Ethiopia is a popular destination for Eritrean refugees, due both to its close proximity and its since 2010 implemented progressive policy allowing Eritrean refugees to reside out of the camps and...Show moreEthiopia is a popular destination for Eritrean refugees, due both to its close proximity and its since 2010 implemented progressive policy allowing Eritrean refugees to reside out of the camps and in its cities, such as Addis Ababa, granted they would be self-sufficient. However, this scheme did not allow refugees to work. As a result, in 2016, the country vowed to increase its commitment and pledged to improve refugee laws by providing education, employment rights, and basic services. It was thought that Eritrea and Ethiopia’s historical relationship and cultural similarities would support the socio-cultural integration of Eritrean refugees into the Ethiopian host community. However, in reality, the level of integration amongst Eritrean refugees in Addis Ababa is still relatively low. To investigate this phenomenon, the following research question is proposed: “Why are many Eritrean refugees not socio-culturally integrated into Ethiopian host community in Addis Ababa?” This paper uses a qualitative approach to illustrate and analyse the ethnography of Eritrean and Ethiopian communities in two areas in Addis Ababa, Bole Arabsa and Mebrat Haile Gofa. Data was gathered through informal, open interviews and participant observation. A thematic approach was also used to draw conclusions from the data, to engage with the topic in new way and lastly, it offers valuable insights into the socio-cultural integration of Eritrean urban refugees within their host communities. The study’s findings indicate that language plays a key role in the overall process of integration, however, in the case of Eritrean refugees in Addis Ababa, many do not feel incentivized to learn the local language, which is Amharic. Furthermore, refugees’ knowledge of another language spoken in Ethiopia, Tigrigna, leads to discrimination by other ethnic groups. A review of past theoretical approaches to this topic suggests that religion is another key facilitator for integration. However, even though both Eritreans and Ethiopians hold similar religious beliefs, their religious practices are entirely separate. The same holds true for food and coffee ceremonies, to a large extent. This is caused by the marginal interaction between the two communities, leading to both living entirely separate and in parallel to each other. Social integration is made even more complex by the poor treatment of refugees by local authorities, as well as general mistrust from both sides due to a further consequence of their historical past, which still has a significant impact today. More importantly, access to the local economy is close to non-existent for Eritrean refugees and are therefore dependent on remittances from abroad for financial support. Moreover, this paradigm creates a circular problem, as remittances further limit their involvement in the local economy. Lastly, as Ethiopia is a transit destination, refugees are further disincentivized from staying in Addis Ababa.Show less
