The Precarious Balance of Economic productutivity and Corrupt Governance: Ethiopia Is Amongst World’s Least Competitive Countries October 29, 2013
Posted by OromianEconomist in Colonizing Structure, Corruption, Development, Dictatorship, Economics, Economics: Development Theory and Policy applications.Tags: Africa, Corruption, Ethiopia, GCI, Global Competitiveness Report, Gross domestic product, Nigeria, Oromia, Oromo, Sub-Saharan Africa, World Economic Forum
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The Corrupt Empire is uncompetitive: Ethiopia Is Amongst World’s Least Competitive Countries
Despite its damn statistics of massive long term paper growth of TPLF Ethiopia’s economy, the country is still ranked among the worst performing in the Global Competitive Index (GCI) 2013 -2014, recently released by the World Economic Forum. (see page 163 for the detail summary of the report). According to the report, Ethiopia dropped 15 places from last year’s 106th position to 121st among the 144 countries profiled.
The Global Competitive Index , which was introduced in 2004, measures how the combinations of institutions, policies, and other factors determine the level of productivity of a country. The GCI scores is calculated by putting together the 12 pillars of competitiveness, such as: institutions, infrastructure, macroeconomic environment, health and primary education, higher education and training, goods market efficiency, labour market efficiency, financial market development, technological readiness, market size, business sophistication and innovation.
According to the ranking, Ethiopia is placed in the poorest pool of economic development possible (see, the following graphics). Ethiopia ranked as a “factor driven” economy which includes Nigeria, Liberia, Lao, Mali and Yemen.There are four stages of development with innovation-driven economies being the best pool of economies.
Ethiopian economic productivity is one of the poorest despite clear advantages of its internal market and economies of scale with population over 85 million compared to other African countries. Due to its population, it has a large internal market size (66 position), only next to Nigeria (the largest internal market size in Africa, also performing poor).
GCI has identified weak basic institutional requirements (118) of Ethiopia that account 60% of the index ranking: corruption, poor infrastructure, poor primary education, poor macroeconomic environment, efficiency enhancers and technological readiness.
The GCI has noticed with Ethiopia’s economy the following among the most problematic factors for doing business:
Access to finance, corruption, inefficient government bureaucracy, inflation, policy instability, tax regulations and inadequate supply of infrastructure.
Technological readiness is also the worst performance:
Availability of latest technologies (132)
Firm-level technology absorption (139)
FDI and technology transfer (128)
Individuals using Internet, % (142)
Broadband Internet subscriptions/100 pop (131)
Mobile broadband subscriptions/100 pop (120)
Ethiopia with a population of over 85 million only produces $31.7 billion GDP with per capita income of $1 per day.
Key indicators, 2011
Population (millions) ……………………………………….85.1
GDP (US$ billions)* ……………………………….. ………31.7
GDP per capita (US$) ……………………………….. …365.2
GDP (PPP) as share (%) of world total …………..0.12
Sectoral value-added (% GDP), 2011
Agriculture …………………………………………………. ..41.9
Industry ……………………………………………………… .12.6
Services ……………………………………………………. ..45.5
Human Development Index, 2011
Score, (0–1) best ………………………………………. ….0.36
Rank (out of 187 economies) ……………………………174
Sources: IMF; UNFPA; UNDP; World Bank and GCI
The report noted that Mauritius has replaced South Africa (53rd) as the most competitive country in Sub-Saharan Africa. Ranked 45th position the country moved up nine places this year.The country’s best performance has supported by “transparent public institutions (ranked at 39th) with clear property rights and strong judicial independence and an efficient government (29th).”
Switzerland, ranked at number one is the most competitive country in the world. For top ten Sab Saharan African countries See:
http://www3.weforum.org/docs/GCR2013-14/GCR_Infographic_SubSaharanAfrica_2013-2014.jpg
Click to access WEF_Africa_Competitiveness_Report_2013.pdf
Click to access WEF_Africa_Competitiveness_Report_2013.pdf
www3.weforum.org
Prosperity Index 2013
Ethiopian: 126/142.
75.6% say gov’t is corrupt.
Satisfaction with gov’t efforts to address poverty: 21.2%.
The Governance sub-index dropped two places, to 118th, because of decreases in political rights, political constraints, the rule of law, and regulatory quality.
http://www.prosperity.com/#!/country/ETH
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Related articles
- Global Competitiveness Report 2013-2014 (pacific.scoop.co.nz)
- A prisoner of conscience’s call for sanctions against Ethiopia | Eskinder Nega (theguardian.com)
- Tyrannic Ethiopia bans access to student’s critical article (oromianeconomist.wordpress.com)
Is Economics A Science? October 21, 2013
Posted by OromianEconomist in Economics, Economics: Development Theory and Policy applications, Oromia, Oromo Social System, Uncategorized, Wisdom.Tags: Africa, Economic and Social Freedom, Economic development, Economic growth, economics, Oromia, Oromo
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“Yes, economics is a science”, says Harvard Professor, Raj Chetty.
The point is said Paul Krugman “while Chetty is right that economics can be and sometimes is a scientific field in the sense that theories are testable and there are researchers doing the testing, all too many economists treat their field as a form of theology instead.” and he coined: ” May be economics is a science, but many economists are not scientists.’
Of course, not every science is experiment based. According to Prof. William Easterly of NYU: “Evolution is an example of a non-experimental science; don’t need experiments to defend economics.”
In Chetty’s economics: ‘It is true that the answers to many “big picture” macroeconomic questions — like the causes of recessions or the determinants of growth — remain elusive. But in this respect, the challenges faced by economists are no different from those encountered in medicine and public health. Health researchers have worked for more than a century to understand the “big picture” questions of how diet and lifestyle affect health and aging, yet they still do not have a full scientific understanding of these connections. Some studies tell us to consume more coffee, wine and chocolate; others recommend the opposite. But few people would argue that medicine should not be approached as a science or that doctors should not make decisions based on the best available evidence. As is the case with epidemiologists, the fundamental challenge faced by economists — and a root cause of many disagreements in the field — is our limited ability to run experiments. If we could randomize policy decisions and then observe what happens to the economy and people’s lives, we would be able to get a precise understanding of how the economy works and how to improve policy. But the practical and ethical costs of such experiments preclude this sort of approach. (Surely we don’t want to create more financial crises just to understand how they work.) Nonetheless, economists have recently begun to overcome these challenges by developing tools that approximate scientific experiments to obtain compelling answers to specific policy questions. In previous decades the most prominent economists were typically theorists like Paul Krugman and Janet L. Yellen, whose models continue to guide economic thinking. Today, the most prominent economists are often empiricists like David Card of the University of California, Berkeley, and Esther Duflo of the Massachusetts Institute of Technology, who focus on testing old theories and formulating new ones that fit the evidence. This kind of empirical work in economics might be compared to the “micro” advances in medicine (like research on therapies for heart disease) that have contributed enormously to increasing longevity and quality of life, even as the “macro” questions of the determinants of health remain contested.’ Read the interesting argument on the subject further at:
http://www.project-syndicate.org/commentary/on-whether-he-is-a-scientist-by-robert-j–shiller
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Oromo Political Detainees Tortured: Human Rights Watch’s Latest Document on Ethiopia October 19, 2013
Posted by OromianEconomist in Africa, Colonizing Structure, Corruption, Dictatorship, Human Rights, Oromia, Oromiyaa, Oromo, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, The Colonizing Structure & The Development Problems of Oromia, Tyranny, Uncategorized.Tags: Africa, East Africa, Economic and Social Freedom, Genocide, Genocide against the Oromo, Governance issues, Horn of Africa, Human rights, Human rights violations, National Self Determination, Oromiyaa, Oromo, Oromo people, Oromummaa, Tyranny, Universal Declaration of Human Rights
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The report documents human rights abuses, unlawful investigation tactics, and detention conditions in Maekelawi between 2010 and 2013. Human Rights Watch in this latest document reports that Ethiopian authorities have subjected political detainees to torture and other ill-treatment at the main detention center in Finfinnee (Addis Ababa). The report also calls for the Ethiopian government to take urgent steps to curb illegal practices in the Federal Police Crime Investigation Sector, known as Maekelawi, impartially investigate allegations of abuse, and hold those responsible to account.
The 70-page report, “‘They Want a Confession’: Torture and Ill-Treatment in Ethiopia’s Maekelawi Police Station,” documents serious human rights abuses, unlawful interrogation tactics, and poor detention conditions in Maekelawi since 2010. Those detained in Maekelawi include scores of opposition politicians, journalists, protest organizers, and alleged supporters of ethnic insurgencies. Human Rights Watch interviewed more than 35 former Maekelawi detainees and their relatives who described how officials had denied their basic needs, tortured, and otherwise mistreated them to extract information and confessions, and refused them access to legal counsel and their relatives.
“Ethiopian authorities right in the heart of the capital regularly use abuse to gather information,” said Leslie Lefkow, deputy Africa director. “Beatings, torture, and coerced confessions are no way to deal with journalists or the political opposition.”
Since the disputed elections of 2005, Ethiopia has intensified its clampdown on peaceful dissent. Arbitrary arrest and political prosecutions, including under the country’s restrictive anti-terrorism law, have frequently been used against perceived opponents of the government who have been detained and interrogated at Maekelawi.
‘One [police officer] hit me on the back of my head with a long black stick and blindfolded me. They took me to their office. These were interrogators. They slapped me on the cheeks repeatedly…. But these interrogators are not in a position to listen to what I tell them. They beat me again with the black stick and slapped me again. I stayed in that room until midnight. I was exhausted. They took me back to the cell and then took another guy. On the second day of interrogations—the beating was worse. What they want is a confession.’—Journalist held in Maekelawi in mid-2011, Nairobi, April 2012, p. 6.
“Oromo student held in Maekelawi in 2012, said his hand was broken when he was beaten on his hand while being held in this position and that over a year later his hand continues to hurt:’In the interrogation room there was small piece of metal on the wall. They put me on it and locked my left hand to the wall and then my legs didn’t touch the ground. They beat me on my left hand. I think I was there one hour, but I don’t know as I lost my memory,’ ” p. 34.
Read further more from the following sites:
Click to access ethiopia1013_ForUpload.pdf
http://www.hrw.org/news/2013/10/18/ethiopia-political-detainees-tortured
Are Oromos Singled Out and Disproportionately Tortured in Ethiopia?
http://oromopress.blogspot.co.uk/2013/10/are-oromos-singled-out-and.html
Torture in the heart of Finfinnee (Addis), even as leaders gather in gleaming AU building
“Getachew,” a 22-year-old ethnic Oromo, was snatched from his university dorm, driven hundreds of kilometres to Addis Ababa, and locked up for eight months in Maekelawi. His parents were never informed of his whereabouts; he was never charged or given access to a lawyer
; and never appeared before court. He was ultimately released on condition that he would work for the government.Like Getachew, many of the people detained in Maekelawi over the past decade are political prisoners — arrested because of their ethnicity, their real or perceived political opinions and actions, or journalism work. Voicing peaceful dissent or criticism of government policy is increasingly risky.
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Irreecha: The Oromo National And Cultural Holiday Has Been Celebrated With Over 3 million Oromians In The Blessing Festival October 13, 2013
Posted by OromianEconomist in Africa, Culture, Development, Humanity and Social Civilization, Irreecha, Kemetic Ancient African Culture, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Oromummaa, Self determination, Sirna Gadaa, The Oromo Democratic system, The Oromo Governance System, Theory of Development, Wisdom.Tags: Africa, African culture, African Studies, Democratic African institution, Development, Development and Change, Gadaa, Gadaa System, Horn of Africa, Irreecha, National Self Determination, Oromia, Oromia Region, Oromiyaa, Oromo, Oromo culture, Oromo Identity, Oromo National Day and Ancient Africa Connections, Oromo people, Oromo Thanksgiving, Oromummaa, Social Sciences
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Oromo culture from ancient to present, Irrechaa time
Baga ganna nagaan baatanii booqaa birraa argitan. Good that the rainy season is over for you and that you came to see the spot of the sunny flowering season. The expression signifies the end of one season and the beginning of another season, which incidentally is the beginning of a new year according to Oromo time reckoning. This is not the only expression in Irreecha festival as the event is characterized by vast and varieties of expressions, stories and sequences of cultural displays. Irreecha is the biggest and very beautiful public displays of ancient culture that Africa has performed and continue to perform. Holding the green grass and yellow flower (umama), it is the celebration of the season of blessing and love Oromians experience as Thanksgivings to God (Waaqa) the creator (Uumaa).
Irreecha celebration at Malkaa Ateetee, Burayyuu, Oromia, 6th October 2013
Irreecha is one of the most colorful and beautiful Oromo national cultural events that has been celebrated through out since the last week of August and the entire September and also in October in Oromia and globally where Oromians have been residing (Africa, Australia, Europe and North America). The main Irreecha day was celebrated at Lake Hora Harsadii, Bishoftu, Central Oromia, nearer to the capital Finfinnee on 29th September 2013. According to local news sources from Bishoftuu, over 3 million people attended this year’s Irreecha Malka celebration at Hora Harsadii. “Traditionally, the Oromo practiced Irreecha ritual as a thanksgiving celebration twice a year (in autumn and spring) to praise Waaqa (God) for peace, health, fertility and abundance they were given with regards to the people, livestock, harvest and the entire Oromo land. Irreecha is celebrated as a sign of reciprocating Waaqa in the form of providing praise for what they got in the past, and is also a forum ofprayer for the future. In such rituals, the Oromo gather in places with symbolic meanings, such as hilltops, river side and shades of big sacred trees. …These physical landscapes are chosen for their representations in the Oromo worldview, for example, green is symbolized with fertility, peace, abundance and rain. In Oromia, the core center of Irreecha celebration has been around Hora Arsadi in Bishoftu town, some 25kms to the south of Finfinne, the capital city. Annually, particularly during the Irreecha birraa (the Autumn Irreecha) in September or October, the Oromo from different parts of the country come together and celebrate the ritual. In the past few decades, Irreecha celebrations have been expanded both in content as well as geographical and demographic representations. This short commentary deals with such historical trajectories by contextualizing the changes within political discourses in Ethiopia vis-à-vis Oromo nationalism.”http://gadaa.com/oduu/21320/2013/08/24/irreecha-from-thanksgiving-ritual-to-strong-symbol-of-oromo-identity/ ”
http://gadaa.com/Irreechaa.html
Aadaa fi Duudhaa sirna Waaqeffannaa keessaa inni tokko Ayyaana irreeffannaa ykn irreechati. Sirni Duudhaa irreechaa gosa hedduutti qoodama. Kunis, Irreessa Malkaa, Irreessa Tulluu, Irreessa Galmaa / Gimbii, Irreessa Ujubaa, Irreessa Dakkii, Irreessa Jilaa fi Irreessa Eebbaa ykn Galataa fi kkf. Akkaa fi akkaataan irreeffannaas akkuma sirna isaatti addaa adda. Ammatti kan bal’inaan irraa dubbannu Irreecha yeroo ammaatti biyya keessaa fi alatti beekamee fi kabajamaa jiru, Irreecha Malkaati. Irreechi Malkaa kan kabajamu, ganni yeroon rakkinaa fi dukkanaa dabree birraan yeroo bari’u, sirni Gubaa erga raawwatee booda, ummanni gamtaan Malkaa bu’uun irreeffatee Waaqa galateeffata. Ammaaf Irreecha Malkaa isa biyya keessaa fi alatti bal’inaan beekamaa fi kabajamaa jiru irraa hanga tokko waa addeessuu yaalla. Ayyaanni irreechaa osoo hin gahiin dura waanti raawwataman hedduutu jiran. Kunis seera yayyaba shananii hordofuudhan torban shan dura eegala jechuudha. Ji’a hagayyaa torban sadaffaa keessa birraan bari’uu ykn seenuu isaa kan ibsu, sirna Muka ( korma) dhaabaa kan jedhamutu raawwata. Bakki mukti dhaabaa kun dhaabatu Mijirii jedhama. Mijiriin kun bakka Gubaan itti gubamu ykn bakka ayyaanni ibsaa gubaa raawwatudha. Mukti dhaabbatu 9 ykn 5 ta’an. Kunis hiika mataa ofii qaba. Guyyaa muka dhaabaa irraa eegalee hanga gaafa Gubaatti torban torbaniin waanti godhamu ni jira. Gaafa torban shanaffaa ykn Fulbaana ji’aa dhumaa yeroo ta’u sirna Gubaatu raawwata. Masqala jechuudha. Ayyaana masqalaa kana warri amantii Ortodoksii gara amantii isaaniitti harkisuuf haa yaalan malee gochaa fi seenaan wanti isaan deeggaru hin jiru. aadaa Oromoo fudhatan. Guyyaa gubaa kana ollaan maatii waliin walitti dhufee bakka Mijirii sanatti erga ibsaa gubee dhibaafatee, eebbifateen booda dubartoonni Qunnii (Ingiccaa) guban, dargaggoonni sirba ” Hiyyooko ykn Ya habaab yaa daree ko” jedhamu sirbaa ollaarra naannawanii kennaa fudhatan. Torban isaatti ammoo sirna Ayyaana Irreechaatu raawwata. Gubaan kan dhuunfaa fi ollaati. Irreechi ammoo ayyaana ummanni gamtaan Malkaa bu’ee, dukkana gannaa keessaa gara Booqaa Birraatti nagaan cehuu isaaf kan galateeffatu Guyyaa Galatoo ( Thanksgivings day) jechuudha. Sirni gamtaan Irreeffannaa kun osoo dhiibbaa amantii fi sirna bulchiinsa alagaatiin hin dhorkamiin dura Oromoon naannoo qubatee jiru maratti ni irreeffata ture. Keessumattuu bara mootummaa Dargii sana aadaa ” duubatti hafaa” jedhamee Galma Qaalluu gubuu fi waan Oromoon aadaadhaan raawwatu mara dhorkuun dhabamsiisuuf yaalan. Sababa kanaa fi babal’ina amantii Isilaamaa fi Protestantiin walqabatee bakka hedduutti sirni irreeffannaa fi amantiin Waaqeffannaa ni dhorkame. Dhiibbaa kana irraa damdamtee kan hafe keessaa tokko Ayyaana Irreechaa Hora Arsadii Magaalaa Bishooftuutti kabajamudha. Ayyaanni Irreecha Hora Arsadee qindoominaa fi hirmaannaa ummata bal’aan kabajamuu kan eegale bara 1997 irraa kaaseetu. Isa dura ummatuma naannoo sanaa fi keessattuu warra aadaa Waaqeffannaa hordofaniin ture. Bara 1997 keessa koreen tokko maqaa Guddinaa fi Dagaagina Aadaa Oromoo jedhuun WMT jalatti ijaaramtee Ayyaana Irreecha Bishooftuu kana ummata beeksisuu, barsiisuu fi qindoominaan guyyaa ayyaana kanaa bakka sanatti argamuun qalbii namaa harkisuu jalqabde. Ergasii waggaa waggaan achitti argamuun barumsaa fi dammaqiinsa kennameen sadarkaa har’a ummanni kumaa fi kitilaan kan herreegamu irratti argamee kabaju irraan gahe. Kana malees Oromiyaa gara dhihaatti bakka hedduutti akka kabajamuu fi babal’atuuf karaa saaqe. Baroota hedduu dura jalqabee ammoo biyya alatti walduraa duubaan, USA, Germany, Norway, Canada, Australia, Keenya, Uganda fi Ertriatti kabajamuu jalqabe. Guddinni fi babal’inni kabajaa Ayyaana Irreechaa kun qaama duula Oromoon Aadaa, Eenyumaa fi Oromummaa isaa guddisuuf gochaa jiru keessaa isa tokkoo fi guddicha ta’uu mal’isa. Fuula durallee daran akka guddatuu fi babal’atu Waaqa wajjin abdii qabna.Kabajaa ayyaana irreechaa biyya keessaa fi alatti raawwate ilaalchisee kanaan dura marsaa adda addaatti bahaa turuun ni yaadatama. Dabalataan yaadachiisuu fi bal’inaan kan hin gabaafamiin dabalatee akka armaan gadiitti kan biyyaa keessaa fi biyya alaa bakka adda addaatti kabajamaa ture laalla.”http://waaqeffannaa.org/irreecha/
http://oromoassociationvic.org/2013/10/03/oromians-seek-blessings-and-love-at-annual-oromo-festival/
Irreecha Oromo 2013 Celebration, in Sydney, Australia
Irreecha Oromo, event in London, 12 October 2013
Gubaa fi Irreecha @Galma Calalaqii, Miidaaqenyii
Related references:
https://oromianeconomist.wordpress.com/?s=twisted&searchbutton=go%21
Oromo: The Kushitic People of Africa
| ErechaThe story of Erecha – the celebration of the first harvest of the Ethiopian Spring in September – is a story better told by who else but the late Poet Laureate himself, Blattten Geta Tsegaye G/Medhin.
“….12,000 years ago, ASRA the God of sun and sky of KUSH PHARAOH begotten SETE, the older son ORA the younger of the first and daughter named as ASIS (ATETORADBAR). The older SETE killed his younger brother ORA, and ASIS (ATET OR ADBAR) planted a tree (ODA) for the memorial of her deceased brother ORA at the bank of Nile, Egypt where the murder had taken place, and requested her father who was the god of Sun to make peace among the families of SETE and ORA. Them rain was come and the tree (ODA) got grown. It symbolizes that taken place. Later, at the Stone Age, the tree that had been planted for the memorial of the killed, ORA was substituted by statue of stone that was erected 8000 years ago. This festival has been celebrated in September of every year and when Nile is flow full in NUBLA and BLACK EGYPT. In Ethiopia during the AXUMITE and PRE-AXUMITE period a great festival has been held around the sun’s statue that planted by ASIS (ATET OR ADBAR) the sister of ORA for the memorial of the later, ORA the son of god of sun, who waked up from death (ORA OMO or OR OMO) for the purpost of celebrating the peace made between the two brothers, the great herald, in thanking the good of sun and the sky with CHIBO. Then EYO KA ABEBAYE (the traditional and popular song performed at DEMERA events and new year in Ethiopia) has been started being performed since then. “KA” is the first name of God. The name of God that our KUSH Fathers have inherited to us before the old period, Christianity, and Islam is “KA”. Since then, therefore, especially the OROMO, GURAGIE and the SOUTHERN people of Ethiopia have been calling God as “WAKA or WAQA”. “or WAQA”. WAKA” or WAQA” God When we song EYOKA or EYOHA in New Year, we are praising “KA” of God. “GEDA” or KA ADA” is the law or rule of God. “GEDA” (KA ADA) is the festival by which the laws and orders of God are executed Japan, China, and India are now reached to the current civilization through making the basic traditions and cultures they received from their forefathers (HINDU, SHINTO and MAHIBERATA) be kept and receiving Islam, Christianity, and others especially Democracy and free believes. They are not here through undermining the culture and tradition of their forefathers. Culture is the collection of many CHIBOs or DEMERA. “ERCHA” or “ERESA” one of the part and parcel of GEDA (KA ADA) system is the comer stone and turning point to the new year for which ASIS (ATET OR ADBAR) has put up the dead body of her brother, ORA who was killed by his older brother like ABEL from the place he died at the river bank of NILE on and planted statue“. The Oromo people of beautiful Ethiopia believe in one God since time memorial. Their religion is called “WAKEFENA” which means believing in one God that is the creator of the whole universe. ERECHA means a celebration where people get together and perform their prayers and thanking God. WAKEFENA, the faith being in the GEDA SYSTEM is a religions ceremony that is free from any thing. The fathers of Oromo religion and the people, keeping fresh grass and flowers, perform their prayers and thank their God going to mountains, the sea or a river bank. They move to the top of mountains or bank of seas or rivers not to worship the mountains or rivers and seas; rather to distract themselves from any noise and to worship their God (WAQA) with concentration. And they go to sea and rivers because they believe that green is holy and peaceful where the spirit of God is found. In the Oromo culture, the rainy season is considered as the symbol of darkness. At the beginning of September, the darkness is gone, rivers run shallower and cleaner, and the mud is gone. As sunshine rules the land, the OROMO people of Ethiopia go out to celebrate this great natural cycle with the spirit of worshiping God (WAQA). |
http://www.ethiopians.com/photoessay/Photo_Essay_Eretcha_06.htm
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