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The campaign to stop atrocities against Ethiopian migrant workers in Saudi Arabia

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Mass rallies were held across countries and continents in solidarity with Ethiopians who were killed, beaten and terrorized by Saudi mobs & security forces. Unfortunately, Ethiopians can not held such mass rallies in front of Saudi Embassy in Ethiopia, because the current regime in Addis Ababa do not allow it. Those whose loved ones were killed, beaten or thrown to jail joined few hundreds protestors in front of Saudi Embassy but were forced to be dispersed after Federal Police sent by their own government beat them & sending some of the protestors to jail. Any other government would have allowed its own citizens to vent their outrage in peaceful manner and use this mass mobilization to pressure the Saudi government to do something about the atrocities. The ever insecure government aware of its failure in protecting its own citizens from such atrocities in Saudi Arabia & other middle eastern countries chose instead to do its own crackdown on protestors and deal with Saudi authorities under the radar.  Time will tell if that involves taking money from Saudi Arabia to repatriate Ethiopians 
The Ethiopian diaspora especially those who live or grew up in America, Europe, Australia even in Israel, South Korea etc did not need permission to come out in large number and expressed their dismay in what they saw and heard about the plight of their fellow citizens in Saudi Arabia.
The rallies mostly in front of Saudi Embassies or Consular Offices were impressive not only in number but in bringing different people with religious, ethnic background or political persuasions together. Even Eritreans participated in some of these rallies. Even though these rallies were unprecedented and impressive, I have mixed feeling about them.
On one hand, I am glad to see some members of our community including my friends getting involved in matters that goes beyond themselves, their families or houses of faith. These were people who were quick to say 'ine politika alwedim' with their twisted understanding of politics. Seeing them coming out in big number to show solidarity and to condemn the barbaric act against fellow citizens is encouraging.
On the other hand, I was disturbed by the selective moral outrage that I am witnessing among my friends and many well meaning members of our community.  If Ethiopians are beaten & thrown out to jail by their own government, why are we surprised/angered when other foreign governments or individuals ill treated our fellow citizens?  In terms of scale who committed the worst offenses? I wonder what would be our answer if those parents whose children were killed by security forces of the current regime during 2005 protests ask us how come we chose to ignore their pain & loss?
Ethiopians Protest Saudi Violence in WashingtonBased on track record, I also doubt if these periodic manifestations of outrage & staging rallies would have bigger impacts or bring long standing solutions. Only sustained campaign until demands are met can bring about changes and waging a sustained campaign requires skills. One way of developing such skills is learning the basic tenets of advocacy or learning from others who had made successful campaigns. For that to happen humility i.e. saying that I do not know, but I am ready to learn comes first. First of all such virtue is lacking in our community. Secondly, even if one expresses willingness, often what I hear is "it is good for long term but can not be solution for current crisis". My answer is the things you learn every step of the way would make you think of the solution differently than you had original thought. It is better to take the baby steps now, than dealing with crisis unprepared. We have seen the alternative. Ad hoc or quickly assembled periodical mass rallies, emotional speeches etc.. may make us feel good but have they made real impacts? Ask yourself, if some of us have developed our skills earlier, do you think the current rallies in front of Saudi Embassies would be conducted in such a way? Personally, I do not think so. Without going into details, it could have been waged differently. A skillful campaign would have worked out its demands (short term & large term) and based on that devise actions which escalate or grow in intensity starting from cordial meeting with Embassy officials, to various forms of rallies and direct action measures. Few points when considering the next step (sustained campaign) or long term solutions:
  • Making rallies as individuals or pairs on rotating basis. But this could have been better if it was incorporated in the original rallies campaign plan with definite objective and demands.
  • Once temporary measures are taken and some of the demands are met, working toward convening a meeting between community organizations and invited experts on migrants rights such as the person interviewed by Tadias in this article or Washington representatives of International Office of Migration (IOM), International labor Organization (ILO), UNHCR, UN office for Migration etc.. to learn about migrant workers rights and discuss things we can do to help them.

On this day in a small village known as Funyan Bira Leul-Ras Imru was born

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Blogger's Note: The following is largely based on biographical sketch of Leul-Ras Imru Haile Selassie that appeared in Ethiopian Calendar with biographies 2003 E.C. edition. The current edition which is on sale contains primary resource document related to Ras Imru. Click here to order this year's edition.
Imru Haile Selassie 1885-1972 E.C (1892-1980)
Leul-Ras (Prince-General), member of Ethiopian Nobility, Patriot of Italo-Ethiopian war, diplomat, reformist politician & writer.
 Imru Haile Selassie was born at Funyan Bira, Gursum district in Harargie Province on Hidar 15, 1885 E.C / Nov. 24, 1892 four months after the birth of his first cousin Lij (Prince) Tafari Mekonnen who would later become Emperor Haile Selassie. His mother Mezleqia died when he was a few months old. Not long after Imru‘s fourth birthday, he was sent to Ras (General) Makonnen, his mother‘s uncle, to be educated in his palace alongside his son Tafari.
In Ras Mekonnen‘s household Lij Imru received traditional education of the Ethiopian Orthodox Church. Later, he received formal education from Catholic Missionaries. Imru was about 13 years old when Ras Mekonnen died and the children from his palace were sent to Addis Ababa to continue their education in Emperor Menelik‘s palace. Later, when Menelik II School, the first modern secular school in the nation opened in 1908, Imru and Tafari completed their studies in just one year as they were enrolled in a special class created for boys from Harar because they had an advanced background from their education in Harar.In 1909 Imru accompanied seventeen-year-old Lij Tafari Makonnen when he was appointed governor of part of Sidamo Province. Imru was in turn appointed by Tafari to govern a subdistrict in his domain.In 1911 Imru followed Tafari to Harargie province where he was made governor bearing the title of Dejazmatch. There, too, Tafari gave Imru the title of Grazmatch and appointed him to govern Jarso district and later Jijiga district. In 1917 Imru was promoted to the rank of Dejazmach and appointed governor of Harar by then Prince-Regent Ras Tafari.Imru stayed in that post for 11 years and pursued progressive policies for political reform started by Ras Tafari. He brought Hakim Werqneh Eshete (a.k.a. Dr. Charles Martin) and Bejirond Tekle-Hawaryat, two European-educated intellectuals well known for their progressive ideas, to administer districts under him. Imru through their help instituted reforms such as judicial practice & taxation at the district level, then to the whole province. After Ras Tafari was crowned king in 1928, Imru was sent to Wello Province as governor. In the memoir which was published recently he recalled that his governance in Wello was not as smooth as that of Harargie. The restless province required use of significant military force to pacify it. Also, by building roads, bridges and schools, he was able to integrate the region into the central government.
&nbsp. In November 1932, he was promoted to Ras and made ruler of Gojjam Province.He set out to replicate in Gojam the modernisation and reform he had instituted in Harar and Wello. However, tradition was well-entrenched in Gojam, and his modernization efforts
to institute educational, legal and customs & taxation reforms were met with heavy resistance. Though he succeeded in establishing law & order through capital punishment as well as crackdown on local rebels and chieftains, he failed to institute land reform, largely
due to opposition from the Orthodox Church which had control over a vast portion of the
land in the province.
In 1935 Fascist Italy invaded Ethiopia. From October 1935, Ras Imru commanded
his provincial Army on Shire front to lead a counterattack against the Italian invaders. His
early offense deep into the Italian rear threatened the Italian advance. Ultimately, Imru was
stopped and his army was destroyed by the use of poison gas dropped from the air.
In May 1936, Emperor Haile Selassie appointed Ras Imru as Prince Regent in his absence,
departing Ethiopia with his family to present the case of Ethiopia to the League of
Nations in Geneva. When Italian forces took Addis Ababa, Imru continued to resist
the Italians by moving with his forces to South western Ethiopia and making Gore,
Illubabor the ―seat of Ethiopian Government‖. When his position in Gore, became
untenable, he took his forces and retreated to the southeast. The Italians followed him
and surrounded his forces on the north bank of the Gojeb River. In the end Ras Imru
and his dwindling forces were forced to surrender in December 19, 1936. He was
taken to Italy and imprisoned on the Island of Ponza. Sources citing fellow resistant
fighter and inmate, Hadis Alemayehu, indicate that Italian officials offered Ras Imru
the return of his lands if he would recognize Italian rule, but he replied that estates
meant nothing to him so long as he was deprived of his country. He was later freed
by British forces upon the formal surrender of Italy in 1943.
Ras Imru‘s appointment as an Ambassador to the United States in 1947 where he attended the first General assembly of the United Nations and later from 1954 to 1959 as an Ambassador to India, kept him away from Ethiopia for much of the immediate post-war period. On returning home, with the title Leul Ras (Prince-General) Imru insisted
that his share of the lands awarded to him in Arsi province, be given to the resistant fighters who had fought under his command. Since then, land reform had become the cause-celebre of his later life which was followed by his son Mikael Imru the future Prime Minster. His liberal progressive views as well as the reformist and modernizing credentials he had built throughout his career had earned him respect & recognition even among those who were in opposition of the feudal monarchist regime.
The leaders of the failed coup d‘etat attempt in 1960 made radio announcement that they designate Leul-Ras Imru to be appointed as a Prime Minister. He did not accept the appointment and he had attempted to prevent bloodshed by talking to General Mengistu and his brother Germame Neway, leaders of the coup attempt with whom he was in good terms. Even the student movement leaders who led urban based ptotest against Haile Selassie‘s regime in the 1960s as well as the military Junta
who succeeded to overthrow the Emperor in mid 70s looked Leul-Ras Imru with high
regard. When he died on Nehase 11, 1972E.C. (August 15, 1980) his funeral was declared
a state funeral by the Military regime.
This biographical sketch is compiled from the following sources:
Imru Haile Selassie: From Wikipedia the Online Encyclopedia.
Molvaer, R. (1997) – Black Lions: The Creative Lives of Modern Ethiopian Literary Giants. Lawrenceville:
NJ, Red Sea Press, 1997.


The Future is in our hands.

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Blogger's Note:This guest blog entry is by former Ambassador Imru Zelleke. Ambassador Imru served as Ethiopia's Ambassador and Minister Plenipotentiary to France and Germany during Emperor Haile Selassie's government.  
THE FUTURE IS IN OUR HANDS[by] Imru Zelleke. December 2013
The high fever that has spread the all over the Diaspora seems to have simmered down to a tolerable level. Most of refugees in Saudi Arabia have been repatriated home and the few left will get back soon. Those still in jeopardy are the ones under care of the UNHCR in Yemen, for whom a permanent residence is to be found. Otherwise Ethiopians refugees are in dire and precarious conditions in Middle East and African countries where they are abused and often killed. The refugees that have returned seem to have fallen from the frying pan into the hot brazier. It is said that upon arrival home whatever processions (money, jewelry, valuable items) they have manage to save are confiscated by the regime, and they are forced to go back to their Kilil of origin; places where they run away from to begin with. The problem has evidently moved from Saudi Arabia back to Ethiopia their home land.
Without indulging into a lengthy and verbose discourse it should be obvious that the core of the problem is at Home in Ethiopia. People living in peace and freedom in their own country do not migrate unless they are subject to extremely unfavorable conditions at home. Ethiopians love their country and are not traditionally migrants, it is only in the last four decades of the post-revolutionary era that such mass migration has been occurring. Moreover, Ethiopia has presently the highest brain drain in the world. This trend will certainly continue as long as the coercive ethnic dictatorship at home is not removed and replaced by an all embracing national democratic system of governance. At the cost of many precious lives and resources, attempts to establish a government based on democracy and freedom have been many throughout the years. Alas, all have failed ignominiously leaving in their wake a people deprived of freedom, basic rights reduced to beggary and mendacity in their own land. We all know the degradation and humiliation that our society is subjected to, yet we don’t seem to react as we should against such perfidy; but for making long winded statements and pursuing a plethora of people and political groups who so far have led us to nowhere. We are ninety million man and women, the ruling gang count maybe a few thousand at the center, are they really invincible? No! their strength is our weakness and incoherent attitude towards our own existence. The ordinary people in Ethiopia have realized a long time ago that their fate is in their hands, they have risen and demonstrated more than once their patriotism and ultimate desire for freedom and justice. It is time to give them a helping hand, free of ulterior motifs. Actually they don’t even need us, all the resources required are available at home.
This said, we in the Diaspora that enjoy unlimited economic and political resources, could accelerate the process and bring about peace and a promising future to our brethren in Ethiopia. We have all the human and materiel means in our hands, let’s abandon all these squabbles and divisions amongst ourselves and make a common front to liberate the country from the scourge that is destroying it. Let’s make a real brotherly effort for an ETHIOPIAN RENAISSANCE. The high spirit of patriotism and indignation that has risen amongst the Diaspora, offers the opportunity to form a broad national political movement that will help install a genuine democracy in Ethiopia. For my part I am willing to assist and help a truly made effort to realize this goal. If we fail our people in this noble endeavor, it we will be a disavowal of our own humanity for which future generations will not forgive us. Respectfully

"Do African immigrants make the smartest Americans? .."

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I hope you had a great start of the holiday season. I have written the following in reaction to a thread of discussion in an online African Diaspora discussion forum. It is re-posted here with some modification.  I refrained from posting what others in the online discussion forum wrote without getting their authorization but the underlying topic was what was stated in the following articles.

http://articles.chicagotribune.com/2007-03-18/news/0703180344_1_black-immigrants-high-achieving-immigrants-biracial-couples

 http://www.theroot.com/articles/culture/2009/06/black_immigrants_overrepresented_in_the_ivy_league.html


In graduate school, I wrote a paper which gave an overview of recent immigration from Africa and its impact on U.S. in general and on Maryland in particular. In the paper I cited a study which also affirmed that Black immigrants from Africa or the Caribbean are the most educated, taking into account that majority of them have completed high school, significant percentage of them have some college education and also some have degrees (Bachelor's, Masters even PhDs).  This was in the 1990s before the H1B visa program was introduced in the U.S. and many Asian (Indian & Chinese mainly) with advanced degrees such as computer programmers, engineers etc. started arriving in the U.S., making that immigrant group the most educated. Before those Asian professionals started arriving in the U.S., the largest group of Asian immigrants were the 'Boat People' who arrived in the 80s from Vietnam Cambodia & Laos region and which were mostly from rural background with little education like Latino immigrants from Central America region.
The studies I cited in the paper also illustrate one disturbing fact
about recent Black (African/Caribbean) immigrant community group. This is the only group that shows negative inter-generational mobility according to these studies. Sociologists often  notice positive inter-generational mobility when they study a certain segment of society through certain time period. What that means in short is if large members of the first generation are for example illiterate or with little education, and the second or subsequent generations are educated even to a level of completing school, that by itself shows a positive trajectory of inter-generational mobility. Unfortunately according to some studies, the second generation or kids born to African/Black immigrants did not attain the education level their first generation parents had, hence the negative trend. By the way, when they say members of the first generation are educated it does not mean that they are employed in the U.S. according to their higher education. The studies highlight the problems such as dropping out before completing high school or not joining colleges preferring instead to take lower paying jobs among majority members of second generation African/black immigrants. They offered some explanations why this phenomena is happening. The existence of distinct or lack thereof such identity (how the young generation see themselves) is one of the explanations given among other reasons.


Yes, as the articles cited above indicate, from all minority students who are admitted to Ivy League colleges, 50 percent or more are kids born to African/Caribbean parents. A 2007 report show that "African students constituted nearly 40 percent of the black students admitted to Ivy League schools."
Also there is some evidence that kids with Black African/Caribbean immigrants perform academically at K12 level as good as the levels achieved by White and Asians students. By the way, I support the collection of such data in schools with those important breakdowns within racial backgrounds. However, as I said earlier, majority of kids born to African/Caribbean immigrant parents do not make it to colleges, some even not completing schools. We just have to look around to members of our extended family to see this ugly trend. How many kids born to Ethiopian parents we know who have joined the low paying work force right after high school or even before finishing high school? I think the negative inter-generational mobility is un-natural and we Ethiopians and the larger African/Caribbean community should make efforts towards reversing this unnatural trend by giving special attention to our kids lives.

Emperor Tewodros letter to H. Rassam, Queen Victoria’s Envoy

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Blogger's Note: This is a reprint from 2005 E.C. edition of my publication 'Ethiopian Calendar with primary sources'. The note preceding the letter is by Professor Ted Vestal, Editor of the publication. Bonne lecture! Enjoy reading! 





Emperor Tewodros or Theodore (1818-1868) was one of the most remarkable African rulers of his era. His reign marked the beginning of modern Ethiopia. He unified, for the first time, much of what is now central Ethiopia. He sought to reunite the country and modernize it and restore the glories of past Ethiopian empires. By force of arms, he brought various break-away provinces under his power. At the same time Tewodros unintentionally created a brouhaha with the British over what he felt was a royal snub by Queen Victoria, who did not reply to his letter proposing an alliance between the two countries. He chained and impris-oned the British consul and other foreigners at his court. In response, Queen Victoria sent Sir Robert Napier, commander in chief of the Bombay Army, to rescue them in 1867. The ensuing battle between the Napier expedition and Tewodros’ army at Magdala ended in the defeat of the Ethiopian forces and the death, by suicide, of the Emperor. The victorious British and Indian troops looted the fortress and shipped vast amounts of booty, much of it religious artifacts, to Great Brit-ain. Having accomplished his mission of freeing the European captives, Napier marched his troops back to the coast and sailed for home. 
Dr. T Vestal

Emperor Tewodros letter to H. Rassam, Queen Victoria’s Envoy
Written in the year of Luke, Saturday TAHSAS 28 (January 5, 1867)


…Mr. Flad has written to me again, and the letter which I send it to you herewith. Now in order to prove good friendship between you and me, show it by writing and by getting those skillful artisans, and make Mr. Flad come to us via Mettema. This will be the sign of our friendship. 
…Even Solomon, son of David, the great King …when he wished to build the Temple in Jerusalem, was humbled.  Falling at the feet of the King Kiram of Tyre, he begged him for carpenters and skillful artisans to assist in building the Temple. And now, when I fall at the feet of the great Queen, her nobilities and people, I found that Mr. Stern and his party abused & belittled me.  Also when I sent friendly letter to the great Queen of England, the defender of our faith, ..Victoria, Mr. Cameron refused to bring me answer. Then you Mr. Rassam came to me saying you had been sent by the Queen. Consenting, I received you with love & respect and to the best of my ability. When I saw the letter you brought, I found words saying “for my sake, release & pardon the Europeans with whom you have quarreled and imprisoned”. Without letting one day go, I complied, and with our Creator’s power I sent for their release and in order to please You my friend, the Queen together with her nobles made the released prisoners come here to be handed to you without even being presented to me.  You, however sent them off without asking them what offense they had committed which made them sent to prison, “before I make amends if I were found to have done wrong, or before you could arrange for me to obtain redress from the Queen  if I were found to have been wronged, and before you would let them meet me.”  Then I also heard you had said that England & Turkey have come together and loathed me. While saddened with this but remaining quiet, Flad sent me a letter of joy & love of friendship. Again, like Solomon who fell at the feet of Kiram for the sake of friendship, so do I, beneath God and at the feet of the Queen, your nobles and allies. So that you make  the artisans come via Metema and show me arts craftsmanship & wisdom.  Once this is done, with God’s power, I make sure you have all the joy and will send you back with escort.

Source: The Amharic Letters of Emperor Theodore of Ethiopia to Queen Victoria and her Special Envoy. Preserved in the India Office Library and the Public Record Office.

FAREWELL 2013: Year’s end thoughts

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Blogger's Note:
This guest blog entry is by former Ambassador Imru Zelleke. Ambassador Imru served as Ethiopia's Ambassador and Minister Plenipotentiary to France and Germany during Emperor Haile Selassie's government. 



FAREWELL 2013
Year’s end thoughts.

A year has passed leaving us with the nostalgia of things past, but also with the distinct feeling that this year been a turning point in Ethiopia’s destiny. The general lethargy prevailing over the mood of the Diaspora community, that had found comfort, distraction and even amusement in devotional practice, the restaurant/bar scene and gossipy rumours, has awaken  with a surge of patriotic fervour.

What caused this high irruption and indignation was the loutish behaviour of the Saudis towards the Ethiopian citizens who had migrated to their country in search of some menial job which they could not get in their own land. Migration of Ethiopians to Arab and other lands has been going on for forty years. Beginning from our murderous revolution, which has denied the people of basic human rights, confiscated their properties, abolished law and order executed mass assassination and imprisonment of innocent unarmed citizens; then collapsed disgracefully and surrendered the country to a regime of ethnic servitude.
For those of us who were lucky enough to find refuge in civilized countries where we have lived in peace and freedom and even prospered, the sad fate of our unlucky compatriots is not new. What is surprising is this sudden awareness or “prise de conscience” and angry Diaspora manifestation against the Saudi Kingdom in particular. Ethiopian refugees are spread all over the Arab lands thus the selective indignation at the Saudis is rather bizarre, unless is it because of their enormous wealth. Anyway, it has caused the creation of a Global Alliance of the Diaspora to deal with the problem of Ethiopian immigrants. Most of the immigrants in Saudi Arabia being already repatriated back home, it is sending a fact finding mission to Yemen. However, sending an inquiry commission is a good gesture, it denotes a serious commitment from the Diaspora regarding the fate of Ethiopian immigrants.  At least it might give some hope to those whose conditions are desperate. I also hope that it will not fizzle out into some publicity stunt, because it is a very grave problem that requires large amounts of funds and sustained logistical support.
The death of the venerable President Mandela and the contribution that Ethiopia has made to the struggle against the white racist regime in South Africa was discussed at length, and justly so.  This gave occasion for some of our intrepid reporters to resuscitate and interview Mengistu Haile Mariam and some of his collaborators. Since Mengistu’s role in the Mandela history and his opinion of the present TPLF regime is utterly irrelevant, one would have thought that a subject of great interest, primarily for the young generation of Ethiopians, would have been his own murderous history. How with US assistance he arranged to hand-over the country to the TPLF, and himself escape with his family and friends, betraying the Ethiopian Army and the country. This was one of the most violent and horrific pages of Ethiopian history for which he is accountable, and worth remembering for future generation.   I have a lot of respect for the valuable service that ESAT has given for the Ethiopian people in opening a free access to information that is denied to them by the present regime. Myself having had the opportunity to express my views on ESAT, I am grateful for the chance given to me. However, I was deeply outraged together with millions of Ethiopians, by the callous indifference shown by ESAT for the enormous suffering and crimes committed by Mengistu against the Ethiopian people. We all respect and aspire to a democratic Ethiopia where the freedom of expression will be a fundamental tenet of its governance, we also believe that freedom has also its limits when it is concerned with acts of genocide and crimes against humanity. Unless of total amnesia, seventeen years of lawless bloody mayhem and genocide cannot be ignored. A serious apology is in order.
The end of this year marks also the fortieth anniversary of the calamitous Ethiopian Odyssey. Four decades of pain and pangs, of terror and persecution that still continues. It should also be time to ponder over our lasting failure to bring solace and peace to our people. I don’t think that it is a mysterious phenomenon that impeaches our actions, but the lack of courage to face unpleasant circumstances in their real context. The TPLF came to power by a long and protracted struggle in the field by which they gained political power, and the recognition of major foreign nations. The opposition for its part being totally absent from the ground, was incapable to assume any role out of the debacle left by the Mengistu regime. The only opportunity that was offered to the opposition was the election of 2005 when it received a large public support, that was forcibly shanghaied by the regime, and against which the opposition had nothing to counter with.  To add insult to injury the leaders of the opposition were sent to prison, a measure that still continues to be practiced against all opposition politicians, journalists and Human Rights activist .Yet, in spite of its blatant violations of all democratic principles of governance, international aid continued to flow in support of the regime.  It was Senator Barry Goldwater of the US who said that “Extremism in the defense of liberty is no vice, moderation in the pursuit of justice is no virtue”, which might describe the criteria lacking in the spirit of the opposition and the cause of its chronic demise. Forty years of continuous failure to form a coherent and effective political movement cannot be explained otherwise.
This year was also the 100th anniversary of the passing of the beloved national hero Emperor Menilik II. His memory should remind us of the best patriotic character of our cultures and traditions. Recommended reading by Tekle Tsadik Mokria, Paulos Gnogno, Professor Sergewu H. Sellassie, etc. Ethiopia is not a Paper Tiger created by some fiction, it is a nation built by sweat and blood, with thousand years of heroic defence of its independence. Unfortunately, of late, her destiny had fallen into the hands of an alienated generation that has destroyed its great heritage with nothing to replace it. The rebirth of the nation will demand a lot of soul searching and a return to those basic values of our own. We are not Europeans, Asians, Arabs or others, throughout millennia of interactions we have evolved our own civilization and way of life.  Our traditional manners and morals are second to none. 
The fermenting affairs of the Diaspora never cease to distract us with new subjects and events.  A formation of a Transition Government has been announced by a Transition Council who counts amongst its members a member of the former Imperial Crown, a high official of the Derg and sundry people of undetermined background. It would be interesting to know what this new government will be, and from where to where the transition will proceed. Whatever the case organizations created in the Diaspora, more than often, have a resonant name containing little substance. Therefore, it is wiser to check the personal history of the people in the leadership, and avoid embarrassments running after a ghost.
On the bread and butter side a lot of development projects are implemented in Ethiopia; in fact the amount of money involved is simply staggering. Foreign investors seem to have found a worthwhile environment for their business in Ethiopia, in spite of serious comments made concerning the viability and sustainability of a development dependent on foreign aid and deficit financing.  China announced recently a 16.5 Billion project financing program, that may involve the influx of maybe a million Chinese citizens? In the meantime the same amount of money or more, is to have taken the high road out of Ethiopia. Having become foreigners in their own country, but for a very small minority, the Ethiopian people are estranged from all these developments.  
To crown the year with unique originality the TPLF regime has put under arrest the Patriarch of the Ethiopian Orthodox Church, an event that has not happened in the 1600 years of the Church History, but maybe once. I guess that the regime has taken this action  out of a profound sense of fairness, to balance its own outrageous behaviour against our Muslim community. It could also be out of the profound paranoia and apprehension that things are getting out of control. Monopoly of power captured by a mafia ethnic cabal, dominated by pervasive corruption and inefficiency, that have little respect even for their own keen have doubtful permanency. 
After many years of reflection a matter for which I have yet to find a rationale is our relations with Eritrea and Somalia. Years of bloody conflicts, misery and mayhem have brought neither peace nor freedom to anyone. We all have a good and industrious population, we each have abundant natural resources, and we have no external enemies. We had the opportunity and the time to build reasonably stable and progressive societies. Yet, we have failed our people and our countries. If we look at the progress that China has accomplished in the last three decades, ours conclusion would be comparable to marching backward during the same amount of time. Characteristic of our peculiarity the heroes of Eritrean independence Woldab Woldemariam and Issayas Afwerki are both Tigrean while the many TPLF leaders are Eritrean.  Cost accounting resulting from their conflicts and contentions,  millions in human losses, displacement and all round misery that still continues to keep our people in a quagmire of poverty, ignorance and backwardness. Yet, there are more Somalis living in Addis Ababa than in Mogadiscio, more Eritreans living in Addis than in Asmara. With some common sense in their leadership the Countries of the Horn could have realized an advanced and prosperous community that could have been an asset to World peace and stability.
Personally I have faith in our people and that they will overcome the obstacles that constrain their growth, and will emerge healthy and strong nations in the near future.
Let’s do it!!!
I wish all a Very Happy and Prosperous New Year.
ETHIOPIA LEZELALEM TINOUR.

Imru Zelleke
December 2013.

Consul Robert Skinner' s article about his formal diplomatic mission to Ethiopia

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Robert P. Skinner in later years
Blogger's Note: This is the second article related to discussion which started on facebook about Baron de Jarlsburg's assertion in November 7, 1909 issue of New York Times that "Emperor Minilik II of Ethiopia was an accomplished linguist, [and] speaks French, English, and Italian fluently". I thought one way of affirming or disproving the assertion is to present what foreign visitors who had met the Emperor said about their encounter with the Emperor. In October 1903, Robert Peet Skinner, along with Horatio Wales and Dr. Abraham Pease, accompanied by a complement of 30 U.S. Marines, set sail from Naples, Italy, to Djibouti, Africa, and made a 22-day camel-back trek to Addis Ababa, to have an audience with Emperor Menelik. The following is description of their travel and the final encounter with Emperor Menelik. It was first published as an article in  February 1905 issue of The World's Work. Part of this article was reprinted in 2005 E.C. edition of 'Ethiopian Calendar with Primary Source Materials'.

Making a Treaty with King Menelik of Abyssinia 
By Robert P Skinner
 
When the President's intention of sending an official mission to Ethiopia was announced in the summer of 1903, vague and curious views of its purpose prevailed everywhere. It should have occasioned no surprise, either in America or in Abyssinia. The United States has main­tained friendly official relations with a number of small powers with which we have no com­merce, but has had none with Ethiopia, where for years we had profited by a flourishing trade. In the main, however, comment was friendly and encouraging, though when I found myself on the Red Sea coast, as chief of the mission, directed to establish official relations there my errand took on mys­terious importance. And as I persisted in talking about cottons, tariffs and plain facts interesting only to plain people, the American mission became more incomprehensible than ever. But whatever people may have thought, politeness surrounded us from the 17th of November, when we landed at Djibouti, the capital of the French Somaliland coast, until we said good-by and began our journey homeward.

Necessity for a coaling station created Djibouti. With the public works came the French merchant, the railroad and a "boom." When the railroad had pushed its wind­ing length 125 miles across the desert, Djibouti resumed its status as a port of call for numerous African steamer lines, and waited, as it is still waiting, for the great expected development of Ethiopia. When that development comes, the French capital will be Abyssinia's natural point of contact with the modern world. It was this ex­pectation of a future for Ethiopia, and the partial completion of the railroad to it, that took me to Africa.  Hitherto, trade in general, and American trade in particular, had drifted to Aden, thence across to any one of half a dozen points, where camels took it up and plodded into the interior. The railroad meant evolution and revolution. It was time for a watchful people like ours to be up and doing.
 
Our two days in Djibouti passed quickly. Our experiences there ended in a blaze of glory at the "Government," where we were most gracefully and hospitably feted. The next morning, when the sun rose out of the Indian Ocean, we set forth by rail for Ethiopia in a train of French-made cars, with double roofs as a protection against the sun.

 
The Ethiopian frontier was crossed some time before we reached Dire-Douah - a boom city, created within a twelvemonth - but there we first encountered in outward and visible sign the orderly administration of him who signs himself "The Lion of the Tribe of Judah has Conquered! Menelik II, by the Grace of God, King of Kings of Ethiopia." The Somali railroad guards were drawn up at attention to receive us. Across the street from the new railroad station was the new hotel, and thither we walked between two rows of undressed, amiable savages.

The next day, the task of organizing our party began in earnest. Our expedition was remarkable in that it had started off in a ship of state to visit a country without a seaport, and, aside from the staff, I was accompanied by a party of but twenty-four marines and blue­jackets. These were immediately mounted upon mules. The mules had been well selected in advance, but when the sailors took their first lesson in riding there was excitement in Dire-Douah. The Issas and Gourgouras poured out of their native village to see the sight, squatting on their haunches in the sun, and impassively brushing their teeth with the ends of green twigs.

When the mules had been distributed, and the saddles adjusted, we received applications for service from an army of native youths, who were eager for employment at only twice the normal rate of pay. A tent boy and a mule boy were necessary for each officer, and there had to be a considerable number of boys to perform miscellaneous duties for the en­listed men. When our party finally dis­banded, some of our servants were employing servants of their own, and I suppose that if we had remained in Ethiopia long enough, these servants of servants would have been hiring other servants still.


Atto Manaye, one of King Menelik's soldiers
I had already found an interpreter at Djibouti, young Oualdo, Son of Mikael. He spoke French fluently and half a dozen of the local languages. He was an excellent horseman and a good shot, and .whether he wore his fresh khaki suit and riding leggings, as he did in the European settlements, or his flowing snow-white "chamma," as at the capital, he made a smart appearance. I also employed one Gabro Tadick, or, in English, "The Slave of the Holy Ghost." He was of wistful countenance, wore a pair of blue overalls, a huge hat, and a red-bordered white "chamma." He also carried a gun to indicate his superiority over the other servants.

Modern Abyssinia consists mainly of the unified and organized kingdoms of Godjam Tigre, Amhara, and Choa. These are the mountainous highlands that have been ruled over successively in our time by the three great emperors, Theodore, John and Mene­lik. The race occupying these provinces is vastly superior to any other in Ethiopia, having descended from the natives and the Jews who, according to tradition, followed the Queen of Sheba back after her visit to Solomon.

The flux which before our day had driven the Ethiopians back into these four king­doms was succeeded under Menelik by a reflux which carried the boundaries of the Empire beyond the limits of Harar and the Galla country, beyond numerous vaguely defined provinces to the west and south, and gave it effective control over the barbarians of the lowlands and the desert, as far as the borders of the European coast colonies. Thus the modern Empire consists of a vast extent of territory, including not merely the con­quered tribes, but whole nations not yet assimilated, and in some cases almost impossible of assimilation.

The shortest, and in some respects the best, route from Dire-Douah to the capital, Addis Ababa, follows along the base of the mountains, across Mt. Assabot, usually in sight of the great desert, yet never quite upon it. Following this route, we expected to move on after some delay. The camp-stove was promptly put into commission the first night, and the aroma of bacon and other homely American things floated over the Ethiopian desert. A ring of tents upon the poles of which appeared the historic words, "Santiago, Cuba," was formed around the stove. The camels were brought within the circle after they had eaten their fill of mimosa twigs. Among the animals the Arabs and Danakils constructed huts of our boxed effects, thatching them with their straw pack­saddle mats. A crescent moon rose over our camp, and after "taps" had been sounded by the bugler the post guards called out the hours. Then only the howling of the hyenas broke the stillness.

Emperor Menelik's picturesque soldiery
On the march our caravan spread its thin length along a short mile. It was quite impracticable for us to keep together, and we determined after our second day to detail a rear-guard to follow the camels, and to send the main body of the escort and the servants, as rapidly as they could travel, to each day's rendezvous. The halting points were fixed naturally by the condition of the water-supply. By following the base of the mountains, we came occasionally to small streams, or wells; farther to the north these same streams lost themselves in the sand.


The sixth and seventh days of our journey were across arid, stony plains; and then for two days over rich prairie land. Our ninth night found us near Mt. Assabot. After three days more of varied country, we got our first glimpse of the telephone poles which mark the way to the capital of Abyssinia. Five minutes later we were upon the king's high­way, out of the desert, and in Menelik's hereditary kingdom of Choa. From this point we traveled along the main road in Abyssinia, and encountered frequent caravans laden with hides, coffee, and ivory. We had left the savages behind and were in a realm of law. We had proceeded not more than five miles in Choa when we passed beneath a tree from which was Mill suspended a headrest and gourd which had been placed there with the body of some unfortunate male­factor who had been hanged for his sins.

There was now before us the longest and most trying stage of the journey. The Hawash plain and the Fantelle range have an evil reputation in Ethiopia. The long stretch before the Kassan River is reached is without water except such as may some­times be found in the crevices of certain rocks. The sun beats down mercilessly upon an unshaded trail. Even the dark-blue spectacles we wore failed to do more than temper the blinding white sunlight. As there was no longer any occasion in prudence for the party to remain together, we now rode in groups, as fancy might dictate. The only rule of the road seemed to be that one of our Somali policemen should lead the advance party, and that one should bring up the rear with Oualdo, Son of Mikael, whose powers as an interpreter were required to settle small difficulties that might arise.

We were now crossing a level plain, and were in the richest game country between the coast and the capital. We saw gazelles and antelopes, not one at a time, but frequently in groups of from four to a dozen. When we returned two months later, we saw whole regiments of antelopes, some of them containing two hundred beasts. To the right of our route lay the huge mountain range, in the rocky fastnesses of which is hidden the ancient city of Ankober. Numerous caravans of apparently interminable length crept toward us across the Ankober trail. Farther on, we found a herd of from five to six thousand female camels grazing under the supervision of herdsmen.

After leaving the Hawash River we began to climb gradually. Now it became very cold as soon as the sun had set. There was little or no wood for fires around which our servants could sleep, and how they stood the low temperatures is incomprehensible. They wore nothing but cotton garments, and although most of them had blankets, many had preferred to retain their blanket money, and to keep warm as best they could. Some­how, they managed to huddle together in their "chammas," and turned out in the morning after an apparently refreshing and warm night's slumber.

Empress Taitu of Ethiopia
 
On our second day in the kingdom of Choa we were visited by Atto Paulos, Governor of Baltchi, who informed us that we were now the guests of the Emperor, and that orders had been issued to all the chiefs to receive us with "the traditional hospitality of the kingdom." This meant that the right of "durgo" had been extended in our favor - in other words, that we might legally demand supplies of the inhabitants, who later, as a return for their gifts, would obtain some slight concessions from the tax-gatherers.

The daily arrival of the "hospitality" was an event of much solemnity, and the occasion of great rejoicings among the servants, who gorged themselves on food which we were utterly unable to consume. In the rich agricultural provinces a procession of perhaps forty people would arrive toward sundown leading steers, sheep, and goats, and carrying baskets of eggs, bread, barley, and jars of hydromel - the native champagne - curdled milk, and beer. Elsewhere the "Choum," or headman, would bring a sheep or a goat, with a thousand apologies for his inability to do more. It was to no purpose that we some­times protested against receiving this largess. The grave and polite "Choum" invariably said that the law enjoined the delivery of food to the nation's guests, and the law must be obeyed. A scarcely less inexorable law imposed upon the stranger the necessity of recognizing the gift. Later, when we left Addis Ababa upon the completion of our errand, we had ten steers and fifty sheep and goats that we had not needed. Ultimately, we were obliged to give them away. Our com­pound at the capital during our stay bore some faint resemblance at all times to the Chicago stock-yards.

On entering the fertile and magnificent province of Mindjar we crossed vast expanses of well-cultivated fields yielding two and three crops a year. There were fine cattle and prosperous-looking villages everywhere. Some of the threshing scenes were most picturesque. In some cases the straw was strewn about a small area and beaten with flails; but the usual process seemed to be to drive cattle round and round over it in a circle.


In one of the first of these villages we passed the first church that we had seen since the beginning of our journey. It looked some­thing like the pictures of the Chinese pagoda upon a willow-pattern plate. It was round, as are all the Abyssinian churches, which tradition says are copied after Solomon's temple. All of our Abyssinian servants bowed reverently when we passed the church, some of them kissing the soil or the wooden gateway.

At length, on December 18th - twenty days after leaving Dire-Douah - we saw in the far distance the shining roofs of Addis Ababa. High mountains were on both sides and ahead of us, and we marched across fields of waving grain. We halted, after two hours, at a spot called Shola, to receive M. Chefneux, the Emperor's Counselor of State, who had promised to come to escort us into the city.

We mounted our mules at two o'clock, and moved slowly in the direction of Addis Ababa. Soon we discerned in the distance an entire division of troops coming toward us. When the two forces met, the Dedjazmatch, or General in Command of the Abyssinians, dismounted. Introductions followed. The escorting troops then wheeled, and moved on in advance. Their numbers increased so rapidly as we approached the city that we were finally preceded by 3,000 men.

King Menelik and his grandchildren
Surrounding their chiefs, the warriors marched in most extraordinary confusion, sometimes performing evolutions, sometimes walking their horses, and sometimes galloping. It was a beautiful spectacle. No two costumes were alike. Saddles and bridles were decorated with gold and silver fringe. Bucklers of burnished gold were carried by the soldiers, and from their shoulders flew mantles of leopard and lion skins, of silk, satin and velvet. They were picked men riding well, their "chammas" flowing in the wind. Only the bright rifle-barrels marked the difference between these Ethiopians and the army of their forbears who followed the Queen of Sheba when she went down into Judea. We were spellbound by the moving mass of color, across which floated the weird music of a band of shawm players - playing as they had played when Jericho fell. With the probable emotion of the Yankee at the Court his legs crossed and his arms supported on two cushions. He wore a red velvet mantle, barely disclosing the snowy-white under­garments. Around his head a white hand­kerchief was closely bound. He also wore diamond ear-drops, and several rings upon both hands. His face was full of intelli­gence, and his manners those of a gentleman as well as of a king. Distinctly, the first impression was agreeable.

After a short formal address, I presented my commission from the President. This the Emperor scrutinized with polite indifference, laying it aside at once, and replying in a few words. He spoke in the Amharic language. All the other conversation and translations were in French. The officers of the mission were then presented, and were asked to take chairs. The Emperor told us of the arrangements made for our comfort, and we separated with his promise to fix in writing an hour for a first private audience on the next day. As we left the "Aderach" the captured cannon roared out twenty-one guns, and the band of native musicians played "Hail Columbia."

The same immense escort which had led us into the city headed by the shawm players, now augmented by the artillery men and the Emperor's band, led us down the mountain­side to our temporary home. The generals, judges and colonels entered with the officers, and together we inspected the quarters of the Ras Oualdo Georgis.

The Ras Oualdo Georgis, a nephew of Men­elik and ruler of a province, had erected this palace for his own comfort on his visits to the capital. It stood in a large park which was subdivided into compounds. It was oval, probably one hundred feet long by eighty wide, one story high, and divided into two rooms. There were several large doors and two windows in each room: the latter had solid wooden shutters, but no glass. Upon the floor were numerous oriental rugs, and in the front room was a divan, or throne, a long table, and many chairs.

After the departure of our visitors, the tired sailors and marines had to make a camp. The tents were put up in front of the palace, and the flag was raised over "Camp Roosevelt." A large number of spectators had found their way within the grounds, and the soldiers' labors were beguiled by the music of the Emperor's band.

The second day at the capital was almost as strenuous as the first. The Emperor had given me an appointment at ten o'clock. A divan in a small chamber awaited his Majesty. He entered quietly and promptly, accompanied by a number of important personages. They disappeared at a given signal, and to the Emperor's amazement I handed him a copy of a treaty, written in his own language by Professor Littmann of Princeton University. This enabled him to grasp our intentions immediately' without the intervention of an interpreter. After this meeting, either busi­ness interviews with the Emperor himself, or exchanges of views with his responsible ministers, took place daily.

The role of the various legations in Addis Ababa is purely political. America has been the first country to establish diplomatic relations for the avowed purpose of protecting and extending commerce, without having a political issue to discuss.
 

Our trade with Abyssinia grew under shadowy political arrangements, when the Abyssinians claimed an outlet upon the sea which the Egyptians contested with them by force of arms. In our time the Abyssinians were forced back until they were land-locked, with Italy, France and England standing guard upon the Red Sea. Later came the active occupation of the French possession by keen-witted Frenchmen, the creation of the port of Djibouti, and the building of the railroad to the Ethiopian frontier. After many delays and political intrigues, the line was finally put into operation in the summer of 1903. It has recently been announced that all preliminary questions have been satisfactorily settled, and that the railroad will now be completed from Dire-Douah to the capital. It will require three or four years to connect Addis Ababa with the line already built, but when this great enterprise is accomplished Ethiopia will be in a position to convert her vast treasures of natural wealth into money and to join her sister trading nations of the world.

The present foreign trade of Ethiopia is not great. Exports and imports together amount to $2,316,000, of which the share of the United States amounts to $1,389,600 – large in proportion to the trade of other countries, but hardly important. American cottons account for $579,000. As imports we receive, from Abyssinia and Somaliland together, skins and hides to the value of $675,000, and $135,000 worth of coffee. We naturally look to the future to develop a commerce of really important volume. The two great obstacles to the increase of American trade at present are: 1.The absence of American navigation lines assuring rapid, direct, and cheap transportation. 2. The absence of American business firms in Ethi­opia capable of repre­senting our interests.


There are gems and gold in Ethiopia. The gems we saw were found scattered over the desert wastes, washed down from the moun­tains above. Gold is hidden away in the mountains in quantities which can be esti­mated by no existing data. Even now the annual production of gold by methods as old as Moses amounts probably to $500,000. As for copper, iron and the ordinary metals, their extraction is merely a question of finding facilities for shipment and, probably more important still, a market capable of absorbing them. Petroleum has been dis­covered in large quantities, but the Emperor is currently believed to regard as the most important of Abyssinian activities the cultivation of his fertile table-lands.

The hope of the country does depend upon agriculture. A bountiful Providence has given Abyssinia a climate and a soil which produce two, and even three, crops a year. On the table-lands of Ethiopia nearly every grain can be grown that will grow anywhere. Here is the original home of the coffee plant, and cotton has been successfully grown here for many years. This fact has inspired half a dozen French cultivators to undertake cotton-growing upon a large scale. They have had such success that others are about to copy them, and there will probably be systematic efforts to make Ethiopia an important cotton-exporting region. But stock-raising, includ­ing beef, sheep and goats, is now by far the most important industry of the empire.


King Menelik and his suite entering Aderach
A visit paid to the American encamp­ment by the Emperor was the certain signal that our serious busi­ness discussions were practically over and that we might prepare for our homeward journey. The final audience with h his Majesty was arranged for Sunday afternoon, December 27th. He received us in the small audience cham­ber. The serious busi­ness of the hour was to affix the official seals to the treaty, which had previously been drafted in the Amharic and French languages.

As the actual comparison of the two copies of the treaty had preceded the audience, nothing remained to be done except to affix the signatures and the official seals. The Emperor never signs any documents, attach­ing instead to his letters his seal, impressed with black ink, and to formal documents the great seal of state. A white-robed secretary appeared with the instrument by which this is imposed, and, placing it on the floor, stamped the lion of Ethiopia under the sign manual of the President's Commissioner. We all shook hands and exchanged congratulations. Our soldiers presented arms and retired. Then the officers bowed low and followed.
The World’s Work.  February 1905.
 

Marines celebrating their last day in AddisAbaba






Wemezekir's Picks: Annotated accession list of Ethiopia related books and films -12-28'15

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Blogger's Note:
These are books and audio visual materials that found their way to Wemezekir's repository in the last three months. In the beginning, the annotated accession list was conceived to be like a digest for the books read & AV materials viewed. Being a slow reader, it is very hard for me to cover all the materials acquired in the period. Hence, I will try to provide here my personal reaction in digest format, the books I have read or AV materials I have viewed first and then provide selected brief reviews that I have found from various sources for those I have not read yet. I would like to take this opportunity to encourage others who may have read or viewed the books or AV materials listed here to send me your personal reactions or brief notes about the books at the following e-mail address: genaledc@gmail.com
Stirring the Pot: A History of African Cuisine.James McCann. xiv + 213p.; Ohio University Press, 2009. ISBN: 9780896802728 (Paperback).
A unique book on understanding African history through the art of cooking and culinary practices of the continent. It is a serious academic book with scholarly analysis of food culture in Africa along side recipes for preparation of some popular dishes from Africa including Shiro wat from Ethiopia. The author, a Boston University Professor of African history with particular interest on teaching and researching agricultural & ecological history of Africa. He is also the founding director of African Studies Center of Boston University. He wrote several books on political and environmental history of Africa in general and Ethiopia & Horn of Africa in particular including a book which won Prize for Best Book in Environmental History and entitled Maize and Grace: A History of Africa’s Encounter with a New World Crop (2005).
It is the first time for me to see exhaustive scholarly research on African culinary practices and their deeper meanings appearing in a book format. The last one that I recall of such endeavour was a presentation by Dr. Heran Sereke-Berhan on Ethiopian Coffee Ceremony which she also published in article format. 
The book provide chronological history as to which grains and staples are indigenous to Africa and since when the grains or ways of preparing food out of them migrated to other parts of the world to influence cooking in parts of the world such as Louisiana or the Caribbean Islands. The book also describes the other side of migratory movement where grains or food items from other parts of the world such as maize made their way to Africa to have become so popular staple food.
Those interested in Ethiopian history and aficionados of the increasingly popular Ethiopian food would learn a lot about the history and nuances of Ethiopian cuisine. The book start with describing a feast given by Empress Taytou in 1887 in honor of Saint Mary’s day at the newly built EnToTo Mariam Church. In two chapters dedicated to Ethiopian food, the author examines in great length the political context around such feasts and gibirs held in the courts of kings/queens or provincial rulers as well as how food preparation and consumption was instrumental in molding national identity in the Ethiopian context. Without going too much in detail, I believe some readers would find the book challenging as well as stimulating intellectually but also engaging for the stories included in the book.



ZEMENE:  ዘመኔ  [A DVD & Bluray] .Written, Directed & Produced by Melissa Donovan. Runtime 69m.Genre: Documentary.

A very touching and also a positive story of Zemenework Teget (Zemene), an Ethiopian girl who developed spinal cord deformation (what is commonly known as hunchback) during childhood and who happened to meet an American doctor by accident on the street of Gonder after disappointing visit to a clinic. The accidental meeting with the American doctor who told her & her uncle to come and see him if they can make it to Ethiopian Capital, Addis Ababa became a turning point in her life which led to to miraculous success story not only to the girl and the doctors who treated her and many others children in the same situation but also to residents of Belesa a small town near Gonder. The film maker Melissa Donovan created a masterful work with powerful narrative of the Zemene's development and the humanitarian works of Dr. Rick Hodes as well as spectaular cinematography of Ethiopia's magnificent landscape. Add to that sound tracks of Hailu Mergia's classic instrumental as well as some folk songs, the result is something which stays long in your mind after viewing this documentary. I highly recommend seeing this documentary either by arranging screening of the film with the producer or by purchasing the DVD/Bluray. The producer has offered to donate all the money raised during screening or sales proceeds of the DVD/Blurays to projects benefiting Belesa village residents especially children.  You can place your order from ethioheritage store or watch the trailer of the film and order the film by following this link.

የተደበቀው ማስታወሻ.(የ1928-1929 ዓ.ም የኢትዮጵያና ኢጣልያ ጦርነት መዘክር) በዶክተር ሀራልድ ናይስተሮም። የአማርኛ ትርጉም:: በዶ\ር ገበየሁ  ተፈሪ እና ደስአለኝ አለሙ

Amharic translation of  Dr. Harald Nystrom's With St. George on the Death Ride. English translation by Dr. Thomas Coleman, 2012. 
Amharic translation by Dr. Gebeyehu Teferi & Desalegn Alemu. Chibo Light Books, 2014.  x + 238pp. ISBN: 9780692268933 (paperback)
Readers of this first hand narratives by Dr. Harald Nystrom a Swedish physician who was sent by Emperor Haile Selassie to treat Dejazmach Ayalew a charismatic regional chief of Semien whose regiment stopped the advances of the invading Fascist Italian forces in the North Western front, will have appreciation of the heroic sacrifices made by Dejazmach Ayalew's forces including his close friends and in-laws. Most importantly the book provided relatively detailed account of the mobilization of Ethiopian forces in many fronts and also how aerial bombardment by the invading forces including the use of poison gas was instrumental in the defeat of Ethiopian forces especially after initial victories against the Italians. The translators added some supporting primary source materials such as pictures obtained later and also provided some explanation of medical conditions with appropriate notes.  You can purchase this book from ethioheritagestore or from www.chibolight.com


Blogger's Note: The following books are next on my reading list. I have started reading some of these and I have yet to read others.  Hopefully, I will provide my personal reaction in the next Wemezekir's Picks. For the moment I will provide links to reviews written by others for these books.



The Plot to Kill Graziani: The Attempted Assasination of Mussolini's Viceroy. by Ian Campbell. Addis Ababa University Press 2011. xlii + 492pp.

 

...The hefty and lavishly photo-documented paperback, which involved decades of thorough investigative research and sleuth, is undoubtably deserving of Richard’s Pankhurst’s golden laud of, ‘Ethiopia’s Book of the Year.’

Never before heard voices from a handful of surviving witnesses, tracked down by Campbell in thrilling detective style, are of archival substance in this 500 page testament. Other events of the five year fascist occupation are treated contextually, but unsparing of gruesome detail. The initial official down-playing, followed eventually by elevation to national hero status of the two Eritreans who carried out the malfunctioned mission is examined, as is the likely authorisation for the attack from exiled Emperor Haile Selassie. Complexities of this patriotic turning point are also opened and aired as never before, likewise the unintended outcome including the ensuing massacre and loss of thousands of innocent Ethiopian lives both in the capitol as well as at Debre Libanos.

Mr. Campbell’s book just happens to have good timing, as such dedicated works often do, arriving in advance of the upcoming 75th anniversary of the atrocity. The League of Nations, embryo of the United Nations, turned it’s back on Ethiopia during that dark hour. Only the United States and the Soviet Union abstained from recognition of the then proposed legitimacy of Europe’s latest colonial ambition. It’s fitting somehow that Americans of Ethiopian heritage have now united to raise funds in order to erect a long overdue memorial at the site on the University of Addis Ababa campus.

Review by Bruce Strachan https://ethiopianreviewofbooks.wordpress.com/2011/10/16/75/


The Massacre of Debre Libanos Ethiopia 1937 : The Story of One of Fascism's Most Shocking Atrocities by Ian Campbell. Addis Ababa Univeristy (2014) 

 Review by Bruce Starchan

The never fully realized colonial ambitions of Fascist Italy over the Empire of Ethiopia produced some of that nation's darkest hours, and yet these are also amongst the least explored. 

It is timely therefore that Ethiopianist Ian Campbell has brought one of the most reprehensible incidents of that period back to focus with his latest historical expose..










Church and Missions in Ethiopia During the Italian Occupation. Self published and printed at Artistic Printing Enterprise, Addis Ababa Ethiopia.  2014. 443pp. 




Culinary and Medicinal Uses of Tena’adam (Herb of Grace)

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Blogger's Note: If you are regular follower/reader of this blog, most probably you are familiar with occasional blog entries from distinguished guests such as Dr. Fekadu Fullas who wrote many books and articles on medicinal use of plants, herbs and spices in Ethiopia. It is with great honor that we bring you today his latest article on Tena'dam one of the widely used herb for culinary as well as medicinal purposes in Ethiopia. Enjoy!
 
 A Short Review on Tena’adam (Ruta chalepensis L)—Herb of Grace

By Fekadu Fullas, RPh, Ph.D.
 
 
Background
Known by the common local name tena’adam, Ruta chalepenesis is a shrubby plant that is cultivated in the highlands of Ethiopia. It also grows in the Mediterranean region, the Middle East and the Canary Islands. Descriptive of the smell and taste of the plant, “Ruta” is an old Latin name for rue, which literally means bitterness or unpleasantness. This bitterness arises from the rutin constituent of the plant. The specific epithet “chalepensis’ is derived from name of the Syrian town of Chalep, which today is called Haleb or Aleppo. Herb of Grace and Garden Rue are the common English names for tena’adam. R. chalepensis is usually confused with a closely related species, Ruta graveolens. The latter is not known to grow in Ethiopia. It originated in Europe, and is cultivated in many parts of the world. However, the two species share many similar chemical constituents and morphological features. In folk medicine, they also have many intersecting uses.
            R. chalepensis is sold under the Arabic names fidjeli and fidjla in drug markets of Algiers (Algeria) and under the names ruta and rutsa in Rabat (Morocco) drug markets. It is also known by the names Syrian rue, Allepo rue and Rue d’Alep. Interestingly, another plant Peganum harmala is also sold in these markets under the same name, Syrian rue.
The Syrian rue Connection
Common names can sometimes be misleading. For example, the name Syrian rue (Persian rue, wild rue) is used to refer to both R. chalepensis (family: Rutaceae) and Peganumharmala (family: Zygophyllaceae), which are two entirely different plants. The latter is also called African rue, which has hallucinogenic and intoxicant alkaloids. It is said the hallucinogenic seed alkaloids of P. harlmalainspired the concept of “flying carpets.”
Culinary and Medicinal Uses of Tena’adam
            In Ethiopia, the leaves are used to flavor sour milk and cheese. They are also used to flavor “kuti” which is used as a hot beverage brewed from coffee leaves. The fruits are used as ingredients of the local “berbere” spice mix. The volatile aromatic constituents may be responsible for the flavor of the plant.
            The Amharic name tena’adam literally means Health of Adam, thus signifying the medicinal applications of the plant. In Ethiopian folk medicine, it is used to treat colicky babies, diarrhea, earache, heart pain, hemorrhoids, influenza symptoms and intestinal disorders. The dried and ground fruits are boiled and taken by mouth for diarrhea. The juice from the crushed leaves is mixed with water and administered to colicky babies. The ground plant material is made into an ointment to be used for hemorrhoids. The boiled plant is used to treat influenza symptoms.
            In north Africa, an infusion of tena’adam is used for colds, earaches and intestinal problems. Due to its strong smell, the fresh plant is used as a scorpion repellant. In Algiers, the infusion of the plant is used as nose drops to treat vomiting and fevers in children.
AdverseEffects
            The oil, on repeated application, can cause blisters and reddening of the skin. When taken in large doses, it can lead to toxic effects, such as abortion in pregnant women, confusion, convulsive twitches, severe epigastric pain, gastroenteritis and vomiting. The medicinal use of the plant seems to be restricted due to these very secondary effects.
Conclusion
            There is a mention in the common literature that rutin, a constituent of tena’adam, may have anti-spasmodic activity, perhaps explaining its traditional use in Ethiopia for colicky babies. As mentioned above, the use of the plant for cold, earache and intestinal problems in north Africa seems to parallel its similar use in Ethiopia. It should be stressed, however, that the medical claims accorded to tena’adam have not been confirmed by well-structured and controlled scientific studies.
SuggestedReadings
Asfaw N, Demissew S. Aromatic Plants of Ethiopia. Addis Ababa (Ethiopia): Shama Books; 2009; pp 162- 64
Boulos L. Medicinal Plants of North Africa. Michigan (USA): Reference Publications, Inc.; 1983; p 158.
Fullas F. Spice Plants in Ethiopia: Their Culinary and Medicinal Applications. Sioux City (USA); 2003; pp 133-7.
Jansen PCM. Spices, Condiments and Medicinal Plants in Ethiopia, their Taxonomy and Agricultural Significance. Wageningan; PUDOC; 1981; pp 104-11.
The author can be reached at FeFuBal@aol.com


Congratulations Dr. Carla Hayden!

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This 'Ethiopian' Librarian and a former Ye-Hagere Maryam (Maryland) resident is proud one of our own is taking the helm of my chosen profession. I hope readers of this blog also share my sentiment especially Ye-Hagere Maryam sewoch. Dr. Carla Hayden served for many, many years as Head of Enoch Pratt Public Library system of Baltimore(Charm City) my former place of residence. While she was at the helm of Enoch Pratt, she served as President of American Library Association. Before coming to Baltimore, she taught and served in senior positions in Chicago area. President Obama nominated her to become the next Librarian of Congress some time early this year. This is the culmination of the long ardent confirmation process. Congratulations again and best wishes Dr. Carla Hayden!

New chapter for the new African diaspora?

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Stephen Maturen /AFP/Getty Images 
In November 9, the world woke up and learned that a business mogul & reality tv personality who never held an elected office has become the President-elect of the United States. It was a political earthquake which is still reverberating. This is just my observation (not serious study) but I can't help noticing that no five minutes would pass without the media mentioning the name of the President-elect who dominated & played the media all along from the time he announced his candidacy. (I believe the 'main stream media' has a lot to answer about its nefarious role in carrying him over from the beginning at the expense of other candidates.)
It is unfortunate other breakthroughs have been obscured by media's obsession with what has been uttered by the ego-maniac's mouth or posted in his twitter account. The breakhtrough I am talking about is the electoral history made by a former refugee from Somalia and first generation immigrant Ilhan Omar to Minnesota House of Representatives. To my knowledge this is the first time a member of the new African diaspora will be holding an elected office. Again, I admit have not made a thorough research on the subject and I will stand corrected if others know other first generation Africans who previously won an elected office in the United States or Canada or Western Europe.

I want to point out here, that we are not taking about politicians born in Africa holding high-level
Former French cabinet minister Kofi Yamgnane
positions in the executive branch of government of their adopted countries. I am aware of such politicians who were mostly appointed or nominated to such positions and get confirmed by parliamentary committees.  When I lived in Europe, there was a Togolese born politician by the name of Kofi Yamgnane who became cabinet minster during Francois Mitterand's presidency in France. I forgot whether the same person or another first generation African immigrant held a mayoral position of certain township in France as well. Did Leopold Sedar-Senghor held some cabinet position in France before that? Perhaps. I am not sure. Monsieur Kofi might be an African immigrant who held the highest cabinet position. But it is not new for those born in Africa to be nominated and to hold high-level positions in national or local government offices of their adopted countries. In recent years, I personally know the stories of two Ethiopia born Americans who took high level administration posts in the Obama administration. One is Daniel W. Yohannes who was nominated by President Obama and later confirmed by U.S. Senate to become first CEO of Millenium Challenge Corporation (MCC) and later the United States Ambassador to the Organization for Economic Cooperation and Development (OECD).The other is Mimi E. Alemayehou, to be a Member, Board of Directors of the African Development Foundation

When it comes to African born politicians who ran and won electoral seats to legislative bodies in the West no one comes to mind. The only Africa born politicians who won electoral contests that I have heard/read are those from Bete-Israeli community in Israel.  Some of these politicians might even be second generation born in Israel to Bete-Israeli parents and the Israeli situation is very different in terms of the circumstances & patterns of immigration to compare it with those in the West.
Hence, if indeed Ilhan Omar is the first member of the new African diaspora to have won an electoral seat in government this is a big deal. I think this opens a new chapter and leads to many wide ranging questions. Is this an indicator of first generation Africans finally giving up on their dreams of returning to their home back in Africa. Is this a sign that members of the new African diaspora are assimilating? Perhaps assimilating faster than those communities who arrived decades or a century ago from Eastern or Southern Europe? With regard to the last question, historians may know better, but I never heard that first generation immigrant from Eastern Europe, Ireland or Greek or Italy to have won an electoral office in America, Canada or Western Europe.  To name the few politicians I know such as the Kennedy brothers, Paul Tsongas, Barbara Mikulski, George Voinovich, Mikael Dukakis, Rudy Giuliani, Bernie Sanders or Nikola Sarkozy in France were elected to legislative or executive bodies but they were second or third generation born to immigrant parents or grand parents from the above regions. The only politician that I know who was first generation immigrant and who was elected to be governor in the West is Arnold the 'Gouvernator' Schwarzenneger who was born in Austria and we all know his celebrity status as World Champion and as movie star helped him tremendously.
In conclusion, I want to congratulate elected Representative Ilhan Omar on her electoral victory. This is not just personal victory embraced by her immediate family or by her local community. It is also a victory that have wider meaning for the new African diaspora community who is just beginning to claim its legitimate place in shaping the future of the new home.



A Tale of Two Plants in Ethiopia

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Editor's Note: If you are regular follower of this blog, most probably you are familiar with occasional blog entries from distinguished guests. One of such guests is Dr. Fekadu Fullas who is kind enough to share with us his articles on medicinal use of plants, herbs and spices in Ethiopia. Dr. Fekadu is an accomplished scientist who had studied & researched compounds from natural products for medicinal purposes. He had published his scientific research in various reputed Chemistry, Pharmacology & Medical journals. One of the greatest quality of Dr. Fekadu is his ability to translate scientific findings into simple language whether it is in English or Amharic that can be understood by regular folks. With such audience in mind, he had written books in English and Amharic which can be ordered from Ethioheritagestore. It is with great honor that we bring you today his latest article on two plants known in Ethiopia as Etse Faris or Astenagir. Enjoy!

A Tale of Two Plants in Ethiopia: Datura stramonium L. (Astenagir; Etse Faris) and Cannabis sativa L. (Etse Fars, Hashish)

By: Fekadu Fullas (RPh, PhD)


A while back, there were a couple of write-ups (http://ethiomedia.com/adroit/mariwana.pdfand http://ethiomedia.com/adroit/etse_faris.pdf) on what “mariwana” and “etsefaris” represent and their uses in Ethiopia. In these write-ups, some ambiguities were evident. The current review will attempt to clarify issues associated with these plants. Verdcourt and Trump (1) include Daturastramonium and Cannabissativa in their long list of common poisonous plants of East Africa. In addition to their traditional medicinal uses in various countries, both plants are also known for their mind-altering effects. They grow in Ethiopia, and are used for therapeutic and mind-altering purposes, as well. This article will shed some light on the nomenclature, uses and other important aspects of these plants, with a focus on their status in Ethiopia.
Amharic/Ge’ez nomenclature:
Although C. sativa (family: Cannabaceae) and D. stramonium (family: Solanaceae) are two different plants found in unrelated botanical families, various Amarigna/Ge’ez names have been used interchangeably to refer to them, especially in the older literature. Strelcyn mentions the Ge’ez/Amarigna names ate faris, ate fari, etse farrs, absho and abusho under the botanical names Datura stramonium, D. fastuosa and D. metel var metel Yet, without adequate botanical differentiation, he seems to draw some distinctions between them (2).  Gelahun Abate uses the Ge’ez name estefaris for Cannabis sativa, and goes on to mention the same name for D. stramonium (astenagir). He alludes to three types of esteFaris (3). On the other hand, Amare Getahun uses the most common and well-known name hashish for C. sativa and atefaris and astenagir for D. stramonium(4). Tournerie claims that among the clergy, D. stramonium is referred to as etseFars (plant from Persia), and that the name was later corrupted to attefarisin Amarigna. She further notes that the name astenagir may refer to a different Datura species, or to the ripeness of the seed. The name “abisho” has been applied to both C. sativaand D. stramonium. More generically, it may also refer to a multi-component concoction. The name netchabisho has been applied to the unripe D. stramonium seeds. A mention of the plant names etse Fars and etseFarisin the literature without context does not convey either C. sativa (hashish, marijuana) or D. stramonium [astenagir] (5).
D. stramonium(astenagir)
 D. stramonium is known by various English common names: Angel Tulip, Apple of Peru, Devil’s trumpet, Green thorn-apple, Jamestown weed, Jimson weed, Nightshade, etc. It is a cosmopolitan weed and grows wild in most parts of Africa. It is found commonly around village homes and on abandoned farmlands. It is an herbaceous plant that can grow up to 1 meter high, with many branches and a dense appearance. It produces fruits that enclose black, flat and kidney-shaped seeds (6). The plant is a potent intoxicant. The seedlings have been accidentally mixed with vegetables and caused catastrophic poisoning. The plant has also been used deliberately for poisoning (1). In olden times, deliberate poisoning with plants was more common. For example, Aggripina is said to have poisoned her husband, the Roman Emperor Claudius, to death with poisonous mushrooms when she learned that he was about to name a different successor to the throne rather than her son, Nero (7).
The toxic principles that make D. stramonium so dangerous are the so-called tropane alkaloids hyosciamine, hyoscine (scopolamine) and atropine. The seeds are richer in these alkaloids than the other parts of the plant. Drying the plant doesn’t reduce the levels, nor eliminate the toxicity of these chemicals (1). Lethal doses lead to death from asphyxiation (lack of oxygen). The early tell-tale symptoms of poisoning are: reddening of the skin, dryness of the mouth, pronounced dilation of the pupils in the eyes and erratic increase in heart rate (8). In traditional medicine, extracts of the leaves are incorporated into remedies for cough and chest problems. The leaves and seeds are also used for inflammation to reduce pain. The seeds have been used as an insecticide, while the leaves are crushed and smoked as cigarettes, or burned to smoke which is inhaled for asthma (6). In East Africa, the juice from fruit has been used for aching ear, while the leaves have been used as poultices for rheumatism and swellings (9). Drinking tea prepared from the seeds can lead to hallucination. It is of interest to note that the constituents of D. stramonium plant have a place in modern medicine. For example, atropine is used, among other indications, to increase heart rate, to dilate the pupils of the eyes, to decrease secretions in the mouth (saliva, mucus phlegm) and for irritable bowel syndrome. Likewise, hyosciamine is used for a number of conditions, such as slow heart rate, bilary colic and other disorders of the digestive tract. Scopolamine, another constituent of D. stramonium, is used in modern medicine as a patch worn on the back of the ear to prevent post-operative nausea and vomiting. It is also used to prevent motion sickness.
D. stramonium (ateFaris; astenagir) is reported to occur in most Ethiopian regions. It is also found in Eritrea, the Sudan, Somalia and throughout tropical Africa. Also known as abisho(videsupra) in Ethiopia, astenagir(ate-faris) is blended into porridge and eaten by the debtera and church school students to purportedly open their mind and make them receptive. Abstinence from alcohol is recommended to avoid adverse effects. The plant is grown in gardens of many monasteries. Astenagir, as the name implies, is also used as a “truth drug” during “afersata” hearings held by elders to solve criminal activities (10). Although there no evidence for its effectiveness, it is interesting to note that scopolamine (a constituent of D. stramonium) is incorporated into what is dubbed “truth serum” which is allegedly used by law enforcement agents to elicit information. (6). In Ethiopia, it is used to treat crying eyes by applying the juice of the leaves. It is also used as an ingredient to concoct multi-herb remedies used for various complaints. It is mixed with Catha edulis(chat), C. sativa (hashish) and other ingredients and smoked to treat mental illnesses and for exorcism (11). Known by the local names mazerb (in Kunama dialect) and mezerabaie (Tigrigna), D. stramonium is used for unspecified cheek disease in northern Ethiopia. For this purpose, the dried seeds are immersed in boiling water, and the vapor directed at the affected part (12). In the Bale region, the leaves are crushed and applied to treat abscess, for extraction of thorn, and to treat infected wounds (13). Ground leaves are mixed with butter and applied to the scalp to treat infections. The vapor from boiling seed pods is inhaled for pain and toothache (4).
 If seeds are accidentally mixed with barely and ingested, it can cause intoxication, dry mouth and confusion (13). In 1984, a large outbreak of food-borne toxicity among workers of the Middle Awash Agricultural Enterprise was reported. The incident was traced back to ingestion of corn contaminated with D. stramoniumseeds. As a result, 688 workers showed signs of toxicity, with 33 patients requiring hospitalization. The patients had dryness of the mucous membranes, flushed and dry skin, blurred vision, and neurological disorders. In the most severe cases, patients experienced seizures, depression and coma. (14).

C. sativa (hashish, marijuana)
The plant is known by various common names: anascaha & kif, banji, bhang, hemp, cannabis, shesha, dimba, gegga, suma, vingory, machona, bhang, sausi, charas, ganja, hashish, erar, marijuana, marihuana, pot, gaga, grass, has, mariguana, sinsemilla and weed. The name accorded to each preparation depends on which plant parts are used and how they are combined. C. sativa is an annual leafy herb. The soft-textured leaves are lance-shaped with saw blade-like indentation. The resin mixture is found in the leaflets of the floral bracts. The plant is rank-smelling and aromatic. It can grow to a height of six feet. At the sub-species level, there are two types of cannabis. C. sativa subsp. sativa (so-called low-THC hemp) is principally used as a source of fiber and seed oil, while C. sativa subsp. indicais the intoxicant variety. The cannabis plant perhaps originated in Asia, and is now cultivated in temperate zones (15). Its use dates back to 4,000 years. Although the Chinese were reported to have recognized the sedative effects of C. sativalong time ago, its widespread use as a psychoactive herb may have started only in the past century. It has been used for a variety of medical conditions, such as for the treatment of catarrh, leprosy, fever, dandruff, hemorrhoids, obesity, asthma, urinary tract infections, loss of appetite, inflammation and cough (16). Cannabis products are the most widely trafficked drug in the world, affecting all countries (17). It has a strong potential for abuse, and hence is classified as a Schedule I substance. Marijuana refers to the crude product obtained from the dried leaves and flowers of C. sativa. It is typically consumed in hand-rolled cigarettes or a water pipe, inhaled through a vaporizer, ingested in food, or applied on the skin as a balm. The effect of inhaled marijuana is relatively fast. It provides a feeling of pleasure, affects memory, thought, concentration and sensory and time perception (18). It adversely affects the heart, lungs, brain, endocrine system and the eyes. Distortion of time, distance, and visual and auditory hallucinations have been reported with the use of marijuana (16). Although illegal in the United States under federal law, several states have legalized the use of medical marijuana. These medical uses include debilitating conditions such as nausea and vomiting resulting from cancer chemotherapy, weight loss due to HIV infection and cancer, spasticity due to multiple sclerosis, pain syndrome and glaucoma (18).
More than 420 compounds have been reported from C. sativa (16). Delta-9-tetrahydrcannabinonol (THC) is the hallucinogenic constituent of marijuana. All in all, additional 60 cannabinoids are found in C. sativa (8). It also contains alkaloids, steroidal saponins, flavonoids and a complex mixture of volatile oil compounds (8,15,17). The concentration of THC varies from 0.1% to over 0.4%. It is higher in the bracts and flowers than in the stems, seeds and roots (16).
Although the Flora of Ethiopia (Volume 3) mentions that Cannabis sativa grows in Ethiopia, it doesn’t elaborate on the specific distribution in Ethiopia (19). There is no clear evidence when the plant was introduced into Ethiopia. It has been speculated that it was used around Lake Tana (Begemdir) as far back as the 13th-14th centuries. Two ceramic pipe bowls excavated in Lalibela Cave were carbon dated to 1320 A.D, give or take 80 years. Analysis of the residue in the pipes indicated the presence of cannabinoids (20). The main areas of cultivation are in Alemaya (Eastern Harerghe), Shebedino (Sidamo), in the Oromia Region and Debre Berhan. Shashemene is reported to be a major area for cannabis production and export to neighboring countries. Overall, it is claimed that Ethiopia is not a major area cannabis production and export (17). The majority of cannabis produced is consumed locally. According to Mesfin Kassay et al (21), C. sativa is also grown in Quara and Metema (Gondar) and Garamuleta (Harar). The main trafficking routes that were identified and reported in 1999 were: 1. Shashemene-Addis Ababa, 2. Shashemene-Dessie-Alamata-Mekele-Afar-Djibuti, 3. Dire Dawa-Djibuti (via train), 4. Qara, Metema-Sudan and 5. North Gondar-Humera-Sudan-Egypt. Although there is no current data on the extent of cannabis use in Ethiopia, reports in the past had indicated an upward trend. Historically, it was limited to monasteries, where priests and deacons used it during religious education and to keep them awake during prayers. It is speculated that the Jamaican community who settled in Shashemene may have introduced it to that area. Tourists and their guides may also have played a role in spreading cannabis plant into other parts of Ethiopia. According to police records (1993-1997), 545 of the 553 (98.6%) illicit drug arrests were related to cannabis use or trafficking. This relatively high number of cases has been attributed to the fact that cannabis grows locally, and that it can be bought at low price. According to a small survey of 47 health workers in Addis Ababa, 61.7 % of the respondents listed cannabis as a problem as compared to 10.6% for cocaine and 6.4% for opium.
C. sativa is used in Ethiopia as an intelligence booster. It is also a component of multi-herb preparations used to treat various illnesses (11). It is also used to treat epilepsy and other mental conditions (19). High and potentially toxic levels of lead and cadmium have been reported from C. sativa samples collected from Butajera, Mekelle, Metema and Shashemene (17).

Conclusions
            A nomenclatural confusion exists in the literature on the Ethiopian vernacular names for D. stramonium and C. sativa. Using the names astenagir for D. stramonium and hashish or etse fars for C. sativa consistently in future literature may avoid the confusion. In Ethiopian folk medicine, both plants are used for medicinal and recreational purposes. Consumers of these plants for medicinal/health purposes should notify their healthcare provider of such use. However, the use of both plants as recreational herbs should be discouraged, due to the toxic, addictive and other adverse health effects as demonstrated in this review.

References

1.         Verdcourt, B, Trump, EC. Common poisonous plants of East Africa. London, Great Britain: Collins-Clear Type Press; 1969, pp 96-97 & 162-166.
2.         Strelcyn, S., Médecine et plantes d/Èthiopie. Naploi: Insititto Universitario Orientale; 1973; pp 42-43
3.         Gelahun Abate (Sebsebe Demissew, ed). Etse Debdabe (Ethiopian Traditional Medicine). Addis Ababa, Ethiopia: Biology Department, Science Faculty, Addis Ababa University; 1989; p 182.
4.         Amare Getahun. Some common medicinal and poisonous plants used in Ethiopian folk medicine. Addis Ababa: Addis Ababa University; 1976.
5.         Tournerie, PI. Color and Dye Recipes of Ethiopia. 2nd ed. London: New Cross Books; 2010; pp 35-51.
6.         Iwu, MM. Handbook of African Medicinal Plants. Boca Raton, Fl: CRC Press, Inc., 19993, pp 170-171
7.         Dawit Abebe, Kelbessa Urga, Asfaw Debela, et al. survey of poisonous plants in Southern Ethiopia. Ethiop J Health Dev. 2001: 15 (3): 209-221.
8.         Fleming T, et al (eds). PDR for Herbal Remedies. 1st ed. Montvale, NJ: Medical Economics Co; 1998; pp 712-714.
9.         Kokwaro, JO. Medicinal Plants of East Africa. Nairobi, Kenya: General Printers; 1976; p 204
10.       Molvaer, RK. Socialization and Social Control in Ethiopia. Wiesbaden, Germany: Otto Harrassowitz; 1995; pp 259-260
11.       Dawit Abebe, Ahadu Ayehu. Medicinal Plants and Enigmatic Health Practices of Northern Ethiopia. Addis Ababa: B.S.P.E; 1993; pp 77, 108.
12.       Meaza Gidey, Tadesse Beyene,  Signorini, MA, et al. Traditional medicinal plants used by the Kunama ethnic group in Northern Ethiopia. J Med Plants Res. 2015; 9(15); 494-509
13.       Bussman, RW, Swartzinsky, P, Asrat Worede, et al. Plant use in Odo-Bulu and Demaro, Bale Region, Ethiopia. J Ethnobiol and Ethnomed. 2011; 7: 28. doi. 10.1/68/1746-4269-7-28
14.       Assefa Aga, Aberra Geyid. An outbreak of acute toxicity caused by eating food contaminated with Datura stramonium. Ethiop J. Health Dev. 1992; 6(1): 25-31
15.       Wyk, VB-E, Wink, M. Medicinal plants of the world. Portland, OR: Timber Press, Inc.; 2004, pp 77, 123
16.       DerMarderosian A. Marijuana. The Review of Natural Products. St Louis, MO: Facts and Comparisons. July 2004
17.       Akalu Zerihun, A, Chandravanshi, BS, Ayalew Debebe, et al. Levels of selected metals in leaves of Cannabis sativa L. cultivated in Ethiopia. Springer-Plus 2015; 4:359;.doi 10.1186/s40064-015-1145-x.
18.       Seamon, MJ, Fass, JA, M-Feichtl, M, et al. Medical marijuana and the developing role of the pharmacist. Am J Health-Syst Pharm. 2007; 64:1037-1044
19.       Verdcourt, B. CannabaceaeIn: Flora of Ethiopia, Volume 3, Pittosporaceae to Araliaceae. Hedberg, I, Edwards, S (Eds). Addis Ababa: The National Herbarium, Addis Ababa University, July 1989; pp 327-328
20.       Merwe, NVD. Cannabis sativa in the 13-14thCentury Ethiopia: Chemical Evidence. http://www.drugtext.org/pdf/Cannabis-and-Culture/cannabis-smoking-in-13th-14th-century-ethiopia-chemical-evidence.pdf(accessed 2015 Oct 10).
21.       Mesfin Kassay, Hassan Taha Sherie, Ghimja Fissehaye, et al. Knowledge of “drug” use and associated factors as perceived by health professionals, farmers, the youth and law enforcement agencies in Ethiopia, Ethiop J Health Dev. 1999; 13 (2): 141-149.
 

የመተማመን መትነን በኢትዮጵያ

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ገለታው ዘለቀ

በመጀመሪያ ደረጃ መተማመን (Trust) ስንል የአንድ ሕብረተሰብ የጋራ ሀብት ወይም የማኅበራዊ ካፒታል ዋና አካል መሆኑን እናንሳ። በአጠቃላይ ማኅበራዊ ካፒታል ስንል ደግሞ ልክ እንደሌሎቹ የሰው ልጆች ካፒታል የሚታይ ነው። ለምሳሌ የገንዘብ ካፒታል፣ የሰው ካፒታል (Human capital) እንደምንለው ማኅበራዊ ካፒታልም ካፒታል ይባላል። ካፒታል ነው እንደንል የሚያስችለን ምክንያት አንድም ልክ እንደሌሎቹ ካፒታሎች የሚመረት (Produce የሚደረግ) መሆኑና ለተለያዩ የማኅበረሰብ ልማቶች ኢንቨስት የምናደርገው ሀብት በመሆኑ ነው። እነዚህ ተፈጥሮዎቹ ከሌሎች ካፒታሎቻችን ጋር ያመሳስሉታል።
የሰው ልጅ የሚያመርተውና ለተለያየ ልማቱ የሚጠቀምበት ይህ ማኅበራዊ ካፒታል ልክ ሌሎች ሀብቶችን ለማምረት አቅደን እንደምንሰራው ተጠንቅቀን ልናሳድገውና ልንይዘው በአስፈላጊው ቦታና ጊዜ ሁሉ በኢንቨስትመንት ላይ ልናውለው የሚገባ ትልቅ ሀብት ነው። አዳም ስሚዝ የተባለው እውቁ የምጣኔ ሀብት ተጠባቢ በኢኮኖሚ እድገት ውስጥ አንድ የማይታይ እጅ (Invisible hand) አለ እንደሚለው የማኅበራዊ ሀብት ዋና አካል የሆነው መተማመን በሰው ልጆች እድገት ውስጥ አንዱ የማይታይ እጅ መሆኑን መገንዘብ ጠቃሚ ነው። በጠቅላላው ማኅበራዊ ካፒታል ሕብረተሰብ የሚያመርተውና ለሕይወቱ የሚጠቀምበትም ነው ብለናል። ታዲያ በአንድ ማኅበረሰብ ውስጥ ማኅበረሰቡ ራሱ የሚፈጥራቸው ሦስት ዓይነት ማኅበራዊ ካፒታሎች እንዳሉ የማኅበራዊ ካፒታል አጥኒዎች ይነገራሉ። አንደኛው አዎንታዊ ማኅበራዊ ካፒታል ሲሆን፤ ሁለተኛው አሉታዊ ማኅበራዊ ካፒታል ይባላል። ሦስተኛ ሊሆን የሚችለው ደግሞ ገለልተኛ ማኅበራዊ ካፒታል (Neutral Social Capital) ሊሆን ይችላል።
አዎንታዊ ማኅበራዊ ካፒታል (Positive social capital) የሚባሉት ከሕብረተሰቡ ባህል፣ ወግ ልማድ፣ ኃይማኖት አካባቢ የሚመነጩ ለሰው ልጆች ሁለንተናዊ እድገት አስተዋጾ ያላቸው ሀብቶች ናቸው። ለምሳሌ ስራን የሚያበረታቱ ስነቃሎች፣ እርስ በርስ መተማመን፣ የፍቅር ሀብት፣ ታማኝነት፣ ምክንያታዊ የሆነ የቁጠባ ባህል፣ የመረዳዳት ባህል ወዘተ የመሳሰሉት ናቸው። በአንጻሩ አሉታዊ (negative social capital) የሚባሉት ደግሞ አንድ ሕብረተሰብ በግልጽም ይሁን በህቡዕ እየተለማመዳቸው ያሉ ነገር ግን ለሰው ልጆች ሁለንተናዊ እድገት አደናቃፊ የሆኑ ናቸው። ለምሳሌ ያህል ብናነሳ አንዳንድ አደገኛ ባህሎችን መጥቀስ እንችላለን። ስራን የማያበረታቱ ስነ ቃሎች፣ ሃሜት፣ የጫት ባህል፣ ሌሎች በባህሎቻችን ውስጥ ያሉ እንደ የሴት ልጅ ግርዛት፣ ግግ ማውጣት፣ እንጠል መቁረጥ፣ ሰውነትን በስለት መተልተል፣ ከባህል ጋር ተያይዞ በሴት ልጆች ላይ የሚፈጸሙ በደሎች፣ በህጻናት ላይ የሚፈጸሙ ባህላዊ ግድፈቶች ወዘተ. ሕብረተሰብ የፈጠራቸው ነገር ግን ለሕብረተሰብ እድገትና ምርታማነት ኢንቨስት ሊደረጉ የማይችሉ እንዴውም ጎታችና አደናቃፊ ናቸውና አሉታዊ ማኅበራዊ ካፒታል ሊባሉ ይችላሉ። አፍሪካ ውስጥ ተቆጥሮ የማያልቅ አሉታዊ ካፒታል ያለ ሲሆን ይህንን ለመቀነስ ትልቅ ዘመቻ ያስፈልጋል። አለበለዚያ የሰባዊ እድገትን ከፍ ለማድረግ የሚደረገው ጥረት ቶሎ ግቡን አይመታም። ሌላው ካፒታል ገለልተኛ የሚባለው ሲሆን ይሄ በሰው ልጆች ሁሉንተናዊ እድገት ላይ የጎላ አሉታዊ ተጽእኖ የሌለው ሊሆን ይችላል። እንዲህ አይነቶቹን ለጊዜው ችላ ብሎ አሉታዊ ካፒታሎችን የመቀነስ አዎንታዊ ካፒታሎችን የማሳደግ ስራ ያስፈልጋል።
ለመግቢያ ስለ ማኅበራዊ ካፒታል ይችን ያክል ዳራ ከሰጠን ከማኅበራዊ ካፒታል ውስጥ አንዱ ዋና ነገር መተማመን ነው። በዚህ ዙሪያ ጥቂት ውይይት እናድርግ። መነሻችንም ይሄው ነውና። ማኅበራዊ ካፒታል ስንል፣ መተማመንን፣ የሕብረተሰብ ኔትወርክን (Networks)፣ ለጋራ ጥቅም በጋራ ለመስራት መስማማት፣ መደጋገፍ (Reciprocity) ፣ ልማዶች (norms) የሚመለከት ሲሆን ከነዚህ ውስጥ መተማመንን (Trust) ብቻ መዝዘን የኢትዮጵያን ወቅታዊ ሁኔታ ብንገመግም ጥሩ መስሎኛል።
በኢትዮጵያ ሁኔታ የመተማመን ሀብታችንን በሦስት ሀገራዊ የመተማመን የፍስሰት አቅጣጫዎች መገምገም እንችላለን። እነዘህ ሦስት የመተማመን መፍሰሻዎች፤
1. የግለሰብ መተማመን (Interpersonal trust)
2. ቀጥታ መተማመን (Vertical trust)
3. የጎኖሽ የቡድን መተማመን(Cross cultural interpersonal trust)
ናቸው።

በነዚህ ዙሪያ የሀገራችንን የመተማመን ሀብት ወቅታዊ ይዞታ ለመገምገም አንዳንድ ጥናቶችን ለአብነት ማየት መልካም ነው። የግለሰብ መተማመን ደረጃን በኢትዮጵያ ሁኔታ ስናይ በዚህ ሀብት ኢትዮጵያ ብዙ የቀደመቻቸው ሀገሮች አሉ። ለምሳሌ ያህል ታዋቂው የምጣኔ ሀብት ተጠባቢ ማክስ ሮዘር ባጠናው ጥናት መሰረት የኢትዮጵያ የዜጎች መተማመን (interpersonal trust) ከብዙ ሀገሮች ሲነጻጸር መሃል ላይ ነው። በዚህ የመተማመን ሀብት ውድድር ኢትዮጵያ ከቀደመቻቸው ሀገሮች መካከል ፈረንሳይ፣ ቡልጋሪያ፣ ማሌዢያ፣ ኢራን፣ ሞሮኮ፣ ሰርቢያ፣ ማሊ፣ ጆርጂያ፣ ስፔንና ቱርክም ይገኙበታል። በዚህ ጥናት መሰረት ኖርወይ፣ ስዊድን፣ ፊንላንድ ከአንድ እስከ ሦስት ደረጃን የያዙና የመተማመን ሀብታቸው ሙላት ያልጎደለባቸው ሲሆን አጠቃላይ ናሙና ተወስዶባቸው ከተጠኑት ሃምሳ ስድስት ሀገራት መካከል ኢትዮጵያ ሃያ ስድስተኛ ደረጃ ላይ ናት። መተማመን ከሕብረተሰቡ መሃል የተነነባቸው የተባሉትና መጨረሻ ላይ የተቀመጡት ሀገራት ቱርክ፣ ሩዋንዳና ትርኒዳድ እና ቶቤጎ የተሰኘችው የደቡብ አሜሪካ ደሴት ናቸው። ኢትዮጵያ በአንጻራዊነት መሃል ላይ የሚገኝ ውጤት ያላት ሆኖ እናያለን። በርግጥ በግል የምንታዘበውም ይህንን ነው የሚመስለው። ይህንን ካየን በኋላ የቀጥታ መታመን (vertical trust) ደረጃችንስ የት ነው? የሚለውን ለመገምገም ዝንባሌ ሊያድርብን እንደሚችል እሙን ነው። ቀጥታ መታመን ስንል ህዝብ በመንግሥት ተቋማት ላይ ያለውን እምነት የምንለካበት የመታመን አቅጣጫ ነው። ቀጥታ የሆነው የመተማመን ወይም የመደገፍ ካፒታላችን የሚገለጽባቸው አንዳንድ አንጻራዊ ጥናቶችን ማየት ጥሩ ነው። ከነዚህ ጥናቶች ውስጥ የትራንስፓረንሲ ኢንተርናሽናልን ዓመታዊ ጥናቶች ማየት ለግንዛቤ ይረዳናል። እንደ ትራንስፓረንሲ ኢንተርናሽናል (Transparency International) ጥናት ኢትዮጵያውያን በፖለቲካ ሥልጣን አካባቢና በህዝብ ተቋማት አካባቢ ያላቸውን ዝንባሌ ስናይ መታመን ተንኖ እናያለን። ትራንስፓረንሲ ኢንተርናሽናል ባጠናው መሰረት ቀደም ብለን ያየናቸውና ኢትዮጵያ በእርስ በርስ መተማመን (Interpersonal trust) የቀደመቻቸው ሀገራት ሁሉ በዚህ በቀጥታ መተማመን ደግሞ እንደገና በከፍተኛ ደረጃ ቀድመዋት ይታያል። ኢትዮጵያ ውስጥ 33 በመቶ የሚሆን ህዝብ ብቻ በመንግሥት ተቋማት ላይ እምነቱን ሲገልጽ ስልሳ ሰባት በመቶ የሚሆነው ህዝቧ በመንግሥት ተቋማት ላይ አይታመንም ወይም አይደገፍባቸውም። በአጠቃላይ ስናይ እንደ ሀገር መታመን በመንግሥትና በህዝብ መካከል የለም ወይም ተንኖ ሄዷል ማለት ነው። ከፍ ሲል እንደጠቀስነው ለምሳሌ ፈረንሳይን ብናይ፣ ስፔንን ብናይ ተቋሞቻቸውን በከፍተኛ ሁኔታ ይደገፋሉ። ፈረንሳይ ውስጥ ሰባ በመቶ የሚሆነው ህዝብ ተቋሙን መንግሥቱን ያምናል። በአንጻሩ ኢትዮጵያ ደግሞ የተገላቢ
ጦሽ ነው የሚታየው። ሌሎች ጥናቶችን ብናገላብጥ ለምሳሌ ያህል የዓለም የብልጽግና ደረጃ መለኪያ (Legatum prosperity Index) የሚያወጣውን ጥናት ብናይ ኢትዮጵያዉያን በፍትህ ላይ በጣም ዝቅተኛ መታመን (Very low confidence) ነው
ያላቸው ይላል። በአንድ ሀገር ውስጥ በተለይም ዋና ዋና በተባሉት ተቋማት ላይ ማለትም፣ በፍርድ ቤት፣ በሲቪል ሰርቪስ፣ በፖሊስ፣ በወታደሩ፣ ሚዲያው ላይ እምነቱ ከተነነ ያ ሀገር በኢኮኖሚም ሆነ በሰባዊ ልማት ወደፊት መራመድ አይችልም። ይህንን ዝቅተኛ ማኅበራዊ ካፒታል ይዞ በጥንድ እያደግን ነው ማለት አይቻልም።
የመታመን መትነን በመንግሥትና በህዝብ መካከል ሲከሰት ተቃውሞዎች ይበዛሉ። ኢትዮጵያ ውስጥ በተለይ በዚህ መንግሥት ጊዜ በስፋት የሚታየው ተቃውሞም በመንግሥት ላይ ከፍተኛ እምነትን ከማጣት የመጣ ነው። ባለፈው ጊዜ እንደተወያየነው አብዛኛው የኢትዮጵያ ህዝብ አሁን ሥልጣን ላይ ያለውን መንግሥት ያለማልኛል ብሎ ሳይሆን በተቃራኒው አጥፊ ነው ብሎ ካመነ ያ ሥርዓት ባስቸኳይ መለወጥ አለበት። የተነነን መታመን በቀላሉ ማዝነብ አይቻልም። የግድ ለውጦች መምጣት ይጠበቅባቸዋል። አንዳንዴ ከህዝቡ መሃል ስለሚዲያ የሚነገር ነገር አለ። ሚዲያውን ያለማመን፣ ለመንግሥት ብቻ መሳሪያ መሆኑን ማመን፣ በመንግሥትና በህዝብ መካከል መተማመንን ያተነነ አንዱ ጉዳይ ነው። የመንግሥት በፍርድ ሂደት ውስጥ ጣልቃ መግባት በከፍተኛ ሁኔታ መተማመንን የሚያተን ተግባር ነው። በሰላማዊ መንገድ ተቃውሞ በሚያሰሙ ዜጎች ላይ መትረየስና ከባድ መሳሪያ የታጠቀ ወታደር ማሰማራት በመንግሥትና በህዝብ መካከል መታመንን እያተነነ አምባገነናዊ ከባቢን የሚፈጥር ነገር ነው። የሲቪል ሰርቪሱ ሴክተር እድገት የሚሰጠው፣ የሚቀጥረው በፖለቲካ ታማኝነት መሆኑን ህዝብ ሲደርስበት መተማመን ይተናል። እንዲህ መተማመን የተነነበት ሀገር በአምስት ዓመት ትራንስፎርሜሽን እቅድ እናሻሽለዋለን ማለት ሌላ የቀረች ጥቂት እምነት ካለች እሷኑ ጨርሶ ለማትነን ነው። ቀጥታ መታመንን ከሚያሳዮ ሌሎች አንጻራዊ ጥናቶች ስናይ ለምሳሌ ፍሪደም ሃውስ የሚያወጣቸውን ጥናቶች በየጊዜው ስናይ ኢትዮጵያ ነጻ ያልሆነች ሀገር ናት። መንግሥትና ህዝብ የሚደባበቁባት፣ የሚጠራጠሩባት ሀገር ናት። ይህ አይነት መንግሥት በተለይ ብዙ ብሔሮች ያሉበትን ሀገር ሲመራ አደጋው ዘርፈ ብዙ ነው። ግጭቶች እንደ ጭስ ቀዳዳ እየፈለጉ ሲወጡ አንዳንዴ በብሔር በኩል እየፈነዱ ብሔራዊ ማንነትን እየሸረሸረ ይመጣል። የዚህን የቀጥታ መታመን ሀብታችንን ስናጤን በህዝብና መንግሥት መሃል እንዲህ መታመን ተንኖ እንዴት ነው የምንኖረው? የሚል አስገራሚ ነገር ይነሳል። በርግጥ ያው አንድ አምባገነን ሥርዓት በኃይል ያስተዳድራል። ነገር ግን ከዓመታቶች በፊት አዲስ አበባ ውስጥ ብዙ ሰው ይለው የነበረው ነገር ትዝ አለኝ። እኛ መንግሥት የለንም ይል ነበር ህዝቡ። የምንኖረው በቤተሰብ ሕግና በባህላዊ ተቋማት ነው ይሉ ነበር። መንግሥት ስወለድም ስሞትም አያውቀኝም፣ ግብር ለመሰብሰብ ብቻ ብቅ ይላል የሚሉ ወገኖች ብዙ ናቸው። እነዚህ ወገኖች የውነትም በባህላዊ ተቋሞቻቸውና በቤተሰብ ህጎች ነው ብዙውን ሕይወታቸውን የሚገፉት እንጂ ከመንግሥት ጋር ያላቸው መስተጋብር እጅግ ቀጭን ነው። የማኅበራዊ ዋስተና ቁጥር እንኳን የለንም።
በርግጥም ለአንድ ሀገር የዜጎች የእርስ በርስ መታመን መኖር ሀገርን ለመጠበቅ ይጠቅማል። ትልቁ ሀብትም ይህ ነውና መጠበቅ አለብን። መንግሥት ዘላቂ አይደለም። መንግሥት ሲቀየር ያ የተነነው መታመናችን ይመለሳል፣ ይዘንባል። ነገር ግን በዜጎች መካከል መታመን ሲጠፋ እሱ የበለጠ አደገኛ ነው። በቀላሉ አናመርተውም እንደ ሌሎች የፋብሪካ ምርቶቻችን በቀላሉ የምናመርተው ካፒታል አይደለምና። መታመናችንን ለማደስ ብዙ ጊዜ ይፈጅብናልና።
ወደ ሦስተኛው የመታመን አቅጣጫ እናምራ። በእኛ ሀገር ሁኔታ የመታመን ካፒታላችን በብሔር ዘለል ደረጃም መጠናት አለበት። አንድ የብሔር አባል ከሌላው ጋር ሲገናኝ በምን ያህል የመተማመን ደረጃ ይኖራል የሚለውን ማጥናት በጣም አስፈላጊ ነው። ይህን እንድናደርግ የሚያስገድደን ሀገሪቱ አሁን ያለችበትን የብሔር ፌደራሊዝም ከግምት በማስገባት ነው። የብሔር ፖለቲካ በሰለጠነበት ሀገር ተዋረዳዊ የመታመንን ካፒታል ደረጃ ማጥናትና ደረጃውን እያዩ በተለያዩ ዘዴዎች ይህን ካፒታል ለማሳደግ መሞከር ለሀገር አንድነትና ለብሔራዊ ማንነት ለምንለው ጉዳይ ጉልህ ሚና አለው። አንድ የትግራይ ተወላጅና አንድ የኦሮሞ ተወላጅ በአንድ ዮኒቨርሲቲ ውስጥ በአንድ ዶርሚተሪ ውስጥ ሲኖሩ በምን ያህል የመተማመን ደረጃ ይኖራሉ? የሚለውን ማጥናት ጠቃሚ ነው። ይህን በተመለከተ በአሃዝ የተጠና ጥናት ማግኘት አልቻልኩም። ይሁን እንጂ በአንዳንዶች ዘንድ የሚታየው ጽንፈኝነትና ወገንተኝነት ይህንን ሀብታችንን እንዳያተንብንና ልብ ከልብ እንዳያራርቀን ዜጎች ሃላፊነት ወስደው ሊያስብቡት ይገባል። ባህላዊ ቡድኖች ወይም ብሔሮች በባህል ልዩነቶቻቸውና በቋንቋ ልዩነቶቻቸው መቼም አይጋጩም። እንደዚህ የተጋጩ ቡድኖች አይኖሩም። የአኙዋክ ብሔርና የኑየር ብሔር አባላት ወይም የጉጂና የቡርጂ ብሔረሰብ አባላት ያንተ ምግብ አይጣፍጥም የኔ ይጣፍጣል፣ ያንተ አለባበስ አያምርም የእኔ ያምራል፣ ያንተ ዳንስ አያምርም የእኔ ያምራል፣ ያንተ ቋንቋ አይገልጽም የእኔ ይገልጻል በሚል ጦርነት አይገቡም። የባህልና የቋንቋ ልዩነት በቡድኖች መካከል ያለን መታመን አያተነውም። ብዙ ጊዜ ቡድኖች ግጭት ውስጥ የሚገቡት ይህ ባህላዊ ስብእናቸው የፖለቲካ ጥብቆ ሲለብስ ነው። ፖለቲካው የሚፈጥረው የቡድነኝነት ስሜት ልዩነትን እያራገበ ሲሄድ በአስተዳደር ጉዳይ በተፈጥሮ ሀብት ጉዳይ ግጭት ውስጥ ይገባሉ። ኢትዮጵያ በአሁኑ ሰዓት ዘመናዊ ፖለቲካ የምታራምድ ሳይሆን ባህላዊ ፖለቲከኛ በመሆኗ ለቡድኖች ግጭት የተጋለጠች ከመሆኗም በላይ በቡድኖች መካከል የሚኖርን መታመን የሚያተን ከፍተኛ የፖለቲካ ሙቀት ስላለ ዜጎች ይህንን እንደተለመደው በሆነ ቴክኒክ መዋጋት አለባቸው።
እንደው ለአንባቢዎች ትንሽ ግንዛቤ ለመስጠት ያህል መታመን በተለያዩ ማኅበራዊ አውዶች ውስጥ ሲታይ በሦስት ሊከፈል እንደሚችል ባለፈው ጊዜ ስለማኅበራዊ ካፒታል ሳጠና ተረድቻለሁ። እነዚህ ሦስት የመተማመን አይነቶች የሚከተሉት ናቸው። አንደኛው የመታመን አይነት ህሊናዊ (Conscience Trust) ይባላል። በዚህ ጎራ የሚመደቡ ሰዎች የእምነታቸው መሰረት ህሊና ነው። በቡድናቸው ውስጥ ልዕልና እንዲያገኝ የሚፈልጉት ህሊናን ነው። የቡድኑ አባላት ለህሊና ከሰሩ ጤናማ የሆነ ግንኙነት ይኖራል ቡድኑም ትርፋማ ይሆናል ሩቅ ይሄዳል ብለው ያምናሉ። እነዚህ ወገኖች ህሊና ዋና የስጋት አሰውጋጅ (risk taker) አድርገው የሚያዩ ናቸው። በቡድናቸው መሃል ይሄን ያህል የጠነከረ ሲስተም ላይኖር ይችላል። ግን በፋይናንስ ጉዳይም ይሁን በሌሎች ጉዳዮች ህሊናን እያበረታቱ የቡድናቸውን ሕይወት በጤና ሊመሩ ይሻሉ። ሁለተኛው አይነት ደግሞ ኃይማኖታዊ መታመን ይባላል። የዚህ አይነት የቡድን አባላት ደግሞ የመታመናቸው መሰረቱ የሚጣለው በቅዱሳት መጽሐፋቸው ትእዛዝ ላይ ነው።
አምላካቸው ዋና ስጋት አሰወጋጅ(risk taker) ተደርጎ የሚወሰድበትን ሁኔታ ያበረታታሉ። እነዚህ ወገኖች በኦዲት፣ በተጠያቂነት፣ በአስተዳደራዊ ተሳትፎ ፈጣን አይደሉም። ይሁን እንጂ የተሻለ ጤናማ የመታመን ሀብት በጃቸው ይታያል። ሦስተኛው የመታመን አይነት ደግሞ ሲስተሚክ (Systemic trust) ይባላል። እንዲህ አይነት ሰዎች ስለ መታመን፣ ስለ ሞራል ጉዳይ ሲሰበክ ቢውልና ቢያድር አይገባቸውም። ለነሱ መታመን የሚሰራው በጠንካራ ሲስተም ላይ ሲመሰረት ነው።
ቡድኖች ሲሰባሰቡ የጠራ የስራ ክፍፍል፣ መተዳደሪያ ደንብ፣ ኦዲት፣ ከፍ ያለ የአባላት ተሳትፎ፣ ተጠያቂነት በጣም ይሻሉ። የእምነታቸው መሰረት የሚጣለው በነዚህ ጉዳዮች ጥራት ልክ ነው። እንተማመን እያሉ ቢሰብኳቸው ምንም አይዋጥላቸውም። ዋና ሪስክ ወሳጅ (risk taker) የሚሰራ ሲስተም በመሆኑ መሃል ላይ የሚፈልጉት ነገር ይህንን ነው። ይህንን ክፍፍል ይዘን ወደ ከፍተኛው የሰው ልጆች ስብስብ ወይም ሀገር ስንመጣ ደግሞ ህዝብ በአያሌው ሲስተሚክ ሆኖ እናያለን። ይህ ማለት ህሊናዊ መታመንን ሙሉ በሙሉ ይጥላል ማለት አይደለም። ነገር ግን በጅጉ ሕይወት ያለውን ሲስተም የሚደገፍ ሆኖ እናያለን። በሰው ልጆች ታሪክ ውስጥ በዘውዳዊ አገዛዞች ዘመን በንጉሱና በህዝቡ መካከል የሚኖረው የመታመን ድልድይ በአብዛኛው ኃይማኖታዊ ነበር። ከአምላክ የተሰጠ በመሆኑ ህዝቡ ስለተሰበሰበው ታክስ አይጠይቅም። ልምረጥ አይልም። ዝም ብሎ አምኖ ይኖር ነበር። ዘመናዊነት ሲመጣ የሰው ልጅ በእውቀቱ ሲያድግ ደግሞ ወደ ሲስተም ትረስት ነው የመጣውና ያዘነበለው። በመንግሥትና በህዝብ መካከል የሚኖረው ግንኙነት በግልጽነት፣ በኦዲት፣ በተጠያቂነት፣ በምርጫ፣ በፈቃድ ላይ የተመሰረት እንዲሆን ህዝብ ይፈልጋል። ዴሞክራሲም ይህንን ወቅታዊ የሰው ልጆች ፍላጎት ለማሟላት የቆመ ካህን ነው። ዲክተተርስ የሚባሉት የዴሞክራሲን ልብስ ለብሰው ግን ደግሞ እንደ ንጉስ የሚኖሩት ዘመኑ የሲስተም ትረስት ዘመን ስለሆነ በዴሞክራሲ ስም ለመነገድ ነው። ይሁን እንጂ ህዝብ ደግሞ እውነተኛውን እምነቱን የሚጥለው የጸዳ ሲስተም ሲፈጠርና
የተፈጠረው ሲስተም ግልጽነት፣ ተጠያቂነትን፣ የሕግ የበላይነትን ማንሸራሸር ሲችል ብቻ ነው።
በዚህ ዘመን መንግሥታት ህዝቡን ዝም ብላችሁ እመኑኝ ማለት አይችሉም። የህዝብ ሉዓላዊነትን መቀበል አለባቸው። በመሃል የተሻለ ሲስተም ማምጣት አለባቸው። ህዝብ በመንግሥት በኩል ሚስጥረኝነት መኖሩ ሲሸተው፣ ግልጽነትና ተጠያቂነት ሲጠፋ፣ የሕግ የበላይነት ሲጠፋ፣ መንግሥት ራሱ የማይጠየቅ ሲሆን ቀጥሎ የሚመጣው ነገር የመታመን መትነን አይደለም? መታመን ከህዝብና ከመንግሥት መሃል ብድግ ብሎ ይተናል። ስለዚህ ነው መንግሥታት አስር ጊዜ ስለግልጽነትና ተጠያቂነት ሲጥሩ የሚታዩት። የኢትዮጵያን ሁኔታ ስናይ አንዱ ለቀጥታ መታመን መትነን ምክንያት የሆነው ይሄው ነው። ግልጽነት፣ ተጠያቂነት፣ የሕግ የበላይነት ስለሌሉ እነሆ ዛሬ መታመን ተንኖ አልቆብናል። በአጠቃላይ በአሁኑ ሰዓት በሃገራችን ያለው በመንግሥትና በህዝብ መካከል ያለው መታመን በቀላሉ ሊመለስ የማይችል በመሆኑ ሀገሪቱ ቶሎ ብላ ወደ ለውጥ መሄድ አለባት። ወደ ሽግግር መግባትና የህዝብን እምነት የያዘ ሌላ መንግሥት ማቆም ያስፈልጋል።
መተማመን ሁለት ዓይነት ትርጉም ሊኖረው ሲችል አንዱ ከግብረገብ (Moral) አንጻር ያለው መተማመን ነው። በአብዛኛው በስብከት ልንገነባው የሚገባ የሞራል እሴት ሊሆን ይችላል። በሌላ በኩል ያለው ግን ሳይንሳዊና በሚገባ ሊለካ የሚችል ነው። በዚህ አቅጣጫ መተማመን ሁለት ዋና ዋና ተለዋዋጮች(variables) አሉት። እነዚህም ዋስትና እና ስጋት ይባላሉ። በእንግሊዘኛው gurantees and risks ማለት ነው። መታመን የነዚህ የሁለት ተለዋዋጮች ስሪት ነው። በአጭር ቃል መታመንን መገንባት ማለት ዋስታናን ማስፋትና ስጋትን መቀነስ ማለት ነው። መንግሥት ዋስትናዎችን እያሰፋ ሲሄድ ስጋቶችን እየቀነሰ ሲሄድ ነው ህዝብ የሚደገፈው። በማንግስትና በህዝብ መካከል የሚኖረው የመተማመን ልክ የሚለካውም መንግሥት ባሰፋው ዋትና ልክ ነው ማለት ነው። በዚህ ጊዜ ዜጎች መንግሥታቸውን ይደገፋሉ። ይህ ካልሆነና ስጋቶች እየጨመሩ ሲሄዱ በመንግሥታቸው ላይ ያለው መደገፍ ይቆምና ቶሎ ለውጥ ይፈልጉና ያምጻሉ። መንግሥት በሥልጣን ለመቆየት የሚለው ነገር እመኑኝ መልካም አስተዳደርን ተወያይተን እናመጣለን፣ ትንሽ ጊዜ ስጡን ነው። ይሄ ደግሞ ለህዝቡ ዋስትና አይሆንም። ሩብ ምእተ ዓመት ሙሉ ሥልጣን ላይ ሆኖ በጥንድ ቁጥር አደግን እያለ ሲል የነበረ መንግሥት አሁን በገጠሩ ከአስር ሚሊዮን በላይ በከተማውም እንደዚሁ ወደ አስር ሚሊዮን ህዝብ ለረሃብ ተጋልጧል። ይህ አንዱ የመንግሥትን እምነት ያተነነ ክስተት ነው። ትናንትና መቶ ፐርሰንት አሸነፍን ያለ መንግሥት ስድስት ወር ሳይሞላው ብዙ ቁጥር ያለው የኦሮሞ ህዝብ ሜዳ ላይ ወጣ። በታሪክ ታይቶ የማይታወቅ ተቃውሞ ነው። መንግሥት ይህንን ሲያይ መሸነፍ አይወድምና የኔ የስራ ውጤት ነው ጠያቂ ማኅበረሰብ አፈራሁ ይላል። በአስራ ዘጠኝ ስልሳዎቹ የተነሳው ህዝባዊ ንቅናቄ ኃይለሥላሴ ያፈሩት ጠያቂ ማኅበረሰብ ነበር ማለት ነው? እሳቸው ይህን ሳያውቁ ነው ያለፉት። በደል የበዛበት ህዝብ አንድ ቀን በቁጣ ገንፍሎ መውጣቱ ተፈጥሯዊ ነው። የሆነ ነገር ሰርቶ ማሳየት ያልቻለ መንግሥት ይህንን የኔ የስራ ውጤት ነው ማለቱ ይገርማል። ህዝቡ ሰልፍ የወጣው እኔ በፈጠርኩት ዴሞክራሲ ነው ሊል አይችልም። እንዲያማ ቢሆን መንግሥት ተቃውሞውን ባዳመጠ። በሰላማዊ ተቃዋሚዎች ላይ ጥይት ባላፈሰሰ።
አሁን ደግሞ የተያዘው ፈሊጥ የመልካም አስተዳደር ችግር ነው የሚል ነገር ነው። እውነት ነው የመልካም አስተዳደር ችግር ነው። የመልካም አስተዳደር እጦት ቀለል ያለ ችግር ነው ማለት ነው? መንግሥት የሚባለው ነገር መልካም አስተዳደርን ካላመጣ ምን ይሰራል። መለወጥ ነው ያለበት። ሥርዓቱ ራሱ በሙስና መረብ የቆመ በመሆኑ በምንም አይነት ሪፎርሜሽን አይለውጠውም። የኢትዮጵያ ህዝብም ከእንግዲህ በዚህ ገዢ መንግሥት ላይ ያለችው እምነት ያለ ልክ ቀጥናለችና ለሀገር አሳቢ ወገኖች ሁሉ የሽግግር ጊዜ የሚፈጠርበትን ሁኔታ መምከር ይኖርባቸዋል። በህዝብና በመንግሥት መካከል እምነት ከተነነ በኋላ የሚጠበቅ ነገር አይኖርም። ለውጥ የግድ ሊመጣ ይገባዋል። እግዚአብሔር ኢትዮጵያን ይባርክ።
ገለታው ዘለቀ
geletawzeleke@gmail.com

Reading Amharic poetry at Global Fellows Poetry Reading event

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This coming Tuesday I am invited to read poetry in Amharic at Global Fellows Poetry Reading event at my university. Arlyce who invited me to the event is a our university alumni, who traveled to Ethiopia as one of Robert Pinsky Global Fellowship for Poets. The fellowship is to support financially poets who would like to travel and spend up to four months in foreign country and produce poems from the inspiration they get from the travel and the cultural contact it generates. You can find more information about the program or Arlyce's time from the links I provided below.
http://blogs.bu.edu/world/




I was asked by the poet to translate either of her poems about Masinqo, Lalibela & Lake Tana. I translated all three. For those interested in the poems or my translations contact me offline and I will send you. The poet also would like to introduce Amharic poetry to the audience and she offered to translate or work on English version of a nice short Amharic poetry. Here is what I need your help. I am looking for small amharic GiTm which can be representative of the language's poetic tradition preferably from celebrated writer of Amharic poetry. Other than some of the works of Kebede Mikael, Mengistu Lemma, Yoftahe Negussie, Tsegaye GM, Solomon Derssa, BeEwqetu Seyoum etc. which were already translated to English, can you suggest some?

https://arlycesfellowship.wordpress.com/





"Abish" for a procedural pain control in bone-setting

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Blogger's Note: This is a reprint of an article written by Dr. Fekadu Fullas and was originally posted on Ethiopian discussion listserv. 
I am reposting it here with kind permission of the author.The present article grew out of a lively exchange of views in the Ethiopian Electronic Distribution Network (EEDN) discussion forum on the merits of fenugreek (vernacular Amargna name: abish) in traditional medicine. Useful data, literature citations, testimonials and opinions were exchanged to amplify the medicinal importance of the plant. The purpose of this write-up is to distill that discussion into a summary, followed by a close examination, in particular, of one aspect of the use of this important plant—its utility in decreasing pain level during bone-setting procedure in Ethiopian traditional medicine. It will be preceded, however, by a general discussion of the background of the plant.

            The botanical name of abish is Trigonellafoenum-graecum (family: Lguminosae [Fabaceae]). It is also known as Greek hay seed. The generic Latin name “Trigonella” stands for “little triangle” to depict the triangular shape of the small white-yellowish flowers of the plant, while the specific epithet ‘foenum-graecum’ literally means “hay from Greece.” Historically, the Romans obtained the plant from Greece, and hence named it “fenugreek.” Due to the horn-shaped seed pods, fenugreek is also called “goat’s horn” or “cow’s horn.” The 2nd century B.C. Roman authority on animal husbandry Porcius Cato is said to have ordered fenugreek be sown as oxen feed, possibly because of the rich protein content of the former. The great medieval emperor Charlemagne encouraged its cultivation in central Europe in A.D. 812.
          Fenugreek is an important ingredient of spice blends. It has the typical taste and odor of maple syrup. Since biblical times, the seed was reported to have been used to increase milk production in women. In addition, it has a long list of folkloric medicinal uses, including for the treatment of boils, cellulites, tuberculosis, mouth ulcers, and topically for inflammation and myalgia (muscular pain). It is possibly effective when used to reduce blood sugar in diabetics, to improve appetite, and topically when used as a poultice for local inflammation. There is also some evidence that fenugreek might lower cholesterol levels. It has been proposed that saponins and the fiber-rich gum portion of the seeds might contribute to the cholesterol lowering effect, while the galactomannan ingredient may be responsible for the antidiabetic activity. Animal data show that fenugreek inhibits inflammatory swelling. Fenugreek is also a source of diosgenin, a precursor used in commercial steroid synthesis.
Fenugreek grows predominantly in the Mediterranean regions of Africa—Egypt, northern Sudan, Lybia and Tunisia. In northern Africa, it is known by the local Arabic name helba. It is also cultivated in the Rift valley of east Africa.  As one of the oldest cultivated plants known to humans, it has been grown in the Nile Valley since as far back as 1000 B.C.
Abish is grown in all parts of Ethiopia. It is a popular spice used in the preparation of bread. In traditional medicine, it is used as a tonic for stomach problems, to expel gas, for leprosy and wound dressing. DawitAbebe& AhaduAyehu (1993) claim that fenugreek is used for urinary retention and joint immobility (vitality of ligaments). For the latter effect, the remedy is taken orally (by mouth). This writer is not aware of any documented use of abish in Ethiopia to enhance milk production in women, although such use was mentioned in the discussion in EEDN as ascertained by a participant. Considering the established folkloric use of fenugreek in other countries outside of Ethiopia as a galactogogue(milk production stimulant), it is not surprising to find such parallel use in Ethiopia.
To revert back to the subject of this article, I will start with a testimonial by Dr. TsehaiBerhane-Selassie in EEDN which went like this:
I wanted to share a little bit of information on the 'medicinal' use of abish(fenugreek). In the late 1960's, I saw a traditional physician from Gurage (Eza) using thickly boiled (powdered) abish as padding on dislocated shoulder and broken collar bone that he wanted to fix. He left that on for a few days (can't recall exactly how long). He then fixed the socket and the broken collar bone very easily. The patient had dislocated her shoulder and broken the collar bone while riding a horse in janmeda; RasDesta Hospital had used their system and left it, but nothing was mended. The traditional bone-setter said the fenugreek he applied externally made the bone malleable. His name was Hakim Bayesa, and he had an office in Merkato]…..”
The above testimonial appears to have scientific backing. As indicated earlier, abish has been reported to have anti-inflammatory and anti-muscular pain (myalgia) properties. In this “case testimonial,” it seems the healer prepped the patient for a bone-setting procedure by applying topically a good dose of abish. This can be likened to “procedural pain control” or a notch higher “conscious procedural sedation” which is used in modern medicine prior to light and non-invasive procedures. Abishhas not, of course, been reported to have sedative properties. A dislocated and broken bone is nonetheless bound to produce inflammatory response and pain. The latter is where our good old traditional remedy abishcomes in.
The author can be reached at FeFuBal@aol.com, and wishes to acknowledge Dr. Tsehai [Berhane Selassie} for sharing her observation.
Selected References (and references therein)
  1. Dawit Abebe and Ahadu Ayehu, 1993. Medicinal and Enigmatic Health Practices of Northern Ethiopia, B.S.P.E. Addis Ababa.
  2. Fekadu Fullas, 2003. Spice Plants in Ethiopia: Their Culinary and Medicinal Applications. Sioux City, Iowa, USA
  3. Fekadu Fullas, 2006. Interactions of Ethiopian Herbal Medicines and Spices with Conventional Drugs: A Practical Guide. A.J. Phillips Publishing Co., South City, Nebraska, USA

From Wemezekir Shelves: Reviews of two recently Ethiopia related published books

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Bloggers Note: Followers of this blog would notice that from time to time we provide reviews of books related to Ethiopia. Today, we are presenting you reviews of two books which are related to  two major events that I have participated recently.  One event was local and the other far from where I reside currently.
The first one was a book release event for "እንዘጭ እንቦጭ የኢትዮጵያ ጉዞ"  the latest book by Professor Mesfin Woldemariam. The event that I helped to organize was very successful as you can see from this live videocast by Abbay Media. For those who would buy this book I strongly suggest you watch this video after you read the book. The presentations from three panelists (Dr. Semahagn Gashu, Ato Geletaw Zeleqe & Ato Zelalem Kibret) who volunteered to read the book just few days before the book release event and prepare salient points for discussion were very informative especially in tackling head-on the main themes of the book. The highlight of the event for me was, the brief introductory speech by Dr. Deresse Getachew accompanied by a multimedia  show highlighting Professor Mesfin's contributions as an intellectual and as a citizen. The young scholar explained very eloquently, the role of a true public intellectual in a nation and how Professor Mesfin play this role in Ethiopian context.  This was followed by Professor Mesfin's speech and a Q&A session in which Professor Mesfin answered questions raised by the three panelists as well as those raised by members of the audience.
With kind permission of Dr. Semahagn Goshu, a redacted version of his presentation in the form of book review will be posted below.
The second event was the Annual African Studies Association that I attended in Chicago. As you can see from this program there were several panel presentations related to Ethiopia or the Horn of Africa region. The presentations were in various subjects or disciplines and topics. The anthropology & sociology panels discussed topics ranging from  'Ethiopian Coffee ceremony', to diaspora returnees as well as Second generation Ethiopian-Americans in DC metropolitan area. In History & Contemporary Politics, the topics ranged from Price Alemayehu Tewodros; nationalist thoughts of the Ethiopian Student Movement to geopolitics of the Horn of Africa region in Trump Era. There were also interdisciplinary discussion of the Oromo culture & institutions as well as reflections on intellectual contributions of the late Donald Levine. As is the case in many huge conventions such as the Annual ASA conference with parallel sessions going on at the same time, it is impossible to  not to miss panels that could be interesting. I was able to attend some Ethiopia related ones while I missed some other interesting ones. I would reserve remarks on individual sessions that I have attended for another time. Just in general, I would say I enjoyed the presentations and discussions on the 1.5 or 2nd generation Ethiopian Americans or the returnee diasporas with all their Lamie Bora, Jofe Amora etc..variations.
Lots of publishers of books on Africa and whole-sale book distributors of books and films from Africa had booths in the Exhibition hall.
Among them were Red Sea Press /Afrca World Press and Tsehai Publishers. Both publishers based in North America are known for publishing books on Ethiopia or Eritrea including some scholarly
journals. The book I am reviewing is published by Tsehai Publisher

Application of Federalism in Ethiopia by Professor Ted Vestal

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Blogger's Note: If you are regular follower of this blog, you are familiar with occasional blog entries from distinguished guests. The distinguished guest that I am bringing you this time is the renowned Ethiopianist Theodore M. Vestal, Professor Emeritus of Political Science, Oklahoma State University who received last year the Knight Grand Cross of the Imperial Order of the Star of Honor of Ethiopia. Prof. Vestal is a prolific writer and key-note speaker on Ethiopian affairs. He is author of often-cited books on Ethiopia such as “The Lion of Judah in the New World: Emperor Haile Selassie of Ethiopia and the Shaping of Americans' Attitudes Toward Africa,”; “Ethiopia: a Post-Cold War African State”  and several book chapters and journal or op-ed articles.  It is with great honor that I publish herewith his latest work which was presented at Ethiopia Forum: Challenges and Prospects for a Constitutional Democracy in Ethiopia, Symposium and Panel Discussion African Studies Center, Michigan State University, East Lansing Michigan March 23-24, 2019. I thank Professor Vestal for his kind permission and for his dedication to betterment of Ethiopians and Ethiopia
Bonne lecture! Enjoy the read!


Secular Federalism: Application for Ethiopia 
Theodore M. Vestal, Ph.D., GCSE. Professor Emeritus of Political Science, Oklahoma State University
A paper presented at Ethiopia Forum: Challenges and Prospects for a Constitutional Democracy in Ethiopia, Symposium and Panel Discussion African Studies Center, Michigan State University, East Lansing Michigan March 23-24, 2019.

The topic of this presentation “secular federalism” was difficult to track down. Historically, the term as translated from the German was used by Johannes Althusius (1557/1563(?)-1638) but was thought to have “a somewhat peculiar status within the literature on federalism” (Bettina Koch, “Johannes Althusius: Between Secular Federalism and the Religious State,” The Ashgate Research Companion to Federalism, Ann Ward and Lee Ward, eds.,2016: 75-90). The Calvinist jurist Althusius’ major work Politica (1603) defended “a system of medieval constitutionalism” (local autonomies) against the rise of territorial absolutism and proponents of the modern unitary nation state. Thereafter, his idea of secular federalism enjoyed a 500 year sleep.  

After consulting with a number of political scientists and research librarians about the term and reading the literature that comes up from standard computer searches (e.g., Baogang HeLaura Allison-Reumann, and Michael Breen, “The Politics of Secular Federalism and the Federal Governance of Religious Diversity in Asia.” January 23, 2019, Research Article, https://doi.org/10.1177/0067205X1804600406), I conclude that “secular federalism” is a term of art that means a “non-religious division of power.” Since no one to my knowledge is advocating a theocratic state for Ethiopia, I suggest we proceed with no frills “federalism” in its traditional sense as the focus of our discussion (for a definitive analysis of federalism, see Max Frenkel, Federal Theory, Centre for Research on Federal Financial Relations. The Australian National University, Canberra, Distributed by ANUTECH (1986): 215 pp.).

In exploring “the challenges and opportunities to transition to constitutional democracy in Ethiopia,” it is important to establish some semantic guidelines--to give definitions to significant words and phrases used in the Ethiopian political lexicon. Throughout the reign of the EPRDF, such terms as "democracy,""federalism,” “sovereignty,""people(s)," and "the state" were bandied about without giving them meaningful explanations, or at the best, questionable interpretations. The papers presented in this Forum attempt to correct this situation.

Frequently, terminological distortions were deliberately fostered by government officials with a view to deceiving their audience. It is even possible that EPRDF spokesmen have been guilty of “conceptual stretching” in their political rhetoric. In justifying or criticizing events in Ethiopia, the EPRDF has been adapt in using what Giovanni Sartori calls "confused democracy"(Giovanni Sartori 1970: 1034, “Concept Misformation in Comparative Politics,” in American Political Science Review, LXIV(4): 1033-53.).Almost anything--rules, laws, policies, and decisions--can be defined as, or justified in the name of, democracy, or in the case of the Woyane, "revolutionary democracy" (Giovanni Sartori, The Theory of Democracy Revisited, (Chatham, NJ: Chatham House, 1987: 6). Major actors in the politics of Ethiopia could be accused of exploiting and manipulating language for their own selfish ends--of "calling in ambiguity of language to promote confusion of thought" (A.E. Housman, The Name and Nature of Poetry(New York: Macmillan, 1939), 31).

I will use the terminology of contemporary political science to bring a sharper, if not incisive, definition to key terms and phrases needed to understand federalism. Political science is the study of power relationships, so “power” will be the key term in this effort. For instance, “democracy” is a political system in which political power is widely shared in the sense that citizens have ready access to positions of decision making. Such access has two meanings: the citizen's ability to contact decision makers to attempt to influence their decisions and the citizen's capability to stand for (compete for in an election) decision-making positions. From this basic, no frills beginning, further elaboration with nuanced ideas can and will be added (which is the gleeful work of political scientists and economists), but in power terms, the definition seems technically accurate and complete.

While fully aware that definitions of "federalism" and other important concepts are complex and contested, an attempt at making more clear the meaning of the language used, at least in the English discourse or translations, by EPRDF apologists and critics alike will facilitate more astute analysis. Let us then investigate the terms necessary for understanding federalism.

WHAT IS SOVEREIGNTY?
Sovereignty is an indivisible concept. It refers to the final and absolute source of political authority underlying a society, which alone is capable of arbitrating and giving definitive resolution to all internal disputes. Sovereignty in modern democratic societies resides in the political community or body politic. Sovereignty is not found in governments, nor in the constitutions lying behind governments, but in the peoples lying behind constitutions. There can be no ulterior source of political authority lying behind the people (Charles Merriam, 1900: 179-80. History of the Theory of Sovereignty since Rousseau, Columbia University Press, New York.).

German sociologist Max Weberproposed that sovereignty is a community's monopoly on the legitimate use of force. Thus any group claiming the same right must either be brought under the yoke of the sovereign, proven illegitimate, or otherwise contested and defeated for sovereignty to be genuine. Or as U.S. Supreme Court Justice Robert Jackson, in his inimitable style, declared “The concept of sovereignty is an absolute right of a nation to do as it pleases.” 

From another perspective, the national government can keep a state from doing what it otherwise might wish to do. This would be abetted by an independent judiciary acting as an umpire when conflicts arise between the general government and regional governments. For instance, the right of secession, the formal legal right of a state to assert independence unilaterally, is the acid test of final authority, and hence sovereignty and statehood, for any political community embedded in a wider political order. The absence of this right in the final analysis establishes the territorial integrity of the wider order, the existence of a single political community and thus the presence of sovereignty and statehood in the wider entity.

Having established some guidelines for the meaning of sovereignty, let us turn to other terms that have been significant in describing Ethiopian governance.

A republic is a form of government in which the people, or some significant portion of them, retain sovereignty over the government and where offices of state are not granted through heritage. A common modern definition of a republic is a government having a head of statewho is not a monarch.

Astate is a politicalorganization with a centralizedgovernmentthat maintains a monopoly by use of forcewithin a certain geographical territory.

A peopleis a plurality of persons considered as a whole, as is the case with an ethnic groupor nation, but that is distinct from a nation which is more abstract, and more overtly political. Under successful arrangements of federalism, a legal definition of “people” is not qualified by place of birth, ethnicity, or religion. Hyphenated designations of people, such as African-American, are verboten before the law. 

Citizenshipis the status of a person recognized under the customor lawas being a legal member of a sovereign stateor belonging to a nation. It usually signifies membership in a political body. When there are many different groups within a nation, citizenship may be the only real bond which unites everybody as equals without discrimination—it is a "broad bond" linking "a person with the state" and gives people a universal identity as a legal member of a specific nation. An individual’s place of birth (national origin), ethnicity, religion, or any personal attributes, have no role in charactering the legal definition of citizenship or the geographic delineations of the state or region.

WHAT IS FEDERALISM?
Federalism is a form of government in which there is a division of powers between two levels of government of equal status (John Law, “How Can We Define Federalism?”Perspectives on Federalism, Vol. 5, issue 3, 2013: E100). Daniel Elazar in his book Exploring Federalism postulates that “Federalism involves the linking of individuals, groups and polities in lasting but limited union in such a way as to provide for the energetic pursuit of common ends while maintaining the respective integrities of all the parties” (DanielElazar, 1987: 5, Exploring Federalism, University of Alabama Press, Tuscaloosa). Elazar was augmenting Kenneth Wheare’s definition published fifty-five years earlier: “By the federal principle I mean the method of dividing powers so that the general and regional governments are each, within a sphere, co-ordinate and independent” (Kenneth Wheare, 1946: 11, Federal Government, Oxford University Press, London). Each level of government would have a direct relationship with the people. In such an arrangement, each level of government could have some issues on which it makes final decisions provided that there is a high federal court to adjudicate disputes.

The sovereignty of the general and regional governments is significant. Does sovereignty (conceived in its core meaning of ultimate authority) reside in the general government or the whole (in one people) or in the regional parts (in many peoples)? This is determined by a formal allocation of competences among the two governing levels on a permanent basis under a constitution or a common basic code. Each level is thought to be “sovereign” within its allocated sphere, with the final say (Martin Diamond, 1961: 21-64, “The Federalist’s View of Federalism,” in George Benson, ed., Essays in Federalism, Institute for Studies in Federalism, Claremont, CA). Sovereignty is therefore generally believed today to inhere in neither level exclusively under federalism, but to be the property, in part, of both ((John Law 2012: 550, “Sense on Federalism,” Political Quarterly, LXXXIII(3): 541-50.). A caveat, however: the laws of a regional state with its powers limited by the federal constitution, cannot invalidate a federal law. Thus, states cannot enforce local laws or covenants against any national citizen if such local laws invalidate citizenship rights under the federal constitution.

(Martin Diamond, 1961: 21-64, “The Federalist’s View of Federalism,” in George Benson, ed., Essays in Federalism, Institute for Studies in Federalism, Claremont, CA). “Moreover, governmental, civil societal, education and cultural institutions must cooperate in building a sense of national identity, upon which national integration can be advanced while increasing national awareness about minority identities” (AhmedT. El-Gaili 2004: 503, “Federalism and the Tyranny of Religious Majorities: Challenges to Islamic Federalism in Sudan” in 45 Harv. Int’l L.J.). 
  
Carl Friedrich put forward a theory of “federalism as process,” in which he argued that it was possible to define federalism and federal relations “in dynamic terms.” In this approach, the concept would not be seen “only as a static pattern or design, characterized by a particular and precisely fixed division of powers between governmental levels;” instead it would be conceived as “the process of federalizing a political community” (Carl Friedrich 1968: 7, Trends of Federalism in Theory and Practice, Pall Mall, London). Such federalizing of political communities in a geographic area of the state can be based on historical, geographic, or even artificial factors.

Having set down guideposts of widely accepted definitions of terms pertinent to understanding federalism, let us proceed on the winding road of analysis of the record of the EPRDF comparing empirically-grounded knowledge (what is) with normative theories (what ought to be) to evaluate the EPRDF and its legacy.

SOME OF THE PROBLEMS OF EPRDF ETHNIC FEDERALISM


Since the FDRE officially came into being on 21 August 1995, the EPRDF has operated under a system called “Ethnic Federalism.” The parameters of the system are laid out in the constitution of the FDRE. To take a few examples:
Article 39, Rights of Nations, Nationalities, and Peoples
1. Every Nation, Nationality and People in Ethiopia has an unconditional right to self-determination, including the right to secession.   
So much for the acid test of authority; see “sovereignty” above.

Article 46, States of the Federation
1. The Federal Democratic Republic shall comprise of States.
2. States shall be delimited on the basis of the settlement patterns, language, identity and consent of the peoples concerned.
Many Ethiopians believe this to be dangerous and divisive for the country. Many ask, why not go back to the old pre-Derg state configurations? 

Article 47, Member States of the Federal Democratic Republic
4. Member States of the Federal Democratic Republic of Ethiopia shall have equal rights and powers.
A good normative statement. The reality may be somewhat different.

The EPRDF's ethnic federalism emphasizing rights of "nations, nationalities, and peoples" is diametrically opposed to the ideology of nationalism and a "Greater
Ethiopia." In the FDRE, ethnic groups are identified, territorially fixed and "killilized," and are handed over to ethnic parties. Unions and professional associations also are forced to organize on an ethnic basis. This is in contrast to
democratic countries where the free play of class, gender, ethnic and other interests, all are subordinated to the respect of the universal and inclusive attributes of citizenship.

THE FEDERAL REGIONS

The federal regions, organized along ethnic lines, purportedly enjoyed increased autonomy, with greater local control over fiscal and political issues. In keeping with EPRDF strategy, ethnicity became the foci of regional government and party activity with basic services and social organization based on tribal affiliations. In truth, however, the Front imposed a monolithic pattern on the political life of the regions. In every regional government, a shadow party organization operated as a disciplined phalanx to carry out the will of the EPRDF leadership.

An example of this is evident in the security apparatus of each killil. In theory, security in the regions is in the hands of local militia who act in tandem with military detachments, but ostensibly under local political control. In reality, security committees, consisting of local officials, political cadres of the EPRDF or its affiliates, and army officers, control these "peasant militias." The committee
system makes the militia an integral part of the national political structure and places them under the control of the central government through the ruling party apparatus. They provide the interface between local authorities, the militia, the army, and the ruling party, in practice subordinating local security structures to the central authorities.

The federal regions also provided the central government with a subterfuge for refusing to take action on matters petitioned for by citizens. Petitioners, such as farmers from the Amhara Region complaining about new land tenure policies,
found themselves in a political no man's land with neither the central nor the regional government responding to their appeals ("Farmers from Gojjam Flock to Addis Ababa to Lodge Protest,"Ethiopian Register 4 (April 1997): 6-8; see generally, Stephen Buckley, "Ethiopia Takes New Ethnic Tack: Deliberately Divisive,"Washington Post, 18 June 1995, A21). When circumstances require it, the government can dodge difficult questions by localizing conflicts or take on the ones they want by nationalizing them.

Critics of "decentralizing" power to the killils believe that the federal policy has more to do with divide-and-rule tactics and the allocation of national resources, than justice for the regions. Some liken it to the former Soviet Communist party, which retained tight control over its regions through local parties. Apparent devolution, while real power is retained at the center and used repressively, has increased rather than lessened the disharmony of Ethiopia's ethnic groups ("Ethiopia, Federal Sham,"The Economist, 16 August 1997, 36; see also, John Young, "Ethnicity and Power in Ethiopia,"Review of African Political Economy 23 (December 1996): 531-42). At its worst, ethnic federalism has loosed the dark side of Ethiopians’ psyche: their capacity for tribalism, violence, selfishness and cruelty. 

Ethnic Federalism has failed to nurture tolerance among the country's various ethnic groups. The current system is accentuating conflicts between ethnic groups and heightening polarization instead of promoting values of coexistence, unity, and solidarity. The regional constitutions also are part of the problem (Yohannes Gedamu, 14 Aug 2018, “What Ethiopia Needs is a New Federal Arrangement”).
Democracy in Ethiopia will require institutions and laws, but it also will depend on what might be called democratic dispositions. These include a preparedness to work with others different from oneself toward shared goals; a combination of strong convictions with a readiness to compromise in the recognition that one cannot always get everything one wants; and "a sense of individuality and a
commitment to civic goods that are not the possession of one person or of one small group alone."  Ethiopians should also develop a political culture that promotes the institution of the family, fosters the organization of civil society, and upholds democratic values (Gabriel Almond andSidney Verba, The Civic Culture: Political Attitudes and Democracy in Five Nations (Center for International Studies, Princeton University) Princeton University Press (April 19, 2016: 576 pp.)

Ethiopia, then, must liberate itself from the stifling past and enter into a new era with an interweaving of separate ethnic strands into a new national design. To secure the public good and private rights against the danger of ethnic factions, and at the same time to create a truly democratic government, is the great object to which freedom-loving Ethiopians should direct their thoughts and their individual actions.

By letting the people decide for themselves what governing arrangements they want, there is hope for a well-ordered Ethiopian society. Then Ethiopia can get on with fulfilling its destiny as the jewel in the crown of Africa. Then there will be a better chance for the government to provide economic security for the people and alleviate the suffering caused by poverty and disease. Then at last the nation can put away its enduring image as a famine-wracked land and become the breadbasket of Africa that it is capable of being (Theodore M. Vestal, Ethiopia: A Post-Cold War African State, Westport, CT: Praeger. 1999: 207).

The people planning this democratic transformation will need wisdom, ability, and vision to create such a society. They also must be carefully prepared and imminently resourceful. Changing the nation's political culture will not be easy. The hard road ahead to democracy will traverse conflict, bargaining and compromise, reverses, new attempts at reform, and possibly violence (Marina Ottaway, "From Political Opening to Democratization?" in Marina Ottaway, ed., Democracy in Africa: the Hard Road Ahead (Boulder, CO: L. Rienner, 1997: 2).

But a critical mass of Ethiopians share a sacred hunger for democracy. They tire of a leavening of malice in their daily bread. With opposition at home and abroad finally organized, pressures for democratic change will mount on the government (Vestal, Ibid.) A democratic federal system upheld by a nationally enforceable bill of rights, is the country’s most viable path forward. May the path be traversed soon and in quick time.

African Immigration to United States in the Modern Era

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Blogger's Note:This is a reprint of an article that was submitted to a class project when I was a graduate student at University of Maryland ischool. The class project was to create a Digital Library on Immigration, "largely an effort to examine the many faces of immigration in Maryland over the past 300 years, from myriad perspectives". Combining digital multimedia (text, imagery, and sound),the collection attempted to shed light on the current and historical issues framing immigration to Maryland" . The way students in the class went about to create this DL was by creating different task forces to work on specific issues. While selected few worked on the technical issues for the digital library, most of us worked on developing content for different era and on specific issues. I was in a group which was responsible for developing content on immigration during modern era. I remember when each member of the group traveled to different parts of the state to record or obtain materials from members of immigrant communities who arrived in Maryland during this era. Couple of my group mates went to Little Italy and Greektown in Baltimore and other couple also headed to Baltimore to learn about Irish and German immigrant communities who occupied certain neighborhoods in the city. One student studied immigrant communities who arrived from Eastern Europe en masses and whose descendants are now dispersed to various parts of the state including Bethesda & Rockville, Baltimore, Annapolis and Eastern shore. I was the only one who did not see the need to go to Baltimore or further from Washington D.C. suburbs because the group that I was tasked to write about i.e. recent immigrants from Africa reside almost entirely in Montgomery or Prince George, the two Maryland counties surrounding Washington, D.C. Mind you this was the 1990s. Since then,  lots of things have changed and Baltimore now have significant number of immigrants from Africa. In any case, the class created an impressive digital library but unfortunately the virtual real estate where the library existed is no longer exist. It only exist now in 'Wayback machine in the Internet Archive'. To view the entire library you may have to cut and paste the link below on wayback machine. Otherwise, here below is the glimpse of history and activities of African immigrants in the U.S. and in Maryland that I submitted to the project. www.oriole.umd.edu/~mddlmddl/791/communities/html/africanmd.html.
Recent Immigration from Africa to United States
What distinguishes 20th century immigration from Africa to America from that of earlier centuries is that it was not the result of forced sequestration from Africa but rather was due to a voluntary decision by the African expatriates.
Since the end of forced migration, however, only small number of Africans have been able to come to the United States in contrast with other immigrant groups.
From 1820 to 1993 America only took in 418,000 African immigrants according to Immigration and Naturalisation records, while 345,425 Asians came to America just in 1993. (Wynn 1995) Only in the last quarter of the century has the number of African immigrants grown tremendously. Two-thirds of all African immigrants currently in the United States arrived after 1980.(Brandon 1997) At the time of the 1990 census, African born residents numbered 364,000 according to the 1990 Report on foreign-born residents in the U.S. (Speer 1994)
Describing the situation prior to the 1960s, Speer wrote, "INS records show that in 1820 the first year a count was kept only one person immigrated to U.S. from Africa. Sixteen more came throughout that entire decade. The numbers climbed slowly until the the 1960s." (Speer 1995)
In his recent book, Ungar offered two possible reasons as to why the number of African immigrants in the U.S. was relatively small. The first reason is the difficulty in obtaining immigrant visas for many Africans who tried to emigrate to the U.S; except for a small number of students with bona fide acceptance to educational institutions in the U.S. and some political exiles from South Africa. Secondly, "the long, expensive journey was beyond the reach of most African families." (Ungar 1995)
African-born residents in the United States are highly educated, urbanized, and have one of the highest per capita incomes of any immigrant group. An article in The Economist magazine in its May 11, 1996 issue stated, "...Three-quarters have some college experience; one in four has an advanced degree." 
These impressive figures even surpass the figures for native-born Americans. "Nearly 88 percent of adults who immigrate from Africa to the U.S. have a high school education or higher. The national average for native borns is 77 percent. Only 76 percent of Asian immigrants and 46 percent of Central-American are high school graduates...Their per capita income is $20,100, much higher than the $16,700 for Asian immigrants or $9,400 for Central-American immigrants." (Speer 1994)

Recent African Immigration to Maryland
There has been an increasing number of African immigrants living in Maryland suburbs as well as the entire Washington Metropolitan region during the last two decades.
The significant increase can be said to follow three important developments.
The first development is an increase in the number of African students and professionals who stayed in the U.S. and the D.C. area as a result of political and economic difficulties at home beginning in the 1970s.
The Immigration Reform and Control Act of 1986 made it easier for this highly educated group to obtain permanent status and remain in the country.
The second wave began in the mid-1980s with the arrival of large numbers of political refugees, particularly from the Horn of Africa, who were fleeing repressive regimes and violent conflict in the region.
The third wave came in the early 1990s with the introduction of the Diversity Visa program by the Immigration and Naturalization Services.
In Maryland, official statistics do not provide the exact aggregate number of African immigrants in the state, except that 27,509 Maryland residents reported Sub-Saharan Africa as their single ancestry in the 1990 census of population (“New Americans in Maryland” 1994).
Until recently, their number was reported under "Blacks" or "Foreign-born; Elsewhere".
The above-mentioned source provides figures for foreign-born population residents of the state by their country of origin. The number of immigrants from Sub-Saharan African countries adds up to 20,527.
According to the U.S. Census Bureau Survey, 7.3 percent of Maryland's population is foreign-born and 68 percent of them resettled in Montgomery and Prince George's counties while 25 percent of them resettled in the Baltimore Metropolitan area. (“New Americans in Maryland” 32 tab.11)
Like many other foreign-born people in Maryland, most of the recent African immigrants have chosen to reside in Montgomery and Prince George's counties. According to many estimates, the number of immigrants in these suburbs of Washington D.C., together with those African expatriates living in the District of Columbia and Northern Virginia, makes the Washington Metropolitan area one of the few areas with a particularly large concentration of African expatriates in the United States.
The recent African immigrants in Maryland do not yet have specific neighborhoods, such as "Little Italy" of Baltimore, because their arrival in large numbers in the area is relatively recent. However, Silver Spring, Takoma Park and the Langley Park area in Montgomery County as well as the Hyattsville area of Prince George County are preferred residential areas for many of them.
Proximity to Washington, D.C. and the prevalence of job opportunities in the metropolitan area were prime considerations for African immigrants for choosing the area as their place of residence.
This was particularly true for earlier expatriates from Africa who came in the 1960s and 1970s as students and diplomats and stayed as political and economic situations at home became more unstable.
Since the Nation's capital was a seat of many embassies, the World Bank, IMF and other international organizations, many of the educated African immigrants thought that job opportunities might arise which suited their educational and professional qualifications as well as proficiency in various international languages.
Even among those who came without particular professional skills, the Washington, D.C. Metropolitan area's great number of job opportunities was a major factor in deciding to stay.
Other reasons for choosing to reside in these areas, other than job opportunities and proximity to Washington D.C, were the presence of friends and relatives. The large number of Blacks in Washington, D.C. and its suburbs was another factor considered by the largely black African immigrants.
The African immigrant community does not form a homogeneous group. It is extremely diverse, comprised of people of different races, countries of origin, ethnic groups, cultural and social backgrounds.
Such immense diversity, coupled with absence of data from Maryland official statistics as to the composition of the group makes it very difficult to provide main characteristics of the community in general....
Even though the African immigrant experience in this area is relatively recent, African immigrants are already leaving their marks in the areas where they live in greatest numbers.
Such marks are more evident when one takes into consideration the growing number of business ventures and restaurants, churches and the communal associations that are flourishing in the suburbs.

Religion
Religion plays an important role in the life of most African immigrants. Based on the number of members of the Protestant, Catholic, and Coptic Churches, one can say a significant percentage of Maryland's African community are followers of Christianity.
The Church of Living God at Hyattsville is one of the oldest in the region and has a large number of members who are expatriates from different parts of the African continent.
Bethel World Ministry in Silver Spring, Maryland, also has large number of members of African expatriates, who are mainly from Sierra Leone, Liberia, and other West African nations.
The Ethiopian Evangelical Church at the border of Maryland and the District of Columbia in Silver Spring brings together large number of Ethiopians including those who live in the District and Northern Virginia.
Some Christian churches like the Ethiopian Orthodox Church at Baltimore make arrangements with other Catholic or Protestant churches to bring their congregation for weekly or monthly religious observations.
A significant number of African immigrants in Maryland are also followers of Islam. Most are mainly from Somalia, Sudan, Nigeria, and other West African nations.
In addition to observing religious traditions, many African immigrants in the area also follow ancestral traditions. An example of this kind of tradition is the child naming ceremony practiced among the Yorubas of Nigeria.

Business
Many African immigrants have been successful in opening small family-based business ventures in areas of high concentration like Takoma Park, Langley Park and Hyattsville as well as other parts of Maryland.


Part of their success is due to entrepreneurial skills they developed at home and to traditional forms of rotating savings and credit associations like EKOUB. (This is an Amharic word for such an association. It may be known by other terms in other parts of Africa).
Restaurants and grocery stores are the major businesses these immigrants are engaged in.
Many also use traditional skills like hair braiding, tailoring, or dressmaking as a basis for starting their small business ventures.
A few physicians, lawyers, and accountants who are African-born opened offices, targeting the African immigrants or the general immigrant community.
Some of these businesses, particularly restaurants and stores, provide essential social functions, allowing immigrants to meet one another and/or obtain information about communal events. Certain communal groups also arrange some form of cultural events and forums in order to bring the community together regardless of professional and social status.

Passing on Cultural Heritage to Children

Passing on ancestral traditions and customs to their children is becoming more and more important to most African immigrants. Parents are concerned that children born or raised here will grow up to be part of the melting pot of dominant American culture.(Aluko et al 1997). To provide an alternative, communal groups run weekend schools and organize camps for children that help nurture cultural identity through formal and informal education.

The Media
African immigrants publish newspapers and also produce radio programs working as individuals or through group initiatives with the dual purpose of serving the immigrant community and promoting African traditions and cultures.
The African Shopper is one of the newspapers widely circulated through African stores and other businesses in the Washington Metropolitan area. It carries news items from Africa, opinion articles as well as poetry and stories. GAFFAT, a Hyattsville based newspaper written in Amharic, also has wide circulation among Ethiopians in this area as well as elsewhere.
Many of the radio broadcasts provide entertainment programs as well as news or information about events at home.Some of the radio programs also allow the African immigrant community to discuss issues affecting their lives here or their compatriots at home.
All programs broadcast by WUST-1120 AM can also be heard by Annapolis residents.

Gabeyehu Adugna and Last Modified on May 5, 1998.


Plus ça change, plus ça reste le même.

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I hate to sound like Debbie Downer of SNL. I am elated that Joe Biden wins over Mussolini wanabe orange buffon but I will not join any celebration outdoor or indoor. The main reason is because i know the heartbreaks will be coming soon. 

I am afraid soon we will hear that Susan Rice or Gail Smith would be considered for high level foreign/security positions which mean in the long run continuation of Libya type regime change policy or South Sudan like creation of new countries  or territories in the name of "democracy promotion".

Already is media and pundits are advising Biden and making prediction that he would move to the Center and his cabinet might even include Republicans as a gesture toward Independents who voted for him.

I just learned that we should not expect also any change toward Natanyahu as the President-elect is also in good terms. I don't think Al-Sisi, Prince Salman or the potentates in the Gulf are sweating their biggest supporter is no longer in power. Their new "uncle" Natanyahu & AiPAC will make sure that they do not face retribution. For progressive voter like me it is deja vu again . Our vote is courted during primaries but it is the so called Independents who will be compensated at our expense.

https://youtu.be/TfE93xON8jk



The short story of Injera making at industrial scale.

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This video clip reminds of me the story of the Ethiopian Environmental Engineer in U.S. who invented similar machine for industrial scale production of Injera 2 decades ago and and wanted to make it operational in Ethiopia. You can read some more details of the story in Harry  Kloman's book 'Mesob in America' or in my forthcoming article tentatively titled 'Ethiopian Food & Drinks in North America:  Culinary & migration history'. The details may not be as accurate as i would like them to be but I will try to summarize and provide the general contour of the story.  

In addition to achieving more production with much less energy use, the Engineer had hoped that his machine replacing the traditional way of making Injera will contribute immensely for reduction of the health hazard Injera-gagaris (bakers) are exposed to by inhaling smoke from coal or woods as well as reduction of the environmental hazard by protecting the forests which were cut for use in injera making. He wanted to these women to be employed in injera making factories instead. 

Well you may ask what happened to that plan or how come it was not operational?

Yes, you guessed it right, after many years since the original application and too much bureaucracy TPLF/MLLT demanded that the blueprint and patent info has to be shared with their EFFORT endowed enterprise (I believe Mesfin Engineering). I was told the Engineer refused and that became the end of it.

https://fb.watch/9XQUkH29Jf/


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