Economic and development analysis: Perspectives on economics, society, development, freedom & social justice. Leading issues in Oromo, Oromia, Africa & world affairs. Oromo News. African News. world News. Views. Formerly Oromia Quarterly
‘A Brief Introduction to NON-COOPERATIVE GAME THEORY – Like most really powerful ideas, the basic notion of Nash equilibrium is very simple, even obvious. Its mathematical extensions and implications are not, however. The idea of this natural “sticking point” is that no single player can benefit from unilaterally changing his or her move — a non-cooperative best-response equilibrium. Competitive Markets come to rest at Nash equilibrium, and the special structure of competitive markets makes them efficient. (As we will see in another game.) But it is important to recognize that MOST Nash-Equilibria are NOT efficient. What do we mean by not efficient? It’s just the idea of getting the “whole pie” — that if we’re really using the whole pie, then no one can get any more unless someone else takes less. That’s the economist’s basic idea of allocative efficiency. A famous game is called “Chicken,” named after a famous adolescent hot-rod ceremony from the United States of the 1950s. Say that Boeing and Airbus are both considering entering the jumbo jet market, but that because of increasing returns to scale and relatively low demand, there is only enough room for one of them. The game matrix (called the “normal form” of a game) could look like this. (This example is taken from an article by Paul R. Krugman, “Is Free Trade Passe?” in the Journal of Economic Perspectives, Fall 1987.)’
Game theorists use the Nash equilibrium concept to analyze the outcome of the strategic interaction of several decision makers. In other words, it provides a way of predicting what will happen if several people or several institutions are making decisions at the same time, and if the outcome depends on the decisions of the others. The simple insight underlying John Nash’s idea is that one cannot predict the result of the choices of multiple decision makers if one analyzes those decisions in isolation. Instead, one must ask what each player would do, taking into account the decision-making of the others.Nash equilibrium has been used to analyze hostile situations like war and arms races[2] (see prisoner’s dilemma), and also how conflict may be mitigated by repeated interaction (see tit-for-tat). It has also been used to study to what extent people with different preferences can cooperate (see battle of the sexes), and…
Ogaden: Repression of Dissent Intensifies with Approaching May 2015 Elections
According to the latest Human Rights Watch report, the Ethiopian Government has been reinforcing its campaign of arrests, persecution and unlawful violence as a strategy of silencing peaceful political dissent. In addition to the political under-representation of minorities in Ethiopia, journalists and dissenters face widespread Government censorship. All are hoping for greater political rights and freedoms in the period leading up to the May 2015 general elections.
The Ethiopian government during 2014 intensified its campaign of arrests, prosecutions, and unlawful force to silence criticism, Human Rights Watch said today [29 January 2015] in its World Report 2015.
The government responded to peaceful protests with harassment, threats, and arbitrary detention, and used draconian laws to further repress journalists, opposition activists, and critics.
“The Ethiopian government fell back on tried and true measures to muzzle any perceived dissent in 2014,” said Leslie Lefkow, deputy Africa director. “Journalists and dissenters suffered most, snuffing out any hope that the government would widen political space ahead of the May 2015 elections.”
In the 656-page world report, its 25th edition, Human Rights Watch reviews human rights practices in more than 90 countries.
In his introductory essay, Executive Director Kenneth Roth urges governments to recognize that human rights offer an effective moral guide in turbulent times, and that violating rights can spark or aggravate serious security challenges. The short-term gains of undermining core values of freedom and non-discrimination are rarely worth the long-term price.
Ethiopia’s dismal rights record faced little criticism from donor countries in 2014. Throughout the year, state security forces harassed and detained leaders and supporters of Ethiopian opposition parties.
Security personnel responded to protests in Oromia in April and May with excessive force, resulting in the deaths of at least several dozen people, and the arrests of hundreds more. The authorities regularly blocked the Semawayi (Blue) Party’s attempts to hold protests.
Media remain under a government stranglehold, with many journalists having to choose between self-censorship, harassment and arrest, and exile. In 2014, dozens of journalists fled the country following threats.
In July, the government charged seven bloggers known as Zone 9 and three journalists under the abusive Anti-Terrorism Proclamation. In August, the owners of six private publications were charged under the criminal code following threats against their publications. The government blocks websites and blogs and regularly monitors and records telephone calls.
The authorities have been displacing indigenous populations without appropriate consultation or compensation in the lower Omo Valley to make way for the development of sugar plantations. Villagers and activists who have questioned the development plans face arrest and harassment.
The government showed no willingness to amend the Anti-Terrorism Law or the Charities and Societies Proclamation, despite increasing condemnation of these laws for violating basic rights.
Authorities more rigorously enforced the Charities and Societies Proclamation, which bars organizations from working on human rights, good governance, conflict resolution, and advocacy on the rights of women, children, and people with disabilities if the organizations receive more than 10 percent of their funds from foreign sources.
“The government’s crackdown on free expression in 2014 is a bad sign for elections in 2015,” Lefkow said.
ETHIOPIA: Flagrant Human Rights Abuse against Oromo Nationals Continues
HRLHA Urgent Action
Feb 01, 2015
For immediate Release
It is cruel, brutal and inhumane to hang any person for any wrongdoing particularly in Ethiopia, a country that claims democracy is its core principle of governance. The execution of Ketama Wubetu and his friend by Ethiopian solders- by hanging on a fence- on December 09, 2014 in Salale zone of Dera District in the regional State of Oromia was barbaric. If the hanged men were members of an opposition group fighting against the government, once they were captured they should have been brought to justice.
Sadly enough, the government soldiers shamelessly displayed the bodies of these two Oromo nationals to the public- including children. This kind of inhuman and fascistic action will not solve the political crisis in the country. Rather, it will complicate and escalate it to another level. The fascistic action committed against the two Oromo nationals by the government army clearly shows that justice in the country is dysfunctional and symbolic.
By doing this the Ethiopian Government has blatantly violated international humanitarian law and international human rights law principles including international human rights standards.
The Human Rights League of the Horn of Africa highly condemns the federal armed force, as well the Oromia regional state militia, for their fascistic acts against these two individuals and calls upon the Ethiopian government to bring the killers to justice. The Government of Ethiopia should also explain the situation to the world community particularly to the UN Human Rights Council that it is a member of.
The HRLHA calls upon regional and international donors, UN member states and Organizations to take measurable steps against the Ethiopian TPLF/EPRDF government for its persistent brutal, dictatorial, and suppressive actions against civilians. It also urges all national, regional and international diplomats, donor countries and organizations and human rights groups to join hands in putting pressure on the Ethiopian government so that it invites immediately neutral body to investigate the human rights situation in the country.
BACKGROUNDS:
The Human Rights League of the Horn of Africa (HRLHA) has reported (May 1st and 13th, 2014, urgent actions, www.humanrightleague.org) on the heavy-handed crackdown of the Ethiopian Federal Government’s Agazi Special Squad and the resultant extra-judicial killings of 34 (thirty-four) Oromo nationals, and the arrests and detentions of hundreds of others. Amnesty International in its most recent report on Ethiopia – “Because I am Oromo – Sweeping repression in the Oromia region of Ethiopia” – has exposed how Oromo nationals have been regularly subjected to arbitrary arrest, prolonged detention without charge, enforced disappearance, repeated torture and unlawful state killings as part of the government’s incessant attempts to crush dissent.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Amharic, or your own language expressing:
explanation for its brutal and fascistic action against citizens and invite immediately nutria body for investigation
the Ethiopian authorities to ensure that the killers are brought to justice immediately
Send Your Concerns to:
His Excellency: Mr. Haila Mariam Dessalegn – Prime Minister of Ethiopia
Office of the UN High Commissioner for Human Rights
United Nations Office at Geneva 1211 Geneva 10, Switzerland Fax: + 41 22 917 9022 (particularly for urgent matters) E-mail: tb-petitions@ohchr
Human Rights Treaties Division (HRTD)
Office of the United Nations High Commissioner for Human Rights (OHCHR)
Palais Wilson – 52, rue des Pâquis
CH-1201 Geneva (Switzerland)
: +41 22 917 97 06
Fax: +41 22 917 90 08
E-mail: cat@ohchr.org
Secretariat contact details
Secretariat of the Subcommittee on Prevention of Torture
Office of the United Nations High Commissioner for Human Rights (OHCHR)
Palais Wilson – 52, rue des Pâquis
CH-1201 Geneva (Switzerland)
Committee on Enforced Disappearance (CED)
Human Rights Treaties Division (HRTD)
Office of the United Nations High Commissioner for Human Rights (OHCHR)
Palais Wilson – 52, rue des Pâquis
CH-1201 Geneva (Switzerland)
African Commission on Human and Peoples‘ Rights (ACHPR)
48 Kairaba Avenue, P.O.Box 673, Banjul, The Gambia.
Tel: (220) 4392 962 , 4372070, 4377721 – 23 Fax: (220) 4390 764
E-mail: achpr@achpr.org
Office of the Commissioner for Human Rights
Companies allegedly linked to African criminals, fraudsters and money launderers have been given tens of millions of pounds of taxpayers’ money, a report has found, as the full scale of the UK’s foreign aid folly emerged.
The Private Infrastructure Development Group, an aid group set up by the Department for International Development which invests in projects in developing countries, also spent thousands of pounds on business class flights.
The report will raise further questions about the Government’s overseas aid budget, which has grown in recent years as ministers try to meet a commitment in the Coalition agreement to spend 0.7 per cent of the GDP on developing countries from 2013.
The UK government will have given PIDG £700million over the three years leading up to this March, meaning Britain has given around 70 per cent of the group’s income since it was set up.
However the report by the influential committee of MPs criticised the department’s management of the agency, saying DFID’s oversight of the group has been “unacceptably poor”.
In one case, PIDG’s Emerging Africa Infrastructure Fund invested almost £20million in a project designed to support the gas processing and distribution activities of Seven Energy, a Nigerian energy company.
“Seven Energy was named by the former Governor of the Central Bank of Nigeria in a 2014 investigation he conducted into the allegations of looting of Nigerian oil revenues,” noted the MPs.
PIDG’s Emerging Africa Infrastructure Fund also put almost £19 million into a power plant in the Ivory Coast, where a fellow investor was allegedly a notorious fraudster called James Ibori.
Ibori was jailed in 2012 for 13 years after admitting fraud of nearly £50million. The judge in his case said that the £50million figure could be “ludicrously low”, and that the amount pocketed by the former governor of Nigeria’s Delta state was “unquantified”.
Margaret Hodge, the chair of the Committee of Public Accounts, said that DFID’s oversight of the group had left it open to questions about the integrity of PIDG’s investments and some of the companies it partnered.
“Concerns were raised with us about the complex corporate structures that PIDG’s partners have sometimes established, making it difficult to be certain about the ownership of companies and creating a risk that those involved may have criminal connections,” she said.
PIDG operates around the world, in countries including Ivory Coast, the Democratic of Congo and Sierra Leone. Mrs Hodge said MPs accepted that these countries could be “challenging”, but that PIDG needed “much tougher scrutiny” from the department, which is headed by Justine Greening.
PIDG also left an average of £27million in a bank account for almost two years – earning interest of 0.016 per cent a year. The MPS said that the loss was likely to have been between £200,000 and £2million and said that the bank in question, SG Hambros, was likely to have made a financial return from the “idle” funds.
“We questioned how it had been possible for the Department, PIDG, and [SG Hambros] not to have been aware of this matter for 18 months,” stated the report.
DFID has been ordered to write to SG Hambros and demand a donation to charity working against Ebola in west Africa in return for the lost interest.
The foreign-aid quango also continued to allow staff to book fully flexible business class flights for two years after DFID ordered the group to “tighten up” its travel policy.
The National Audit Office found that between January 2011 and July 2014, PIDG employees booked 15 flights which cost more than £5,000 each, at a total cost in excess of £75,000.
“It is essential for public confidence in spending on overseas aid that the Department for International Development is able to demonstrate that UK taxpayers’ money is being used for its intended purpose – of helping the world’s poorest people – and not ending up in the wrong hands,” said Mrs Hodge.
“Every pound that is lost to fraud and corruption is a pound that could have been spent on educating a child, improving health systems or supporting economic development.”
Mary Creagh MP, Labour’s Shadow Development Secretary, attacked the government’s management of the agency.
“David Cameron promised value for money on aid but this report shows he has failed to deliver. The NAO and now the Public Accounts Committee have exposed that the Tory-led Government has been pouring hundreds of millions of pounds of taxpayers’ money into projects without checking where it went,” said Ms Creagh.
“Ministers have sat on their hands while Britain’s aid efforts have been undermined. If the Tories and Lib Dems don’t know where aid money is going then how can they measure if it is working?”
A DFID spokesman denied that PIDG had links to known criminals.
He said: “Britain’s investment in the Private Infrastructure Development Group (PIDG) has helped to create 200,000 jobs and driven £6.8billion of private investment into some of the world’s poorest countries, developing their economies and making them less dependent on aid.
“This PAC report suggests that UK funds are at risk of ending up in the wrong hands, citing alleged links between a convicted fraudster and a PIDG-backed company.
“These have been investigated thoroughly by the National Audit Office, as well as DFID and PIDG, and absolutely no evidence has been found to substantiate them.
“We already have strong oversight of PIDG’s activities and have recently clamped down on excessive travel rates. An independent review of their operations, backed by Britain, will ensure they continue to kick start growth in the developing world.”
DFID spending has attracted criticism over the years. Last year, the Independent Commission for Aid Impact so found that some British aid money was funding corruption abroad.
One development project in Nepal encouraged people to forge documents to gain grants while police stations in Nigeria linked to British aid were increasingly demanding bribes, the report discovered.
It also emerged that civil servants went on a £1billion spending spree in just eight weeks to hit the 0.7 per cent spending target.
‘Many governments have responded to the turmoil by downplaying or abandoning human rights. Governments directly affected by the ferment are often eager for an excuse to suppress popular pressure for democratic change. Other influential governments are frequently more comfortable falling back on familiar relationships with autocrats than contending with the uncertainty of popular rule. Some of these governments continue to raise human rights concerns, but many appear to have concluded that today’s serious security threats must take precedence over human rights. In this difficult moment, they seem to argue, human rights must be put on the back burner, a luxury for less trying times. That subordination of human rights is not only wrong, but also shortsighted and counterproductive. Human rights violations played a major role in spawning or aggravating most of today’s crises. Protecting human rights and enabling people to have a say in how their governments address the crises will be key to their resolution. Particularly in periods of challenges and difficult choices, human rights are an essential compass for political action. ‘ in Tyranny’s False Comfort, http://www.hrw.org/world-report/2015/essays/tyranny-false-comfort?page=1
‘Ethiopia Hopes that Ethiopia’s government would ease its crackdown on dissent ahead of the May 2015 elections were dashed in 2014.’
‘In April and May, protests erupted in towns throughout the region of Oromia against the planned expansion of Addis Ababa’s municipal boundary into Oromia. Security personnel used excessive force, including live ammunition, against protesters in several cities. At least several dozen people were confirmed dead and hundreds were arrested. Many of them remain in custody without charge. Restrictions on human rights monitoring and on independent media make it difficult to ascertain the precise extent of casualties and arrests. Foreign journalists who attempted to reach the demonstrations were turned away or detained by security personnel. Ethnic Oromos make up approximately 45 percent of Ethiopia’s population and are often arbitrarily arrested and accused of belonging to the banned Oromo Liberation Front (OLF).’
Ethiopia Hopes that Ethiopia’s government would ease its crackdown on dissent ahead of the May 2015 elections were dashed in 2014. Instead the government continued to use arbitrary arrests and prosecutions to silence journalists, bloggers, protesters, and supporters of opposition political parties; police responded to peaceful protests with excessive force; and there was no indication of any government willingness to amend repressive legislation that was increasingly condemned for violating international standards, including at Ethiopia’s Universal Periodic Review at the United Nations Human Rights Council. Freedom of Peaceful Assembly Security forces have harassed and detained leaders and supporters of Ethiopian opposition parties. In July, leaders of the Semawayi (“Blue”) Party, the Unity for Democracy and Justice (UDJ), and the Arena Tigray Party were arrested. At time of writing, they had not been charged but remained in detention. The Semawayi Party’s attempts to hold protests were regularly blocked in 2014. Its applications to hold demonstrations were denied at least three times and organizers were arrested. Over the course of the year, authorities repeatedly harassed, threatened, and detained party leaders. In June, Andargachew Tsige, a British citizen and secretary general of the Ginbot 7 organization, a group banned for advocating armed overthrow of the government, was deported to Ethiopia from Yemen while in transit. The transfer violated international law prohibitions against sending someone to a country where they are likely to face torture or other mistreatment. Tsige had twice been sentenced to death in absentia for his involvement with Ginbot 7. He was detained incommunicado in Ethiopia without access to family members, legal counsel, or United Kingdom consular officials for more than six weeks. He remains in detention in an unknown location. Protests by members of some Muslim communities against perceived government interference in their religious affairs continued in 2014, albeit with less frequency. As in 2013, these protests were met by excessive force and arbitrary arrests from security forces. The trials continue of the 29 protest leaders who were arrested and charged under the Anti-Terrorism Proclamation in July 2012.
In April and May, protests erupted in towns throughout the region of Oromia against the planned expansion of Addis Ababa’s municipal boundary into Oromia. Security personnel used excessive force, including live ammunition, against protesters in several cities. At least several dozen people were confirmed dead and hundreds were arrested. Many of them remain in custody without charge. Restrictions on human rights monitoring and on independent media make it difficult to ascertain the precise extent of casualties and arrests. Foreign journalists who attempted to reach the demonstrations were turned away or detained by security personnel. Ethnic Oromos make up approximately 45 percent of Ethiopia’s population and are often arbitrarily arrested and accused of belonging to the banned Oromo Liberation Front (OLF). Freedom of Association The Charities and Societies Proclamation (CSO law), enacted in 2009, has severely curtailed the ability of independent nongovernmental organizations to work on human rights. The law bars work on human rights, good governance, conflict resolution, and advocacy on the rights of women, children and people with disabilities if organizations receive more than 10 percent of their funds from foreign sources. The law was more rigorously enforced in 2014. In March, Ethiopia was approved for membership in the Extractive Industries Transparency Initiative (EITI), which promotes transparency on oil, gas, and mining revenues, despite the requirement for candidate countries to make a commitment to meaningful participation of independent groups in public debate on natural resource management. Ethiopia’s previous application was denied in 2010 based on concerns over the CSO law. Freedom of Expression Media remain under a government stranglehold, with many journalists having to choose between self-censorship, harassment and arrest, or exile. In 2014, dozens of journalists and bloggers fled the country following threats. In August 2014, the owners of six private newspapers were charged following a lengthy campaign of threats and harassment against their publications. According to the Committee to Protect Journalists, Ethiopia is one of three countries in the world with the highest number of journalists in exile. Since 2009, the Anti-Terrorism Proclamation has been used to target political opponents, stifle dissent, and silence journalists. In July, Ethiopia charged 10 bloggers and journalists known as the Zone 9 Collective under the Anti-Terrorism Proclamation after they spent over 80 days in pre-charge detention. The charges included having links to banned opposition groups and trying to violently overthrow the government. The bloggers regularly wrote about current events in Ethiopia. Among the evidence cited was attending a digital security training course in Kenya and the use of “security in-a-box”-a publicly available training tool used by advocates and human rights defenders. Due process concerns have marred the court proceedings. Other journalists convicted under the Anti-Terrorism Proclamation-including Eskinder Nega, Reeyot Alemu, and Woubshet Taye-remain in prison. The government continues to block even mildly critical web pages and blogs. The majority of opposition media websites are blocked and media outlets regularly limit their criticism of government in order to be able to work in the country. The government regularly monitors and records telephone calls, particularly international calls, among family members and friends. Such recordings are often played during interrogations in which detainees are accused of belonging to banned organizations. Mobile networks have been shut down during peaceful protests and protesters’ locations identified using information from their mobile phones. The government has monitored digital communications using highly intrusive spyware that monitors all activity on an individual’s computer, including logging of keystrokes and recording of skype calls. The government’s monopoly over all mobile and Internet services through its sole, state-owned telecom operator, Ethio Telecom, facilitates abuse of surveillance powers. Abuses of Migrant Workers Hundreds of thousands of Ethiopians continue to pursue economic opportunities in Saudi Arabia, Yemen, Bahrain, and other Gulf countries, risking mistreatment from human traffickers along the migration routes. In Yemen, migrants have been taken captive by traffickers in order to extort large sums of money from their family members. In late 2013 and early 2014, hundreds of thousands of migrant workers, mainly Ethiopians, were detained and deported from Saudi Arabia to Ethiopia. Saudi security forces and civilians attacked Ethiopians, prompting restrictions on migration to certain countries.
Forced Displacement
Both the government of Ethiopia and the donor community failed to adequately investigate allegations of abuses associated with Ethiopia’s “villagization program.” Under this program, 1.5 million rural people were planned to be relocated, ostensibly to improve their access to basic services. Some relocations during the program’s first year in Gambella region were accompanied by violence, including beatings, arbitrary arrests, and insufficient consultation and compensation. A 2013 complaint to the World Bank’s Inspection Panel from Ethiopian refugees, the institution’s independent accountability mechanism, continues to be investigated. Ethiopian refugees alleged that the bank violated its own policies on indigenous people and involuntary resettlement in the manner a national program was implemented in Gambella. In July, a UK court ruled that allegations that the UK Department for International Development (DFID) did not adequately assess evidence of human rights violations in the villagization program deserved a full judicial review. The judicial review had yet to be heard at time of writing. Ethiopia is continuing to develop sugar plantations in the Lower Omo Valley, clearing 245,000 hectares of land that is home to 200,000 indigenous people. Indigenous people continue to be displaced without appropriate consultation or compensation. Households have found their grazing land cleared to make way for state-run sugar plantations, and access to the Omo River, used for growing food, restricted. Individuals who have questioned the development plans face arrest and harassment. Local and foreign journalists have been restricted from accessing the Omo Valley to cover these issues.
HUMAN RIGHTS WATCHLGBT Rights
Ethiopia’s criminal code punishes consensual adult same-sex relations with up to 15 years in prison. In March, Ethiopia’s lawmakers proposed legislation that would make same-sex conduct a non-pardonable offense, thereby ensuring that LGBT people convicted under the law could not be granted early leave from prison. However, in April the government dropped the proposed legislation.
Ethiopia came for Universal Periodic Review in May 2014, and they rejected all recommendations to decriminalize same-sex conduct and to take measures to combat discrimination based on sexual orientation.
Key International Actors
Ethiopia continues to enjoy unquestioned support from foreign donors and most of its regional neighbors, based on its role as host of the African Union (AU); its contribution to UN peacekeeping, security and aid partnerships with Western countries; and its stated progress on development indicators. Its relations with Egypt are strained due to Ethiopia’s construction of the Grand Renaissance Dam, which will divert water from the Nile and is due to be completed in 2018. In 2014, Ethiopia negotiated between warring parties in South Sudan, and its troops maintained calm in the disputed Abyei Region. Ethiopia continues to deploy its troops inside Somalia; they were included in the AU mission as of January. Ethiopia is one of the largest recipients of donor aid in Africa, receiving almost US$4 billion in 2014, which amounted to approximately 45 percent of its budget. Donors remain muted in their criticism of Ethiopia’s human rights record and took little meaningful action to investigate allegations of abuses. Donors, including the World Bank, have yet to take the necessary measures to ensure that their development aid does not contribute to or exacerbate human rights problems in Ethiopia. Ethiopia rejected recommendations to amend the CSO law and the Anti-Terrorism Proclamation that several countries made during the examination of its rights record under the Universal Periodic Review in May.
Being and Becoming A Global Nation: The Oromo of East Africa
By Dorii Abbaa Fugug,
ayyaantuu.com
Globalization is a phenomenon that has been metamorphosing from negative imperialistic connotation background to more positive, progressive and cherished representation. However, it is still suffering from cynicism and prejudice as some group of nations continuously prospering on the expense of others mortification. Long before the existence of the term globalization and when the concept of globalization is not as comprehensive as today people were fighting over the dominance and some of them with the only rudimentary awareness of the glob and aspired to dominate the world mainly to maximize their sphere of influence or revenues. Others had mainly focused in strongly defending their territory and live in peace and tranquility for many centuries. The Oromo people were among those strong, democratic and peaceful nations in the region.
However, their unshakeable power in the region for many centuries prior to European conquest was deranged; and with help of colonizers’ superior armaments; the once dying Abyssinian enclave happened to control the mighty Oromo nation. Thus with extraordinary weaponry supplies and unrelenting advice of their masters, this “dependent colony” strived and maintained its power over the Great Nation for over a century.
During this time, the Abyssinians tried their best not only to completely eradicate the Oromo identities (language, cultural, etc.), but they had also committed ethnic cleansing in which the Oromo population was reduced in half. They prohibited the Afaan Oromo from spoken in public or in offices and further worked hard to make the Oromo totally ignorant of the world around them. In other words they destroyed all traditional relationships with their neighbors and effectively blocked their interaction with them and the entire world at large.
For instance, until the Italian period in 1935-41, the Oromo males were not allowed to go to market (magalaa/gaba’aa/ katama) as they were killed by Naftangas as “cursed and unruly enemies”. On the other hand, the Oromo were also neither surrendered their dignity easily or stopped fighting them during this time. Patriotic Oromos like Muce Ahmed Muce was remembered by countless banana trees he planted on the graves of Naftanyas he killed. He is also remembered by eating Minelik’s commander, waldegebriel Aba Seyxan’e ear. I am very sure many Oromos from different corners of the Country have similar stories to tell.
During the emperor period and afterwards, the Oromo were discouraged to have any access to outside world be it in terms of business, education or any travels. They were geven, derogatory mistrusting nomenclatures like Aligaza bay “galla” (unruly “gella”) during Menilek; Banda(collaborators) during Hailesillasie; sargogab ( infiltrators) during Mengistu and OLF during Melles Zenawi (wayyane) regime only for the purpose of justifying the killing or robbing of the innocent Oromos. Yet, the Oromo continued to abjure such Abyssinian aspersion and illegally trekked to the neighbouring Somalia, Yemen, Sudan and other Arab countries.
These assiduous and risky defiant encounters resulted in creating Oromo heroes like Waqo Gutu, Jarra Abba Gada, Elemo Qilxu and many, many others who were the key for the formation of Oromo Liberation Army. History also witnesses thousands of Oromo who were captured and massacred by Abyssinian militias while crossing the border. Some of them were even followed and killed in neighboring countries. People like Ayyub Abubake, Jahatani Gurmu, Mullis Ababa Gada, etc, are the case in point. It was in this defiant and antipathy of Abyssinian anathema that the most precious Oromo freedom fighters, the eleven members the top OLF leaders, perished in the hands of hostile Ogadenian bandits, while travelling to Somalia for diplomatic purposes.
However, with EPRDF policy of killing some Oromos and expelling other from the country, thousands of Oromians took flight out of the country, all for the purpose of defending the Oromo nation right for self-determination and to become one of free world nation. In a nut shell, the Oromo have paid ultimate sacrifice for their independence not less than Algerians or Eritreans in any standards which most of us should be proud of. As I tried to mention above I don’t mean in anyways that globalization is a trend or a phenomenon that Africans have benefited from and as a result we cherish it. No, not at all. My point is that While becoming a victim of globalization, in general, is a bad thing, yet being deprived of your national identity, as Oromo, in the globalized world, is the worst thing ever and the opposite is true.
My other point here is that although the Oromo as a nation with its own national boundary and sovereign rule is in waiting, our diaspora efforts are already making Oromians a global citizen/nation in short cut. Today the Oromo have very strong community organization, vibrant civic and political organizations in Diaspora. Most importantly the majority of the Oromo have long been mentally liberated and completely forgotten Ethipiawinet.
Now that, we have seen how the Oromo were defiantly absconding the country sadistically since the beginning of the Abyssinian colonialization of Oromia and particularly during the 1950s and 1960s of Jarra Abba Gada-Waqoo Guutuu generations, which brought about the Oromo freedom fighting that continued to swelter like conflagration .
On the other hand, unprecedented new fashion of defiant flees or mass exodus of Oromo happened after 1991-2 Revolution. While few OLF left the country through Bole many thousands had flocked to the different corners of the countries’ border. As it goes, if we cannot succeed through Bole we will be making it through Bale became a motto. Anyway, most of these people destined to refugee in neighboring countries only to seek eventual resettlement to the third countries (to western world). As a result most of these refugees succeeded in resettling in countries like Australia, Germany, Denmark, Finland, Norway, Sweden, the Netherland, the UK, The United States and Canada. Although the trauma of refugee camps and establishing in new counties are not simple matter, many of these refugees are quickly established themselves and involved in the doing Oromummaa projects.
Although deserting the country especially by few top OLF leader during the crisis was seen as an abhorrent historical disaster for the Oromo struggle for independence, there are people who believe that leaving the countries enabled the Oromo people to be free of oppressive government and work for the Oromo struggle from outside of the country. Leaving the former for history, we are witnessing the latter becoming the reality.
That doesn’t mean however every Oromo in Diaspora is working for the benefit of Oromians, there is a group of Diaspora Oromo that chose to seek yet another Ethiopiawinet citizenship. How on earth someone can seek a new citizenship in the country where he was born and where the citizenship right in the county is already by birth.
On the contrary, however, those who left the country for the genuine pursuit of Bilisumaa continued working on a plethora of Oromummaa projects here in Diaspora. For example, all the proliferated Oromo free Medias, strong community organizations and other civic organization like OSA, OSG, ORA, HRLHA, Mada Walabu, IOYA, Barnoota and many other organizations are only the tip of the iceberg. These actives are undoubtedly becoming the reliable means for the Oromo to being and becoming the global nation. Furthermore, these are the outcomes of the Oromo defiance against the Abyssinians policy of concealment, camouflaging and containment. It is also a remarkable confirmation of the total failure of Abyssinian century old struggle against the Oromo or the demise of Ethipiawinet for good.
Thus, the assiduous process of reintroducing or reconnection of the Oromo nation to the world community as independent entity, of course, has reached the stage where no one can relapse it. We can see a multifaceted movement in continuums. The diaspora Oromo Students Organizations, Oromo community associations, the OLF and OSA and Oromo Medias are the leading champions of these developments.
The OMN which is envisioned by young Oromo student Obbo Jawar Mohammed and his friends started its role as a giant media outlet. They mobilized the diaspora Oromo behind the mission and the OMN has successfully been launched in March 2014. The OMN not only informs about what is going on in the world concerning the Oromo and the Horn of Africa’s natios but is also instilled the moral and spiritual connection of the Oromians all over the world as well as demonstrated that the Oromo can do so many great things when worked together. It also showed the Oromo that for every problem they are suffering from now, the solutions are always right in their hand.
The other promising Oromo project of our time in diaspora is Toltus Tufa’s’ Education project(Afaan). Toltu Tufa is an outstanding Australian born Oromo girl who envisions the greatness of educating her people in diaspora. Started with small project in Melbourn, Adde Tultu expanded the horizon of her vision to reach all the Oromo children in every corner of the globe. Currently she is touring around the world to distribute the children books she authored.
Totlu project is so crucial for the Oromo people in diaspora for several reasons: First, Oromiffaa/Afaan Oromoo is one of the few languages that survived the language genocide. Please refer to the UN Genocide Convention definitions,( Art. 2b & 2e), which clearly stipulates what the linguistic genocide means, and how it occures. So Toltu’s project of teaching Afaan Oromoo is not only helps us to survive our languages from the threatening foreign media and scholastic language genocide in diaspora; but it makes our children be active future leader and inheritors of our struggle for independence. Secondly, it preserves Oromo identity as intact as it was. Toltu, herself, is a role model and charismatic leading light for our young foreign born Oromians.
There are many other emerging young talented Oromo leaders of Qube Generation like Toltu and Jawar whose achievements in the field of Oromumma are yet to be witnessed. As they are marching on natural course of actions( for a just cause), these young leaders are always successful to the detriment of those time-worn old gantuus Oromos who are derailed from the right trajectory.
The other acclaimed successful diaspora Oromo achievements are the naming of Minneapolis Oromo Street and the Melbourne Oromo community, hosting Oromo flag (right beside the Australian National flag) on Melbourne Street only to represent the Oromo nation as a distinct entity. These are shining Oromo community achievements in diaspora which shows the being and becoming of global nation. The OLF participation on “world stateless nations” conference in last year was nothing more than a confirmation for the world community that we are the nation without the state. Indirectly that means we are a state in exile or Oromia is the state in waiting.
Generally the Oromo in diaspora do actually know the fact that strengthening their organizational capacities and becoming viable global citizen enables them to revive and reconnect to their age older brotherly relationship with East African nations to work hard for the demise of the crumbling Ethiopian Empire. Many neighbouring nations have already joined hand in hand against tyrannical Ethiopian regime. Thus the disintegration of Ethiopia Empire will definitely paves the way for the integration and re-alliance of eastern African loving nations.
Mind you, while the Abyssinian in Washington reaffirmed their deep-rooted hatred to the Oromo her in the USA, the Somali and Oromo in Minneapolis demonstrated their Cushitic ties by working to together to make their dream of enshrining their names on the street of Minnesota. This trend of working together with brotherly spirit for the revitalization of old Cushitic bonds should continue with other East African communities.
Finally, we must be well aware of the multiple opportunities ahead of us to make difference in making the great Oromo Nation more known to the world communities and for the ultimate of Bilisummaa Oromoo. Each Oromo community association in diaspora has to bear the responsibility of doing at least one thing in their cities that make Oromo lined up among free nations. We become one of the independent World nations in our own rights!!!!
“The new battle for Africa does not deploy strong-arm tactics, it is now a soft power game: economic and humanitarian aid, interest-free loans, preferential trade agreements and investments in infrastructure are currency across a continent that is, for the world’s established and emerging powers, seemingly up for grabs.” Al Jazeera
“Some private-equity money is going into private health clinics and educational institutions such as universities. In much of the rich world, bringing the profit motive into public services is controversial; in Africa, where there is so much unmet need for such services, there is less of a taboo. In general, African entrepreneurs have begun to appreciate how private equity can help their businesses expand and, by improving such things as internal auditing and book-keeping, make them more robust. The rich world’s negative association of private equity with asset-stripping “vultures” does not apply here.” The Economist
Decades after the European powers carved up the African continent for their own imperial needs, Africa is undergoing a new wave of resource and strategic exploitation – some are calling it the new scramble for Africa.
The United States is increasing its footprint across Africa with AFRICOM, fighting terrorism and ensuring stability are the trumpeted motivations. Resource security is a more hushed objective.
But it is not just about the US.
During the last decade, China’s trade with Africa not only caught up with America’s, it has more than doubled it.
The new battle for Africa does not deploy strong-arm tactics, it is now a soft power game: economic and humanitarian aid, interest-free loans, preferential trade agreements and investments in infrastructure are currency across a continent that is, for the world’s established and emerging powers, seemingly up for grabs.
India, Brazil and Russia are all invested in Africa’s present and future, and old imperial powers like France are fixing to retain their loosening grip on the riches of former colonies.
So what does all this mean for Africa and Africans?
Many developing country governments have transferred large swathes of community land to agri-businesses, extractive industries, infrastructure developers and other investors as a way to grow their economies. These actions often come at the expense of local communities, who lose rights to the lands they’ve lived on for generations. The transfer of community land is especially pervasive and problematic in Africa, where 60 percent of the population is rural and dependent on land and natural resources for food and livelihoods.
But development doesn’t need to come at the expense of local communities. As one community in Tanzania is showing, alternative business models can allow citizens to retain their lands and resources while also capitalizing on economic opportunities.
An Alternative Business Model for Community Empowerment
Northern Tanzania is home to Kilamanjaro, the Ngorongoro Crater, the Serengeti and some of the world’s largest populations of wildlife. It’s also the location of Ololosokwan, a village in Loliondo Division made up principally of the Maasai people. Maasai pastoralists raise livestock on communal rangelands across Tanzania’s northern drylands.
Ololosokwan is among the first villages in Tanzania to establish community-based eco-tourism. Beginning in the late 1990s, the Village Council (village governing body), representing the Village Assembly (comprised of all villagers above the age of 18), established several joint ventures with tour operators. One agreement is for the construction of a tourist lodge in a 25,000-acre concession area, for which the company is paying Ololosokwan an annual land rent of $ about 50,000, as well as a fee per tourist per night. Another venture allows selected luxury tour operators to establish campsites on village land in exchange for payments. In 2007, Ololosokwan earned approximately US$ 96,000 per year from the tourism operations.1 The joint ventures have also generated employment for villagers and helped establish a crafts market for local artists.
Ololosokwan’s Village Council has allocated much of its revenue toward education, especially building classrooms, employing teachers and sponsoring children to attend secondary school and university. The Village Council has also used some of its revenue to build a village dispensary, develop several water projects and reinvest in conservation to ensure wildlife populations thrive on Ololosokwan land.
Recipe for Success
Tanzania has relatively progressive land laws compared to other African nations. The 1999 Land Act and Village Land Act both recognize customary ownership of lands and allow local communities to lease their land and enter into collaborative business ventures. This legislation is complemented by the Local Government Act of 1982, which empowers the Village Council and Village Assembly to manage community lands and natural resources.
In addition to supportive legislation, local and international NGOs have aided communities by conducting capacity-building trainings with villagers. For example, the Catholic Archdiocese of Arusha assisted a number of villages in Loliondo Division—including Ololosokwan—to obtain title deeds for their lands in the 1990s. The Pastoral Women Council (PWC) helped empower village women to participate in community decision-making. And the Ujamaa Community Resource Team (UCRT) and Sand County Foundation trained villagers on land and resource rights, and on negotiating contracts with investors, specifically tour operators. These groups also worked with villagers on how they could spend their revenues wisely.
The trainings paved the way for Ololosokwan to enact village by-laws, which establish a land-use plan for the community and mandate that the Village Council enact and enforce conservation measures like controlling illegal hunting, and report to the Village Assembly the community’s wildlife-related earnings and expenditures.
Land Rights Challenges Remain
Despite successes, Ololosokwan—along with other communities in Africa—continues to face threats to their land rights. In 2013, for example, Tanzania’s Minister of Natural Resources announced a plan to demarcate 1,500 km2 of village lands in Loliondo, including Ololosokwan land, as a reserve under government control. Reports suggested that the government intended to grant a concession to a Dubai-based luxury safari company for big game hunting in the region.
While the Prime Minister suspended the plan after outcry from affected community members, recent reports indicate that the government has revived its plan to create the reserve, which would evict the Maasai from their ancestral lands.
This threat notwithstanding, the case of Ololosokwan demonstrates the importance of communities managing and benefiting from their own natural resources. It shows that, given appropriate legal support and the right tools, communities can take charge of their own development and lift themselves out of chronic poverty.
The case of Ololosokwan also supports the global movement calling for bottom-up business models that work for communities and investors alike, such as the Our Land, Our Business campaign made up of more than 260 farmers, NGOs and civil society groups from around the world. It is time to take note and replicate successes like Ololosokwan’s across Africa.
*This post is co-authored by Emmanuel Sulle, a researcher and PhD student at the Institute for Poverty, Land and Agrarian Studies in South Africa. His research areas include inclusive business models, land tenure and rural livelihoods in sub-Saharan Africa.
Read more at: http://www.wri.org/blog/2015/01/one-village-tanzania-shows-locally-managed-development-makes-good-business-sense?utm_campaign=socialmedia&utm_source=facebook.com&utm_medium=wri-page
‘The political ponerology is an interdisciplinary study of social issues primarily associated with Polish psychiatrist Andrzej Łobaczewski. As a discipline it makes use of data from psychology, sociology, philosophy, and history to account for such phenomena as aggressive war, ethnic cleansing, genocide, and despotism… A form of government interesting to ponerologists is one they have called pathocracy, in which individuals with personality disorders (especially psychopathy) occupy positions of power and influence. The result is a totalitarian system characterized by a government turned against its own people. A pathocracy may emerge when a society is insufficiently guarded against the typical and inevitable minority of such abnormal pathology, which Łobaczewski asserts is caused by biology or genetics. He argues that in such cases these individuals infiltrate an institution or state, prevailing moral values are perverted into their opposite, and a coded language like Orwell’s doublethink circulates into the mainstream, using paralogic and paramoralism in place of genuine logic and morality.’ http://www.systemsthinker.com/interests/ponerology/
The majority of the 500,000-strong Borana tribe live in Kenya but some also live in Ethiopia and Somalia
Women use clarified butter (ghee) to keep their hair in perfect condition and wear it in elaborate plaits
Girls have the crown of their heads shaved, with the hair only allowed to grow after they marry
Other beliefs include the fear that having your photo taken removes some blood and steals your shadow
They also believe in a single god named Wak, although more are converting to Christianity and Islam
By Ruth Styles for MailOnline
January 24, 2015 (TKG News) Split between Kenya, Ethiopia and Somalia, the 500,000-strong Borana tribe might be numerous but their fascinating customs and religious beliefs are entirely unique.
A nomadic people, their lives revolve around finding good grazing for their herds of camels and cattle, which combined, provide everything they need to survive in the striking semi-arid scrub land they inhabit.
But while men dominate village life and are in charge of the herds, women play a vital role and are in sole charge of building Borana homes and performing the elaborate dances that signal the birth of a baby.
Dressed in her best: A Borana woman wearing traditional garb made from goat skins. The expensive dresses are now kept only for best
Rules: Many of the Borana’s rules apply to children, including a prohibition on addressing anyone older than themselves by their first name
With so little water to be had, their beauty routine is an unusual one and involves anointing their locks with ghee (clarified butter) to keep hair smooth and shiny.
Girls are given the most striking hairdos and wear the crown of their heads shaved until they marry, at which point the hair is allowed to grow back while the rest is plaited into elaborate designs.
But hair isn’t the only part of life governed by the Borana’s centuries-old laws. The majority of rules apply to children who, for instance, aren’t allowed to call anyone older than themselves by their first names.
Those names are also governed by tribal law and are inspired by the time of day they were born. ‘Boys born in broad daylight are always called Guyo,’ explains photographer Eric Lafforgue who took these incredible pictures.
‘Some are named after a major event, a ceremony (Jil), a rainy season (Rob) or a dry season (Bon). Others are named after weekdays while a few get odd names such as Jaldes (ape), Funnan (nose), Gufu (tree stump) and Luke (lanky long legs).’
Whatever their parents decide to call them, all children are given a place in the social pecking order at birth – and once done, it is rare for it to be changed.
Welcome: The birth of a baby of either gender is marked by a traditional women-only dance which welcomes the infant into the world
Hard work: Women are in sole charge of building Borana homes and since they move four times a year, have to work extremely hard
Elaborate: A woman carries milk in an engraved gourd and shows off a bead ring (left). Right: The chief’s wife is given special jewellery
Shaved: Girls such as this one have the crowns of their heads shaved until marriage. Afterwards, hair grows back and is plaited
Changing times: Traditionally, the Borana believed in a single god called Wak. Now Islam and Christianity are beginning to make inroads
Moving: Many of the young people are leaving the tribe behind for jobs in town, among them this trio who send money home to their families
Screened: Borana women are not allowed to come face-to-face with their son-in-laws. If they do, both must immediately cover their faces
The luckiest are the sons of village chiefs who are placed in the top grade, daballe, at birth and show their status with long locks that make them resemble girls.
As future chiefs themselves, no one is allowed to punish them, even when they misbehave, while their mothers gain an honoured place in society and are frequently asked to bless well-wishers.
These women are also given special jewellery to wear usually made from colourfully beaded leather, enlivened on occasion with recycled Coca-Cola caps.
Those who aren’t married to a chief, although often forced to share a husband, do get some special benefits including being in sole charge of who can and cannot enter their homes – spouses included.
‘A wife always decides who will enter in the house,’ explains Lafforgue. ‘If her husband comes back and finds another man’s spear stuck into the ground outside her house, he cannot go in.’
Women are also in sole charge of raising their daughters and usually insist that they become excellent housewives. Men, when they come to choose a wife, will often judge the girl by her mother, which makes getting it right all the more important.
Older women are honoured as the keepers of tribal lore, although not all of it makes sense to Western ears. ‘Old people are afraid of having their picture taken,’ says Lafforgue. ‘They believe that when you take their photo, you remove their blood and steal their shadow.’
New religion: An increasing number of Borana are becoming Muslim and have adopted Islamic customs such as the headscarf
Respected: Older women are honoured as keepers of village lore while this boy (right) is the son of a chief and can never be punished
Important man: This man is the overseer of one of the Borana’s network of wells. It is taboo to fight over water
Chief: The Borana elect a leader every eight years. The ‘father of the village’ wears a special headdress called a kalacha
Home: Women have the final say on who can enter their homes. If a man finds another man’s spear outside his wife’s hut, he can’t go in
Laborious: Women are tasked with building all the houses, as well as dismantling and rebuilding them when the village moves on
Livelihood: The Borana’s cattle and camels are their most precious possessions and are nearly always cared for by men
Oromo athletes: Lemi Berhanu surprises while Aselefech Mergia makes magnificent Marathon Comeback in the 2015 Dubai Marathon
Note: 90% of Athletes in the ranking positions are Oromo athletes from Oromia
January 23, 2015 (IAAF) — Ethiopia’s Lemi Berhanu emerged as the unexpected champion at the 2015 Standard Chartered Dubai Marathon, crossing the line at the IAAF Gold Label Road Race in a world-leading time and big personal best of 2:05:28 on Friday (23)
It was not a debutants’ triumph as has been the case for the past three years but it was definitely surprise as the 21-year-old Ethiopian – wearing a bib with his extended family name of Hayle on it – left behind some of the biggest names in long-distance running.
Lelisa Desisa, the 2013 Dubai and Boston Marathon champion, took second in 2:05:52 while Deribe Robi completed the all-Ethiopian podium with a time of 2:06:06.
Fourth was Ethiopia’s Feyisa Lilesa in 2:06:35 followed by two more Ethiopians, Sisay Lemma in a personal best of 2:07:06 and Bazu Worku in 2:07:09. Indeed, the top 12 men were all Ethiopian runners.
Split times of 14:39 for 5km and 29:22 for 10km initially pointed towards a sub-2:04 finishing time.
However, the pacemakers could not sustain the pace and when a group of 15 runners reached the 25km mark in 1:13:57, none of them was left in the race.
Five more runners lost contact during the next five kilometres, among them Kenenisa Bekele.
It was Desisa who surged ahead at the 30km refreshment station to take his bottle. The Ethiopian kept going and five countrymen went with him: Robi, Lemma, Lelisa, Girmay Birhanu and Lemi Berhanu.
Five kilometres from the finish a duel between Desisa, who was also second in New York last November, and Lemi Berhanu developed and the latter was able to drop the much more experienced Desisa with about one kilometre to go.
Dream come true in Dubai
“I would never have thought that I could win this race,” said Berhanu, who had won his debut race in Zurich last year with 2:10:40. “It was my dream to do this in Dubai one day, but not this year! With around one kilometre to go, I sensed that I could succeed.”
He has now improved by more than five minutes and is unbeaten in two races.
“If my federation selects me then I would really like to run the marathon in the World Championships in the summer,” added Berhanu, who said he had no idea what to do with the first prize cheque of US$200,000. “I never thought about the money. I really don’t know what I will do with it.”
By contrast, Dubai proved a tough and disappointing marathon experience for Bekele.
Ethiopia’s superstar, in his third marathon, dropped out just beyond the 30km mark, appearing to suffer from a leg injury. He had been in the leading group up to the 28km mark.
“Kenenisa suffered hamstring problems in both legs,” explained his coach Renato Canova.
“But I think the real problem is in his right achilles tendon. At the end of November, he had to reduce training because of this but then it got better and, actually, his final training sessions looked encouraging. A world record was never a realistic target, but a 2:04 time seemed realistic.
“However, when I saw him running today he did not look relaxed, he looked tight. I think this is the reason why he developed hamstring problems. Something must have happened in the final few days before the race,” added the Italian coach. “We now have to solve this tendon problem but for his future marathon career I remain very confident. I think he will do really well.”
Mergia a motivated mother
Making it a marvellous day for Ethiopian runners, other than Bekele, Aselefech Mergia produced a perfect comeback in the women’s race.
Having taken an extensive break from competition to have a baby, the 2011 and 2012 Dubai champion returned to run a marathon for the first time since her disappointing 42nd place at the 2012 Olympics and won in 2:20:02, just 31 seconds outside her course record from three years ago.
In a thrilling battle right to the line, Kenya’s world half marathon champion Gladys Cherono was beaten by just one second in what was the third-fastest marathon debut.
Another Kenyan, Lucy Kabuu, was third in 2:20:21 in a race which saw 10 women run faster than 2:24.
Ethiopia’s Tigist Tufa broke clear shortly after the start and maintained a daunting pace, leading a talented chasing group by a minute at 20km, which was reached in 1:05:23 and suggested a 2:18 finishing time.
However, Tufa paid the price in the end and was caught at 34km by a five-woman group consisting of Mergia, fellow Ethiopians Aberu Kebede and Shure Demissie, Kabuu and Cherono.
The group was reduced to three with just over three kilometres remaining after Kebede and Demissie were dropped, before Mergia eventually proved the strongest in the final kilometre.
“I told myself after having my daughter that I could win a marathon again,” said Mergia, who was watched by her husband and baby daughter. “We used the prize money from my first two wins in Dubai to begin building a hotel back home, now we’ll be able to complete the job.”
Ethiopian runners took the next four places. Fourth was teenager Demissie in a world junior best of 2:20:59, and the fifth fastest debut on record; with Kebede in 2:21:17, 2014 Dubai champion Mulu Seboka in 2:21:56 and then Alemu Bekele in 2:22:51 the next three women across the line.
Men’s results:
Women’s results:
Source: IAAF
Read more at: http://ayyaantuu.com/sport/lemi-berhanu-surprises-while-aselefech-mergia-makes-magnificent-marathon-comeback-in-dubai/
Ethiopia’s media landscape is heavily state-controlled, and dominated by Amharic-language publications and broadcasts focused on events and issues in the capital, Addis Ababa. The Ethiopian Broadcasting Authority has regulatory authority over all media licensing and content for print publications and television and radio stations. It is accountable to the information ministry, which in 2008 was renamed the Government Communications Affairs Office.[10]
Ethiopia’s sole television broadcaster is the state-run Ethiopian Broadcasting Corporation (EBC, formerly known as ETV) and its regional affiliates. Satellite television is increasingly common with Al-Jazeera and BBC World News drawing significant numbers of viewers, particularly in Addis Ababa. Two diaspora-run television networks, Ethiopian Satellite Television (ESAT) and Oromia Media Network (OMN), are increasingly popular.
The 81 percent of Ethiopians who live in rural areas[11] are largely dependent on state-controlled radio and television broadcasts, particularly radio.[12] The few private licensed radio stations tend to steer clear of politics and sensitive content and focus on issues such as sports or entertainment.
Print publications are almost exclusively in Amharic, focus heavily on Addis Ababa, and are usually only available in major cities.[13] According to one source, 49 percent of respondents in Addis Ababa read newspapers, but only 9 percent of respondents in Oromia region and 14 percent in Amhara region do.[14]
“In March 2014 the diaspora-run Oromia Media Network began operating. OMN is a private satellite television channel that focuses on news and analysis of events in Oromia region, Ethiopia, and the greater Horn of Africa.[66] Government officials have subsequently threatened viewers and harassed individuals who have provided information to OMN. An independent documentary filmmaker said he was threatened by security personnel after being contacted by a high-profile individual within OMN to ask for technical advice: I was called by security personnel to come to the local council office where they told me, “There is much data that is going to OMN, all of this data must be coming from you, you are giving technical support to OMN. Since they are terrorists, you are assisting terrorists. We understand what you are doing, if you do not stop it will be your end.” I had only communicated via phone with OMN but I stopped communication at that time because I was afraid, but the harassment continued from security officials.”
Legal, Policy Reforms Crucial Prior to May Elections
Human Rights Watch, 22nd January 2015
(Nairobi) – The Ethiopian government’s systematic repression of independent media has created a bleak landscape for free expression ahead of the May 2015 general elections, Human Rights Watch said in a report released today. In the past year, six privately owned publications closed after government harassment; at least 22 journalists, bloggers, and publishers were criminally charged, and more than 30 journalists fled the country in fear of being arrested under repressive laws.
The 76-page report, “‘Journalism is Not a Crime’: Violations of Media Freedom in Ethiopia,” details how the Ethiopian government has curtailed independent reporting since 2010. Human Rights Watch interviewed more than 70 current and exiled journalists between May 2013 and December 2014, and found patterns of government abuses against journalists that resulted in 19 being imprisoned for exercising their right to free expression, and that have forced at least 60 others into exile since 2010.
“Ethiopia’s government has systematically assaulted the country’s independent voices, treating the media as a threat rather than a valued source of information and analysis,” said Leslie Lefkow, deputy Africa director. “Ethiopia’s media should be playing a crucial role in the May elections, but instead many journalists fear that their next article could get them thrown in jail.”
Most of Ethiopia’s print, television, and radio outlets are state-controlled, and the few private print media often self-censor their coverage of politically sensitive issues for fear of being shut down.
The six independent print publications that closed in 2014 did so after a lengthy campaign of intimidation that included documentaries on state-run television that alleged the publications were linked to terrorist groups. The intimidation also included harassment and threats against staff, pressure on printers and distributors, regulatory delays, and eventually criminal charges against the editors. Dozens of staff members went into exile. Three of the owners were convicted under the criminal code and sentenced in absentia to more than three years in prison. The evidence the prosecution presented against them consisted of articles that criticized government policies.
While the plight of a few high-profile Ethiopian journalists has become widely known, dozens more in Addis Ababa and in rural regions have suffered systematic abuses at the hands of security officials.
The threats against journalists often take a similar course. Journalists who publish a critical article might receive threatening telephone calls, text messages, and visits from security officials and ruling party cadres. Some said they received hundreds of these threats. If this does not silence them or intimidate them into self-censorship, then the threats intensify and arrests often follow. The courts have shown little or no independence in criminal cases against journalists who have been convicted after unfair trials and sentenced to lengthy prison terms, often on terrorism-related charges.
“Muzzling independent voices through trumped-up criminal charges and harassment is making Ethiopia one of the world’s biggest jailers of journalists,” Lefkow said. “The government should immediately release those wrongly imprisoned and reform laws to protect media freedom.”
Most radio and television stations in Ethiopia are government-affiliated, rarely stray from the government position, and tend to promote government policies and tout development successes. Control of radio is crucial politically given that more than 80 percent of Ethiopia’s population lives in rural areas, where the radio is still the main medium for news and information. The few private radio stations that cover political events are subjected to editing and approval requirements by local government officials. Broadcasters who deviate from approved content have been harassed, detained, and in many cases forced into exile.
The government has also frequently jammed broadcasts and blocked the websites of foreign and diaspora-based radio and television stations. Staff working for broadcasters face repeated threats and harassment, as well as intimidation of their sources or people interviewed on international media outlets. Even people watching or listening to these services have been arrested.
The government has also used a variety of more subtle but effective administrative and regulatory restrictions such as hampering efforts to form journalist associations, delaying permits and renewals of private publications, putting pressure on the few printing presses and distributors, and linking employment in state media to ruling party membership.
Social media are also heavily restricted, and many blog sites and websites run by Ethiopians in the diaspora areblocked inside Ethiopia. In April, the authorities arrested six people from Zone 9, a blogging collective that provides commentary on social, political, and other events of interest to young Ethiopians, and charged them under the country’s counterterrorism law and criminal code. Their trial, along with other media figures, has been fraught with various due process concerns. On January 14, 2015, it was adjourned for the 16th time and they have now been jailed for over 260 days. The arrest and prosecution of the Zone 9 bloggers has had a wider chilling effect on freedom of expression in Ethiopia, especially among critically minded bloggers and online activists.
The increased media repression will clearly affect the media landscape for the May elections,.
“The government still has time to make significant reforms that would improve media freedoms before the May elections,” Lefkow said. “Amending oppressive laws and freeing jailed journalists do not require significant time or resources, but only the political will for reform.”
Ever since the ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF) won 99.6 percent of parliamentary seats in the 2010 elections, the government of Ethiopia has escalated its repression of the independent media, limiting the rights to freedom of expression and access to information. At least 60 journalists have fled their country since 2010 while at least another 19 languish in prison. The government has shut down dozens of publications and controls most television and most radio outlets, leaving few options for Ethiopians to acquire independent information and analysis on domestic political issues. With elections scheduled for May 2015, the media could be playing a key role educating and informing the public on the issues, and providing public forums for debate. But the ruling party has treated the private media as a threat to its hegemony, and is using various techniques to decimate private media, independent reporting, and critical analysis, with drastic results.
Ethiopia now has the most journalists in exile of any country in the world other than Iran, according to Committee to Protect Journalists’ statistics and Human Rights Watch research. Under repressive laws, the authorities frequently charge and the courts invariably convict journalists for their reports and commentaries on events and issues. Individuals like Eskinder Nega and Reeyot Alemu have come to symbolize the plight of dozens more media professionals, both known and unidentified, in Addis Ababa and in rural regions, who have suffered threats, intimidation, sometimes physical abuse, and politically motivated prosecutions under criminal or terrorism charges. Their trials are fraught with due process violations and the courts have demonstrated little independence in the adjudication of their cases.
Most print publications in Ethiopia are closely affiliated with the government and rarely stray from government perspectives on critical issues. Private print publications face numerous regulatory challenges and regular harassment from security personnel. Publications critical of government are regularly shut down, and printers and distributors of critical publications are closed. Journalists critical of government policies and their families live in constant fear of harassment, arrest, and losing their livelihoods. The state controls most of the media, and the few surviving private media self-censor their coverage of politically sensitive issues for fear of being shut down.
This report documents the strategies used by the Ethiopian government to control independent reporting and analysis and restrict access to information. Based on more than 70 interviews with current and former journalists and media professionals, the report describes the dire state of Ethiopia’s media and the resulting impact on freedom of expression and the media.
Despite international outcry over the most publicized cases, the Ethiopian government shows no sign of greater tolerance of independent media voices as the crackdown against independent media escalated in 2014. Ten journalists and bloggers joined the list of journalists under prosecution and five magazines and one newspaper were shut down after a government campaign of threats and intimidation. The campaign included programs on state-run television portraying the publications as supporters of terrorism, harassment of the printing presses that printed the publications, government interference in distribution of publications, and numerous threats from security officials. This culminated in dozens of journalists and several owners of these publications fleeing Ethiopia and criminal charges against the owners. Courts have sentenced three owners in absentia each to more than three years in prison, without any real evidence being presented other than articles that criticized government policies. The trials of the other owners continue.
But beyond the more newsworthy arrests, the government has used various other pernicious yet more subtle techniques to stifle and silence the media. Security personnel subject journalists who write about sensitive political issues to regular threats and harassment. These threats often extend beyond the journalists to their families and friends. Those who do not censor their coverage following warnings are often arbitrarily detained, usually without charge, and threatened and harassed. Outside of Addis Ababa, mistreatment and beatings of journalists in detention are common and are often followed by criminal charges. Many longtime private journalists have been detained numerous times and have received hundreds of threats from security officials, ruling party cadres, and officials from Ethiopia’s ministry of information, now called the Government Communications Affairs Office (GCAO).
The net effect is that Ethiopian journalists have to make the difficult decision between self-censoring their coverage to promote the ruling party’s agenda or providing reporting or commentary that may put them and their families in danger.
In addition to threats against individual journalists, the authorities use various means to stymie the private printing presses where independent media owners print their publications. The state-owned printer, which is the only printing press with the capacity to print newspapers regularly, delays or refuses to print private publications—in one case burning 40,000 copies of a newspaper that published reports the government considered critical. Security personnel are also increasingly targeting and threatening distributors of private publications. Increasingly journalists’ sources are being targeted and individuals are more and more afraid to speak to the media.
Government has stifled attempts to organize independent journalist associations, and security officials conduct extensive background checks into the political affiliations of private publications. The authorities routinely delay required permits and renewals for private publications deemed less than fully supportive of the government and ruling party.
New media has not fared much better. Many blog sites and websites being run by Ethiopians in the diaspora are blocked inside Ethiopia. In 2014, bloggers from Zone 9, a blogging collective that provides commentary on current events in Ethiopia, were charged under the anti-terrorism law and the criminal code after spending 80 days in pre-charge detention. Among the evidence the prosecution cited in its charge sheets was digital security training the bloggers took through Tactical Technology Collective, an international nongovernmental organization (NGO) that provides activists with tools to protect their privacy online. The arrest and prosecutions of the Zone 9 bloggers has had a wider chilling effect on freedom of expression in the country, elevating the level of fear among bloggers and online activists who increasingly fear posting critical commentary on Facebook or other social media platforms.
The picture for radio and television broadcasting is similar. Most of the country’s radio and television stations are state-run and do not offer independent news coverage and analysis. This is critically important given that over 80 percent of Ethiopia’s population lives in rural areas, where the radio is still the main medium to acquire news and information. The few private radio stations that cover political events told Human Rights Watch that local government officials have had to edit and approve their programs days before they are aired. Broadcasters who deviate from the approved content had to contend with detention and harassment by government officials.
Rather than face a life of constant harassment and fear, many journalists choose to work for one of the state-affiliated publications. Some walk the fine line of being as critical as they can be without upsetting the authorities, while others are content to churn out the government propaganda promoting and exaggerating the government’s development successes. Membership in the EPRDF is often a requirement for upward mobility in these publications.
Foreign media has a limited presence in Ethiopia. Both Voice of America (VOA) and Deutsche Welle (DW) join several Ethiopian diaspora stations in providing television and radio coverage. However, the government has used various strategies to limit their domestic audience including jamming of their signals, constant threats and harassment of their staff and their sources, and most recently the targeting and arrest of individuals who are watching or listening to the diaspora-based services.
Since the 2009 enactment of the Charities and Societies Proclamation, independent civil society has largely been eviscerated while severe restrictions on the remaining opposition political parties make a vibrant and independent media sector all the more important for participation in governance and greater respect for human rights in the country. Unfortunately, what little space there was for independent coverage and analysis of news and political events has shrunk even further in 2014. The opportunity for Ethiopian citizens to access different political perspectives and analysis leading up to the May 2015 elections is bleak.
Still, much can be done to improve the media situation in Ethiopia in both the short and long-term. As a first step, the government should immediately drop charges and release detained and convicted journalists and bloggers. Ethiopia’s leaders should realize that a vibrant and independent media contributes to the country’s development. As such, in the coming weeks and months, the government should amend repressive laws used to target the media, including the Anti-Terrorism Proclamation. Authorities should also ensure that both law and practice are in line with Ethiopia’s constitution and international standards.
Recommendations
To the Government of Ethiopia
Immediately drop all charges and release all journalists and bloggers arbitrarily detained and prosecuted under the criminal code or anti-terrorism law.
Repeal or substantially amend the Anti-Terrorism Proclamation and the Freedom of the Mass Media and Access to Information Proclamation so that they comply with the right to freedom of expression under Ethiopia’s constitution and regional and international human rights law.
Amend article 613 of the criminal code to remove criminal penalties for defamation.
Limit government ownership over the print and broadcast media, and take legislative and policy measures, including the removal of barriers to private ownership, that encourage an independent and vibrant private media.
Streamline and depoliticize regulatory processes for new publications and radio stations. Regulatory agencies should be independent and administratively and functionally separate from the state security apparatus and the Government Communications Affairs Office.
Implement reforms to ensure the independence of the Ethiopian Broadcasting Authority (EBA).
Eliminate restrictions on the right to freedom of movement of domestic and foreign journalists throughout Ethiopia, including in areas where serious human rights abuses are allegedly occurring. Instruct police and security personnel to permit freedom of movement of the press. Discipline any officer, regardless of rank, for restricting movement of journalists through threat, harassment, or detention.
Cease blocking and censoring the websites of political parties, media, and bloggers, and publicly commit not to block such websites in the future.
Cease jamming radio and television stations and publicly commit not to jam radio and television stations in the future.
Extend an invitation to the UN Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression to visit Ethiopia to evaluate the media environment for private print and electronic media and to examine the situation of imprisoned journalists.
To Ethiopia’s International Donors, including European Union States and the United States
Publicly call and privately press for the release of all journalists and bloggers arbitrarily detained and prosecuted under the criminal code or anti-terrorism law.
Improve and increase monitoring of trials of journalists and other media professionals to ensure trials meet international fair trial standards.
Seek access to prisons and detention centers to monitor the conditions of imprisoned journalists and bloggers.
Publicly and privately raise with government officials concerns about freedom of expression and how these human rights violations may undermine development and security priorities.
Provide support for improving the capacity and professionalism of Ethiopia’s media, including the creation of independent journalism associations. Ensure that there are specific opportunities available for journalists with private publications and make special effort to include initiatives aimed at improving media capacity outside of Addis Ababa.
Support efforts to ensure independent newspapers and other publications have access to printing facilities that are not government owned or controlled.
To All State-Owned or State-Affiliated Printing Houses
Impartially print all licensed private publications in an appropriate timeframe and manner consistent with timelines for state-affiliated publications.
To Foreign Radio and Television Operators in Ethiopia
Strengthen procedures for identifying sources that are at particular risk and develop mitigation measures for those sources. This could include consistent use of techniques such as anonymizing the identity of the individual, keeping identities confidential, and making high-profile individuals aware of the risks.
To the Governments of Kenya, South Sudan, and Uganda
Ensure that asylum seekers, including journalists and other media professionals applying for asylum, receive prompt processing of their applications and protection from targeted threats.
Methodology
This report, on the Ethiopian government’s strategies to control independent reporting and analysis and restrict access to information, is based on research conducted between May 2013 and December 2014 in Ethiopia and three other countries.
Over 70 individuals were interviewed, including victims of human rights violations, current and former journalists, other media professionals, and former government officials. Interviews focused on the interviewee’s experiences since the May 2010 elections. All were interviewed individually. Interviews were carried out either in person or via telephone. Interviewees included people from both private and state-affiliated publications and a wide range of backgrounds, age, ethnicity, urban, rural, and geographic origin in order to get as broad a perspective as possible.
Interviews were conducted in English or with interpretation from Afan Oromo, Amharic, or various Ethiopian local languages into English. Several interpreters were used. Human Rights Watch took various precautions to verify the credibility of interviewees’ statements. None of the interviewees were offered any form of compensation and all interviewees were informed of the purpose of the interview and its voluntary nature, including their right to stop the interview at any point. They all gave informed consent to be interviewed.
In addition to interviews, Human Rights Watch consulted court documents and various secondary material, including academic articles and reports from nongovernmental organizations, that corroborate details or patterns of abuses described in the report. This material includes previous Human Rights Watch research as well as information collected by other credible experts and independent human rights investigators. All the information in this report was based on at least two and usually more than two independent sources,including both interviews and secondary material.
In part because the Ethiopian government restricts human rights research in the country, this report is not a comprehensive assessment of the media freedom situation in Ethiopia. Human Rights Watch and other independent national and international human rights organizations face extraordinary challenges in carrying out investigations in Ethiopia given the government’s hostility towards human rights investigation and reporting. As a result it is extremely difficult to assure the safety and confidentiality of victims of human rights abuses. Increasingly, the families of individuals outside of Ethiopia who provide information can also be at risk of reprisals. Ethiopian journalists and other individuals also face significant security and protection challenges in neighboring Djibouti, Kenya, Uganda, Sudan, South Sudan, and Somaliland.
The Ethiopian government routinely denies allegations of serious human rights violations and has regularly sought to identify the victims and witnesses providing information published in human rights reports. In the past the authorities have harassed and detained individuals for providing information to, or meeting with, international human rights investigators, journalists, and others. This heightens concerns that any form of involvement with Human Rights Watch, including speaking to the organization, could be used against individuals, including in politically motivated prosecutions.
Human Rights Watch conducted research for this report inside Ethiopia, but many of the victims were interviewed outside of the country, making it easier for them to speak openly about their experiences. Given concerns for their protection and and the possiblity of reprisals against family members, all names and identifying information of interviewees have been removed, and locations of interviews withheld where such information could suggest someone’s identity. In certain cases, pertinent information has been omitted altogether because of concerns that disclosing that information would reveal the identity of interviewees.
Human Rights Watch wrote to the government of Ethiopia on December 12, 2014, to share the findings of this report and to request input on those findings. No response was received from the government.
I. Background
Ethiopia has some history of a free press. When the ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF) coalition came to power in 1991, the media environment was quickly liberalized, in contrast to the situation during the ousted Derg regime.[1] The end of censorship prompted a vibrant free press, but the relationship between the government and the new private press quickly soured in the early 1990s as the media voiced criticism of government policy, particularly on perennially sensitive political issues such as the right to self-determination of Ethiopia’s regions, land tenure, and ethnic representation in government.[2] Dozens of journalists were arrested and accused of publishing false information or violating other provisions of the 1992 press law, which allowed government authorities to detain journalists without charge.[3]
The Ethiopian government relaxed media restrictions ahead of the 2005 elections,[4] but the opening was brief. The election results sparked controversy, protests, and a bloody government crackdown. Up to 200 people were killed, tens of thousands of people were detained, and scores of opposition leaders, journalists, and human rights activists were arrested. Six publishing houses and more than 20 journalists, many of them connected to the publishing houses, were among a group of more than 120 people charged in December 2005 and prosecuted in 2006 and 2007 for “outrages against the constitution” and other crimes, a number of them in absentia.[5]
The impact of the 2005 election controversy on Ethiopia’s media—and on every facet of political and associational activity—has been dramatic. Since 2005 the government has reinforced its strategy to manage and control information flows, including the media, and ensure that its policies are promoted but not critiqued. The government periodically jams radio broadcasts and uses other means to control access to information to the rural audience, which largely depends on radio for information. But events of the past few years show that even the relative tolerance in urban areas like Addis Ababa for greater access to information and media diversity is dwindling.
Since 2008 the government has passed laws to systematically restrict the press. In July 2008 Ethiopia’s parliament adopted the Freedom of the Mass Media and Access to Information Proclamation. The law made some positive changes from the previous media law, such as barring the pre-trial detention of journalists, but it added alarming new features, including broad powers to initiate defamation suits and to demand corrections in print publications.[6] In July 2009 parliament passed the Anti-Terrorism Proclamation, which has been used extensively against the media, both directly and indirectly.
Independent print journalism took a massive blow in December 2009 when Addis Neger, one of the largest independent Amharic weekly newspapers, was forced to close following a campaign of threats and harassment that resulted in most of its senior staff fleeing Ethiopia.[7] The government claimed that Addis Neger had ulterior political motives, while the European Union and the United States embassy in Ethiopia both expressed concern over the declining media space, shortly after Addis Neger ceased publication.[8]
Five months later federal elections were held in an atmosphere of complete ruling party control, resulting in the EPRDF coalition winning 99.6 percent of parliamentary seats.[9]
II. Ethiopia’s Media Landscape
Ethiopia’s media landscape is heavily state-controlled, and dominated by Amharic-language publications and broadcasts focused on events and issues in the capital, Addis Ababa. The Ethiopian Broadcasting Authority has regulatory authority over all media licensing and content for print publications and television and radio stations. It is accountable to the information ministry, which in 2008 was renamed the Government Communications Affairs Office.[10]
Ethiopia’s sole television broadcaster is the state-run Ethiopian Broadcasting Corporation (EBC, formerly known as ETV) and its regional affiliates. Satellite television is increasingly common with Al-Jazeera and BBC World News drawing significant numbers of viewers, particularly in Addis Ababa. Two diaspora-run television networks, Ethiopian Satellite Television (ESAT) and Oromia Media Network (OMN), are increasingly popular.
The 81 percent of Ethiopians who live in rural areas[11] are largely dependent on state-controlled radio and television broadcasts, particularly radio.[12] The few private licensed radio stations tend to steer clear of politics and sensitive content and focus on issues such as sports or entertainment.
Print publications are almost exclusively in Amharic, focus heavily on Addis Ababa, and are usually only available in major cities.[13] According to one source, 49 percent of respondents in Addis Ababa read newspapers, but only 9 percent of respondents in Oromia region and 14 percent in Amhara region do.[14] Print publications have traditionally offered critical analysis and political opinion.
According to the EBA, as of April 2014 there were 17 licensed newspapers (9 of which focus on political, economic, and social affairs) and 20 licensed magazines (11 of which focus on political, economic and social affairs) in a country of more than 90 million people.[15] There are a variety of state-run and private printing presses that can print magazines but only one large, state-run printer that can consistently print newspapers. For a list of publications licensed by the EBA as of April 2014 that cover political, economic, and social issues, see Annex II.
Social media use is limited given that just 1.9 percent of the population has access to the Internet.[16] Internet access is much higher in Addis Ababa and other cities and it is an increasingly important medium to access information that is otherwise unavailable given restrictions on traditional media.[17] The Internet and social media are playing a growing role in conveying ideas, information, and perspectives among the young and educated.
The ruling party’s high level of repression of Ethiopia’s media environment has already had an adverse impact on the 2010 elections and bodes ill for Ethiopia’s next elections, scheduled for May 2015. Open and vibrant space for both traditional and “new” media plays a critical role in the spread of ideas and information, stimulates political debate, and shapes public perceptions about current events and issues. The media also plays a fundamental role in ensuring that different political perspectives and opinions are represented, an especially important element in any free and fair election contest.
III. Abuses against Media Professionals and Sources
It is simply part of what we do. If you want to write anything that is not pro-government you will receive these threats and harassment against your life and your family. For a lot of us it is terrifying and we limit our writings as a result. For those that refuse to do that, the pressure and strategies get worse until eventually we are in prison or we are exiled from our homeland.—Recently exiled Ethiopian journalist, October 2014
The Ethiopian government uses a variety of techniques, including targeting individual journalists with threats and prosecutions and regulatory measures against publishers and printers, to restrict critical analysis of political events and public discussion of divisive issues. The government’s apparent aim is to ensure that media promote—and never criticize—government initiatives and policies.
Journalists working for both state and independent publications told Human Rights Watch that they are being targeted through these various techniques, which often escalate in severity over time. If mild threats do not silence critical journalists then harsher techniques are used. As one exiled journalist said:
They use every tool in their toolbox to shut you up … and because they control everything in the country they have many ways to keep us down. If one technique does not work they use something else to beat us down until we just can’t fight anymore. Eventually we just give up and end up here [in exile].[18]
The most common technique employed against the media is threats and harassment by ruling party cadres, government officials, and security officials. Independent journalists are forced to self-censor or face a distinct pattern of threats and intimidation against them as described in the following subsections, while journalists with state-affiliated media outlets report being under constant pressure to promote EPRDF programs and priorities and to refrain from undertaking journalism seen as contrary to those priorities.
Attacks, Arbitrary Detentions, and Harassment of Journalists
Owners and editors of publications that are regularly critical of government policy or journalists who are known to write critical articles face regular and intense pressure from security officials. While some of these publications are viewed or indeed are connected with registered opposition parties, many seek to be independent, offer perspectives from all sides of the political spectrum, regularly seek the perspective of government and opposition parties alike, and generally meet the norms of independent journalism. At the same time, there are often-voiced concerns about the quality and professional standards of some of these publications. Those publications or journalists with real or perceived professional or personal ties to opposition parties, both registered and unregistered, seem to be under increased scrutiny.[19]
Once a critical article is published, authors or managers of the publication regularly receive threatening phone calls and text messages from ruling party cadres and security officials. A journalist who wrote an article critiquing the government’s approach to development issues said, “They would threaten me to stop working against the government, and promise me a better life if I would work in their favor.”[20] Many other individuals received text messages or phone calls from unidentified sources with various unsophisticated threats.
Sometimes security officials confront journalists on the street; in other cases police summon individuals to the federal police center, known as Maekelawi, or the Government Communications Affairs Office for questioning or interrogation.[21] Occasionally the individuals identify themselves as security officers, but often they do not identify themselves. In such cases, detentions are usually for short periods, no more than a couple of days, and mistreatment infrequent.
A freelance journalist who worked for Fact magazine said that after he wrote an article that criticized the government, the authorities accused him of being a foreign agent. “I criticized the government’s approach to foreign NGOs and [said it] was over the top. I was told by security officials: ‘You are an agent of a foreign enemy, you are trying to destabilize the country so you will be responsible. The next time you will see. We will not take you to prison but you will see’.” The journalist told Human Rights Watch that the threats terrified him: “Now I am more careful what I write. I cannot be as open as a journalist as I was before.”[22]
A journalist, who had worked for Feteh and Le’elina newspapers and the Addis Times magazine, described repeated harassment and threats to his family:
The government secret service agents started following my every movement and tried to stop me from working forFeteh by discouraging and insulting me. One morning I was walking to work when a well-built man called me by name and forced me to accompany him to a red hatchback. There were two other people in the car. As the driver started the engine the one who sat next to the driver started telling me in detail how my parents and my sister spend their time, where they work, at which hour of the morning my mother usually went to church. He threatened me that if I care about my family then I should stop working with Temesgen Desalegn [the owner of Feteh]…. I was afraid not just because they were repeatedly pointing their gun at my face but because I did not want to cause any danger to my parents.[23]
He eventually fled the country out of fear for his own safety. After several years of threats and arrests due to several opinion pieces published in Feteh, Temesgen Desalegn was charged in August 2012. A court convicted him of incitement and criminal defamation and on October 27, 2014, was sentenced to three years in prison.[24] The publisher of the now-defunct Feteh, Mastewal Birhanu, was also convicted in absentia.
Many journalists told Human Rights Watch that these types of threats are common. They said that officials made repeated references to the anti-terrorism law and the treatment meted out to other journalists, particularly imprisoned journalists Reeyot Alemu and Eskinder Nega, to instill fear.[25] Experienced journalists with private publications reported receiving dozens, sometimes hundreds, of these threats via telephone, text message, email, and in person.[26]
Several journalists reporting on sensitive subjects said that senior officials of the Government Communications Affairs Office, including GCAO state minister Shimeles Kemal, invited them to meetings. The owner of Jano magazine said:
In June 2014, after I wrote about the Muslim protests,[27] I was called by the police to come to Maekelawi. I went there and then was taken directly [by car] to the office of Shimeles Kemal [at GCAO]. I was told by his employees, “This Muslim issue is calming down but you are inciting by writing on this.” After I left there I was followed home, I received phone threats over the following days.[28]
Another journalist described the progression of threats leading to eventual criminal charges:
After many threats and harassment, we continued our reporting as usual. I received calls warning, “Stop doing this action, or you will get a big punishment.” And then they started calling on my home line. They also started intimidating my family. They told my mother, “Tell your children to stop what they are doing.” More than 20 people called, different people, different numbers, some called from the number that we all know at Maekelawi, some from security. They had information about my family throughout the world. They knew everything. One person kept calling wanting information on my sources. I refused. He then asked about my connections with CPJ [Committee to Protect Journalists], Article 19, and then the threats became harsher: “You will taste the consequences like Eskinder Nega.” Once we published an article about the arrest of Andargachew [a Ginbot 7 leader and UK citizen] in Yemen, the threats became unbearable: “We will kill you since you refuse to stop.”[29]
Shortly thereafter, the authorities shut down his magazine and filed criminal charges against the owner.
Many journalists unsurprisingly soften their positions following constant threats and harassment. For those who do not, arbitrary detention is often the next step. The authorities will conduct interrogations to intimidate the individual into backing down from their critical coverage. They frequently follow a line of questioning about who finances the newspaper and will attempt to connect the publication to the banned political opposition party Ginbot 7, the diaspora television network ESAT, and various foreign nongovernmental organizations or other foreign organizations.
Since mid-2014 the authorities have more frequently questioned journalists about their connections to freedom of expression organizations such as Article 19 and the Committee to Protect Journalists. They regularly question ethnic Oromo about alleged connections to Oromo opposition groups, such as the Oromo Liberation Front (OLF). Other times questioning involves pressure to reveal sources of information. Security officials usually continue the harassment after release, encouraging friends and family to pressure the individual to censor their writings, while constantly using the threat of criminal charges under the anti-terrorism law as a final incentive.
A journalist working for Finote Netsanet,a publication connected with the registered opposition party Unity for Democracy and Justice (UDJ), described the threats and his eventual arrest and detention in August 2014:
I was walking near [a location in Addis] with my friend, and one black car stopped ahead of us. Someone got out and told us to get into the car. They showed us their pistols, we got in, they covered our faces with blindfolds, and they took us to a villa somewhere in Addis, and took off our blindfolds and they threatened us. They told me everything about my family: my children’s names, where they go to school, what [my son’s] clothes are, what my wife looks like, all my history, all to scare me. For the next 10 hours, they pointed guns at our heads, insulted us, and warned us to stop writing anti-government stories. They released us after 10 hours of this. They asked me about connections with foreign organizations like Article 19 and CPJ, and asked about my connections to specific ESAT employees. They forced me to give up my password for Facebook, Twitter, and email. I interviewed [a CPJ employee] for a magazine, they even brought that magazine when they interrogated me, and went through it.[30]
The authorities have also targeted entire publications. In mid-2014 in a tactic repeatedly used against human rights groups, organizers of the Muslim protests, and others, the Ethiopian Broadcasting Corporation produced and aired propaganda programs that vilified specific magazines and newspapers.[31] The programs zoomed in on the front covers of five publications and suggested they were against Ethiopia’s development, were trying to “destabilize” the government, and were being used as the mouthpieces of terrorist organizations. The owners of the publications told Human Rights Watch that the impact of the programs on their magazines included a decline in sales and in advertising, a reluctance of freelance journalists to work for them, and increased difficulty finding printers and distributors.[32] A former resident of Addis Ababa said: “I used to be a regular reader of Afro Times [one of the targeted publications] but after the documentary when they said it was supporting terrorism, I was afraid to be seen buying it or reading it. I knew it wasn’t true but that doesn’t matter in Ethiopia.”[33]
Any articles viewed as critical of Ethiopia’s development programs, coverage of politically sensitive topics such as public protests, or articles focused on any of the organizations Ethiopia has deemed to be terrorist organizations have caused particular problems for their authors and publications.[34] One sensitive topic that triggered escalated threats by security officials was the health of longtime Prime Minister Meles Zenawi, who died in August 2012.[35] One journalist wrote a series of editorials on Meles, including one criticizing the secrecy surrounding his health in the weeks before his death. The journalist said:
Somebody from Maekelawi called me to office #38 at Maekelawi in August 2012, because of my editorial[s]…. They told me to stop writing or I would be prosecuted under the anti-terrorism law. I was there for eight days before being released on bail…. There was no political motive [to my editorials]. They were looking for information on who I was working with and why I was writing these articles. They would beat me with a stick on the back of the head. My family did not know where I was. For three days they would beat me at night.[36]
Journalists report also having problems with officials when they try to report on abuses by the Ethiopian National Defense Force or other security forces including in the Somali, Gambella, or Oromia regions. Coverage of controversial criminal trials also causes problems. For example, several people told Human Rights Watch that they faced difficulties after providing commentary on the trials of the Zone 9 bloggers in 2014.[37] One person working for a private magazine described reprisals for tweeting from the Zone 9 trials: “They would continue their harassment during the [Zone 9] trials. They would talk about what I was writing and say: ‘Always you are exaggerating, you are degrading the country’s stature again.’ I should be able to write about what is said in a courtroom, but they wanted to stop me.”[38]
Criminal Charges against Media Professionals
The Ethiopian government has charged at least 38 journalists with various crimes under the Anti-Terrorism Proclamation or the Criminal Code since the 2010 elections.[39] In all cases, security officials threatened and harassed individuals before criminal charges were filed. In most cases they were charged with criminal defamation or “inciting the public through false rumors,” grounds that should not be the basis for criminal punishment. Serious due process concerns, including lengthy pre-charge detentions, no access to legal counsel, and absence of judicial independence, marred all of the nine trials that Human Rights Watch monitored.[40]
The following section summarizes five cases.
Reeyot Alemu Gobebo, a school teacher and regular contributor to the weekly newspaper Feteh, was arrested in June 2011. In January 2012 she was sentenced to 14 years in prison under the anti-terrorism law and the criminal code.[41] According to court records, she was accused of accepting a terrorist mission, and was responsible for “the collection and transfer of information helpful for terrorist action” based on innocuous emails accessed from her email account while she was in custody.[42] In August 2012 two of the charges were dropped on appeal and her sentence reduced to five years. Evidence introduced at trial included intercepted phone calls and emails with journalists in the diaspora. In 2013 she received the UNESCO/Guillermo Cano World Press Freedom Prize and Human Rights Watch’s Hellman/Hammett press freedom prize.[43]
Woubshet Taye Abebe and Elias Kifle were both convicted under the anti-terrorism law and criminal code. Elias is the editor of Washington DC-based Ethiopian Review and was sentenced to life in prison in absentia. The website of Ethiopian Review is now blocked in Ethiopia.[44] Woubshet was the editor of Awramba Timesand is currently serving a 14-year sentence. Intercepted phone calls and emails were key pieces of evidence in the trials—none of which were acquired through appropriate legal channels and should not have been admissible in court under Ethiopian law.[45] In October 2013 Woubshet received the Free Press Award from the CNN MultiChoice African Journalist Awards.[46]
Eskinder NegaFenta has repeatedly faced government hostility for his journalism and blogging, with eight arrests and detentions since 1993. Eskinder and his wife, Serkalem Fasil, were imprisoned for 17 months following the 2005 elections. In 2011 Eskinder wrote articles about the Arab Spring uprisings and called for peaceful protests. In July 2012, after nine months in detention, he was sentenced to 18 years in prison for conspiracy to commit terrorist acts, as well as participation in a terrorist organization and treason. Five other journalists were charged at the same time and sentenced to between eight years and life in prison, mostly in absentia.[47] In 2012 Eskinder received the PEN/Barbara Goldsmith Freedom to Write Award and in 2014 won the Golden Pen Award of Freedom.[48] In December 2012 the UN Working Group on Arbitrary Detention concluded that Eskinder’s detention was arbitrary and called for his immediate release and reparations.[49] Eskinder remains in prison. In October 2014 Eskinder and Reeyot filed an appeal with the African Commission on Human and Peoples’ Rights asserting that their convictions and imprisonment violate their rights to freedom of expression and to a fair trial.[50]
In July 2012, at the height of the Muslim protests in Ethiopia, chief editor Yusuf Getachew at Muslimoch Guday (Muslim Affairs) magazine was arrested and charged with incitement under the anti-terrorism law. He had written articles about the Muslim protests and the concerns of protesters that the government was interfering in religious affairs.[51] Yusuf’s charge sheet states that “he [Yusuf] has established media that preaches Islamic extremism after he has taken full responsibility of the media he has printed and reported articles that are violence initiators.”[52] Lawyers for Yusuf allege he was mistreated in detention.[53] In January 2013 managing editor Solomon Kebede was also arrested and charged under the anti-terrorism law in February 2013. The publication ceased operations after Yusuf’s arrest. Other staff members fled the country.
The crackdown escalated in 2014. In April six members of the prominent blogging collective Zone 9 were arrested in Addis Ababa, alongside three journalists. Blogging under the slogan “we blog because we care,” the Zone 9-ers covered social, political, and other events of interest to young Ethiopians. The six bloggers in custody are Atnaf Berahane, Befekadu Hailu, Abel Wabela, Mahlet Fantahun, Natnael Feleke, andZelalem Kibret. Soliana Shimeles, a seventh blogger, was charged in absentia. Three journalists,Tesfalem Waldyes, Edom Kassaye, and Asmamaw Hailegiorgis, an editor at weekly magazine Addis Guday, were arrested in April.[54]
All 10 were charged under the criminal code and anti-terrorism law in July 2014. Their trials, marred by various due process concerns, continued at time of writing.[55] According to the charge sheet, evidence presented to support the charge included their participation in a digital security training course organized by the Tactical Technology Collective.[56]
The crackdown continued in August 2014 when the Ministry of Justice said in a press release that six magazines and newspapers—Lomi, Enku, Fact, Jano, Addis Guday, and Afro Times—had been charged with “encouraging terrorism, endangering national security, repeated incitement of ethnic and religious hate, and smears against officials and public institutions.”[57] The press release was the first that their owners and editors heard about the charges. The charges followed a lengthy campaign of threats and harassment from security officials, ETV accusations that the publications were a “mouthpiece for terrorist groups,” and targeting of their printers and distributors.
The charges focused on various articles that appeared in the magazines. For example, the charges against Lomimagazine’s owners were based on three articles, including one titled: “The Adornments of Terrorism.” According to the charge sheet, the article stated: “It is not too long ago that EPRDF, worrying for its power, has started hunting and incarcerating, all in the name of terrorism, journalists and strong dissidents who, in the spirit of competitiveness, are raising opposing ideas.”[58] Another article cited on the charge sheet was written by British freelance journalist Graham Peebles.[59] On October 7, 2014, Addis Guday publisher Endalkachew Tesfaye, Lomi publisher Gizaw Taye, and Fact publisher Fatuma Nuriya were sentenced in absentia to between three and four years each.[60]
Targeting of Sources, Interviewees, and Informants
Ethiopian security officials often target individuals who speak to the media. Journalists at various media outlets told Human Rights Watch that in the past 12 months it has become increasingly difficult to find witnesses to events and experts who are willing to be interviewed from inside Ethiopia. This is even more of a challenge for foreign-based media such as the Voice of America, Deutsche Welle, Ethiopian Satellite Television (ESAT), and Oromia Media Network.
Much of the reluctance to be interviewed stems from increasing fear of speaking out on sensitive issues, and there have been cases in which security officials have singled out individuals because of their connections with these foreign broadcasters. In most cases the officials just warned them, but several cases resulted in people being detained. Five individuals Human Rights Watch interviewed were arrested because they had phone conversations with media outlets. Pervasive telephone surveillance, both real and perceived, has dramatically limited the amount of information that is communicated to media via telephone both within Ethiopia and internationally.[61]
One well-known Addis Ababa-based journalist who works for a large state-affiliated publication described the challenges of gathering information in rural areas:
There is little coverage of sensitive events outside of Addis. It’s expensive for us to go there and local officials often make it hard for us to speak with people. And then when we get there people are just too afraid to speak. If they don’t know you they won’t speak. I speak their language [but] it doesn’t matter. But I understand: if they speak to me someone will know and they will have problems.[62]
A journalist for TV Oromia, a state-run television broadcaster, who said that she was accompanied by local security officials when interviewing students about arrests at Adama University in June 2013, told Human Rights Watch:
I recorded what they said about how government was trying to portray them as terrorists, but they were just students trying to learn. The people I was with [security officials] took them away to another room; two and a half hours later they came back and they were crying and were shaken up. Their story had changed completely and they told me how they had planned to blow up government institutions and public places. They clearly were just students who had been threatened. I left the campus right there so angry with my government, and after that I had many problems with security officials at my workplace. I was compelled to report to security every day after that.[63]
Shortly thereafter she was removed from her position and now lives abroad.
These government techniques have been very effective at suppressing independent voices within Ethiopia’s domestic media. But they are ineffective against foreign and diaspora media who, given that they are based outside Ethiopia, cannot as easily be intimidated into silence. For these outlets, the government uses various strategies including jamming of broadcast signals and systematic targeting of their sources, informants, and anyone who shares information with them.
Human Rights Watch documented 10 cases of individuals being targeted for speaking to VOA, ESAT, OMN, or other foreign stations. For example, in December 2010 a man who had been displaced from his land in Gambella to make way for investors described his experience to VOA. Shortly thereafter he and his colleagues were forced to flee Ethiopia into South Sudan amid threats from security personnel. Their photographs and information had been shared by Ethiopian security officials with their security colleagues in South Sudan.[64]VOA had used a pseudonym but had not altered his voice or the details of the story. Given the small population of both his ethnic group and the town he lived in and the content of the story, his identity was evident to government officials. The individual now lives in a refugee camp in a neighboring country. According to the VOA reporter on that story, he asked the individual if he would like to use a pseudonym or alter his voice. The individual, either unaware of the risk or enthusiastic to share his story, declined these protections and has now has been compelled to live abroad.[65]
In March 2014 the diaspora-run Oromia Media Network began operating. OMN is a private satellite television channel that focuses on news and analysis of events in Oromia region, Ethiopia, and the greater Horn of Africa.[66] Government officials have subsequently threatened viewers and harassed individuals who have provided information to OMN. An independent documentary filmmaker said he was threatened by security personnel after being contacted by a high-profile individual within OMN to ask for technical advice:
I was called by security personnel to come to the local council office where they told me, “There is much data that is going to OMN, all of this data must be coming from you, you are giving technical support to OMN. Since they are terrorists, you are assisting terrorists. We understand what you are doing, if you do not stop it will be your end.” I had only communicated via phone with OMN but I stopped communication at that time because I was afraid, but the harassment continued from security officials.
Two weeks later he fled the country fearful for his life.[67]
An employee from a woreda (district) in Oromia spoke to VOA about the failure of the government to payworeda salaries on time. After appearing on VOA’s Afan Oromo service he was arrested. He told Human Rights Watch:
They [the authorities] told me I was a terrorist and put me in jail for 21 days. I was beaten each night for the first week and they would burn me on my arms with their cigarettes. They chained me to a table and would beat me and hit me with sticks while they accused me of exposing government secrets to the foreign media. Since I have been released they have not allowed me go back to work.[68]
In another case, a radio journalist was attempting to cover a story on displacement due to clashes between Somali and Oromo communities in eastern Oromia in 2013, but security forces stopped him from accessing the area. He told Human Rights Watch: “We couldn’t cover the story but VOA managed to report on it. I was then arrested for three months because they said, ‘We deprived you to cover this so you leaked it to them’.” The journalist said he was interrogated nightly for two weeks: “They would ask me to confess to leaking information to VOA. They also wanted me to work with them and provide information on others. I refused. They would beat me with sticks. I have scars all over my body from this.” He was never charged, and never saw a lawyer during his three months in detention.[69]
A man working for Ethio Telecom in a very remote area in Southern Nation, Nationalities and Peoples’ Region (SNNPR) described being pressured by the authorities to monitor who was using the VSAT phone in the local Ethio Telecom office. This was the only phone available to the community and during times of conflict between local ethnic groups, individuals within those communities spoke to Voice of America and Deutsche Welle. He said, “I was supposed to monitor who was using the phone and record any phone calls that were suspicious. When the information began appearing on VOA/DW, I was arrested and spent 18 days in prison for allowing this to happen.”[70]
Exiled Ethiopians reported being intimidated by both foreign and Ethiopian security officials outside of Ethiopia once they appeared on ESAT or VOA. Several individuals told Human Rights Watch that they spoke to ESAT or VOA about their ordeals and the rights abuses they were subject to inside Ethiopia after they sought asylum abroad. One man said:
I spoke to VOA in December 2012 about my experiences in Ethiopia and then became a target of the police in Nairobi. I had five interactions. In one case they had Ethiopian people with them who told me, “In Ethiopia you oppose government policy. When you leave, you speak about human rights. You didn’t stop your mission, this is a problem. This is not good for our reputation.”[71]
Other individuals said that their family members inside Ethiopia were targeted once an exiled family member appeared on VOA or ESAT.
Both ESAT and VOA use various strategies to protect the identities of individuals including using pseudonyms, altering voices, and omission of certain details, but these techniques seem to be used inconsistently. Individuals, particularly from rural areas, also seem largely unaware of the risks of speaking to these outlets.
Threats and Harassment from Opposition and Diaspora Groups
Journalists from both state-run and private media reported that threats, harassment, and intimidation came not only from government officials but also from opposition groups, particularly those groups in the diaspora. One journalist based outside Ethiopia said:
We are accused of being mouthpieces of [EPRDF], but then we are accused by the government of being the mouthpiece of Ginbot 7. We can’t win…. From a repressive government you would expect it, but from diaspora trying to paint themselves as an alternative, it is unacceptable. Being an independent journalist does not mean siding with the opposition, it means looking at the issues of the day in a critical manner regardless of who gains politically. But if we do not criticize the government for everything, the opposition media attacks us mercilessly with online smear campaigns and by email, phone, and even in person.[72]
Different diaspora journalists have described receiving threats via telephone, email, and in person from unknown individuals.
IV. Regulatory and Other Restrictions on Media
The Ethiopian government uses various strategies and techniques to close down publications that are deemed to be too critical. Private publications close because key individuals are imprisoned, because of excessive harassment of staff, lack of options for printing the publication, and because of financial difficulties brought about at least in part by government harassment, or denial or revocation of required licenses. In other cases government officials de facto shut down publications, although it is rarely clear who is responsible or under what authority.
For example, Lomi magazine employees arrived at their office one day in July 2014 to find a notice on the door that the magazine had been “shut down.”[73]
Many publications produce one issue and then close after publication under pressure from security officials. A publication owner told Human Rights Watch:
They [security officials] harassed my staff, they targeted my printers, they detained me three times, they accused me of supporting terrorism, they kept asking questions about where our financing came from, they threatened us with closure, and then our landlord started threatening us. It was too much, so we just closed. They didn’t legally shut us down but did everything in their power to ensure that we shut down. If I didn’t do it myself, eventually they would’ve done it formally for me.[74]
A man who worked for a radio station in Oromia described a verbal order to close:
After Meles died, the radio station was closed down because we did not use the exact wording regarding the public displays of mourning that we were told to by government. We indicated the mourning was optional, not mandatory. They gave us specific words to read on the air in our story and we changed them to make it optional.
The man told Human Rights Watch that his movement was restricted after the closure: “We were called to the zonal office in Harerghe and were told by the chief administrator of the zone, ‘This station is supposed to reflect the government message but you were straying from your mandate so you are closed’.”[75] The radio station never reopened.
Politicization of the Regulatory System
The government of Ethiopia uses its regulation of the media to stifle new private publications. Rather than regulators overseeing the media industry in line with international standards, publications that are not affiliated with the ruling party are subject to onerous background checks and regular interactions with security officials. A variety of new magazines and newspapers told Human Rights Watch about the difficulties they faced in acquiring the necessary broadcast license despite meeting all requirements.
While the Ethiopian Broadcasting Authority has the legal authority to regulate media, according to the Broadcasting Service Proclamation it is ultimately responsible to the Government Communications Affairs Office, the former Ministry of Information. The GCAO is accountable to the prime minister, making the EBA far from an independent regulatory authority.
Any licenses acquired from the EBA are fraught with delays and questioning about the background of the individuals involved, the financing of the organization, and the political orientation of key employees.[76] This line of questioning goes far beyond the mandate of the organization as outlined in the Broadcasting Service Proclamation and the Freedom of the Mass Media and Access to Information Proclamation.[77]
A journalist described the process: “Once you apply for the license, they ask with whom you have relations, both inside and outside of the country. It is very difficult to get the permits to do your work, they study your background—your family, your friends, your history, and your political connections. It’s all about politics and control and whether you are likely to criticize the government in your writings.”[78]
In rural areas similar challenges exist. An Afan Oromo magazine started publishing without proper registration. Its first issue covered cultural issues and sports along with an analysis of the right to education in Oromia. Following that issue, the publisher became aware of the requirement for a permit—he applied and was refused by federal authorities in Addis Ababa. Security officials then called and threatened him because of the content of the first issue. The magazine ceased production after just one issue.[79]
Even if a publication has the necessary permits and licenses, renewals are used as another pressure point against critical journalists. In January 2013 the EBA declined to renew the professional competence certificate of then-Addis Times publisher Temesgen Desalegn because he had not reported a change of address and ownership of his newspaper’s shareholders, and failed to “submit the required two copies of every edition within 24 hours of their dissemination.”[80] This excessive action was taken after officials had repeatedly warned Temesgen about his critical coverage.
Efforts to establish private radio stations are equally fraught with problems. An individual who wanted to launch a new private radio station said, “We had raised money from Ethiopian investors since Ethiopia does not allow foreign citizens to invest in media. We carried out a scoping mission in Addis. When I was leaving I was stopped at the airport and was questioned by security officials about my work as a journalist, what I intend to achieve in opening broadcast media in Ethiopia, as well as my journalism colleagues, resulting in me missing my flight. They took my belongings only returning them five days later.” He added, “Their final message to me was ‘We know you inside out. We know you try to be an independent reporter but I can assure you if you work with us not only will you get the license you will get land and benefits. Be wise’.’’ The station was never established.[81]
International broadcasters, including VOA and DW, reported difficulties in getting licenses for stringers to work in Ethiopia.[82] A foreign journalist or an Ethiopian journalist working for a foreign station in Ethiopia is required to have a license.
There is no legal justification for media regulations to be used for political purposes either to deny licenses altogether or compel censorship of critical coverage.
Rewarding Political Patronage
Within state-affiliated publications, a number of journalists told Human Rights Watch that they were being pressured to join the EPRDF ruling party. A number of journalists who refused to join in “order to maintain our independence” faced problems and, in interviews with Human Rights Watch, they mentioned the lack of party membership in several cases as a reason why individuals had not been promoted or wages were deducted. Several journalists reported joining the ruling party after pressure against them became too strong. One journalist said: “Whenever there was an opportunity for promotion or to work on an interesting story they bypassed me for someone with far less experience because I refused to join the party. Finally I gave in and joined and I was immediately promoted, given a salary increase, and the problems I had had stopped.”[83] This journalist still works for one of the leading Addis-based government-affiliated newspapers.
A government official within a woreda communications bureau said:
Historically I was known as a member of a [registered] opposition party, so if I was to work in that office they forced me to be a party member. When I would refuse they will give you another label—opposition, terrorist, and so on. They detained me twice in a military barracks because of this. I saw what happened to my colleagues who gave in and joined—they give you improved positions and salaries. For example, the one who manages me didn’t complete high school, he is an OPDO member[84]—me, I completed university but refuse to be a member. There is always a conflict with those people—they work with the interest of the party and nothing else.[85]
Pressure to join the EPRDF also existed in journalism programs in major universities—in some cases this pressure was very direct with potential members being told they would receive good jobs in newspapers or television stations after they completed their studies if they joined. In other cases it was more indirect—party members would get invited to more networking events and training opportunities.[86]
Restrictive Financial Environment
In Ethiopia, where literacy levels are low, particularly outside of major cities, and discretionary household income is low, it is very difficult for private publications to remain financially solvent. Given direct and indirect government control over various parts of the media supply chain, the authorities use this control to restrict revenues and increase expenses—making it more difficult for small publications to remain financially solvent. One owner of a now-defunct magazine told Human Rights Watch:
Our [profit] margins are low to begin with. What little profit we have disappears when government targets us and our printers. When we have to bail out our employees it costs us financially. When they don’t like what we write, they accuse us of not paying taxes and our taxes go up. When government calls us terrorists or says we are working to destabilize the state, then people are afraid to buy our magazine and advertisers won’t advertise, so our revenues drop…. In these cases, the outside world sees that a small newspaper couldn’t make it financially, which happens, but in reality government harassment is driving our costs up and our revenues down…. In the end we can’t pay our staff enough and we can’t make enough money to survive.[87]
Targeting Printers and Distributors
Private publications have tried to pool resources and import expensive newspaper printing equipment but they allege their equipment gets tied up in bureaucratic delays at Ethiopian customs for years on end.[88]
Given challenges with the state-run Berhanena Selam Printing Enterprise (BSPE) and the lack of options for private printing presses, many new publications opt for magazine format because the equipment is cheaper, easier to import, and paper is more easily acquired. However, magazine printers are also under similar threats and pressure from security officials once a private magazine is known. One magazine owner said, “Once we print something government doesn’t like, it then becomes very difficult to find anyone to print our magazines. They are either pressured from government not to print or just scared of being associated with content that is not government propaganda.”[89]
Printers who refuse to yield to government pressure have faced higher than usual taxes on imported paper, regulatory challenges, occasional closures, and loss of lucrative contracts with government sponsored publications. Some printers have closed doors completely because of these challenges, unable to compete financially with the larger state-run printer.[90]
As a result of such threats and intimidation, private printing presses often refuse to print private publications. Virtually every private print publication had serious challenges finding a printing press that is willing to print. Some printing presses will take on publications when print runs are small, but once those publications reach a certain size of print run they come under pressure from security personnel to refrain from printing copies.
In other cases, security officials made no direct threats per se, but the fear of being associated with the magazines resulted in the printer dropping them. After Lomi, Addis Guday, and Fact were charged under the criminal code in August 2014, their printers stopped printing their publications. One well-known private printer who published one of the five magazines that were charged in 2014 stated: “After the [magazine] was charged, a plainclothes security officer came to me and told me not to print that magazine anymore. He said ‘If you print again you will go to jail.’ I signed a form so I will not print them anymore. It’s not worth it.”[91]
In several other cases, government officials apparently offered printing presses very lucrative contracts for school examinations or school books as an incentive to printers to stop printing private publications.[92] As one printer told Human Rights Watch, “Given government control of key sectors if you want to survive as a printer you need government contracts. You won’t get those if you publish private publications, none of which get us enough revenue to make it worth taking the risk.”[93] In one case, a security official allegedly told a printer directly they would receive lucrative government contracts if they stopped printing one specific private publication.[94]
In an attempt to protect printers from any crackdowns against the publications themselves, many private publications contain the disclaimer inside the front page: “Any article/s printed on this newspaper is/are not related to the printing press.”
Many private publications state that lack of printing options caused their publications to go out of business. The owner of one private news magazine with a circulation of between 12,000 and 20,000 copies said:
Things were fine until I published an article about Ginbot 7. For the first time I even used their name in that article. My printer dropped me, I went to [another printer], they refused, then to [yet another printer], and they refused. In all I went to 16 different printers. They all refused because they were scared and I could not print my magazine anymore.[95]
A number of publication owners and editors in chief told Human Rights Watch that cadres or security officials had targeted their distributors in the same way as printers. The owner of a private magazine said, “Security officials came to the office and asked for a list of the distributors we were using. They then went and told them not to distribute our magazine anymore. We had 30 or 40 distributors.” But the pressure did not stop there according to the owner. “Then they went and pressured the magazine sellers. Most of those that were new sellers would just stop, the more experienced ones would take less copies…. We also heard of security agents coming and grab the papers from the sellers.”[96]
Large-scale distributors are state-affiliated and several publications report that once a private newspaper becomes more known then distributors take less copies, or refuse outright to distribute what copies they take. They said that publications are confiscated from shops or from newspaper sellers on the streets in Addis Ababa, either by uniformed police or by unknown persons. There have been reports of some distributors being arrested for continuing to distribute certain private publications but Human Rights Watch was not able to confirm these incidents.
Targeting Advertisers
Advertising revenues are crucial for any media publication. The majority of advertising revenues in the media sector come from government agencies or parastatal companies, both of which advertise primarily in state-affiliated publications.[97] Given high levels of state ownership in key industrial sectors, the extent of private business that is able to offer advertising revenues to private publications is very limited.
Many smaller, private advertisers choose to avoid aligning themselves with private publications in order to avoid government reprisals. While this seems to be largely from the fear of being associated with the publications rather than direct threats from security officials, Human Rights Watch did find several situations where advertisers had been directly or indirectly warned by government not to advertise in private publications.
The owner of Enku magazine said: “Once you are cast in that light by the government, no advertiser wants to be near you. After the first ETV documentary, most of our advertisers dropped out, even those that had a contract with us broke the contract. They were just too scared.”[98]
Individuals at Feteh told Human Rights Watch that a regular advertiser told them: “‘We cannot advertise, we are afraid, we got an order from the government. Your paper is dangerous….’ They tell us we can’t advertise anymore or we will face problems.”[99]
The offer of lucrative government advertising was also used as a lure to limit critical coverage in private publications. At least one editor and owner of a private newspaper that was struggling financially said that security officers repeatedly told him on the phone and in person at the GCAO that if they limit their critical coverage of political issues they would receive lucrative government advertising contracts:
This is a huge lure for a small newspaper. It is very difficult to survive financially as a private paper. Government advertising revenues that allow the state papers to be comfortable financially aren’t available for us as long as we do not write pro-government articles.[100]
V. Suppressing Access to Information
Restricting Movement of Journalists
Ethiopian authorities regularly limit the ability of both Ethiopian and international journalists to access sensitive areas and investigate important events, both within and outside Addis Ababa.
While Ethiopia’s media is very concentrated in Addis Ababa, some journalists do attempt to report on events outside of the capital. Addis-based journalists report being turned back by security forces at Ethiopia’s numerous roadblocks, usually when they are attempting to cover events, such as the 2014 protests in Oromia. Those journalists that were able to access the areas faced numerous problems, including harassment and threats from security personnel, and many were arbitrarily detained until after the protest. Certain parts of the country where there are allegations of grave human rights violations are inaccessible to independent journalists, including the Ogaden area of Somali region.[101] Journalists have also found it difficult to access areas with longstanding human rights concerns associated with government’s development projects, including Gambella and the Lower Omo Valley. Areas around large-scale development projects, such as the Grand Renaissance Dam in Benishangul-Gumuz, are off-limits to journalists unless when part of a state-organized visit.
While security is often cited by officials as the main reason limiting their movement, state-affiliated journalists and other foreign journalists are occasionally permitted to visit these areas, suggesting that access limitations are more linked to the profile of the journalist than security risks.
In other remote areas, journalists are required to register with local government officials who either permit the journalist to undertake their activities, deny them permission, or require them to take a government minder or translator with them for the duration of their visit. A number of journalists report undertaking long and expensive journeys only to be prevented from doing their job by local government officials.
It is critical that international journalists be given access to sensitive areas of the country in order to cover news stories that would otherwise go unreported given restrictions on domestic media. Foreign journalists have also faced harassment and interrogations upon entry or exit to the country, being denied permission by local government at the woreda or kebele level despite having national government authorization, high levels of state surveillance, and a requirement to use government translators, logistics coordinators, or drivers.[102] Increasingly, journalists are being denied entry visas, particularly for visits related to human rights issues or development projects.
Several Ethiopian journalists based outside of Addis Ababa (largely in Oromia) told Human Rights Watch that, after encountering all sorts of problems with government and security officials, they had to report to the local police station each morning to ensure they do not go outside of the home community to cover events or spread information. In one case a television journalist was fired for refusing ruling party membership, while a radio journalist was detained for trying to cover a controversial story about an agricultural investor: “We were not allowed to travel anywhere, were not allowed to report on anything anymore, and had to report to the police stations each morning so that they knew we were still in town.”[103]
Where journalists are unable to access areas, for both financial reasons and government restrictions, telephone is one of the few options left for acquiring information. As mobile phone coverage increases in Ethiopia, it could be an option for journalists to communication with sources in the rural areas, but Ethiopia’s capacity to monitor the telephone is also rising.[104] As one journalist said, “The phone is not an option. We know our phones are monitored, and it is very possible the people we want to speak with have their phone monitored as well. But even if they are not, very few people are willing to speak to us on the phone anymore. They’re just scared of us if they don’t know us.”[105]
Despite the vast majority of Ethiopia’s population living in rural areas,[106] there is very little coverage of news in these areas. While the reasons for this are complex, the concentration of Ethiopia’s media in Addis Ababa and restrictions on movement outside of the capital ensures that there is greatly disproportionate coverage of issues on Addis Ababa. Many significant events occurring in rural Ethiopia are never reported in Addis Ababa or outside of the country.
The 2014 Oromia Protests
During sensitive political events, the government uses a variety of tools to control the spread of information. For example, in April and May 2014 the government severely limited information about protests that swept through Oromia Region sparked by the proposed Addis Ababa Integrated Development Master Plan. The plan proposes to expand the city of Addis Ababa’s municipal boundary and absorb more than 15 communities in Oromia. Demonstrators were concerned about the change of municipal jurisdiction and the displacement of Oromo farmers and residents. The protests quickly spread to involve other long-standing Oromo grievances with the government. [107]
Many international journalists said they had great difficulties contacting individuals involved in the protests either in person, by phone, or by email. Foreign journalists trying to access the area were turned back at roadblocks by security personnel, while Ethiopian reporters who managed to report on the issue were detained or harassed by the authorities. Protesters who spoke to media were threatened or detained by the authorities while individuals watching diaspora-run television stations were harassed and threatened for viewing. Months later, foreign journalists who went to these areas reported that local people still fear speaking about these events given the possibility of reprisals against them and their families.
Several people told Human Rights Watch that in the early days of the protests the authorities arrested them immediately after they spoke to journalists. In each case the person was severely beaten in detention and released after several days. Security officials accused them of organizing the protests and asked why they were spreading “lies” to the media. In several cases they were accused of leaking information or “telling lies” to Voice of America or Ethiopian Satellite Television—those held said they had not provided information to these outlets.
The protests began just two months after the Oromia Media Network started its operation. A number of individuals in Oromia reported authorities threatened or even arrested them because they were watching OMN. A local government employee said that the woreda administrator questioned him:
Several of us had been watching what was happening on OMN and he threatened us: “Whoever is watching OMN will be considered an enemy by this government and will be arrested.” At least four government employees were arrested for being found to be watching it in their homes after this. Government was afraid of OMN because they believed, as they were, that they were spreading news about the protest. But isn’t that what media is supposed to do?… We couldn’t get the information anywhere else. [108]A journalist working for a private magazine described her experience covering the protests in Oromia:
I was interviewing people and asking them about their opinions. While this was happening, I was grabbed and forced into a car. They were security officers—they harassed and threatened me, “Don’t take part in this, it is against the government.” They took my mobile phones and my voice recorder. They then locked me in their car for the duration of the protests that day. When they came back they forced me to sign a paper that said I would not interfere in government issues. They then drove me out into the forest and dropped me off there…. I felt like a criminal. Journalism is not a crime, but in Ethiopia you are treated like a criminal just for being a journalist.[109]The owner of the same magazine told Human Rights Watch that security officials threatened them: “If any of these issues appear in the magazine you will be shot.” Articles appeared about the protests and he was arrested, taken to Maekelawi, placed in solitary confinement for two days, and then released on bail. This was the eighth time he had been detained in Maekelawi.[110]
The net effect of the repression was that a massive protest movement that engulfed large parts of Ethiopia’s largest region, in which at least nine people died, likely many more, and hundreds were arrested, received little domestic coverage, including in Ethiopia’s Amharic language media, and barely a mention in the international media. As one international journalist told Human Rights Watch: “We would love to do something on this issue, but if we can’t get the information easily we can’t cover the story.” [111]
Censorship and Self-Censorship
Censorship? If you are a journalist you censor everything you do, if you don’t then you are no longer a journalist—you become a prisoner or a refugee.—Journalist living abroad, October 2014
To be a journalist in Ethiopia requires considerable self-censorship, muting any criticism of government or facing ongoing harassment. Journalists working for state-run publications know that their stories must reflect government rhetoric. Several reporters suggested that government cadres are given key positions in state-run newspapers and effectively censor content. They rarely have a journalism background and have no university education—their main concern is ensuring that content follows the government line.
Private newspapers and magazines often try to walk the fine line between censoring their coverage to avoid harassment from the authorities while trying to be independent and provide critical commentary of news events. Subjects that many publications avoid or limit their coverage of include anything to do with the groups designated as terrorist organizations under the anti-terrorism law. The editor-in-chief of one private magazine described particular pressures around the anti-terrorism law:
Anything to do with terrorism is the worst. We get lots of info about the OLF [Oromo Liberation Front] and ONLF [Ogaden National Liberation Front] but it is very difficult to publish anything, regardless of whether the coverage is good or bad for the government. We particularly try to avoid using their names even though everybody would know who we are talking about. Ginbot 7 is the same. When Andargachew [a Ginbot 7 leader and UK citizen] was sent back to Ethiopia, we all covered it, but we would not mention Ginbot 7 by name. We’re just too scared of government twisting what we say and accusing us of being terrorists.[112]
Within state-run publications, journalists report being under frequent pressure to write stories that promote a government narrative and many spoke about examples where pieces that they wrote were dramatically edited to take out anything remotely critical about government. “All journalism has to promote the government narrative about how everything government is doing is good,” explained a journalist. “If a school is built but there are no teachers the story will be about how government is now providing education to thousands of people when in reality nothing has changed.”[113]
One radio journalist described producing a story about a hospital near Dire Dawa that was built by a US Catholic mission:
When my editor reviewed it, he changed it to say that the government sympathized with the local people and built the hospital themselves. It was a complete lie, but because it’s in the local language [Afan Oromo] the foreigners would never know.[114]
Editors-in-chief will personally ensure that any articles covering sensitive subjects do not contain any perceived anti-government content. One journalist said:
The only thing they [editors] are concerned with is ensuring that there is no content that will offend government. Sections critical of government are removed or edited, while sections are added that promote government agenda. There are no edits for quality or anything else, they don’t know anything about that—the edits are just to advance government goals—it’s like having our own government censors in every paper. The new laws in place [Freedom of the Mass Media and Access to Information Proclamation] hold editors-in-chief responsible for content so in a way they are just protecting themselves from problems with government.[115]
Larger radio stations said they have similar editorial policies and perspectives. Smaller radio stations in Oromia had a more direct relationship with government censors—having to regularly submit stories to a zonal orworeda communications office ahead of airing. A journalist working for a semi-autonomous radio station in eastern Oromia said:
Once we wanted to write a story about drought in the area and the impact it was having on farmers. We were told not to air the story because it would make government look bad. Before we air something we have to go to the “command post” at the zonal office, they [zonal leader and cadres] say yes/no or change things around.[116]
There exists similar pressure within government communications offices. A government spokesperson for aworeda communications office said he was under constant harassment because he challenged the government narrative:
They would tell me to lie directly: If we construct a hospital, tell the people—it took this amount of money even when the actual amount of money was much lower. If you don’t do what they tell you, we will accuse you of being OLF. Before I would speak to a newspaper or a radio station, I would be prepared by the government. If I strayed from that version to tell the truth you would have your salary deducted or they would demote you.[117]
In most cases, however, journalists employed by state-run publications censored their writings in order to continue enjoying the many benefits of working as a journalist in the state-run sector. Journalists in both private and state-run media said these benefits include higher wages, access to government press conferences, access to training opportunities, and the ability to work without harassment from authorities.[118]
A radio journalist described what happened when he aired a controversial story about the 2010 elections without going through the local government censors:
I interviewed a local Oromo Federal Congress opposition member. He talked about how the results had been manipulated by government in that area. He outlined all the evidence in my story and there was a quote from him that said “They stole the voice of the people.” I knew this one would not be allowed to be aired so we just put it on the air ourselves without going through the local administration. We would always submit our stories to the local government communications office for approval. I was arrested [and detained] for three months as a result and taken to a military camp. My colleagues were arrested and I’ve never heard of their whereabouts since.[119]
Foreign stations broadcasting in Ethiopia are also under pressure to censor their coverage to ensure they do not upset the government. In 2012, diaspora groups accused Deutsche Welle of self-censoring their criticism of government in order to be able to work in the country, a claim it denied.[120]
Jamming of Radio and Television Broadcasts
The Ethiopian government completely controls the content of radio and television broadcasts that emanate from inside the country. The government owns the majority of these broadcasters and what few private stations exist avoid sensitive topics or are kept under control by threats against staff, regulatory challenges, refusal of advertisers to advertise, and other measures. For those stations that broadcast either on satellite or from transmitters outside of the country (including Voice of America and Deutsche Welle), Ethiopia occasionally deliberately jams these broadcasts, preventing people inside Ethiopia from accessing these stations. Given the importance of radio in rural areas, this limits individual’s access to information and independent, reliable, and critical analysis.
Radio jamming has a lengthy history in Ethiopia, but the practice increased in 2009 with the government particularly jamming both VOA and DW.[121] In 2010 the late prime minister Meles Zenawi notoriously stated in response to a question from a VOA reporter about jamming that “we have for some time now been trying to beef up our capacity to deal with this, including … jamming.” He also compared the VOA broadcasts to the Rwandan radio station Mille Collines, which was implicated in inciting genocide in 1994, calling VOA broadcasts “destabilizing propaganda.”[122]
Government jamming increases at politically sensitive times, including around elections. It increased around both the 2005 and 2010 elections with VOA and DW programs sometimes unavailable for several days. A US embassy cable leaked by Wikileaks noted that the incidence of VOA jamming increases “in line with GoE [Government of Ethiopia] protests about VOA content.”[123]
Frequency monitoring carried out by DW in August 2012, in the period just after Meles died, revealed that programming was blocked on at least one of their three frequencies in Ethiopia 60 percent of the time (18 days out of 30). DW was jammed on all three frequencies 30 percent of the time (9 of the 30 days). By contrast, in January 2013 there was no jamming of DW radio transmissions, only for jamming to start again in mid-February 2013.[124] DW reports that the Ethiopian government has not interfered with satellite radio and web-based broadcasts, and that since March 2013 jamming of their radio transmissions had stopped entirely.[125]VOA also reports a similar absence of jamming during this period.[126]
DW regularly engaged with the government to resolve the jamming. According to DW, government representatives told them “that we jam DW on the grounds of national security. DW is a threat to our national security.”[127] The US government publicly criticized the jamming of VOA in March 2010, stating that the “decision to jam VOA broadcasts contradicts the Government of Ethiopia’s frequent public commitments to freedom of the press.”[128]
Between 2010 and 2012 Ethiopian Satellite Television,[129] a popular diaspora-run satellite television station, reported being frequently jammed, but there has been no jamming since October 2012.[130] ESAT’s shortwave radio broadcasts are routinely jammed and ESAT’s website was also blocked as of August 2013.[131]
The Oromia Media Network has reported being jammed twice since its March 2014 startup. On each occasion, jamming occurred for several days until OMN was taken off of that satellite.[132] When the government chooses to jam a station on a satellite provider, this has the unintended outcome of jamming many of the other stations that also use that satellite. For example, when Ethiopia jammed OMN it also inadvertently jammed other channels on Saudi-based Arabsat including the British Broadcasting Corporation.[133] Satellite providers identified the source of the jamming as coming from northeast Ethiopia.[134] It was not the first time Ethiopia had inadvertently blocked other satellite stations—in early 2012 reports suggested that jamming originating from Ethiopia was responsible for stations hosted on Arabsat being blocked as far away as Lebanon. This prompted a complaint from Lebanese authorities.[135]
Techniques to get around jamming are expensive and out of reach of all but the largest international media outlets.
As the Ethiopian economy grows and the middle class expands, more and more Ethiopians are turning to OMN, ESAT, and other foreign television stations for access to independent information on Ethiopian affairs.[136]
These practices put these satellite providers in a difficult situation: if they agree to host a channel that could be jammed, this endangers all its other programming on that satellite. As a result, satellite providers have required increased security deposits or other guarantees should they host foreign stations that are at risk of jamming from Ethiopian authorities. This has further increased the cost of setting up a television station. Several satellite providers have told ESAT that the Ethiopian government has contacted them to pressure them not to host ESAT.[137]
In addition to restricting freedom of expression and access to information, the deliberate jamming of commercial radio and television broadcasts contravenes International Telecommunication Union (ITU) regulations.[138]
Restricting Online Content
While online media is still in its infancy in Ethiopia, many Ethiopians living both inside and outside the country have turned to online news sites and blogs for access to information and perspectives that are unavailable through domestic media and also to express themselves without having to self-censor their tone or content. Many of them do this anonymously or under pseudonyms to protect themselves from possible government reprisals.
In response, the government of Ethiopia regularly blocks media websites that contain critical content. Popular diaspora media websites including Ethiomedia, Goolgule, Ethiopian Review, and Nazret are all unavailable inside Ethiopia.[139] Many blogsites offering Ethiopian content are also blocked inside of Ethiopia. The vast majority of blocked sites are those that focus exclusively on Ethiopian content and are run by Ethiopian organizations or individuals (either in Ethiopia or in the diaspora), although both Al-Jazeera and al-Arabiya have been blocked in Ethiopia at different times following critical news coverage.[140] In May 2012 Al-Jazeera’s website and YouTube channel were briefly blocked following a documentary that was critical of Ethiopia’s handling of the Muslim protests. On August 2, 2012, Al-Jazeera’s website was once again blocked the day an Al-Jazeera program appeared online that was critical of Ethiopia’s handling of Muslim issues.[141]Three days prior to the blocking another article appeared on Al-Jazeera about clashes in southern Ethiopia.[142] Videos uploaded on YouTube that showed police using excessive force against protesters during the Muslim protests were also blocked.[143]
Ever since the arrest in April 2014 and prosecution of the Zone 9 bloggers, individuals told Human Rights Watch of increased self-censorship on blogs, Facebook, and other social media platforms. People also reported pressure to censor blogsites and Facebook postings. This usually comes from either threatening messages on Facebook (often from unknown persons), or harassing phone calls or visits from security officials.
Whereas online media could provide access to new ideas and sharing of experiences as it has in many parts of the world, in Ethiopia, the government is using what means it has available to restrict any online content that is perceived to harm the interests of the government or ruling party.
VI. Other Controls on the Media
The Ethiopian government uses various other controls to restrict the freedom of the press.
Journalism Associations and Freedom of Association
Since January 30, 2014, when independent journalists attempted to establish the Ethiopian Journalists Forum (EJF) with a mandate to “protect and promote Ethiopian journalists” and assist in “defending the freedom of speech and of the press,” executives of the proposed association have faced continual harassment and security problems.[144] While some of the problems arise out of their work as journalists, some appear connected to their efforts to form an independent association. Executive committee members regularly received phone calls from security officials after EJF events. State-run media also regularly published articles suggesting that the journalists involved with the EJF had been planning to commit terrorist acts and were communicating with banned organizations.[145] Based on these articles, many journalists avoided participating in EJF activities, fearful of being associated with the organization.
The association also had difficulties registering with the Ethiopian Charities and Societies Agency (CSO Agency). One executive committee member told Human Rights Watch:
Someone from the CSO Agency called me and wanted to speak with me. I went to the office to speak to that person. He was not from the CSO Agency after all as he had said. He showed me his ID card, he was an intelligence officer…. He asked about the June 22, 2014 panel discussion on press freedom I organized and told me: “This is the last warning. You will not get a license. The time is coming that if you continue the activities of the association you will end up like the other [Zone 9] bloggers and journalists. We have much information about you and the association. We also obtained detail about you from those who detained individuals in Maekelawi. So you have to stop the association activity and nobody will license the EJF because we know who you and your colleagues are. Otherwise be ready to take the coming final risk of you.”[146]
Several days later, the CSO Agency announced on ETV state media that EJF was “illegal and not allowed to act as a legal organization.” No legitimate reason was given by the CSO Agency for not registering the EJF.[147]
After speaking on Voice of America on February 4, 2014, security officials questioned two executive committee members at their office about EJF’s sources of funding. The committee members said that at the meeting security officials instructed them not to proceed with EJF’s formation, otherwise authorities would accuse them of supporting terrorism and have them arrested.[148] Shortly thereafter two executive committee members fled Ethiopia. The EJF is no longer operational.
There are several other media professional associations in Ethiopia,[149]but many are aligned with the government. The Freedom of the Mass Media and Access to Information Proclamation states: “Journalists have a right to organize themselves into professional associations of their choice.” The problems faced by the EJF were not the first time that independent media associations have had difficulties with Ethiopian security. For example, the Ethiopian Free Press Journalists’ Association (EFJA) was regularly subject to harassments, threats, and arrest before its leaders fled the country in 2005.[150]
Lack of Government Response to Private Journalists
Many journalists, from both private and state-affiliated media, report having difficulties getting government officials to comment on their stories. Private publications told Human Rights Watch that this often makes their stories appear unbalanced with quotes from opposition parties but nothing from government officials. An editor of a private magazine said, “We want to get government perspectives, we want to be balanced, but they do not respond to us. I don’t know if it is because they are scared or because they want to eventually show that we are not balanced in our coverage.… But we try.”[151]
In many cases, junior government officials do not speak to the media for fear of saying something politically damaging. As a former official put it, “Many of us have the same fear as journalists, if we say something wrong we are disciplined. If we stray from the government rhetoric we are disciplined. We also don’t know how the media will twist what we say, so we are hesitant to speak too much in case we have problems because of it.”[152]
The editor-in-chief of one private publication said that government officials told him “they don’t want to be associated with our magazines because they are seen as pro-opposition.”[153]
A journalist with the state-affiliated Sendek newspaper described one incident:
We wrote a story on the US State Department’s human rights report [on Ethiopia]. We wanted quotes from government but they refused to comment on that report. I did have quotes form opposition groups though. In the end, the piece was heavily censored by my editor because it appeared unbalanced.”[154]
Government Organized Training Sessions
A number of journalists from both state-affiliated and private outlets described to Human Rights Watch being “encouraged” to participate in the Ministry of Federal Affairs training programs. One journalist told Human Rights Watch:
We get some training from Ministry of Federal Affairs, often directly in Shiferaw’s [the federal affairs minister’s] office. I went to this five times. We’re not forced, but we know what will happen if we don’t go. Basically we go there and they just criticize all of our papers: “Why do you print this, this is not good. Why do you always write bad things about the government?” Then they tell us what we should write which is all about promoting the government’s development agenda and its policies and perspectives. We only are to mention development successes and promote the new roads and schools. The course name changes, sometimes: “good journalism for development;” other times “developmental journalism.” Shiferaw is always there at the beginning and the end to set the tone.[155]
Recruitment of Informants
Other journalists describe being pressured by security officials to become informants against other journalists. Some report once they began snooping on their colleagues the pressure stopped. Said one journalist, “I felt horrible about doing it, but I couldn’t take the pressure anymore, if I provided information on their background, their sources, and their whereabouts then my family and I could live in peace.”[156] This approach has resulted in journalists not trusting each other, being suspicious of colleagues when pressure on those colleagues from government lessened, and less discussion about the common challenges facing journalists.
VII. Applicable National and International Law
Freedom of speech and the media are essential rights in a democratic society. The ability to practice journalism free from undue interference, to peacefully criticize government representatives, and to express critical views are crucial to the exercise of many other rights and freedoms.
Under Ethiopia’s constitution and international law, the Ethiopian government is obligated to respect the right to freedom of expression, including media freedom. Ethiopia is a party to the International Covenant on Civil and Political Rights (ICCPR),[157] which under article 19 imposes legal obligations on states to protect freedom of expression and information:
Everyone shall have the right to hold opinions without interference;… Everyone shall have the right to freedom of expression; this right shall include freedom to seek, receive and impart information and ideas of all kinds, regardless of frontiers, either orally, in writing or in print, in the form of art, or through any other media of his choice.[158]
The ICCPR, in article 19(3), permits governments to impose certain restrictions or limitations on freedom of expression, if such restrictions are provided by law and are necessary: (a) for respect of the rights or reputations of others; or (b) for the protection of national security, public order, public health, or morals.[159]
The UN Human Rights Committee, the independent expert body that monitors state compliance with the ICCPR, in its General Comment No. 34 on the right to freedom of expression, states that the restrictions specified in article 19(3) should be interpreted narrowly and that the restrictions “may not put in jeopardy the right itself.”[160] The government may impose restrictions only if they are prescribed by existing legislation and meet the standard of being “necessary in a democratic society.” This implies that the limitation must respond to a pressing public need and be oriented along the basic democratic values of pluralism and tolerance. “Necessary” restrictions must also be proportionate, that is, balanced against the specific need for the restriction being put in place. General Comment No. 34 also provides that “restrictions must not be overbroad” and that “the value placed by the Covenant upon uninhibited expression is particularly high in the circumstances of public debate in a democratic society concerning figures in the public and political domain.”[161]
In applying a limitation, the government should use no more restrictive means than are absolutely required. The lawfulness of government restrictions on speech and the dissemination of information are thus subject to considerations of proportionality and necessity. So, for example, the government may prohibit media procurement and dissemination of military secrets, but restrictions on freedom of expression to protect national security “are permissible only in serious cases of political or military threat to the entire nation.” Since restrictions based on protection of national security have the potential to completely undermine freedom of expression, “particularly strict requirements must be placed on the necessity (proportionality) of a given statutory restriction.”[162]
With respect to criticism of government officials, the Human Rights Committee has stated that in circumstances of public debate concerning public figures, “the value placed by the Covenant upon uninhibited expression is particularly high.” The “mere fact that forms of expression are considered to be insulting to a public figure is not sufficient to justify the imposition of penalties.” Thus, “all public figures, including those exercising the highest political authority such as heads of state and government, are legitimately subject to criticism and political opposition.” [163]
In addition, the Human Rights Committee has said that “defamation laws must be crafted with care to ensure that they … do not serve, in practice, to stifle freedom of expression.… States parties should consider the decriminalization of defamation and, in any case, the application of the criminal law should only be countenanced in the most serious of cases and imprisonment is never an appropriate penalty.” [164]
Ethiopia is also a party to the African Charter on Human and Peoples’ Rights,[165]which in article 9 states that “every individual shall have the right to receive information,” and “every individual shall have the right to express and disseminate his opinions within the law.” The African Commission’s 2002 Declaration of Principles on Freedom of Expression in Africa sets out regional norms guaranteeing free expression. The African Commission has held that governments should not enact provisions that limit freedom of expression “in a manner that override constitutional provisions or undermine fundamental rights guaranteed by the [Charter] and other international human rights documents.”[166]
Ethiopian Law
Article 29 of the Ethiopian constitution of 1995 provides strong protections for freedom of opinion and expression and underscores the importance of the independence of the media.[167] The constitution includes a prohibition on censorship and affirms the need for access to information of public interest.[168] It also states that “the press shall, as an institution enjoy legal protection to ensure its operational independence and its capacity to entertain diverse opinions.”[169] It notes the importance of media “financed by or under the control of the State … to entertain diversity in the expression of opinions.”[170]
However, article 29 also contains some qualifications to media freedom that are contrary to international law. While the constitution provides that imitations to freedom of expression cannot be based “on account of the content or effect of the point of view expressed,”[171] the limitations included in article 29 contain several overly vague provisions that are vulnerable to broad and abusive interpretation. Limiting freedom of expression in the interest of protecting “the well-being of the youth, and the honour and reputation of individuals,” is one such provision. Article 29 also allows for limitations on “the public expression of opinion intended to injure human dignity,” an ill-defined concept that is vague and prone to misuse.[172]
Laws Regulating the Media
Broadcasting Service Proclamation and Mass Media Law
Ethiopia has several laws and directives governing the media, including the Broadcasting Service Proclamation and the Freedom of the Mass Media and Access to Information Proclamation of 2008 (“Mass Media Law”). While both laws reaffirm constitutional protections and prohibition of censorship, they also contain problematic provisions that grant broad powers to initiate defamation suits, impose harsh financial penalties, demand corrections in print publications, and empower government to arbitrarily deny licenses and permits.
The Mass Media Law states that defamation and false accusation against “constitutionally mandated legislators, executives and judiciaries will be a matter of the government and prosecutable even if the person against whom they were committed chooses not to press charge.”[173] As a result, journalists can be prosecuted for defamation by government even when no individual government official initiates legal action. Fines are also very high for defamation, as high as 100,000 Ethiopian birr (US$5,000).[174] Article 613 of the Criminal Code also allows penalties of a fine or up to one year in prison for defamation.[175]
The Mass Media Law also contains overly broad and discretionary provisions that force publications to publish apologies or corrections from government without defining the limits of this requirement.[176]
While ostensibly providing for improved access to information, the Mass Media Law puts a number of restrictions in place that actually hinder access to information. It provides too much discretion to government officials, allowing them to use a variety of clauses to deny access to government information including “on the pretext that the request will place an individual in jeopardy; harm commercial activities or financial welfare; or negatively impact policy, national security, or international relations.”[177]
The law does not directly authorize censorship, but the threats of politically motivated defamation suits, high fines, and difficulty in acquiring permits effectively limit what the private press is willing to print. It is not clear if this law also applies to online content.
Broadcasting Service Proclamation
The Broadcasting Service Proclamation of 2007 empowers the Ethiopian Broadcasting Authority to regulate radio broadcasters—state-run, commercial (private), and community-based. Concerns persist about the independence of the EBA. While the EBA is established as “an autonomous federal agency having its own legal personality,” it is legally accountable to the Ministry of Information, which as of 2008 is the Government Communications Affairs Office.
The EBA is empowered, among other responsibilities, to “[e]nsure that the broadcasting service is conducted in such a manner that contributes to the proper social, economic, political and cultural development of the country.”[178] This is overly broad and far exceeds international norms and best practices on media regulation.
The Broadcasting Service Proclamation also states that public broadcasting service shall “enhance the participation of the public through the presentation of government policies and strategies as well as activities related to development, democracy and good governance.”[179] This clause is absent in the law for commercial (private) broadcasters, however the community broadcasting service shall among other things “carry out its activities based on the needs of the community regarding development, education and good governance.”[180]There are also limitations on broadcasting licenses being granted to “an organization of a political organization or of which a political organization is a shareholder or a member of a political organization’s supreme leadership is a shareholder or member of its management at any level.”[181] Restricting licenses only to organizations without political connections is contrary to constitutional provisions about the freedom of the media. As previously discussed, licensing and regulation of the broadcast media in Ethiopia is prone to politicization.
Additional Legislation
Other problematic laws include the Advertisement Proclamation, which gives government arbitrary and broad control over the regulation of advertising. The law states that one of the intents of advertising is to “protect the dignity and interests of the country” and does not permit advertisement that “instigates chaos, violence, terror, conflict or fear among people.”[182] These overly broad and discretionary terms can be used by government to control advertisement that does not promote government rhetoric or perspectives. It also prevents advertisements from firms “whose capital is shared by foreign nationals,”[183] limiting the ability of publications to freely decide who it is willing to accept as an advertiser and depriving publications of much needed foreign revenue.[184]
The courts have convicted many journalists under Ethiopia’s criminal code. The criminal code includes provisions for “participation in crimes by the mass media.” This overly broad section outlines criminal responsibility for the content of periodicals, holding printers, publishers, and distributors liable in certain situations. One clause holds the importer of foreign published periodicals liable for content of those publications.[185] The law also has broad and vague provisions around disclosure of sources.[186]
Various sections of the criminal code are regularly misused to charge journalists, with penalties that can range from 3 to 25 years. The most commonly used sections against journalists include defamation (article 613), attacks against the state (article 244), inciting the public through false rumors (article 486), and “outrages against the Constitution or the Constitutional Order” (article 238). The death penalty and life imprisonment are sentences available under article 238.
Article 486(a) states: “Whoever … starts or spreads false rumours, suspicions or false charges against the Government or the public authorities or their activities, thereby disturbing or inflaming public opinion, or creating a danger of public disturbances … is punishable.” This over-broadly worded section has been interpreted widely and used by the authorities to charge journalists who report on stories that are critical of government including against the owners of the magazines that were charged in 2014.[187]
In addition to being charged under the criminal code, journalists have also been charged under the repressive anti-terrorism law. The anti-terrorism law is easily subject to abuse with its overly broad and vague definition of terrorist acts and a definition of “encouragement of terrorism” that makes the publication of statements “likely to be understood as encouraging terrorist acts” punishable by 10 to 20 years in prison.[188] The authorities have prosecuted journalists publishing opinions or criticisms of government policy for encouraging terrorism. Since 2011 at least 12 journalists have been convicted under this law.
VIII. Ethiopian Government Response
Ethiopia’s usual response to criticism of its stance on media freedom is to quote its strong constitutional provisions about freedom of the press. Senior Ethiopian government officials, including the prime minister, often speak to press freedom NGOs and international publications in very strong terms about the imprisonment of high-profile journalists described in this report. The typical response is to reference the constitutional provisions and to stress the rule of law and reiterate allegations of involvement of journalists with “terrorist networks.” There is rarely an acknowledgement of restrictions on press freedoms.
For example, the head of the Government Communications Affairs Office, Redwan Hussein, spoke harshly about imprisoned journalist Reeyot Alemu winning the UNESCO/Guillermo Cano World Press Freedom Prize in 2013: “No one convicted by a sovereign nation as a terrorist could be glorified and awarded with awards. That is an insult to the sovereignty of the nation…. They have not been accused for their writings … it is because they were guilty of working with terrorists.”[189]
There have been repeated denials that journalists are being targeted for prosecution. Following the 18-year-sentence handed down to Eskinder Nega in October 2012, then-head of the GCAO, Bereket Simon, stated: “But to start with the facts, you know, in the first place no practicing journalists in this manner had been summoned or charged because of his journalistic practices. None of them were sued or charged because of journalistic practices.”[190]
The government regularly defends the Anti-Terrorism Proclamation and its application against journalists. In a meeting with the Committee to Protect Journalists in 2012, Bereket reportedly said: “We in the government so far have not invoked this anti-terrorism law against any individual journalist…. It’s not an instrument for censorship, for stifling dissent, or for attacking press freedom; it is an instrument that ultimately shall be used to protect Ethiopians enjoying their constitutional rights.”[191]
Following criticism of the Anti-Terrorism Proclamation by Frank La Rue, the UN Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression, Bereket told Bloomberg News: “Ethiopia clearly differentiates between freedom of expression and terrorism … is simply a very wrong defense of foreign journalists who have been caught red-handed when assisting terrorists.”[192]
The arrest of the Zone 9 bloggers saw a spate of statements from government officials on the involvement of the bloggers with groups the government considers to be terrorist organizations. For example, in July 2014, following the charging of the bloggers, Prime Minister Hailemariam Desalegn stated: “Anyone who is seen and acting within this terrorist network … will be eligible for the course of law…. When you put yourself into this network and you try to become a blogger, don’t think that you are going to escape from the Ethiopian government.”[193]
Concerning the closing down of the six publications in 2014, GCAO chief Redwan told the International Federation of Journalists (IFJ) on September 24, 2014, that “the journalists had no justification to run away as they were not charged.” According to the IFJ statement, Redwan “reiterated the commitment of the Ethiopian government to respect the diversity of thoughts as long as ethical journalism is exercised. He said Ethiopia’s democracy is based on accepting and acknowledging ethnic, religious and ideological differences and this is manifested in the Constitution which everyone should uphold.”[194] Shortly thereafter, the authorities charged many of the owners and publishers of those publications.
Human Rights Watch wrote to the government of Ethiopia regarding the findings in this report. No response was received.
IX. International Response
Ethiopia enjoys a strong relationship with a variety of regional, Western, and other bilateral and multilateral donors due to its perceived strong advances in development, relative lack of corruption, economic progress, its role as host of the African Union, as a key security partner, and in regional peacekeeping operations. As a result, the international community’s public criticism of Ethiopia’s worsening human rights record has been minimal. Some governments say that human rights issues are best raised by quiet diplomacy alone, arguing that public condemnations are counter-productive. The trajectory of Ethiopia’s rights record over the past decade, however, does not indicate that quiet diplomacy has been effective.
UN human rights special procedures and experts have provided a rare and consistent source of condemnation of Ethiopia’s growing repression, and particularly the government’s use of the anti-terrorism law against the media. The Human Rights Committee’s 2011 Concluding Observations on Ethiopia’s report on its compliance with the ICCPR expressed concern for provisions of the Freedom of the Mass Media and Access to Information Proclamation, in particular the registration requirements for newspapers, the severe penalties for criminal defamation, and the inappropriate application of this law in the fight against terrorism, as illustrated by the closure of many newspapers and legal charges brought against journalists. The committee said that the government should revise its legislation to ensure that any limitations on the rights to freedom of expression strictly comply with article 19, and in particular it should “review the registration requirements for newspapers and ensure that media are free from harassment and intimidation.”[195]
In September 2014, five UN Special Rapporteurs expressed concern over the use of the anti-terrorism law to curb freedom of expression.[196] In July 2012, then-UN High Commissioner for Human Rights Navi Pillay voiced concern over “the precarious situation of journalists [in Ethiopia].”[197] In May 2011 a group of six independent UN experts wrote concerning the cases of imprisoned journalists in Ethiopia,[198]and in February 2012 a number of UN experts expressed concern at the “persistent misuse of [the] terrorism law to curb freedom of expression” citing the cases of imprisoned Eskinder Nega, Swedish journalists Martin Schibbye and Johan Persson, and others.[199] And in November 2012 the UN Working Group on Arbitrary Detention concluded that the detention of Eskinder Nega is arbitrary, and that charges against him resulted from his “use of his free expression rights and activities as a human rights defender.”[200]
African human rights institutions have also been critical of Ethiopia’s restrictions on freedom of expression and the prosecutions of journalists. In April/May 2012 the African Court of Human and Peoples’ Rights adopted a resolution on Ethiopia stating it was “gravely alarmed by the arrest and prosecutions of journalists and political opposition members, charged with terrorism and other offences, including treason, for exercising their peaceful and legitimate rights to freedom of expression and freedom of association.” A case is also before the African Commission on Human and Peoples’ Rights on the legality of the conviction of to Eskinder Nega and Reeyot Alemu.[201]
During Ethiopia’s 2014 Universal Periodic Review, the governments of South Korea, Germany, Chile, Canada, Denmark, Switzerland, France, Belgium, Czech Republic, Slovenia, Australia, and Austria recommended that the government of Ethiopia “guarantee genuine freedom of expression to all political leaders and the media, in light of the next elections” and several states called for reforms of the anti-terrorism law.[202] Major donors the United Kingdom and the United States did not raise freedom of expression concerns.
X. Elections in 2015
The year leading up to Ethiopia’s May 2015 elections should have been characterized by a vibrant and independent media contributing to the exchange of information, ideas, and perspectives on issues relevant to Ethiopian citizens of all political persuasions. Instead, private publications have closed down and two dozen Ethiopia’s private journalists and bloggers are in prison, unable to contribute in any way to the political discourse that will shape the credibility of the elections in May 2015. Many others have fled the country, where their ability to contribute to discussions within Ethiopia is sharply curtailed.
Other avenues for open, constructive political dialogue have been severely and deliberately restricted since the 2010 elections by a government more concerned with cracking down on dissent than in ensuring an open and vibrant space for freedom of expression and opinion. It is crucial that a vibrant and independent media be allowed to flourish in Ethiopia, as provided by the constitution, to create space within which political dialogue can happen in a constructive and peaceful manner. Only then can future elections be deemed credible and in line with international standards.
Acknowledgments
This report was researched and written by Felix Horne, Africa researcher in the Africa division of Human Rights Watch. It was edited by Leslie Lefkow, deputy Africa director. James Ross, legal and policy director, and Babatunde Olugboji, deputy program director, provided legal and program review respectively.
Jamie Vernaelde, senior coordinator in the Africa division, provided production assistance and support. The report was prepared for publication by Grace Choi, publications director, Kathy Mills, publications specialist, and Fitzroy Hepkins, administrative manager.
Tom Rhodes, East Africa Representative, Committee to Protect Journalists, provided external review of the report.
Human Rights Watch would like to thank all of the individuals who shared their experiences for this report despite concerns of government reprisals.
CONTESTED TERRAINS:
CONFLICTS BETWEEN STATE AND LOCAL COMMUNITIES OVER THE MANAGEMENT AND
UTILIZATION OF NECH SAR NATIONAL PARK, SOUTHERN ETHIOPIA
Asebe Regassa Debelo
Bayreuth International Graduate School of African Studies, Bayreuth, Germany
Journal of Sustainable Development in Africa (Volume 13, No.5, 2011)
ISSN: 1520-5509. Clarion University of Pennsylvania, Clarion, Pennsylvania
ABSTRACT In Ethiopia, development models have been borrowed from different countries since the mid 19th century. Despite their difference in discourses over political and economic ideologies, successive regimes in the country shared similarities in their relationship with the society. The Ethiopian state has been perceived as predatory state for its exploitative nature and because of its reliance on the poor in extracting revenue. In 1991, Ethiopia experienced a new political order that ostensibly promised the society with rights of self-government, decentralization of power and local development through empowerment of local institutions. Nevertheless, the top-down and centrist approach in the planning and management of development schemes have been the features of the current regime. Taking the case of Nech Sar national park as a case study, this paper argues that the official narratives of development and conservation contradict local conceptions and ultimately fail to ensure both conservation and development missions it intends to achieve. Rather, state intervention threatens the livelihood of local communities and sustainability of biodiversity in the park.
Keywords: Development, Conservation, Local communities, Conceptions of nature INTRODUCTION
In Ethiopian history, the territories in the southern part of the country have been represented as a natural space ‘unspoiled’ by human activities where as the people are portrayed as ‘close to nature’. In a close investigation of the north-south dichotomies in Ethiopia, an analogy can be drawn with Europeans’ perception of Africa during the colonial conquest. In other words, the north has been represented as ‘historical’ while the south is viewed as ‘natural’ or ‘wilderness’. David Turton (2009) argues that the Ethiopian state used the ‘wilderness’ notion in peripheral south as a mechanism of state building, control of the people and territories, and for building legitimacy through so called development and conservation schemes. Following the incorporation of the south into the Ethiopian empire in the late
19th century through military conquest, the state-society relationship has been paternalistic in which the state is perceived as predatory because of its policies of suppression and exploitation.
A new political landscape was introduced in 1991 following the institutionalization of ethnic federalism and its policy instruments of decentralization, self-government and local autonomy (Clapham 2002). Ostensibly, the new political order was thought to redress past injustices and inequalities. In principle, ethnic federalism grants ethnic based self-government to different ethnic groups and presumably ensures decentralization of power as vehicle of local development. According to Mohammed Salih and John Markakis (1998), the Ethiopian experiment of ethnic federalism envisions development
harnessing ethnicity as a vehicle. They contend that; Decentralization in Ethiopia is not seen merely as device for the satisfaction of ethnic political demands, but also as the path leading to democratization through devolution of decision making in a manner that enables more people to influence the political process. Furthermore, since decentralization and democratization are regarded as requisite to development, the empowerment of ethnicity is intended to harness ethnicity to the purposes of
development (Mohammed and Markakis, 1998, p. 8, emphasis added).
Although institutionalization of ethnic federalism is supposed to ensure self-government of the constituent nations and nationalities in Ethiopia, different critiques have been outlined by scholars, particularly regarding its practical implementation. For instance, as Dereje (2006) contends in his study of the Gambela case, despite a promising start (formal and symbolic empowerment) ‘the political blessing’ has turned out to be a curse for the majority of ordinary men and women who experienced the federal experiment as escalation of conflict. The message implicated in the argument indicates persistence of disparities between the national discourse of the experiment and its actual realities at local levels.
Likewise, based on his fieldwork analysis among the Siltie in South Ethiopia, Zerihun (2004) contends the presence of hierarchical structures in state-peasant relationship in development programs despite the rhetoric of participatory development advanced by the government. He further argues that the concept, “development”, itself is perceived and being practiced by elites and ethnic entrepreneurs as a technocratic process to be administered and planned by the state rather than negotiated with, and contested by, the peasants (Zerihun, 2004). In line with this concern, Mohammed and
Markakis critically point out that it is crucially important to note that the success of this unfinished altruistic project depends on “whether the formal i.e. constitutional provisions of decentralization and democratization are realized in practice” (1998, p.8).
More specifically, the Ethiopian experiment of ethnic federalism and its policy instruments of decentralization and selfgovernment failed to move beyond rhetoric. Centralized and top-down administrative systems are still in place while local communities’ participation in decision making processes is far from practical. In this article, the national discourse of ethnic federalism that ostensibly promotes decentralized governance and local development through empowerment of
local administrative units will be analyzed by taking the management of Nech Sar National Park as a case study. By so doing, it probes whether the envisioned and highly applauded ethnic federalism has been translated into practice. THE NECH SAR NATIONAL PARK: A CONTESTED TERRAIN
Unlike in other African states where national parks and game reserves were established following the commencement of colonial conquest in the late 19th century, Ethiopia entered into international environmental politics (with reference to Protected Areas) in 1960s (Abiyot, 2009). The country began collaborating with international institutions such as UNESCO in early 1960s as a step towards adopting western conservation practices. The first partnership was established when a team of Ethiopian delegation participated in a conference organized by UNESCO in 1962 in Paris that deliberated
on “Economic Development and Conservation of Natural Resources: Flora and Fauna”. The Ethiopian team requested UNESCO Director-General to provide the country with necessary support for the survey of potential areas to be reserved as national parks. To this end, UNESCO sent a team that surveyed and recommended three areas: Semein Mountain, Awash and Omo Valleys in 1965. Later on, a British Biologist added Nech-Sar to be established as national park in 1967 that came into effect in 1974 as game reserve (Abiyot, 2009; Tewasen, 2003). It was this partnership that later enabled Ethiopia to adopt the ‘conventional’ or classical conservation approach as implemented elsewhere in colonial Africa. 51
Source: http://www.southtourism.gov.et/Home/Nature/NationalParks/NNPBigMap.html
The major initiative for the establishment of the park was “for preservation of the endemic Swayne’s Hartebeest and for its scenic beauty” (Dessalegn, 2004) but later because of its richness in biodiversity, other objectives were included. The park is endowed with over 800 species of higher plants, 91 species of Mammals, 351 species of birds, and others such as insects. The park features a great diversity of animal population with the dominant ones including Burchell’s Zebra, Grant’s gazelle, the endemic Swayne’s hartebeest, Nile crocodile in Lake Chamo, Lesser Kudu, lion, wild dog and other animals (APF Annual Report, 2007). Moreover, the landscape that constitutes underground water forests and the ‘Forty
Springs’ add to its scenic beauty. As a result, the park was established with the aim of preserving immense natural resources and generating economic benefits from tourism for the country (Dessalegn, 2004; APF Annual Report, 2007).
Before the establishment of the park, the territory was used by the Guji Oromo agro-pastoral community as a wet season grazing land whereas the fertile eastern escarpment has been extensively utilized by both the Koore and Guji communities for agriculture (Tadesse, 2004; Getachew, 2007). Before the state intervention through conservation program, the Guji lived with the wildlife in mutually complementary manner. However, adopting the western approach that presumes wildlife and people as incompatible mixes, the park management has taken fierce measures against local communities throughout the three regimes. The local Guji and Koore communities were evicted from the park in two phases. The first was in 1982 under the military regime while the second was in 2004/5 under the EPRDF (Ethiopian
Peoples’ Revolutionary Democratic Front) that is on power since 1991. Following the eviction of the local people from the park, wildlife, particularly the herbivorous, were reported to have migrated with the people. Perhaps, this experience is against the ‘conventional’ conservationist thought that presumes local people as threats to wildlife in and around protected areas. This scenario raises a fundamental question on what implicit relationships exist between the people and the animals. Thus, this paper attempts to investigate different conceptions of nature and the implications that such disparities invoke on conservation practices in and around Nech Sar national park. It also probes into human-wildlife 52
relations in and around the park. As points of departure, this paper raises questions which include: How do the Guji conceptualize/perceive their environment? What are the basis of relationship between human and non-human ‘worlds’ in Guji’s cosmological scheme? What approaches has been followed by the park administration in Nech Sar national park?
What conservation implication does the different conception of nature entail? With a total size of 514 km2 (official figure during its establishment), the park adjoins Arba Minch town in the west,
Amaro Mountains in the East, Lakes Abaya and Chamo in the north and south respectively. In fact, parts of the two lakes are included into the park territory in 1990s. It should be noted that following change in administrative systems at national levels, the park was also reported to have undergone changes in size. Local communities and some academic sources indicate that the official figure is far less than the actual park size (Tadesse, 2004). It is rather estimated to be over 1000km2 . In terms of interaction with human population, in the west Arba Minch town dwellers and in the east Guji and Koore communities heavily rely on resources in the park for different livelihood purposes. While urban dwellers
exploit forest resources for charcoal, firewood, timber, and construction materials, the Koore extensively use the eastern border of the park (sometimes inside the park territory) for agriculture. Similarly, the Guji agro-pastoral communities graze their cattle in and around the park while cultivating crops such as maize, coffee, banana, sweet potato and avocado in a contested lowland area that adjoins the park and the Koore people. It has been claimed that the whole territory now designated as national park was Guji’s dry season grazing land since 16th century (Getachew, 2007).
From its establishment till the downfall of the military regime, the park management was typically state-centered, topdown, exclusionary and coercive against local people. In a similar approach to the classical protectionist conservation approach, it used ‘fences and fines’ and considered local people as hostile to nature, particularly to the wildlife. Oral narratives of the communities (particularly Guji’s and Koore’s) indicate that the park management strictly controlled any access to the park by establishing police stations and taking coercive measures against the people who are found utilizing resources in and around the park territories. For instance, at present if a person is caught hunting or grazing his cattle in
the park, he would be jailed for six months and would pay fifty Ethiopian Birr (about three dollars) per head of cattle. In short, customary rights were criminalized whereas indigenous knowledge of resource management was denigrated. To make the matter worse, the military regime forcefully evicted over 2000 Koore and Guji communities in 1982 (Dessalegn, 2004). During the eviction, houses, crops, and properties were burnt to ashes. Many cattle died in shortage of water and pasture en-route to new settlement areas. Since the state did not prepare any resettlement areas for the displaced people, they were prompted to compete over resources with other neighboring communities such as the Konso
and Burji. This led to protracted inter-ethnic conflict that further destabilized the region and impoverished the people.
Following the regime change in 1991 and the subsequent legal and political vacuum created for a while, both communities returned to their previous settlement areas. But the people’s attitude towards the park and their relationship with the wildlife was changed to hostility. Informants from both communities recall memories of how people reacted against wildlife and resources of the park. Some further pointed out that “people began to associate the animals with the state because it was for those animals that the state evicted the people” (informant, Shanxara Halake, May 2011). As a result, both groups began massive killing of animals for food and commerce. Moreover, the Guji started grazing their cattle far inside the centre of the park while hundreds of Koore community moved down to the Sermale basin for
agricultural activities. On the western side where it adjoins Arba Minch town, massive destruction of forests for timber, charcoal, firewood, and construction materials were reported to have been taken place (APF Annual Report, 2007). Informants from Arba Minch town bitterly recall that the period was a time when people destroyed resources as if it were enemy’s property. Although some sorts of administrative decentralization have been put in place in post 1991 period (the park was administered by SNNPR – Southern Nations, Nationalities and Peoples Region – from 1991 to 2004 and then was given to African Parks Foundation), the conservation philosophy was not changed across the three regimes. The fundamental protectionist approach of the pre-1970s that advocates complete isolation of protected areas from human interaction and perceives local people as foes to the ‘wilderness’ continued to date. As a result, since late 1990s, resettlement programs were proposed as the only strategies to ‘sustainably’ manage the park and its resources. In a preparation to transfer the management of the park to The Netherlands-based Multinational Company (African Parks Foundation – APF), the resettlement process of the Guji and Koore communities became an inevitable option. While over thousand Koore
households were resettled to Abulo and Alfacho villages (some 50km to the south bordering Konso and Burji ethnic groups) in 2004/5, the Guji community initially refused to move. Finally, the SNNPR government deployed a police force gainst the Guji and pushed them away from the Nech-Sar plains at gunpoint. Reports from oral informants and other sources indicate that 463 Guji houses were burnt during the eviction while about 5000 people were evicted (Dowie, 2009).
The justification on the side of the park and government, particularly SNNPR, for the resettlement program is that local communities have continuously been encroaching into the park territory for pasture, water, agriculture and poaching. Therefore, it is claimed that increased competition between livestock and wildlife would threaten the survival of the latter and by implication affects the economic gain to be earned through tourism. It is also argued that further agricultural expansion into the park territory threatens homes of wildlife while hunting actually risks the life of the animals.
In contrast to what community-based conservation advocates propose, the actions of Ethiopian government and the APF in the early years of the new Millennium clearly fit into the classical conservation discourses that used to promote strict isolationist approach. According to Zube and Busch (1990), for sustainable environmental management, involvement of local peoples becomes uncompromised. The authors emphasize that sustainable community based conservation strategies
in protected areas include four possibilities: 1) a condition where local people are involved in managing the park and/or reside in the park, 2) park management delivers services for people residing outside the park, 3) maintenance of traditional uses inside the park (from outside) 4) local people’s involvement in tourism related activities (Zube and Busch, 1990, p. 117-126). As it has been noted above, this view itself does not address the dichotomous perceptions on human-non-human relations. It rather tries to seek a rights-based solution to local communities. As it was clearly stipulated in the agreement between the government and APF, the Ethiopian government took the mandate and responsibility to resettle the local people so that the company would proceed in fencing the park to deter any human and
livestock entrance into the territories designated for the park (APF Annual Report, 2007). In this regard, the resettlement program would detach the local people from their customary land because the sites selected for the resettlement were located at a minimum of 50km to the south of the park. It had also economic consequences as it dislocates the communities from the fertile lowland area called Tsalke, which is drained by Sermale River. The fertile Sermale basin provides year round opportunity for agriculture through irrigation. Currently, the people produce mango, avocado, coffee, banana, enset, maize, and root crops. For the Guji and few Koore communities who still live adjacent to the park,
the Sermale valley provides a means of survival that cannot be compromised.
The agro-pastoralist Guji community has had long history of interaction with the wildlife. Therefore, an insight into their cosmologies, perceptions on development and conservation approaches gives us a clear understanding of the implication of difference between national and local discourses on development and conservation. Since the Guji are one of the major local actors who influence the dynamics in the park, this paper focuses on different levels of confrontation between the Guji and the state over the park. GUJI COSMOLOGIES
The Guji people belong to the larger Oromo nation and inhabit southern part of Ethiopia. Currently, they live in Oromia regional state in Borana and Guji zones with few members of the community included in NSSP (Southern Nations, Nationalities and Peoples) regional state in Sidama and Gedeo zones. The Guji community perceives the advent of park administration as an intervention into their historical harmonious relationship with the wildlife. The historical conservation practices among the Guji were entwined with their cosmological schemes and embedded in their culture, beliefs and norms. The Guji are among a few of Oromo nation who have strong cultural connection with their environments (Van De Loo, 1991). For the Guji, culture, peace and supernatural power, Waaqa (God) are strongly
entwined. Baxter (1991, p. 9) explains that “Guji, like other Oromo society, are keenly aware that the maintenance of their culture depends on the maintenance of Nagea: Peace, that is amongst them considered as a community and between them and God. But this peace is not a free gift; its maintenance requires continuous, earnest application, and is never sure or certain”. According to Baxter, the duty of maintaining peace rests on the shoulder of elders and requires them to provide continuous rituals, prayers, sacrifices, blessings and obeying the rules of Waaqa (Baxter 1991). The Guji elders
provide rituals and prayers to Waaqa on behalf of all people, cattle and their environment at large. The Guji believe that failure to maintain harmony with Waaqa may inflict by withholding the rain on which all animals and humans absolutely depend. The author remarks that “For fertility to continue and for all people and things to grow and mature, the Earth, the cattle and the women must all be moist” (Baxter, 1991, p. 10). Among the Guji community, cattle herding and possession of large herd of cattle are associated with cultural pride, economic values (wealth), sense of Guji identity and provides social privilege in marriage arrangement and inter-societal relationships. Tadesse (2006, p. 209) describes that though the Guji practise mixed economy of animal husbandry and crop cultivation, “their real wealth consists of cattle, sheep, goats and horses. Emotions and pride are centred on stock.
People who do not own cattle are not considered to be proper Guji”. In Guji culture, beyond the economic values, cattle are used for rituals, transition rites, gift, bride price, compensation during reconciliations, and as a symbol of social prestige. Therefore, the Guji count not in terms heads of cattle but of moona (kraal) that ranges from seventy to hundreds.
(However, the stock – source of wealth and reflection of Guji identity – is currently under serious depletion because restriction to pasture land and change in climatic conditions in the horn of Africa.) Their strong attachment to the stock provides the Guji with knowledge about their environment. As Van De Loo (1991) indicates, the Guji possess deep knowledge of the anatomy, disease and remedies that they acquired through religious practices and experiences. Despite owning large number of livestock, the Guji have traditionally no meat feeding culture. In most cases, their food constitutes barley, maize, and milk products. Meat is eaten only on special occasions such as festivals, reception of a special guest, weddings and so on. Traditionally, it was culturally prohibited among the Guji to eat the meat of wild
animals. While the reason for low meat consumption culture in reference to livestock is related to the value they give to cattle; the Guji claim that traditionally they do not eat meat of wild animals for many reasons. This prohibition was associated to religious belief, social implications and health factors.
The first one is closely related to their cosmological scheme in that they have an oath to safeguard the animals under the protection of the supernatural power, Waaqa/God. For the Guji, their relationship with wildlife is part and parcel of their connection to the supernatural power, Waaqa. Guji’s worldview puts the biophysical, the human and the supernatural in one integral component of the environment. They argue that the relationship between the three is based on reciprocity.
They state that;
Waaqa created us with cattle so that we look after them, care for them and use them for our needs. But these animals [wild animals] do not have shepherd except God Himself. Waaqa gave us the responsibility to care for the animals on his behalf and he cares for our cattle, people and generally nagaa Gujii [peace of the Guji land]. Therefore, if one kills the one that God looks after, he will inflict through famine, drought, disease and instability that destroys livestock and people. But, when we care for the animals, Waaqa reciprocates us with fertility, abundance, rain, and peace. Therefore, from our forefathers until today, we lived with these animals in peace and harmony. They are also peaceful to us (Group discussion, Ergansa, April 2011).
Through a reciprocal relationship, they expect Waaqa to bless them with fertility, peace, abundance, and health which they would get only by doing something good to the environment, especially caring for animals. In Guji worldview, all living and non-living things in their environment were created by a supernatural power, Waaqa. They believe that Waaqa created them with their cattle and gave them water and pasture to nurture their animals. It is their inherent conviction that they were born pastoralists, to look after cattle. At same time, they are conscious about the presence of other ‘cattle’ whose shepherd is Waaqa himself. These are what other people call wildlife. The Guji do not categorize “wild” and
“domesticated” in a strict sense of the words. The dichotomy prevails only when it comes to place of residence and ownership.
The Guji maintain a balance of food chain by safeguarding the prey wildlife, particularly herbivorous animals who seek refuge close to their homesteads in fear of big predators. A Guji elder said that “we care for the animals by providing grass and water, for example if we come across an animal in process of delivery or attacked by a predator. We do this because we want to save the life of the animals. Its owner loves them as we love our cattle” (interview with Danbala Badacha, May 2011). This also goes to what Tim Ingold (2000) explains as trust and reciprocity in human-non-human relations. According to the people, the preys developed trust upon the people and approach them seeking protection.
Another restriction is related to culture. Among the Qaalluu clan (a clan from where Qaalluu religious leaders are hereditarily elected), there are restrictions on many food items. Qaalluu institution is a religious institution that regulates the relationship of people with Waaqa. The leaders are seen as intermediaries between the two. The restriction includes poultry items, cabbage, meat from all wild animals, and some cereals such as millet, teff and sorghum. Many of the Guji around Nech Sar national park are from Alabdu clan – the clan known among the Guji as Qaalluu clan. Therefore, in traditional context, they were prohibited from eating the flesh of wild animals. Social taboos contribute to biodiversity conservation by imposing different levels of restrictions on members of a social group. Colding and Folke (2001) identified six types of social taboos exercised by indigenous peoples in different parts of the world. These include segment, temporal, method, life history, specific-species and habitat taboos (see Colding and Folke, 2001 for details on each category). In the context of Qaalluu regulation, a specific-species taboo applies to Guji’s restriction on consumption of specific animals. However, in traditional context, Guji’s prohibition of the killing of all wildlife, except those used for
cultural pride, can be related to general social taboo regardless of species specificity. Colding and Folke argue that such restrictions are mainly associated with beliefs in that “in some traditional societies taboos are enforced through beliefs that spirits will sanction violators by invoking illness upon people” (2001, p. 589). Likewise, the Guji believe that violation of the ancestral oath with Waaqa would invoke disasters on their livestock, people and the environment by causing drought that would lead to famine, the spread diseases and the disruption of peace. Moreover, avoidance of specific food items, including wild animals is meant to maintain their legitimacy as religious leaders.
Restriction to bush meat is also related to social implications it perpetuates. A person who kills wild animals for food is categorized among the poor because killing wildlife for food is perceived as derived from poverty. Poverty implies low social prestige, which in turn is reflected in marriage arrangement and other interpersonal relations. An elder from the Ergansa village recalled the tradition that “if a person is once labeled as killing animals for food, people would not give him their daughters for marriage. They would label the person saying he is from those who eat bush meat but now everyone abandoned the safuu (norms)”. Moreover, the Guji link the prohibition of bush meat with health conditions.
They claim that eating bush meat spoils one’s mouth and destroys teeth. It is also explained that it causes diseases (Getachew, 2007).
But it should be noted that there are exceptions in Guji’s prohibitions of the killing of wild animals. The first is when they need the meat for medicinal purposes. Even in the past, the people used to selectively kill some animals for medicine but once they kill a single animal, its meat can be kept for long period of time. The second exception is killing big game animals out of motives related to cultural honor. The Guji kill also big game animals for midda (honor). The killing of animals such as lion, buffalo, elephants and rhino give the killer a prestige of midda (Tadesse, 1994). The Guji claim that they were given midda culture by Waaqa. It is a culture through which they reveal their pride, greatness, bravery and thus the Guji believe that all these are given to them from Waaqa. However, today, it is only lion that exists
in and around the park.
As indicated above, institutions of resource governance and ethics pertaining to the utilization and access to resources among the Guji have been entwined with their cosmological schemes. Their attachment to their environment as part of their connection to Waaqa, religious institutions such as the Qaalluu institution, the socio-political system called the Gadaa system and other social norms and values are important local frameworks that guide the nature of resource management among the group. It is also worth mentioning that the livelihood engagement of the people, that is, pastoral activity prompts the people to systematically utilize the resources (pasture and water) in order to cope up to local climate
variability. Among the Guji, access to resource is decided by clan elders in which all members of the clan are eligible to common pasture and water grounds. However, granting water sources and pasture to members of other clan or ethnic group(s) is considered as future investment during times of scarcity or in cases of drought. There are also other social networks such as marriage and trade that necessitate sharing resources. The Guji say that letting livestock to die by blocking access to water and pasture is considered as transgressing Guji’s oath with Waaqa. Such act is believed to bring infliction by the Waaqa who would hold back rain or causes diseases. For the Guji, conservation and development are understood from cultural point of view. For instance, while caring for the environment is part of their cosmological schemes of local knowledge and belief, what they consider appropriate development scheme is something that is compatible to local values, customs and livelihood traditions. Although they
have expectations to get schools for their children, road connecting to the nearest markets, health centre, mill machine and access to pure water, any ‘development’ program that disrupts their traditional livelihood system – pastoralism – is not acceptable to the ordinary men and women. As stated earlier in this paper, livestock signifies beyond mere economic purpose among the Guji. Thus, state’s development conception that gives emphasis to settled agriculture and ecotourism project in the area is seen by the Guji as a challenge to their livelihood and a restriction on their customary rights of
resource utilization. THE NATIONAL DISCOURSE: THE STATE’S CONCEPTION OF DEVELOPMENT AND CONSERVATION
Following the birth of the modern Ethiopian state in the late 19th century through military conquest of the then autonomous states in the south, the state was noted for ethnic-based political dominations, economic exploitation and socio-cultural marginalization upon the subjected people (Vaughan, 2003). During those periods, peasants were restricted from their customary land rights while pastoral communities were highly marginalized from access to any social services (Hagmann and Mulugeta, 2008). Thus, because of its exploitative nature, the Ethiopian state remained predatory over the
people, particularly in the south. As Donald Donham (1986, p. 24) remarks on exploitation of the subjected peoples of the south, “By the early twentieth century, extractions from northern peasants lightened, just as those from southern peoples were made more heavy”. Donham bemoans that the Ethiopian state comprised a dual system in which the political economy of the north was sustained by massive transfer of wealth from the southern regions and that the peoples of the south were, notwithstanding their region’s contribution to the national economy, denied access to political power,
economic resources, and cultural autonomy.
Despite their contribution to the national economy, the peoples in the subjugated regions of the south were not given equal opportunities in the national economic, political and social affairs of the country not least their representation as ‘backward’ and ‘close to nature’ as portrayed in the legend of ‘Great Tradition’ (Donham, 1986; Levin 2000; Turton 2009). Such history of domination continued for over half a century until mid 20th century. In the 1960s, the pervasiveness of Amhara domination provoked a reaction from the subject peoples. Grievances that they were being economically-exploited, administratively-oppressed, socially-marginalized and culturally-stigmatized by the few Amhara
elites operating within ethnic-based oppressive system fomented a sense of ethnic self-awareness among the subjugated peoples. People who shared the historical experiences of oppression began to witness their dichotomized existence of privilege and deprivation based on ethnic distinctiveness. They harnessed on a repertoire of traditional values and deployed them as a fortification against the Amhara/Ethiopian ethnic hegemony (Bassi 1996; Seyoum 2001). Gradually, ethnic consciousness – a sense of awareness of being oppressed, exploited and marginalized on ethnic basis by elites of a 58
particular ethnic group – grew up into sense of ethnic nationalism, mainly among the educated segments of the oppressed ethnic groups who later contributed to the rise in ethnic self-representations and sense of identity among their respective groups.
Among possible factors that transformed ethnic grievances into consciousness and later into ethnic nationalism, the role of education was significant. In the post 1941 period, the expansion of modern education, specifically the opening of a university and colleges, brought a particular group of students close to the centre of political activity. Born in rural conditions, this group of students had direct experiences of the depredations of the ethnic-based oppressive system. The opportunity of higher education enabled them to conceptualize Amhara hegemony within Ethiopia in a broader
international dimension of colonial oppression. This cohort played a pivotal role in articulating ethnic grievances as ethnic consciousness and transforming the latter into ethnic nationalism, thereby in generating support for ethnonationalist liberation movements who included issues of ethnicity in their political agenda.
In effect, ethnic nationalism was articulated by the Ethiopian Student Movement (ESM) in the 1960s. This opened a new chapter for ethnic politics in the country where talking about ethnic diversity was condemned as a threat to national unity.
The ESM was first organized by Hailesillasie I University (now Addis Ababa University) students as a protest against the exploitative class relations under the imperial regime, which had impoverished the rural life. After mid 1960s, the movement added ‘the nationality question’ into the list of political agenda (Balsvik, 1985).
For the activists of the ESM, Marxist-Leninist philosophy was initially their inspiration for setting their political agenda. The solution they prescribed as a cure of the problem of national oppression – right to self-determination of nations and nationalities including secession – was brought to public attention in 1969 by an article written by Wallelign Mekonnen, one of the leaders of the student movement who was killed in 1972 during an attempted hijack of (Balsvik, 1985; Merera, 2003).The article sparked a political bombshell to the regime by explicitly addressing ethnicity and exposing the Amhara dominance and oppression to the public. A portion of his article reads as follows:
Is it [Ethiopian national identity] not simply Amhara and to a certain extent Amhara-Tigre supremacy? Ask anybody what Ethiopian culture is? Ask anybody what Ethiopian language is? Ask anybody what Ethiopian religion is? Ask anybody what is the national dress? It is either Amhara or Amhara-Tigray!! To be a ‘genuine Ethiopian’ one has to speak Amharic, to listen to Amharic music, to accept the Amhara-Tigre religion, Orthodox Christianity, and to wear the Amhara-Tigre shama in international conferences. In some cases to be an ‘Ethiopian’, you will even have to change your name. In short, to be an Ethiopian, you will have to wear an Amhara mask (Quoted in Balsvik 1985, 277).
Wallelign’s article broke the ice of silence on the issue of ethnicity among Ethiopian students. His was a strong condemnation of the century long illusion of the success of the imperial regime’s ‘nation-building’ project. Thus, the political, historical, economic and social realities of the country expressed in the form of ethnic-based oppression became the basis for the rise of ethno-nationalist movements devoted to a struggle for liberation from the century long ‘colonial experience’ or ‘national oppression’ (Merera, 2003). In short, ethnicity became an aspect of the call for political change of the major liberation fronts such as the Tigray People’s Liberation Front (TPLF) and OLF (Oromo Liberation Front) and many others since the 1960s. In the process, the last feudal regime was toppled in the 1974 revolution that brought a military junta to the political scene. Although some signs of recognition to issues of diversity were seen during the early years of the military regime, it could not move beyond rhetoric (Clapham, 2009). Clapham argues that the early promises of the military regime (i.e. the derg) that attracted popular support became a nightmare to most of the Ethiopian masses as the centralist policy
undermined local autonomies of those who contested the structure of the state itself (ibid). By the end of 1980s TPLF managed to organize other ethnic-based movements and formed Ethiopian Peoples’ Revolutionary Democratic Front/EPRDF. In part because of its failure to address the nationalities questions, the military junta was ousted by the combined forces of different liberation movements. With EPRDF’s seizure of state power in 1991, ethnicity has been formally institutionalized as the foundation of ethnic federalism as a new political arrangement (Clapham, 2002; Turton 2006).
As a brainchild of the student movement, TPLF/EPRDF emphasized on rights of nations, nationalities and peoples to ‘self-determination’ (Clapham, 2009). In contrast to its predecessor, the military regime, which attempted to resolve the country’s most difficult issue – ethnic question vis-à-vis unity – through class struggle, the TPLF/EPRDF sought resolution to the issue through ‘voluntary’ federalism based on ethnic based autonomous units in a pursuit for forging national unity (Clapham, 2009). In this manner, the federal arrangement was conceived in the Transitional Charter of 1991 but was enacted by the 1994 constitution that came into effect a year later. The Ethiopian Constitution of 1995 can be described as comprehensive for embracing essential democratic values and declaring Ethiopia to be a party to all major international treaties on human rights and public law (Abbink, 2009). Article
39 of the Constitution, with its reference to rights of nations, nationalities and peoples, reveals the centrality of ethnicity as the organizing principle of the new political system:
Every Nation, Nationality and People in Ethiopia has an unconditional right to self-determination, including the right to secession…Every Nation, Nationality and People in Ethiopia has the right to speak, to write and to develop its own language; to express, to develop and to promote its culture; and to preserve its history…Every Nation, Nationality and People in Ethiopia has the right to a full measure of self-government which includes the right to establish institutions of government in the territory that it inhabits and to equitable representation in state and Federal governments (Art. 39:3 of FDRE Constitution, 1995). Besides the envisioned promises of the political order in granting opportunities of self-government to nations and nationalities, it was also highly applauded by many scholars as a vehicle to harness local development through economic decentralization and empowerment of local institutions (Mohamed and Markakis, 1998; Kidane, 1997). However, as Asefa Fiseha (2006) contends, the Ethiopian ‘experiment’ of ethnic federalism suffers from rifts between rhetoric and practice lacking genuine devolution of power and precarious regional and local administrative units with strong
intervention from federal state. Although over twenty years have elapsed since the implementation of the political model, its success is still contested among scholars (Dereje, 2010). Apart from the view of detractors who skeptically see the experiment from a political dimension, the practice of ethnic federalism is still far behind the rhetorical promises (ibid). Although it opened some degree of political spaces and granted freedom of expression free before 2005, the new political order is at weakest point as far as genuine decentralization and local empowerment are concerned (Clapham,
2009; Dereje, 2010). Therefore, the success of the political order should be assessed on the basis of whether the discourse is translated into practice. The contestations and claims between different actors over Nech Sar national park illustrate how local conceptions of development and conservation confront with the national discourses. CONFRONTATIONS BETWEEN LOCAL AND NATIONAL DISCOURSES OF DEVELOPMENT AND CONSERVATION IN NECH SAR NATIONAL PARK
An analysis of the existing conditions in and around Nech Sar national park can be posited within the contexts of local claims of entitlement (claims of customary rights, recognition of local knowledge, local livelihood conditions and questions of benefit sharing and participation), inter-regional conflicts of interests, issues related to self-government (the constitutional provisions versus the practice on the ground) and differences in conceptions of development and resource governance. In this section, I analyze how these conflicting views are contested, negotiated and acted upon. By so doing,
the implications of such contestations on development and conservation in and around the park will be elaborated by drawing on whether the national discourses are translated into practice.
The Guji challenge the state intervention into what they consider as their customary right drawing on historical claims and cosmological schemes. Historically, they argue that their ancestors were prior settlers in the area since the 16th century (Getachew, 2007). According to this claim, all the territories located to the east of Arbaminch town (including the town itself) were traditional Guji lands. Place names such as Siqala, Secha, Bishaan Hare, Haro Rophi, Bonke and many others were all Afan Oromo names – the language the Guji speak as all other Oromo groups. It was following the establishment of the town of Arbaminch and the national park in 1974 respectively that the Guji were pushed out to the
eastern part of the park. Besides reliance on history of settlement, the Guji seem to have systematically used the law (the constitution) to defend their rights to the land. According to Article 43 (2) of the FDRE (1995), Nationals have the right to participate in national development and, in particular, to be consulted with respect to policies and projects affecting their community”. However, in 2004/05 when the government agreed to transfer the management of the park to APF and took the responsibility of resettling the Guji and Koore communities who reside in and around the ‘park territories’, the
local communities were reported that they have been removed from their land at gun point without consent (Dawie, 2009). This contradicts with the official narratives of participatory development and decentralized government that advocate empowerment of local institutions in decision-making processes.
From cosmological dimension, the Guji challenge the ‘modernist’ approach espoused by the state contending that while the state institutions present conservation from isolationist perspective, the local people have inherent wisdom and belief that holistically treat human and non-human nature because of their connection to the supernatural power. A view of a Guji elder substantiates this argument in that:
If we or our ancestors didn’t care for the animals, wouldn’t it be that they would have been perished long time ago? Who cared for them before the coming of the state? Who cared for them 50 years ago? It was our grandparents, our parents and ourselves. But, these people [the park authorities] came yesterday [recently] and began telling us what to do and what not to do. We rather know how to live with the animals. We care for the animals as we do for our livestock not because of their order but because of orders we received from our Waaqaa through our ancestors. We care for them so that our cattle would multiply (interview with Gaga, April 2011). The Guji challenge state’s paternalistic approaches in which it imposes what to do and what not to do. In development spheres as well, successive Ethiopian regimes had similar views on pastoralist communities. For instance, pastoralist areas were noted as threats to the national security as a result of their trans-border movements and infiltration of small arms. As a result, they faced heavy forces of suppression in the hands of the central state. On the contrary, the country
heavily depends on pastoral communities for its export items like hides. Since 1991, the federal arrangement produced more of sedentary lifestyle based on more permanent and less flexible boundaries (Hagmann and Mulugeta, 2008). Such differential treatment of livelihood engagements that represents some activities as more preferred than others prompts one to ask whether the constitutional provisions are really translated into practice. As evidenced in 2004/05, after the Guji refused to move to the proposed resettlement site, the police force of the SNNP regional state forcefully displaced
them burning their huts and confiscating their properties. Ironically, Ethiopia’s federal constitution determines that “Ethiopian pastoralists have the right to free land for grazing and cultivation as well as the right not to be displaced from their own lands” (FDRE 1995, Art. 40).
In the process of transferring the management of the park to APF in 2004/05, the SNNP regional state government convened several meetings with representatives from Gamo Gofa zone, Amaro district, park authorities and regional bureau of agriculture. However, except in one meeting, no representatives from Oromia regional state were availed. To make the rhetoric of participation more questionable, there was no genuine involvement of local communities in the planning of resettlement program not least in the management of the park. Informants from both Guji and Koore communities argue that they were informed about the resettlement through local government authorities as inevitable government policy of development. One Guji informant remarks that; We don’t know if this government is really a government of the people or government of animals. Animals were better treated than our children, our livestock and ourselves in the past. We thought this government [EPRDF] would improve our conditions but still no change. They came and told us to go to Abulo Alfacho or elsewhere in Oromia. But we have nowhere to go. This is out ancestral land (interview with Danbala Badacha, May 2011).
Besides their discontent on exclusion in terms of participation in decision making, members of local communities expressed their dissatisfaction on the failed promise related to benefit sharing. Although involvement in ecotourism is not the primary motive of the people, particularly the elders and women, they still question that there is no benefit trickled down from this sector. In the Guji village in Ergansa – a village bordering the park on eastern side, children were observed attending primary school in huts made of wood and grass, were sitting on stones. There is no road connecting the village to the nearest market. The local people had to travel three to four days when they want to take their livestock
and other goods to the market. Besides the challenges this invokes in connection to time and energy of the people, it also reduces the price of livestock to be sold as the animals lose weight along the way without enough food and water. The other risky option for the local Guji people to get access to market is traveling on Lake Abaya by the traditional boat. The passengers risk their lives by crocodile and waves that sink the boat. Although the park authorities and other government officials used to tell the people that the income from the park through ecotourism will be used to provide social services to the local people, such promise remained unrealistic. Rather, the park authority sees the local people as threats to the park and works its level best to denounce all their activities labeling them as poachers and criminals.
At this junction, it is imperative to note that the official narratives of development and conservation that has been ‘emulated’ by successive regimes in Ethiopia contrast with local practical contexts (Clapham, 2006). As Clapham argues, the attempts of emulating foreign development discourses failed in Ethiopia mainly because it lacked harmonization with local contexts and by and large has been exclusionary of local traditions, customs and practices (2006). In this line, I would argue that the state version of development and conservation in the case of ‘ecotourism’ scheme in Nech Sar national park confronts with local conceptions and in the process brings different levels of contestation, negotiation and
display of power positions between different actors involved – the state and its agencies on the one hand and local actors on the other. However, it is worthy to single out the heterogeneity of actors in each category. Among the state category for example, Oromia regional state persistently demonstrated its positions supporting the local Guji claims for entitlement. In 2004/05, the regional government was given a responsibility to facilitate the resettlement of Guji Oromo into Oromia region. However, according to claims from SNNP regional state authorities, particularly officials in Amaro
district and Gamo Gofa zone – the two major actors in park affairs – the resettlement was delayed by reluctance of Oromia regional state. The views from Oromia questions the territorial reconfiguration of the park itself claiming that it was supposed to be administered under the region building its claim on Guji’s historical settlement in the area. This poses inter-regional conflict of interests on the governance of the park and the people surrounding it. Because of lack of institutional set-up to solve such inter-regional conflicts, except the Ministry of Federal Affairs, the federal arrangement seems to function through strong intervention of the federal government. That is why the park management has been
swinging between private company, SNNPR government and lastly the Ethiopian Wildlife Conservation Authority.
Office turnover and shifting conditions of management structures have obstructed consistency in management approach and produced mistrust on the part of the local people on whom to account for in cases of breaches in formal or informal agreements.
Another important aspect of the confrontation is its resultant consequence in changing local people’s attitude towards the park and prompting them to seek alternative mechanisms of securing their rights. According to James Scott (1990), the powerless would opt to hidden transcripts or hidden forms of resistance under conditions of domination. Likewise, as the domination of state apparatus continues to be stronger and stronger deploying coercive forces, the local people switch differently in covert and overt contexts. For example, they talk the words of the state (development and conservation) in
public spaces or with a researcher before rapport establishment. Their defiance of the state programs is evinced through acts of breaking park laws and discussions among members of the group. As signs of contesting the park boundaries, cattle trespass, hunting in the park and collecting forest resources are a few of acts conducted at night. More importantly, scouts employed from local communities also switch between the state and their members contextually. They are paid their salary by the government but they have also strong social networks with the local communities. Besides their connection through kinship and marriage, they depend on the people for much of their livelihood. Depending on government salary does not sustain the scouts and their family. As a result, they keep considerable number of livestock
with their kin who live close to the park. As a result, the scouts find themselves in dilemma in the confrontation between the state/park authorities and the local people. As one scout mentioned on conditions of anonymity, they conform to both state and local obligations differently. For instance, when they encounter hunters or cattle trespassers in the park territory, they chase the ‘intruders’ but report to the officials that the locals escaped the attempts of capture.
Elders from the local people argue that government intervention through so-called development and conservation schemes by evicting the people from their customary had changed the way local people; particularly the youth relate themselves with the park. Unlike in the past when the people considered the wildlife as part of their environment to be cared for, the distinction created by the state between the park and the people has brought a reconstruction of identity among the youth in which they identify the park and wildlife as foes. It can, therefore, be argued that any development program that excludes local values, norms and practices risks its missions. The ‘ecotourism’ project in Nech Sar national
park has has not only excluded the local people from their land by criminalizing their customary rights but it created a new hostile relationship between the people and the park. The ultimate effect of such top-down and non-participatory development and conservation program is destructive both to the people and the park resources. CONCLUSION
In Ethiopia development and conservation models have been ‘emulated’ from more developed countries with the presumption that similar models would be replicated as they functioned in the host countries. Although adopting development models is not a cause of failure by itself, as it transformed Japan’s development to the expected end since the late 19th century for example, the politics of ‘emulation’ demands consideration of local contexts at best (Clapham, 2006). In the Nech Sar national park case, there are contesting views on conceptions of development and conservation.
The Ethiopian state has adopted the western approaches of nature conservation and development through ‘ecotourism’ that was derived from the protectionist perspectives of colonial period in Africa. This perspective not only excludes local people from their customary land rights, but it denigrates local knowledge of resource governance, management and conservation practices. As a result, the state ‘development’ and ‘conservation’ programs have created a hostile relationship between the people and the park and threatens the lives of the people and sustainability of the resources in
the park, particularly the wildlife for the protection of which the park was initially established.
Acknowledgement The fieldwork for this research has been done as part of my PhD project at the University of Bayreuth, Germany. While the travel expenses from Germany to Ethiopia were covered by the German Academic Exchange Service (DAAD), all other fieldwork costs have been supported by Bayreuth International Graduate School of African Studies (BIGSAS).
Read more at: http://www.jsd-africa.com/Jsda/Vol13No5_Fall2011_A/PDF/Contested%20terrains.pdf
A major UK- and World Bank-funded development programme in Ethiopia may have contributed to the violent resettlement of a minority ethnic group, a leaked report reveals. The UK’s Department for International Development was the primary funder of a World Bank-run development project aimed at improving health, education and public services in Ethiopia, contributing more than £388m of UK taxpayer funds to the project. However, a scathing draft report of the World Bank’s internal watchdog said that due to inadequate oversight, bad audit practices, and a failure to follow its own rules, the Bank has allowed operational links to form between its programme and the Ethiopian government’s controversial resettlement programme. Multiple human rights groups operating in the region have criticised the Ethiopian government’s programme for violently driving tens of thousands of indigenous people, predominantly from the minority Anuak Christian ethnic group, from their homes in order to make way for commercial agriculture projects – allegations the Ethiopian government denies. Many of those resettled remain in poor conditions lacking even basic facilities in refugee camps in South Sudan. The leaked World Bank report, obtained by the International Consortium of Investigative Journalists and seen by the Guardian, rejected claims from the Bank’s management that no link existed between their programme and villagisation. According to the report, weak audit controls meant bank funds – which included over £300m from the UK’s Department for International Development – could have been diverted to implement villagisation. The report did not itself examine whether the resettlement programme had involved human rights abuses, saying such questions were outside its remit. However, the watchdog highlighted a series of failures in the planning and implementation of the programme, including a major oversight in its failure to undertake full risk-assessments as required by bank protocol. Crucially for the Anuak people, the bank did not apply required safeguards to protect indigenous groups. Anuradha Mittal, the founder of the Oakland Institute, a California-based development NGO which is active in the region, said DfID was an active participant in the programme, and should share responsibility for its failings. “Along with the World Bank and other donors, DfID support constitutes not only financial support but a nod of approval for the Ethiopian regime to bring about ‘economic development’ for the few at the expense of basic human rights and livelihoods of its economically and politically most marginalised ethnic groups,” she said. Mittal was also critical of the World Bank panel’s draft findings, falling short of directly implicating the World Bank and its fellow donors in the resettlement programme. “It is quite stunning that the panel does not think that the World Bank is responsible for villagisation-related widespread abuses in Ethiopia resulting in destruction of livelihoods, forced displacement of Anuaks from their fertile lands and forests.” Disclosure of the draft report’s findings come as the UK government faces increasing scrutiny over its involvement in villagisation. DfID is the project’s largest donor and in March ministers will face a judicial review over whether the UK’s contributions indirectly funded the resettlement programme. The case has been brought by a farmer from the Gambela region who claims he was violently evicted from his land. Responding to the report’s findings, David Pred of Inclusive Development International – the NGO which filed the original complaint on the Anuak group’s behalf – said: “The Bank has enabled the forcible transfer of tens of thousands of indigenous people from their ancestral lands. “The Bank today just doesn’t want to see human rights violations, much less accept that it bears some responsibility when it finances those violations.” A World Bank spokesman declined to answer the Guardian’s questions about the report. “As is standard procedure, World Bank staff cannot comment on the results of the inspection panel’s investigation until the executive board of the World Bank Group has had the opportunity to review the panel’s report over the coming weeks.” In previous statements the bank’s management said there was no evidence of widespread abuses or evictions. Asked about the findings, a DfID spokesman said: “We do not comment on leaked reports. “Britain’s support to the Promotion of Basic Services Programme is specifically for the provision of essential services like healthcare, schooling and clean water, and we have no evidence that UK funds have been diverted for other purposes.” http://www.theguardian.com/world/2015/jan/20/ethiopia-human-rights-groups-development-programme-world-bank-villagisation
ACROSS Africa, radio call-in programmes are buzzing with tales of Africans, usually men, bemoaning the loss of their spouses and partners to rich Chinese men. “He looks short and ugly like a pygmy but I guess he has money,” complained one lovelorn man on a recent Kenyan show. True or imagined, such stories say much about the perceived economic power of Chinese businessmen in Africa, and of the growing backlash against them.
China has become by far Africa’s biggest trading partner, exchanging about $160 billion-worth of goods a year; more than 1m Chinese, most of them labourers and traders, have moved to the continent in the past decade. The mutual adoration between governments continues, with ever more African roads and mines built by Chinese firms. But the talk of Africa becoming Chinese—or “China’s second continent”, as the title of one American book puts it—is overdone.
The African boom, which China helped to stoke in recent years, is attracting many other investors. The non-Western ones compete especially fiercely. African trade with India is projected to reach $100 billion this year. It is growing at a faster rate than Chinese trade, and is likely to overtake trade with America. Brazil and Turkey are superseding many European countries. In terms of investment in Africa, though, China lags behind Britain, America and Italy (see charts).
If Chinese businessmen seem unfazed by the contest it is in part because they themselves are looking beyond the continent. “This is a good place for business but there are many others around the world,” says He Lingguo, a sunburnt Chinese construction manager in Kenya who hopes to move to Venezuela.
A decade ago Africa seemed an uncontested space and a training ground for foreign investment as China’s economy took off. But these days China’s ambitions are bigger than winning business, or seeking access to commodities, on the world’s poorest continent. The days when Chinese leaders make long state visits to countries like Tanzania are numbered. Instead, China’s president, Xi Jinping, has promised to invest $250 billion in Latin America over the coming decade (see article).
The growth in Chinese demand for commodities is slowing and prices of many raw materials are falling. That said, China’s hunger for agricultural goods, and perhaps for farm land, may grow as China’s population expands and the middle class becomes richer.
Yet Africans are increasingly suspicious of Chinese firms, worrying about unfair deals and environmental damage. Opposition is fuelled by Africa’s thriving civil society, which demands more transparency and an accounting for human rights. This can be an unfamiliar challenge for authoritarian China, whose foreign policy is heavily based on state-to-state relations, with little appreciation of the gulf between African rulers and their people. In Senegal residents’ organisations last year blocked a deal that would have handed a prime section of property in the centre of the capital, Dakar, to Chinese developers. In Tanzania labour unions criticised the government for letting in Chinese petty traders.
Some African officials are voicing criticism of China. Lamido Sanusi, Nigeria’s former central bank governor, says Africa is opening itself up to a “new form of imperialism”, in which China takes African primary goods and sells it manufactured ones, without transferring skills.
After years of bland talk about “win-win” partnerships, China seems belatedly aware of the problem. On a tour of the continent, the Chinese foreign minister, Wang Yi, said on January 12th that “we absolutely will not take the old path of Western colonists”. Last May the prime minister, Li Keqiang, acknowledged “growing pains” in the relationship.
China has few political ambitions in Africa. It co-operates with democracies as much as with authoritarian regimes. Its aid budget is puny. The few peacekeepers it sends stay out of harm’s way. China’s corporatist development model has attracted few followers beyond Ethiopia and Rwanda. Most fast-growing African nations hew closer to Western free-market ideas. In South Sudan, the one place where China has tried to flex its diplomatic muscle, it has achieved embarrassingly little. Attempts to stop a civil war that is endangering its oil supply failed miserably.
Chinese immigrants in Africa chuckle at the idea that they could lord it over the locals. Most congregate in second-tier countries like Zambia; they are less of a presence in hyper-competitive Nigeria. Unlike other expatriates, they often live in segregated camps. Some thought, after a decade of high-octane engagement, that China would dominate Africa. Instead it is likely to be just one more foreign investor jostling for advantage.
The main challenge for Africa is to reinvent how it grows, in a way that creates opportunities for all. The opportunity to go to a good hospital; the opportunity to attend a competent school and develop technical and intellectual skills; the opportunity of not being discriminated against based on gender; or simply the opportunity to produce a couple more litres of milk and become an abundant farmer instead of a subsistence farmer. The key is having the possibility of living like Malik wanted to, by trading and sharing his goats and vegetables, or choosing a more “westernized” lifestyle.
In order to shape this new kind of growth and reverse this leadership curse, it is fundamental to reinvent leadership itself.
Africa’s “eternal” incumbent leaders – such as Equatorial Guinea’s president, Obiang; his Uganda congener, Museveni; or Cameroon’s head, Biya – have not steered the wheel in the direction of generalised prosperity. They have instead narrowed the chances for anyone else to achieve it.
Africa needs leaders from different disciplines, places and generations, who are capable of challenging the status quo and framing a new development phase. And the importance of involving both policy and business is large. The curse can only be lifted if government, civil society and business leaders collaborate to craft long-term strategies for their countries and people.
In a nutshell, there is a need to develop African leaders who are capable of acting differently. Leaders who not only have a broad understanding of the contextual world but also have an in-depth knowledge and respect for local behaviour. Leaders who are capable of composing a better future by going beyond the golden GDP growth quest or revenues pursuit; and who instead value their ecosystems as a whole: their existing human and natural resources. Leaders who Malik would be proud to go home to.
The big question remains: is Africa ready to overcome these barriers?
Xyntéo analyst Joao Sousa blogs on an encounter that made him reflect on what the golden GDP quest means for the people of Africa
Joao Sousa, The Guardian
A few weeks ago, on one of my regularly-occurring train rides to Oslo airport, I sat next to someone who would make me rethink the way I perceive the world. This man was a 40-something Somalian who had been living in Oslo for longer than he wanted. I greeted him and he greeted me back, telling me his name was Malik and that he was from Jilib, in Somalia.
I have always been curious about life in Somalia, and wondered whether the Somali novelist Nuruddin Farah’s books convey the media-blurred reality of the place.
So I asked him what it was like in Somalia. “Very good,” he said, “in Somalia we would be very rich if it were not for the war.”
I wondered what he could be talking about, considering Somalia isn’t known for riches and resources. He then showed up humans’ differing perceptions of “wealth” by saying, “We have lots of goats and we even grow our own vegetables.” Wealth, to Malik, is evidently very different from wealth according to the average westerner.
Knowing the situation in Somalia is now more stable, I asked him whether he had any plans to go back, and he told me, with watering eyes, that one of his remaining dreams is to return home and live from what he can get from the land, with his community.
The same week that I met Malik, newspapers all over the world were full of stories about Nigeria’s “miraculous” GDP recalculation, which saw its numbers double overnight despite “missing billions”. The ordinary Nigerian person, however, stood exactly in the same place as they were the day before.
Nigeria and Somalia are very different sub-Saharan countries. The first, one could say, suffers from the resource curse; the second simply suffers. Nigeria is the largest African oil producer; Somalia has one of the lowest GDP per capita (PPP) in the world, 90 times lower than in Norway.
But in spite of the differences the two countries have many similarities (and, no, I don’t mean Boko Haram and Al Shabaab). Both are highly exposed to climate change, which degrades their land and causes food and water scarcity. Both have dysfunctional educational systems, malfunctioning political arrangements, hindered rules of law, and flawed wealth distribution. (Jim Yong Kim, the World Bank president, was right when he connected all these issues in one sentence: “We will never end poverty if we don’t tackle climate change.”) And both have an enormous untapped natural and human potential that can only be met if their future leaders are visionary and transformative.
Spin the globe, close your eyes and try to point to Africa. The probability is that your finger lands on a country with similar symptoms to Nigeria and Somalia. Look at Angola, with its rocketing growth over the last decade; or the frequently-cited success story of Botswana, with its impressive economic indicators. GDP figures might indicate everything is rosy, but scratch the surface and the symptoms described above – dysfunctional education systems and so on – remain. Oil-rich, gas-rich, tanzanite-rich, just-culturally-rich or not-rich-at-all, many African countries suffer from the same syndromes. This makes me wonder if there is a resource curse or if it is instead a leadership curse.
Africa’s asymmetric and trembling growth has its foundations in models primarily designed by and for developed countries. Moreover, its success is – most times wrongfully – measured by its countries’ GDPs alone, leading to occurrences like the misleading example of Nigeria’s recent GDP recalculation.
Crucially, millions of “Maliks” don’t think GDP is relevant when they think about measuring wealth. By Malik’s measure – having the ability to live among his community and from the land – Africa is perfectly placed to create a new kind of growth, by approaching consumption and wealth in a way that isn’t simply about GDP or revenue and that is, instead, about looking holistically to people’s current and future needs and behaviours.
The main challenge for Africa is to reinvent how it grows, in a way that creates opportunities for all. The opportunity to go to a good hospital; the opportunity to attend a competent school and develop technical and intellectual skills; the opportunity of not being discriminated against based on gender; or simply the opportunity to produce a couple more litres of milk and become an abundant farmer instead of a subsistence farmer. The key is having the possibility of living like Malik wanted to, by trading and sharing his goats and vegetables, or choosing a more “westernized” lifestyle.
In order to shape this new kind of growth and reverse this leadership curse, it is fundamental to reinvent leadership itself.
Africa’s “eternal” incumbent leaders – such as Equatorial Guinea’s president, Obiang; his Uganda congener, Museveni; or Cameroon’s head, Biya – have not steered the wheel in the direction of generalised prosperity. They have instead narrowed the chances for anyone else to achieve it.
Africa needs leaders from different disciplines, places and generations, who are capable of challenging the status quo and framing a new development phase. And the importance of involving both policy and business is large. The curse can only be lifted if government, civil society and business leaders collaborate to craft long-term strategies for their countries and people.
In a nutshell, there is a need to develop African leaders who are capable of acting differently. Leaders who not only have a broad understanding of the contextual world but also have an in-depth knowledge and respect for local behaviour. Leaders who are capable of composing a better future by going beyond the golden GDP growth quest or revenues pursuit; and who instead value their ecosystems as a whole: their existing human and natural resources. Leaders who Malik would be proud to go home to.
The big question remains: is Africa ready to overcome these barriers?
“…The sustained and bloody campaign of Minilik resulted in the cutting of limps of men of all ages, breasts of women of the Arssi Oromos, which many Oromo Anthropologists, historians and the elderly equate it to the genocide committed against the Armenians by the Ottman Turks Empire during the First World War, in which over a million Armenians were killed.”
The Ethiopian Empire Formation And Its consequences On The Oromo And Beyond
By Bakkalcho Barii
With the help of the then three colonial powers, Minilik, the Abyssinian king managed to break and conquer the Oromo Country and beyond in the last two decades of the nineteenth century. Following this war of conquest, the invading Abyssinian colonial army not only committed genocide on the entire Oromo, Walita, Sidama, and other people, but also, committed cultural, historical, social,and economic genocides in this new frontiers by imposing Abyssinian culture, language, way of life, administrations, and religion. These crimes were committed by presenting anything Abyssinian as superior to the languages, cultures, system of governance of the new colonies, as Europeans did practice when they conquered vast territories in Africa, Asia, and Latin America.
Thanks to their heroes and heroines, the Oromo and the Southern people begun the journey of re-claiming what istheirs and re-writing their own history. Like other Empires in history, the Ethiopian Empire shall collapse by the subjected people, on which it has been built on, and that processes of de-colonization and the wheel of freedom is marching forward with full gear so that those subject nations shall claim their due place among the free nations of the world. The late P.T.W Baxter spent much of his time studying mainly the Boran and the Arssi Oromos. Paul Baxter documented and wrote many research books and articles on the Oromo way of life, their Gada system of governance and their experiences under the Ethiopian empire after the Minlik colonial army managed to conquer much of the Oromo land and the Southern nations by default and with the help of the then European Colonial powers, the French, the British and the Italians.
In his research article titled “Ethiopia’s Unacknowledged Problem: The Oromo” (July 1978) wrote the following; “Each of the Oromo peoples has a distinctive history but all shared comparable experiences; ……….perhaps I may select a few observed by myself in Arssi to illustrate some common types of Oromo experience under Abyssinian rule. …… The Arssi and the Oromo Country beyond were finally subjugated by Shoan gun power in 1887 after six different annual campaigns which R.H Kofi Darkwa, the Ghanaian historian of Menilek reign, summarizes as “perhaps the most sustained and the most bloody war which Menilek undertook.”
The above description of the sustained and bloody campaign of Minilik resulted in the cutting of limps of men of all ages, breasts of women of the Arssi Oromos, which many Oromo Anthropologists, historians and the elderly equate it to the genocide committed against the Armenians by the Ottman Turks Empire during the First World War, in which over a million Armenians were killed.
Paul Baxter and John Hinnant, who both studied the Arssi, the Boran and the Guji Oromos in the 1960s, summarized the experiences of those Oromos under conquest as the following: “The Arssi described their conquest by Abyssinians as the commencement of an era of miseries, since which life has not run as God intended it but out of true”. “The Boran likewise divided their history into two eras, before and after, the first of which was good and the second bad” to describe what colonization has brought upon them.
Similarly, John Hinnant described the experiences of the Guji Oromos as tending “to blame all social problems on their incorporation into the Ethiopian empire.” The above feelings and humiliation expressed and felt by the Boran, the Arssi and the Guji Oromos are the same as the feelings and humiliation felt by the Oromos of the Wollo, the Rayya, the Karayu, the Ittu, the Leqa, the Mecha, and the Tulama.
One would always ask how successive Abyssinians regimes managed to rule over the Southern nations, including the Oromo’s (currently known as the subjects or colonies), who constitute more than two-third of the entire populations of the Ethiopian Empire for so long?
The precise answer to the above question was given by Paul Baxter in his article “Ethiopia’s Unacknowledged Problem: The Oromo, in which he says “ The absolute political domination and cultural dominance of the Amhara ( now the Tigres), has resulted in the public presentation of Ethiopia as a state with a much more unitary culture than , in fact, it has. Even scholars have come to accept Ethiopia at the evaluation of its own sophisticated and charming elite.”
The current Tigrian elites copied their Amhara elite’s, their predecessors, in presenting their Empire as a unitary and at peace with itself while waging unprecedented war of genocide on the Oromo people and other nations. They (both the Amhara & Tigre elites) hired foreign PR companies, influential individuals, and lobbyists in Western capitals and political corridors to maintain their marginalization of the Oromos and the Southern people, and present their Empire at peace with itself at the expense and misery of the subject people.
Of all the Abyssinian regimes, the current TPLF regime can only be equated with that of Minilik rule because TPLF rulers, like Minilik openly declared the entire Oromo people as the enemy of the state, and placed them in open concentration camps, in parallel with what the Nazi Germany inflicted on the Jewish communities of Europe during the Second World War.
The question many Oromos and friends of Oromos raise is Why is it the current rulers of the Empire (the TPLF), and their unprecedented scale of human rights violations and abuses on the Oromos is different from the past three regimes of the Empire rulers?
Unlike the past three regimes, who rose from the Amahric speaking Abyssinians, the TPLF originates from a minority Tigre region, which comprises only about five percent of the current Ethiopian Empire population, and was junior partners or foot-soldiers with the invading Minilik army during a war of conquest and expansion of the Abyssinian Empire towards the south.
Secondly, the TPLF rose from a century old power struggle with its close kin, the Amharas, who defeated the Tigre king Yohannes IV. In other words, the TPLF came to power not only to rule over the Empire but also to avenge their century old wounds against their kin, the Amharas. Thirdly, TPLF’s cleverly learnt the shortcomings of the Amaharas rulers over the colonies and, for the first time in the history of the Empire forcefully accepted the existence of independent nations like the Oromo’s, and allowed some form of self-rule and the use of their languages in office and schools.
However, when it comes to responding to the democratic and justice demands of the Oromo for total liberation from alien rulers, TPLF created satellite organizations who speak the languages of the indigenous population and used them as a Trojan horses to kidnap, harass, kill, displace and jail thousands of innocent Oromo for only demanding their country Oromia be free, and it is only the Oromos as owners and custodians of their Country Oromia, who shall decide their future relationships with neighbouring countries, including the Abyssinian themselves. According to official reports by Amnesty International, Oromia Support Group and other local human rights bodies, currently there are close to 45,000 innocent Oromo prisoners of conscience in different TPLF concentration camps.
Finally, the event of the September the 11th, 2001, in which thousands of innocent American lives were lost by a global terrorist organization called Al-Qaida. This horrific incident played well in the hands of TPLF rulers and exploited to receive billions of dollars and military aid in the name of fighting Islamic extremism in the region, but in actual facts to crash its opponents by bullying and invading neighbouring countries of the region with the tacit support of the Western powers.
The late TPLF ruler, Meles Zenawi loudly and clearly declared on many occasions that, TPLF conquered the Empire’s power by the barrel of guns, and, therefore, it can only be forced out of power by those who can use the same tactics. This reminded me of that famous saying “Power never gives up by will” but only by force.
The current minority regime of the TPLF hell-bent on not only committing unprecedented human rights atrocities against the Oromos and other nations in the South, its determinations to displace millions of Oromo from their ancestral land and selling those lands at the lowest bid to its foreign backers, destroy their forests by clearing in the name of development, and expose current and future generations of Oromos and the southern nations to environmental genocide shall have huge implications for the years to come.
The challenge for the Oromos and the people of the South is that the old guards, who conquered and built the Ethiopian Empire are so desperate and furious for losing the Empire to their junior partners, and making everything they can to re-claim their lost glory in the name of united Ethiopia, one vote and individual democratic rights slogans. These old guards of the Empire are barking and pulling their hair inside and outside of the country to undo the symbolic self-rule that is currently in-place that successive Oromo generations earned by much blood and sacrifice.
As one of my favourite young broadcaster, journalist and poet Abdi Fixe recently put on his comment regarding the fire that destroyed the Taitu Hotel in Finfinnee, “ where were these people who were so enraged by the burning of a hotel, for which the cause of the fire is not known yet, and silent when the TPLF Agazi militia murdered over seventy Oromo University students at Ambo and other Universities across Oromia for peacefully demonstrating against the expansion of Finfinnee? Where were these people when TPLF Agazi army carried out mass murder on the people of the Gambella, Sidama? Where were these people when TPLF deliberately burned Forests across all over Oromia?
In fact, they were cheering and clapping from the side when and every time TPLF carries-out their dirty work and some of them even could not hide their hatred towards the Oromos, the Gambellas, the Sidamas, and went on air and different social Medias in support of TPLF’s dirty deeds against the Oromo and the South. For Oromo and Southern compatriots in the Diasporas, keep it up the pressure on TPLF’s backers not to fund and support this in-humane and autocratic regime by coordinating your resources and hiring PR groups, lobbyists on behalf of your people back in the Empire, by collecting facts and figures of human rights violations that were committed and going to be committed, and expose them to governments and agencies in the West not to support this brutal regime diplomatically, financially and militarily.
Describing why the Oromo demand for statehood has not received news coverage in the West, despite the problem of the Oromo has been a major and central one in the Ethiopian Empire ever since it was created by Minilk in the last two decades of the 19th Century, Paul Baxter attributes the failings of the Western media for failing to cover this major issue due to two major factors: The first factor was all “the difficulties the Ethiopian Empire has been enduring were the conflicts in the north and eastern frontiers ( with Eritrea and Somalia), which were fairly reported due to their accessibility to foreign reporters, coupled with the interests of the Great Powers and their satellites have been involved”. “The second factor for the under-coverage or total absence of covering the Oromo and the Ethiopian Empire conflicts was the absolute political domination and cultural dominance of the Amhara has resulted in the public presentation of Ethiopia as a state with a much more unitary culture than, in fact, it has. Even some Western and “African Scholars” have come to accept Ethiopia at the evaluation of its own sophisticated and charming elite.” There is one last myth or propaganda both the Abyssinian camps are using as a last resort to foil the total liberation of Oromos and the Southern people, including the Ogadenian Somali brothers, who have similar aspirations being free from Abyssinian domination. This last myth or propaganda currently waged and used by both Abyssinian camps are puffing out “is if Oromia shall become independent, their neighbouring Nations such as Sidama, Walita, Kambata, Hadiya, Harari & Somali will be dominated or even cease to exist as a people.
This is a complete myth used as a last resort to delay the inevitable liberation of Oromia and other nations indicated above. We Oromos, have lived peacefully and protected these nations to maintain their way of life, languages, culture, religious practices, and we have been living with these nations for thousands of years. Imagine if these nations were bordering either the Amhara or Tigre Abyssinians? Their fate would have very similar to the Wollo Oromos who were forced to be Amharized and the Rayya Oromos, who were forced to abandon their language and history to be Tigre speaking people. Above all, we Oromos share common way of life and share closer kinship with our neighbours unlike what the Empire rulers try to portray.
One last message to my Oromo and the Southern compatriots to support their political and media organizations to shed lights and expose the chronic human rights violations perpetrated by successive Abyssinian regimes, so that their people back home shall rise and get rid-off them once and for all for peace to reign in that part of Africa. Strengthening and empowering Oromo Media Organizations will fill this void and the under-reporting of Oromo and the southern people conflicts with the Ethiopian Empire.
Let me quote the late P.T.W. Baxter and conclude my message:
“……But the efflorescence of feelings of common nationhood and aspirations for self-determination among the cluster of peoples who speak Oromo has not been much commented upon. Yet the problem of the Oromo people as has been a major and central one in the Ethiopian Empire ever since it was created by Minilik in the last two decades of the nineteenth century. If the Oromo people only obtain a portion of the freedoms which they seek then the balance of political power in Ethiopia will be completely altered. If the Oromo act with unity they must necessarily constitute a powerful force. ………..If an honest and free election was held ( an Unlikely event) and the people voted by ethnic blocks, as experience of elections elsewhere in Africa suggests that they well might do, then around half the votes would be cast by Oromo for the Oromo…”
May Waqaa Bless our forefathers, fathers, mothers, brothers and sisters who paid the ultimate price for the dignity of the Oromo People and the southern nations.
Bakkalcho Barii
This article is originally published in ayyaantuu.com
The global economy is still struggling to gain momentum as many high-income countries continue to grapple with the legacies of the global financial crisis and emerging economies are less dynamic than in the past. After rising marginally in 2014, to 2.6 percent, world GDP will grow by an estimated 3.0 percent in 2015 and 3.3 percent in 2016, supported by gradual recovery in high-income countries, low oil prices, and receding domestic headwinds in developing countries. Developing economies are expected to see an increase in growth from 4.4 percent in 2014 to 4.8 percent and 5.3 percent in 2015 and 2016, respectively. Lower oil prices will lead to sizeable real income shifts to oil-importing countries from oil-exporting ones. Risks to the global outlook remain tilted downwards. Weak global trade growth is anticipated to persist during the forecast period, potentially for longer than currently expected should the Euro Area or Japan experience a prolonged period of stagnation or deflation. Financial conditions could become volatile as high-income economies tighten monetary policy on diverging timelines. Rapid reassessment of risk could also be triggered by a spike in geopolitical tensions, bouts of volatility in commodity markets, or financial stress in major emerging market economies. Worryingly, the weak recovery in many high-income economies and slowdowns in several large emerging markets may be a symptom of deeper structural weaknesses.
Developing countries face significant policy challenges in an environment of weak global growth and considerable uncertainty. Fiscal buffers need to be rebuilt to ensure the effectiveness of fiscal policy in the future. Central banks need to balance policies to support growth against measures to stabilize inflation and currencies or to bolster financial stability. Progress on implementing structural reforms must be continued to boost long-term growth. The fragile global outlook makes the implementation of growth enhancing policies and structural reforms even more urgent to improve the odds of achieving the World Bank Group’s goal of ending extreme poverty by 2030.
The current juncture presents a window of opportunity for reform. The sharp decline in oil prices means that policymakers could implement subsidy and tax reforms to help rebuild fiscal space or finance better targeted pro-poor policies while removing distortions that hinder activity. The challenge now is for policymakers to seize this opportunity.
Kaushik Basu, Chief Economist and Senior Vice President
The World Bank
Philosopher and Social Anthropologist Prof. Gammachu Magarsaa has so far periodized 9 Gadaa Oromo Governance cycles for the time since 1249BC in which one cycle takes 360 years. We can see as follows:
The intricately curved stones of Xayyaa (Tiya) are the marks of the Gadaa governance of 1249BC – 889BC Xayyaa era, and the Maddillee governance also marked by stone graves in the region. At present, as the Ethiopian regime engaged in denying and erasing Oromo cultural and historical heritages, redistricted this part of central Oromia to neighboring zone.
So, in reading the following article we must refer to the above study.
The Intricately Carved Tiya Megaliths of Ethiopia
January 13, 2015 (Ancient Origins) — The Tiya stones are part of an archaeological site located in central Ethiopia, in an area known as the Gurage Zone. The 46 large, decorated Tiya megaliths have been declared a UNESCO World Heritage Site. Although the construction of such megaliths is an ancient tradition in Ethiopia, the Tiya stones are fairly ‘recent’, dating to sometime between the 10th and 15th centuries. Remarkably little is known about the Tiya stelae, beyond descriptions of their physical appearance. These large monuments likely had some cultural significance when erected, but their meaning remains unclear and very few efforts have been made towards understanding these magnificent monoliths.
The town of Tiya is found in central Ethiopia, located in the Soddo Region, in an area known as the Gurage Zone. Over 100 stelae can be found scattered across nine distinct megalithic pillar sites within the zone, 46 of which can be found at Tiya.
The pillar sites contain large stelae (monuments) of three types – anthropomorphic, phallic, and non-anthropomorphic/non-phallic. Anthropomorphic stelae are those which are given a human form. Phallic stelae are tall, thin shafts. The final stelae are flat monuments that take on neither an anthropomorphic nor phallic form, yet still take on the same basic form as the other megaliths. Each of these types of stelae are prominent within the nine sites of the Gurage Zone. Additionally, most of the stelae in the Gurage Zone contain elaborate decorations, including symbols that resemble plants, swords, and human figures, standing “akimbo,” with their hands on their hips and elbows turned out.
The monoliths at Tiya are taller than the stelae found elsewhere in the zone, with the tallest reaching over 16 feet (5 meters) high. Thirty two of the Tiya stelae bear decorative symbols.
In April 1935, one of the Tiya stones, engraved with a sword symbol, was discovered during a German expedition. Local residents refer to the stelae as Yegran Dingay, or Gran’s Stone. This is in reference to the ruler of the Adal Sultanate, Imam Ahmad ibn Ibrahim al-Ghazi. In addition to the stelae at Tiya, there have been other finds of archaeological significance. During excavations, several tombs have been found. In the area, researchers have also discovered tools form the Middle Stone Age. Several sets of remains have been found in the area, with the bodies dating to sometime between the 12th and 14th centuries. Upon examination, it appeared that the remains belonged to individuals who were killed in battle. This may be fitting, as some say that the Tiya stones appear to be laid out like a row of headstones. There has been speculation that these are, perhaps, the site of a mass burial for those killed in battle.
The Tiya stelae are similar to stelae found in other areas, such as those that can be found en route between Djibouti City and Loyada. The stelae near Djibouti City include anthropomorphic and phallic stelae, and some of those near Loyada contain a T-shaped symbol. Some of these stelae also contain the symbols found on the Tiya stelae.
The Tiya stones were declared to be a UNESCO World Heritage Site in 1980. A UNESCO World Heritage Site is a place that is considered to be of special cultural or physical significance. These worldwide sites are protected in hopes of preserving any cultural significance they may hold. The site of the Tiya stones joins many other UNESCO World Heritage Sites in Ethiopia, including: Axum, Lalibela, Semien Mountains National Park, Fasiledes Castle, the lower Valley of the Awash River, the lower Valley of the Omo, Muslim Holy City Harar, and the Konso Landscape. Altogether, these sites are the important remains of ancient Ethiopian culture, although it has been said that there has not been enough effort towards understanding the archaeology of Ethiopia.
Fully understanding the purpose and function of the Tiya stones is difficult because of the small amount of research that has been done in the area. Identification as a UNESCO World Heritage Site should be helpful towards learning more about the stelae, but surprisingly little has been done in the past 35 years since that occurred.
Sites such as the Tiya stones should be protected to ensure that any cultural secrets they hold will remain preserved, and perhaps someday be discovered. As a site created by the ancestors of those who live in Tiya and nearby areas, any significance of the megaliths may still apply to those who live there today. By protecting the site, UNESCO and other interested groups can ensure that the stones are preserved for future generations. There is the hope that more research will be undertaken in order to learn more about the amazing megaliths at Tiya, including who constructed them, why they did so, and what significance the monuments hold.
Ethiopia dam will turn Lake Turkana into ‘endless battlefield’, locals warn
John Vidal, The Guardian
Ethiopia dam will turn Lake Turkana into ‘endless battlefield’, locals warn
Kenyans near world’s largest desert lake predict conflict, hunger and cultural devastation when hydroelectric project is completed.
The Turkana are traditionally nomadic pastoralists, but they have seen the pasture that they need to feed their herds suffer from recurring droughts and many have turned to fishing. However, Lake Turkana is overfished, and scarcity of food and pastureland is fuelling long-standing conflict with Ethiopian indigenous Dhaasanac, who have seen grazing grounds squeezed by large-scale government agricultural schemes in southern Ethiopia.
Locals fear the completion of the Gibe III dam could exacerbate tension in the region between Kenyans and Ethiopians.
People living near Lake Turkana in northern Kenya have little understanding that the fresh water essential to their development is likely to dry up when a huge hydoelectric dam in neighbouring Ethiopia is completed.
Fishermen, farmers, teachers and others living near the world’s largest desert lake say Turkana’s volume has reduced significantly over the past 30 years because of higher temperatures and changing weather patterns.
But few of the 100 people interviewed by a Kenyan researcher for International Rivers watchdog said they had been consulted or warned what could happen when the reservoir of the Gibe III dam, one of Africa’s largest hydropower projects, is completely filled in about three years’ time. The $1.8bn construction project, which is 90% complete, will start limited power generation in June.
The downstream impact of the dam is hotly contested. Some hydrologists have predicted that Ethiopia’s expansion of water-intensive sugar and cotton plantations on the Omo river, which the Gibe 111 dam allows, could reduce flow to Lake Turkana by up to 70%. This would kill ecosystems and greatly reduce the water level of the lake.
This, says International Rivers, could make the difference between marginal livelihoods and famine for the tens of thousands of already vulnerable people who depend on the lake for their livelihoods.
When told of the possible impact of the project, ethnic groups and communities near the lake predicted widespread conflict, hunger and cultural devastation. “If the Gibe III dam is constructed, the lake will dry up and this will lead to desertification and there will be depletion of resources: there will be no fish, no farming, and low humidity [and less rain]. If that is the case, the community will be finished,” said Sylvester Ekariman, chairman of the council of elders in Kakalel pastoral village.
The government says the Gibe III dam will boost development, give access to power for many Ethiopians — about half of the population — currently living without it. But critics say Ethiopia must also consider the environmental and social impact it will have on some 500,000 people living downstream and at Lake Turkana in neighbouring Kenya, who rely on the river for their livelihood.
Currently, the lake, which could split into two if incoming water is restricted, helps to prevent conflict between communities in Ethiopia and Kenya, and locally between the Turkanas and the Rendille ethnic groups, who live on opposite sides of the lake. If the lake shrinks, conflict is much more likely, says the report.
“This place will turn into an endless, uncontrollable battlefield,” said Joseph Atach, an assistant chief at Kanamkuny village.
Helen Alogita, a seed seller, told researcher Narissa Allibhai that she feared the people living on the other side of the lake. “They will come and kill us and that will bring about enmity among us as we turn on each other due to hunger. Find the person [building the dam] and ask them where they expect our communities to go? Where are our Kenyan leaders? If famine and hunger will make us die of starvation, where will they get votes from?”
Fisherman Dennis Epem said: “When the lake goes back, our enemies, which are the people of Ethiopia, will be reaching here. They have weapons, but we don’t have weapons. How will we defend ourselves when the people of Ethiopia cross? This lake is our security.”
Many of the people interviewed in the 14 communities said they were angry that an Ethiopian dam should affect Kenyans. “Not a single country [should] harm the other one by taking its waters without discussing with the other countries, because water is life. It should not be decided by one country. Who is funding these Gibes? They should withdraw their assistance or the loans they are giving,” the researcher was told.
Children sitting on the Omo River bank which is slightly cracked due to the lowering of water level. Gibe III Dam, Africa’s Tallest Dam with installed capacity of 1870 MW which is under construction, is said to impact 500,000 Ethiopians and Kenyans relying their lives on Omo River and Lake Turkana. The lowering of water level and the change of water salinity may especially impact aboriginal tribes who already live in severe drought and poverty, and may end the fragile peace between tribes.
“Awareness of the dam’s impacts and development process is extremely low,” said Allibhai. “A majority of interviewees were extremely uninformed. Any consultations with local communities were either minimal or non-existent. People in the villages had either heard about the dam only through local NGO Friends of Lake Turkana’s awareness-raising or through rumours; misinformation was rampant.
“Those in the towns were slightly more informed, especially the few with access to the internet – but even so, not one interviewee was sure of the details of the upstream developments, agreements and progress,” she said.
“All community members are opposed to the dam and irrigated plantations, as it will deprive them of their livelihoods and lead to increased famine, conflict and death. Their messages to the Kenyan and Ethiopian governments and the international community reflect their despair, and feelings of helplessness, anger and betrayal.”
Many older people said the developments in Ethiopia could tip the region into a crisis because climate change had made them more vulnerable. The lake was already much smaller than it was 30 years ago and villages like Impressa Beach, Lokitoenyala and Nachukui used to be under water, said locals. Rains are unpredictable and temperatures and wind have increased.
“These water grabs will disrupt fisheries and destroy other ecosystems upon which local people depend,” said Lori Pottinger, International Rivers’ Africa campaigner. “Local people have not been consulted about the project nor informed about its impacts on their lives.”
Both the Kenyan and Ethiopian governments have strongly backed the dam, which they maintain will increase development by providing more electricity.
The World Bank, which has been strongly criticised for funding developments that force evictions, is supporting the transmission line from the dam to Kenyan cities.
The Ethiopian government this week strongly rejected claims that the dam would harm Lake Turkana. A spokeswoman said: “The dam will provide a regular flow of water to Lake Turkana, which gives the possibility of providing a water supply throughout the year, whereas the lake is currently short of water in the dry season. The regular flow of water will also improve the aquatic life of Lake Turkana, providing a better livelihood for people living round the lake.
“The project … is instrumental in forging regional integration – the Gibe III dam will have a role in the realisation of close economic cooperation between Ethiopia, Kenya and the countries beyond. Kenya [will] obtain more than 300MW of electricity from Ethiopia.
“Campaigners are consciously trying to distort all these positive developments … in order to incite misunderstanding between the fraternal countries of Ethiopia and Kenya.” she said.
The Kenyan government was invited to respond to the report but has so far declined.
Suggestions for action by the communities ranged from using force to stop the dam, persuading the the Kenyan government to stand up for the people of Turkana and Marsabit, pressing for donors to withdraw funding and requesting compensation.
The Proposal to Name a Road in Minneapolis as “Oromo Street” is Approved.
The hearing held by the Minneapolis City Planning Commission on Jan. 12, 2015, to decide on Council Member Abdi Warsame’s application for commemorative street names along the city’s Cedar riverside area has approved Warsame’s proposal.
In olden times it is customary for rulers to claim mystic origins different from their people. Such origins have some divine trait to justify limitless power for the man at the head, the king. That was how the Solomonic dynast of Abyssinia was told to have been created by a book composed in Egypt, called “Kibira Nagast”.
Bara duri moototi madda hooda ummata saaniirraa adda tahe ofii kennu turan. Maddoti akkasii moototaaf aangoo hin dangahamne akka kennuuf qaccee gubbaan hidhata qabutu jira. Akka sanatt hundee mootummaa Habashaa Solomonawaa akka tahe kan himu moor “Kibira Nagast” jedhamuu Masaritt akka uumame kan himamu. Moor kun moototi Habashaa hundeen saanii Mooticha Israa’el Solomoon irraa akka bu’e hima.
It claims for Habasha kings an origin that traces to King Solomon of Israel. A son was born from out of wedlock romance between the king and the Queen of Sheba when she came to visit him from somewhere in the South as told. Queen of Sheba is known only through religious books of the Middle East and there is no history book that mentions her or her exact country. That is why she is claimed by Arabs and African alike. Even then her committing adultery with King Solomon and having a son was not mentioned in the religious books. That is why many believe that Minilik I was a creation of the Coptic Church to have permanent influence on Habashaa Kings and never existed as presented. His name started to appear in the said document, Kibra Nagast, for the first time. Thus everything surrounding him and his mother is myth told over and over by generations of Habashaa clerics known as daftaraa.The myth had served the Habashaa ruling clique to rule over their people with fear of the heavenly and iron fist. The people are never citizens with full rights over their individual life and national affairs. They were subjects that pay tributes and serve the rulers without question. The clerics play great role in cramming down the myth and the possible supernatural retribution if doubted into the minds of the masses making them believe that it would be sin to disobey the rulers, in particular the king. In the last four centuries Habashaa power was never transferred peacefully. Kings were overthrown by individuals that declare themselves kings. Except for those daredevils there were rare mass movements to overthrow the kings for they are under the fear of divine retribution. Even movement like that in Goojjam in 1960s targeted the Governor General Tsahayuu Inqusillaasee’s harsh rule not the Emperor.The kings were presented as demigod throughout their history until the over throw of Emperor Haile Sillaasee. With the last emperor a saturation point was reached where people started doubting the sinfulness of rebellion against injustice. In earlier times the chief priest from Alexandria can condemn the rebellion or untie the people from allegiance to the king. That was what the church did to Iyyaasuu; it untied the people from allegiance to him. To over throw the last emperor no priest interference was required because the chief priest was also under threat for it was not individual rebellion but mass revolution that came to change the setup of the monarchical rule. That be as it may the reverence for those holding power still persists among the Habashaa masses. It is a bone deep ethos that does not easily get erased.Through the years prior to that many changes have taken place. Many independent nations were annexed to Habashaa kingdom by force. Except for the land holding system, all autocratic vices of governance were transplanted to the colonies. The world’s technology and needs have started to grow in leaps and bounds. Africa was divided among alien colonizers. The world had carried out two world wars. These have prompted the demand for liberation and freedom by oppressed and colonized peoples of the world. But still they are the sly elites that dominate the political fields in Habashaa land. Power is yet far off from the people. It would have been advantageous for all oppressed peoples of the empire had the Habasha people asserted their right to be governed by those they truly elect. However waiting until they do that or fighting for them to achieve democratic rule cannot be a precondition for others to be free. To negotiate with a democratic state about freedom would have been easier than dealing with bunches of undemocratic dictators. For development, regional understanding and proper governance of the Horn of Africa the existence of democratic states can be the only warranty.
Unable to cop up with the new situation the emperor has to give way. Though the major role for the change was played by the colonies, power did not go to them for they were not organized. The occupation army took over and filled offices with new class. Some members of the old ruling class took individual actions opposing the change. But they were easily crushed because the oppressed sided with the junta. The remaining landed gentry were easily cajoled to get in line and pledge allegiance to the new order. The new rulers asserted that the source of power is not Devine but the people. But “One Ethiopia or Death” slogan was adopted assuring Darg’s loyalty to the empire state reassuring the Habasha people. Thus at least formally the Solomonic legend was mostly demystified. The new regime and its left leaning cohorts echoed after Mao Zedong that “Political power grows out of the barrel of a gun” making their heritage more clear. They are going to impose their rule with power of the gun alone unlike the ancient Nafxanyaa that used the gun plus the Cross. The same principle is adhered to down to the present day.
The Darg was forced out of power in the same way it came, by the power of the gun. For those that replaced them just like their predecessors, negotiation for the dissolution and sanctity of the empire was off the table. For the colonies nothing short of its destruction could answer their question. But a make believe policy that recognize peoples’ rights was put into a charter. The traditional power sharing practice between the two major Habashaa groups, Amaaraa and Tigrawayi was not respected. Tigray went alone to exploit the colonies for benefit of individual rulers and fringe benefit of their region. The causes that led to over throw of the different Habashaa regimes are not yet addressed. Material deprivation of the masses in the mother country is still continuing except for the especial advantage Tigray got at the expense of others. Amaaraa elites have turned blind eye to their people’s plight while focusing on how to snatch away Oromiyaa from their cousins.
As for the colonies their resources are busy building infrastructure of Tigray. Roads, electric power, health facilities, defense force etc are mushrooming. Education facilities that produce future leaders for the empire with exclusive curriculum are said to be flourishing in Tigray alone. For the colonies nothing significant was done. Even plans for infrastructure development started by the emperor are not completed. The previous regimes, including the Italians built roads to the colonies so that as much resources and services as possible are sifted out. From that Oromiyaa had some trickled benefits though incomparable to what colonial masters gained from it. The present ones added nothing to it to deny the indigenous smooth access to information and market. As long as they have power over the market they can force low prices on products and higher communication and transport cost locally. That gives them monopoly over movement of wealth of the colonies. The policy that allowed for land grabbing has brought in voracious groups that may side with Wayyaanee in defense of their investment, there by prolonging the subjugation of Oromiyaa and its neighbors with possible fast extinction of some minorities already on the verge.
Habashaa rulers have managed their own people with unending terror. The conquest of new land might have relieved the age old internal tension. Able bodied men were given the opportunity to share in the colonial spoils. They were infatuated by their new gains, power, land, hunting grounds, vegetation, water, gold and other natural resources and above all free labor. The rulers and their followers were guided by intuition not knowledge. They took for granted the new land and never went back to alleviate the agony of those who are still suffering under brutal rule of petty chiefs they left behind. They feed the people only with false hopes and grandeur and fame they brought for them internationally. Those are the Nafxanyaa parasites that had been reaping without sawing for over a century. It never clicks their minds that a time will come that they will be demanded to hand over to the owners all their loots. When that time arrives they know they have nowhere to go and no one to turn to. Whatever they had looted will return to the legitimate owners from wherever they were stashed. This they know and it is its nightmare that is driving them crazy terrorists in order to live a day more.
Despite the myth’s falling apart conspirators are trying to patch them together. They mix up history of ancient Kush (Nuubiyaa) cited by Greek historians and the religious books of the Middle East, with that of recent Abyssinia to confuse world public opinion. Still Ethiopia’s colonial nature is being suppressed by dishonest writers, politicians and diplomats. They tell of Ethiopia maintaining her independence untouched by “The Scramble for Africa”. But they do not tell of which Ethiopia they are talking. If they are talking of Abyssinia, that may be true. Abyssinia had participated in the Scramble for Africa. It is only racist mind that denies this. Free countries like Afar, Ogaadeeniyaa, Wala’ita, Sidaamaa, Kaficho, Oromiyaa and all the counties south of Habashaa land were colonized then with support of other colonizer buddies. Now is the time to write the true history of the region of which Habashaa is one among the many. This truth must be a part of freedom fighters manual. One has to know the driving force behind the enemy that makes it selflessly greedy and brutal. Now Ethiopian empire has become good only for history books for it cannot keep one people subservient to another anymore.
Descendants of the first “Nafxanyaa” in Oromiyaa were the most privileged members of the society distinctly different from the indigenous people around them. They were owners of land and most of the wealth it produced. That land based economic wealth came to an end with land proclamation of 1975. But their umbilical cord with the empire state was not totally severed. Most were still trusted more than the oppressed for which the revolution claimed to come. But still they were hard hit by the revolution in general terms. That be as it may, the colonial state cannot escape the responsibility by changing its name and ideology, not descendents of the first Nafxanyaa. It is the one that has to apologize and redressed all harms done. As for the descendants no one can deny them being an Oromiyaan if they desire so. But if they are still the bragging types by the broken bones and spilt blood of their forebears in the process of colonization it could be considered “rubbing salt on a wound”. But for those that stand for justice and equality there is nothing to fear from independent free Oromiyaa. Because they were born in Oromiyaa for most of them there is no other country to claim or better relations they could depend on. To support free Oromiyaa or continuation of the empire is their individual choice.
The problem in which descendant of the first Nafxanyaa find themselves in, needs to be addressed by liberation activists. Given from what they were told at bed side story or as indoctrination at schools, any change in the status quo can be freighting for they were not told about Oromo accommodativeness at the same time. Throughout their lives they had been seeing Oromo the dehumanized and timid not the real one. The real one is not vengeful but brave and passionate; to make peace is the arena of the brave and true offspring of the Gadaa fathers.
It must be understood that the sacrifices the oppressed made are not to oppress others in turn. It is to bring peace, freedom and happiness for all Oromiyaans irrespective of ethnicity or past records. Descendants of the first Nafxanyaa are being hammered from left and right by false history and gruesome consequences if the colonies were freed. That is daily reinforced by continuous propaganda of those that are not personally affected but have something to gain from chaos that may ensue. The struggle for liberation is not based on ethnicity. It is the demand for, liberation from alien domination, justice, freedom and equality. The Nafxanyaa descendant may be answerable for their own folly like all Oromiyaans not for their forefathers. As for ethnicity of the Nafxanyaa for many of them it is all a myth that their forefathers were made to accept of being Amaaraa, whether they were recruited from Abyssinia or Oromiyaa. Purposely they have made Amaaraa synonymous with Orthodox Christianity to which most gun wielders are proselytized, to keep Oromo Nafxanyaa apart from the Waaqeffataa and Muslim indigenous. It is up to them to verify if racism has anything to do with the Oromo question and even if they were real Habashaa before they are thrown to fright by made up ethnic cleansing scarecrow.
Otherwise, to join a group that denies Oromoo having land in Africa would be, denying one’s own identity or self-hatred. It will also be denying Minilik’s claim that is on record of his being “Emperor of Abyssinia and the Oromo countries”. The first Nafxanyaa had destroyed more than half the population, their sovereignty, culture, language, national identity and tradition mercilessly. That is all remembered for its historic value not to affect generations that are not responsible. But anyone that continues with that animosity and contempt for the colonial peoples even under the present situation cannot escape being responsible for condoning criminal actions.
There cannot be peace, stability and development in the region without the rule of law, democracy and freedom. The colonizer has nothing to gain from peace and stability of the region. Rule of law, democracy and freedom for all does not give it exclusive access to resources. Therefore it will not accept the right of nations to national self-determination that includes independence of the colonies which is a democratic right. In addition losing authority for those that abused human rights while in power makes them vulnerable to the wrath of justice. For these reasons it is highly unlikely for it to give up power willingly. Therefore for activists to waver at every turn is no solution, only firm stand could lead to victory. Peoples’ right is not something that one gives to another but is a birth right recognized by Assembly of nations. Today political forces of Oromiyaa are not well organized to enforce their nation’s rights but spontaneous people’s movements for liberation are fast rolling. Whether liberal Oromo or fundamentalist Habasha like it or not, the struggle for independence will never stop. OLF can stand only for independence as its program dictates and for nothing short of that as long as it remains OLF.
The following is UN resolution 3070 of 30, November 1973 for everyone to know:
The General Assembly ∙∙∙
1. Reaffirms the inalienable right of all people under colonial and foreign domination and alien subjugation to self-determination, freedom and independence in accordance with General Assembly resolutions 1514 (XV) of 14 December 1960, 2649 (XXV) of 30 November 1970 and 2787 (XXVI) of 6 December 1971;
2. Also reaffirms the legitimacy of the peoples’ struggle for liberation from colonial and foreign domination and alien subjugation by all available means, including armed struggle;
3. Calls upon all States, in conformity with the Charter of the United Nations and with relevant resolutions of the United Nations, to recognize the right of all peoples to self-determination and independence and to offer moral, material and any other assistance to all peoples struggling for the full exercise of their inalienable right to self-determination and independence;
Frightening the masses with the divine power of kings has already eclipsed. Then all the dirty policies of the kings were covered up under the saying “Kings make no mistake” and they were presented as fountains of justice with no flaws. Now with that myth broken leaders of the empire stand naked and their naked force exposed. They cannot distance themselves from implementation of their oppressive inhuman policies. Rule of law had never been a concern of Habasha rulers though there were traditional redress mechanisms in the ancient ones. The present ones have full control over all mechanism and it is only them that are judges for their actions. Therefore to save the Habasha from abuse of power, peoples of the colonies from dehumanization and extermination they have to go. To be ruled by rude gangsters is sin. Wayyaanee is on its way out soon forced by its own mistakes and corruption. But the question Oromo liberators have to answer is what next?
The cry of “terrorism” for Wayyaanee is one of the methods to get aid and attention from western countries in particular USA. But how long should the tax payer’s money prop a corrupt unsustainable dying system? The truth is there is no terrorism in Ethiopia except for the incumbent government itself. It is to hide its true terrorist nature and win appreciation when it kills and imprisons so many people for being terrorists. Actually they were not terrorists but Oromo; it is terrorizing them not to dare ask for justice. Under the pretext of fighting terrorism they fulfill their objective of keeping the Oromo nation under subjugation with the material and moral support they get. The vanguard political organization Oromo have, the OLF is branded terrorist to smear any dissenting Oromo voice as members of OLF and therefore “terrorist”!
Reports of human right organization had exposed the Ethiopian government of abusing its people in particular the Oromo. Oromo are law abiding peace loving people with democratic tradition. To which ever religion they might belong so far no extremism is observed among the Oromo. All believers understand their place and role within the Oromo national political setting. There Gadaa background seems never forgotten when it comes to maintain peace and conciliation (Nagaa and Araaraa). They were good fighters and good peace makers prior to all indoctrinations. Still they have the stamina to fight and to make peace but for freedom and independence of their country, Oromiyaa, not for “clash of civilization”. Unlike the Habashaa their civilization was known for accommodativeness. No religion or religious sect had ever been considered as second class citizen in Oromiyaa while religious segregation is obvious in Abyssinia from time immemorial as opposed to what they lecture to the world.
That has to be understood as not to be swayed by Wayyaanee smear campaign. The Oromo are victims of Wayyaanee terror not vis-versa. Oromiyaa is the country of the brave. The brave believe in fair play at any time. No violence should be used against the unarmed and there is no terrorizing the not aware innocent civilian. That is the skill Wayyaanee is trained for. That is what it is carrying out on the Oromo and crying of Oromo being “terrorists”. Oromo can be called terrorist only if resisting alien subjugation can be termed so. Be that what it may the Oromo will continue fighting with the occupation army of aliens until their right for national self-determination up to and including independence is realized.
Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
Ibsaa Guutama
December 2014
Fuudhaa alatt meshebbelaan Mootichaa fi Mootittii Saabaa irraa yeroo iseen biyya tahe gara kibbaatii isa daawwachuu dhufte akka ilmi dhalate dubbata. Mootittiin Saabaa moorota dhugeeffannoo Baha Gidduu malee moor seenaa biraan dhahuu, yookaan biyyisee bakka kam akka tahe kan agarsiisu hin jiru. Kanaafi kan Afrikaa fi Arabiyaanis keenya kan jedhaniin. Moorota dhugeeffannoo keessatt Mooticha Solomoon waliin sagaggaluu see haatahu ilma godhachuun see hin himamne. Kanaaf Minilik I galmistaana Kopti fedha mootummaa Habashaarratt dhiibbaa dhaabbataa gochuuf kan uume malee akka himameti kan hin jirre jedhanii hedduun amanuu. Maqaan saa jalqabaaf mooricha “Kibira Nagast” jedhame irratt qofa kan mullate. Egaa want naannaa saa fi naannaa haadha sa jiru hundi hooda irra deddeebi’amee dhaloota daftaroota Habashaan himamee dha.Hoodichi garee bulchituu Habashaa, soda gubbaa fi abootee sibiilan akka mo’an tajaajila bahe. Ummatichi nambiyyoota lubbuu ofii fi dantaa sabichaa irratt gonka mirga guutuu qaban hin turre. Gabbaarii gibiraa baaftuu fi bulchoota gaaffii malee tajaajiltu turan jechuu dha. Qeesoti, hoodichaa fi balaa yoo ciicatan gubbaa itt dhufuu dandahu sammuutt gad hudumuun yoo bulchoota,keessaayyuu mootichaa sarmuu didan cubbuu akka tahu sodachisaa turanii. Jaarra arfan darban keessa angoon mootii Habashaa nagaan tokko irraa kan biraatt darbee hin beeku. Moototi namoota mootii of godhaniin finqilchamu turan. Sodaa haaloo bahannaa gubbaa dhufuun,abba tokkoota xaranga’oo homaa hin sodaanneen malee sochiin ummataa bulchoota irratt godhaman hamma hin jirre turan. Sochooti 1960moota keessa Goojjam ture illee hammina Bulchaa Muumicha TSahaayuu Inqusillaasee irratt kan xiyyeeffate malee Mootii Moototaa hin laalu ture.Moottoti seenaa saanii hundaa kaasee hanga finqilchamuu Hayila Sillaaseett akka cittuuwaaq tahanitt ilaalamu turani dhumaa want halle morma nama gahuun ummattooti daba irratt finciluun cubbuu tahuu ciicachuutt kahan. Dur Qeesii muummichi Alaksandariyaa fincila sooka’uu yk ummata mootii amanamuu irraa hiikuu dandahu turani. Sana ture galmistanni kan Iyyaasuutt tolche; ummata amanama isaaf qabanirraa hiikeen. Mooticha isa dhumaa finqilchuuf gidduu seenuu qeesii hin barbaachifne ture; diddaa abba tokkee utuu hin tahin warraaqsa waan tureef qeesichi muummichuu dorsifamaa ture. Sunis tahee ulfinni ummati Habashaa kanneen aangoo irra jiranii qabu ammalee cichee jira. Hooda hamma lafeett seene waan taheef salphaatt hin haqamu.Waggooti sanaan dura geedarama hedduutu tahe. Saboota ofiin buloo hedduutu humnaan mootummaa Habashaatt dabalame. Sirna qabiyyee lafaa malee hamaan mootumma abbaa hirrumaa Habashaa akka jiruti kolonota irrati habaqalame. Tekinooloojii fi fedhi addunyaa dachaan guddachuu eegalan. Afrikaan koloneeffatoo halagaa gidduutt qircamte. Addunyaan lola waraan addunyaa lama godhe. Sanneen cunqurfamootii fi koloneefatamtooti addunyaa bilisummaa akka gaafatan jajjabeese. Haatahu malee ammayyuu dirree malbulchaa keessatt olantummaa abshaalota gurguddoo Habashaatu muldhata ture. Angoon ummata irraa ammallee fagoo jirtii. Utuu ummati Habashaa kan isaan dhugaan filatan qofa mallee eenyuu nun bulchu jedhanii ummatoota cunqurfamoota adduyaaf anjaa qaba ture. Haa tahu malee hamma isaan sana gochuu dandahanitt yk bulcha demokratawaa argachuuf lolatanitt eeguun jarri kaan bilisoomuuf hala duree tahuu hin dandahu. Finnaa demokratawe waliin waa’ee birmadummaa dhoofsisuun tuuta abbaa hirrootaa waliin gochuu irra salphata ture. Gaanfa Aftikaaf finnooti demokratawan jiraachuun misoomaa, walqayyabannoo godinaa fi bulcha akkaaf iggitii taha ture
3. Akka Chartera Saboota Tokkoomanii fi Konvenshinoota Saboota Tokkoomanii dubbiin laalutt mirga ummatooti hundii hiree saanii murteeffachuu fi walabummaaf qabanii fi gargaarsa jajjabeessaa, waatattaa fi gargaarsa biraa ummataa shakala guutu mirga saanii hin tuqamne kan hiree murteeffachuu fi walabummaaf qabsaawaa jiranii hundaaf akka godhan finnoota hundaaf waamicha goonaaf:
Ummatoota humna hoodaa moototaan sodaachisuun qaata dukkanaawe. Yeros imaammatooti moototaa xuraawoo hundi jecha “Moototi homaa hin balleessan” jedhuun golgamuun akka waan isaan burqaa qajeeltuu dogoggora hin qabneett dhiheefamu turan. Amma hoodi sun cabee hogganooti empayeritt olgaa dhaabbachuun humnni saanii qullaa tahe saaxilamaa jira. Imaammatoota saanii cunqursoo tahan hojii irra oolchuu irraa of fageessuu hin dandahanii. Mootota Habashaa duriif, dudhaan karaan itt waan tokko tokko qajeelfatan yoo jiraateyyuu, seeraan bulmaati dhimma saanii tahee hin beeku. Jarri ammaa karaa halle too’annaa jala oolfatanii waan jiraniif gocha saaniif isaanumatu abbaa dhaddachaati. Kanaaf Habashaa roorroo angoo irraa baraaruu fi ummatoota kolonii namummaa baafamuu fi badiisa irraa oolchuuf jarri baduu qabu. Tuuti addagee biyya bulchuun cubbuu dha. Wayyaaneen ulfina dabaanbulummaa ofiin dhihoo karaa bahaa qabata. Garuu gaaffiin bilisa baaftoti Oromiyaa deebisuu qaban itt haaneewoo kan jedhu?
Iyyi “Goolii” Wayyaaneef mala ittiin jara dhihaa keessaayyuu US irraa gargaarsaa fi hubannoo itt argatuu. Dhugaan saa isuma mootummaarra jiru malee, gooltuun biraa empayera Itophiyaa keessa hin jirtuu. Uumaa saa isa dhugaa dhossee shororkeessituu dha jedhee yeroo inni nama lakkoofsa hin qabne hidhuu fi ajjeesu mararfannoo akka kennaniif barbaada. Garuu jarri gooltuu utuu hin tahin Oromoo dha; mataa ol qabatanii akka hin deemnee fi ugganii qajeeltuu akka hin gaafanneef goolaani. Gargaarsa jajjabeesaa fi waatattaa argataniin akeeka ofii Oromoo gadqabaa jala jiraachisuu fiixaan baafachuuf imaammata gooltuu loluu jala gugatanii bobba’aa jiru. Sagalee Oromoo hin sarmineef faaluuf dhaaba malbulchaa Kallacha qabsoosaa tahe gooltuutt moggaase.
Gabaasii dhaboota mirga ilmaan namaa mootummaan Itophiyaa akka ummata ofiitt, keessaayyuu Oromoott roorrisu saxilaa jiru. Oromoon ummata seeraan buloo, nagaa jaallatoo fi dudhaa demokraasii qabanii. Dhugeeffannoo kamuu haa qabaatanii hanga yoonaa karisummaan Oromoo keessatt hin muldhannee. Yeroo nagaa fi araaratt dhufu duubbeen saanii Gadaa kan irraanfatame hin fakkaatuu. Amantooti hundi marsaa malbulcha sabichaa keessatt bakkaa fi qooda ofii beeku. Yaada cichaa hunda jala seenuu dura loltuu fi naga buusoo beekamoo turani. Ammallee “walitt bu’a qaroomaa”f utuu hin tahin, birmadummaa fi walabummaa biyya saanii, Oromiyaaf annisaa lolaa fi nagaa buusuu qabu. Qaroommi saanii hunda hammataa tahuun beekama. Miseensi amantee yk murna amantee kamuu Oromiyaa keessatt takkaa akka nambiyyoota sadakaa lammafaatt ilaalamanii hin beekanii; Habashaa keessatt garuu akka addunyaatt hodeessan utuu hin tahin yeroo hin beekamnee kaasee ciiga’amnii ifaa dhaa.
Duula maqaa faalaa wayyaaneen utuu hin raafamin sun qayyabatamuu qaba. Oromoon gaaga’amtoota Wayyaaneeti malee cookkoo saa miti. Oromiyaan biyya goototaati. Gooti yoomuu tapha walgitu fedha. Jeequmsi kan hin hidhannee fi noola qubaa hin qabne irratt raawwatamuu hin qabu. Sun ogummaa Wayyaaneen ittii leenjifame. Sana kan inni Oromoo irratt gochaa Oromoon gooltuu dha jedhee caraanuu. Oromoon gooltuu dha jedhamuu kan dandahu yoo gadqaba halagaa ofirraa faccisuun sana jedhame qofa. Sun waan fedhe haa tahu Oromoon waraana halagaa irra buufatee jiru loluu hanga mirgi hiree ofii murteeffachuu hojiirra ooluufitt itt fufa.
Ulfinaa fi surraan dabaankufootaaf; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu!
Below is an article in a Norwegian newspaper covering the human rights crimes committed against innocent Oromo by the TPLF/Tigrean government. The scanned version of the article (and the text format of the article) are also presented below (language: Norwegian).
Scanned version:
Full Text:
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Fordi jeg er oromo
Oromoere den største etniske urfolkegruppen i Øst-Afrika med en befolkning på rundt 40 millioner i området fra Etiopia til Kenya og deler av Somalia og Egypt. Oromoere er Etiopias største etniske gruppe, og deres språk er den fjerde mest talte i Afrika (etter arabisk, hausa, og swahili). Oromo snakkes over et geografisk stort område. De andre navnene på språket inkluderer afaan oromo, oromiffa og oromo. Men språket og dets brukere utsettes for i marginalisering og diskriminering av den etiopiske regjeringen.
Oromoerne i Etiopia har blitt kuet av de etiopiske herskere siden forrige kvartal av det 19. århundre. Oromo ble da utestengt for bruk i undervisning, massemedia og det offentlige liv. Afaan oromo ble forbudt først under keiser Haile Selassies regime. Den gang ble oromotalende privat og offentlig latterliggjort. Regjeringen gjorde alt i sin makt for å sikre dominans av abyssiner-språk og -kulturer på bekostning av oromo. Dette fortsatte senere under kommunistregimet som fulgte etter keiserens fall. I 1992 ble forbudet opphevet, og språket brukes i Oromia-områder med visse restriksjoner.
Alle de påfølgende etiopiske regimer, inkludert dagens, har drevet bevisste og systematiske kampanjer av feilinformasjon om oromoere og deres språk og kultur for å opprettholde undertrykkelsen av folkegruppen.
Hvorfor har de etiopiske herskere undertrykt Oromo?
Det tigrinja-ledede regimet har i hovedsak valgt seg ut oromoere grunn av deres økonomiske ressurser og politiske motstand. Oromia-støttegruppen uttaler: “Fordi Oromo spenner over Etiopias rikeste områder og utgjør halvparten av befolkningen i Etiopia, blir de sett på som den største trusselen mot den nåværende tigrinja-ledede regjeringen. I ettertid har flere Oromo-organisasjoner, inkludert Oromo Relief Association, blitt nedlagt og undertrykt av regjeringen. Den hyppigst anvendte begrunnelsen for å anholde oromoere er at de er mistenkt for å støtte OLF.”
Human Right Watch, Amnesty International og andre internasjonale organisasjoner retter jevnlig søkelys mot statens hensynsløse forfølgelse av oromoere, basert utelukkende på deres oppfattede opposisjon til regjeringen. Det nevnes hvordan oromoere stadig utsettes for vilkårlig arrest, langvarig fengsling uten rettssak, tvungen forsvinning, gjentatt tortur og ulovlige statlige drap som eksempler på regjeringens uopphørlige forsøk på å knuse dissens.
“Den etiopiske regjeringens ubøyelige aksjon mot reell eller innbilt dissens blant oromoere er sweeping in its scale og ofte sjokkerende i sin brutalitet,” sa Clair Beston, Amnesty Internationals Etiopia-forsker. “Dette er tydeligvis gjort for å advare, kontrollere eller bringe til taushet alle tegn på politisk ulydighet i regionen.” Ifølge rapporter fra Amnesty International har 5000 etniske oromoere blitt arrestert mellom 2011 og 2014 basert på deres faktiske eller mistenkte fredelige opposisjon til regjeringen.
Disse inkluderer fredelige demonstranter, studenter, medlemmer av opposisjonspolitiske partier og mennesker som gir uttrykk for sin oromo-kulturarv. I tillegg til disse blir folk fra alle samfunnslag, som bønder, lærere, helsepersonell, tjenestemenn, sangere, forretningsfolk og utallige andre jevnlig arrestert i Oromia basert kun på mistanke om at de ikke støtter regjeringen. Mange er anklaget for å ha ”oppildnet andre mot regjeringen”. Familiemedlemmer av mistenkte har også vært forfulgt kun basert på mistanke om at de deler et familiemedlems syn eller har arvet sine meninger, eller de er arrestert i stedet for deres savnede slektning.
Mange av de arresterte har sittet fengslet uten grunn i måneder eller år og blitt utsatt for gjentatt tortur. I hele regionen er hundrevis av mennesker arrestert i uoffisiell forvaring i militærleire. Mange blir nektet kontakt med advokater og familiemedlemmer. Dusinvis av de faktiske eller mistenkte dissentere har blitt drept. Majoriteten av dem er anklaget for å støtte Oromo Liberation Front (OLF), den væpnede gruppen i regionen.
Under Tigrinyan People’s Liberation Fronts brutale styre har rettssaler vært viktige arenaer for undertrykkelse. Siden TPLF tok makten i 1991 har mennesker blitt myrdet, torturert og uskyldig fengslet under grunnløse og falske, fabrikerte anklager om at de støtter Oromo Liberation Front.
Kilder: Amnesty Internationals rapport publisert 28. oktober 2014
Oromia støtte-gruppe
BBC NEWS 28. oktober 2014
UCLA Language Materials Project
Featuring Raya Wollo (Raya Oromo) People: Northernmost Cushitic Oromo People
January 8, 2014 (kwekudee trip down memory lane) — Celebrating our African historical personalities,discoveries, achievements and eras as proud people with rich culture, traditions and enlightenment spanning many years.
The Raya Wollo people, sometimes called Raya Oromo are agricultural and music-loving Cushitic Oromo people but now mixed with small amalgamated Tigre and Amhara bloodlines living in the Debubawi Zone of the current Tigray Regional State at the eastern edge of the Ethiopian highlands in Ethiopia.
Historically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.
The Wollo Oromo (particularly the Raya Oromo and Yejju Oromo) were early Oromo holders of power among the increasingly mixed Ethiopian state. The later north-to-south movement of central power in Ethiopia led to Oromos in Shewa holding power in Ethiopia together with the Shewan Amhara. “In terms of descent, the group that became politically dominant in Shewa – and Subsequently in Ethiopia – was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara.
Currently, Debubawi Zone/Raya-Azebo woreda (county) is bordered on the south by Alamata, on the southwest by Ofla, on the northwest by Endamehoni, on the north by Hintalo Wajirat, and on the east by the Afar Region. The administrative center of this woreda (county) is Mersa; other town in Raya-Azebo includes Weyra Wuha.
Despite their historic resistance against dominance (read any literature on Ethiopian history, the Raya Oromo revolt given below is mentioned as the first revolt against the Teferi government as early as the late 1920′s and as the predecessor of the Bale Oromo revolt), Raya’s ties with the rest of Oromia have weakened due to years of wars in that part of the region. Today, the challenge should be given to Oromo artists to produce music of the Raya in Afan Oromo; music serves as a cultural ambassador as well as a path to reconnect to one’s historic past (heritage). It’s also paramount that the Oromo Studies Association (OSA) set up a session during its annual meeting to deliberate on the history of Raya Oromo and on ways to bring about the renaissance of Oromummaa in Raya.
Why the name Raya Wollo?
Wollo was an historical region and province in the northeastern part of Ethiopia, with its capital city at Dessie. The province was named after the Wollo Oromo, who settled in this part of Ethiopia in the 17th century. An older name for Wollo is Lakomelza.
Following the invasion by Britain that toppled Italian colonial authority in 1941, the provinces of Amhara Sayint, Azabo, Lasta, Raya Province, Wag, and Yejju were added to Wollo. A number of peasant rebellions rocked Wollo, which included the Woyane rebellion in 1943, and revolts of the Yejju Oromo in 1948 and 1970. With the adoption of the new constitution in 1995, Wollo was divided between the Afar Region, which absorbed the part of the province that extended into the Afar Depression; the Tigray Region, which annexed the northwestern corner; and the Amhara Region, which absorbed the remainder of the province in the Ethiopian highlands.
Northern Marginalization under Shewan Rule
The northern provinces of Gonder, Gojjam, Wollo and Tigray are the heartland of the “core” culture of Ethiopia — the Ethiopian Orthodox church, the Amharic language and script, plow-based agriculture, and many elements of the social system of the country derive from this historic region. Most of the Emperors also came from here.
At the end of the 19th century, the center of power in Ethiopia decisively shifted from the north to Shewa, with the assumption of the title of Emperor by Menelik, King of Shewa. Menelik was an Amhara, from the dynasty that ruled Manz, at the northern tip of the modern province of Shewa. The majority of the inhabitants of the rest of Shewa were Oromo — as is the case today. In terms of descent, the group that became politically dominant in Shewa (and subsequently in Ethiopia) was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara. The northern Amhara regarded the Shewans as “Galla” (the pejorative term for Oromo), and together with the Tigrayans and some of the Agau and Oromo people in Wollo, resisted the new Shewan domination, which led to their economic and political marginalization.
Revolt in Wollo
Between 1928 and 1930 there was a rebellion — or a series of rebellions — in northern Wollo against Shewan domination. The specific political cause was support for Ras Gugsa Wale, a northern Amhara lord with a strong claim on the throne, against the Shewan Ras Teferi (who crowned himself the Emperor Haile Selassie after defeating the revolt). The government suppression of the revolt led to quartering soldiers with local people, interrupting the salt trade, and involved massive looting and confiscation of cattle. Combined with drought and locusts, the result was famine. Haile Selassie ordered the importation of grain from India to supply Addis Ababa, but there was no relief for north Wollo. Political measures were taken after the revolt, including the replacement of much of the administration, which formerly had local roots, with appointees from Shewa; and the joining of the rebellious districts to the province of southern Wollo, which was ruled with harshness and venality by the crown prince. These helped to contribute to the further marginalization of the area, and the series of famines which plagued the area up to the fall of the Emperor.
The cumulative impact of imperial misrule and the petty tyrannies of local landlords created an atmosphere in which development was extremely difficult, as described by two consultants investigating the possibility of starting livestock projects:
Wollo is virtually impossible … there is such an obscuring weight of disbelief, suspected innuendo and antagonisms; such a mess of mis-government at petty levels, and such a
lading of landlords that there is almost nothing to start with and nowhere to start that
will not go wrong or sour … [there is] the smothering welter of the weeds of an
entrenched and stagnant society.
The Weyane in Tigray
Following the restoration of Haile Selassie after the defeat of the Italians in 1941, there was a revolt in Tigray. Known as the Weyane, this was the most serious internal threat that Haile Selassie faced. An alliance of the Oromo semi-pastoralists of Raya Azebo, disgruntled peasants, and some local feudal lords, under the military leadership of a famous shifta, Haile Mariam Redda, the rebels nearly succeeded in overrunning the whole province.4 British aircraft had to be called in from Aden in order to bomb the rebels to ensure their defeat. While some of the aristocratic leaders, such as Ras Seyoum Mengesha, were treated gently and ultimately allowed to return and administer the recalcitrant province, there were reprisals against the ordinary people. Most notably, the Raya and Azebo Oromo were subjected to wholesale land alienation, and much of their territory was transferred to the province of Wollo. This area was badly hit in subsequent famines, partly as a consequence.
Tax Revolts in Gojjam
Gojjam treasured its independence for centuries, and did not submit willingly to Shewan rule. The issue around which opposition repeatedly coalesced was any attempt by the central government to measure land and tax it. Taxation was not only resented as the imposition of unjust exertions by government, but was feared as the means whereby the traditional land tenure system would be undermined, and the farmers’ independence destroyed.
In the 1940s and ’50s there was a series of attempts to measure land in Gojjam, prior to taxation. In the face of peasant resistance, including violence, all attempts failed. In the early 1960s, only 0.1 per cent of the land had been measured, and Gojjam, one of the richest and most populous provinces, paid less land tax than the poor and thinly populated province of Bale. In 1950/1 there was armed resistance, including a plot to assassinate Haile Selassie. However the most serious revolt occurred in 1968, in response to the most systematic attempt to levy an agricultural income tax to date.
In February 1968, in reaction to the arrival of parties of government officials accompanied by armed police, the peasants of Mota and Bichena districts resorted to armed resistance. After months of stalemate while much of the province remained out of government control, Haile Selassie sent troops to Gojjam in July and August. The air force bombed several villages; it burned houses but its main task was probably intimidating the resistance. Several hundred people died, according to contemporary accounts, but the Gojjamis remained defiant.
Finally, in December, Haile Selassie backed down. He visited Gojjam in 1969, cancelled all tax
arrears, and made no serious attempt to collect the new taxes.
Famines in Wollo and Tigray
In 1974, the Emperor Haile Selassie became notorious for his attempts to conceal the existence of the famine of 1972-3 in Wollo. This, however, was only one in a succession of such incidents. Prof. Mesfin Wolde Mariam of Addis Ababa University has documented how the famines of 1958 and 1966 in Tigray and Wollo were treated with official indifference, bordering on hostility towards the peasants who were considered sufficiently ungrateful for the divinely-sanctioned rule of Haile Selassie as to allow themselves to defame his reputation by dying of famine.
There was severe famine in Tigray in 1958 which went without significant government relief. In 1965/6, reports of famine from Were Ilu awraja in Wollo arrived at the Ministry of the Interior in November 1965, one month after the situation became clear to the local police, but no action was taken. The information took a further 302 days to reach the Emperor, who then requested the Ministry of the Interior to act — which it did by asking officials in Wollo to send a list of the names of the people who had died.6 A small relief distribution was then authorized.
The only consistent response to famine was to regard it as a security problem — famine created destitute migrants, who needed to be prevented from entering towns, particularly Addis Ababa.
Both the 1958 and 1965/6 famines killed tens of thousands of people.
The famine that struck Wollo during 1972-3 played a crucial role in Ethiopian history:
“the revelation of that famine by the British television journalist Jonathan Dimbleby played a key
role in precipitating the downfall of the rule of Haile Selassie. Between 40,000 and 80,000
people died.” The famine also led directly to the creation of the Relief and Rehabilitation
Commission (RRC), the powerful government department mandated to prevent and ameliorate
future famines, and to coordinate international assistance. The 1972-3 famine was the last one
in which there were no functioning mechanisms for the delivery of large-scale humanitarian
relief.
The Wollo famine was popularly blamed on drought, a backward and impoverished
social system, and the cover-up attempted by the imperial government. These factors were all
important — though it must be remembered that specific actions by the government, especially
after the Ras Gugsa and Weyane revolts, were instrumental in creating the absence of
development. In addition, forcible alienation of resources and violence also played an important
role.
The group that suffered most from the famine were the Afar pastoral nomads of the
Danakil desert. Famine had already gripped them in early 1972. The Afar inhabit an arid semi-
wilderness, utilizing pastures over a large area to support their herds. In times of drought, they
are forced to move to areas which they do not normally exploit. Traditional drought reserves
included the Tcheffa Valley, on the rift valley escarpment, and pastures along the inland delta of
the Awash river where the waters dissipate into the desert. In the 1960s the Tcheffa Valley
became the location of commercial sorghum farms, and small farmers from nearby also began
to use much of the land. Meanwhile, large cotton plantations were developed along the Awash.
By 1972, 50,000 hectares of irrigated land had displaced 20,000 Afar pastoralists.
During the years of good rainfall, the loss of the drought reserves was not noticed by the
Afar, but when repeated drought struck, they found that a necessary resource they had utilized
sporadically for generations had been alienated, without compensation. Famine among the Afar
was certainly caused by drought — but by drought acting on a society that had been deprived of
the means of responding to that threat.
Official indifference to the plight of the Afar is illustrated by an incident in 1974, when
the flood waters of the Awash river were directed to the Dubti valley in order to irrigate cotton
plantations. The resident Afar population was not informed, and 3,000 lost their homes, while
100 were “missing.”
Mobility is crucial to survival among the Afar. Nomadic in normal times, the ability to
move freely over large distances becomes a vital concern when resources are short. In the early
1970s, the Afar’s mobility was further restricted by the flow of weaponry to their nomadic
neighbors and competitors, the Issa (who are ethnic Somali). The Issa themselves were
suffering from the alienation of much of their pasture and restrictions on their movement. The
result was an attempt by the Afar to appropriate wells formerly used by the Issa. This led to
widespread armed clashes, especially in 1972. One Afar reported “Many people die. Disease is
the first cause but the Issa are the second.” Meanwhile, a survey done among the Issa reported
that homicide by the Afar was a major cause of death. The famine also resulted in large-scale
armed clashes between the Afar and their Oromo neighbors in Wollo.
The second group which suffered severely from the famine included farmers in a narrow
strip of middle-altitude areas of northern and central Wollo. Those who suffered most were
tenants. The Raya and Azebo Oromo had been reduced to that state by massive land alienation
after they participated in the Weyane revolt against Haile Selassie in 1943. Others were forced
to mortgage or sell their land by the stresses of repeated harvest failures in the early 1970s.
Landlords took advantage of their tenants’ penury by insisting on the payment of large rents,
often in kind. This demand could be backed up by force, as most influential landlords had a
retinue of armed guards. The enforcement of crippling tenancy contracts in time of shortage had
the effect of taking food from the hungry. Thus, during 1973, the famine area exported grain to
the provincial capital, Dessie, and to Addis Ababa.
The famine was much less severe in Tigray province, despite the drought affecting both
provinces. The difference can be largely accounted for by the different modes of land tenure —
in Tigray, most farmers owned their own land; in middle-land Wollo, most were tenants.
Finally, the Emperor Haile Selassie considered that the peasants and nomads of Wollo
were shaming His reputation by starving, and resolved to ignore them. Reports of famine were
consistently ignored or denied. In response to a report by UNICEF documenting famine
conditions in July 1973, the Vice-Minister of Planning retorted: “If we have to describe the
situation in the way you have in order to generate international assistance, then we don’t want
that assistance. The embarrassment to the government isn’t worth it. Is that perfectly clear?”
Though the governor of Wollo, Crown Prince Asfa Wossen, was both greedy and
incompetent (at the time of the famine he forced the closure of commercial sorghum farms in
the Tcheffa Valley by engaging in litigation, claiming their ownership), Haile Selassie was
never in ignorance of the conditions in Wollo. A UN official visited him in early 1973 and
found him well-informed — his attitude was that peasants always starve and nothing can be
done, and that in any case it was not the Shewan Amhara who were dying. On belatedly
visiting the province in November 1973, his one remedial action was to announce that all who
had sold or mortgaged their land in the previous year could return and plow it during the coming
season, only leaving it to their creditors afterwards. Even this minimal and tardy gesture was
not enforced.
The 1975 Northern Rebellions
The Wollo famine contributed to the downfall of Haile Selassie, not because the hungry
peasants and nomads revolted and forced him out, but because the issue gained political
currency among the students and middle classes of Addis Ababa. However, that is not to say
that the famine, and more generally the eight decades of political marginalization and economic
stagnation that preceded it, did not have serious consequences at the time of the 1974 revolution
and the years following.
In the early 1970s, “peasant risings in various provinces [were] an even more closely
guarded secret than the famine”. These revolts intensified in during the revolution, with a
series of rebellions led by feudal leaders in each of the northern provinces. In Wollo, there was
a revolt by a feudal lord, Dejazmatch Berhane Maskal. In March 1975, he destroyed an
Ethiopian airlines DC3 at Lalibella. In October, he rallied supporters after a spree of killings of
former landlords by peasants and government security officers. Dej. Berhane’s ill-armed force
of 5,000 was defeated by government militia and air force attacks near Woldiya in December
1975, but he continued to cause problems for the government for years. Another feudal leader,
Gugsa Ambow, had brief military successes in northern Wollo, before the army foiled an
attempt to capture Korem in mid-1976, reportedly causing 1,200 fatalities among Gugsa’s
peasant army and local villagers.18 Other smaller revolts occurred in Gojjam and Shewa.
The most significant rebellion started in Tigray. This was an insurrection led by the
former governor, Ras Mengesha Seyoum (son of the governor at the time of the 1943 Weyane).
Ras Mengesha fled to the hills with about 600 followers in November 1984, when the Dergue
executed 60 officials of the previous regime. Ras Mengesha combined with other members of
the aristocracy, notably General Negga Tegegne (former governor of Gonder) and formed the
Ethiopian Democratic Union (EDU) in 1976. They obtained encouragement from western
countries. With Sudanese military assistance, the EDU occupied the towns of Metema, Humera
and Dabat (all in Gonder province) between February and April 1977,19 but was defeated by the
militia force sent to the province in June-July.
The EDU remained active in Tigray, where two other rebel groups were also
operational. The Tigrayan People’s Liberation Front (TPLF) was set up in February 1975 by a
group of left-wing students and peasants, incorporating the Tigray National Organization,
created three years earlier. Prominent among its early leaders was Berihu Aregawi; later the
front was headed by Meles Zenawi. In 1978, the TPLF set up the Relief Society of Tigray
(REST), headed by Abadi Zemo. It espoused a mix of Tigrayan nationalism and socialist
transformation. The Ethiopian People’s Revolutionary Party (EPRP), after defeat in the urban
Red Terror (see chapter 6), retreated to a base in rural eastern Tigray in mid-1977.
The EDU was rent by divisions between its leaders, and its aristocratic leaders failed to
gain popular support among their erstwhile tenants. Crucially, it suffered defeat at the hands of
the TPLF.20 The EPRP was also defeated by the TPLF and driven into Gonder, creating lasting
bitterness between the two organization.
After the ill-fated Peasants’ March of 1976, the government launched a series of five military offensives in Tigray: November 1976, June 1978, October-November 1978, March-
April 1979 and May-June 1979. Small towns such as Abi Adi changed hands several times. By
1979, REST estimated that 50,000 people in Tigray were displaced on account of war.
Refugees from Tigray and Gonder began to arrive in Sudan in early 1975. By May there were
34,000; by 1978 there were 70,000. In February 1979, the Ethiopian army invaded Sudanese
territory at Jebel Ludgi, forcing the evacuation of the nearby refugee camp of Wad el Hileui.
Dates and Event of Raya Wollo (Raya Oromo) people
1929: Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them. The government dispatched troops to put down the revolt. The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition. Additional arms were obtained by the nomads from the Red Sea coast in Tajura.
1929: The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south. In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.
1930: Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Ethiopia, succeeded Zawditu to the throne.
1930: A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions. The Oromo fighters put up stiff resistance. The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes. It was the first time airplanes were ever used in a war in the Empire.
1931: The first constitution of Ethiopia was introduced. In this document the term “Abyssinia” was dropped in favor of “Ethiopia,” thereby defining Abyssinians and all the colonized peoples as “Ethiopians.”
1935/1936: Oromo of Raya and Qobbo were fighting Haile Selassie’s army. At one point, on April 3, 1936 near Ashange Lake, they almost trapped Haile Selassie himself fleeing from the Italians. He never put his feet in this area again after that. During the same period, the Oromo guerrillas attacked the retreating Ethiopian army led by Ras Mulugeta and inflicted heavy casualties. They revenged his earlier (1930) aerial attack on them by killing his son; he himself narrowly escaped. One of the reasons for the attack was, the Ethiopian army on its way to the war had looted the property of the Oromo communities.
1943: The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden. Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.
1947/1948: The Raya Oromo rose up in arms again. Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Ethiopian regime, bombed the Oromo guerrilla positions
Read more @ original source: http://ayyaantuu.com/horn-of-africa-news/oromia/featuring-raya-wollo-raya-oromo-people-northernmost-cushitic-oromo-people/
The Human Rights League of the Horn of Africa released an appeal that describes the crackdown on the Oromo community, which has been particularly significant in the last 10 months, after the protests, held in March and April 2014, against the annexation of some Oromo towns to the territory of Addis Ababa. The organization highlighted in particular, the situation of a group of 26 prisoners, who have been illegally detained, beaten, tortured and deprived of their few belongings.
Below is the Appeal from the Human Rights League of the Horn of Africa, also available in .pdf format:
Since the March-April 2014 crackdowns against the peaceful Oromo protesters who have protested against the Ethiopian Federal Government’s plan of annexation of 36 small Oromia towns to the capital city of Addis Ababa under the pretext of the “Addis Ababa Integrated Plan”, thousands of Oromo nationals from all walks of life from all corners of Oromia regional state including Wollo Oromo’s in Amhara regional state have been detained or imprisoned. Some have disappeared and many have been murdered by a special commando group called “the Agiazi force”. The “The Agiazi” force is still chasing down and arresting Oromo nationals who participated in the March-April, 2014 peaceful protests. Fearing the persecution of the Ethiopian government, hundreds of students did not return to the universities, colleges and high schools; most of them have left for the neighboring states of Somaliland and Puntiland of Somalia where they remain at high risk for their safety. Wollo Oromos who are living in Ahmara regional state of Oromia special Zone are also among the victims of the EPRDF government. Hundreds of Wollo Oromos have been detained because of their connection with the peaceful protests of March-April 2014. The EPRDF government has detained many Oromo nationals in Wollo Oromia special Zone under the pretext of being members or supporters of the Oromo Liberation Front (OLF), as prisoners’ voices from Dessie/Wollo prison have revealed.
From among the many Oromos who were picked from different districts and places from Wollo Oromia special Zone in Amhara regional state in April 2014, the HRLHA reporter in the area has received a document which shows that 26 Oromo prisoners pleaded to the South Wollo High Court that they were illegally detained first in Kamise town military camp for 36 days, Kombolcha town Police Station for 27 Days, and Dessie city higher 5 Police Station for 10 days- places where they were severely tortured and then transferred to Dessie Prison in July 2014. According to the document, they were picked up from three different districts and different places by federal police and severely beaten and tortured at different military camps and police stations and their belongings including cash and mobile telephones were taken by their torturers. In their appeal letter to the South Wollo high court they demanded
1. Justice and release from the prison because they had been arrested without court warrant and didn’t appear in front of the court for more than eight months- which violates the Ethiopian constitution.
2. The return of their belongings, including 1000 – 5000 Eth Birr and their mobile phones. […]
The Ethiopian Government for the past 23 years has continually breached:
1. the 1995 Constitution of Ethiopia Articles 14-19 by arresting citizens without court warrant, used torture and inhumane degrading treatments and deprived citizens of their livelihoods and generally discriminated against Oromo nationals
2. international treaties it has signed and ratified
2.1. CAT –Convention against Torture and other Cruel, Inhumane or Degrading Treatments or Punishment (1994)
2.2. CCPR – International Covenant on Civil and Political Rights (1991)
2.3. CESCR – International Covenants on Economic, Social and Cultural Rights (1991) and
2.4. CERD – International Convention on the Elimination of All Forms of Racial Discrimination (1976)
The Human Rights League of the Horn of Africa (HRLHA) strongly condemns the irresponsible actions of the Ethiopian Government and its agents for their inhumane treatments of citizens. The government should be held accountable for failing its duty and responsibility to protect and promote human rights in its territory.
The HRLHA calls upon regional and international donor States and Organizations to take measurable steps against the Ethiopian TPLF/EPRDF government for its persistent brutal, dictatorial, and suppressive actions against innocent and unarmed civilians.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Amharic, or your own language expressing:
– for the immediate and unconditional release of prisoners illegally detained and pay compensation
– urging the Ethiopian authorities to ensure that these detainees would be treated in accordance with the regional and international standards on the treatment of prisoners,
For further information on the detainees and on where to address the concerns, please see the attachedfile.
In recent years the Ogaden people in Eastern Ethiopia have increasingly suffered various human rights abuses as the Ethiopian State continues its mission of ethnic oppression.
These violations of human rights often compound the current humanitarian crisis that is developing in the region; with foreign aid funds supporting a state that actively deters humanitarian organisations from operating in the Ogaden region.
To help increase awareness about the worsening situation for the Ogaden people, UNPO has published a background report outlining some of the major human rights that currently exist.
This report focuses on many of the Ogaden people’s civil and political rights that have been violated by the Ethiopian Government, and puts them into the broader context of the general state of human rights compliance throughout the whole country.
Cause for serious concern continues to be the suppression of the free media and freedom of expression within Ethiopia. Silencing those willing to voice concerns of state suppression means that the outside world is never likely to know the full scale of rights violations that are taking place within the country.
Of further concern to international law is the occurrence of extra-territorial activity of the Ethiopian State in both targeting political opposition and persecuting the Ogaden people. The fact that these actions have now begun to span borders makes it even harder to encourage transparency on the issues.
‘These are not achievements of which IGAD can be too proud. The peace process is at a particularly perilous juncture. The last round of talks in December 2014 went nowhere.’
(African Arguments, 6th January 2015) Predicting conflict in South Sudan is easy. Those who warn that the coming of the dry season means further bloodshed are not being especially astute; they are stating the obvious. What to do about this likelihood is a much harder question.
Almost as obvious is to observe that the peace process is weakened by continued fighting. Is the sequence of a comprehensive cessation of hostilities first, then productive peace talks second, necessary? Desirable, yes, but necessary?
Almost paradoxically, limited, ongoing violence has not so far been the main obstacle to progress in the peace process: more of a problem is the inability of the parties to demonstrate goodwill and genuinely commit to finding a solution. Since the Bahir Dar talks in September 2014, violence certainly hasn’t prevented both warring parties from continuing to talk – in the earlier months of 2014 this was not always the case.
Today, more consequential to the environment for talks are the rhetoric and antagonism of preparations for escalating the conflict, rather than any individual episode of conflict itself; the increasing authoritarianism and paranoia of the government in Juba; provocative declarations that national elections will be held on schedule (all too similar to the strategy of the NCP in Sudan, unfortunately); and on both sides, prevaricating leaders who care more about their own interests than that of their so-called constituencies.
Which returns South Sudan to external intervention: the formal, IGAD peace process. For all its flaws, without the peace process, the war would be completely unconstrained.
Neighbouring states would have privileged their narrow, bilateral interests even more than they have done already. A full-fledged proxy war between Sudan and Uganda could have developed months ago – there is still a real risk that it might.
These are not achievements of which IGAD can be too proud. The peace process is at a particularly perilous juncture. The last round of talks in December 2014 went nowhere.
The consultations of the government in Juba, and the SPLM/A (In Opposition) in Pagak, have widened rather than narrowed the gaps between the parties. The participation of political parties other than the SPLM remains contested, with other political parties having had no effective presence since Bahir Dar.
The Tanzania hosted intra-SPLM dialogue in Arusha has opened a parallel process that further detracts from the IGAD effort. Arusha, only in its second round of talks, is still in a honeymoon phase, compared to the relative bitterness now felt in almost a year of talks in Ethiopia.
(An aside: Finland and Switzerland, the donors supporting the Arusha process, should have been far more cognizant of the risks of encouraging forum shopping; this failure of understanding, particularly in the case of Switzerland, so long-engaged in South Sudan, is inexcusable.)
Having effectively exhausted the classical mode of negotiations, the mediation has turned again to that unwieldy but potentially transformative option: a summit of IGAD heads of state and government, to be held sometime later this month in Addis Ababa. This will be the seventh IGAD summit on South Sudan since December 2013, and it is unclear whether the lesson of past meetings – particularly that of the August summit – have been fully learned.
This is probably IGAD’s last chance – another summit failure and the organization’s credibility and political capital will be almost spent. The need to demonstrate ‘success’ may be counterproductive: IGAD may be tempted to spin any summit outcome positively, or threaten the parties to sign up to an agreement they are not ready to believe in.
In the limited time IGAD has left to achieve meaningful progress in resolving the South Sudan crisis, it is vital that the mistakes made in the past year are not repeated. Avoiding these errors will not be sufficient for resolution – that depends on the South Sudanese (and of course, there are plenty of other pitfalls); it will, however, make the prospect of success more likely.
Here are four tasks the IGAD mediators should urgently undertake:
Adequately prepare for the next summit.
Most events involving heads of state are so tightly choreographed and well planned they might as well be ballet performances. Recent IGAD summits have suffered from a total lack of choreography.
There needs to be a clear game plan for the summit, and strategies in place to ensure traps and detours do not ensnare the meeting. Summit meetings are not wellsuited to details and can’t get bogged down on minutiae.
It is critical that heads of state are adequately prepped and briefed before they arrive in Addis. Otherwise the summit will, at best, make little tangible progress, and at worst, go backward
Make real efforts to reach out to more South Sudanese.
At this stage, the occasional press release or press conference is not enough. The mediation needs to marshal the full force of South Sudanese society towards an irreversible peace.
Most South Sudanese – even those nominally aligned to one side or the other – have little idea what their representatives are doing in their name. The parties to the talks have proven to be intransigent and stubborn; most people don’t know enough about these machinations to express their own outrage and demand change.
Individual church leaders have demonstrated a willingness to stand up and state the uncompromised truth: IGAD should more actively compliment these efforts, and itself campaign for peace in towns and communities across South Sudan. Building a constituency for peace and pressure from below may help change the behavior of those too arrogant to otherwise work for peace
Resolve the representation of political parties, and challenge civil society delegates to be useful.
No peace process outcome will be fully legitimate if it excludes the diversity of political actors in South Sudan. Feeble though most political parties are, the exclusion of the official opposition is an open sore in the process. An exclusive, SPLM stitch-up serves the narrowest of elites, and must be avoided.
Much has been said about civil society’s participation in the IGAD peace process. Regrettably, the most useful contributions from civil society have come from those outside of the peace process: the work of David Deng and the South Sudan Law Society, the Development Policy Forum and the Sudd Institute.
Unfortunately, the cogent work of such individuals and institutions has not been espoused by their civil society colleagues present in Addis Ababa. Civil society needs to raise its game.
The mediation needs to be blunt with civil society delegates: merely showing up to eat lunch and silently attend meetings is not good enough. Civil society delegates can still advance ideas, offer innovation and identify political hypocrisy; but they cannot do so if they are mostly silent.
Abandon the CPA model as the template for the mediation.
The CPA should not be understood outside of its context of time and place. It still offers useful elements for South Sudan in 2015.
But, far too often, the IGAD mediation, and most prominently the CPA’s chief mediator and his staff, have let the CPA model imprison their thinking and their tactics.
I do not wish to critique the CPA at length here: it is only necessary to point out that in so many ways, and not necessarily as the fault of the mediation of the time, the CPA failed or was inadequate. Consequently, it should be a cautionary guide for the current process, but not the only guide.
Similar advice would be well heeded by the parties, who themselves all too often refer to what happened in Machakos or Naivasha. Considering alternatives, being creative, and acknowledging past failure – rather than romanticizing the history of the CPA mediation effort in South Sudan as one of unmitigated success – would be far more illuminating.
As I wrote earlier, none of these actions are guarantees for success. But the mediators must understand where they have gone wrong, and quickly take corrective action.
Ultimately, should this incarnation of the IGAD mediation fail, the primary blame and responsibility must fall on those negotiating, no matter the deficiencies of the mediators. But the mediators can improve the odds.
Not every mediation can succeed. Witness the innumerable attempts (and innumerable mediators) who have tried to resolve the conflict in Palestine; more recently, the failure of both Kofi Annan and Lakhdar Brahimi to resolve the Syrian crisis.
There is no shame in accepting that this process, too, has its limitations. To fail to do so would be to a further disservice to the people of South Sudan.
The people pushed out of Ethiopia’s fertile farmland
By Matthew Newsome
January 6, 2015 (BBC) — The construction of a huge dam in Ethiopia and the introduction of large-scale agricultural businesses has been controversial – finding out what local people think can be hard, but with the help of a bottle of rum nothing is impossible.
After waiting several weeks for letters of permission from various Ethiopian ministries, I begin my road trip into the country’s southern lowlands.
I want to investigate the government’s controversial plan to take over vast swathes of ancestral land, home to around 100,000 indigenous pastoralists, and turn it into a major centre for commercial agriculture, where foreign agribusinesses and government plantations would raise cash crops such as sugar and palm oil.
After driving 800km (497 miles) over two days through Ethiopia’s lush highlands I begin my descent into the lower Omo valley. Here, where palaeontologists have discovered some of the oldest human remains on earth, some ancient ways of life cling on.
Some tourists can be found here seeking a glimpse of an Africa that lives in their imagination. But the government’s plan to “modernise” this so-called “backward” area has made it inaccessible for journalists.
As my jeep bounces down into the valley, I watch as people decorated in white body paint and clad in elaborate jewellery made from feathers and cow horn herd their cows down the dusty track.
I arrive late in the afternoon at a village I won’t name, hoping to speak to some Mursi people – a group of around 7,000 famous for wearing huge ornamental clay lip plates.
The Mursi way of life is in jeopardy. They are being resettled to make way for a major sugar plantation on their ancestral land – so ending their tradition of cattle herding.
Meanwhile, a massive new dam upstream will reduce the Omo River, ending its seasonal flood – and the food crops they grow on its banks.
It is without doubt one of the most sensitive stories in Ethiopia and one the government is keen to suppress.
Human rights groups have repeatedly criticised schemes like this, alleging that locals are being abused and coerced into compliance.
I’d spoken to local senior officials in the provincial capital of Jinka, before travelling into the remote savannah.
The suspicion is palpable as the chief of the south Omo zone lectures me. Local people and the area’s reputation have been greatly harmed by the negative reports by foreigners, he says.
Eventually a frank exchange takes place and I secure verbal permission to report on the changes taking place in the valley.
Situated approximately 300km south-west of the capital Addis Ababa, the dam is 246m high
Work started in July 2006 and was estimated to take 118 months (nearly 10 years)
The government says it will provide much needed-power and help develop the country’s economy
Authorities say no-one has been forced from their home
It seems prudent to let the Mursi tribe and attendant police warm to my presence before I start asking questions. After all, I have the whole evening.
But a brief chat with the tribe ends abruptly with the entrance of a police officer, wearing a replica Manchester United football shirt, vehemently waving a dog-eared copy of the country’s constitution.
I am prohibited from talking to anyone and must immediately climb back into my jeep, drive back up the mountain and return to Jinka, he says.
As often in Ethiopia, he doesn’t explain exactly why.
I object to driving through the wilderness at dusk on safety grounds and so a compromise is reached: I will pitch my hammock outside the police station, a short stroll away from the village, with armed guards watching my every move.
The political boss of the zone comes on the two-way radio. “This is house arrest,” I protest. “No, just a misunderstanding,” he replies.
The prospect of returning home without interviews is unthinkable. My ruse is to distract my captors.
I sit them down for a meal of pasta and vegetables – and brimming beakers of spiced rum – in front of my laptop, which is playing an Ethiopian comedy.
After saying good night I strike out through the scrubland.
I run without sense of direction through bush and bog, crawl under fences, and negotiate large herds of noisy cattle. I have to find a village elder I met earlier, and interview him before policemen and their flashlights turn up.
So I am relieved to stumble on two boys milking their cows in the moonlight. They lead me to the elder’s hut. The sound of so many rudely-awakened animals in our wake fills me with dread that searchlights are heading our way.
The moment arrives. I squat in front of the elder inside his mud dwelling, surrounded by his sleeping companions: several cows, a goat and a cat. My dictaphone is poised to record truths heard by few journalists in this media-muzzled region.
I ask him in broken Amharic what is going on. He tells me: “The government is telling us to sell our cattle and modernise like townspeople – they say our land is the property of the sugar corporation. We have not been asked what we want or need.
“If we do not accept the resettlement plans, we’ll be taken to jail. How can we survive if we have no access to land, cattle or water?”
I promptly thank the elder for his time, apologise for disrupting his evening and head back to my open-air jail.
On reaching my hammock I find several dozing policemen and an empty bottle of rum. Mission accomplished.
The Mursi people
About 10,000 Mursi people live in Ethiopia
Traditionally insert pottery plates known as debhinya in the lower lips of young women
They live in an area surrounded by the rivers Mara, Omo and Mago, which flow into Lake Turkana
Mursi territory was incorporated into Ethiopia during the reign of King Menelik II in the 19th Century
British journalist Caroline Knowles writes that Addis Ababa’s city dump (aka Koshe) as the main source of survival for many poor Ethiopians. But, Why the Ethiopian government allow its people to live like this? Is it because they don’t know or because they don’t care?
MY first sight of Koshe, Addis Ababa’s giant 50-year-old landfill site, is from the highway. It runs alongside it, and away from the road as far as the eye can see: a giant, murky, grey-brown raised area of partially decomposed rubbish, with occasional bright specks of colour. As my hopes rise from having found it, my heart sinks as I try to take it in.
The interpreter I have engaged for this mission through my contacts, a junior academic at Addis Ababa University, is not keen on going ahead. Leaving the taxi and crossing the highway by the bridge, I try to absorb the panoramic view afforded by this elevated viewpoint over the highway.
This 36-hectare site – shrinking as the city attempts to regulate it – is patrolled from the air by large vultures, diving into the rubbish. Motley crews of wild dogs gambolling and snatching at the soft ground patrol it at ground level. Smoke rises in several places, adding a layer of haze to the murky colour scheme. Yellow bulldozers nose the heap and shift and level it; municipal rubbish trucks and flatbed trucks with skips arrive from all over the city and discharge their contents.
Between the dogs, the birds and the machines there was something else, something I could only slowly take in: 200 to 300 people, dressed in the same murky hues as the rubbish dump, backs bent, hooks in hand, were working on its surface.
Feeling queasy I walk towards the end of the bridge. In order to reach the steps and the rubbish, I must walk past three young men who are using the vantage point of the bridge for surveillance and information gathering. In an unspoken negotiation I don’t understand, they take in my camera, and my shoulder bag containing digital recorders and money, and let me pass. This silent confrontation, between the comforts of my world and the difficulties of theirs, only further develops my anxieties.
Descending the steps, I walk to the edge of the dump where I am met by the site supervisor and his aides. They want a stamped authorisation of my visit from the relevant municipal department. What looks like a vast area, open to the surrounding countryside, is as closed to me as a Korean petrochemical plant. I turn back and head into the city to secure the relevant authorisation.
TRASH TALKS
The city dump is an inventory, of a kind, of its material life. Addis in rubbish is not London or Moscow in rubbish. Rubbish provides a crude and deeply flawed account of cities and their social, political and economic contexts. Rubbish displays social, material and income differences.
Indeed, some people’s rubbish provides others with the fabric of their everyday life. Maybe this is the best way to think about Koshe – as a redistribution centre which indexes the differences between people’s life-journeys, refracted through material cultures at their point of disposal.
Not just the content, the handling of rubbish displays cities too. How cities deal with their rubbish reveals them. It is a major challenge for municipal authorities in Addis, who are only able to deal with two-thirds of the rubbish, distributed in collection points all over a city that is fast expanding – leaving the rest to private contractors and the age-old informal dumping practices on streets and in rivers. Thus rubbish provides a visual commentary on urban citizens’ behaviour as well as the efficacy of municipal governance.
SCRATCHING A LIVING
Getting myself into the rubbish is a story of municipal offices cluttered with old computers, fans, desks, officials and permissions. It is about writing a letter in Amharic explaining what I want to do and why. It is about waiting until the electricity comes back on and we can photocopy my university ID. There are phone calls to the landfill site and arrangements are made. Everybody is charming. I’ve come from London to take a look at the rubbish. Why? I am following a piece of plastic around the world. Really! First world problems!
I go back to Koshe – which means ‘dirty’ in Amharic – and hand over the necessary papers to the site supervisor, in his makeshift office at the roadside of the dump. Minutes later, I am scrambling after him, out on to the rubbish heap, navigating around the dogs which I fear, and the areas where it is soft underfoot and I sink up to my knees. My stomach is churning with fear. My interpreter and I are using Olbas oil to mask the smell.
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We stop north of the main road, where it is firmer underfoot, in the area where the activity is concentrated. This is the place to which the municipal authorities and the site supervisor direct the trucks to dump their loads. A single white towelling slipper, with the Hilton Hotel logo on it, stands out in the grey-brown mush.
This area is a hive of activity that peaks to a frenetic pace with the arrival of new loads, and then falls away, leaving a more continuous stream of slower activity, and a legacy of dust and smoke that gets in everyone’s eyes.
As rubbish trucks turn off the main road on to the edge of the site, a group of five or six young men jump on the back and ride to the dumping area with it. This puts them at an advantage for grabbing the best items as the truck discharges its load onto the tip, but not without risk. The mechanism that crushes the rubbish occasionally catches a young man in its deadly and disfiguring grasp.
As the young men jump off with the rubbish and begin picking items that catch the eye, the line of men and women, that has formed along both sides of the truck, spring into action, grabbing items and stashing them in woven plastic sacks. These are held tightly in one hand; in the other a homemade metal hook with a white handle, used to grab and dig into the grey-brown surface of the heap, is held. This hooked instrument earns the pickers – sometimes referred to as scavengers – the name ‘scratchers’.
The moment of discharge unleashes a tense scramble for the most valuable items; a competition in which masculine physical strength prevails, and young, agile, women put up a good fight. Scratchers then go on searching, or rest until the next truck arrives, or regroup around the bulldozers unearthing new bounty. The social and material relationships of the dump demand skilled navigation.
From the vantage point of the dump, the scratchers rework the geographies and hierarchies of the city. The tensest flurries of competitive scratching accompany the arrival of trucks from the most affluent areas, with the best rubbish. The Bole area, with its upscale detached housing, mall, hotels and the international airport, sends the most prized items, the cast-offs of affluence, including waste airline food in large green plastic bags, to the dump. Scratchers collect the food discarded by airline passengers for themselves, leaving a large pool of bright green plastic bags, which attracts a herd of goats.
Rubbish from the central part of the city, from international hotels, the African Union HQ buildings and the embassies, is similarly sought after, and monopolised by the fittest young men. Scratchers recognise the sources of rubbish from the colours and types of trucks used by the different sub-cities and private contractors. And they recognise the drivers and their helpers, who regularly work the same areas. The discarded traces of the city’s more affluent lives, especially foreign residents and visitors, most animate the dump. Rubbish logs social inequalities in cities and provides a minimal redress.
The dump has temporal rhythms. Scratchers know what time the trucks arrive from different parts of the city. From 8am through the morning is the busiest time. The dump is geared to municipal collection and transportation. By 5pm things are dying down as the trucks stop for the night, and the scratching continues with fewer scratchers at a slower pace. Bulldozers moving stuff around and digging into the surface of the dump also provide new scratching opportunities, and a lively crowd gathers around them. Scratching is a 24-hour activity, with people arriving after their working day is over. Some scratchers work throughout the night wearing torches attached to headbands. Scratching it seems is a (stigmatised) way of life as much as a way of getting by.
Within the urban geographies of affluence, materials establish another set of hierarchies. Scratchers search for anything they can use for themselves, or resell. Materials have a value in recycling, providing an afterlife for discarded objects. Metals, including nails, are the most valuable booty, and men dominate this, although a few women have ventured into metals too. Wood has value as firewood. Tourist clothes and shoes can be cashed in at the Mercato salvage section. Some scratchers just come to eat.
But plastics are the most ubiquitous material on the dump, and among plastics, water bottles the scratchers refer to as ‘highland’, after a popular brand of bottled water, dominate, and in this niche women prevail.
Scratchers specialise in particular materials. Specialisms result from advice from experienced scratchers, from serendipity, or from knowledge of shifting recycling prices, gathered at the edge of the dump. Here materials are counted or weighed, and turned into cash, with the agents from factories using recycled materials.
A pile of white dusty material arrives from the leather factory. The dogs take up residence. They are ejected by a group of men, who have decided that this is a good place to sit, while waiting for the next truck.
In their working clothes – they scrub up outside of work and look completely different – scratchers are dressed similarly and grimily, making them the same colour as the rubbish heap. Men wear trousers, shirts and tee shirts, baseball caps and sometimes hoodies to protect their heads from the sun. Women wear scarves and baseball caps, skirts, trousers, t-shirts and blouses. Some carry infants on their backs. All wear sturdy shoes, often trainers.
The scratching population numbers 200–300, but expands after holidays with casual pickers. More women than men do it by a ratio of about three to one, and, while people in their 20s and 30s predominate, ages range from teens to seniors. Most live in the villages around the dump in simple, rusted, corrugated iron dwellings, sometimes with satellite dishes. Rubbish has provided a source of local employment and subsistence for generations over its 50-year history, and is firmly embedded in local calculations of subsistence and accumulation.
About 50 scratchers live in cardboard and plastic makeshift shelters off the edge of the dump, safely away from passing vehicles and next to a pen full of pigs. The rubbish sustains rural arrivals, for whom it works as a gateway to the city, as well as long-term residents, whose rural routes have settled into the past, making them locals.
The ministry and its field agents say that the rubbish dump is a source of dangerous working practices by people who, like the rubbish they sort, are consigned to live beyond the limits of civic life. A litany of accidents, deaths and disfigurements as scratchers take risks to recover value, are recited by the site supervisor:
“Food comes from some place and a guy is going into the truck and he is injured and they take him to hospital but he died. Also someone else lost their legs in an encounter with a bulldozer. Two months ago a man who jumped in the truck dropped off when it broke. In recent accidents, two were women. The bulldozer operator has a lot to do to push the garbage. If they see something they want when the bulldozer moves the garbage, they don’t think about their life.”
In living beyond formal systems of governance, this city suburb of rubbish is more like the Somali borderlands, patrolled by contrabandists and gunrunners, than a part of the city. There is a police station nearby, and policing and the justice system are slowly taking back the dump from a parallel system of authority, a mafia of five ‘big men’. The big men control access by scratchers in exchange for fees, making themselves wealthy in the process. But recently, some of them have been imprisoned, shifting the balance of power towards the authorities.
Once far away, a place outside of the city, outside systems of formal employment, taxation, law and municipal governance, Koshe is now on the edge of a city that has grown to meet it in what are fast becoming its upscale southern suburbs. A new development of large detached houses nearby anticipates this future – new housing for those in a position to benefit from rising prosperity, and a consequent shrinkage and rehabilitation of the landfill site. These changes have far-reaching consequences for the scratchers of Koshe.
– – – – – NOTE: The above article was first published on The Guardian Newspaper under the title “Inside Addis Ababa’s Koshe Rubbish Tip Where Hundreds Literally Scratch a Living”. It is an extract from the new book Flip-Flop: A Journey Through Globalisation’s Backroads by Caroline Knowles. (Pluto Press, £18.99).
Decolonising Development:The Political and Cultural Locations of Nationalism and National Self-determination (the Case of Oromia)
Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural autonomy, right to a culture. In the Oromo context, national self-determination is about the representation of collective identity and dignity. It is the demand of the Oromo people to govern themselves. Practically, this can be interpreted as let us be governed by people who are like us, people of our nationality or people who accept and respect our value system. For the last hundred years and so, the Oromo nation has suffered from Abyssinian expansionism, social, ecological and economic destruction and continuous and intensive cultural and physical genocide. The Abyssinians and Oromians connections have been the coloniser (refers to the former) and the colonised (refers to the latter) relationships. Contrary to the Ethiopianist discourse, they have not developed a common unifying identity, social and political system. While the Abyssinians feel a sense of glory of their kings, warlords and dictators, the Oromians feel victimisation to these rulers, so they have not emerged a common ancestry, culture and collective memory, which can result in common ‘Ethiopian’ identity. From the perspective of Oromo social construction, the present Ethiopian domination over Oromia is a continuation of what pervious generations of Oromo nation had experienced. Thus, the Oromo people, sees the present political arrangement as illegitimate because it is a rule by the people who have engaged in destroying them. So, they claim not only cultural but also political independence. Oromo nationalism is also very democratic. It follows the UN principles of self-determination for the citizens of Oromia, claiming independence from the tyranny of Ethiopian Empire. The latter has been constructed based on Amhara-Tigre nationalism. The Oromo nationalism also offers democratic solutions to the ethnic minorities in the Ethiopian Empire. Scholars of Oromo studies claim that there is fundamental behavioural, linguistic, ethnic and cultural differences between the Abyssinians (northern) and their subjects (Southern). The Oromo, Sidama, Afar and the Ogaden (Ogaden Somalians) nations, beyond their common Cushitic progeny, they have common experiences of victimisation and illegitimately absorbed by Abyssinian southward expansion. Their collective memory of past experiences and present victimisation are making common identity. This identity is a key to understand politics there and to work together for self-determination, to recover their lost humanity.
For the early version of this article, see Temesgen M. Erena, The Political and Cultural Locations National Self – Determination, Oromia Quarterly, Vol. II, No.2, March 1999; Temesgen, M. Erena, Oromia: The Nation and the Politics of National Self – Determination, Oromia Quarterly, Vol. I, No.2, December 1997, ISSN 1460-1346.
Man knows himself only insofar as he knows the world, and becomes aware of the world only in himself, and of himself only in it. Every new object, well observed, opens a new organ in ourselves.
-Goethe, Maximen und Reflexionen, VI Build therefore your own world. -Ralph Waldo Emerson, Nature
Introduction
The passions of national freedom and national interest are probably the strongest in the whole political spectrum that characterises the present world. Kellas (1998) holds that it is stronger than the passions aroused by religion, class, individual or group interest. This passion is not all futile, either. In Gellener’s (1983) understanding, nationalism has been considered as essential to the establishment of a modern industrial society. According to Smith (1991), it is ‘the sole vision and rationale of political solidarity.’ For Kellas (1998), it provides legitimacy to the state, and inspires its citizens to feel an emotional attachment towards it. It can be a source of creativity in the arts, and enterprise in the economy. Its power to mobilise political engagement is unrivalled, particularly in the vital activity of nation building. It is intimately linked with the operation of popular democracy. Indeed, the global pattern is a mosaic of political drives, economic interests, linguistic pride, cultural imperatives, psychological needs and nations seeking identity. These factors are manifesting as a powerful staying power in a modern Africa, either. As European colonialism and socialism melted away, the perpetual existence of the backlash against ‘neo-colonial’ colony colonialism and the reviving of national selfdom become more and more significant in social and political dynamics of contemporary multi-ethno-nation African societies. The African experience is motivated by the same aspirations as that of elsewhere. At its root is a need for freedom, dignity, for the right of people of distinct social communities to function freely and independently. In this regard, Oromia represents the case of rejuvenating claim for national freedom and the struggle against more than a century old Abyssinian Empire colonialism in Africa. Oromia is a homeland for an Oromo nation, a group of people with a common culture and value system (seera fi aadaa), language ( Afaan Oromo), political institutions (Gadaa), and historical memories and experiences. Oromia is the single largest, homogeneous and endogenous nation in Africa with a population of 40 to 45 million. Both in terms of territorial and population size, more than two-third’s today’s sovereign states that are making members of UN (United Nations) are smaller than Oromia. The Cushite (see Demie, 1998) Oromo people have inhibited their homeland, Oromia, since pre-history and in antiquity were the agents of humanity’s documented Cushitic civilisation in terms of science, technology, art, political and moral philosophy. The links between the Oromo and the ancient civilisations of Babylon, Cush and Egypt has been discussed in Asfaw Beyene (1992) and John Sorenson (1998) scholarly works. Utilising prodigious evidence from history, philosophy, archaeology and linguistics, Diop (1974 and 1991) confirms that the Cushite Egyptian civilisation was emerged from the Cushite civilisations of North East Africa, particularly, the present day Western Sudan and upper Nile Oromia (also known as Cush or Punt). Indeed, except the name of places, saints and prophets, many of the Old Testament and the Holy Koran moral texts are copies of the Oromo moral codes. The formers are written documents while the latter are orally transmitted. Since the late 1880s the Oromo people have disowned their sovereignty. They disowned their autonomous institutions of governance, culture, education, creativity, business, commerce, etc. Thus, they have been claiming for national self-determination, national-self government and the right to their own state and resist the Abyssinian Empire saver (supremacist’s) nationalism. The Oromians are not only against the quality of Ethiopian Empire governance but also against the philosophy on which it is based: domination, dehumanisation, inequality, double standard, hypocrisy, deceit, exclusion, chauvinism, war institution, rent-seeking, extractive state, conservatism, feudalism, Aste fundamentalism (Aste Tewodros, Aste Yohannis, Aste Menelik, Aste Haile Sellasie), etc. The political goal of national self-determination (national self-government) is asserted in the outlook and attitudes of the Oromo political and social organisations. Of course, the Oromo nationalism, which supports the interests and identity of the Oromo people, is a more subtle, complex and widespread phenomenon than common understanding and observation. It is within this context that we are going to discuss the Oromos’ politics of national self-determination and the search for the national homeland, the demand for reinventing a state of their own in the following sections.
Defining Nation, Nationalism and Self- determination
To define nation and nationalism is as Benjamin Akzin (1964, pp. 7-10) discussed five decades ago, to enter into a terminological jungle in which one easily gets lost. Different scholarly disciplines have their own more or less established and more or less peculiar ways of dealing with nation and nationalism. Ideally, our definition of nation and nationalism should be induced of elements of nationalist ideology. Getting at such a definition has confirmed phenomenally strenuous. Hugh Seton-Watson, an authority in this domain, has deduced that ‘no scientific definition’ of a nation can be concocted. All that we can find to say is that a nation exists when significant number of people in a community consider themselves to form a nation, or behave as if they formed one (Seton-Watson, 1982, p.5).Van den Berghe (1981) defines a nation as a politically conscious ethnic group. Several attempts have been made at making a cardinalist definition of the term, pointing out one or more key cultural variables as defining variables. Among those tried are language, religion, common history/descent, ethnicity/race, statehood and common territory (homeland). For a group of people to be termed a nation, its members typically have to share several of these characteristics, although historically, one criterion may have been predominant (for example, language in Germany, or culture and history in France). In the case of Oromo, common language (Afaan Oromo), common territory (Biyya Oromo, dangaa Oromiyaa or Oromia), common historical experiences (victimisation to Ethiopian Empire rules or Abyssinocracy) are particularly very significant. Stalin made his undertaking in 1913. His definition includes four criteria: the members of a nation live under the same economic conditions, on the same territory, speak the same language, and have similar culture and national character (Seton-Watson, 1982, p.14). Neither Ernest Gellner nor Eric Hobsbawn, two influencials, gave definite definitions of the nation in their major achievements. Indeed, they are very hostile towards what they define as nationalism. ‘…For ever single nationalism which has so far raised its ugly head…’ (Gellner, 1983, p.45), this is a Gellner’s conception and sees the world as naturally divided into nations, each with its own individuality. This implies an acceptance of the nationalist self-perception. There are also other conceptualisations. A social anthropologist, Thomas Hylland Eriksen (1992, p. 220) says ‘a nation is an ethnic group whose leaders have either achieved, or aspire to achieve, a state where its cultural group is hegemonic’, Anthony H. Birch (1989, p.6) considers that a nation is best defined as ‘a society which either governs itself today, or has done so in the past, or has a credible claim to do so in the not-too- distant future. Kellas (1998) defines the nation as a group of people who feel themselves to be a community bound together by ties of history, culture and common ancestry. Nations have ‘objective’ characteristics, which may include a territory, a language, a religion, or common descent, and ‘subjective’ characteristics, essentially a people’s awareness of its nationality and affection for it. In the last resort it is ‘the supreme loyalty’ for people who are prepared to die for their nation. The definition of ‘nation’ which we will make use of in the following is one suggested by Anthony D. Smith (1983,pp. 27-109, 1991, p. 14; 1995); a definition mastering well the ‘sounding board’ dimension. Smith here defines a nation as ‘a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members. A recent definition of Smith holds nationalism, one manifestation of national-self-determination, as ‘an ideological movement for attaining and maintaining autonomy, unity and identity on behalf of a population deemed by some of its members to constitute an actual or potential ‘nation’ (Smith, 1991, p. 73; 1995). For Smith nationalism has a deep ethnic roots and rejuvenates itself in response to global and domestic impulses. While the phenomenon of globalisation and technocratic culture are there, nationalism is an eternal nature and nourishes and propels itself on technocratic innovations. In this context, national self-determination may be defined as many part aspirations of a nation: To be free to freely determine one’s own national identity, culture, including language, education, religion, and form of government, to be free of rule by another ‘nation’, that is to overcome social and political systems of domination and exclusion in which nations other than one’s own wield predominant power. To be free to select its own form of government; and those governed within it have the right of unflagging consent.
Culture and the Politics of Self-determination
Nation, nationalism and national self-determination are commanding attentions. One of the perennial issues within nationalism is whether national self-determination can stand alone, or whether it requires a ‘qualifier’ from within cultural or political ideas or both to clarify its precise cultural and political location. Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural independence and that nationalism is based on the right to a culture. Nielson, for example, peers a nation as groups of people whom ‘perceive themselves as having a distinct culture and traditions’, and Tamir presents that a nation is a community in which individuals develop their culture, and they therefore regard their place within a nation as membership in a cultural group. Indeed, she argues that ‘the right to national-self determination stakes a cultural rather than a political claim, namely, it is the right to preserve the existence of a nation as a distinct cultural entity.’ Will the people who demand national self-determination be satisfied with such an arrangement? Tamir gives credence to that the idea of basing the right to self-determination on the right to a culture is the one that has best conformity with a liberal internationalist viewpoint. That is thinkable, but international liberalism is incompetent on this particular matter. A nationalism, which is based on culture and cultural distinctions, was not very long a go. It is a concept that characteristic the thesis of right wing, or romantic theorists such as Herder. Indeed, Herder’s nationalism was not political, and it distrusted a state as something external, mechanical, not emerging spontaneously from the life of the people. Nevertheless, in the Oromo context the claim for national self-determination is a political rather than a cultural one. If we look at the distinction between the two, it would seem that the claim for national self-determination involves more than a demand to be tolerated while the cultural question is. For example, the Catalan’s and Quebecois’ culture and identity have been tolerated and respected to some extent, and yet many of them thought that this did not reflect a situation of self-determination. Indeed, meeting their claim would involve legislation and redefinition of institutions within the state, and perhaps even a new state. In the Oromo case the demand is actually the claim to have control over their lives. This does not mean over every individual’s private life, but over the public aspect of one’s existence, i.e. the system of mutual relationships, which reflect and sustain one’s membership of a certain collective. Here the self is conceptualised within the context of community, but one that has to be real, actual, and functioning and performing. Otherwise these communal ties are too abstract, which makes it impossible for the self to be defined by them. The statement of Cohen has to be recalled: ‘A person does not only need to develop and enjoy his powers. He needs to know who he is, and how his identity connects him with particular others. He must… find something outside himself which he did not create… He must be able to identify himself with some part of objective social reality’ (Cohen, 1988). Moreover, self-realisation, however, cannot be merely a mental situation; thus this community cannot be only cultural. It must be a political situation at least so that, in order for the Oromo people to realise themselves, they must not be dependent on the goodwill of a second party. They then must be certain that their self-realisation in all spheres of life will not be prevented by the Abyssinian government, the TPLF, the Orthodox Church, and so forth. They should therefore be politically active and watch such institutions carefully. In addition, they must participate in politics in order to decide collectively upon public matters, which influence their self-realisation. So the Oromos claim for national-self determination is about the realisation of their potential status, ability and collective character, which may be achieved only through participation in autonomous political institutions. But for more than a century Oromos have been denied access to these institutions, either officially or in practice. In other words, if Oromos as a nation achieve self-determination they will better able to participate, better represented, better able to deliberate, gain much more control over their life than formerly and more autonomous. The Oromos demand for national self-determination thus, aims at establishing those institutions, which are needed for the realisation of the self-determination. When an Oromo demands national self-determination, he/she is not asserting that he/she would like to control his/her private life, e.g. his/her job, his/her shopping activities, his/her love affairs. Many Oromos do not control these aspects of their lives and yet nevertheless demand national self-determination. But the same principle also applies to cultural life. The Oromos may be allowed more-or-less to use their language, have their own newspapers and theatre, and the freedom of worship, etc. which are making cultural freedom. Actually, these rights are hardly exist at present. But when they claim national self-determination they are not only referring to these aspects of life, as political community: they want to be able to form and choose among and vote for the Oromo political parties, to observe the Oromo constitutional laws, to pay taxes to an Oromo authority, and to have a history (and indeed, myth) of independent Oromo state, from which their identity and self-determination can derive. Thus, the Oromo’s Declaration for Independence will emphasise parliamentary participation and the need to form a constitution, rather than cultural activities. In general the Oromos demand for national self-determination entails that the individuals in this nation should be citizens, engaged in politics as members of a community committed to the realisation of certain (their own) common goods, rather than participating as individuals who seek their self-interests, as it is implied by the right- to- culture school of thought and Liberal Internationalists. Perhaps for this reason Margalit and Halbertal revise the right-to- culture argument, arguing that the right is to a certain culture rather than to culture. A certain culture, then, becomes a common good. And yet, this is not enough, because they still regard the common good in cultural rather than political terms: ‘shared values and symbols… are meant to serve as the focus for citizens’ identification with the state, as well as the sources of their willingness to defend it even at the risk of their lives (Margalit and Halbertal, 1994). Why, then, do theories adhere to the culture discourse? Of course, for most of the Western theorists, the term national self-determination is affiliated to the strive to become part of humanity, to regain the human condition of autonomy; it is adjoined to the struggle to be part of the free world, of the more progressive forces; it is seen as decolonisation, as civilisation, as an attempt made to become part of the world of liberty, rights, and justice. But, it is seen as part of centrifugal forces, from the centre to the global, universalism or what Lane (1974) calls as ‘total situation’ or citizenship based on individual freedom and social justice. These theorists, therefore, universalise the notion of national self-determination: they make it part of liberalism. The liberals’ universal approach tends to be uniformist. This makes a society rootless and a citizen far removed from those who control his/her destiny. On the other hand, the notion as it is put forward and used by the Oromos that the demand for national self-determination is also centripetal, from the global and the greater units to the smaller ones. These groups demand the disengagement from the ‘other’, the global, the colonist, even from other humanity, by asserting that ‘we are not merely the essential equal and part of humanity, but rather we are also different and distinct: we have our own political identity, which we want to preserve, sustain, and establish institutionally, like the Scottish vision in multi-nation state Europe. This is the language of liberation from colonisation. It is also the language of particularisation within the universal or the global, and it seems that the uniformist approach is not sensitive enough to the real Oromos problems. Thus, the Oromos quest for self-determination involves the ultimate goal of particularism (its own unique space), reinventing the Oromia State, owning the national homeland. Of course, in a heterogeneous society of the Ethiopian Empire, though uniformity may simplify system of control, social justice will not be attained in one vast monolithic block of oppressed by colonial legislation, bureaucrats and its armies. An important work of Professor Asafa Jalata, an authority in the study of Oromo nationalism kindly quoted as’ The Oromo question involves both colonialism and ethno nationalism. Ethiopian colonialism has been imposed by global capitalism on the Oromo nation. Ethiopians, both Amharas and Tigrayans, through establishing settler colonialism in Oromia, have systematically killed millions of Oromo and expropriated their lands and other resources from the last decades of the nineteenth century until today. Ethiopian colonialists already destroyed the people called Agaw by taking their lands, systematically killing them, and assimilating the survivors. They attempt to do the same thing to the Oromo by destroying the Oromo national movement, confiscating Oromo lands, and forcing the remaining Oromo into ‘settlement villages’ or (reservations). Many times, some Oromo organisations attempted to democratize Ethiopia so that the Oromo would achieve equal citizenship rights and maintain their ethno cultural identity. Determined to maintain their colonial domination and to destroy the Oromo cultural personality through ethnocide or assimilation, Ethiopian colonialists destroyed or suppressed those Oromo political forces that attempted to transform Ethiopia into a multinational democratic society. Therefore, most Oromos are convinced that their rights and freedom cannot be obtained and respected without creating their own state, or state that they can create as equal partners with other ethno national groups interested in forming a multinational democratic society to promote ethno cultural diversity and human freedom. Hence, Oromo nationalism is an ideology of the subjugated Oromo who seek human rights, freedom, justice, and democracy’ (Jalata, 1997). In fact social justice can be attained when and only when the oppressed majority able to rule its homeland. The Oromos work for national self-determination is the great humanist and historical task in terms of Freire (1993) argument ‘To liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any ‘attempt to soften the power of the oppressor in difference to the weakness of the oppressed almost always manifest itself in the form of false generosity; indeed, the attempt never goes beyond this.’ In this context, for Oromos in order to have the continued opportunity to express their ‘generosity,’ the Habasha colonist must perpetuate injustice, too. Tyranny is the permanent fount of this ‘generosity,’ that sustains at the price of death, dehumanisation, despair and poverty. ‘True generosity consists precisely in fighting to destroy the causes which nourish false charity.’ (Freire, 1993). For further discussions on Oromo nationalism, universalism, globalism, Ethiopianist discourses and Oromo Nationalism, see Sorenson (1998) and Sisai Ibssa (1998).
Concluding Thoughts
Man as a social animal always seeks his own territory and belongings to a social group in which his identity and sense of community is observed and respected. In the defence of the cause for social justice and social ecology, these are basic tenets to backlash against the danger of the rhetoric of universalism, polyarchy and false perspectives of social uniformity, which appear to appreciate the social problems from a single privileged point. Georg Hegel, The Phenomenology of Mind ( New York, 1967 edition), in his famous philosophical discussion of the relationship between ‘lordship and bondage’ maintained that a single consciousness could know itself only through another, even in a condition of totally unequal power relationship. According to this philosophical model, the lord (the oppressor) is lord only through the relationship with a bondservant (the oppressed, the one whose humanity is stolen). In the relationship, however, the other is annulled. The self of the mastery, the lord, derives from the conquest and negation of the servant, the bond. Only recognition of the selfhood of the other permits for its annulations. Thus, lordship covertly recognises the separate identity of the dominated. They are normally equal selves locked into unequal hierarchy. Metaphorically, Hegel’s dialectics of lordship and bondage is very important to understand the Ethiopian domination over Oromia. However, in the Ethiopianist discourse, the essential equality of the selves has been escaped totally. Rather, the persisting hierarchy has taken for granted. According to Sorenson (1998), Ethiopianist scholars like Clapham, Sven Rubenson and Levine because of their attachment to one version of the Ethiopian past and present make them either or unwilling to engage with the full complexity of the problem. From this point of view, to accept the unchanging polarity of Ethiopia and Oromia in the lordship-bondage relationship is to succumb to a structure of Ethiopian aggression and colonialism. The Oromians demand for national self-determination is, however, the civilised step out of the polarity upon which the coercive hierarchy relies, it is the collective political demand, as its main purpose is to achieve the good of the social whole, humanisation, the essential liberation of the Oromo national identity, dignity and the reinvention of Oromia as a sovereign state. The Abyssinian occupation of Oromia, the existence of the Abyssinian Rule, war-lordism and their armies in Oromia and the making of Finfinnee their garrison station, the centre of their crowds is not only an act of conquest, aggression and colonialism but also, from Oromo perspective, such elements are symbols of bondage and slavery that negate the Oromo selfhood as equal essential. For the last over hundred years, the Oromo nation has disowned selfhood, its own state or administration, and lived as a bondage of Abyssinia. The Abyssinian administration which has undermined the Oromo national traditions, exploited it economically, and maintained order through mechanical and repressive means- such a nation actually must seek national self-determination to foster within its politics, to bring dignity, justice, freedom and democracy and to survival as essential equal, as a nation and as part of humanity and its civilisation. It is necessary for Oromians to build the world of their own, a world which make them capable to sustain as a group of human people. They must able to liberate themselves and the violent, the oppressor too. In this context, the Oromo issue is a test case to the deceptive ‘democracy world-wide’ which is being advocated in the USA foreign policy and manipulated by the neo-nafxanyas (see Ibssa, 1998). It is a challenge to contemporary theories of democracy and polyarchy (Robinson, 1997) and actors of post cold war Ethiopian politics who simply take for granted that the boundaries and powers of political community in the ‘Horn’ have already been settled. Thanks to the dedicated works of human rights activists, particularly the OSG (the Oromia Support Group) and its UK based publication, Sagalee Haaraa, we have been well informed on plights of human population and their environment in the entire region. We are interested to recommend this publication to all actors of the region. In this context, we are confident to say that Ethiopian democracy rhetoric or federalism sham politics is nothing more than a fig leaf, covering up the continuation of an extraction of the ‘politics of the belly’, in terms of Bayart (1993) from ‘prudish eye of the West.’ Its democratic rhetoric is a new type of rent seeking (extracting economic rent). By making believe, it enables the collection of international aid that includes diplomatic, military and humanitarian. It enables the seizure of the resources of the modern economy for the benefit of the Tigrayan elites. The situation is not in democracy’s favour, rather it is a situation that the Tyranny is retaining control over the security forces, economic rents and the support of the West. Such manipulation is not new for Africa. Menilik, Haile sellassie, Mengistu, Mobutu, Biya, Senghor and Diouf did the same thing either in Ethiopia or elsewhere in the continent at one time or another. The Quote from Bayart’s (1993) African analyis comes to our mind ‘…The support of western powers and multilateral institutions of Bretton Woods and the Vatcan, who despite having waved the flag of democratic conditionality and respect for human rights, have not dared to pursue such sentiments to their logical conclusion and have continued to think in terms of ‘Mobutu or Chaos’ where Gorbachev given up saying ‘Ceaucescu or chaos’…’. Indeed, very recently, we have read the deceptive descriptions to neo-Mobutu, neo-Mengistu, etc.: democratic, new generation, confident and pragmatic, etc. Sadly, everything changes so that everything stays the same. Nevertheless, the oppressed Oromos are not passive objects, either. They have not allowed themselves to be ‘captured’, as in the past they have demonstrated their historical ability to resist dehumanisation, despair and poverty, and predictably will continue to resist until the justice will come to them. An everyday Oromo coins the following: ‘Victory to the Oromo people! Oromia shall be free!’ We feel moral and social responsibility to support the just cause of fellow humanity.
Listen to Oromo Voice Radio (OVR) Broadcast Afaan Oromo interviews with Dr. Almayayyoo Birru on topic of Self-determination:
‘External self-determination, in particular, seems to carry dual meaning. On the one hand it is taken to mean full independent statehood, while on the other hand it is taken to mean external recognition by other states within the
international community.’
Madda Walaabuu Media Foundation (MWMF) will start English program
Oromo Voice Radio (OVR) English Service will be launched on 5 January 2015, every Monday for 15 Minutes from 7:15-7:30 pm Oromia Local time. For the start OVR English Service program will be aired once a week, and with time it hopes to increase the time length and scope of the program.
MWMF is a non-governmental, non-partisan and non-profit organization, incorporated in Washington, D. C. (USA) and Melbourne Australia.Founded in 2013 by a broad based collective of human rights advocates, civic society leaders, journalists and community members who are committed to the principles of democracy, human rights, freedom and justice, the MWMF provides an independent voice for the Oromo people and other voiceless communities of the Horn of Africa, including the Diaspora communities from the region.
The MWMF envisions that providing public education through its media outlets will enhance knowledge and appreciation about the true nature of the Oromo society and also the interest and its neighbours. MWMF’s pride is our common bond, aspirations, achievements and the desire to be a positive voice in the global society.
The OVR English Service program is designed to address issues that impact on the daily life of Oromo people and its neighbours in the Horn of Africa. It broadcasts 15 minutes English Program every Mondays at 7:15 PM local time at 16 MB or 17850 kHz.
For further information please call Mr. Aliye Geleto Anota on 61422602204 or email mwmfdirector@gmail.com
Saudi Star Agricultural Development plans to pump $100 million into a rice export project in Gambella region of Ethiopia despite allegations of human rights violations surrounding the “villagization” program under which the land has been taken from indigenous Anuak pastoralists to lease to foreign investors.
The company is owned by Mohamed al-Amoudi, who was born in Ethiopia to a Saudi father and an Ethiopian mother. Al-Amoudi made a fortune from construction contracts to build Saudi Arabia’s national underground oil storage complex. Now a billionaire many times over, al-Amoudi has invested heavily in Ethiopia where he owns a gold mine and a majority stake in the national oil company.
Al-Amoudi was one of the first to invest in a new scheme under which president Meles Zenawi offered to lease four million hectares of agricultural land to foreign investors and his company was also one of the first to become the subject of controversy. After Saudi Star was awarded a 10,000 hectare (24,700 acres) lease in 2008, a dozen aggrieved Anuak villagers attacked Saudi Star’s compound in Gambella in 2010 and killed several employees.
Saudi Star abandoned work at the time but this past November the company announced that it would return to invest millions to grow rice using new large-scale flood irrigation techniques. Saudi Star hopes to sell its produce to Saudi Arabia under King Abdullah’s Food Security Program.
“We know we’re creating job opportunities, transforming skills, training local indigenous Anuak,” Jemal Ahmed, Saudi Star CEO told Bloomberg. “The government wants the project to be a success and see more Gambella people able to work and produce more, that’s the big hope.”
But activists say that Saudi Star’s newly invigorated project in Gambella is likely to have a detrimental impact on the local population, notably pastoralist groups like the Anuak as well as the Nuer.
“Sadly, right now, the Anuak, nearly all small subsistence farmers, are becoming refugees in their own land as they are internally displaced from indigenous land their ancestors have possessed for centuries,” Obang Metho, Executive Director of Solidarity Movement for a New Ethiopia, told the Africa Congress on Effective Cooperation for a Green Africa.
“They have become ‘discardable’ by a regime that wants their land, but not for them, in order to lease it to foreigners and regime-cronies for commercial farms,” he added.
All told as many as 1.5 million subsistence farmers are expected to be offered voluntary relocation to new settlements where the government has told them that they will be given housing, social services and support infrastructure under the villagization program.
However, activists like Human Rights Watch and the Oakland Institute say that the relocation process has been plagued by violence and broken promises.
Instead of getting housing, villagers are forced to build their own tukols – traditional huts – and risk beatings if they speak out, says Human Rights Watch, which conducted interviews of 100 residents during the first round of villagization that occurred in 2010.
The majority of resettlements did not have a school, health clinic or even water wells, says the Oakland Institute. Lack of agricultural assistance such as seeds, fertilizers, tools and trainings, have further exacerbated the risk of hunger and starvation among families.
The traditional pastoralist communities also say that they are having a hard time adapting to sedentary farming practices in the new settlements. “We want you to be clear the government brought us here…to die…right here,” an Anuak elder in Abobo district told Human Rights Watch. “They brought us no food, they gave away our land to foreigners so we can’t even move back. On all sides the land is given away, so we will die here in one place.”
HRLHA Holds Public Meetings with Oromo Community Members
The Human Rights League of the Horn of Africa (HRLHA) held, over the past three weeks, public meetings with members of Oromo Communities in four cities of Canada and discussed human rights issues in the Horn of Africa in general and in Ethiopia in Particular. The Oromo communities involved were those of Toronto/Ontario, Edmonton & Calgary/Alberta and Winnipeg/Manitoba; and the major topic of discussion at all the four public meetings was the unabated gross human rights violations by the different regimes of the Ethiopian Government for over a century, with particular focus on what have been happening in the past twenty years under the current TPLF/EPRDF government.
Toronto:
The public gathering in Toronto was held on December 13, 2014 at the office of Oromo Canadian community Association. At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa explained in his presentation “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present”by different governments that ruled the country. Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details.
Besides, Mr. Tesfaye Dheressa Kumsa, Director of Investigations and Dissemination with HRLHA, who did a presentation on “Land Grabs and Evictions as a Cultural Genocide”, explained how forced displacements of the Oromos and others from their farm lands and the resultant detachments and disconnections from traditional rural lives have been causing destructions of precious cultural assets, values, and wisdoms from which the societies have been benefiting generation after generation.
The HRLHA presenters explained that they are working with other civil society organizations to bring the perpetrators to justice and urged all human rights advocates to stand together in this regard.
Edmonton and Calgary:
On December 20 and 21, 2014, similar public meetings were held in Edmonton and Calgary/Alberta respectively, and many Oroms participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa presented “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country.
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. The participants have actively participated in discussion by giving their perspectives on the continuous gross human right violations by EPRDF government of Ethiopia against Oromo young generation in particular. At the end of the meeting, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
Winnipeg/Manitoba:
On Dec 27, similar meeting was held in Winnipeg/Manitoba and many Oromos participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
Winnipeg
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. After many hours’ explanations and discussions on genocide the EPRDF government has committed against Oromo nationals and others, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
During the discussions at four meetings held, it has been concluded that, by committing such well documented human atrocity, the Ethiopian government has violated the constitution of the land, regional, and International human rights treaties it has signed and ratified. The continued gross human right violations in Oromia, Ogadenian and Gambela regions in the past twenty three years by the EPRDF Government were/are intentionally committed genocides and crimes against humanity. For its deliberate actions of killings, torturing and disappearing its citizens, the EPRDF Government should be accountable. For the heinous human atrocity of EPRDF government against Oromo, Ogaden and Gambela people there are credible documents and proofs to hold the EPRDF Government accountable for its criminal actions and to bring the perpetrators to justice. The participants raised several questions on the possibilities of bringing the government to justice and all possibilities were explained by the presenters.
Finally Oromo participants of the four meetings thanked all HRLHA members for their commitment of defending human rights and promised to support HRLHA financially to make the organization stronger. HRLHA chapter organization was created during the meetings to help the organization’s more involvement in the communities.
The Ethiopian Government land owner¬ship right has created it easier for flower growers to get land easily. Abiy Mezgebu, 28 has lost his piece of land because of the government influence and pressure. The government paid him a small amount of money – “I had to take the small amount of money that the government offered me and they threatened me to take away my land if I would refuse to take the offer,” says Abiy. Now Abiy is a laborer in the Menagesha Farms. He has lost his land – his means of living for ages.
Aduna Workneh, father of five, lives across bunches of flower farms near Addis Ababa. Officials from the government and flower farms came and talked to him in person. They told me I will benefit better if I take the offer from the government and leave my land. Initially, I refused the offer – because they money would feed my family for a few years, but my land will feed till the ages of my grandchildren and even beyond.” However, Aduna was forced to take the offer and he is now a landless man. He is not sure about his future.
These flower farms benefit us nothing; at least they were expected to provides employment opportunity, says Aduna. Only a few members of our community got employed; as for the majority are not from this area. Showing across the valley, Aduna says – this whole valley was covered by indigenous trees – now is cut down and green houses have been constructed on them. We were able to collect firewood from leftovers and foliage in the forest – the flower farms have taken away everything from us.
This is a teenage girl working in Dugda Flower Farm. This was owned by her father in Dugda area…and taken away by the Ethiopian governemnt and given to a TPLF affiliate businessman…now she works as a labourer in this farm being paid under half a dollar a day…
The Ethiopian Government land owner¬ship right has created it easier for flower growers to get land easily. Abiy Mezgebu, 28 has lost his piece of land because of the government influence and pressure. The government paid him a small amount of money – “I had to take the small amount of money that the government offered me and they threatened me to take away my land if I would refuse to take the offer,” says Abiy. Now Abiy is a laborer in the Menagesha Farms. He has lost his land – his means of living for ages.
The WordPress.com stats helper monkeys prepared a 2014 annual report for this blog.
Here’s an excerpt:
The concert hall at the Sydney Opera House holds 2,700 people. This blog was viewed about 42,000 times in 2014. If it were a concert at Sydney Opera House, it would take about 16 sold-out performances for that many people to see it.
(31ST DECEMBER 2014, US DEPARTMENT OF STATE: OFFICE TO MONITOR AND COMBAT TRAFFICKING IN PERSONS) — Ethiopia is a source and, to a lesser extent, destination and transit country for men, women, and children who are subjected to forced labor and sex trafficking. Girls from Ethiopia’s rural areas are exploited in domestic servitude and, less frequently, prostitution within the country, while boys are subjected to forced labor in traditional weaving, herding, guarding, and street vending. The central market in Addis Ababa is home to the largest collection of brothels in Africa, with girls as young as 8-years-old in prostitution in these establishments. Ethiopian girls are forced into domestic servitude and prostitution outside of Ethiopia, primarily in Djibouti, South Sudan, and in the Middle East. Ethiopian boys are subjected to forced labor in Djibouti as shop assistants, errand boys, domestic workers, thieves, and street beggars. Young people from Ethiopia’s vast rural areas are aggressively recruited with promises of a better life and are likely targeted because of the demand for cheap domestic labor in the Middle East.
Many young Ethiopians transit through Djibouti, Egypt, Somalia, Sudan, or Yemen as they emigrate seeking work in the Middle East; some become stranded and exploited in these transit countries, and are subjected to detention, extortion, and severe abuses—some of which include forced labor and sex trafficking—while en route to their final destinations. Young women are subjected to domestic servitude throughout the Middle East, as well as in Sudan and South Sudan. Many Ethiopian women working in domestic service in the Middle East face severe abuses, including physical and sexual assault, denial of salary, sleep deprivation, withholding of passports, confinement, and even murder. Ethiopian women are sometimes exploited in the sex trade after migrating for labor purposes—particularly in brothels, mining camps, and near oil fields in Sudan and South Sudan—or after fleeing abusive employers in the Middle East. Low-skilled Ethiopian men and boys migrate to Saudi Arabia, the Gulf States, and other African nations, where some are subjected to forced labor. In October 2013, the Ethiopian government banned overseas labor recruitment. Preceding the ban, Ministry of Labor and Social Affairs (MOLSA) officials reported that up to 1,500 Ethiopians departed daily as part of the legal migration process. Officials estimated this likely represented only 30 to 40 percent of those migrating for work; the remaining 60 to 70 percent were smuggled with the facilitation of illegal brokers. Brokers serve as the primary recruiters in rural areas. Over 400 employment agencies were licensed to recruit Ethiopians for work abroad; however, government officials acknowledged many to be involved in both legal and illegal recruitment, leading to the government’s ban on labor export. Following the ban, irregular labor migration through Sudan is believed to have increased. Eritreans residing in Ethiopia-based refugee camps, some of whom voluntarily migrate out of the camps, and others who are lured or abducted from the camps, face situations of human trafficking in Sudan and Egypt’s Sinai Peninsula.
Since November 2013, the Saudi Arabian government has deported over 163,000 Ethiopians, including over 94,000 men working mostly in the construction sector and over 8,000 children working in cattle herding and domestic service; international organizations and Ethiopian officials believe thousands were likely trafficking victims. Many migrants reported not having repaid debts to those who smuggled them to Saudi Arabia, rendering some of them at risk for re-trafficking.
The Government of Ethiopia does not fully comply with the minimum standards for the elimination of trafficking; however, it is making significant efforts to do so. The Federal High Court convicted 106 traffickers and worked with international partners to shelter and provide emergency care to trafficking victims. In 2013, following an influx of trafficking victims returning to Ethiopia, the government recognized problems with its oversight of Ethiopian-based employment agencies, which were failing to protect workers sent overseas. In response, the government temporarily banned labor recruitment and began to revise the relevant employment proclamation to ensure improved oversight of these agencies and better protection of its citizens while working abroad. The government facilitated the return of thousands of Ethiopians, including many likely trafficking victims, deported from Saudi Arabia and elsewhere during the reporting period, and coordinated with NGOs and international organizations to provide services to the returning migrants. The government relied on NGOs to provide direct assistance to both internal and transnational trafficking victims and did not provide financial or in-kind support to such organizations. The government did not deploy labor attachés or improve the availability of protective services offered by its overseas diplomatic missions. The absence of government-organized trainings in 2013 was a concern. The government also did not effectively address child prostitution and other forms of internal trafficking through law enforcement, protection, or prevention efforts. It did not report on the number of victims it identified in 2013.
Recommendations for Ethiopia:
Complete amendments to the employment exchange proclamation to ensure penalization of illegal recruitment and improved oversight of overseas recruitment agencies; strengthen criminal code penalties for sex trafficking and amend criminal code Articles 597 and 635 to include a clear definition of human trafficking that includes the trafficking of male victims and enhanced penalties that are commensurate with other serious crimes; enhance judicial understanding of trafficking and improve the investigative capacity of police throughout the country to allow for more prosecutions of internal child trafficking offenses; increase the use of Articles 596, 597, and 635 to prosecute cases of labor and sex trafficking; improve screening procedures in the distribution of national identification cards and passports to ensure children are not fraudulently acquiring these; allocate appropriate funding for the deployment of labor attachés to overseas diplomatic missions; institute regular trafficking awareness training for diplomats posted abroad, as well as labor officials who validate employment contracts or regulate employment agencies, to ensure the protection of Ethiopians seeking work or employed overseas; incorporate information on human trafficking and labor rights in Middle Eastern and other countries into pre-departure training provided to migrant workers; engage Middle Eastern governments on improving protections for Ethiopian workers; partner with local NGOs to increase the level of services available to trafficking victims returning from overseas, including allocating funding to enable the continuous operation of either a government or NGO-run shelter; improve the productivity of the national anti-trafficking taskforce; and launch a national anti-trafficking awareness campaign at the local and regional levels.
Prosecution
The Government of Ethiopia maintained its anti-trafficking law enforcement efforts during the reporting period, but its efforts continued to focus wholly on transnational trafficking, with little evidence that the government investigated or prosecuted sex trafficking or internal labor trafficking cases. Ethiopia prohibits sex and labor trafficking through criminal code Articles 596 (Enslavement), 597 (Trafficking in Women and Children), 635 (Traffic in Women and Minors), and 636 (Aggravation to the Crime). Article 635, which prohibits sex trafficking, prescribes punishments not exceeding five years’ imprisonment, penalties which are sufficiently stringent, though not commensurate with penalties prescribed for other serious crimes, such as rape. Articles 596 and 597 outlaw slavery and labor trafficking and prescribe punishments of five to 20 years’ imprisonment, penalties which are sufficiently stringent. Articles 597 and 635, however, lack a clear definition of human trafficking, do not include coverage for crimes committed against adult male victims, and have rarely been used to prosecute trafficking offenses. Instead, Articles 598 (Unlawful Sending of Ethiopians to Work Abroad) and 571 (Endangering the Life of Another) are regularly used to prosecute cases of transnational labor trafficking. The absence of a clear legal definition of human trafficking in law impeded the Ethiopian Federal Police’s (EFP) and Ministry of Justice’s ability to investigate and prosecute trafficking cases effectively. Officials began drafting amendments to the Employment Exchange Services Proclamation No. 632/2009, which governs the work of approximately 400 licensed labor recruitment agencies; planned amendments will prohibit illegal recruitment and improve oversight of recruitment agencies.
During the reporting period, the EFP’s Human Trafficking and Narcotics Section, located within the Organized Crime Investigation Unit, investigated 135 suspected trafficking cases—compared to 133 cases in the previous reporting period. The federal government reported prosecuting 137 cases involving an unknown number of defendants relating to transnational labor trafficking under Article 598; of these cases, the Federal High Court convicted 106 labor traffickers—compared to 100 labor traffickers convicted in the previous reporting period. Officials indicated that these prosecutions included cases against private employment agencies and brokers, but did not provide details on these cases or the average length of applied sentences. Between June and July 2013, courts in the Southern Nations, Nationalities, and Peoples Region (SNNPR) reportedly heard 267 cases involving illegal smugglers and brokers. In addition, in Gamo Gofa, a zone within SNNPR, the zonal court convicted six traffickers in 2013—the first convictions in that area’s history. The EFP investigated allegations of complicity in trafficking-related crimes involving staff at several foreign diplomatic missions in Addis Ababa; the EFP arrested several staff at these missions.
In 2013, the government did not initiate any sex trafficking prosecutions, including for child prostitution. It also did not demonstrate adequate efforts to investigate and prosecute internal trafficking crimes or support and empower regional authorities to effectively do so. Regional law enforcement entities throughout the country continued to exhibit an inability to distinguish human trafficking from human smuggling and lacked capacity to properly investigate and document cases, as well as to collect and organize relevant data. In addition, the government remained limited in its ability to conduct international investigations. The government did not provide or fund trafficking-specific trainings for law enforcement officials, though police and other officials received training from international organizations with governmental support during the year. Seventy-seven judges also received training on both child labor and human trafficking. The government did not report any investigations, prosecutions, or convictions of public officials allegedly complicit in human trafficking or trafficking-related offenses. For example, reports suggest local kabele or district level officials accepted bribes to change the ages on district-issued identification cards, enabling children to receive passports without parental consent; passport issuance authorities did not question the validity of such identification documents or the ages of applicants.
Protection
The government did not provide adequate assistance to trafficking victims—both those exploited internally or after migrating overseas—relying almost exclusively on international organizations and NGOs to provide services to victims without providing funding to these organizations. However, following the Saudi Arabian government’s closure of its border and massive deportation of migrant workers, officials worked quickly and collaboratively with international organizations and NGOs to repatriate and accommodate over 163,000 Ethiopian returnees from Saudi Arabia and several hundred from Yemen. The government did not report the number of victims it identified and assisted during the year. It remained without standard procedures for front-line responders to guide their identification of trafficking victims and their referral to care. During the reporting period, following the return of Ethiopians exploited overseas, the Bole International Airport Authority and immigration officials in Addis Ababa referred an unknown number of female victims to eleven local NGOs that provided care specific to trafficking victims. Typically such referrals were made only at the behest of self-identified victims of trafficking. One organization assisted 70 trafficking victims during the year—often from Saudi Arabia, Kuwait, Qatar, Yemen, and Lebanon—providing shelter, food, clothing, medical and psychological treatment without government support. The government’s reliance on NGOs to provide direct assistance to most trafficking victims, while not providing financial or in-kind support to such NGOs, resulted in unpredictable availability of adequate care; many facilities lacked sustainability as they depended on project-based funding for continued operation. Despite its reliance on NGOs to provide victims care, the government at times created challenges for these organizations as a result of its 2009 Charities and Societies Proclamation. This proclamation prohibits organizations that receive more than 10 percent of their funding from foreign sources from engaging in activities that promote—among other things—human rights, the rights of children and persons with disabilities, and justice. These restrictions had a negative impact on the ability of some NGOs to adequately provide a full range of protective services, including assistance to victims in filing cases against their traffickers with authorities and conducting family tracing.
The government operated child protection units in the 10 sub-cities of Addis Ababa and six major cities, including Dire Dawa, Adama, Sodo, Arba Minch, Debre Zeit, and Jimma; staff at the units were trained in assisting the needs of vulnerable children, including potential trafficking victims. Healthcare and other social services were generally provided to victims of trafficking by government-operated hospitals in the same manner as they were provided to other victims of abuse. The government continued to jointly operate an emergency response center in the Afar Region jointly with the IOM, at which police and local health professionals provided medical and nutritional care, temporary shelter, transport to home areas, and counseling to migrants in distress, including trafficking victims. While officials reportedly encouraged victims to assist in the investigation and prosecution of their traffickers, there were no protective mechanisms in place to support their active role in these processes. For example, Ethiopian law does not prevent the deportation of foreign victims to countries where they might face hardship or retribution. There were no reports of trafficking victims being detained, jailed, or prosecuted in 2013. The limited nature of consular services provided to Ethiopian workers abroad continued to be a weakness in government efforts. Although Employment Exchange Services Proclamation No. 632/2009 requires licensed employment agencies to place funds in escrow to provide assistance in the event a worker’s contract is broken, the Ministry of Foreign Affairs (MFA) has never used these deposits to pay for victims’ transportation back to Ethiopia. Nonetheless, in one case, a young woman in domestic servitude was pushed off the fifth story of a building by her employer in Beirut; once the victim was out of the hospital, the Ethiopian Embassy assisted in her repatriation, and upon her arrival, officials referred her to an NGO for assistance.
While officials worked to facilitate the return of stranded migrants and detainees, many of whom are believed to be trafficking victims, its focus was solely emergency assistance, with minimal direct provision of or support for longer-term protective services necessary for adequate care of trafficking victims. In April 2013, through a bilateral agreement with Yemeni officials, the Ethiopian government facilitated the return of 618 Ethiopian migrants stranded in Yemen after having failed to cross the Saudi Arabian border or been deported from Saudi Arabia. The government did not coordinate humanitarian assistance for these returnees upon their arrival in Addis Ababa. IOM coordinated subsequent returns, providing shelter at the IOM transit center in Addis Ababa, where returnees received medical care and psycho-social support while UNICEF conducted family tracing. The government did not provide financial or in-kind support to these IOM-led operations.
Beginning in November 2013, the Saudi Arabian government began massive deportation of foreign workers, who lacked proper visas or employment papers. The Ethiopian government led the repatriation and closely collaborated with IOM as part of an emergency response to the deportation of 163,000 Ethiopians from Saudi Arabia—many of whom were likely trafficking victims. Ethiopian diplomats worked to identify Ethiopian detainees stuck in 64 Saudi detention camps and various ministries met twice a week in an effort to return the migrants as rapidly as possible because of inhumane conditions within Saudi deportation camps. With a peak of 7,000 returning each day, the government partnered with IOM to provide food, emergency shelter, and medical care, and facilitate the deportees’ return to their home areas. Those requiring overnight stays in Addis Ababa were accommodated in IOM’s transit center and three transit facilities set up by the government; two of these were on government training campuses and one was rented at the government’s expense. The Disaster Risk Management and Food Security Section of the Ministry of Agriculture set up incident command centers at transit centers where representatives from all ministries addressed issues among returnees. The Ministry of Health and the Ministry of Women, Children, and Youth Affairs provided blankets, food, and the approximate equivalent of $12,000 to a local NGO that assisted 87 severely traumatized trafficking victims identified among this population—believed to be only a mere fraction of the total number of victims needing comprehensive counseling and reintegration support among these deportees. Regional governments established committees to provide returnees basic assistance and planned to support their reintegration via the establishment of cooperatives and small businesses. For example, in Addis Ababa, 3,000 returnees received psychological support and 1,743 graduated from technical skills training. While the government contributed the equivalent of approximately $2.5 million towards repatriation costs, it requested reimbursement from IOM via donors for the equivalent of approximately $27,000 worth of food.
Prevention
The government made moderate efforts to prevent human trafficking. It coordinated both regional and national awareness raising campaigns. In 2013, nationally-owned media companies aired a drama series which portrayed the dangers of being trafficked. The Women’s Development Army, a government run program, raised awareness of the dangers of sending children to urban areas alone and of the potential for abuse when illegal brokers facilitate migration. Working-level officials from federal ministries and agencies met weekly as part of the technical working group on trafficking, led by MOLSA. The inter-ministerial taskforce on trafficking met quarterly and was extensively involved in responding to the deportation of Ethiopians from Saudi Arabia.
Officials acknowledged that licensed employment agencies were involved in facilitating both legal and illegal labor migration and, as a result, enacted a temporary ban on the legal emigration of low-skilled laborers in October 2013. The ban is set to remain in place until draft amendments to the employment exchange proclamation are enacted to allow for greater oversight of private employment agencies, to mandate the placement of labor attachés in Ethiopian embassies, and to establish an independent agency to identify and train migrant workers. The government monitored the activities of labor recruitment agencies and closed an unknown number of agencies that were identified as having sent workers into dangerous conditions. Officials acknowledged that the ban may encourage illegal migration; as a result, the EFP mobilized additional resources to monitor Ethiopia’s borders. In February 2014, the EFP intercepted 101 Ethiopians led by an illegal broker at the border with Sudan. In early November 2013, the government sent a delegation of officials to Saudi Arabia to visit various camps where Ethiopians were being held. Due to the poor conditions in the camps and numerous reports of abuse, the Ethiopian government acted to remove all of their citizens swiftly. During the year, a planned government-funded, six-week, pre-departure training for migrant workers was suspended due to lack of funding. Labor migration agreements negotiated in the previous reporting period with Jordan, Kuwait, and Qatar remained in place; the government negotiated new agreements in 2013 with the Governments of Djibouti, Sudan, the UAE, and Kenya. However, these agreements did not explicitly contain provisions to protect workers—such as by outlining mandatory rest periods, including grounds for filing grievances, and prohibiting recruitment fees.
In 2013, the government established the Office of Vital Records to implement a June 2012 law requiring registration of all births nationwide; however, the lack of a uniform national identification card continued to impede implementation of the law and allowed for the continued issuance of district-level identification cards that were subject to fraud. MOLSA’s inspection unit decreased in size during the reporting period from 380 to 291 inspectors as a result of high turnover rates and limited resources. In 2013, the government’s list of Activities Prohibited for Young Workers became law. MOLSA inspectors were not trained to use punitive measures upon identifying labor violations, and expressed concern that such efforts would deter foreign investment. The government provided Ethiopian troops with anti-trafficking training prior to their deployment abroad on international peacekeeping missions, though such training was conducted by a foreign donor.
Consumerism is killing us softly. The catalyst is Advertising. Uniformed citizens are trapped in a vicious cycle. Their Achilles Heel is their illusion.
Advertising is the foundation of Mass Media and its primary purpose of Mass Media is to sell products. It also sells values, images, concepts of love and sexuality, of romance, of success and perhaps most important of normalcy: it tells who we are and who we should be.
Advertising reinforces a deceiving association between the consumer and happiness; it focuses on immediate and short term needs, diverges the focus from its bogus message, eliminates any discussion of the social & long-term needs, and leads into more squandered resources.
Common Scenario
When consumers visit the store to buy their brand, they definitely don’t ask who made that product and what resources were used. Unfortunately, some consumers are not aware that huge resources (human and natural) were wasted in the production process. The most common info they know is: Made in China.
Vicious Circle
Consumers associate with the utility and satisfaction that result from purchasing these products. However, what consumers fail to realize is that utility always decreases as the number of items/products purchased increases. And thus their satisfaction ceases to exist which would lead them into a state of emptiness, that is usually compensated by consuming more.
Awareness
Realizing that this bogus content can’t be integrated with their happiness might happen at a late stage. But hopefully not too late.
Consumerism is killing us softly. The catalyst is Advertising. Uniformed citizens are trapped in a vicious cycle. Their Achilles Heel is their illusion.
Advertising is the foundation of Mass Media and its primary purpose of Mass Media is to sell products. It also sells values, images, concepts of love and sexuality, of romance, of success and perhaps most important of normalcy: it tells who we are and who we should be.
Advertising reinforces a deceiving association between the consumer and happiness; it focuses on immediate and short term needs, diverges the focus from its bogus message, eliminates any discussion of the social & long-term needs, and leads into more squandered resources.
Common Scenario
When consumers visit the store to buy their brand, they definitely don’t ask who made that product and what resources were used. Unfortunately, some consumers are not aware that huge resources (human and natural) were wasted in the production process. The…
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