried to
very big which need some aid to carry it especially when they are used and move from place to
place. The words are always written in two colors; black and red. The black color is for regular
text, while the red color’s reserved for hard and holy words such as God, father, son, Mary,
apostles, e.t.c. Generally, the store house is full of manuscripts and collections of these
manuscripts are summarized in the following table:

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 No Name of the Descriptions Materials Quantity
book

1 TeamreEyesus Deals with life history of Jesus and his

miracles

2 Deals with life history of Mary

and her miracles
Teamre
Maryam

3 Sinksar Deals with the life of saints

and the celebration of all throughout the
year holy day rememorized them.

4 Holly Deals with both old

and new testaments
bible of the believer’s constitution.

5 Drsane Deals with angle Michael’s mysterious

and his movement to fight devil.
Michael

6 Drsane Deals with life of angle Gabriel and his

helping activities for the humans.
Gabriela

7 Fthanegst Is drawn from the new testament to be

used as a rule and tell about the kings.

8 Zenaslasse
9 Wengel
10 GedleHaw
arya
11 Metshafe
Duga

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 Table 4.1 Holy books (manuscripts) of church informing from Qesis Talema and M/Mekonen,
2015 EC.
Generally, inside the church have various collections of spiritual books written on parchments in
Geez language. From those are, The Holy Bible, New Testament, Miracles of Mary, the Faith of
Fathers, liturgical books, Hymn books, and prayer books are found. Many of these manuscripts are
with various illuminations (decorations), on their covers and inside the folio’s (pages). Each folio’s
of the manuscript has two columns and written in red and black color (M/Mekonen, 2015).

4.2.2 Intangible Cultural Heritage

Intangible cultural heritages are the types of heritages that are seen and heard but not felt in your
hands. Some of these heritages are wall, Yaredawi Mezmur, spiritual dance, mass, buried and
wedding ceremony are some of Intangible cultural heritage in the church.

4.2.2.1 Annual Celebrations of the Church

As we know, Ethiopians are elegant when they are to make some ceremonies that can be religious
or political. The most famous and well celebrated holidays are of those religious ones.
M/S Kidane-Mihret church entertains such a famous holy day held on February 16. This is
dedicated to the st. Mary take promise from her child to keep her words regarding to her believers.
Many people pour to M.S.K.M. Church starting on the eve of the holiday from different parts of
the country especially from the nearby area even by foot. Priests are too busy the whole night as
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 they do chant (sung), pray, read holy books, preach the people being at the main church to the mass
on the ground.
In addition to this annual ceremony, like many other churches of Ethiopia, the main holidays like
epiphany, Christmases and eastern are celebrated in the church in a surprising manner. The local
people are highly interested to celebrate such holidays. Different ritual activities such as religious
dance, hymns and other event are conducted during these holy days. The sacred music is
performed by Debtera who are non-ordinary clergies trained in there chant and performance. In
order to liken the twenty four priests of heaven, there should be twenty four Debteras in two
groups; twelve by twelve. They form a group on the right with their own leader called Qegn Geta
(leader of the right) and a second group on the left led by Gra Geta (leader of the left). The whole
activity is led by Merigeta (master of the performance).
Senbete is one of the religious orders in Ethiopia Orthodox church were Christian members form
an association in order to celebrate their Senbete day of Sunday every week after the morning
mass.
The youth association is the most important association of the church which meets in the church
yard. It is the most recent in its foundation. It is also known as “Mahiber Hawaryat”. Members of
the Mahiher played a substantial role in organizing the data of congregation by the preachers and
singers (Mezemran) from Addis Ababa, Dessie and the like.
In this regard as many informants said, the Mahiber has almost half of its contribution for
construction of the current church building. The Mahiber has its relation with other Mahiber
Hawaryat that Association in different churches aiming at helping the poorer rural churches and
opening the closed one at different periods. The members have also there upper hands in initiating
the Orthodox Christian followers to have religious pilgrimage once a year to different religious
sites on the day of their commemoration.
Tsiwa Mahiber is one of the social institutions of the church. It is conducted once a month in
different houses of the members outside the compound of the church. The members are expected to
prepare feast on their turn. There are five Tsiwa Mahiber in Mekane Selam Kidane Mihret church.
These are listed in the following table with their celebration

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 NoName of Tsiwa Mahiber The monthly celebration day 7
Silasie Mahiber 12
Michael Mahiber 16
Kidane Mihiret Mahiber 21
Mar yam Mahiber 24
Teklahymanot Mahiber

Table 4.2 Source: informants, Talema W/Georges, 2015 EC.

4.3 Holly Rooms of the Church

It is obvious that, all Ethiopia churches includes three parts in side them. Similarly, this church has
three concentric rooms that are arranged based on their functional order from the Exterior to the
interior. These rooms are Qinemahlet, Qidst (the nave) and Meqdes or Qidste-Qidusan (holy of
Holist).
A, QineMahlet: QineMahlet is the room where hymns are song and were the “Debtera” or cantors
stand. To this part, the community at large has readily access. It is situated in the western part of
the church. The middle gate between the northern door and southern door leads to this chamber
and according to rule this entrance is allowed only to the clergy. Church heritages such as Drum,
Handle stick (meqomia), and cestrum are displayed in this room.
B, Qidst (the nave): Qidst is the second room and the middle part of the church between the
QineMahlet and Meqdes which is commonly known as the place of miracles that reserved for faith
and full priests to which hymns have access for the administration of communion. Some movable
church treasures like ceremonial cloths, cross, holly books are kept in this room because of ritually
pure or free from evil (QesisTalema, 2015E.C).
C, Meqdes (QidsteQidusat): Meqdes is the third room which is the most sacred part of the
church. It is the inner part where the Tabot (Ark of covenant) and Altars rest. This room is allowed
only to the priest and deacons to conduct church services. Besides, this section is the holiest of
holies used to keep the sacred Tabot and other precious holly heritages . The room corresponds to
the holy of holies of the tabernacle and the temple. The Meqdes which is found in the eastern part
of the church is divided in to three side altars (Tabot) that is to the archangel of Gabriela in the
north, Michael in south and Saint Mary on the middle (Ibid).
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4.4 Significance of the Church Heritages for Tourism Development
It is open true that tourist can give a number of benefit`s such as economic benefit by generating
income from visitors, socio cultural, source of education and scientific research. It also creates job
opportunity for the local residents increasing income and stimulation and creation of local and
regional markets (World Bank, 2014E.C). Tourism can also very essential to protect and preserve
both natural and cultural heritages and transmit them to the future generation. Similarly, this built
church has great potential for tourism development even its geographical location by its self has its
own wonderful attraction and destination because it contributes for the constructing of Abayst.
Arsema Unity of monastery and also being as input of tourism. The church treasures are also very
important for tourism development if they are displayed and documented very well. However the
churches are affected by many deteriorating agents that destruct or damage the heritage (M/Selam
cultural and tourism berou, 2015 E.C).
Religious significance:-In addition to its significance for tourism development, the church and its
heritages has also a religious and social significance for the local society. For a long period of time,
there is no church has served as a worshiping and blessing center for the faithful. After
constructing of the church thy start thought and solved the long road searching of church and also
the religious manuscripts of the church are highly used by the clergies and faithful for praying to
connect with god and saints, and to bless faithful who have evil spirit. During annual holidays of
the church, the priests read these manuscripts to remember God and his saints. The religious
practices hymns and dances are also other significant arts that are useful for the faithful to
celebrate the annual holy days and ceremonies.
Social importance:-Social value embraces the qualities for which a place has become a focus of
spiritual, political, national or other cultural sentiment to a majority or minority group (ICOMOS,
1988). This could be said to highlight how the social value of heritage focuses on linking the past
with the present, and indeed, this could be adopted as the basis for heritage protection.
Historical significance:-The historical significance is the essence of heritage, where it is a material
witness to history that identifies and clarifies the relationships between the past and the present,
which in turn, increases their interdependence and strengthens the value of heritage (Darabseh,
2010).
Civilization and cultural values:-There is a strong link between heritage and culture, such as
where cultural and historic, aesthetic values are found within the meanings of heritage, as stated in
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 the Burra Charter (ICOMOS, 1988, Article 1). It implies, create more sink in between the local
community through the tours benefit side by side the economic significances.
Economic importance:-Tourism provides a strong economic benefit in most countries that have
interesting features and cultural tourism is one of the most pervasive patterns of tourism, especially
in developing countries, where it is the fastest growing of all tourism patterns. Therefore, it is
viewed as an important potential tool for poverty alleviation and community economic
development (WTO, 2013E.C). Since, the churches were attraction site that have direct
economic benefit comes through what is paid by visitors from entrance fees, tour guides, and other
assistant services.

4.5 The Present Condition or Status of the Church and their Heritages

Preservation of heritages is a way to keep our heritage from damage and to keep up as they exist
and transfer to future generation. As some informants described before the establishment of
museum in 1996 heritage are preserved in the church heritages was affected by different faces.
From this factor during the mass time different religious books are read. So at that time the priest
or deacons left those books from window and from elsewhere, so during that time the books are
affected by rain as well as sun termite, before the construction of the museum. Although, temporal
museum were built at the current time and the church heritages take into the museum and these
museums is open to the tourist. But, those church assets were not sufficient for the well manner.
The agents of deterioration for the cultural heritages of church can be classified as manmade and
natural agents.

4.5.1 Natural Agents of Deterioration

Natural agents are agents that are the result of non-human activates and they are more related to
climatic and biological agents of deteriorations for the church and its Heritage properties.

1 Climatic Agent
The climatic factors which are accelerate for the deterioration of the church heritage house through
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 rainfall and wind. Because this store house works as a traditional house and stay a long period of
time without renewed. Therefore, it could affect simply by humidity and wind for their heritages .

2 Biological Agents
Living organisms like plants and animals are affecting the church heritages through directly
animals such as the rat, terminates (feeding manuscripts, drum, Albasat...) and indirectly since the
store house is old, those animals allowed for the disorder of the treasures through movements.
Generally the small animals are deteriorating the church heritages through different mechanisms.

4.5.2 Manmade Agents of Deterioration

Manmade agents are factors that are created as are suit of human activities. The cultural factors
that are responsible for the deterioration of the church and its church heritages includes; War,
negligence and poor handling, lack of professional conservators and Developmental activities.

1. War
During the first half of 16th century the combination of Oromo expansion and the conflict of
Ottomans and Portuguese for the control of sea-routs mainly, Imam Ahmad ibn Ibrahim (1519- 43)
controlled the low land province and chased the Christian Beta Amhara king (LebenaDengel) out
of his centre and brought 3/4 Ethiopia under his control. It was at this time that he made great
destruction on the Bétä- Amhara patrimonies especially on the Churches and the palaces
(Trimingham, 1965).
According to informant Ato Assefa (2015), described that, during the period of Derg the church of
KidaneMihret was damaged by the conflict between Derg and the present government system. At
that time destroyed and looted many church heritages such as baring vestment(alba
sat),manuscripts, sculptures, architectures, cross which are made from gold, bronze and silver and
the stolen of the gold drum, the migration of church man, to other neighboring local area. similarly,
the local people`s and the priests pressure or escaped the remain vestment, holy books, and also
Tabot (Tslat) take and stored in cause for temporary time.

2. Unprofessional conservation
A shortage of trained experts is a special aspect in conservation of heritages (Arazi, 2009). The
same is true for the treasure house, because it is preserved only by the nonprofessional experts and

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 also the individuals who participated on conservation work are none professionals due to have not
enough know how about those church assets.

3. Negligence and poor handling

The art and heritage of the church requires a careful management and handling plan (MacLeod,
200). However, there is insufficient management and poor handling in the heritages of the church.
This has disfigured the beauty of the church. Since the manuscripts and heritages are open to dust
they are easily deteriorated. All most all the church manuscripts are mishandled and poorly restore

4. Lack of Qualified Administration and Urban Expansion

Church administration provides the frame work that enables the church to function effectively and
it has many roles in understanding church administration guide lines; carry out responsibilities
related to the administrative tasks required for the effective operation of the church (Mengistu,
2015). But, in this church there is not proper organized of administration for collect, record,
display in the appropriate way and unprofessional treating of the discarded heritages (Ibid).
Many archaeological and historical sites suffer from this issue, i.e. growing human settlements or
urbanization at the expense of in-site heritage and archaeological sites and their natural boundaries,
and hence, exposing them to the danger of damage and loss (UNESCO, 2004). Similarly, the
church is affected through the urban expansion, i.e. road (see figure 3.1).At currently, the church is
affected by different problems. Some of them are; development activities such as road construction
being a means of lack of burial (tomb) place which is narrowed by grave due to confiscated of the
plot land and affect by flood which is flow from the mountain of tumuli again it leads to conflict
between the surrounding communities and Christian followers. Due to this problem the Muslim
communities initiate to destructing and plunder. Finally, the flow of visitors becomes less to this
place and it faced to economic problem to compete the church museum as well as the local
community. Because the visitors or tourists need watch the tangible and intangible evidences for
recreation and the seek manner.

4.6 Prospects of Cultural Heritages in Mekane-Selam

Increased involvement of governmental and non-governmental organizations and individuals
in the promotion of the heritages is resulting observable improvements in the tourism sector.

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 Researches which have increased in recent years are also promising in terms of their
contribution in indicating damages and recommendations of possible solution for ever
increasing destruction on the heritages. The role of researches also extends to promotion of
heritages. Attentions given by research centers to studies on churches and their heritages are
promising and it obviously maximizing the quality in development of heritage and tourism
management aspects. Researches by higher educational centers like Universities, other
government and private Medias are also helping promotion efforts.

Most of the churches are located at distances far from to the town of M/Selam. This
ranges from six to 15 km. But it is not more than 30 km for most of the churches. And more
than half of the churches can be accessed using vehicles, though they are difficult ways. Thus,
increasing research and promotion efforts can bring about increase in number of tourists, even
in the present trend of infrastructure. Increase in tourist flow to the town of M/selam is a huge
advantage for other preservation and conservation of cultural heritages in the study area.

CHAPTER FIVE

5 CONCLUSIONS AND RECOMMENDATION

5.1 CONCLUSION

Church assets are one part of heritages classification (division) that are resulted from human day
to day activity. Similarly there are also precious cultural heritages in south Wollo zone both
tangible and intangible. Censor, Bells, Crosses, Un-Umbrella, Crown, Vestment, etc…are
tangible cultural heritage and ceremony, festivals, song, myths, beliefs, traditions are also the
intangible cultural heritages of the South Wollo zone. Depending on the finding, this paper was
aimed deeply to understand and identify the factors that deteriorate the church and its heritage.
36 | P a g e
 On other hand, the possibility of ignoring and minimizing the factors means the act of seeking
maintain the church and its present form without any further deterioration and also how to handle
and preserve the collection of heritage objectives which are found in this church. Preservation is
an activity that should be performed by all stake holders and communities on heritage to sustain
these properties with their benefits. However, most of the preservation activities on cultural
heritages of this zone are preserved in unprofessional way by priests and by the community. The
main reason for the low level of preservation activities are; low awareness among community,
the involvement of governmental organizations on behalf of preservation is too low, more over
the shortage of burial land that leads to conflict with the surrounding Islam community and
looters are major agents of deterioration and disappeared of collection. Mekane Selam Kidane
Mihret church is one of the tourist attraction sites of South Wollo zone mostly, in Borena Woreda
and that have enough potential for tourism development. But, today is not as such good due to
the above hitch. So, the presentation of church heritage to the general public is an essential
method of promoting an understanding of the origins and development of modern societies. At
the same time it is the most important means of promoting an understanding of the need for its
protection (ICOMOS Charter for the Protection and Management of the Archaeological Heritage
1990 art).
Generally, as the researcher observed from his investigation that the preservation and protection
of church heritages including all tangible and intangible as well as movable and immovable
cultural heritages have a great contribution for the socio-economic and cultural significances of
the local people by protecting and preserving of the church and its heritages for the next
generation.

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 5.2 Recommendations

5.1.1 By considering the challenges of the church and its heritage the researcher tried to
solve and minimize the visible problem that faced by Mekane Salam Kidane Mihret
church of South Wollo zone and those problems are recommended to the local
community and to the concerned body in the following ways.
5.1.2 The tourism office should study and analyze further investigation and its preservation
condition to sustain and transfer to the next generation with their aesthetic value.
5.1.3 Creating awareness for the local people about the importance of the church and their
heritages as a heritage and how to preserve or conserve heritage assets.
5.1.4 Applying a central management practice for the heritage of the zone in general and

38 | P a g e
 Mekane Salam Kidane Mihret church in particular.
5.1.5 Practicing community based preservation activity to preserve cultural heritage of the
zone incase of the church. Because the communities must actively involve on
preservation activity, when the activity is considering for the benefit of the society.
5.1.6 The government should full fill infrastructures, such as road to and from the church,
hotel and other services in and around the church in order to increase the flow of tourists.
5.1.7 Giving training for the local people about the preservation and conservation work of
cultural heritage and developing engaging professionals on this field study.
5.1.8 Applying rules and regulations for the local community to minimize the threats like,
illegal exploitations of church by the surrounding community.
5.1.9 Performing a promotion activity through television, radio, and other Medias or social
networks.
5.1.10 A well and secured museum should be built for the religious object display.
5.1.11 Authorities of Mekane Selam Kidane-Mihret and Tourism Office of South Wollo
Zone should ensure community participation in decision regarding to heritage
conservation and realize that cultural and spiritual importance of heritage.
5.1.12 ARCCH should safe guard the heritages of our country like this church heritage in
order to create awareness for society.
5.1.13 Everybody in the community should prohibit themselves from any unnecessary
intervention in the church and its heritages.

5.1.14 In order to prevent further deterioration of the church and their heritages, trenches and
drainage systems should be cleaned.
5.1.15 Conservation works should be based on a well prepared and a well organized
approach and multidisciplinary study has to be conducted.
5.1.16 Promotion works have to be done properly. Mekane Selam Kidane-Mihret church
lacks an effective promotion work. The Culture and tourism offices and the church
society should inform to visitors, researchers as well as the concerning body by using
various mechanisms of promotion such as, magazines, newspapers, radio, etc. Those
promotion works can facilitate the ways to study and document properly the heritage and
to provide up-to-date and reliable Sin formation for visitors.
5.1.17 The means of transportation has to be improved; in as much as transportation have a
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 significance role to increase the number of tourists.
5.1.18 Accommodation and access facilities should be fulfilled; the present condition of
accommodation as well as access in adequate hotels that can provide foods, rooms and
other facilities. The access of modern communication and information system like
banking has to be also introduced to the area.
5.1.19 Local population should participate in the work of conservation and the benefit that
can be obtained in relation to the church. It is important to invite Private investors to
work in the area.

REFERENCES
Published sources
Arazi,N.2009.Cultural research management in Africa: challenges, dangers and opportunities.
London.
Bahru, Z. 2002.A History of Modern Ethiopia,(1855-1991), Eastern African Studies, 2nded.P.1.
Baye,F.2003.Lalibela.AGeneralSurveyoftheRockchurches,AddisAbaba.
Bernhard, L. 1970.Out of the Depths: Studies into the Meaning of the Book of Psalms. Joint
Commission on Education and Cultivation, Board of Missions, United Methodist Church,
New York.
BuxtonandM.1974.The Ethiopian highlands,ArchaeologyatAksum,Ethiopia,1993-7, Vole
2,British Institute in Eastern Africa.
Darabseh, 2010. A Strategy for the Development of a Tourist Trail of the Decapolis Sites in
Northern Jordan. University of Birmingham.
Elene,N.andAssefa,W.2012.ManagingWorldHeritagesitesasatoolfordevelopmentin Ethiopia: the
need for sustainable tourism in Lalibela. In UNESCO, Community Development through
World Heritage (pp. 93-99). Paris: UNESCO.
Finneran, N. 2012. Lucy to Lalibela: heritage and identity in Ethiopia in the twenty-first Century
International Journal of Heritage Studies, 19:1, 41-61.
Geoffrey,P.1985.African culture and the Christian church.London,pp.76-79.
Gillespie, A. 2003. Ethiopia. New York: InfoBase publishing.
ICOMOS,1988.The Australia ICOMOS charter for the conservation places of cultural Significance
(the Burra charter).
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 Kultar,R.2007.Debating the Language of African Literature: Ethiopian Contributions. In: Journal of
African Cultural Studies, Vol. 19, No. 2, pp. 187-205. Taylor and Francis, Ltd.
Linda,2004.Christianity:AVeryShortIntroduction.OxfordUniversityPress.
MacLeod,I.2000.Rock art conservation and management: The past, present and future options.
Mengistu,G.2008.Heritage of tourism in Ethiopia. A.A University press.
Moscow,1973.Senate Committee on Interior and Insular Affairs, Eastern Wilderness Areas:
Hearing be fore the Subcommittee on Public Lands onS.316(93rdCongress, 1st session).
Oxford,2002. Case book on EC Environmental Law. Hart Publishing.
Pankhurst, J. 2005.Eastern Orthodoxyina Global Age. Tradition faces the Twenty First Century.
Walnut Creek, Lanham, New York, Toronto, Oxford: Altamira Press.
PaulB. andHenze.2000. Layers of Time: A History of Ethiopia, Hurst and company, London, P.1
Plant,R.1985.Architecture of the Tigre, Ethiopia Worcester: Ravens Educational and Development
Services, p 229.

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 Robert and Miller. 1994. The history of church, Volume I: Apostolic Christianity. A.D. CCEL
Publisher.
Schaff, P.1882. History of the Christian Church, Volume I: Apostolic Christianity. A.D.CCEL
Publisher.
Schaff, P.1985. History of the Christian church.Vole8,GR`Eerdmans.
Schaff, P.1985. The Mediaeval Church:6th-16thCenturies(AD500-1500): the Story of
the Church (Leicester, IVP). Renwick, Harman and A.M.
Sergew, H. 1972. Ancient and medieval Ethiopian history. A.A p, 98.
Smith,1851.NatureandWorthoftheScienceofChurchHistory.Andover.
Solomon,G.2010. A history of cultural heritage management in Ethiopia(1944-1974):Aspects
of cultural heritage management in Ethiopia. Berlin: VDM Verlag Dr. Muller.
TadsseT,1972. Church and state in Ethiopia:1270-1527.Oxfordclerkedonpress.
Tadsse,T.1988. Process of Ethnic Interaction and Integration in Ethiopian History. Cambridge
university press.
Trimingham,J.1965.Islam in Ethiopia. London: Frank Cass and Co. Ltd.
…..........UNESCO.2014 E.C. State of Conservation(SOC):Archaeological Site of Cyrene.
……WorldBank.2006. Ethiopia: Towards a strategy for Pro-poor Tourism Development.
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……..WTO.2013E.C.WorldTradeReport2006.Retrieved4November2013,fromtheWorld Trade
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Unpublished sources

Internet source or URL sources

https://en.wikipedia.org./M/Selam.May, 29 2015E.C, at 2:00pm.

Census2013E.C.Amhara Region.Table:20.
http://Org.church.Service. May, 30, 2015, At 5:45 pm.
http://Org.ChristianityMay,29,2015,at2:30PM.
https://www.gotquestions.org/what-is-a-Christian.html,May,30 2015E.C,at 9:45AM.
(MezigebeTarikZenihase,1998).
------------.1953.Ethiopianorthodoxbible.
M/Selam cultural and tourism bereau history of M/Selam, May, 2015. , At4:00PM.
http://w ww.wto.org/english/res_e/reser_e/wtr_e.htm.

From the informants

 Informant Mekonen M, 2015 E.C.

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  QesisTalema, A. 2015E.C.
 Informant Asefa, A. 2015EC.
 M/Mekonen,T. 2015EC.
 Talema W/Georges, 2015 EC.
 Guidance M/S Solomon Abebe, 2015 EC.

Table 4.1 List of Informants

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 Date of
Place of
No Name Sex Age Intervie Remarks
Interview
w

He is head of churches
Qesis Talema 14/9/ Mekane and he has deep
1 M 52
W/Georgis 2015EC Selam knowledge about the
church.

He is keeper of treasure
AtoGetachew 17/9/
2 >> 45 >> and he has knowledge of
Amare 2015EC
the church.

He has knowledge of the

AtoAnagaw 19/9/ church because he is
3 >> 72 >>
Berihun 2015EC lived near the church for
more than 35 years old.

MärgétaYihey He is servant in the

20/9/
4 is >> 78 >> church and he has
2015EC
W/hiruy knowledge of the church.

QesisEndalew 22/12/ He has more information

5 >> 40 >>
Semagn 2015EC about the church history.

Deacon
22/9/ He is a servant and has
6 Asmamaw >> 34 >>
2015EC knowledge of the church.
Mengesha
He is working in the
M/Selam
Cultural and Tourism
cultural
Ato Solomon 23/9/ Office of the Wärädaand
7 >> 55 and
Abebe 2015EC also he has some
tourism
information about the
office
history of the church.

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 APPENDICES
Interview informants

I. Profiles of Interviewee
• Name

• Age

• Sex

• Social position

• Place of interview

• Date of interview

II. Interview Questions

1 When was the church built?

2 What types of cultural treasures insides the church?

3 Was there any natural and anthropogenic related catastrophe in the church that had
interrupted its liturgical activities?
4 When did the previous looted activities started in the Church?

5 Who did the conservation activity of the church?

6 Was the church visited by tourists and researchers?

7 What do you think about the role of the church for the tourism sector? For tourism officer.

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