In my post on traditionalism being in some ways a resistance to globalization (the Church is catholic, not "global") I discussed my love of local tradition (all true tradition is local) and specifically mentioned my love for Ethiopian Christianity.
The Ethiopian Church is a Coptic tradition in the Patriarchate of Alexandria, but has developed a very unique rite and tradition of its own in the Ge'ez language.
This video is an example of sacred music that is actually catchy and lively. It is also an example of true liturgical dance. While dance is a foreign imposition on European rites (Western and Eastern), a liturgical abuse usually done in the manner of a "performance" by some crazy woman in an alb with ribbon...the Ethiopian tradition gives an example of liturgical dance that is truly measured and integrated with the liturgical action and text and music rather than simply being a stand-alone interruption in the liturgy. (Though, for some reason, Western Catholics have no problem with the "showy" and choppy nature of things like Orchestral Masses, where often the priest has to sit down and wait for 10 minutes for an elaborate Gloria to finish while nothing else happens...something I think is bad as it turns liturgy into just a Concert).
A very important distinction with the Ethiopian dance is that it is a collective action by the congregation or choir of levites rather than a "show" up front by some lay women that everyone else stops and watches. It is more akin to the processions, genuflections, signs of the cross, etc, which form the "choreography" of our own liturgy (which is, in that sense, a form of very controlled and slow "dance").
An Ethiopian Catholic sui juris church does exist of the Ge'ez rite in Ethiopia and Eritrea (besides the diaspora community), and I have had the privilege of experiencing its liturgy in Rome. It seems to maintain its unique tradition, and though Eritrea has the good fortune of being the only country in the Catholic world that has no overlapping Latin Rite jurisdictions, I believe the Institutional structures have been significantly Latinized.
For example, the Ethiopian Orthodox Church has a structure for its clergy elements of which I think are worth exploring, but which I am sure are not present in the Catholic counter-part.
For example, around 15% of all males are priests in their church, and an even greater number serve as the lower clergy. Though the West might be rightly hesitant to adopt something like their famous "boy deacons"...I think they provide a traditional example of the kind of model that I expressed support for from that article referenced in my recent post A Providential Find.
They have over 20,000 parishes in the Ethiopian Orthodox church, the same number we have in the entire United States! Parishes have dozens of priests, because (like the Jewish Temple Priesthood), the priests generally serve for only an assigned week each year, but their liturgy requires 2 priests and 3 deacons. Rather than adjust their liturgy to fit their Institutional model (as we have done in the West with the Low Mass and the full-time salaried celibate priesthood)...they have adopted a volunteer model for the clergy that allows their liturgy to always be said in its full solemnity at tens of thousands of parishes. The priests are drawn from the peasantry, and training is done mainly on an apprenticeship basis with another local priest.
If Catholics could start thinking outside the box, and not get so hung up over their conception of the diocesan priesthood as a sort of pseudo-consecrated life that is both celibate and the man's full-time "career"...we might see a flowering of Catholic life. The Byzantines consider it ideal to found a new parish whenever the pastor can no longer know everyone by name, after a few hundred people. Catholic parishes now have thousands of members each, generally.
There are many models that could be used that have precedent within the Church that involve reducing the lay-to-priest ratio and married priests (which go hand-in-hand). The Byzantine model of small parishes with an older respected man (often retired) from the area called by the Bishop to serve the Liturgy, but then only having it offered on Sundays and Solemnities, is one such model. The Ethiopian model of having many of the adult males ordained priests who only are assigned to the priestly duties only for one week a year is another.
The best antidote for both clericalism AND anti-clericalism...is to induct a much greater proportion of the lay male population, including family men, into the secular clergy. The Ethiopians know this, and their faith seems to be a vibrant and integrated part of their lives.