Social Life of Artisans in Ch’eleqot, Tigrai National Regional State, Ethiopia: An Ethnographic Study

This ethnographic account attempts to analyze the social life of ide tibebeña (skilled one) artisans inhabiting Ch’eleqot, a village in Tigrai Region, Northern Ethiopia. Since the beginning of the 19th C. artisanal presence has been recorded in the aforementioned tabiya. The patronage and state sponsorship has played significant role in bringing in skilled individuals from elsewhere for the production and distribution of church paraphernalia in Tigrai and other areas. Since then, tools for social and economic use have been produced by certain group of people, locally known as Enda Aboy Weziwazo (the house/family of Weziwazo) and who are of the same descent. At least four consecutive generations have been engaged in such endeavor for economic returns as well as with socio cultural significance. They receive social recognition for their ability to produce not only agricultural tools but also pottery for everyday use, rudimentary weapons for personal use and skilled in making terraces over plots of farm land situated on hill slopes, and construction of churches in the village and its neighborhood. At present, there are two black smiths and six potters who are actively engaged in producing agricultural tools and earthenware that are vital to agriculture and day to day life of the community. The study is based on an intensive fieldwork carried out in the village for a calendar year. Further, empirical data was collected by employing several methods such as observation, in-depth interviews, case studies, focus group discussion. Despite their contribution in economic activities and the demand for their highly valued services for economic returns, there is much reluctance in pursuing the activity. This is mainly because of the social stigma associated with such craftsmanship. The artisans live as a group and occupy a specific location in the village area sandwiched by households of other members of the society. In spite of the opportunity to get land for residence elsewhere, they are not motivated to move outside their group. On one hand, this shows their group solidarity and cohesion and on the other their virtual exclusion from the larger community. The social stigma, though subtle, is recognized and experienced by the local community. Youngsters of the current generation, both from the group and others are also not free of such social stigma, discriminatory behaviors and negative feelings.