To move Ethiopia beyond the cycle of conflict toward a future of sustainable peace, the work needed is more than just formal political maneuverings or the regular motion of elections.
By Digafie Debalke
May 7, 2026
“A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed.”
———Desmond Tutu
On 22 April 1978, the National Stadium in Kingston, Jamaica, was teeming with over 32,000 people excited to see their national icon at the One Love Peace Concert.[1] While the gates opened at 2:00 pm, the event did not begin until 5:00 pm. The concert was organized to commemorate the twelfth anniversary of the 1966 visit of H.I.M. Haile Selassie I, Emperor of Ethiopia, to Jamaica.
This timing was deeply symbolic for the Rastafari movement, as Selassie’s original arrival on April 21 is celebrated annually as Grounation Day.[2] Promotional posters for the event featured the Ethiopian tricolour—green, yellow, and red and adorned with the picture of Emperor Haile Selassie.
Beyond its spiritual roots, the concert served an urgent political purpose: to quell the bloody civil war between rival political factions. Jamaica was then gripped by intense violence between the People’s National Party (PNP) and the Jamaica Labour Party (JLP). T
The evening reached a legendary climax after midnight during Bob Marley’s performance of “Jammin”. In a historic gesture of unity, Marley summoned the archenemies Prime Minister Michael Manley (PNP) and Edward Seaga (JLP) onto the stage to join hands above his head. This return to the stage was particularly poignant as it marked Marley’s first Jamaican performance since a 1976 assassination attempt and subsequent 14-month exile. For his unifying efforts, Marley was later awarded the United Nations Peace Medal of the Third World.[3]
The power of creativity, artistic imagination, and the heart and soul of an artist was on display on that April summer day in Kingston, Jamaica. As conveyed in the title of the concert, the message was clear. Only dialogue and understanding can bring peace, hope, and harmony to a politically divided and polarized nation. Robert Nesta Marley (Bob Marley), the reggae icon with an extraordinary passion not just for music but also an exemplar for justice, freedom, and unity, Bob Marley joined the hands of political rivals Michael Manley (PNP) and Edward Seaga (JLP) on April 22, 1978. This historic, symbolic gesture of unity took place at the One Love Peace Concert in Kingston, Jamaica, during a performance of “Jamming”.
Music, indeed, art has a profoundly important power and role in our individual and community life. Art teaches us how to appreciate beauty while connecting with our inner emotional and spiritual depth. At the same time, it brings out our sometimes hidden and unexpressed feelings. Thus, the power and positive impact of art, particularly in divided and polarized societies, must be harnessed to its fullest potential and capacity. Because creative imagination has an indispensable capacity and potential to help people see eye to eye.
This image is a historic poster for the One Love Peace Concert, held on April 22, 1978, at the National Stadium in Kingston, Jamaica. Central Imagery: At the center is a photograph of H.I.M. Haile Selassie I, the Emperor of Ethiopia, in a military uniform. He stands before a large, packed crowd that fills the background of the image.
Ethiopia’s place in the world
The ‘One Love’ concert was held in commemoration of the twelfth anniversary of the visit of H.I.M. Haileselassie I, Emperor of Ethiopia, to Jamaica April 21-22, 1966. Ethiopian history students and observers call the period starting from the end of World War two until the early seventies ‘the golden age’ of Ethiopian diplomacy. During the reign of Emperor Haile Selassie I, Ethiopia emerged as a symbolic and diplomatic powerhouse on the global stage. As the only African nation to successfully resist 19th-century European colonialism, Ethiopia served as a beacon of independence and a source of pride for the Pan-African movement and the African Diaspora.
Emperor Haile Selassie’s 1936 speech to the League of Nations, https://www.youtube.com/watch?v=nsLqsK4ZMc4, where he pleaded for collective security against Italian fascist aggression, became a defining moment in 20th-century diplomacy. Although the League failed to act, the emperor’s principled stance solidified his image as an international statesman and established Ethiopia’s moral authority in the fight against fascism. In the post-WWII era, Emperor Haile Selassie positioned Ethiopia at the center of African continental politics and international cooperation. He was a founding father of the United Nations and played a decisive role in establishing the Organization of African Unity (OAU) in 1963, ensuring its headquarters were in Addis Ababa. By hosting the OAU, Ethiopia became the diplomatic capital of Africa, mediating regional conflicts and supporting decolonization forces across the continent.
This image captures a legendary moment from the One Love Peace Concert held on April 22, 1978, at the National Stadium in Kingston, Jamaica. In the center is reggae icon Bob Marley, who brought together two bitter political rivals during a period of intense civil unrest and violence in Jamaica.
It is worth noting here that ten years before the ‘One Love’ concert, Emperor Haile Sellasie played an important mediator role addressing the Biafran war in Nigeria.: As the chair of the Organization of African Unity (OAU) consultative committee, the emperor tirelessly worked to pursue a peaceful solution to the conflict while emphasizing that Nigeria remain united. Besides granting a critical role in the establishment of the Organization of African Unity (OAU), the emperor and his government created a friendly relationship grounded on respect and mutually beneficial agendas. Hence, the admired historical legacies of Ethiopia as a peacemaker, peacekeeper, and Pan-Africanist are evident within Ethiopian and African history.
Call for depolarization.
Many scholars observe that the same appeals for peace, dialogue, and reconciliation championed by Bob Marley in 1978 are echoed today in the music of Teddy Afro. Just as Marley used his platform to bridge political divides during a period of intense Jamaican civil strife, Teddy Afro’s advocacy for national unity and social cohesion represents art in its most profound and socially responsible form. His work serves as a cultural bridge, calling for a shared national identity that transcends immediate political friction. Consequently, his music should be interpreted through this lens of civic engagement and openness, viewing the artist not merely as an entertainer but as a mediator seeking to heal historical wounds through lyrical diplomacy.
This message of unity stands in stark contrast to the rigid socio-political landscape of his country, where polarization centered around ethnic identity has been the defining feature of governance for nearly four decades. Since the late 20th century, successive administrations in Ethiopia have organized and structured politics along ethnic lines, often deepening communal fault lines rather than bridging them. By invoking historical symbols and a pan-Ethiopian sentiment, Teddy Afro challenges this fragmented status quo. His music acts as a counter-narrative to institutionalized division, suggesting that a collective future is only possible if the nation moves past the ethnic silos that have dominated the political sphere for generations.
Layered and addressed collective trauma.
Layered collective trauma in Ethiopia refers to the compounding effect of historical grievances, systemic violence, and recurring conflicts that have settled into the national consciousness over decades. Unlike a single event, this “layered” trauma is built from multiple, intersecting crises ranging from the Derg regime’s Red Terror to modern conflicts in Tigray, Amhara, and Oromia, which have never been fully acknowledged or healed. Trauma in Ethiopia is rarely “past tense.” The Red Terror Martyrs’ Memorial Museum in Addis Ababa serves as a physical reminder of the Derg era’s mass violence, yet modern conflicts in Tigray, Amhara, and Oromia mean that new layers of trauma are added before previous ones can be processed. The Derg Era (1974–1991).[4] Campaigns like the Red Terror normalized state-sponsored violence and local surveillance.
The Compounding Effect: Past as Present
Trauma in Ethiopia is rarely “past tense.” The Red Terror Martyrs’ Memorial Museum in Addis Ababa serves as a physical reminder of the Derg era’s mass violence, yet modern conflicts in Tigray, Amhara, and Oromia mean that new layers of trauma are added before previous ones can be processed. The Derg Era (1974–1991). Campaigns like the Red Terror normalized state-sponsored violence and local surveillance through the Kebele administrative system, which still exists as a structure of control.
Transgenerational transmission of trauma
Trauma is passed down through families and social groups, creating a “legacy of fear”. Research suggests that trauma can be transmitted to children through parenting practices and shared community narratives, affecting those who never personally witnessed the violence. “Wounds to the Soul”[5] Displaced individuals often describe their experience using cultural idioms of distress, viewing their suffering as a collective “relational wound” rather than an individual clinical diagnosis like Post Traumatic Stress Disorder (PTSD).
The unaddressed layers of trauma often fuel “trauma-driven identity politics” and even violence. Groups leverage historical grievances to justify current militarized resistance, ensuring the cycle of trauma remains active. There are moments in a nation’s life when politics, militarism, and rigidity no longer are compatible with the reality on the ground. Instead, dialogue, persuasion, and most importantly, an understanding of the gravity of the impending challenges are essential. Continuous cycles of violence in Ethiopia have broken the “social contract” between the state and the people, leading to pervasive suspicion and a retreat from civil society.
Digital echo chambers
Digital echo chambers on social media platforms like Facebook and TikTok have significantly intensified ethnic polarization, as individuals often consume and share content that reinforces narrow ethno-nationalist narratives while ignoring broader national perspectives. This digital tribalism has led to a stagnation of progress and innovation; as groups become rigidly locked into their ethnic identities, they frequently resist cross-regional ideas or collaborative initiatives, viewing them as threats from “outsiders.” This resistance to evidence is particularly damaging, as tribal loyalty often overrides objective facts, leading many to reject truths about shared history or current events if they challenge their group’s specific grievances or goals. Furthermore, the decline of meritocracy is evident when resources, regional administrative posts, and economic opportunities are distributed based on ethnic affiliation rather than professional skill, deepening existing socio-economic inequalities.
This entrenched division manifests as severe political and institutional gridlock, where any attempt at political compromise or national dialogue is often branded as a “betrayal” of one’s ethnic group rather than a pragmatic step for the country’s governance. This affective polarization means that many citizens act out of fear and animosity toward other ethnic groups rather than focusing on constructive policy solutions for national issues. At its most dangerous extreme polarization leads to dehumanization, fueling cycles of violence and civil unrest. Conflicts that could have been resolved through traditional or formal mediation are instead prolonged by uncompromising ethnic loyalties, creating a tragic environment where systemic violence, displacement, and communal tension threaten the very fabric of the society.
Peace or development? Which should come first?
The debate in Ethiopia has shifted from a “development first” model to a strategy where peace is the essential precondition for any economic progress. For years, the state prioritized rapid industrialization, but the devastating conflicts in the Tigray, Amhara, and Oromia regions since 2020 have proven that infrastructure and growth are easily reversed by instability. With reconstruction costs soaring into the tens of billions and human capital significantly depleted, international organizations such as the UNDP are now making a priority for peacebuilding and dialogue straight into economic policy.
Moreover, International lenders like the IMF and World Bank have moved from passive inspection to making financial aid explicitly dependent on Ethiopia’s stability. By May 2026, the IMF had disbursed over $2.1 billion of a $3.4 billion credit facility, with each payment tied to strict performance reviews that now include monitoring “fragility and conflict” metrics. Essentially, these global institutions have positioned peace not just as a social goal, but as a mandatory fiscal benchmark for national solvency.[6]
Ethiopia’s desperate need for peace that could be measured through everyday peace indicators and more systemic analysis is not just a matter of an academic curiosity. The absence of sustainable peace in Ethiopia has become a matter of national survival.
Sometimes the prognosis is not politics.
All social tribulations can not be addressed through political calculations involving the human mind. They require some supplementary processes and practices. Politics can’t solve every social problem just by crunching numbers or overthinking things. In fact, when leaders start using shady tactics to get ahead, they usually make the whole situation worse and keep the real issues from ever getting fixed.
At the moment, there is a desperate need in Ethiopia to unite around something good and authentic, rather than political noise.
The war fatigue, economic hardships, institutional violence by state and non-state actors against citizens all created an environment of a sense of unbelonging and national dislocation. Teddy Afro’s music firstly gives recognition to these realities. Secondly, it advocates for national unity and coming together to address the social, political, economic, and security woes the country is facing. The call for a depolarized and a united nation should be taken as a timely and important contribution. Not as a threat. Amidst the cacophony of political discord, Ethiopia yearns for a sanctuary of truth to mend what is broken. The soul of the nation is weary, burdened by the echoes of war, the weight of hardship, and the cold hand of a progress that displaces more than it builds, leaving a people wandering in a wilderness of unbelonging.
Teddy Afro’s music serves as both a witness and a bridge. It first holds a mirror to these shadowed truths, acknowledging the collective ache, and then weaves a harmony of national unity as the only cure for a fractured land. This plea for a heart-centered, depolarized nation is not an act of defiance, but a timely hymn of hope that should be embraced, not feared.
Crisis denial and projection
Denial functions as a psychological shields that prioritize the appearance of stability over the reality of a threat. In this state, individuals or organizations deliberately ignore mounting red flags, choosing instead to project an image of “business as usual” to retain social standing. In some cases, to maintain power or avoid immediate panic. This pretension often manifests as a rigid adherence to outdated routines and a performative optimism that dismisses genuine distress as alarmism. While these manoeuvres may offer a fleeting sense of ease, they eventually paralyze crucial action, allowing a manageable problem to progress into an irreversible catastrophe.
If Teddy Afro’s music were a public opinion poll, the results would reveal an overwhelming majority of Ethiopians, from domestic workers in the Middle East to laborers in the harshest desert environments, and those from all walks of life in the country, uniting behind his message of the need for national cohesion. His work uncovers a profound, collective longing for an inclusive, united, and peaceful Ethiopia. This raises a critical question: why do policymakers and those in power fail to recognize or appreciate this clear public sentiment? What would it take for people with power to see this as an opportunity for a new paradigm instead of a threat? The interesting thing to observe here is that while many governments and institutions spend vast resources on expertise and time to gauge public opinion, Teddy Afro has provided this insight independently and at no cost to the state.
Instead of facing vilification or scorn, his role in amplifying the heart of the nation deserves to be acknowledged and rewarded as a vital contribution to the country’s dialogue. The samples below show overwhelming longing for national unity and cohesion. The samples also show a desperate need for belonging and an inclusive national discourse. “I am a pilot and I was listening to the Teddy’s songs via satellite. Teddy, I wish you have a blessed future.” “አውሮፕላን እያበረርኩ ብሳተላይት ኢንተርኔት ላይ ሆኜ እያዳመጥኩህ ነው ወንድሜ! ዘመንህ ይባረክ ክፉ በቤትህ አይለፍ።” መርከብ ላይ ነው ምሰራው አለምን በመዞር እጂግ ፈታኝ የተባሉ አየር እና ማእበልን እያለፈን ያንተን ዘፈን ሳዳምጥ የከበደው ስራ ቀለለኝ! ወርቅ የሆነ ድምፅ እና ግጥም። ዘመንህ ይባረክ ቲወድሮስ።” “I work on a ship and the journey into various parts of the world requires passing through stormy weathers. However, listening to your songs makes things easy for me. Have a blessed future Teddy.”
“እየደበዘዘ የነበረዉን የኢትዮያዊነት ስሜቴን ከተደበቀበት ጎትተህ አወጣኸው ቴዲ፡፡ ምን ይባላል አይኔ እንባ እያቀረረ ሰማሁት ፡፡ በእዉነት ሀገሬ ናፍቃኛለች፡፡” “You brought out my hidden Ethiopianess. I am crying. I miss my country. “አፋር ነኝ እንወድሃለን ዘርኝነት ለማንም አይበጅም ሚሻለው 1 ሞሆን ነው።” “I am an Afar. We love you! Tribalism benefits no one. Unity is the best way!” “እትዮጵያ ለዘላለም ትኑርልን ዘረኝነት ጠፍቶ ሁላችንም ዘር ሳንጠያየቅ ሰው በመሆናችን ብቻ ተከባብረን ተዋደን የትም ሀገር የፈለግንበት ሀገር ንብረት አፍረተን አግብተን ወልደን በደስታ የምንኖርባት እትዮጵያ እንድትመጣልን አምላክ ቅዱስ እግዚአብሔር ፈቅዶልኝ እንዳይ ያርገኝ ልጆቼም ከዘረኝነት የፅዳቹ ሰው በመሆናቹ ብቻ የምታምኑ ከሰው ጋር በፍቅር ምትኖሩ ያርጋቹ እትዮጵያን እግዚአብሔር ይባርካት ይጠብቃት!!” I dream of a day when we all live in harmony, respect, and love as human beings without being asked our ethnic identities. I dream of a future when we can move across the country and work and have a family. To my children remain free of ethnic division. Believe in your humanity. God bless Ethiopia.”
Summary
Arts in general music have a powerful potential to soften the edges of rigidity and “I am right” attitude. It helps to connect with our hearts instead of just a brain calculation. It helps us to see each other as fellow human beings with the same needs, desires, and interests. Arts takes away the veil of I have the answer for all the problems. It prods our vulnerabilities. Teddy Afro’s call for national unity, peace, and reconciliation is a call to investigate our hearts and discover our unpoliticized humanity.
Music possesses a unique power to dissolve rigidity and the arrogance of absolute certainty. It invites us to lead with our hearts rather than through cold calculation, reminding us that we are all human beings sharing the same fundamental desires. By stripping away the illusion that we hold all the answers, art exposes our shared vulnerabilities. This is the essence of Teddy Afro’s message: a call for national unity and reconciliation that urges all Ethiopians to look inward and reclaim their unpoliticized and unpolarized humanity.
Art in general and music in particular is the gentle rain that softens the hard edges of our pride and washes away the cold “I am right” armor we wear. It hums a melody that bypasses the calculating mind, reaching straight for the heart where our shared pulse resides. In the company of art, the veil of certainty falls; we are no longer the engineers of every answer, but fellow travelers, beautifully fragile and exposed. Teddy Afro’s plea for unity is more than a song. It is a sacred invitation to peel back the layers of politics, listen to the rhythm of our own hearts, and rediscover the raw, unembellished humanity that connects us all.
This should be Ethiopia’s ‘One Love’ moment, and all parties concerned about the future of the nation should seize this opportunity and create a space for coming together and extricate the country from the war and routine violence and set the groundwork for lasting peace through genuine dialogue, reconciliation, and peacebuilding. All those who wish to build an inclusive, just, and peaceful Ethiopia should act in the spirit of unity, love, and collective healing. Most importantly, act with a sense of urgency because ‘tomorrow might be too late.’ In societies that are stuck in polarized systems, art is not a luxury but an important lifeline. It is a form of truth-telling that does not belong to the domains of ideology, making it uniquely capable of restoring our shared dignity. Art serves as a key bridge in polarized societies by bypassing rigid dogma to reach the “empathy machine” within us all.
[1] https://thereggaemuseum.com/the-one-love-peace-concert-a-historic-call-for-unity/
[2] https://en.wikipedia.org/wiki/Grounation_Day
[4] https://en.wikipedia.org/wiki/Derg
[5] Herman, J. L. (2023). Trauma and recovery: the aftermath of violence–from domestic abuse to political terror (Fourth trade paperback edition.). Basic Books.
[6] https://www.imf.org/en/news/articles/2026/01/16/pr-26009-ethiopia-imf-completes-4th-rev-under-ecf-arrangement
Digafie Debalke is a Peace & Conflict researcher and Analyst and Conflict Resolution practitioner.
He holds a BA in history from Acadia University, Nova Scotia, Canada. MA in Conflict Studies from Saint Paul University and the University of Ottawa in Ottawa, Canada, and a certificate in mediation, dialogue facilitation, and third-party neutral training from the Canadian Institute for Conflict Resolution in Ottawa. He currently teaches Peacebuilding and Conflict Transformation at Coady Institute at Saint Francis Xavier University in Antigonish, Nova Scotia, Canada.
The writer could be reached at: digafie.debalke@gmail.com
