Rethinking Yilugnta

"Yilugnta" (pronounced yi-loo-ñ-ta) is an Amharic word with no equivalent English

language translation. It pertains to a form of cultural politeness specific to the Ethiopian

culture and is practised by people from diverse ethnic backgrounds.

Politeness is not always a truthful act but a requirement for achieving better

communication (Hassen R., 2016). As a form of politeness, yilungta is considered a

custom of good norms that promotes inclusivity and cooperation and maintains one's

good name and honour. Yilugnta is also described as having an awareness of one's

actions as seen through others' eyes (Nina Evason, 2018).

According to Darge Wole (2018), yilungta as a concept is equated to "public self-

consciousness," an extreme concern of being judged by others regarding what one says

or does overtly. He proposes that yilungta compels someone to refrain from acting in a

way that benefits them because of fear of the criticism of others. It also requires one to

circumvent rebuke and behave in socially acceptable ways, even in the absence of being

convinced that their action aligns with their reasoning.

Through the practice of yilungta, one is prompted to be particularly mindful of their

reputation while being sensitive to others' feelings. It warrants a person to be

accommodating, patient, and caring. By encouraging modesty, it allows preserving face,

both one's own and that of others. Assertive communication styles go against the

essence of yilungta. They are usually frowned upon, considered impolite and displaying

arrogance or bad manners.

Unaccustomed to the significance of yilungta in the context of Ethiopian culture,

foreigners (Ashall, 2013) and offspring of Ethiopian ancestry in the diaspora may

regard yilungta as an act of selfish concern. Children raised in environments that

encourage individuality and western-oriented values may find it confusing to

understand their immigrant parents. Matters become complicated and concerning

when yilungta is entwined with ignorance and prejudice, affecting their communication

and relationship negatively.

For immigrant families, parenting in western settings has its challenges, primarily

regarding language and cultural barriers. When families also face mental health

difficulties, significant harm may result from the stigma attached and a stance

prioritizing yilungta before addressing issues requiring attention.

As immigrants straddling two distinct cultures and worldviews, a concerted effort is

required to call into question and decide which cultural customs and norms we ought to

embrace and carry over, which ones we need to adapt and alter, and which ones we

should leave behind.

References:

Ashall, F. (2013). What is Yilugnta (ይሉኝታ)? Ethiopians know the answer

https://biochemistrydoctor.wordpress.com/2013/04/29/what-is-yeluynta-

%E1%8B%AD%E1%88%89%E1%8A%9D%E1%89%B3-ethiopians-know-the-answer/

Evason, Nina (2018). Ethiopian Culture. https://culturalatlas.sbs.com.au/ethiopian-

culture/ethiopian-culture-core-concepts

Hassen, R. (2016). Culture-Specific Semiotic Politeness Norms in

the Multicultural Society of Ethiopia. Art and Social Sciences Journal, 7(1): 168.

Wole, D. (2018). Yilugnta and other Predictors of Class Participation and Achievement in

Selected Courses at Addis Ababa University. International Journal of Educational

Researchers, 9(1), 18-31.