Rethinking Yilugnta (ይሉኝታ)

"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, yilugnta is considered a good norm 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), yilugnta, as a concept, is equated with "public self-consciousness," an extreme concern about being judged by others for what one says or does overtly. He proposes that yilugnta compels someone to refrain from acting in a way that benefits them out of fear of others' criticism. It also requires one to circumvent rebuke and behave in socially acceptable ways, even when they are not convinced that their actions align with their reasoning.

Through the practice of yilugnta, one is prompted to be particularly mindful of one's reputation while being sensitive to others' feelings. It warrants a person to be accommodating, patient, and caring. It encourages modesty and allows one to preserve one's own and others' faces. Assertive communication styles go against the essence of Yilugnta. They are usually frowned upon, as they are considered impolite and display arrogance or bad manners.

Unaccustomed to the significance of yilugnta in Ethiopian culture, foreigners (Ashall, 2013) and offspring of Ethiopian ancestry in the diaspora may regard yilugnta 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 yilugnta is entwined with ignorance and prejudice; it negatively affects their communication and relationships.

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 yilugnta before addressing issues requiring attention.

As immigrants navigating two distinct cultures and worldviews, we must make a concerted effort to question and decide which cultural customs and norms to embrace, adapt, or let go of.

References:

Ashall, F. (2013). What is Yilugnta (ይሉኝታ)? Ethiopians know the answer https://biochemistrydoctor.wordpress.com/2013/04/29/

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.