Tanzania/Ethiopia: Mkwasa - We Respect Ethiopia

THE national women soccer team, Twiga Stars coach, Boniface Mkwasa was delighted to learn that his team next opponents in the Africa Women Championship (AWC) qualifiers would be Ethiopia, but said they will not underrate them.

Ethiopia cruised to the next round and booked a corresponding date with Twiga Stars after dispatching Egypt on Sunday. The Horn-of-Africa ladies nicknamed 'Dinkinesh' defeated their Egyptian counterparts 4-0 in the return leg match to advance to the first round on a 6-4 aggregate score.

They lost the first leg away in Cairo 4-2. And, Mkwasa insisted on Tuesday that the objective is to make it to the finals in Equatorial Guinea, saying further that he is confident Twiga Stars can get that far despite the problems that had faced the team in the past.

Mkwasa can see chinks in Ethiopians' armour and he definitely should have an idea of how to beat them because this is not the first time the two teams would be paired together. Twiga Stars sent Ethiopia packing in the same qualifiers on a 4-2 aggregate in 2009.

Twiga won 3-1 in the first leg away in Addis Ababa, before being held to a 1-1 draw in the return leg encounter in Dar es Salaam. "We know their strength and weaknesses. They (Ethiopians) are a very good side...the main feature of Ethiopia is that they play a lot of passing game and they are quick," said Mkwasa as he is looking forward to pitting his wits.

Mkwasa said his team will have to work an extra mile and this, the coach said, would require early preparations to keep players fit and focused ahead of May encounter. He said unlike the majority perception that the Ethiopians are underdogs when it comes to women soccer, but the side has a stronghold in the avenues since they have invested heavily in the area for the past two years.

"We have to work out our strategies properly, since it is not an easy task to defeat them as many people would wish to think," said Mkwasa. Mkwassa said majority of fans had given the Egyptians a chance to qualify for the next round as they are regarded as soccer giants but it was a different situation all together, thus the Ethiopians should not be undermined.

However, he promised to prepare his team to confront any side besides of the strength and weakness; the same applies to when they will meet the Ethiopians on May 25 in Addis Ababa. He pledged for public support so that Twiga Stars move early in camp for timely preparations ahead of their game against Ethiopians.

Meanwhile, a return leg African Women Championship qualifier between Twiga Stars and Namibia played last Sunday at the National Stadiumin Dar es Salaam fetched 38m/- Tanzania Football Federation (TFF), Information Officer, Boniface Wambura said on Tuesday that the amount was raised from a sale of tickets to 16,334 spectators who showed up to watch the game.

TFF praised the fans and stakeholders for their support which made the game between the two teams a success. Wambura also said that Twiga Stars captain, Sophia Mwasikili has landed a professional deal with a Turkish First Division side, Luleburgazgucu Spor Kulubu.

He said Mwasikili left on Tuesday morning aboard Turkish Airlines ready to honour her new contract with the club. The national team defender, Mwasikili who featured for Sayari FC before her new contract has signed a two-year contract. Wambura said Mwasikili was supposed to join the side early this year but had to remain behind until the return leg tie against the Namibians last weekend.
http://allafrica.com

Solome Lemma Talks about the African diaspora from white house

When I left Ethiopia for the United States at the age of 11, I promised that I would return and give back. What a tremendous honor today to be recognized as a Champion of Change alongside a dynamic group of leaders with roots in the Horn of Africa. For the Diaspora, our engagement in social change is inextricably wedded to our lived experiences and personal connections with Africa. One of the most valuable contributions we can make to our communities is to own and tell our stories in whole, placing our work in the context of our personal narratives.

Since I left Ethiopia, I have traveled to and/or worked in approximately 25 countries throughout Africa. I have lived in both disenfranchised inner city neighborhoods and middle class suburban towns across America. I have attended underfunded ESL programs as well as the most elite Universities. Through these encounters, my sense of identity has also expanded and contracted, occupying multiple “minority” statuses as a black woman, an African among Black Americans, and an Oromo, a historically marginalized ethnic group, among Ethiopians.

As I traversed these complex layers of identities, communities, and places, I grappled with questions about the nature and focus of my contribution. Where is community and home? What is the most appropriate and effective role for me in the US, Ethiopia, and Africa? Where do I add the most value and why?Over the past decade, I explored these questions through different academic and career lenses, working with grassroots, international, multilateral, advocacy, and philanthropic organizations.

What did I learn? Identity is fluid, dynamic, inclusive, and ever-evolving. Home and community are made over time and with experience and mine are found in and between many parts of Africa and North America. As Diaspora Africans, our lived and indigenous knowledge of Africa—coupled with our financial, intellectual, and human capital—gives us a unique perspective and platform in social change. We play critical roles as intermediaries of ideas, people, communities, and institutions that do not or cannot talk to one another.

We are intermediaries of access and opportunity.I spent over five years overseeing the Africa portfolio at The Global Fund for Children (GFC), a public foundation that invests in innovative grassroots organizations that work directly with vulnerable children and youth. Examples of these trailblazing organizations include: Horn Relief, a Somali-led organization, which has addressed environmental and sustainable development issues in the Horn of Africa region since 1991; Nia Foundation, which runs the first school for children with autism in Ethiopia; and Center for Domestic Training and Development, which is working to standardize and professionalize an unregulated domestic work industry in Kenya. In this role, I was able to facilitate access to funding for African organizations that are at the forefront of social change in their communities but limited in their financial reach and networks.

We are intermediaries of culture and representation.When news of the recent famine and drought in the Horn of Africa broke, many of us in the Diaspora cringed immediately at the disparaging ways in which the region was represented. The stories and images in the media often denied subjects their dignity and humanity and focused exclusively on lack and victimhood. In response, we created HornLight.org, an online platform that promotes nuanced, diverse, and dignified narratives on the Horn of Africa.

We are connectors that can transfer and translate knowledge, skills, and resources to and from the continent.The global African Diaspora sends over $40 billion in remittances each year. We are an indispensable stakeholder and partner in African development, though we are not always visible or integrated in conversations around development, philanthropy, and policy. On the other side, throughout Africa, there are a countless number of social change organizations and ventures that are tackling the most pressing challenges in their communities through innovative programming. Although they’re engaged in transformational work, they don’t always have access to resources.

Currently, I am working with a colleague, Zanele Sibanda, to establish an organization that connects the skills and resources of the Diaspora with the knowledge and innovation of Africa-based organizations. Once launched, Africans in the Diaspora (AiD) will provide a platform for the Diaspora community to invest in and volunteer with indigenous social change organizations and ventures, thereby unleashing the Diaspora’s collective intellectual and philanthropic capital to advance sustainable social and economic development in Africa.

What inspired an 11-year old to make a grand statement about giving back? I was leaving behind friends who were eager to receive a better education, relatives who were hungry for work, and a community that wanted sound leadership. With my newfound access and opportunity, I wanted to give back to the very people who gave to me. After all, development is personal.

Solome Lemma is a philanthropist, activist, and organizer and co-founder of HornLight. She currently serves as a grantmaking program advisor at The Global Fund for Children (GFC).
http://www.whitehouse.gov

ለስካይ ባስ አደጋ የሚከፈለው የጉዳት ካሳ አራት ሚሊዮን ብር ተገመተ

(ፎቶ ከ አንተነህ ይግዛው)

በቅርቡ ከአዲስ አበባ ወደ ጎንደር ሲጓዝ በነበረው የስካይ ባስ አክሲዮን ማኅበር አውቶቡስ ላይ በደረሰው አደጋ፣ የሦስተኛ ወገን አስገዳጅ የመድን ሽፋን ተግባራዊ ከተደረገ ወዲህ ሕይወታቸው ላለፈውና ለተጎጂዎች የሚከፍለው ትልቁ የጉዳት ካሳ እንደሚሆን ታወቀ፡፡ ለደረሰው አጠቃላይ የጉዳት ካሳ ከአራት ሚሊዮን ብር በላይ እንደሚከፈል ተገምቷል፡፡

ከስካይ ባስ ኩባንያ ያገኘነው መረጃ እንደሚያመለክተው፣ በአደጋው ሕይወታቸው ላለፉ ቤተሰቦችና ጉዳት ለደረሰባቸው ተሳፋሪዎች ካሳ ለመክፈል ቅድመ ዝግጅቶች እየተደረጉ ነው፡፡

ለተሽከርካሪውም ሆነ ለተሳፋሪዎቹ የመድን ሽፋን የተገባው ከመንግሥታዊ የኢትዮጵያ መድን ድርጅት ሲሆን፣ በአሁኑ ወቅትም ስካይ ባስ ለኢንሹራንስ ድርጅቱ ስለአደጋው ሁኔታ የሚገልጽና የተጎጂዎቹን ስም ዝርዝር የያዘ መረጃ ማቅረቡ ታውቋል፡፡

በዚሁ መሠረት ኢንሹራንስ ድርጅቱ ከፖሊስ ማረጋገጫ የጠየቀ በመሆኑ፣ ለአደጋውና ለሟቾቹም የሞት አደጋ ሠርተፊኬት ለመስጠት እንዲቻል፣ የተጎጂ ቤተሰቦችን ቃል እንዲቀበሉላቸው ፖሊሶችን ወደ አዲስ አበባ በማስመጣት በስካይ ባስ ጽሕፈት ቤት እያነጋገሯቸው ይገኛሉ፡፡

በተገኘው መረጃ መሠረት ለሟቾች ካሳ እንዲከፈል ማሟላት ያለባቸው መስፈርቶች እንዳለ የተገለጸ ሲሆን፣ ይህም በአደጋው ሕይወታቸውን ያጡ ተሳፋሪዎች ወራሾች ከፍርድ ቤት ወራሽነታቸውን የሚያረጋግጥ መረጃ ይዘው መቅረብ ይኖርባቸዋል፡፡

አጠቃላይ ለደረሰው የሞትና የመቁሰል አደጋ፣ እንዲሁም ለተሽከርካሪው የሚከፈለው ካሳ ምን ያህል ነው የሚለው ጉዳይ ስካይ ባስ ኩባንያ ባይገልጽም፣ በአዲሱ የሦስተኛ ወገን አስገዳጅ የመድን ሽፋን አዋጅ መሠረት ለሟች ወራሾች ለእያንዳንዳቸው 40 ሺሕ ብር እንደሚከፈል ይደነግጋል፡፡ በአደጋው ሕይወታቸውን ላጡት 42 ሰዎች የሚከፈለው ደግሞ ወደ 1.7 ሚሊዮን ብር የሚጠጋ ይሆናል፡፡

ከአደጋው ለተረፉትና ለተጎዱት ደግሞ እያንዳንዳቸው ከ10 ሺሕ ብር በላይ የሚከፈል ሲሆን፣ ለተሽከርካሪው የተገባው ዋስትናና ለሕክምና የወጣው ወጪ ሲደማመር፣ የኢንሹራንስ ኩባንያው አጠቃላይ የካሳ ክፍያው ከአራት ሚሊዮን ብር በላይ እንደሚሆን ተገምቷል፡፡

ይህ በእንዲህ እንዳለ ለተጎጂዎቹ ጥር 27 ቀን 2004 ዓ.ም. ብፁዕ ወቅዱስ አቡነ ጳውሎስ በተገኙበት በቅድስት ሥላሴ ካቴድራል ፍትሀትና የፀሎት ሥነ ሥርዓት ይደረጋል፡፡ የፊታችን ዓርብ ደግሞ በአንዋር መስጊድም ተመሳሳይ ፕሮግራም ይኖራል ተብሎ ይጠበቃል፡፡

ጥር 9 ቀን 2004 ዓ.ም. ከአዲስ አበባ 46 ተሳፋሪዎችንና ሦስት ሠራተኞችን ይዞ ወደ ጎንደር ሲያመራ ዓባይ በረሃ ህዳሴ ድልድይ መዳረሻ ሊደርስ ሲል አደጋ የደረሰበት፣ ንብረትነቱ የስካይ ባስ ኩባንያ አውቶቡስ ተገልብጦ 42 ሰዎች መሞታቸው ይታወሳል፡፡ በግምት ከ80 ሜትር በላይ ጥልቀት ያለው ገደል ውስጥ የተገለበጠው አውቶቡስ በእሳት በመያያዙ ጭምር ሰለባ የሆኑት 42 መንገደኞች አስከሬን ደጀን ከተማ መቀበሩ አይዘነጋም፡፡ ስካይ ባስ ኩባንያ ለሪፖርተር እንደገለጸው፣ ለሟቾቹ መታሰቢያ አደጋው በደረሰበት ሥፍራ አንድ ትምህርት ቤት ለመሥራት አቅዷል፡፡

http://ethiopianreporter.com

In Ethiopia: First impressions of a far-off land

Manitoba Co-operator editor Laura Rance travels in Africa with the Canadian Foodgrains Bank

The sun was just peeking above the horizon as the Boeing 777 banked south just over Cairo, Egypt and headed for Addis Ababa, the Ethiopian capital that serves as the hub for all of Africa.

We'd been travelling ahead in time, losing a night as we left Washington, D.C. at around 11 a.m. on Saturday, flying 13 hours non-stop and landing at our destination at 8 a.m., nine hours ahead of the clocks back home.

The air felt heavy as we stepped from the plane, which is odd because we were stepping into thin air. At its highest point, the capital city of Ethiopia is 2,390 metres above sea level and we were told its elevation makes it the third-highest capital in the world (next to La Paz, Bolivia and Bogota, Colombia).

But the early morning haze was rich with smells -- diesel from the multitude of vehicles travelling the streets, many of them belching black smoke as they sputtered along, and spices as we passed open-air restaurants and markets on our way to the hotel for a few hours of R+R before taking a sightseeing tour of the city. There was also a hint of wood smoke from cooking fires. We learned later in the day the most accessible fuelwood in the city is cut from eucalyptus trees growing rampant up the hillsides, which explains why there was an exotic tang to its acridity.

Sounds also add to this colourful assault on the senses. This is a land of open windows, so the air is filled with everyday living, children, laughter, dogs, city traffic and even some crowing roosters. Frequently through both day and night, the haunting sounds of a soulful male voice chanting the Ethiopian Orthodox gospel in Amharic, the dominant Ethiopian language, ripple through the alleys and side streets near our hotel.

And the tastes: Our first meals in this country were richly spiced, some with a little heat, but deliciously prepared.

Despite the fact it was Sunday, a Christian holiday just like at home, the streets were busy. The African Union is holding its annual summit in Addis this week, bringing heads of states from across the continent to the city. Traffic jams were inevitable as security forces blocked the streets to allow diplomatic delegations to pass.

There was no such pomp and circumstance for our delegation, a group of five Canadian journalists accompanied by Jim Cornelius, executive director of the Canadian Foodgrains Bank and Sam Van der Ende, CFGB's Ethiopian project co-ordinator. We are here on a Media Food Study Tour with visas granted by the Ethiopian government. But our hosts are forever conscious that in this part of the world, foreign journalists are sometimes suspect.

Touring projects

We are guests and we are here to learn more about food-security issues through the eyes of local CFGB partners. Over the next several days we will be travelling into the countryside to experience first-hand the kinds of projects Canadian farmers and the bank's 15 partners support through their fundraising efforts at home.

For me, this trip is an opportunity to do much more than escape the Prairie winter and reverse the thermometer from minus to plus. (Daytime temperatures here are hovering around 24 C and dropping to 11 C or so at night.

And it's kind of cool to think I've now been to two out of the three highest capitals in the world, having travelled to La Paz, Bolivia in 1997. (Guess there's more than one way of moving up in the world.)

But I accepted this opportunity for a different reason. I suspect I'm not alone in this, but I've never been to this country. And until my arrival here, the first images that came to mind whenever Ethiopia is mentioned were images of famine and starvation portrayed in the media coverage of those tragedies.

Of course I know at a conscious level that Ethiopia is about much more than droughts and distended bellies. But shaking those subconscious imprints on our memories can can be difficult.

Ancient and diverse culture

There is no question that famine has been a part of this nation's history and that hunger continues to stalk vulnerable sectors of its population. It has no doubt influenced its culture and its view of the world. But it does not define Ethiopia as a country.

While on a tour of the national museum, our guide recites history in the context of millennia. Ethiopia's Awash Valley is where the famous Lucy, a skeleton dating back 3.2 million years, was discovered in 1974. The specimen is scientifically known as Australopithecus atarensis, and considered the "missing link" in the evolution between apes and humans.

Ethiopians trace their civilization back to King Solomon's times. Emperors in the 12th and 13th centuries were paying homage to their spiritual beliefs through structures such as Lalibela, a collection of churches carved out of a mountain in the country's north that are considered architectural marvels even today. They successfully thwarted European invaders, not once, but twice, maintaining their independence as a sovereign country while much of the African continent was carved into colonies.

Ethiopia is home to about 80 million people, occupying an area nearly twice the size of Texas. There are 80 different ethnic groups and a population that is spiritually divided mainly between Muslim, Ethiopian Orthodox Christianity with a sprinkling of indigenous religions.

But unlike Canada, which is considered one of the most urbanized countries in the world with 80 per cent of its population living in cities and towns, Ethiopia's urban rural breakdown is almost exactly the reverse.

It is a rural country, with agriculture making up nearly half of its GDP and 80 per cent of its exports. Nearly 25 per cent of the population earns its livelihood from coffee, but Ethiopia is also known for its flowers, leather products, pulses, oilseeds, beeswax and, increasingly, tea.

The sun is rising again. As we follow the Rift Valley south today, I know I'm going to be visiting communities in which food security remains elusive. I expect to learn about the complexities of the work the Canadian Foodgrains Bank supports.

But I also know my first objective for this tour -- reformatting my simplistic image of Ethiopia -- has already been accomplished. I plan to relax and enjoy the ride.
http://www.albertafarmexpress.ca/

Godfather of Ethiopian Jazz back in the studio

Mulatu Astatke on his vibraphone.

These days, one of the world’s great bandleaders is dedicating his energy and time to giving African traditional music its rightful place in the world

“I was doing world music 42 years ago, long before it became a genre,” says the Ethiopian composer and performer Mulatu Astatke during a recording session in Nairobi last week.

The 67 year old is credited with successfully fusing Western jazz and funk with traditional Ethiopian folk melodies, and elements of music of the ancient Coptic Church. “I became a student of jazz composition and combined that knowledge with Ethiopian music to give birth to Ethio-jazz,” he says.

For the last few years Mulatu has been producing an opera using ancient church music by the Ethiopian composer, scholar and pioneer of musical notation, St. Yared, who created chants for church services and celebrations.

“The composition includes choirs, strings, trombones and an ancient conducting stick called the mekwamia. It has been a big challenge but I want to see what people will say,” says Mulatu.

The plan is to have the opera eventually performed at one of Ethiopia’s holiest sites, Lalibela, famous for its rock-hewn Orthodox churches.

The first section of the opera premiered at Harvard University’s Sanders Theatre two years ago while Mulatu was attending an academic Fellowship to research and develop the krar, a bowl-shaped six-string lyre made of wood, cloth and beads

He says young African musicians tend to opt for the guitar because instruments like the krar are limited in range. This process of development increased the strings to 8 and ultimately to 12, offering a dramatic improvement to the versatility of the instrument.

However the successful upgrade of traditional instruments must be done in tandem with the acquisition of new skills. “ The musicians who have played these instruments for years also need to develop their mind and thinking so that they can be better suited to contemporary times,” says Mulatu.

Indigenous instruments

He is full of admiration for what the West Africans have accomplished with the kora music, whose score was adopted in the 1970s and is now widely used by modern players.

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Ethiopian Christians to be deported from Saudi Arabia

Ethiopia was one of the first Christian countries in the world.

Some 35 Ethiopian Christians face deportation from Saudi Arabia for "illicit mingling", the global rights body Human Rights Watch (HRW) says.

Police arrested the group - including 29 women - after raiding a prayer meeting in the second city of Jeddah.

The women were subjected to strip searches and the men beaten and called "unbelievers", according to HRW.

In 2006, the Saudi government promised to stop interfering with private worship by non-Muslims.

The group was arrested in a private home as they gathered to pray during the run-up to Christmas, celebrated by Ethiopian Orthodox Christians on 7 January.

HRW spoke to a man and two women by telephone from the prisons where they are being held.

They say they have been charged with mixing with unmarried persons of the opposite sex - even though HRW says Saudi Arabia has no law defining "illicit mingling".

Mixing of the sexes is not allowed in public - but normally permitted in private unless for "the purpose of corruption", according to the religious police.

The ultra-conservative Muslim kingdom bans the practice of any religion except Islam - but in recent years pledged to leave people of other faiths alone if they worshipped in private homes.

Ethiopia was one of the first Christian countries in the world, having officially adopted Christianity as the state religion in the 4th Century.
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Saudi Arabia: Ethiopian Christians Arrested for Praying

Ethiopian Women Subjected to Unwarranted Strip Search

Human Right Watch

(Beirut) – Thirty five Ethiopian Christians are awaiting deportation from Saudi Arabia for “illicit mingling,” after police arrested them when they raided a private prayer gathering in Jeddah in mid-December, 2011, Human Rights Watch said today. Of those arrested, 29 were women. They were subjected to arbitrary body cavity searches in custody, three of the Ethiopians told Human Rights Watch.

The Ethiopians gathered to pray together on December 15, during the advent of Christmas, in the private home of one of the Ethiopians, when police burst in and arrested them, three jailed members of the group, two women and one man, told Human Rights Watch.

“While King Abdullah sets up an international interfaith dialogue center, his police are trampling on the rights of believers of others faiths,” said Christoph Wilcke, senior Middle East researcher for Human Rights Watch. “The Saudi government needs to change its own intolerant ways before it can promote religious dialogue abroad.”

In October, Saudi Arabia, together with Austria and Spain, founded the King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue, located in Vienna, and funded by Saudi Arabia.

The Ethiopian men spent two days at al-Nuzha police station in Jeddah, after which the police transferred them to Buraiman prison. The women had already been transferred to Buraiman prison. Two of the women said that officials there forced the women to strip, and then an officer inserted her finger into each of the women’s genitals, under the pretext of searching for illegal substances hidden inside their bodies. She wore a plastic glove that she did not change, the women told Human Rights Watch. Officers also kicked and beat the men in Buraiman prison, and insulted them as “unbelievers,” the jailed Ethiopian man said.

Both men and women complained of inadequate medical care and unsanitary conditions at Buraiman prison. There were too few toilets, they said. In the men’s wing, six of twelve toilets were reserved for Saudi inmates, while hundreds of foreign inmates were forced to share the remaining six toilets. One female detainee said she suffers from diabetes and was given an injection in the prison clinic that caused swelling, and has received no further medical attention.

The Ethiopians, speaking via telephone from prison, said that about 10 days after being arrested, some in the group were taken to court, where they were forced to affix their fingerprints to a document without being allowed to read it. Officials told the group that they were being charged with “illicit mingling” of unmarried persons of the opposite sex. Some of the Ethiopians have been living in the kingdom for 16 years, while others are newer arrivals. Some of the women and men did not have valid residency papers, but all faced deportation, including those with valid papers, the jailed Ethiopian man said.

In July 2006, the Saudi government promised that it would stop interfering with private worship by non-Muslims. In a “Confirmation of Policies,” a written document the Saudi government sent to the US government, Saudi Arabia said it would “guarantee and protect the right to private worship for all, including non-Muslims who gather in homes for religious practice,” and “ensure that members of the [religious police] do not detain or conduct investigations of suspects, implement punishment, [or] violate the sanctity of private homes.” In this document, the government also said it would investigate any infringements of these policies. Public worship of any religion other than Islam remains prohibited in the kingdom.

“Saudi authorities have broken their promises to respect other faiths,” Wilcke said. “Men and women of other faiths have nowhere to worship in Saudi Arabia if even their private homes are no longer safe.”

The Arab Charter of Human Rights, to which Saudi Arabia is a state party, guarantees “[t]he freedom to manifest one’s religion or beliefs or to perform religious observances, either alone or in community with others,” and prohibits “arbitrary arrest.”

Saudi Arabia has no codified criminal law or other law that defines “illicit mingling.” In 2006, Shaikh Ibrahim al-Ghaith, the president of the Commission for the Promotion of Virtue and the Prevention of Vice, the religious police, told Human Rights Watch in an interview in Riyadh, “Mingling of the sexes is prohibited in public, and permitted in private unless it is for the purpose of corruption.”

Human Rights Watch called on the Saudi authorities to release the 35 Ethiopian men and women immediately if there is no evidence to charge them with offenses that are recognizably criminal under international norms. Saudi authorities should also investigate their allegations of physical and sexual abuse and, if warranted, compensate them for arbitrary arrest and any mistreatment they endured, and to hold accountable any officials found to be responsible for these acts.

Human Rights Watch also called on the authorities to allow members of the group who fear persecution in Ethiopia to lodge asylum claims with the UN Refugee Agency.
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