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Tepi Town · Sheka Zone · Southwestern Ethiopia · Coffee Leaf Tradition

Chemo

A roasted coffee leaf brew. Made with spices. Shared with food. The drink that defines hospitality in the coffee-growing highlands of Southwestern Ethiopia.

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Before the beans are sorted for export, before the cherries are picked, before any of the processes that make coffee a global commodity — the leaves are already there.

In Tepi Town, Southwestern Ethiopia, those leaves don't go to waste. They get roasted over a fire, crushed while still warm, boiled with a generous blend of herbs and spices, and strained into cups that are served alongside food to whoever is present.

Not a quick drink. Not a solitary one. Chemo is the drink you make when someone comes to your home.

Every single household in the study used spices. Not most — all. The spices are not optional additions to a plain leaf brew. They are what Chemo is. Without them, you have something else.

The defining step

Most preparations begin with roasting the leaves over fire

This is what separates Chemo from every other coffee leaf tradition. The Maillard reaction — the same chemistry that makes toast, roasted coffee, and caramelised sugar — transforms the leaf before it ever touches water. It creates new flavour compounds that cannot come from steaming, boiling, or simply drying. 55.8% of Tepi Town households use this method as standard.

Three things to know right now

1

It is always made with spices — no exceptions

All 64 households in the documented study used aromatic herbs and spices every time they made Chemo. This is not regional variation or personal preference. The spice blend is structurally part of the drink. A plain leaf brew is Chemo without its character.

2

It is always served with food

Chemo is never served alone. The research documents consistent pairing with starchy foods — injera, bread, root vegetables. This is not incidental. The food moderates the intensity of the brew. The two are understood as a unit.

3

It is a social drink, not a private one

Chemo is shared at communal activities, religious ceremonies, and daily social interactions. The act of making and sharing Chemo is itself a form of hospitality. You make it when someone is present. The preparation is part of the welcome.

Three ways to prepare the leaves

The leaf preparation method is chosen before brewing begins. Each produces a different flavour character.

55.8%

Roasted leaves

Leaves roasted over fire until golden-brown, crushed warm. Sweetest, deepest, most complex character. The dominant household method.

Less common

Lightly heated leaves

Gentle heat only — leaves warm but not browned. More delicate flavour. Lighter aroma. Between roasted and fresh in character.

Majang

Fresh leaves

No heat applied to leaves. Crushed and brewed directly. Brightest, most grassy character. Quickest to prepare. The Majang people's preferred method.

The structure of every cup

1
Prepare the leavesRoast, heat gently, or use fresh — one method chosen first
2
Crush the prepared leavesWhile warm — breaks cell walls, releases aroma
3
Boil with water and spicesAll spices go in — none are optional
4
Strain completelyAll leaf and spice material removed
5
Serve hot alongside foodNever alone — always with something to eat

Unlike Engere — which is made for a specific person in a specific condition — Chemo is made for the group. It marks the social moment. Someone arrives. A gathering begins. A ceremony needs to be hosted.

The preparation of Chemo is itself an act of hospitality. The time it takes is part of the gift.

In Tepi Town, the knowledge of how to make Chemo belongs primarily to women. It is transmitted through observation and practice, not formal instruction. A daughter learns by watching her mother. The knowledge lives in hands and habits, not in written recipes.

That is Chemo in its essential form. If you want to understand what makes it genuinely surprising — the roasting chemistry, the spice complexity, its relationship to the coffee economy — the next page has that.

What's fascinating about Chemo →
Source: Awoke et al. 2026 · Journal of Ethnobiology and Ethnomedicine · Vol. 22, Art. 25 · DOI 10.1186/s13002-026-00863-y