非洲反殖民传统的灯塔：埃塞俄比亚文化诸相略论

位于非洲东北部的埃塞俄比亚是非洲文明、语言、艺术和哲学的摇篮，也是非洲政治思想和文学思想的发源地和重镇。埃塞俄比亚独特的历史地位使它成为非洲人民心目中的一座文化丰碑和一面精神旗帜。埃塞俄比亚人坚持使用阿姆哈拉语，已成为当代非洲本土意识的一个重要表征。埃塞俄比亚运动具有宗教改革和政治革命性质，对近代非洲意识的觉醒和非洲崛起具有重要作用。埃塞俄比亚哲学是一种富有哲理性的智慧，典型地反映了非洲人的生存和思维方式。埃塞俄比亚的艺术是本土艺术与宗教艺术的结合、非洲传统工艺和欧洲现代工艺的结合。以“埃塞俄比亚之风”为代表的非洲音乐元素是美国非裔文学乃至整个欧美现代主义文学之中回荡的一种旋律，对它们的主题思想和艺术形式都产生了深刻影响。

On Ethiopianisms as Beacon of Africana Anti-colonialist Traditions

European Renaissance and Enlightenment put an end to the superiority of God over Man, while Eurocentrism regards Greece, Rome and Europe as the origins of civilization and, accordingly endows them with some privileges. In contrast, Afrocentrism holds that human history and civilization originates in Africa, by stressing that black people and Egyptians made outstanding contributions to the evolution of human history and civilization, and thus provides some theoretical propositions for African countries' independence from their colonizers in the 1960s and also for postcolonialism theory. For more than half a century, Western scholars, especially those in the margins have tried to adopt history, anthropology, philosophy, archaeology, mythology and other disciplines to change the both/and, or either/or relations between Eurocentrism and Afrocentrism. But no significant achievements were made. New scholarship for African Studies in China is found increasingly important in the context that the Chinese people and the black people had the same destiny which facilitates the cultural and political exchange between China and Africa. Chinese scholars put aside not only the concepts of ″Eurocentrism″ and ″white supremacy″, but also the idea of ″Afrocentrism″ in their research, preferring the concept of the shared community of human destiny by Xi Jinping, who deems that in pursuit of their own country's interests, they should take the legitimate concerns of all other countries into account, so as to promote a world common development and prosperity. In 2000, China and 53 African countries that had established diplomatic relations jointly established ″the Forum on China-Africa Cooperation″, aiming at achieving mutually-beneficial cooperation to build a closer China-Africa community with a shared future for humanity. Ethiopia's population ranks the second largest and it is one of the oldest countries in Africa. Ethiopians boast that it is also the only country in Africa that has not been completely conquered by European colonists. However, how can Ethiopia be scrutinized in an all-round way in the context of modernism? To find the answer, the author tries to elucidate what is Ethiopia's historical position in Africa, and what leads Ethiopia to the road of rejuvenation, and what impact it has on Africa, Europe and even the United States. Ethiopian, known nowadays as an African version of China, possesses six forces of indigenous impulses, which not only facilitates an African Rise, but also plays an integral part in the construction of a new World Order and a global community with a shared future for humanity, and which are also the departure of research in this essay, namely, taking Ethiopian as the origin of African civilization, taking Ethiopian Movement as African political tradition, taking Ethiopian Amharic language--the only surviving language as African weapon against colonialism, taking Ethiopian philosophy as African existential sagacity, taking Ethiopian art as African cultural essence, and lastly taking Ethiopian Airs as aspiration of modernism of African literature. Ethiopia, as a successful evidence to prove itself，has also provided proof in support of China's idea of a global community with a shared future for mankind which embodies poly-centrisms instead of mono-centrism.