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Meskel

Meskel is an annual festival of the Ethiopian and Eritrean Orthodox Tewahedo Church that commemorates the discovery of the True Cross by Saint Helena in the early 4th century AD, celebrated primarily on September 27 in the Gregorian calendar (September 26 in some contexts) across Ethiopia and Eritrea.^[1]^[2]^[3] The event marks the end of the rainy season and coincides with the blooming of yellow Bidens pilosa flowers, known as Meskel daisies, which are used to decorate homes and churches.^[3] Inscribed in 2013 on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity, Meskel promotes spiritual renewal, family reunions, reconciliation, and social cohesion among diverse communities.^[1]^[2] The origins of Meskel trace back to the legend of Saint Helena, mother of Emperor Constantine, who in 326 AD followed the smoke from a bonfire in a dream to locate the True Cross in Jerusalem, dividing it into fragments preserved in various churches worldwide, including a piece in Ethiopia's Amba Geshen Mountains.^[2] The festival has been observed in its current form for over 600 years, with roots possibly extending to the 13th century or earlier, evolving from early Christian traditions in the region.^[3] It holds particular importance in Ethiopian Orthodox Christianity, one of the world's oldest Christian denominations, blending religious devotion with national identity.^[2] Celebrations begin on the eve of September 27 with the construction of the Demera, a large conical bonfire symbolizing the guiding smoke from Helena's vision, lit by the Patriarch in Addis Ababa's Meskel Square amid chants, rhythmic priestly dances, and processions carrying tabots (replicas of the Ark of the Covenant).^[1]^[2] The following day features church liturgies, feasting on traditional foods like injera and roasted meats, and in some regions such as Gurage, the ritual slaughter of bulls as a communal offering.^[3] Participants mark crosses on their foreheads with the bonfire's ashes for blessings, and the smoke's direction is interpreted as an omen for the coming year, believed to cleanse sins and foster forgiveness.^[2] Migrant workers return home, resolving personal disputes in preparation, enhancing family and community bonds.^[1] Beyond its religious core, Meskel serves as a vibrant cultural phenomenon that unites Ethiopians regardless of age, gender, ethnicity, or language, reinforcing peaceful coexistence and spiritual life while serving as a platform for idea exchange and national unity.^[1]^[2]

Etymology and Overview

Name and Meaning

The term "Meskel" derives from the Ge'ez word መስቀል (mesqel), which literally means "cross," reflecting its central role in Ethiopian Christian symbolism.^[4] Ge'ez, an ancient South Semitic language originating in the Horn of Africa and serving as the liturgical language of the [Ethiopian Orthodox Tewahedo Church](/page/Ethiopian_Orthodox_Tewahedo Church), shares etymological roots with other Semitic languages such as Arabic and Hebrew, though the specific term for "cross" in Ge'ez was likely influenced by early Christian adoption of the symbol from Greek and Latin sources.^[5] This linguistic heritage underscores Meskel's deep integration into Ethiopia's ancient religious traditions, where Ge'ez texts preserve the holiday's significance tied to the legend of the True Cross's discovery.^[6] In historical Ethiopian Orthodox texts, "Meskel" appears as a dedicated feast in the liturgical calendar, denoting the veneration of the cross as a relic of Christ's crucifixion and resurrection. These texts, with Ge'ez manuscripts dating from the 5th century onward and major compilations from the medieval period, emphasize the term's usage in prayers and hymns that invoke the cross's salvific power. The term "Meskel" simply means "cross," in contrast to the Latin "Exaltatio Crucis," which means "Exaltation of the Cross" and is observed on September 14 in the Western liturgical calendar.^[6] The pronunciation of "Meskel" varies slightly across Ethiopian languages: in Amharic, it is rendered as መስቀል and pronounced approximately as [mɨs.kʼɛl]; in Tigrinya, it follows a similar pattern as [məs.kəl], reflecting the shared Ge'ez script and phonetic evolution in modern Ethio-Semitic dialects. Romanized forms include "Mesqel" or "Mesk'el" to capture the original Ge'ez articulation in English transliteration.

Core Elements of the Holiday

Meskel is observed annually on September 27 in the Gregorian calendar, corresponding to 17 Meskerem in the Ethiopian calendar, though it shifts to September 28 in Gregorian leap years.^[7]^[8] The holiday spans two days, commencing on the evening of September 26 with preparations known as Demera eve, which leads into the main observances on the following day.^[9] The primary purpose of Meskel is to commemorate the discovery of the True Cross by Saint Helena in the fourth century, serving as a key feast in the Ethiopian and Eritrean Orthodox Tewahedo Church traditions.^[1] This religious veneration intertwines with the seasonal transition from Ethiopia's rainy season to the dry period, marking the end of heavy rains and the onset of harvest time, which enhances its cultural resonance in the highlands.^[10] Meskel holds the status of a public holiday in both Ethiopia and Eritrea, during which government offices, schools, and many businesses close to allow participation in communal activities.^[11] In 2013, the commemoration feast was inscribed by UNESCO on the Representative List of the Intangible Cultural Heritage of Humanity, recognizing its role in fostering spiritual life, reconciliation, and social cohesion across Ethiopian society.^[1]

Historical Origins

Legend of Saint Helena

Saint Helena, the mother of Roman Emperor Constantine the Great, is central to the Christian legend surrounding the discovery of the True Cross, the instrument of Jesus Christ's crucifixion. Following Constantine's conversion to Christianity after his victory at the Battle of the Milvian Bridge in 312 AD, which he attributed to the Christian God, Helena undertook a pilgrimage to the Holy Land in 326 AD to locate sacred relics and sites associated with Christ's life and death. Her journey was motivated by a deep piety and a desire to honor the emerging Christian faith, which Constantine had begun to promote through edicts like the Edict of Milan in 313 AD, granting religious tolerance.^[12] According to the legend, Helena arrived in Jerusalem determined to find the site of the crucifixion on Golgotha but initially faced challenges in identifying the exact location, as it had been obscured and desecrated by pagan structures, including a temple to Venus erected by Emperor Hadrian after the Jewish revolts. Through divine inspiration and consultations with local clergy, such as Bishop Macarius of Jerusalem, excavations were undertaken at the site. These efforts uncovered three crosses hidden beneath the earth. This narrative of providential discovery underscores its role in early Christian traditions.^[13] To distinguish the True Cross from the others—believed to be those of the two thieves crucified alongside Jesus—Bishop Macarius of Jerusalem proposed a test. In one version of the account, a gravely ill woman touched the crosses one by one; upon contact with the third, she was instantly healed, confirming it as the True Cross. An alternative telling describes the cross reviving a dead man carried to the site, demonstrating its life-giving power. Helena venerated the relic, dividing portions of it: one remained in Jerusalem, another was sent to Constantine in Constantinople, and fragments were enshrined in churches she founded, including the Church of the Holy Sepulchre on the discovery site. These events are detailed in early fifth-century histories, such as those by Rufinus of Aquileia and Socrates Scholasticus, who drew from earlier oral and written traditions. Helena's role extended to relic veneration, a practice that gained prominence in the early Church as tangible links to Christ's passion. She also recovered the nails from the crucifixion, which Constantine incorporated into his battle helmet and horse's bridle for protection. Her efforts symbolized the transition from persecution to imperial patronage of Christianity, fostering the construction of basilicas at key biblical locations like Bethlehem and the Mount of Olives. Eusebius of Caesarea, a contemporary bishop, records Helena's visit and charitable works in Jerusalem but omits the dramatic details of the cross's discovery, suggesting the fuller legend developed shortly thereafter through accounts like those of Gelasius of Caesarea, Rufinus's source. This foundational story highlights Helena's legacy as a patroness of the faith, blending historical pilgrimage with miraculous elements that inspired widespread devotion to the True Cross.^[13]

Adoption in Ethiopian Christianity

The adoption of Meskel into Ethiopian Orthodox Christianity began with the Aksumite Kingdom's embrace of Christianity in the 4th century, facilitated by strong ties to Byzantine Christianity through missionaries like Frumentius, who introduced Eastern liturgical practices including veneration of the True Cross.^[14]^[15] This early integration aligned the observance with the broader Eastern Orthodox tradition of commemorating Saint Helena's discovery of the True Cross, adapting it to local contexts while reinforcing the kingdom's Christian identity; in Ethiopian tradition, the legend includes divine guidance via smoke from a bonfire to locate the site.^[16] A pivotal milestone occurred in the 15th century under Emperor Zara Yaqob (r. 1434–1468), who actively promoted cross veneration and Orthodox feasts to unify the church and counter perceived heterodoxies, formally establishing Meskel as a central element of Ethiopian religious life.^[16] As part of this effort, Zara Yaqob imported a fragment of the True Cross—believed to be from the right arm—directly from Jerusalem in 1446, transporting it with soil from the Holy Land to sanctify Amba Gishen as a sacred site akin to a "Second Jerusalem." This relic, enshrined in a golden box within a processional cross at Gishen Mariam Monastery, became a focal point for Meskel observances, embodying Ethiopia's unique claim to authentic Christian heritage until its significance evolved further in the 16th century amid political shifts.^[17] Initially rooted in monastic practices, Meskel's observance expanded from secluded rituals to a broader national holiday during the Neo-Solomonid era, particularly reinforced in the 19th century under Emperor Tewodros II (r. 1855–1868), who centralized religious authority to foster unity and reform the Ethiopian Orthodox Church.^[16] Tewodros's campaigns against regional fragmentation elevated Meskel as a symbol of imperial cohesion, transitioning it from localized monastic devotion to a state-endorsed celebration that bridged ecclesiastical and political spheres.^[16] This evolution underscored Meskel's role in sustaining Ethiopian Orthodox identity amid historical challenges.^[16]

Religious Significance

Theological Foundations

In Ethiopian Orthodox theology, the True Cross serves as the central symbol of salvation, redemption, and victory over death, embodying Christ's atoning sacrifice that reconciles humanity to God. This understanding draws from Pauline theology, particularly Colossians 2:14-15, where the cross is depicted as the instrument by which Christ cancels the debt of sin and disarms principalities and powers, triumphing publicly over them. Meskel, commemorating the discovery of this cross, thus reinforces the cross's role as the pivotal event in divine redemption, transforming an instrument of execution into the emblem of eternal life.^[18] Within the Ethiopian tradition, the True Cross holds a distinctive emphasis as a protective talisman against evil, reflecting the miaphysite Christology unique to Oriental Orthodoxy. Miaphysitism affirms the incarnate Christ as fully divine and fully human united in one nature, and the cross exemplifies this unity by manifesting the divine power that overcomes human frailty and demonic forces.^[19] During Meskel, this doctrine is highlighted through veneration of the cross, which believers regard as a spiritual shield, invoking Christ's miaphysite victory to ward off malevolent influences in daily life.^[20] The theological justification for venerating fragments of the True Cross as relics stems from early patristic writings, such as those of Ephrem the Syrian, who extolled the cross as the "Tree of Life" that imparts healing and sanctity even after Christ's ascension. Ephrem's hymns portray relics of the cross not as mere objects but as conduits of divine grace, preserving the transformative power of the crucifixion for the faithful.^[21] In Ethiopian practice, Meskel upholds this veneration, affirming the relic's enduring role in mediating salvation. Meskel extends the themes of Passiontide and Easter, emphasizing resurrection through the cross as the bridge from suffering to triumph. By recalling Christ's passion and the cross's discovery, the feast prolongs Easter's joy, portraying the True Cross as the ongoing source of resurrection hope in the liturgical life of the church.^[18]

Role in the Liturgical Calendar

Meskel holds a significant position within the Ethiopian Orthodox Tewahedo Church's liturgical calendar as one of the principal fixed feasts dedicated to the finding of the True Cross, observed annually on Meskerem 17 (September 27 in the Gregorian calendar, or September 28 in leap years).^[22] This placement follows the conclusion of the Fast of the Apostles, which typically ends in Hamle (July) after Pentecost, and precedes the Fast of Hidar, beginning on November 25 (Hedar 16) in the Gregorian calendar, thereby bridging the post-rainy season transition in the ecclesiastical year.^[22]^[23] As the first major outdoor feast after the rainy season, it marks a shift toward communal gatherings outdoors, aligning with the blooming of the yellow Meskel flower (Bidens pilosa) that symbolizes the divine light of the Cross.^[3] Preparatory rites commence on the eve of Meskel, known as Demera (Meskerem 16), with extended vigil services held in churches throughout the night. These vigils feature solemn chants and hymns, including traditional Ge'ez compositions such as "Selam Meskel," which invokes the peace and victory brought by the Cross, fostering spiritual anticipation among the faithful.^[24]^[25] The services emphasize scriptural readings from the Gospels and Epistles recounting the Passion and Resurrection, preparing participants for the feast's central theme of redemption.^[24] On the feast day itself, the Divine Liturgy forms the core of church observances, conducted with heightened solemnity to honor the True Cross. The rite includes the anointing of the congregation with holy water, symbolizing purification and the sanctifying power of the Cross, followed by the distribution of blessed bread (qurban) to all attendees, which reinforces communal bonds and ties to the non-fasting nature of the day—often associated with the preparation of dishes like doro wot to celebrate abundance after the Apostles' Fast.^[26] These elements integrate Meskel into the broader rhythm of the liturgical year, where the Eucharist underscores the Cross's role in salvation history. Meskel's observance aligns with the Eastern Orthodox Feast of the Exaltation of the Holy Cross (September 14 Julian, or September 27 Gregorian), corresponding to the same date in the Gregorian calendar due to the shared Julian-derived structure, while incorporating unique local emphases on the Finding of the True Cross.^[6] This alignment maintains continuity with universal Christian tradition while rooting the feast in Ethiopia's distinct temporal and cultural framework.^[22]

Celebrations and Traditions

Demera Bonfire Ritual

The Demera bonfire, a central element of the Meskel eve celebrations, is constructed as a conical or pyramidal pyre using poles, bundles of branches, wood, and dry grass.^[1]^[18] It is typically topped with a cross and adorned with yellow daisies known as Adey Abeba (Abyssinian daisies) and green grass, which bloom seasonally and symbolize renewal.^[1]^[27] The bonfire is ignited at dusk by clergy, often led by the Patriarch of the Ethiopian Orthodox Tewahedo Church, following prayers and hymns.^[18]^[1] As it burns, participants observe the direction of the smoke, interpreting it as prophetic for forthcoming events, such as blessings or challenges in the coming year.^[18] The eventual collapse of the structure is also scrutinized, with the direction of its fall—such as toward the east—regarded as an omen of prosperity or divine favor.^[28] Symbolizing the bonfires lit by Saint Helena to reveal the location of the True Cross in Jerusalem, the Demera ritual evokes her legendary efforts to unearth the crucifixion site through divine guidance via smoke.^[29]^[18] The fire is intended to burn steadily through the night into the early morning, representing purification and spiritual enlightenment, with its prolonged duration viewed as a sign of heavenly approval.^[18] In the morning, believers collect the ashes from the bonfire and use them to mark the sign of the cross on their foreheads as a blessing and sign of devotion.^[18] While smaller Demera bonfires are lit at the village or community level across Ethiopia and Eritrea, the most prominent occurs in urban centers, particularly the grand pyre in Addis Ababa's Meskel Square, drawing thousands for the communal rite.^[1]^[30]

Processions and Church Services

The central public observances of Meskel involve elaborate processions where clergy and laity, dressed in vibrant traditional robes, carry replica tabots (Arks of the Covenant) adorned with colorful fabrics, ornate crosses, and burning incense censers through the streets leading to major gathering sites.^[4]^[31] These processions are accompanied by rhythmic chanting of traditional hymns, such as those extolling the path of the cross, performed by choirs and participants to invoke the festival's spiritual essence.^[4] In Addis Ababa, these parades converge at Meskel Square, drawing hundreds of thousands of believers in a display of communal devotion that underscores the holiday's national scale.^[1]^[31] Church services form the liturgical backbone of Meskel, beginning with all-night vigils on the eve, where priests lead extended prayers, hymns, and the swinging of incense to purify the space and participants.^[4]^[31] These vigils transition seamlessly into dawn liturgies, featuring the Divine Liturgy celebrated with heightened solemnity, including sermons that recount Saint Helena's legendary discovery of the True Cross and its theological implications for redemption.^[4]^[32] Crosses are prominently blessed during these rites, often with holy water and prayers, symbolizing protection and faith.^[4] Iconographic elements enrich the services and processions, with painted wooden crosses and venerated relics of the True Cross fragments displayed on altars and carried aloft, serving as focal points for veneration.^[4] Deacons, playing sistrum instruments to accompany the chants, add a distinctive percussive rhythm that echoes ancient liturgical traditions.^[33] Debtera, specialized lay clergy trained in chant and dance, perform stylized movements and songs, enhancing the ceremonial atmosphere with their expertise in ecclesiastical music.^[4] At Meskel Square, the gatherings swell to include thousands, where the interplay of these elements culminates in a vibrant tapestry of worship, often marked by communal dances led by the debtera.^[1]^[34]

Family and Community Customs

During Meskel, families across Ethiopia reunite for elaborate meals that emphasize communal bonding and abundance, often featuring doro wat, a spicy chicken stew prepared with berbere spice, served alongside injera, the fermented teff flatbread that serves as both plate and utensil. These gatherings are complemented by tej, a traditional honey wine, which adds a festive sweetness to the occasion. Such meals not only nourish but also symbolize gratitude for the harvest season, with preparations involving multiple generations collaborating in the kitchen.^[35]^[36] Yellow daisies, known locally as adey abeba or Meskel flowers, play a central role in family customs, with relatives exchanging small bouquets as symbols of joy and renewal during visits. These vibrant blooms, which peak in season around the holiday, are gathered from the highlands and shared as heartfelt gifts, reinforcing ties among kin who may have been separated by work or distance. In some traditions, children present these flowers to elders as a gesture of respect and blessing.^[6]^[37] Community activities extend these familial practices to neighborhoods, where feasts spill into shared spaces, accompanied by live performances on traditional instruments like the krar, a six-stringed lyre, and the masenqo, a one-stringed fiddle, evoking rhythmic melodies that encourage dancing and storytelling. Children engage in playful games such as gebeta, an ancient Ethiopian board game similar to mancala, using seeds or stones to foster skill and camaraderie amid the festivities. These elements create a lively atmosphere of inclusivity, distinct from more formal religious events. In regions like Gurage, communities perform the ritual slaughter of a bull as a communal offering, sharing the meat to symbolize prosperity and unity.^[3]^[38]^[3] Participants don white attire, including the netela, a lightweight cotton shawl with fringed edges, which signifies purity and festivity while providing practical comfort during gatherings. Homes are adorned with cross motifs crafted from wood or fabric, intertwined with fresh Meskel daisies arranged in vases or woven into garlands, transforming living spaces into symbols of faith and seasonal beauty. These decorations, often handmade by family members, enhance the warm, inviting ambiance for extended visits.^[6]^[3] As Meskel coincides with the end of the rainy season and the onset of harvest, communities partake in the sharing of surplus crops like teff and barley, distributing portions among neighbors and the less fortunate to express collective prosperity and solidarity. This practice, rooted in agrarian rhythms, underscores the holiday's role in bridging spiritual observance with practical sustenance, ensuring no household faces scarcity during the celebratory period.^[27]^[36]

Symbolism in Ethiopian Identity

Meskel serves as a profound marker of national unity in Ethiopia, transcending ethnic and regional divides through its shared foundation in the [Ethiopian Orthodox Tewahedo Church](/page/Ethiopian_Orthodox_Tewahedo Church) heritage. Celebrated nationwide on September 27 in the Gregorian calendar (17 Meskerem in the Ethiopian calendar), with the eve on September 26, the festival brings together people across age, gender, language, and ethnicity, fostering a collective identity rooted in spiritual devotion.^[1] Families reunite, migrant workers return home, and communities exchange knowledge, strengthening bonds between urban and rural areas while resolving personal quarrels and social disagreements to promote peaceful coexistence.^[1] The Ethiopian Orthodox Patriarch has emphasized that the true cross symbolizes forgiveness and love, uniting diverse groups including families, officials, and church leaders in calls for national harmony.^[2] Historically, the cross embodies victory and resilience, reflecting Ethiopia's religious independence since the 4th century, as seen in the protective motifs of Ethiopian crosses that signify triumph over adversity.^[20] Central to Meskel's symbolism are cultural emblems that reinforce Ethiopian heritage and renewal. The cross, known as meskel in Ge'ez, stands as an enduring icon of spiritual victory and national independence, prominently featured in religious art and processional items crafted with intricate designs like latticework and endless knots representing eternal salvation and protection.^[20] Abyssinian daisies (Bidens pilosa), which bloom vibrantly during the festival, symbolize hope, renewal, and unity, heralding the end of the rainy season and the onset of the Ethiopian New Year as markers of resilience amid challenges.^[1]^[39] In artistic expressions, Meskel profoundly influences Ethiopian visual and narrative traditions, embedding the cross's miraculous power into cultural memory. Illuminated manuscripts from monastic centers often depict scenes of the True Cross's discovery and veneration, showcasing the festival's theological motifs in vibrant, symbolic illustrations that blend biblical narratives with local artistry. Renowned painter Afewerk Tekle's iconic work Meskel Flower portrays a woman holding the daisy as an allegory of Ethiopian womanhood, strength, and cultural pride, evoking timeless beauty and survival.^[40] Folklore further enriches this legacy through stories of the cross's miracles, such as its identification among three excavated crosses by performing healings and wonders, narratives passed down to instill faith and communal wonder in Ethiopian oral traditions.^[41] The festival's social functions extend its symbolism into everyday resilience, emphasizing reconciliation and community solidarity during gatherings. Participants seek spiritual blessings through the cross, resolving conflicts to cleanse sins symbolically via the Demera bonfire, thereby enhancing social cohesion and harmonious relations across society.^[2]^[1]

Modern Observance and Global Reach

In Ethiopia and Eritrea, Meskel remains a national public holiday observed on September 27 (or 28 in leap years), marked by widespread church services, processions, and bonfire lightings that receive extensive media coverage.^[11]^[42]^[43] Following the political transition in 1991, celebrations in Addis Ababa have adapted to decentralized formats, with individual churches sponsoring local events to accommodate urban expansion and logistical demands, while the central gathering at Meskel Square continues as a focal point for national unity.^[44] Despite ongoing political tensions, inclusive observances persist, as seen in 2023 and 2024 gatherings where participants emphasized peace amid national divisions.^[45]^[43] In 2025, celebrations continued with strong attendance and attracted foreign tourists, underscoring the festival's ongoing cultural vitality.^[46] Contemporary challenges include urbanization, which has led to smaller, community-based bonfires in place of larger traditional ones due to space constraints in growing cities like Addis Ababa.^[44] Climate variability exacerbates issues, as Meskel coincides with the tail end of the rainy season (kiremt), and erratic rainfall patterns—intensified by broader environmental changes—have disrupted events, such as the heavy downpours during the 2024 celebrations in Ethiopia's capital.^[42] Among the Ethiopian and Eritrean diaspora, Meskel is observed through church-led processions and bonfires adapted to host countries, including annual events at the [Ethiopian Orthodox Tewahedo Church](/page/Ethiopian_Orthodox_Tewahedo Church) in Washington, D.C., where communities gather for Demera rituals.^[47] Similar celebrations occur in Europe, such as in Brussels, Belgium, where Ethiopian expatriates hold services and cultural gatherings to maintain traditions.^[48] In Israel, the Ethiopian Orthodox community participates in localized observances, though on a smaller scale due to demographic constraints.^[49] The COVID-19 pandemic introduced virtual elements, with diaspora groups in North America and Europe streaming services and sharing online messages to foster connection during mobility restrictions.^[50] Globally, Meskel boosts tourism in Ethiopia, drawing international visitors to witness the bonfires and cultural pageantry, with reports highlighting increased arrivals during the festival period.^[51] The 2024 BBC coverage of rain-affected yet resilient events in Addis Ababa underscored the holiday's enduring appeal and adaptability on the world stage.^[42]

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Saint Yared: Ethiopia's Great Ecclesiastic Composer, Poet and Priest
The sistrum used in Ethiopian Orthodox Christian Churches as well as in the Fellasha Synagogues are known as tsenatsil. Its social function is evidenced by ...
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(PDF) Features of the Ethiopian Orthodox Church and the Clergy
... role in the process of remoulding the history of what is now known as ... The debteras are a class of non-priests unique to the Ethiopian Church. They ...<|separator|>
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Meskel festival lights up Ethiopia | CBC News
Sep 27, 2007 · Priests, nuns and parishioners from each Orthodox church sang, clapped, beat drums and danced as they put on their unique show for the crowd.
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Meskel: Ethiopia's Sacred Festival | Ethiopian Airlines Oman
Traditional dishes like Doro wat (spicy chicken stew) and injera (Ethiopia's staple flatbread) are served, along with Tej (honey wine) and coffee brewed in ...
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Ethiopia: 'Meskel'--Religious, Cultural Values Manifestation - allAfrica
Sep 28, 2012 · Meskel, meaning cross, is one of the most important festivals in Ethiopia, a huge feast celebrating the legendary finding of the True Cross.
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The Role of Flowers in Ethiopian Ceremonies and Celebrations
Sep 26, 2025 · Discover the beautiful role flowers play in Ethiopian culture, from Meskel's yellow Adey Abeba to wedding bouquets and funeral wreaths.
[41]
Make and Play the Ethiopian Game Tegre (aka Mancala!)
Nov 14, 2011 · Learn about the mancala game from East Africa. Then practice on-line and make your own mancala game to play with your friends!
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Ethiopia. Meskel. The Feast of the Holy Cross. - SouthWorld
Sep 1, 2019 · There is no feast in Ethiopia, religious or civil, so popular and with such large social and family roots, certainly more than Christmas or Easter.
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On Ethiopian New Year, "Meskel Flower" Is a Love Letter to Our ...
Sep 16, 2024 · His depiction of a woman holding the bright Adey Abeba flower—the symbol of hope, renewal, and unity—has always felt like our Mona Lisa. There's ...
[44]
Early article of Afewerk Tekle's art - Ethiopia Observer
27 mrt 2023 · His best known painting, a Meskel Flower has been called a loving allegory of Ethiopian womanhood. Lest he be dismissed as a mere government ...
[45]
Ethiopia: Miracles of the True Cross (Children's Story Factual Based)
Sep 25, 2016 · It is believed by Ethiopian Orthodox Christians that a piece of the true cross found by Queen Eleni is located at Gishen Miriam.Missing: folklore | Show results with:folklore
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Meskel in Ethiopia: Festival fires burn bright despite downpour - BBC
Sep 27, 2024 · Thousands in Ethiopia's capital city defied a downpour to celebrate Meskel, the first big festival of the religious year.
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Thousands gather in Ethiopia's capital to celebrate a religious ...
Sep 26, 2024 · In Meskel square Thursday, the patriarch of the Ethiopian Orthodox Tewahedo Church lit a large one in the presence of thousands of believers in ...
[48]
[PDF] POLITICIZING PUBLIC EVENTS IN ADDIS ABABA | Rift Valley Institute
Mar 2, 2025 · After the political shifts in 1991, the EPRDF reverted to the name Meskel Square, and it became a hub for various secular events such as ...Missing: adaptations | Show results with:adaptations
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In a divided Ethiopia, the Orthodox mark Meskel celebration
Sep 28, 2023 · Orthodox Ethiopians on Wednesday marked the beginning of Meskel, one of the holiest celebrations in the Christian tradition followed in this devout nation.
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Meskel Celebration - YouTube
Beautiful celebration of Demera (Meskel) at Ethiopian Orthodox Tewahdo Church (Washington, DC). EOTC (Orthodox Tewahedo) Channel · 3:10. The celebration of ...Missing: diaspora Europe Israel virtual post- COVID
[51]
Ethiopians in Belgium celebrate Meskel
Oct 2, 2022 · Ethiopians and nationals of Ethiopian descent celebrated Meskel in Brussels, Belgium on the 1st of October 2022.
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Meskel Bonfire Celebration across Ethiopia - Borkena
Sep 25, 2022 · Ethiopians in the Diaspora in many North American cities and Europe have celebrated Meskel Demera on Sunday.
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[PDF] Diaspora communities in times of reduced mobility
Jan 9, 2021 · Diaspora communities in times of reduced mobility: COVID-19 and community interactions among Ethiopian and Eritrean migrants in Nairobi. 1-11.Missing: USA Washington DC
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Ethiopia: Meskel Festival to Boost Tourism, Stimulate Dev't
Sep 27, 2024 · In sum, the Meskel festival holds great potential to boost tourism in Ethiopia, attracting visitors from around the world to experience its ...