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Effects of Boiling Methods on Anti-nutritional Factors of Anchote (Coccinia Abyssinica (lam.) Cogn) tubers Grown in Western Ethiopia
Habtamu Fekadu Gemede* **
Abstract: the raw and boiled Anchote (Coccinia abyssinica) tubers were studied and compared for their antinutritional factors. The raw, boiled after peeling and boiled before peeling Anchote tubers had respective contents (mg/100g) of phytate 389.30, 333.63 and 334.74; for oxalate contents were 8.23, 4.23, and 4.66; for tannin contents were 173.55, 102.36 and 121.21; for cyanide contents were 12.67, 8.16 and 11.14. Keywords: Anchote, boiled after peeling, boiled before peeling, anti-nutritional factors
1. Introduction
Anchote (Coccinia abyssinica) tubers are an endemic to the Western parts of Ethiopia (Amare, 1973), mainly in the Western region of Ethiopia highlands in Eestern Wollega, Western Wollega, Kelam Wollega, and Mattu (Westphal, 1974). The most widely used vernacular name is Anchote, spelt Ancootee in Oromo. It is also called: Ushushu (Welayita), Shushe (Dawuro), and Ajjo (Kafigna) (Demel et al., 2010). Like many other root, and tuber crops, Anchote is rarely eaten raw (Fufa, and Urga, 1997). Traditionally, boiled after peeling or boiled before peeling and/ or further cooking are applied prior to consumption. Anchote is found both cultivated and wild (Edwards, 1991). The total yield of Anchote is 150-180 quintals/hectare, which is in the range of the total yield of sweet potato, and potato (IAR, 1986). Anchote is Anchote is a valuable food source and according to local farmers, it helps in fast mending of broken/ fracture bones and displaced joints, as it contains high calcium, and proteins than other common and wide spread root and tuber crops (Endashaw, 2007). Traditionally, it is also
believed that, Anchote makes lactating mothers healthier and stronger (Abera, 1995). Dawit and Estifanos (1991) reported that the juice prepared from tubers of Anchote has saponin as an active substance and is used to treat Gonorrhoea, Tuberculosis, and Tumor Cancer.
According to Aletor (1993), there are several antinutritional factors that are very significant in plants used for human foods. Anti-nutritional factors are known to reduce the maximum utilization of nutrients especially proteins, vitamins, and minerals (Ugwu and Oranye, 2006). Several anti-nutritional factors are present in root and tuber crops and are partially neutralized during ordinary cooking (Bhandari and Kawabata, 2004). Among Various antinutrients, and plant toxins, Phytate, Oxalate, Tannin, Cyanide and Trypsin inhibitors are found in root and tuber crops (Wanasundera and Ravindran, 1994), which may have adverse effects on health through inhibition of digestion, absorption, and growth.
Anchote, like many other root, and tuber crops, is rarely eaten raw. Traditionally, boiled after peeling or boiled before peeling and/or further cooking are applied before consumption. Presumed purpose of such processing is to make Anchote more palatable, digestible, to inactivate enzyme inhibitors, and other anti-nutritional factors to qualify it for human consumption. In the case of Anchote, however, no published information is available as to which traditional processing methods are optimal to reduce the effects of the inherent antinutritional factors.
Therefore, it is imperative to investigate which traditional methods are decreases of its risk of human health. The main objective of this research was to determine the effect of traditional processing methods on anti-nutritional factors of Anchote (Coccinia abyssinica (Lam.) Cogn.) tubers grown in Western Ethiopia. 2. Materials and methods 2.1. Sample collection
A total of about 6 kilograms uninfected Anchote were collected from the 12 famers randomly selected (0.5 kilogram per house hold) of study site (Hara, Wayu kumba and Wayu kiltu kebeles) in Jima Arjo woreda, East Wollega Zone, Western Ethiopia. The samples were packed in polyethylene bags, kept in an ice box (to prevent moisture loss), and transported to Food Science and Bioprocess Technology Institute Research laboratory of Wollega University within three hours. Once in the laboratory, samples were mixed for composite analysis of the study variables and washed by clean water all together. The washed tuber was used for nutritional analysis. 2.2. Sample preparation The washed sample was grouped into three lots of two kilograms each. The first lot was used for analysis of raw Anchote tubers. The raw sample was sliced to uniform thickness 5 mm using a stainless steel knife. The second lot was used as boiled after peeling. The tuber was peeled and boiled for about three to three and half hours and sliced to uniform thickness 5 mm using a stainless steel knife. The third lot was served as boiled before peeling. The washed tuber was boiled for about three to three and half hours, peeled and sliced to uniform thickness 5 mm using a stainless steel knife. For anti-nutritional factors analyses, each of the three lot of samples were dried at a time in oven (Gallenkamp Hotbox Oven, size 2, Gallenkamp, UK) at 60°C for 72 hours. Each dried samples were milled into fine powder using electric grinder (NIMA-8300Burman, Germany) until to pass through 0.425 mm sieve mesh size, and finally packed into airtight polyethylene plastic bags to minimize heat build-up, kept in ice box and transported to Addis Ababa University, and stored in the desiccator until required for analysis. 2.4. Analysis of antinutritional factors
Determination of phytate content
The phytate was determined according to Latta andEskin (1980) and later modified by Vaintraub and Lapteva (1988). The absorbance of supernatant was measured at 500 nm using a UV-1600 spectrophotometer (UVVisible spectrophotometer, Shimadzu, Japan). The phytate concentration was calculated from the difference between the control absorbance and that of the assayed sample. A series of standard solutions containing 5-40 mg/ml of phytic acid in distilled water was prepared and a standard curve was prepared (Latta & Eskin, 1980).
The concentration of phytate was calculated from the standard curve, and results were expressed as phytic acid in mg per 100 g dry matter. Determination of oxalate content
Oxalate was analyzed using the method originally employed by Ukpabi and Ejidoh (1989) in which the
procedures involve three steps: digestion, precipitation, and permanganate titration. About 2.000 g of Anchote samples of each treatment in triplicates were suspended in 190 ml de-ionized water contained in a 250 ml volumetric flask; 10 ml of 6 M HCl was added and the suspension digested at the boiling point of water for 1 hr that followed by cooling. Then made up to 250 ml and filtered. Duplicate portion of 125 ml of filtrate were measured in to a beaker and four drops of methyl red indicator added, followed by the addition of concentrated NH4OH solution drop wise until the test solution changes from salmon pink color to faint yellow color (pH 4-4.5). Each portion was then heated to 90 oC, cooled and filtered to remove precipitate containing ferrous ion. The filtrate was then again heated to 90 oC and 10 ml of 5 % CaCl2 solution was then added while being stirred constantly. After heating it was cooled and left overnight in refrigerator. The solution was then centrifuged at a speed of 2500 rpm for 5 min the supernatant was decanted and the precipitate completely dissolved in 10 ml of 20 % (v/v) H2SO4 solution. At this point the total filtrate resulting from digestion of 2 g of flour was made up to
300 ml. aliquots of 125 ml of filtrate were heated until near boiling, and then titrated against 0.05 M standard KMnO4 solution to a faint pink color which persists for 30 seconds.
Determination of condensed tannin content Tannin content was determined by the method of Burns (1971) as modified by Maxson and Rooney (1972), using catechin as the tannin standard. About 2.0000g of Anchote samples of each treatment in triplicates were weighed in a screw cap test tube and extracted with 10ml of 1% HCl in methanol for 24 hours at room temperature with mechanical shaking. After 24 hours shaking, the solution was centrifuged at 1000rpm for 5 minutes. A 1ml of supernatant was taken and mixed with 5 ml of vanillin-HCl reagent (prepared by combining equal volume of 8% concentrated HCl in methanol and 4% Vanillin in methanol).
D-catechin was used as standard for condensed tannin determination. A 40mg of D- catechin was weighed and dissolved in 1000 ml of 1% HCl in methanol, which was used as stock solution. A 0, 12, 24, 36, 48 and 60 ml of stock solution was taken in test tube and the volume of each test tube was adjusted to 1ml with 1% HCl in methanol. A 5ml of vanillin-HCl reagent was added into each test tube. After 20 minutes, the absorbance of sample solutions and the standard solution were measured at 500nm by using water to zero the spectrophotometer, and the calibration curve was constructed from the series of standard solution. A standard curve was made from absorbance versus concentration and the slope and intercept were used for calculation. Determination of cyanide content
Cyanide content of Anchote samples were determined according to the official standard method of AOAC (1984), by Silver Nitrate titrimetric methods, in which the steps of distillation and titration was involved. About 10g of Anchote samples of each treatment in triplicates were weighed into a flask and soaked in 100ml of distilled water in separate 500 ml round bottom flask for 2hr. The Kjeldahl flask was adjusted before distilling the tip of delivery tube below surface of liquid and 100 ml distilled water were added. Thereafter, the mixtures in the flask were heated by steam distillation. The released cyanide was collected in a conical flask containing in 20 ml 0.01N AgNO3 acidified with 1 ml concentrated HNO3. When the gas has passed over, the distillate was filtered through sintered glass crucible and rinsed the test tube with little water. The distillate was then titrated against excess AgNO3 with 0.02N KSCN, using ferric alum indicator. At the end point of titration, the color of the indicator changed from red to purple color. Using the relationship1 ml of 0.01 N AgNO3 = 0.27 mg of cyanide.
2.6. Statistical analysis
Samples from each treatment were analyzed in triplicate. Data were subjected to analysis of variance (ANOVA) using SPSS version 15.0 for windows. Means were compared using Duncan’s multiple range test. 3. Result and Discussion
3.2. Anti-nutritional factors content of raw and processed Anchote tubers
Some anti-nutritional factors (phytate, oxalate, tannin and cyanide) content of the raw and processed Anchote tuber is shown in Table 1. Phytate
The raw Anchote tuber contained 389.30 mg/100g phytate. The phytate content of Anchote boiled after peeling and before peeling had 333.63 mg/100g and 334.74 mg/100g, respectively. The phytate content of Anchote boiled after peeling was significantly (P<0.05) lower than both boiled before peeling and raw Anchote tubers.
Similarly, the mean phytate content of Anchote boiled before peeling was significantly (P<0.05) lower than raw Anchote tuber. The mean phytate content was reduced in boiled after peeling by 14.30% and in boiled before peeling by 14.01% compared to raw tubers. The evident reduction in phytate during cooking may be caused by leaching into the cooking medium, degeneration by heat or the formation of insoluble complexes between phytate and other components, such as phytate-protein and phytate-protein-mineral complexes (Sidhtraju and Becker, 2001). The reduction of phytate during processing Anchote tuber is expected to enhance the bioavailability of proteins and dietary minerals of the tubers and at the same time the lower level of phytate may have some health promotional activities. Currently there is evidence that dietary phytate at low level may have beneficial role as an antioxidant, anticarcinogens and likely play an important role in controlling hypercholesterolemia and atherosclerosis (Phillippy et al., 2004). Because Anchote may provide a substantial
portion of phytate, the nutritional consequences of phytate in Anchote should be investigated. Oxalate
The raw Anchote tuber contained 8.26 mg/100g oxalate. The oxalate content of boiled after peeling and boiled before peeling of Anchote tuber had 4.23 mg/100g and 4.66 mg/100g, respectively. The oxalate content of Anchote boiled after peeling was significantly (P<0.05) lower than both boiled before peeling and raw Anchote tubers. Also the mean oxalate content of Anchote boiled before peeling was significantly (P<0.05) lower than raw Anchote tuber. The mean oxalate content was reduced in boiled after peeling by 48.79% and in boiled before peeling by 43.58% compared to raw Anchote tubers. The traditional processing methods were found effective methods to reduce the oxalate content in these tubers. Boiling may cause considerable cell rupture and facilitate the leakage of soluble oxalate into cooking water (Albihn and Savage, 2001), this may be the possible reason to observed high reduction in oxalate level upon boiling.
Oxalates can have a harmful effect on human nutrition and health, especially by reducing calcium absorption and aiding the formation of kidney stones (Noonan and Savage, 1999). High-oxalate diets can increase the risk of renal calcium oxalate formation in certain groups of people (Libert and Franceschi, 1987). The majority of urinary stones formed in humans are calcium oxalate stones (Hodgkinson, 1977). Currently, patients are advised to limit their intake of foods with a total intake of oxalate not exceeding 50–60 mg per day (Massey et al., 2001).
The traditionally processed Anchote tubers analyzed in this study are low compared to the recommendations for patients with calcium oxalate kidney stones. Under these guidelines, processed Anchote tubers analyzed could be recommended not only for normal healthy people but also consumption for patients with a history of calcium oxalate kidney stones, assume about 1 kg of Anchote would be necessary for consumption per day. Therefore, the reduced oxalate content resulting from traditionally processed Anchote tubers could have a positive impact on the health of consumers to enhance the bioavailability of essential dietary minerals of the tubers, as well as reduce the risk of kidney stones occurring among consumers. Hence, boiling the tuber would reduce the nutritional problems that the high levels of oxa1ates could cause.
Tannin
The tannin content of raw Anchote tuber was 173.55 mg/100g. The tannin content of boiled after peeling and boiled before peeling of Anchote tuber had 102.36 mg/100g and 121.21 mg/100g, respectively. The tannin content of Anchote boiled after peeling was significantly (P<0.05) lower than both boiled before peeling and raw Anchote tubers. Similarly, the mean tannin content of Anchote boiled before peeling was significantly (P<0.05) lower than raw Anchote tubers. The mean tannin content was reduced in boiled after peeling by 41.87% and in boiled before peeling by 30.12% compared to raw tubers. The reduction in the levels of tannin during heat treatment might be due to thermal degradation and denaturation of the antinutrients as well as the formation of insoluble complexes (Kataria et al., 1989). The toxicity effects of the tannin may not be significant since the total acceptable tannic acid daily intake for a man is 560 mg (Anonymous, 1973). Since the tannin content of raw Anchote tuber is very low compared to its critical toxicity effect and further reduced during traditional processing, its anti-nutritional effect may be insignificant in both raw and processed tuber.
Cyanide
The results of the present study showed that cyanide in raw, boiled after peeling and boiled before peeling Anchote tuber were 12.67 mg/100g, 8.16 mg/100g, and 11.14 mg/100g, respectively. The cyanide content of Anchote boiled after peeling was significantly (P<0.05) lower than both boiled before peeling and raw Anchote tubers. The mean cyanide content of Anchote boiled before peeling was also significantly (P<0.05) lower compared to mean raw.
The mean cyanide content was reduced in boiled after peeling by 35.59% and in boiled before peeling by
12.08% compared to raw tubers. It has been reported that higher intake of cyanides could result in the
development of neurological disease in humans (Montgomery, 1980). The amounts of cyanide produced, only plants that accumulate more than 50 to 200 mg are considered to be dangerous (Kingsbury, 1964). However, smaller amount of cyanides could have several long-term adverse effects on human health (Bhandari and Kawabata, 2004). The results obtained showed that the processed tuber could be considered safe with regard to cyanide poisoning due to the fact that the cyanide levels were far below the detrimental levels of 50 to 200 mg (Kingsbury, 1964). However, the amount remaining cyanide content might be slightly toxic to people who consume high quantities of Anchote tubers and need to be further study.
*Food Technology and Process Engineering Department, Wollega University, Ethiopia
**Center of Food Science and Nutrition, Addis Ababa University, Ethiopia
Corresponding author’s E-email: fekadu_habtamu@yahoo.com, simbokom@gmail.com
Is H&M turning a blind eye to land grabs in Ethiopia? TV4 does an investigation into H&M’s cotton sourcing from Ethiopia and discovers the disturbing truth.
” The benefits of trade have been well documented throughout history. The economic case is quite straightforward. Opening up to trade allows countries to shift their patterns of production, exporting goods that they are relatively efficient at producing and importing goods at a lower price that they can’t produce resourcefully at home. This lets resources to be allocated more efficiently allowing a nation’s economy to grow. Fruits of trade can be seen in many countries. In the last 30 years, trade has grown around 7% per year on average (WTO, 2013). During this time period, developing nations have seen their share in world export increase from 34% to 47% (WTO, 2013) which at first glance seem incredible. However if we dig a little deeper, it is quickly apparent that China is the key reason for the majority of the growth and that a bulk of these developing countries aren’t benefiting fully from international trade. Why is this? Many developing countries depend on the export of a few primary products and in some cases a single primary commodity for the majority of their export earnings. In fact, 95 of the 141 developing countries rely of the export of commodities for at least 50% of their export income (Brown, 2008). This is where the problem starts. Prices in the primary good’s market tend to be highly volatile sometimes varying up to 50% in a single year (South Centre, 2005). Often, the fluctuation of these products are out of the hands of the developing countries as they individually have only a small portion of the world supply which is not enough to affect world prices. At the same time, some shocks (ie. Weather) are unpredictable. The unstable commodity price brings uncertainty, instability and often negative economic consequences for the developing countries. This also affects the policymaking in the country as it is hard to implement a sustainable development scheme or a fiscal expansionary policy with uncertain revenue. Positive shocks do increase income in the short run however a study by Dehn (2000) found that there are no permanent effect on the increase on income in the long run. Furthermore, there is often very little scope to growth through primary products as it is very hard to increase volumes of sale. This is due to the demand being inelastic. The over dependence on the export of primary products also causes another problem – a risk of a large trade deficit. Several studies (Olukoshi, 1989, Mundell, 1989) have shown that primary commodity prices are the main cause for the debt problems in many developing countries. In an empirical research done by Swaray (2005), he shows the main reason behind this is the deteriorating terms of trade, developing countries face. Terms of Trade is equal to the value of export over the value of import. Over time there has been a general trend of primary products falling in value. 41 of 46 leading commodities fell in real value over the last 30 years with an average decline of 47% in real prices, according to the World Bank (cited in CFC, 2005). This has occurs due to inelastic demand for commodities and lack of differentiation among producers hence making it a competitive market. The creation of synthetic substitutes has also suppressed prices. At the same time, manufacturing products (which generally developing countries tend to import) see a general rise in prices. Put these trends together, over time, developing countries have seen their terms of trade worsen. A study by CFC (2005), shows that the terms of trade have declined as much as 20% since the 1980s. This, alongside the difficulty to increase volumes of sales has meant many developing countries have a trade deficit. According Bhagwati (1958), it is possible that this decline in the terms of trade could result in diminished welfare. In other words, growth from trade can be negative rather than positive. ”
The benefits of trade have been well documented throughout history. The economic case is quite straightforward. Opening up to trade allows countries to shift their patterns of production, exporting goods that they are relatively efficient at producing and importing goods at a lower price that they can’t produce resourcefully at home. This lets resources to be allocated more efficiently allowing a nation’s economy to grow. Fruits of trade can be seen in many countries. In the last 30 years, trade has grown around 7% per year on average (WTO, 2013). During this time period, developing nations have seen their share in world export increase from 34% to 47% (WTO, 2013) which at first glance seem incredible. However if we dig a little deeper, it is quickly apparent that China is the key reason for the majority of the growth and that a bulk of these developing countries aren’t benefiting fully…
Denmark, Korea And Sweden are the world’s most digitally connected countries while Ethiopia is one of 10 least connected
November 26, 2014 (The Telegraph) — Denmark has been named the world’s “most connected” country based on mobile phone and internet use.
Scandinavia dominated this year’s rankings, with Sweden in third place, followed by Iceland in fourth, Norway sixth and Finland eighth. Britain came fifth.
They were compiled as part of a report by the International Telecommunication Union – theInformation and Communication Technology Development Index (IDI), which rates 166 countries according to their level of access to, use of and skills in using information and communication technology.
Hong Kong was the ninth most connected country, coming in ahead of Japan in 11th place, while Luxembourg completed the top 10.
Other countries in the top 30 included the US (which ranked 14th), Australia, Switzerland, Singapore, Germany, France, New Zealand, Estonia and Macau, as well the principalities of Andorra and Monaco.
The 10 least connected countries were all in Africa, with the Central African Republic being the worst, followed by Niger, Chad, Eritrea and Ethiopia.
All countries were shown to have improved their IDI values in the last year, while the nations with the “most dynamic” improvement in ranking included the United Arab Emirates, Fiji, Cape Verde, Thailand, Oman, Qatar, Belarus, Bosnia & Herzegovina and Georgia. Improvements were said to have been driven mostly by better wireless broadband connection.
Europe proved to be the most connected region, scooping up eight of the top 10 rankings, while Africa had the lowest regional ranking. The continent, however, did show a mobile broadband growth rate of more than 40 per cent in 2014 on last year.
Nearly three billion people globally will be using the internet by the end of this year, up by nearly 40 per cent on last year. But 450 million people still don’t live within reach of a mobile signal, while 4.3 billion people are not connected to the internet – with 90 per cent of those living in developing countries, the report said.
Earlier this year, Telegraph Travel’s technology expert Donald Strachan outlined the “world’s Wi-Fi-friendliest cities”, featuring various countries from the top 40 of this year’s IDI report.
Connecting in the Finnish capital of Helsinki is password-free and easy thanks to a network of hotspots in public buildings, civic squares and even on some buses and trams around the city.
Hong Kong, “one of the world’s most futuristic cities”, was said to be generous with free internet access in public areas. There are several free Wi-Fi networks, the key ones being GovWiFi (at parks, libraries, public buildings, ferry terminals and more) and MTR WiFi, which provides 15 minutes of free Wi-Fi per device up to five times every day at MTR stations.
Taipei offers 30 days of free access to a national, government-backed network of over 5,000 hotpsots. Hundreds of these free iTaiwan hotspots are available throughout the Taiwanese capital.
Macau was noted for its WiFiGo service which offers free internet for visitors every day between 8am and 1am. The network has around 150 hotspots, meaning there’s usually Wi-Fi close by, including at ports, museums and tourist information centres.
Other major cities with free public Wi-Fi access include New York, Paris and Perth, Australia, as well as Florence and Tel Aviv, which has eighty hotspots dotted around its centre.
Access to free Wi-Fi has been an increasingly important factor for travellers around the world, especially when booking a hotel. Britain’s hotels were found to be among the worst in Europe for free Wi-Fi access, while the two best performing cities were both Swedish – Malmö and Gothenburg, where 98 per cent and 96 per cent of hotels were found to offer free Wi-Fi, a survey by the travel search engine KAYAK earlier this year revealed.
A new website aiming to help travellers in the search for free and fast wireless internet access was introduced earlier this year.Hotewifitest.com lets hotel guests test the speed of their internet connection, and then stores the results for others to view. It also records whether the Wi-Fi is free or comes at a price.
Several airports around the world also offer free Wi-Fi services, with Dallas-Forth Worth in Texas being among the best, providing free Wi-Fi in all five of its terminals since 2012. Since upgrading its former paid network, the number of daily Wi-Fi connections has risen from 2,000 to 55,000. Helsinki Airport, Singapore’s Changi Airport, Seoul’s Incheon Airport and Amsterdam Schiphol complete the world’s top five for airport Wi-Fi quality.
None of Britain’s six busiest airports – Heathrow, Gatwick, Manchester, Stansted, Edinburgh and Luton – offer unlimited free internet access, according to a study by Skyscanner, the flight comparison website.
The paradox, however, and one of the reasons why despite having so little land, small producers are feeding the planet, is that small farms are often more productive than large ones. If the yields achieved by Kenya’s small farmers were matched by the country’s large-scale operations, the country’s agricultural output would double. In Central America, the region’s food production would triple. If Russia’s big farms were as productive as its small ones, output would increase by a factor of six. Another reason why small farms are the feeding the planet is because they prioritise food production. They tend to focus on local and national markets and their own families. In fact, much of what they produce doesn’t enter into trade statistics – but it does reach those who need it most: the rural and urban poor. If the current processes of land concentration continue, then no matter how hard-working, efficient and productive they are, small farmers will simply not be able to carry on. The data show that the concentration of farmland in fewer and fewer hands is directly related to the increasing number of people going hungry every day. – http://www.grain.org/article/entries/5072-telling-family-farming-fairy-tales
The United Nations declared 2014 as the International Year of Family Farming. As part of the celebrations, the U.N. Food and Agriculture Organisation (FAO) released its annual “State of Food and Agriculture”, which this year is dedicated to family farming. Family farmers, FAO say, manage 70-80 percent of the world’s farmland and produce 80 percent of the world’s food.
But on the ground – whether in Kenya, Brazil, China or Spain – rural people are being marginalised and threatened, displaced, beaten and even killed by a variety of powerful actors who want their land.
Farmer Djeneba Diarra on her farm in Heremakono, Mali (Photo: Joe Penney/Reuters)
A recent comprehensive survey by GRAIN, examining data from around the world, finds that while small farmers feed the world, they are doing so with just 24 percent of the world’s farmland – or 17 percent if you leave out China and India. GRAIN’s report also shows that this meagre share is shrinking fast.How, then, can FAO claim that family farms occupy 70 to 80 percent of the world’s farmland? In the same report, FAO claims that only 1 percent of all farms in the world are larger than 50 hectares, and that these few farms control 65 percent of the world’s farmland, a figure much more in line with GRAIN’s findings.
The confusion stems from the way FAO deal with the concept of family farming, which they roughly define as any farm managed by an individual or a household. (They admit there is no precise definition. Various countries, like Mali, have their own.)
Thus, a huge industrial soya bean farm in rural Argentina, whose family owners live in Buenos Aires, is included in FAO’s count of “family farms”. What about sprawling Hacienda Luisita, owned by the powerful Cojuanco family in the Philippines and epicentre of the country’s battle for agrarian reform since decades. Is that a family farm?
Looking at ownership to determine what is and is not a family farm masks all the inequities, injustices and struggles that peasants and other small scale food producers across the world are mired in.
It allows FAO to paint a rosy picture and conveniently ignore perhaps the most crucial factor affecting the capacity of small farmers to produce food: lack of access to land. Instead, the FAO focuses its message on how family farmers should innovate and be more productive.
Small food producers’ access to land is shrinking due a range of forces. One is that because of population pressure, farms are getting divided up amongst family members. Another is the vertiginous expansion of monoculture plantations.
In the last 50 years, a staggering 140 million hectares – the size of almost all the farmland in India — has been taken over by four industrial crops: soya bean, oil palm, rapeseed and sugar cane. And this trend is accelerating.
In the next few decades, experts predict that the global area planted to oil palm willdouble, while the soybean area will grow by a third.These crops don’t feed people. They are grown to feed the agroindustrial complex.
Other pressures pushing small food producers off their land include the runaway plague of large-scale land grabs by corporate interests. In the last few years alone, according to the World Bank, some 60 million hectares of fertile farmland have been leased, on a long-term basis, to foreign investors and local elites, mostly in the global South.
While some of this is for energy production, a big part of it is to produce food commodities for the global market, instead of family farming.
SMALL WORKS BETTER
The paradox, however, and one of the reasons why despite having so little land, small producers are feeding the planet, is that small farms are often more productive than large ones.
If the yields achieved by Kenya’s small farmers were matched by the country’s large-scale operations, the country’s agricultural output would double. In Central America, the region’s food production would triple. If Russia’s big farms were as productive as its small ones, output would increase by a factor of six.
Another reason why small farms are the feeding the planet is because they prioritise food production. They tend to focus on local and national markets and their own families. In fact, much of what they produce doesn’t enter into trade statistics – but it does reach those who need it most: the rural and urban poor.
If the current processes of land concentration continue, then no matter how hard-working, efficient and productive they are, small farmers will simply not be able to carry on. The data show that the concentration of farmland in fewer and fewer hands is directly related to the increasing number of people going hungry every day.
According to one U.N. study, active policies supporting small producers and agro-ecological farming methods could double global food production in a decade and enable small farmers to continue to produce and utilise biodiversity, maintain ecosystems and local economies, while multiplying and strengthening meaningful work opportunities and social cohesion in rural areas.
Agrarian reforms can and should be the springboard to moving in this direction.
Experts and development agencies are constantly saying that we need to double food production in the coming decades. To achieve that, they usually recommend a combination of trade and investment liberalisation plus new technologies.
But this will only empower corporate interests and create more inequality. The real solution is to turn control and resources over to small producers themselves and enact agricultural policies to support them.
The message is clear. We need to urgently put land back in the hands of small farmers and make the struggle for genuine and comprehensive agrarian reform central to the fight for better food systems worldwide.
FAO’s lip service to family farming just confuses the matter and avoids putting the real issues on the table.
Read more @ http://www.grain.org/article/entries/5072-telling-family-farming-fairy-tales
They tell us that poverty has been cut in half in the last fifteen years or so, but independent watchdogs have repeatedly shown that this claim rests on statistical sleight-of-hand. Moreover, it relies on a poverty line of $1.25 a day, which no longer has any credibility. A more realistic line of $2.50 – the absolute minimum for achieving normal human life expectancy – shows that 3.1bn people remain in poverty today, which is 352m more people than in 1981, according to a 2008 study. And all the while, the wealth ratio between the richest and poorest countries has grown from 44:1 in 1973 to nearly 80:1 today (according to my estimation). The richest 85 people in the world (Mr Gates being one of them) now have more wealth than the poorest 3.5 billion, or half the world’s population. The aid project is failing because it misses the point about poverty. It assumes that poverty is a natural phenomenon, disconnected from the rich world, and that poor people and countries just need a little bit of charity to help them out. People are smarter than that. They know that poverty is a feature of the global economic system that it is very often caused by people, including some of the people who run or profit from the aid agenda. People have become increasingly aware – particularly since the 2008 crash – that poverty is created by rules that rig the economy in the interests of the rich. – http://www.aljazeera.com/indepth/opinion/2014/11/death-international-developmen-2014111991426652285.html
The death of international development
The development industry needs an overhaul of strategy, not a change of language.
By Jason Hickel*
International development is dying; people just don’t buy it anymore. The West has been engaged in the project for more than six decades now, but the number of poor people in the world is growing, not shrinking, and inequality between rich and poor continues to widen instead of narrow. People know this, and they are abandoning the official story of development in droves. They no longer believe that foreign aid is some kind of silver bullet, that donating to charities will solve anything, or that Bono and Bill Gates can save the world.
This crisis of confidence has become so acute that the development community is scrambling to respond. The Gates Foundation recently spearheaded a process called the Narrative Project with some of the world’s biggest NGOs – Oxfam, Save the Children, One, etc. – in a last-ditch attempt to turn the tide of defection. They commissioned research to figure out what people thought about development, and their findings revealed a sea change in public attitudes. People are no longer moved by depictions of the poor as pitiable, voiceless “others” who need to be rescued by heroic white people – a racist narrative that has lost all its former currency; rather, they have come to see poverty as a matter of injustice.
These findings clearly demonstrate that people are beginning to reject the aid-centric approach to development. But instead of taking this as an opportunity to face up to their failures and change the way the industry works, the Gates Foundation and its partner NGOs have decided to stick with business as usual – but to cloak it with fresh language.
Leaked internal documents make it clear that the Narrative Project is nothing more than a PR campaign – a bid to “change public attitudes” by rolling out fresh language that will be more effective at securing public support and donations. The strategy goes like this: Talk about the poor as “equals” who share our values; emphasise that development is a “partnership”; stop casting rich people and celebrities as saviours of the poor; and above all, play up the idea of “self-reliance” and “independence”, with special attention to empowering women and girls. Progressive Westerners love this stuff.
This new framing amounts to little more than a propaganda strategy. Instead of changing their actual approach to development, the Narrative Project just wants to make people think they’re changing it. In the end, the existing aid paradigm remains intact, and the real problems remain unaddressed.
A failing project
Why do people no longer believe in the charity and aid-centric model of development? According to the Narrative Project, it’s because they’re all a bit stupid. They let their personal beliefs override the “facts”. They’re “old” and “conservative”. And they’re too calloused to care about social causes. It doesn’t occur to the development industry that people might have good reasons for their scepticism. And there are many.
For one, the aid project is in fact failing. There have been some achievements, to be sure, but the Gates Foundation and official sources like the UN want the public to believe that these piecemeal gains are tantamount to overall success. They tell us that poverty has been cut in half in the last fifteen years or so, but independent watchdogs have repeatedly shown that this claim rests on statistical sleight-of-hand. Moreover, it relies on a poverty line of $1.25 a day, which no longer has any credibility. A more realistic line of $2.50 – the absolute minimum for achieving normal human life expectancy – shows that 3.1bn people remain in poverty today, which is 352m more people than in 1981, according to a 2008 study.
And all the while, the wealth ratio between the richest and poorest countries has grown from 44:1 in 1973 to nearly 80:1 today (according to my estimation). The richest 85 people in the world (Mr Gates being one of them) now have more wealth than the poorest 3.5 billion, or half the world’s population.
The aid project is failing because it misses the point about poverty. It assumes that poverty is a natural phenomenon, disconnected from the rich world, and that poor people and countries just need a little bit of charity to help them out. People are smarter than that. They know that poverty is a feature of the global economic system that it is very often caused by people, including some of the people who run or profit from the aid agenda. People have become increasingly aware – particularly since the 2008 crash – that poverty is created by rules that rig the economy in the interests of the rich.
A system of plunder
We can trace this rigging process through history. The programmes that global South countries used successfully to build their economies and reduce poverty after the end of colonialism – trade tariffs, subsidies, social spending on healthcare and education – were in many cases actively destroyed by Western intervention in the name of “development”. Western-backed coups in Iran in 1953, Guatemala in 1954, Congo in 1961, Brazil in 1964, Indonesia in 1965, Chile in 1973 – to name just a few – deposed democratically elected leaders with pro-poor platforms to install dictators friendly to multinational corporations. Most of these dictators received billions of dollars in “aid” from Western governments.
When coups fell out of favour with the voting public, the World Bank and the IMF stepped in instead. They leveraged debts to impose crushing “structural adjustment” programmes on poor countries, forcing them to privatise public assets, open their markets to Western goods, cut social spending and reduce wages, and give foreign companies access to extra cheap labour and raw materials. Structural adjustment was one of the greatest single causes of poverty in the global South in the 20th century, and it continues to this day under the guise of “austerity” .
These destructive policies only persist because voting power in the World Bank and the IMF is controlled by rich countries. High-income countries control more than 60 percent of the voting power at the World Bank, but are home to less than 15 percent of the world’s population.
Right now, developing countries lose as much as $900bn each year to tax evasion by multinational companies through trade mispricing, and almost the same sum again through transfer pricing. They lose another $600bn each year in debt service to mostly firslt world banks. These losses alone amount to nearly 20 times more than the total flow of aid, which is a paltry $135bn – and that’s not counting land grabs and other forms of resource theft.
All of this makes it clear that poverty is not a natural condition. It is a state of plunder. It is delusional to believe that charity and aid are meaningful solutions to this kind of problem.
Some people in the NGO community know this all too well, and they are calling for genuine political change: The democratisation of the World Bank and the IMF, fairer trade rules, and an end to tax evasion. But because the leadership at the Gates Foundation and some NGOs find these issues inconvenient such alternative voices are being side-lined in favour of a disingenuous attempt to “fix” public attitudes by pushing ever harder on the same old charity and aid story.
If the Gates Foundation and NGO leadership want to get serious about tackling poverty, they might start by talking to the public about the importance of releasing developing countries from the siphons of rich countries and their corporations. They might help put the final nails in the coffin of the paternalistic story of charity and aid, white saviours and poor brown victims, and tell the real story about how the rich get richer off the backs of the poor. That would be a true starting point for development in the 21st century.
*Dr Jason Hickel lectures at the London School of Economics and serves as an adviser to /The Rules.
Martin Kirk, Global Campaigns Director of /The Rules, contributed to the analysis for this article.
Read more @ http://www.aljazeera.com/indepth/opinion/2014/11/death-international-developmen-2014111991426652285.html
African presidents ‘use China aid for patronage politics’
Most of the $80bn of development funds sent to Africa went to areas where national leaders were born rather than the most needy, says AidData report
African leaders are almost three times more likely to spend Chinese development aid in areas where they have ethnic ties, casting doubt on the humanitarian effectiveness of Beijing’s strict “hands-off” policy in the continent.
China says it spends more than half of its foreign aid in 51 African countries, and AidData, an open-source data centre, says Beijing sent more than $80bn in “pledged, initiated, and completed projects” between 2000 and 2012. Most of that aid went to areas where national leaders were born, indicating a strong political bias, AidData said.
“As soon as [a region] becomes the birthplace of an African president this region gets 270% more development assistance (from China) than it would get if it were not the birth region of the president,” said Roland Hodler, professor of economics at the University of St Gallen in Switzerland and co-author of a report, Aid on Demand: African Leaders and the Geography of China’s Foreign Assistance, published in conjunction with the database.
Ghana, the Democratic Republic of the Congo and Ethiopia received the most Chinese development assistance over the reporting period, the study showed.
China is sending development funds to African governments with the aim of buying long-term political alliances, Hodler said. Sierra Leone’s president, Ernest Bai Koroma, recently used Chinese aid to build a school in Yoni, his hometown, according to the report.
“To us, this suggests that the Chinese principle of non-interference in domestic affairs allows African presidents to use Chinese aid for patronage politics. I am sure the Chinese are aware of this, and I would argue that they accept it because they care more about having a president who is sympathetic to them than about the poor,” said Hodler.
But the study also noted that, contrary to popular belief, Chinese aid to Africa is not strongly tied to countries that host Beijing’s oil and mining operations. “We do not find a strong pattern that Chinese aid only goes to regions where there’s a lot of natural resources. The picture that they only go after natural resources is not really confirmed by our sub-national level analysis,” Hodler said.
Deborah Brautigam, director of the China Africa Research Initiative at John Hopkins University, said: “Most Chinese finance in Africa is not official aid, but business-related export credits borrowed by governments to finance infrastructure projects of various kinds. If these governments want to channel projects to their home town, Chinese banks would have no objection.
“For official aid, which is heavily diplomatic, the Chinese government looks beyond any sitting African leader to all the leaders to come, and to public opinion more generally. This is why they use their official aid for big, visible projects like stadiums, ministry buildings, and airports that can be seen and used by many people – in the capital city – and not tucked away in a rural hamlet.”
Researchers took data that China published on its foreign assistance and mapped where development projects were located. “The Chinese tend to send more aid to countries that are somewhat poorer but within these countries they go for the relatively rich regions,” said Hodler.
China maintains that it sends aid to African governments with the aim of furthering their development agendas.
The Chinese government said in July: “When providing foreign assistance, China adheres to the principles of not imposing any political conditions, not interfering in the internal affairs of the recipient countries and fully respecting their right to independently choosing their own paths and models of development. The basic principles China upholds in providing foreign assistance are mutual respect, equality, keeping promise[s], mutual benefits and win-win.”
• This article was amended on 21 November 2014 to clarify that the $80bn figure for aid to Africa between 2000 and 2012 was an estimate by AidData, not an official Chinese government figure, and that the estimate includes “pledged, initiated, and completed projects”.
Read more @ http://www.theguardian.com/global-development/2014/nov/19/african-presidents-china-aid-patronage-politics
The tradition of the Somali population, that is prevalently (especially in the north) but not exclusively pastoral is shaped, I argue, first of all in reaction to the harsh environmental conditions which have forced life to be mobile, fast, less hierarchical, more communitarian and violent because resources are scarce and unequally distributed on the territory. That’s why the Somalis developed a different way to secure themselves from risks and a different system to ensure social security, to which the clan is an essential part. The imposed top-down approaches to state-building are overlooking this aspect and, by claiming and financing the imposition of the state as the competent body to both manage risks for the population and create safety nets for the “citizens”, they also demonstrate to ignore history. They ignore, for example, that the legacies of both colonialism and Barre’s autocratic rule have left behind little trust and much suspicion towards the state among the Somalis, who are unlikely to change this attitude for the short-term period. Hence, the citizens that the state is trying to reach are not there, because a culture mediating the relation between the state and the population is missing in Somalia, and needs to be built from scratch. But before doing that, reconciliation among citizens is required: in a society so threatened by resource scarcity, yet well equipped with traditional institutions devoted to settle disputes, the fact that reconciliation processes have been hindered has particularly plenty of social implications. Therefore, the priority given by the federalist government to security issues may not be the ideal path forward, since it would mean operating on the consequences and not on the root causes. The legitimacy of state institutions is, after all, still missing and for a good reason: it is redundant to say that the lack of legitimacy is likely to influence internal stability as well. The state, rather than a prerequisite for stability, should be conceived instead as a major achievement following the enactment of agreed-upon political practices. – http://www.pambazuka.net/en/category/features/93436
Somalia: Let’s just forget the past?
Marco Zoppi*
I recently attended a conference where I had the chance to hear the speech of one Somali diplomat, whose identity or post is not what is important here. What he said, however, matters much more as he has indeed brought on the table many issues concerning the Federal Republic of Somalia’s future. Although his speech was preceded by a disclaimer that his opinions were not necessarily those of the Somali government he is representing abroad, it is fair to assume that many of his statements necessarily correspond to actual policies put in place by the federal government which appointed him, as media evidence seems to suggest. Starting from this conference, yet moving forward to analyze current Somali affairs, in this article I would like to engage on questions of reconciliation and (transitional) justice in Somalia: I argue that it’s a proper time to bring these elements in the debate, or rather to bring them back again in the debate, now that the federal system has been set to govern the country, but its realization is yet advancing with manifest strain and tension: in fact, we need to ask what can be held accountable for the slow implementation of the federalist project, and in doing so, it doesn’t seem reasonable to only take into account the flaws in the constitutional text, or the logic of clanpolitics, as a number of analysis have tried to do so far.
To pinpoint the core of the matter, the main concern I am confronted with is the diplomat’s affirmation regarding what to do with Somalia’s past, namely: “the past? Let’s just forget that”, while focusing all efforts to re-build a functioning state, first of all through the securitization of the territory, as he went on to suggest. But is it really the case that the Somali state can be re-built without even attempting any reconciliation among Somali population? In other words, where does the pivot of the discussion about peace and justice in Somalia lie (or should lie)? In the top-down state engineering or in the social norms regulating the harmonious relations among citizens and between them and the state? These are not rhetorical questions, and their answers call for historical as well as social analysis, as I will try to underline now.
The first point that I would like to stress is the following: if we look at the different reconciliation processes which have taken place over time since the collapse of Siad Barre’s regime, the emphasis has prevalently been on the need to resurrect the state or to gather all relevant leaders/warlords around the same table, taking for granted that they would fairly represent the vast majority of the Somalis population. This modus operandi reveals that the international community presupposed a convergence of the socio-political dynamics shaping the Somali society with the ones characterizing western countries: accordingly, they mobilized concepts such as “state institutions”; “representation”, “democracy” without even scrutinizing their factual compliance with local patterns of political behavior. Thereafter, in the face of the poor governance established by those leaders, which nourished rather a state of protracted war, the same international actors would conclude that Somali and African societies in general are hostages of corruption, nepotism, ethnic hatred and similar issues which they treat as “pathologies” that need to be cured. While there is some space to partly concur with what is said above, it is still interesting to note that western institutions were not, anyhow, the ones whose effectiveness was to be put into question in this discourse: poverty, clan rivalry, weak African leadership were to blame, and not much of this myopic way to see things has changed nowadays.
Nevertheless, there is a reality that we need to face: the solution to these exacerbated political issues is not derived from “better” governance alone or, in the case of Somalia, from the federalist structure per se; what is missing in the framework of action of the international community is, first of all, the understanding, or the willingness to understand, the role of history as well as of historical consciousness for reconciliatory processes; secondly, there has not been a serious engagement to include or at least mediate the tenets of the “social contract” of the Somalis, namely the norms which regulate at least three dynamics: the social interactions among people; the definition of citizenry (not so much in a legal way but in the sense of recognized participation in common activities); and the criteria for community membership. As many scholars have underlined, this form of indigenous governance is capable of producing remarkable levels of governance, but unfortunately it is often neglected in the state-building process, notwithstanding their relevance for the everyday life of the people who are supposed to live in that precise state. Hence, what happens is that there is a discrepancy between the rights and duties of the citizen so as described in the federal constitution (articles from 10 to 42) and the kind of “civil society” defined by Somali traditional norms. The overlapping of these two types of both public and private spheres has relevant implications, mistrust and lower loyalty towards the state. To be sure, these traditional norms are not a relic from a primordial past that must change in order to enter an alleged “modernity”.
The tradition of the Somali population, that is prevalently (especially in the north) but not exclusively pastoral is shaped, I argue, first of all in reaction to the harsh environmental conditions which have forced life to be mobile, fast, less hierarchical, more communitarian and violent because resources are scarce and unequally distributed on the territory. That’s why the Somalis developed a different way to secure themselves from risks and a different system to ensure social security, to which the clan is an essential part. The imposed top-down approaches to state-building are overlooking this aspect and, by claiming and financing the imposition of the state as the competent body to both manage risks for the population and create safety nets for the “citizens”, they also demonstrate to ignore history. They ignore, for example, that the legacies of both colonialism and Barre’s autocratic rule have left behind little trust and much suspicion towards the state among the Somalis, who are unlikely to change this attitude for the short-term period. Hence, the citizens that the state is trying to reach are not there, because a culture mediating the relation between the state and the population is missing in Somalia, and needs to be built from scratch.
But before doing that, reconciliation among citizens is required: in a society so threatened by resource scarcity, yet well equipped with traditional institutions devoted to settle disputes, the fact that reconciliation processes have been hindered has particularly plenty of social implications. Therefore, the priority given by the federalist government to security issues may not be the ideal path forward, since it would mean operating on the consequences and not on the root causes. The legitimacy of state institutions is, after all, still missing and for a good reason: it is redundant to say that the lack of legitimacy is likely to influence internal stability as well. The state, rather than a prerequisite for stability, should be conceived instead as a major achievement following the enactment of agreed-upon political practices.
The second matter I wish to deal with now is: what can Transitional Justice (TJ) bring to Somalia? Somali society is in desperate need to re-conciliate after the widespread violence connected to the civil war. Intra-clanic fights; confrontation between nomad/pastors and settled farmers; the emergence of discriminated minorities: these are some of the thorny issues of Somali past are still to be addressed in the post-1991 context. However TJ as commonly understood (including by United Nations) implies too much of state institutions or western-born concepts like the rule of law, to be a viable solution for African problems, it is argued here. In fact, if many African political crises are somehow the outgrowth of the “politics of the belly” (to quote Jean-François Bayart), namely of clientelist practices involving the state and the private sector or the broader population, the solution out of this deteriorated political situation should then come from other political bodies which enjoy people’s legitimacy, the latter built around both common definitions of what is justice as well as generalized perceptions of what is desirable and appropriate for the community’s common good.
At the moment, the state is thus not representing the ideal political body considered able to attract adequate degrees of legitimacy. That’s why the strengthening of state institutions advocated by TJ theories may not be what is firstly needed here, especially if reconciliation and the coming to terms with the past in reverse are not included at any level in the post-conflict recovery process. I intend to underline the need to develop African recipes for reconciliation which can be more responsive to population’s needs: these kinds of indigenous institutions, including the clan, can convey values which are intelligible to the population because they are born out of the local social contract: the respect of this social contract would alone ensure a satisfying degree of national safety while, on the other hand, “the creation of a national army” prioritized by Somali the federal government is not necessarily a synonym for peace-building. I am affirming this because the univocal notion of citizenship proposed by the state is hardly fitting into the reality of the constellation of clans already equipped each with its own respective definition for establishing who is a member.
So, while TJ’s truth-telling initiatives could help establishing an egalitarian approach that affords acknowledgment and dignity to all, the state framework is an inhibitor which would deliberately fragment that “all” into exclusionary definitions of citizenship and partisan factions, eventually jeopardizing the whole process. While these issues should be properly addressed, the specific provocation: “stop being slave of the tribal system and start behaving like a nation” that the diplomat directed to the Somali diaspora, is an indication of the government’s adoption of a mono-strategy to deal with the future of Somalia.
How could Transitional Justice manage the societal diversity? Just for clarity, it should be underlined that even the realization of a state-led reconciliation process based on TJ’s principles would not necessarily mean the consolidation, right away, of a national identity: Somalia is still composed of clans, and the clan is not just a political entity, but also a welfare provider for its members, as well as a security net: it performs a way more complex social role of than usually represented in international media, and it is even more efficient than the state in doing so in the Somali context: the clan makes the life of its member less insecure and problematic, yet more communitarian and more connected to kin through nets of duties and moral obligations. So, once more, reconciliation in Somalia should rather start from the full resurgence of the social contract and the traditional norms, the only ones that at the moment are able to attract the trust of the people and that are thus granted social legitimacy. The reconstruction of fragmented societies through Transitional Justice should be based on cultural forms and systems of knowledge which can be recognized by the concerned population: in the recent history of the international community engagement in Somalia, this would represent a novelty, and it would substantially change the meaning of transition itself: a transition from solely state-based approaches towards the inclusion of local social contract-based elements.
The last point of the discussion is about people. Not only institutions, whether western or Africans, count. People also matter, and people as a matter of fact make the institutions alive. How can history be just forgotten in order to leave space to new nation-building imperatives? Memories of the people are extremely important as they are actively contributing in determining current people’s life decisions; the historical consciousness is too relevant in this discourse to be left instead in the corner; better yet, the fundamental peace effort for Somalia may come exactly from those who have experienced the war and endure painful memories.
To conclude, I firstly stated that the federalist structure of Somalia is faces obstacles for its full implementation in virtue of a missing agreement on who is a citizen, and how relationships among citizens and between them and the state should be regulated. I then underlined that the inclusion of provisions contained in the Somali social contract and in the norms known as “xeer” in the current political development would increase the overall legitimacy of the process. I went on to say that, however, without reconciliation in a post-war traumatized and truth-seeking population, social cohesion is hard to be achieved. I then questioned the potential role of Transitional Justice, a point which I wish to expand now: in the case of Somalia, the current definition of TJ appears too narrow to be beneficial, since it limits the space for local-based procedures of definition of justice as well as consequent means to achieve it: it does so somehow implicitly, in the specific focus given to state, rule of law, democracy and other conceits belonging to the western political dictionary. I have claimed instead the need for a bottom-up reconciliation process in Somalia, based on the indigenous social contract or at least the integration of some of its tenets: these already include, in fact, measures for dispute settlement and are thus preconditions for a working variation model of TJ which would have more chances to be applied successfully. However, as it appears, this solution entails a direct challenge to the well-established strategies of state-building proposed by the west: the key point turns thus around the poor legitimization that Afro-based transitional justice processes would receive by international actors, notwithstanding the rather higher social recognition they would get internally. In other words, TJ as it is framed today in the general debate is at risk of creating an ideological alliance with the theories of the state, which in the African context would be nothing but detrimental, just as the past political record clearly shows. Most likely, it would reiterate the endless confrontation between the alleged “modernity” of the west, on the one hand, and the African tradition on the other, without bringing forward a valid as well as agreed-upon path to reconciliation.
* Marco Zoppi is a PhD fellow in Histories and Dynamics of Globalization at Roskilde University, Denmark. He is currently researching on the Somali diaspora in Scandinavia. He holds a MA in African Studies pursued at the University of Copenhagen. His personal interests include Geopolitics, history of Africa and colonialism. He can be contacted at: marzo@ruc.dk
Read more @ http://www.pambazuka.net/en/category/features/93436
Rome Declaration on #Nutrition, endorsed by over 170 countries, enshrines everyone’s right to have access to safe, sufficient and nutritious #food and commits governments to preventing malnutrition in all its forms, including hunger, micronutrient deficiencies and obesity.
The second International Conference on Nutrition (ICN2) endorsed a political outcome document, the Rome Declaration on Nutrition and an accompanying technical Framework for Action to guide its implementation. The Declaration commits countries to eradicate hunger and prevent all forms of malnutrition worldwide – particularly undernutrition in children, anaemia in women and children, among other micronutrient deficiencies – as well as reverse the trend in obesity. It aims to do this by increasing investments in food systems to improve people’s diets and nutrition. The Framework proposes the creation of an enabling environment for effective action and for strengthening sustainable food systems, including through investments in pro-poor agriculture and smallholder agriculture to improve diets and raise levels of nutrition; nutrition education and information; social protection; strengthened health systems for addressing specific conditions; improved water, sanitation and hygiene; and improved food safety.
UNPO Publishes Report on Ogaden persecution in Ethiopia
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 abackground 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 the voices of those willing 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.
Mr. Chairman and members of the committee, thank you for providing me the opportunity to speak today about the human rights situation in Ethiopia.
The other panelists have articulated some of the critical issues that are facing Ethiopia ahead of the May 2015 elections. I would like to elaborate on human rights concerns associated with Ethiopia’s many development challenges.
Ethiopia is the one of the largest recipients of development assistance in the world, including more than $800 million in 2014 from the US government. Many of Ethiopia’s 94 million people live in extreme poverty, and poverty reduction is rightly one of both the US and Ethiopian government’s core goals. Improving economic and human development is fundamental to ensuring that Ethiopians are able to enjoy their rights to health care, education, shelter, food and water, and Ethiopia’s government, civil society, international donors and private investors all have important roles contributing to the realization of these rights.
But sustainable development also requires a commitment to the full range of human rights, not just higher incomes, access to education and health care, but the ability for people to express their views freely, participate in public policy decision-making, join associations of their choice, have recourse to a fair and accessible justice system, and live free of abuse and discrimination.
Moreover, development that is not rooted in respect for human rights can be counter-productive, associated with abusive practices and further impoverishment of people already living in situations of extreme poverty. In Ethiopia, over the past few years Human Rights Watch has documented disturbing cases where international donors providing development assistance are turning a blind eye to government practices that fail to respect the rights of all beneficiaries. Instead of improving life in local communities, these projects are proving harmful to them. And given the repression of independent voices, media and associations, there are no realistic mechanisms for many local communities to express their views to their government. Instead, those who object or critique the government’s approach to development projects face the prospect of intimidation, harassment and even serious abuse.
In 2011 in Ethiopia’s western region, Gambella, Human Rights Watch documented such abuses during the implementation of the first year of the government’s “villagization” program. Gambella is a region populated by indigenous groups who have suffered from political marginalization and lack of development for decades. In theory the villagization program aimed to address some of these concerns. This program required all indigenous households in the region to move from their widely separated homes into larger villages – ostensibly to provide improved basic services including much-needed schools, health clinics and roads.
I was in Gambella for several weeks in 2011 and travelled to 16 different villages in five different districts. I met with people who had not yet moved from their homes and others who had been resettled. I interviewed dozens of people who said they did not wish to move but were forced by the government, by police, and by Ethiopia’s army if necessary. People described widespread human rights violations, including forced displacement, arbitrary arrest and detention, beatings, and rape and other sexual violence. Thousands of villagers fled into neighboring countries where they became refugees. At the same time, in the new villages, many of the promised services were not available and the food security situation was dire.
The villagization program has also been implemented in other marginalized regions in Ethiopia. These regions are the same areas where government is leasing large pieces of land to foreign investors, often from India, China and the Gulf states, without meaningful consultation with local communities, without any compensation being paid to local communities, and with no benefits for local communities other than low-paying labor jobs on the plantations.
In the Omo valley in southern Ethiopia, Human Rights Watch found that the combination of sugar and cotton plantations and hydroelectric development is causing the displacement of up to 200,000 indigenous people from their lands. Massive amounts of water are being used for these projects which will have devastating impacts for Lake Turkana across the border in Kenya and the 300,000 indigenous people who live in the vicinity of the lake and depend upon it. The displacement of communities in the Omo valley is well underway. As in Gambella, communities in the Omo valley told Human Rights Watch about coercion, beatings, arrests and threats from military and police to force people to move to new settlements.
Human Rights Watch also found politically motivated abuse in development programs. In 2010, we documented discrimination and “political capture” in the distribution of the benefits of development programs especially prior to the 2010 elections. Opposition party supporters and others who did not support the ruling party were denied access to some of resources provided by donor-funded programs, including food aid, micro credit, seeds, fertilizers, and other critical agricultural inputs needed for food security, and even employment opportunities. Schools, funded as part of education programs by the US and other development partners, were used to indoctrinate school children in ruling party ideology and teachers were required to report youth perceived to support the opposition to the local authorities. These government practices, many of which continue today, show the intense pressure put on Ethiopian citizens to support the ruling party, and the way in which development aid is manipulated to discriminate against certain communities.
All of these cases have several common features. First, the Ethiopian government routinely denies the allegations without investigation, claiming they are politically motivated, while simultaneously restricting access for independent media and investigators. Second, these programs are directly and indirectly funded by Western donors, who seem unwilling to acknowledge, much less address human rights concerns in Ethiopia.
Monitoring and evaluation of these programs for human rights abuses is inadequate. Even when donors carry out assessments to look into the allegations, as has happened in Gambella, they are not conducted rigorously and do not ensure victims of abuses can speak freely and safely. In the current environment in Ethiopia, it is essential for anyone seeking to investigate human rights violations to go to locations where victims can speak openly, to understand the dynamics of the local communities, and recognize the depths of the fear they are experiencing.
All of these problems are exacerbated by the ongoing government crackdown on the media and civil society. The independent press has been ravaged since the 2010 election, with the vast majority of journalists terrified to report anything that is remotely critical of the government. In October I was in a country neighboring Ethiopia where over 30 journalists have fled in the past few months alone. I spoke to many of them: their papers were closed, their families were threatened, and many had been charged under repressive laws merely because they criticized and questioned the Ethiopian government’s policies on development and other issues. I spoke with someone who was forced to seek asylum abroad because he had questioned in writing whether the development of Africa’s largest dam on the Nile River was the best use of money in a country where poverty is pervasive.
As for Ethiopian civil society, it has been decimated by another law, the Charities and Societies Proclamation. It has made obtaining foreign funding nearly impossible for groups working on human rights, good governance, and advocacy. Leading members of the human rights movement have been forced to flee abroad.
Some people take to the streets to peacefully protest. Throughout 2014 there were various protests throughout Ethiopia. In many of these protests, including during the student protests in the Oromia region in April and May of this year, the security forces used excessive force, including the use of live ammunition against the students. We don’t even know how many Oromo students are still detained because the government publicizes no information, there is no comprehensive human rights monitoring and reporting, and family members are terrified of reporting the cases. Members of the Muslim community who organized protests in 2012 against what they saw as government interference in religious affairs have also paid an enormous price for those demonstrations, with many beaten or arrested and most of the protest organizers now imprisoned on terrorism charges.
Finally, bringing about change through the ballot box is not really an option. Given that 99.6 percent of the parliamentary seats in the 2010 election went to the ruling party and that the political space has shrunk dramatically since then, there is little in the way of a viable opposition that can raise questions about government policy, including development plans, or other sensitive topics.
This situation leaves Ethiopians no real means to express concerns over the policies and development strategies imposed by the government. They either accept it, they face threats and imprisonment for speaking out, or they flee their country as thousands have done. The refugee communities in countries neighboring Ethiopia are full of individuals who have tried to raise concerns in all of these ways, and are now in exile.
To conclude, we all recognize that Ethiopia needs and requires development. The problem is how development is being undertaken. Development projects need to respect the rights of the local communities and improve their quality of life, regardless of ethnicity or political perspective. The United States and Ethiopia’s other major partners can and should play a leading role in supporting sustainable, rights-respecting development. The US should not accept arguments that protecting human rights is in contradiction to development goals and implementation.
In 2014, the appropriations bill required the US to scrutinize and suspend funding for development programs in Ethiopia that might contribute to forced evictions in Ethiopia, including in Gambella and Omo. This was an important signal that the abuses taking place were unacceptable, and this should be maintained in the upcoming FY15 appropriations bill, whether it is a stand-alone bill or a continuing resolution.
As one of Ethiopia’s key partners and supporters of Ethiopia’s development, the US needs to do more to ensure it is rigorously monitoring and consistently responding to human rights abuses in Ethiopia, both bilaterally and multilaterally. The US should be pressing the Ethiopian government to ensure that there is genuine consultation on development initiatives with affected communities, that more robust monitoring is put in place to monitor for potential abuses within programs, and that independent civil society, both domestic and foreign, are able to monitor and report on rights abuses. Respect for human rights is first and foremost a concern of all Ethiopians, but it is also central to all US interests in Ethiopia, from security to good governance to sustainable development.
WITNESS LIST:
Soleyana S.Gebremichale, Co-founder, Zone NineBloggersRobert Herman, Vice President of Regional Programming, Freedom HouseSusan Valentine, Africa Program Coordinator, Committee to Protect Journalists
Felix Horne, Ethiopia Researcher, Human Rights Watch
Joshua Klemm, International Rivers
Read more @ http://www.hrw.org/news/2014/11/17/tom-lantos-human-rights-commission-hearing-human-rights-dilemmas-ethiopia
Irreecha (Irreessa) Birraa Oromoo kan Bara 2014 ((akka lakkoobsa Oromootti kan Bara 6408) akka gaariitti karooreffatamee, haala oo’aa fi bareedan kabajame. Here are some of live pictures, videos and reports refer to Irreecha Oromo Thanksgiving 2014 (6408 in Oromo Calendar) Season Global Events Planning and Celebration. The blessing event that started in mid August and celebrated successfully and colorfully through Birraa (September- October). Millions attended Hora Harsadi (Bishoftuu, Oromia) and Malkaa Ateetee (Buraayyuu, Oromia).
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated in East Wallaggaa, Western Oromia, Naqamtee City, 16 November. This month’s Irreecha also known as Irreecha Yaadanno. Remembrance Irreechaa.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Burraayyuu, Malkaa Ateetee, Oromia with millions of Oromians in attendance. 9th October 2014.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Bishoftu Oromia, Hora Harsadii with over 4 million in attendance. 5th October 2014.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Bishoftu Oromia, Hora Harsadii with over 4 million in attendance. 5th October 2014
OromoPress Report:- Irreecha: Oromo’s Largest African Festival Celebrated by Millions at Hora Arsadi, Bishoftu
(OromoPress) – On Sunday October 5, 2014 an estimated 4 million people attended the annual Irreecha Festival at Hora Arasdi (lake) in Bishoftu town, located 47.9 kilometers southeast of the Oromo nation’s capital Finfinne (aka Addis Ababa). Although not conceptually, historically and purposively equivalent, people sometimes superficially use the word from the American holiday “Thanksgiving” to describe Irreecha Festival to expatriates. Oromo and friends of Oromo from across all religions and backgrounds converged to celebrate the transition from a gloomy (dukkana) rainy season to a bright (booqaa) Birraa (Spring season). The rainy season that runs for 3 months–June to August– is considered a harsh winter and is associated with darkness and separation from friends and families because of rivers swelling, (and also because of the lack of electricity). In contrast, Spring is considered a more pleasant season of festivity. Honestly, the tropical rainy season is not as a harsh a season as Winter as we know it in the northern hemisphere if you have the skills to swim and walk in and on waters.To say that Irreecha is a celebration of escaping a bad season, would be a gross oversimplification given the long and complex history of the Oromo indigenous African holiday practiced for thousands of years before the arrival of Abrahamic faiths in Oromia, Ethiopia and the Horn of Africa. Read more @http://oromopress.blogspot.co.uk/2014/10/irreecha-oromos-largest-african.html
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Tel Aviv, Israel, (Middle East)
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Uganda (East Africa)
5th October 2014.
The Oromo people, the largest nation in Ethiopia, celebrate Irreecha, a festival of thanksgiving. Oromo communities spread out across the world perform rituals on this day around water sources to thank God for enduring the rainy season and ushering in the Spring season. The Oromo Community in Uganda held their celebrations at the Kabaka’s Lake in Lubaga on October 5, 2014. http://finfinnetribune.com/Gadaa/2014/10/ntv-uganda-report-oromo-community-in-uganda-celebrate-irreecha-festival/
NTV Uganda
A Beautiful Irreecha Celebration in Groton, Connecticut (It Takes One Family to Start Building a Community)
Irreecha Celebration in Perth (Australia) – Oct. 5, 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in South Africa.
5th October 2014.
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Melbourne, Australia
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Cairo, Egypt
5th September 2014.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Atlanta, Georgia, USA
4th October 2014
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Holland.
4th October 2014
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Boston, MA, USA
28 September 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Los Angeles, California
27 September 2014
Hawaasni Oromoo Magaalaa Los angeles fi San Diego Ayyaanaa Biyyoolessa Oromoo, IRREECHA, Birraa 27, 2014 haala hoo’an kabajaanni oolan. Sirni ayyaaneeffanaa sa’aa 11:00WD qabee hanga sa’aa 6:00WB gageeffame kun seeraan banamee, eebbaa manguddootiin itti fufee, aadaa irreechaatiin Waaqaa faarffachaa fi gammachuudhaan sirbaa iddoo haroo adeemudhaan erga irreeffatamee booddaa haaluma walfakkaataan iddoo qophiitti deebi’ame sirbaa fi mariin xumurameera. ‘Barrii baranaa kan hegereetiin Isin ha gahu!’
Irreecha (Oromo Thanksgiving) Festival Celebrated in Bay Area, California
4th October 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Leeds, UK.
27 September 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Ohio.
28th September 2014.
Irreecha( Oromo thanksgiving) 2014: Colorfully celebration in Seattle with Oromiya and Caffee Tuulamaa Abbaa Gadaa- Bayanaa Sanbatoo, 28th September 2014
Irreecha: Colorfully Celebrated
inWashington DC, USA.
27th September 2014
At the Hururssaa, Name-Recognizing or Name-Giving Ceremony, held in conjunction with the 2014 Washington-DC’s Irreecha celebration, author Tasfaayee Gabra-aab has become “Gadaa” Gabra-aab; watch the ceremony below (video by OPride.com). Hururssaa is one of the rich traditions of the Oromo nation.
Minnesota, Little Oromia in the Presence of A/G Bayyanaa Sanbatoo & Ob. Laggasaa Deettii, Former Leader of Macha-Tulama Association
Ayyaana irreechaa Fulbaana 27 bara 2014 magaalaa Bergen,Norway
Irreecha Colorfully Celebrated in Oslo, Norway, on Saturday, Sept. 27, 2014
Seife Nebelbal Radio: Special Program on the Irreecha Festival in Dallas, TX (With Abbaa Gadaa Bayyanaa Sanbatoo)
Irreecha Birraa 2014 Celebration @ Las Vegas, Sunset Park
25 Fuulbana ( September ) 2014.
The 2014 Irreecha Celebration in Adelaide, South Australia
Ayyaana Irreecha Birraa Oromoo kan bara 2014 Kanaadaa (Canada) Calgaryti Birraa 20 Bara 2014 haala O’ooan kabajamee Ooole. Irreecha celebrated in Calgary, Canada on 20th September 2014. See picture below.
Irreecha Oromoo kan Bara 2014 Baga Ittiini Isin Gahe! Aadaa Oromoo Maraa Irreechi Hundee Keenya Irree Keenya!!!
Happy the 2014 Oromo Irreecha Thanks Giving, Cultural and National Day!!!!
Felice 2014 Oromo Irreecha Thanks Giving, Culturali e Giornata Nazionale !!!!
Glückliche 2014 die Oromo Irreecha Thanks Giving, kulturellen und nationalen Tag !!!!
Glad de 2014 Oromo Irreecha Thanks Giving, kulturelle og National Day !!!!
Bonne 2014 Oromo Irreecha Merci Donnant, la culture et la Journée nationale !!!!
Gelukkig 2014 Oromo Irreecha Thanks Giving, culturele en nationale Dag !!!!
Shona 2014 Oromo Irreecha Go raibh maith agat a thabhairt, Cultúrtha agus Lá Náisiúnta !!!!
Irreechi Faajjii Keenya
Irreecha @Buraayyuu, 2013
Oromians in Sweden Celebrated Irreecha in Stockholm on 13th September 2014
Ayyaanni Irreessa/irreecha Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame (suuraa kanaan olii ilaalaa, see the above pictures of Irreecha celebration in Stockholm )
Ayyaanni Irreessaa/irreechaa Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame
Ayyaanni Irreessaa/irreechaa Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame ( Suuraa kanaa olii ilaalaa, Irreecha celebration @ Stockholm pictures).
Irreecha celebration: Toronto,Canada 31 August 2014
We are pleased to inform you that he is finally able come to the United States. OSA has extended its theme focusing on Gada democracy through the end of the year and Abba Gada Bayana speak at a series of OSA-organized workshops in various cities in Unite Stated from September 6-27, focusing on the ongoing work of reviving the Gadaa system.
He will also participate as a guest of honor at several Irreecha celebrations organized by Oromo in the Diaspora.
We invite all who are interested in the Gadaa democratic system and Oromo culture in general to attend these workshops and participate in spectacular Irrechaa celebrations to be held throughout September and October 2014.
We would like to extend our appreciation to local individuals and institutions who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayana’s travel documents.
The attached flyer contains general information about dates and cities where Abbaa Gadaa Bayana will be speaking.
Jawar Mohammed
President, Oromo Studies Association
Welcoming the New Season; Announcing the Season’s First Irreecha Celebration (Toronto, Canada – August 31, 2014)
According to the Oromo culture writer, Ob. Anga’a Dhugumaa, the preparation for the spring Oromo holiday of Irreecha/Gubaa, which celebrates the transition from the rainy season to the bright season by giving Thanks to Waaqa, begins in mid-August, and mid-August is only a couple of weeks away from today; the mid-August celebration is calledTaaboree or Muka Dhaabaa.
Here is a quote from Ob. Anga’a Dhugumaa article on Gubaa/Irreecha:
“In the middle of August, a tall olive tree (Ejersa – Olea Africana) is cut, and all its branches removed except at its top. It is then erected (horduu, dhaabuu) on ground as a pole. The species of this tree has to be olive. Olive trees (Ejersa) are considered as holy trees among the Oromo. Its smoke is very sweet. Erecting such a tree at the peak of the rainy season symbolizes a wish for the Earth to get firm. It is a peak time for the ground to get wet or saturated with rainwater, and is too weak to stand heavy rain. This day, which is called Taaboreeor Muka Dhaabaa, is observed by the youth only.
“The final gigantic celebration takes place exactly five weeks later from this day. The five weeks are refereed to as the ‘five-finger rules’. One finger is equivalent to one week.” (Read more here: http://goo.gl/kGdVBD)
With that, Toronto is once again ready to hold the first Irreecha celebration, which will be held in Whitby, Canada, on August 31, 2014.
Ayyaana Irreecha | Oromo Thanksgiving in Sydney, Australia – Sept. 27, 2014
Ayyaana Irreecha Bara 2014 | Oromo Thanksgiving in Los Angeles on Sept. 27, 2014
Ayyaanni Irreecha bara 2014 Fulbaana 27 magaala Los Anjeles keessatti kabajaamuuf qophiin itti fufeera. Lammiiwwan Oromoo fi firoonni Oromiyaa Kaaliforniyaa fi Godina Ollaa keessa jiratan hundinuu koottaa waliin haa Irreeffannuu!
Qophiin sa’aa 11:00 WD jalqaba.
Bakkeen Qophii:
Kenneth Hahn State Recreation Area
4100 S. La Cienega Blvd
Los Angeles, CA – 90056
———————
The Oromo Thanksgiving Day will be celebrated on September 27, 2014. All Oromo citizens and friends of the Oromo nation cordially invited. Please join us on our highly celebrated Holiday.
Program begins at 11:00am
Location:
Kenneth Hahn State Recreation Area
Los Angeles, CA – 90056
Ayyaana Irreecha | Oromo Thanksgiving in Helsinki, Finland – on October 4, 2014
Event Details:
Date: 4th of October 2014
Time: from 12:00 to 5:00
Place: Kivikonkaari 11, Kivenkolo, Helsinki, Finland
Transport: Take Metro from Helsinki Railway Station to Kontula; From Kontula, take Bus 78. It is about 5 minutes.
Irreecha Bara 2014 | Kan Biyya Jarmaniitti | Fulbaana/Sept. 20, 2014
Waamicha Kabajaa Ayyaana Irreecha kan Bara 2014 Biyya Jarmanii keessatti qophaa’ee: Koree Qindeesitu Ayyaana Irreeschaa irraa Ilmaan Oromoo Biyya Jarmanii keessa jiraatan Maraaf – Frankfurt am Main, Germany
Kabajammo Ilmaan Oromoo,
hundaa duraan dursee nagaan rabii isin haagahu. Ashamaa ilmaan Oromoo kann biyya Jarmanii keessa jiraattan; obboleewwan keenya dhiira fi dubartiin, baga ayyaana Irreecha bara haaraa 2014 walumaan jala geenye. Ayaanni Irreecha jila (festival) waga/bara haaraatti cee’uumsaatti.
Ayyaanni Irreecha kan bara haaraa 2014 biyya Jarmaniitti kutaa magaalaa Frankfurt am Main “Bockenheim” (im Stadtteil Bockenheim) jedhamu keessatti Fulbaana (September) 20, 2014 kabajamuuf qophiin Koree Qindeessituu Ayyaana Irreescha xumuramee jira. Kanaaf Oromoon biyya Jarmanii keessa jiraatan kabajaa ayyaana Ireechaa kan bara 2014 irratti argamtannii waliin akka kabajnu ulfina guddaan isin afeerra.
Ayyaanni Irreecha kan bara haaraa 2014 Fullbaana (September) 20, 2014, guyya sambata xiqqaa(Saturday), sa’a 12:30 WB (PM) irra eegalee hanga (hama) sa’attii 18:00 WB (PM) Paarkii (iddoo namni itti haara galfatu) “Rebstockpark” jedhamu keessatti cinaa (bukkee) haroo (Weiher im Rebstockpark = Pond in Rebstockpark) ti kabajama.
Ayyaanni Irreecha guyyaa ilmaan Oromoo akka sabaatti heddomminaan walarganii dhimma har’a itti jiran waliif himan, waan hegeree immoo waliin qindeeffaatan, guyyaa waloomaa (day of joint action) Oromoo ti. Heddomminaan bahanii ayyaana Irreecha irratti aadaa fi duudhaa/jifuu (culture and tradition) ofii agarsisuunis mallattoo sabboonummaa saba Oromoo ti. Aadaa kana guddisuu fi muldhisuun eenyummaa Oromoo guddisuudha.
Ayyaanni Irreecha kan bara 2013 kan yeroo kamuu caala biyya keessaa fi alatti sirna ho’aa fi hamilee guddaan akka kabajame, odeeffannoo fi gabaasa bakka gara garaa irraa argaa fi dhagahaa jirra. Kun kan muldhisu, ayyaanni Irreecha guddina aadaa fi duudhaa/jifuu, akkasumas eenyummaa fi tokkummaa saba Oromoof utubaa ta’uu nu hubachiisa.
Daandi (kara)/Street: Am Römerhof, Max‐Pruss‐Straße Geejiba/Transport: Baabura (tram) lakoofsa 17 (Straßenbahnlinie 17 vom Hauptbahnhof Frankfurt am Main bis zur Endehaltestelle “Rebstockbad”)
Ayyaana Irreecha Kan Bara 2014 | Oromo Thanksgiving in Columbus, Ohio – Sept. 28, 2014
Address: 213 Camrose Court, Gahanna, OH
UPDATED (Seattle): Workshop on Gadaa with A/G Bayyanaa Sanbatoo following Irreecha: Seattle, Washington (NW U.S. & British Columbia) – Fulb./Sept. 28, 2014
Ayyaana Irreecha Kan Bara 2014 | Oromo Thanksgiving in Columbus, Ohio – Sept. 28, 2014
Address: 213 Camrose Court, Gahanna, OH
Ayyaana Irreecha | Oromo Thanksgiving in Leeds, the UK (Fulbaana/Sept. 27, 2014)
Mark your calendar; this year’s Irreecha celebration will be held in the city of Leeds, the UK, on Sept. 27, 2014. All Oromos and friends of the Oromo in the UK are invited.
Plan of Event: Ayyaana Irreecha , Oromo Thanksgiving on Onkoloolessa/October4, 2014- Perth, Australia
Baga bacaqii Gannaa nagaan baatanii Booqaa Birraa argitan jechaa, Eenyummaa fi Aadaa ofii yoo abbaan duukaa bu’ee hin kununisifatiin alagaan ishuma hafte iyyuu balleessuuf duubatti hin jedhu waan ta’eef IRREECHA bara kanaa / 2014 sirnna hoo’aan kabajachuuf Oromoonni dhuunfaan sagantaa kana irratti hojjataa jiru. Ammoo dhimma kana fiixaan baasuuf hirmannaan Hawaasa Oromoo Magaalaa Perth murteessaa dha.
Waan kana ta’eef jecha Oromoonni Magaalaa Perth jirraattan hundi ayyaana IRREECHAA kana irratti hafeeramtaniirtu.
Koottaa / dhyaadhaa waliin gammannaa!
Yoom:-
Gaafa 05/10/2014
Guyyaa Dilbataa
Bakka:- Burswood Park, Burswood
Yeroo:- Sa’aatii 11:00 AM irraa eegalee
Hubachiisa:-
Wamicha Guyyaa Irreecha bara 2014 | London: Fulb./Sept. 27, 2014
Oromoo fi Firottan Oromoo UK Maraaf,
Hawaasni Oromoo UK kessa jiraatu guyyaa Irreecha galata kennan bara 2014 Fulbaana 27, 2014 Magaala Londonitti ayyaneffata. Kanaf, guyyaa Oromon tokkummadhan uumaa galata galchatu kana irratti argamtani akka gammaddan Hawaasni Oromoo UK kabajaan isin aferra. Nyatnii fi dhugaatin gatii bayyessan ni jira.
Kottaa aadaa fi muziqaa Oromoo dhandhamadhaa!
Sagantaa:
A. Sagantaa Irreffachuu: 11:00wd-2:00
Bakka: Hampsted Heath Park Staff Yard, Parliament Hill Fields, High-gate Road, London NW5 1QR
Gejjiba: Atobusii: C2, C11, 214
Baabura: Bufata baaburaa Gospel Oak
Konkolaataa dhabuf sa’ati 2f £2.50 basisa
B. Yeroo gammachuu fi hawaasessuu – 3.00wb-10.30gg
Bakka: Whittington Park Community Centre, Yerbury Road, London N19 4RS
Gejjiba: Atobusii C11 gara bufata baaburaa Archway, 17, 43, 263, 271 (gara bufata baaburaa Upper Holloway Road)
Baabura: Bufata baaburaa Archway
Bufata baaburaa: Upper Holloway Road
Irreecha (Irreessa) Birraa Oromoo kan Bara 2014 ((akka lakkoobsa Oromootti kan Bara 6408) akka gaariitti karooreffatamee, haala oo’aa fi bareedan kabajame. Here are some of live pictures, videos and reports refer to Irreecha Oromo Thanksgiving 2014 (6408 in Oromo Calendar) Season Global Events Planning and Celebration . The blessing event that started in mid August and celebrated successfully and colorfully through Birraa (September- October). Millions attended Hora Harsadi (Bishoftuu, Oromia) and Malkaa Ateetee (Buraayyuu, Oromia).
Irreecha Oromoo kan Bara 2014 Baga Ittiini Isin Gahe! Aadaa Oromoo Maraa Irreechi Hundee Keenya Irree Keenya!!! Happy the 2014 Oromo Irreecha Thanks Giving, Cultural and National Day!!!! Felice 2014 Oromo Irreecha Thanks Giving, Culturali e Giornata Nazionale !!!! Glückliche 2014 die Oromo Irreecha Thanks Giving, kulturellen und nationalen Tag !!!! Glad de 2014 Oromo Irreecha Thanks Giving, kulturelle og National Day !!!!
Bonne 2014 Oromo Irreecha Merci Donnant, la culture et la Journée nationale !!!!
Gelukkig 2014 Oromo Irreecha Thanks Giving, culturele en nationale Dag !!!!
Shona 2014 Oromo Irreecha Go raibh maith agat a thabhairt, Cultúrtha agus Lá Náisiúnta !!!!
سعيدة 2014 أورومو Irreecha تقديم الشكر والثقافة واليوم الوطني !!!!
Irreecha Buraayyuu irrattii yoo kabajamu. Suraan kun kan bara 2013 bara kan maxxanfame.
Oromo woman celebrating Irreecha (Irreessa) Thanksgiving at Burayyuu, Central Oromia, near the capital Finfinnee, September 2013.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated in East Wallaggaa, Western Oromia, Naqamtee City, 16 November. This month’s Irreecha also known as Irreecha Yaadannoo. Remembrance Irreechaa.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Burraayyuu, Malkaa Ateetee, Oromia with millions of Oromians in attendance. 9th October 2014.
OromoPress Report:- Irreecha: Oromo’s Largest African Festival Celebrated by Millions at Hora Arsadi, Bishoftu
(OromoPress) – On Sunday October 5, 2014 an estimated 4 million people attended the annual Irreecha Festival at Hora Arasdi (lake) in Bishoftu town, located 47.9 kilometers southeast of the Oromo nation’s capital Finfinne (aka Addis Ababa). Although not conceptually, historically and purposively equivalent, people sometimes superficially use the word from the American holiday “Thanksgiving” to describe Irreecha Festival to expatriates. Oromo and friends of Oromo from across all religions and backgrounds converged to celebrate the transition from a gloomy (dukkana) rainy season to a bright (booqaa) Birraa (Spring season). The rainy season that runs for 3 months–June to August– is considered a harsh winter and is associated with darkness and separation from friends and families because of rivers swelling, (and also because of the lack of electricity). In contrast, Spring is considered a more pleasant season of festivity. Honestly, the tropical rainy season is not as a harsh a season as Winter as we know it in the northern hemisphere if you have the skills to swim and walk in and on waters.To say that Irreecha is a celebration of escaping a bad season, would be a gross oversimplification given the long and complex history of the Oromo indigenous African holiday practiced for thousands of years before the arrival of Abrahamic faiths in Oromia, Ethiopia and the Horn of Africa. Read more @http://oromopress.blogspot.co.uk/2014/10/irreecha-oromos-largest-african.html
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Tel Aviv, Israel, (Middle East)
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Uganda (East Africa)
5th October 2014.
The Oromo people, the largest nation in Ethiopia, celebrate Irreecha, a festival of thanksgiving. Oromo communities spread out across the world perform rituals on this day around water sources to thank God for enduring the rainy season and ushering in the Spring season. The Oromo Community in Uganda held their celebrations at the Kabaka’s Lake in Lubaga on October 5, 2014. http://finfinnetribune.com/Gadaa/2014/10/ntv-uganda-report-oromo-community-in-uganda-celebrate-irreecha-festival/
NTV Uganda
A Beautiful Irreecha Celebration in Groton, Connecticut (It Takes One Family to Start Building a Community)
Irreecha Celebration in Perth (Australia) – Oct. 5, 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in South Africa.
5th October 2014.
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Melbourne, Australia
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Cairo, Egypt
5th September 2014.
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Atlanta, Georgia, USA
4th October 2014
Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Holland.
4th October 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Boston, MA, USA
28 September 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Los Angeles, California
27 September 2014
Hawaasni Oromoo Magaalaa Los angeles fi San Diego Ayyaanaa Biyyoolessa Oromoo, IRREECHA, Birraa 27, 2014 haala hoo’an kabajaanni oolan. Sirni ayyaaneeffanaa sa’aa 11:00WD qabee hanga sa’aa 6:00WB gageeffame kun seeraan banamee, eebbaa manguddootiin itti fufee, aadaa irreechaatiin Waaqaa faarffachaa fi gammachuudhaan sirbaa iddoo haroo adeemudhaan erga irreeffatamee booddaa haaluma walfakkaataan iddoo qophiitti deebi’ame sirbaa fi mariin xumurameera. ‘Barrii baranaa kan hegereetiin Isin ha gahu!’
Irreecha (Oromo Thanksgiving) Festival Celebrated in Bay Area, California
4th October 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Leeds, UK.
27 September 2014
Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Ohio, USA.
28th September 2014.
Irreecha( Oromo thanksgiving) 2014: Colorfully celebration in Seattle with Oromiya and Caffee Tuulamaa Abbaa Gadaa- Bayanaa Sanbatoo, 28th September 2014
Irreecha: Colorfully Celebrated
inWashington DC, USA.
27th September 2014
At the Hururssaa, Name-Recognizing or Name-Giving Ceremony, held in conjunction with the 2014 Washington-DC’s Irreecha celebration, author Tasfaayee Gabra-aab has become “Gadaa” Gabra-aab; watch the ceremony below (video by OPride.com). Hururssaa is one of the rich traditions of the Oromo nation.
Irreecha: Colorfully Celebrated in Minneapolis, Minnesota, Little Oromia in the Presence of A/G Bayyanaa Sanbatoo & Ob. Laggasaa Deettii, Former Leader of Macha-Tulama Association
Ayyaana irreechaa Fulbaana 27 bara 2014 magaalaa Bergen,Norway
Irreecha Colorfully Celebrated in Oslo, Norway, on Saturday, Sept. 27, 2014
Seife Nebelbal Radio: Special Program on the Irreecha Festival in Dallas, TX (With Abbaa Gadaa Bayyanaa Sanbatoo)
Irreecha Birraa 2014 Celebration @ Las Vegas, Sunset Park, Nevada
25 Fuulbana ( September ) 2014.
The 2014 Irreecha Celebration in Adelaide, South Australia
Ayyaana Irreecha Birraa Oromoo kan bara 2014 Kanaadaa (Canada) Calgaryti Birraa 20 Bara 2014 haala O’ooan kabajamee Ooole. Irreecha celebrated in Calgary, Canada on 20th September 2014. See picture below.
Ayyaanni Irreessa/irreecha Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame (suuraa kanaan olii ilaalaa, see the above pictures of Irreecha celebration in Stockholm )
Ayyaanni Irreessaa/irreechiaa Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame
Ayyaanni Irreessaa/irreechaa Sweden magaalaa Stockholmitti Fulbaana 13, 2014 ayyaaneffatame (Suuraa kanaa olii ilaalaa, Sweden Irreecha celebration pictures above).
Ayyaana Irreecha Birraa Bara 2014. Hargaya (August) 31 colourfully Celebrated in Toronto, Canada. Oromo Thanksgiving Celebration 2014, Toronto Canada. See the pictures below.
Ayyaana Irreecha Birraa Bara 2014. Hargaya (August) 31 as Celebrated in Toronto, Canada.
Oromo Thanksgiving Celebration 2014, Toronto Canada
Ayyaana Irreecha Birraa Bara 2014. Hargaya (August) 31 as Celebrated in Toronto, Canada.
Oromo Thanksgiving Celebration 2014, Toronto Canada
We are pleased to inform you that he is finally able come to the United States. OSA has extended its theme focusing on Gada democracy through the end of the year and Abba Gada Bayana speak at a series of OSA-organized workshops in various cities in Unite Stated from September 6-27, focusing on the ongoing work of reviving the Gadaa system.
He will also participate as a guest of honor at several Irreecha celebrations organized by Oromo in the Diaspora.
We invite all who are interested in the Gadaa democratic system and Oromo culture in general to attend these workshops and participate in spectacular Irrechaa celebrations to be held throughout September and October 2014.
We would like to extend our appreciation to local individuals and institutions who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayana’s travel documents.
The attached flyer contains general information about dates and cities where Abbaa Gadaa Bayana will be speaking.
Jawar Mohammed
President, Oromo Studies Association
Plan of Event: Ayyaana Irreecha , Oromo Thanksgiving on Onkoloolessa/October4, 2014- Perth, Australia
Baga bacaqii Gannaa nagaan baatanii Booqaa Birraa argitan jechaa, Eenyummaa fi Aadaa ofii yoo abbaan duukaa bu’ee hin kununisifatiin alagaan ishuma hafte iyyuu balleessuuf duubatti hin jedhu waan ta’eef IRREECHA bara kanaa / 2014 sirnna hoo’aan kabajachuuf Oromoonni dhuunfaan sagantaa kana irratti hojjataa jiru. Ammoo dhimma kana fiixaan baasuuf hirmannaan Hawaasa Oromoo Magaalaa Perth murteessaa dha.
Waan kana ta’eef jecha Oromoonni Magaalaa Perth jirraattan hundi ayyaana IRREECHAA kana irratti hafeeramtaniirtu.
Koottaa / dhyaadhaa waliin gammannaa!
Yoom:-
Gaafa 05/10/2014
Guyyaa Dilbataa
Bakka:- Burswood Park, Burswood
Yeroo:- Sa’aatii 11:00 AM irraa eegalee
Hubachiisa:-
– Hanga danda’ametti Uffannaa Aadaan midhaganii argamuun heddu feesisa.
– BBQ fi waanni dhugan nama maraaf tola.
– warra hin dhageenyeef dabarssaa.
Qopheessituu IRREECHA Magaalaa Western Australia (Perth) bara 2014
Plan of Event: Ayyaana Irreecha , Oromo Thanksgiving in Cairo, Egypt – on October 5, 2014
Ayyaana Irreecha | Oromo Thanksgiving in Boston/Cambridge, MA
Akkam jirtu Oromoo Boston?
ODA Boston waggaa waggaadhaan laga Charles River, Cambridge kessatti argaamu irrati guyyaa Irreecha kabajaa turuun isaa ni yadatama. Haaluma Kanaan bara kanas gaafa guyyaa Fulbaana ykn September 28/2014 sa’ati 12:00pm irrati kabajuuf qophii irra jiraachu isaa gamachuudhan isin beekisisaa, akka irrati argamtan kabajaan isiin hafeerra.
Galatoomaa!
Koree ODA Boston
Ayyaana Irreecha | Oromo Thanksgiving in Helsinki, Finland – on October 4, 2014
Posted: Fulbaana/September 28, 2014 · Finfinne Tribune | Gadaa.com
Event Details:
Date: 4th of October 2014
Time: from 12:00 to 5:00
Place: Kivikonkaari 11, Kivenkolo, Helsinki, Finland
Transport: Take Metro from Helsinki Railway Station to Kontula; From Kontula, take Bus 78. It is about 5 minutes.
BEEKSISA:
Oromoota magaalaa Nairobi fi naannawa isii jiraatan maraaf
DHIMMA: Ayyaana Irreechaa fi Hulluuqqoo, 2014
Ilmaan Oromoo hundi baga ganna bacaqii irraa gara booqaa birraatti nagayaan ceetan jechaa, ayyaanni Irreechaa fi Hulluuqqoo magaalaa Nairobitti Fulbaana 28, 2014 waan kabajamuuf, maatii fi hiriyyoota keessan wajjiin akka irratti hirmaattan kabajaan isin affeerra.
Bakka (Venue): Nairobi City Park
Yeroo: Ganama 8:00AM – 2:00PM
Ayyaana Irreechaa fi Hulluuqqoo sababeeffachuun barnootni:
~ aadaa fi argaa-dhageettii,
~ maalummaa Irreechaa fi Hulluuqqoo,
~ Seenaa fi amantii Oromoo ni kennama. Kana malees sagantaa nyaata aadaa Oromoo fi qophii bashannanaa waan qabnuuf ammas irra deebinee dhiyaadhaa isiniin jenna.
Odeeffannoo dabalataaf ammo karuma fuula facebook’n nu qunnamaa!
Koree Aadaa fi Argaa Dhageettii Oromoo, Nairobi
Irreecha Bara 2014 | Kan Biyya Jarmaniitti | Fulbaana/Sept. 20, 2014
Waamicha Kabajaa Ayyaana Irreecha kan Bara 2014 Biyya Jarmanii keessatti qophaa’ee: Koree Qindeesitu Ayyaana Irreeschaa irraa Ilmaan Oromoo Biyya Jarmanii keessa jiraatan Maraaf – Frankfurt am Main, Germany
Kabajammo Ilmaan Oromoo,
hundaa duraan dursee nagaan rabii isin haagahu. Ashamaa ilmaan Oromoo kann biyya Jarmanii keessa jiraattan; obboleewwan keenya dhiira fi dubartiin, baga ayyaana Irreecha bara haaraa 2014 walumaan jala geenye. Ayaanni Irreecha jila (festival) waga/bara haaraatti cee’uumsaatti.
Ayyaanni Irreecha kan bara haaraa 2014 biyya Jarmaniitti kutaa magaalaa Frankfurt am Main “Bockenheim” (im Stadtteil Bockenheim) jedhamu keessatti Fulbaana (September) 20, 2014 kabajamuuf qophiin Koree Qindeessituu Ayyaana Irreescha xumuramee jira. Kanaaf Oromoon biyya Jarmanii keessa jiraatan kabajaa ayyaana Ireechaa kan bara 2014 irratti argamtannii waliin akka kabajnu ulfina guddaan isin afeerra.
Ayyaanni Irreecha kan bara haaraa 2014 Fullbaana (September) 20, 2014, guyya sambata xiqqaa(Saturday), sa’a 12:30 WB (PM) irra eegalee hanga (hama) sa’attii 18:00 WB (PM) Paarkii (iddoo namni itti haara galfatu) “Rebstockpark” jedhamu keessatti cinaa (bukkee) haroo (Weiher im Rebstockpark = Pond in Rebstockpark) ti kabajama.
Ayyaanni Irreecha guyyaa ilmaan Oromoo akka sabaatti heddomminaan walarganii dhimma har’a itti jiran waliif himan, waan hegeree immoo waliin qindeeffaatan, guyyaa waloomaa (day of joint action) Oromoo ti. Heddomminaan bahanii ayyaana Irreecha irratti aadaa fi duudhaa/jifuu (culture and tradition) ofii agarsisuunis mallattoo sabboonummaa saba Oromoo ti. Aadaa kana guddisuu fi muldhisuun eenyummaa Oromoo guddisuudha.
Ayyaanni Irreecha kan bara 2013 kan yeroo kamuu caala biyya keessaa fi alatti sirna ho’aa fi hamilee guddaan akka kabajame, odeeffannoo fi gabaasa bakka gara garaa irraa argaa fi dhagahaa jirra. Kun kan muldhisu, ayyaanni Irreecha guddina aadaa fi duudhaa/jifuu, akkasumas eenyummaa fi tokkummaa saba Oromoof utubaa ta’uu nu hubachiisa.
Daandi (kara)/Street: Am Römerhof, Max‐Pruss‐Straße Geejiba/Transport: Baabura (tram) lakoofsa 17 (Straßenbahnlinie 17 vom Hauptbahnhof Frankfurt am Main bis zur Endehaltestelle “Rebstockbad”)
UPDATED (Seattle): Workshop on Gadaa with A/G Bayyanaa Sanbatoo following Irreecha: Seattle, Washington (NW U.S. & British Columbia) – Fulb./Sept. 28, 2014
Ayyaana Irreecha | Oromo Thanksgiving in Sydney, Australia – Sept. 27, 2014
Ayyaana Irreecha Bara 2014 | Oromo Thanksgiving in Los Angeles on Sept. 27, 2014
Ayyaanni Irreecha bara 2014 Fulbaana 27 magaala Los Anjeles keessatti kabajaamuuf qophiin itti fufeera. Lammiiwwan Oromoo fi firoonni Oromiyaa Kaaliforniyaa fi Godina Ollaa keessa jiratan hundinuu koottaa waliin haa Irreeffannuu!
Qophiin sa’aa 11:00 WD jalqaba.
Bakkeen Qophii:
Kenneth Hahn State Recreation Area
4100 S. La Cienega Blvd
Los Angeles, CA – 90056
———————
The Oromo Thanksgiving Day will be celebrated on September 27, 2014. All Oromo citizens and friends of the Oromo nation cordially invited. Please join us on our highly celebrated Holiday.
Program begins at 11:00am
Location:
Kenneth Hahn State Recreation Area
Los Angeles, CA – 90056
Ayyaana Irreecha Kan Bara 2014 | Oromo Thanksgiving in Columbus, Ohio – Sept. 28, 2014
Address: 213 Camrose Court, Gahanna, OH
Ayyaana Irreecha | Oromo Thanksgiving in Leeds, the UK (Fulbaana/Sept. 27, 2014)
Mark your calendar; this year’s Irreecha celebration will be held in the city of Leeds, the UK, on Sept. 27, 2014. All Oromos and friends of the Oromo in the UK are invited.
Wamicha Guyyaa Irreecha bara 2014 | London: Fulb./Sept. 27, 2014
Hawaasni Oromoo UK kessa jiraatu guyyaa Irreecha galata kennan bara 2014 Fulbaana 27, 2014 Magaala Londonitti ayyaneffata. Kanaf, guyyaa Oromon tokkummadhan uumaa galata galchatu kana irratti argamtani akka gammaddan Hawaasni Oromoo UK kabajaan isin aferra. Nyatnii fi dhugaatin gatii bayyessan ni jira.
Kottaa aadaa fi muziqaa Oromoo dhandhamadhaa!
Sagantaa:
A. Sagantaa Irreffachuu: 11:00wd-2:00
Bakka: Hampsted Heath Park Staff Yard, Parliament Hill Fields, High-gate Road, London NW5 1QR
Gejjiba: Atobusii: C2, C11, 214
Baabura: Bufata baaburaa Gospel Oak
Konkolaataa dhabuf sa’ati 2f £2.50 basisa
B. Yeroo gammachuu fi hawaasessuu – 3.00wb-10.30gg
Bakka: Whittington Park Community Centre, Yerbury Road, London N19 4RS
Gejjiba: Atobusii C11 gara bufata baaburaa Archway, 17, 43, 263, 271 (gara bufata baaburaa Upper Holloway Road)
Baabura: Bufata baaburaa Archway
Bufata baaburaa: Upper Holloway Road
Koree Hojii Geggessituu Hawaasa Oromoo UK
Hawaasni Oromoo UK kessa jiraatu guyyaa Irreecha galata kennan bara 2014 Fulbaana 27, 2014 Magaala Londonitti ayyaneffata. Kanaf, guyyaa Oromon tokkummadhan uumaa galata galchatu kana irratti argamtani akka gammaddan Hawaasni Oromoo UK kabajaan isin aferra. Nyatnii fi dhugaatin gatii bayyessan ni jira.
Kottaa aadaa fi muziqaa Oromoo dhandhamadhaa!
Sagantaa:
A. Sagantaa Irreffachuu: 11:00wd-2:00
Bakka: Hampsted Heath Park Staff Yard, Parliament Hill Fields, High-gate Road, London NW5 1QR
Gejjiba: Atobusii: C2, C11, 214
Baabura: Bufata baaburaa Gospel Oak
Konkolaataa dhabuf sa’ati 2f £2.50 basisa
B. Yeroo gammachuu fi hawaasessuu – 3.00wb-10.30gg
Bakka: Whittington Park Community Centre, Yerbury Road, London N19 4RS
Gejjiba: Atobusii C11 gara bufata baaburaa Archway, 17, 43, 263, 271 (gara bufata baaburaa Upper Holloway Road)
Baabura: Bufata baaburaa Archway
Bufata baaburaa: Upper Holloway Road
Koree Hojii Geggessituu Hawaasa Oromoo UK
Ayyaanna Irreecha/ Oromo Thanksgiving in Calgary, Canada with Live Concert/ Sept./Fuul. 20, 2014
Welcoming the New Season; Announcing the Season’s First Irreecha Celebration (Toronto, Canada – August 31, 2014)
According to the Oromo culture writer, Ob. Anga’a Dhugumaa, the preparation for the spring Oromo holiday of Irreecha/Gubaa, which celebrates the transition from the rainy season to the bright season by giving Thanks to Waaqa, begins in mid-August, and mid-August is only a couple of weeks away from today; the mid-August celebration is calledTaaboree or Muka Dhaabaa.
Here is a quote from Ob. Anga’a Dhugumaa article on Gubaa/Irreecha:
“In the middle of August, a tall olive tree (Ejersa – Olea Africana) is cut, and all its branches removed except at its top. It is then erected (horduu, dhaabuu) on ground as a pole. The species of this tree has to be olive. Olive trees (Ejersa) are considered as holy trees among the Oromo. Its smoke is very sweet. Erecting such a tree at the peak of the rainy season symbolizes a wish for the Earth to get firm. It is a peak time for the ground to get wet or saturated with rainwater, and is too weak to stand heavy rain. This day, which is called Taaboreeor Muka Dhaabaa, is observed by the youth only.
“The final gigantic celebration takes place exactly five weeks later from this day. The five weeks are refereed to as the ‘five-finger rules’. One finger is equivalent to one week.” (Read more here: http://goo.gl/kGdVBD)
With that, Toronto is once again ready to hold the first Irreecha celebration, which will be held in Whitby, Canada, on August 31, 2014.
Secretary General of the Amnesty International
Amnesty International Ltd
Peter Benenson House
1 Easton Street
London WC1X 0DW
United Kingdom
Dr. Shiferaw Teklemariam
Minster of Federal Affairs
P.O. Box 5718
Finfinee (Addis Ababa)
Getachew Ambaye
Minister of Justice
P.O. Box 1370
Finfinee (Addis Ababa)
Ethiopia
November 12, 2014
Subject: In Defense of the Latest Amnesty International (AI) report Repression in the Oromia
Dear the Secretary General & the Minsters of the Ethiopian Federal Government:
I am writing this letter to defend the latest Amnesty International (AI) report BECAUSE I AM OROMO’ Sweeping Repression in the Oromia Region of Ethiopia1 from the attacks and mischaracterizations of the Ethiopian government presented on BBC Radio and other media outlets. I believe I am entitled to do this for four reasons.
The first reason is, I was born and raised in Oromia among the followers of the Oromo indigenous religion– Waqefaata. I have witnessed human violations perpetuated by consecutive Ethiopian regimes. During the Haile Selassie regime, I witnessed my family members giving a quarter of their harvests to the Abyssinians and paying taxation without representation in the government. I witnessed many Oromo family members tried not to allow baptizing their children in the Abyssinian Orthodox Church. In the belief that if someone first goes through the Waqefaata ceremony known as Amachisa, the person will remain Waqefaata, my community members developed strategy to take their children through the indigenous ceremony first. Accordingly, in the Amachisa ceremony I got the name Tolera = things are good. After that, they had me baptized because the Oromo people were forced to baptize their children in the Orthodox Church. In the ceremony of baptism they gave me a name Gebre Giyorgis = the slave of George. I leave it to the readers to compare the differences in meaning between the two names.
I heard many stories about many innocent Oromo persons being charged with the crimes they did not commit. In most cases it was to free the Abyssinians from crimes they had committed. There is a case that I well knew- about an Oromo person being penalized for referring to the Supreme Court judge as (አንች=anchi) ‘you’, a term used in Amharic in reference to women,-instead of (እርስዎ=irswo) ‘you’ used in reference to the higher officials. The person did not use the term አንች (anchi) to undermine the Supreme Court. The reason was that he did not fully understand the Amharic language. This means that the Oromo people’s cultural rights are regularly violated and such violations are legal. As the UN document clearly states “human rights are indivisible, interrelated and interdependent”; the rights of the Oromo people to social, economic, political and cultural rights are being violated and this is clearly demonstrated in this case of a person being penalized for making a grammar mistake.
The recent popular revolution in Burkina Faso and the resignation of President Blaise Compaoré has emerged as a ‘warning alarm’ to African tyrants who are bent on eternalising themselves in power. The political crisis in Burkina Faso could be seen as a ‘call for attention’ to the presidents of Democratic Republic of Congo, Republic of Congo and Rwanda who intend to amend their respective constitutions in order to become eligible for a third mandate.[1]
Presented by some Western states (France and the United States) as an effective mediator in resolving regional crises, Compaoré has just failed to prevent and resolve the political crisis in his own country. The Burkinabe people chose to oust Compaoré during the month of October, just as he ousted President Thomas Sankara in October, 27 years earlier. With the complicity of France, Compaoré took power in 1987 by eliminating a Sankara, a transformational leader. Sankara and thirteen collaborators were killed during the coup.[2] The result was that a committed head of state was replaced by a ruler responsive only to the interests of the former colonial power.
During his rule, Compaoré set up a political system largely unresponsive to people’s needs, wants and aspirations. For almost three decades, the Burkinabe people witnessed a high level of corruption, poverty, injustice, a high unemployment rate and a repressive political system. Civil rights and the freedom of the press were undermined. One of the most gruesome examples of this came on December 13th 1998, when the charred bodies of journalists Norbert Zongo and three of his friends were found in their vehicle 100km south of Ouagadougou.[3] The President’s brother, Francois Compaoré, was a prime suspect. Unequal resource distribution has also been one of the main causes of persistent popular disenchantment. According to World Bank statistics from 2012, 46% of the population still lives below the poverty line.[4]
President Compaoré, like many African Heads of State, was more interested in clinging to power than in the needs of his people. Modifying the constitution to stay in power became the ultimate goal for Compaoré. Article 37 of the constitution of Burkina Faso stipulates that ‘the president of Faso is elected for five years by direct universal suffrage in a secret ballot. He can only be re-elected once’. Elected in 2005 and again in 2010, Blaise Compaoré could not stand for re-election without amending this article. On October 21st 2014, Compaoré announced his intention to hold a referendum which, if it went his way, would give him the power to amend the constitution and stand for a fifth presidential term.[5] A wave of popular disapproval spread throughout the country, incorporating both the opposition party and large sections of civil society.
On 30th October, when the amendment of the constitution was due to be debated in parliament, the Burkinabe people stormed into the parliament building and destroyed it.
The weakening of the regime in Ouagadougou not only came from the discontent of civil society but also from perennial mutinies in the army. In 1999 soldiers protested about the payment of their bonuses. In 2011 there was another mutiny, coinciding with civil unrest. Despite the fact that Compaoré at that time added the role of Minister of Defense to his presidential portfolio, the regime continued to show signs of weakness.[6] The relatively low degree of retaliation by the armed forces with regard to the uprisings of 28-30th October show the persistent discontent within the ranks.
Another problem for Compaoré was his firm belief in protecting his ‘Western friends’ above all else – France and the USA. He thus gave little attention to the famous phrase vox populis, vox Dei (the voice of the people is the voice of God). The victories of popular revolutions over tyrannical regimes across the world provide enough evidence to argue that ultimate power lies in the hands of the people.
As we look towards the future, there are several questions to consider: What kind of political future will Burkina Faso have? Will the country undergo the kind of political controversies witnessed in Tunisia and Egypt after the respective downfalls of Ben Ali and Hosni Mubarak? As the former second in command of Compaoré’s presidential guard, will Lieutenant Colonel Zida ensure a transparent transition? Does the military’s ascendance to the helm of the state undermine the intention of the revolution to free the people from tyranny? Is it not high time for the African Union to actively intervene in favour of a peaceful and consensual transition in Burkina Faso?
It is not easy to find specific answers to these questions since the situation on the ground is evolving all the time. But it is high time for the leaders in Burkina Faso to recognise leadership as a process of interaction between leaders and followers. Leaders must be aware and responsive to societal needs. The structure of the transition should be consensually determined by the Burkinabe people in such a way that all the strata of society are taken into account. In this context, a consensual civilian government would be the appropriate structure for an effective democratic transition. As the main political organisation on the continent, the African Union must effectively encourage a peaceful transition in ‘the land of incorruptible people’, as Sankara once called Burkina Faso, before he was deposed by the eminently corruptible Compaoré.
* Albert Mbiatem is a fellow of the African Leadership Centre, King’s College London. He is currently on attachment at the Institute for Peace and Security Studies (IPSS) in Addis Ababa. He is also a research assistant at the University of Buea in Cameroon. This article was first published on Strife blog.
REFERENCES
Radio France Internationale, Revue de Presse. 31 October, 2014.
[1] Bonkoungou, M. (2007) “Burkina Faso Salutes “Africa’s Che” Thomas Sankara”. Reuters, 17 October 2007. And Radio France Internationale, October 27, 2008.
[2] International Crisis Group “Burkina Faso: With or Without Compaoré, Times of Uncertainty” Africa Report N°205, 22 July 2013.
[3] World Factbook and the World Bank. 2012.
[4] Le Figaro, “Au Burkina Faso, Blaise Compaoré Rêve Encore de Pouvoir”. 22 October 2014.
[5] Crisis Group Interview, International Military Official, Ouagadougou, September 2011.
Read more @ http://www.pambazuka.net/en/category/features/93350
Our theory suggests we will face something mathematicians call a “finite time singularity.” Equations with superlinear behavior, rather than leveling out like the sublinear ones in biology, go to infinity in a finite time. But that’s impossible, because you’re going to run out of finite resources. The equations tell us that when you reach this point, the system stagnates and collapses.
Geoffrey West @ http://discovermagazine.com/2012/oct/21-geoffrey-west-finds-physical-laws-in-cities
http://www.ted.com Physicist Geoffrey West has found that simple, mathematical laws govern the properties of cities — that wealth, crime rate, walking speed and many other aspects of a city can be deduced from a single number: the city’s population. In this mind-bending talk from TEDGlobal he shows how it works and how similar laws hold for organisms and corporations.
“What we do is, as we grow and we approach the collapse, a major innovation takes place and we start over again, and we start over again as we approach the next one, and so on. So there’s this continuous cycle of innovation that is necessary in order to sustain growth and avoid collapse. The catch, however, to this is that you have to innovate faster and faster and faster. So the image is that we’re not only on a treadmill that’s going faster, but we have to change the treadmill faster and faster. We have to accelerate on a continuous basis. And the question is: Can we, as socio-economic beings, avoid a heart attack?”
A scaling law basically represents how various measurements in a system—say, the bodies of mammals—change proportionally as size changes. The first and most famous scaling law is something called Kleiber’s law, which describes how metabolic rate, the amount of energy you need per day to stay alive, is related to an organism’s size. It turns out that metabolic rate [r] is just the mass [M] of the organism raised to the three-quarters power [r ≈ M¾]. A whale, for instance, weighs about 100 million times more than a shrew. You might expect its metabolic rate to be 100 million times greater, too. But it’s only a million times bigger, because metabolic rate scales as mass to the three-quarters [100,000,000¾ is 1,000,000]. The pattern holds with very few exceptions across all organisms.
Cities are obvious metaphors for life. We call roads “arteries” and so forth. But more importantly, they are our unique creations. Santa Fe feels unique, New York City feels unique. They have their own culture, history, and geography. They have their own planners, politicians, and architects. Yet when my collaborators and I looked at tremendous amounts of data about cities, we found universal scaling laws again. Each city is not so unique after all. If you look at any infrastructural quantity—the number of gas stations, the surface area of the roads, the length of electric cables—it always scales as the population of the city raised to approximately the 0.85 power. The bigger the city is, the less infrastructure you need per capita. That law seems to be the same in all of the data we can get at. It is a really interesting relationship, and it’s very reminiscent of scaling laws in biology. However, when we looked at socioeconomic quantities—quantities that have no analogue in biology, like wages, patents produced, crime, number of police, et cetera—we found that unlike everything we’d seen in biology, cities scale in a superlinear fashion: The exponent was bigger than 1, about 1.15. That means that when you double the size of the city, you get more than double the amount of both good and bad socioeconomic quantities—patents, aids cases, wages, crime, and so on.
I believe that part of what has made life on Earth so unbelievably resilient—able to evolve and survive across billions of years—is the fact that its growth is generally sublinear, with the exponents smaller than 1. Because of that, organisms evolve over generations rather than within their own lifetimes, and such gradual change is incredibly stable. But human population growth and our use of resources are both growing superlinearly, and that is potentially unstable. Our theory suggests we will face something mathematicians call a “finite time singularity.” Equations with superlinear behavior, rather than leveling out like the sublinear ones in biology, go to infinity in a finite time. But that’s impossible, because you’re going to run out of finite resources. The equations tell us that when you reach this point, the system stagnates and collapses.
The growth equation was derived with certain conditions that are determined by the cultural innovation that dominates each historic period: iron, computers, whatever it is. An innovation that changes everything—like a new fuel—resets the clock, so you can avoid the singularity a bit longer. But the theory says that to avoid the singularity, these innovations have to keep coming faster and faster. I think the biggest stresses are clearly going to be on energy, food, and clean water. A lot of people are going to be denied these basics across the globe. If there is a collapse—and I hope I’m wrong—it will almost certainly come from social unrest starting in the most deprived areas, which will spread to the developed world. We need to seriously rethink our socioeconomic framework. It will be a huge social and political challenge, but we have to move to an economy based on no growth or limited growth. And we need to bring together economists, scientists, and politicians to devise a strategy for doing what has to be done. I think there is a way out of this, but I’m afraid we might not have time to find it.
Read more @ http://discovermagazine.com/2012/oct/21-geoffrey-west-finds-physical-laws-in-cities
SUMMARY: REPRESSION OF DISSENT IN OROMIA “I was arrested for about eight months. Some school students had been arrested, so their classmates had a demonstration to ask where they were and for them to be released. I was accused of organising the demonstration because the government said my father supported the OLF so I did too and therefore I must be the one who is organising the students.” Young man from Dodola Woreda, Bale Zone1
The anticipation and repression of dissent in Oromia manifests in many ways. The below are some of the numerous and varied individual stories contained in this report: A student told Amnesty International how he was detained and tortured in Maikelawi Federal Police detention centre because a business plan he had prepared for a competition was alleged to be underpinned by political motivations. A singer told how he had been detained, tortured and forced to agree to only sing in praise of the government in the future. A school girl told Amnesty International how she was detained because she refused to give false testimony against someone else. A former teacher showed Amnesty International where he had been stabbed and blinded in one eye with a bayonet during torture in detention because he had refused to ‘teach’ his students propaganda about the achievements of the ruling political party as he had been ordered to do. A midwife was arrested for delivering the baby of a woman who was married to an alleged member of the Oromo Liberation Front. A young girl told Amnesty International how she had successively lost both parents and four brothers through death in detention, arrest or disappearance until, aged 16, she was left alone caring for two young siblings. An agricultural expert employed by the government told how he was arrested on the accusation he had incited a series of demonstrations staged by hundreds of farmers in his area, because his job involved presenting the grievances of the farmers to the government.
In April and May 2014, protests broke out across Oromia against a proposed ‘Integrated Master Plan’ to expand the capital, Addis Ababa, into Oromia regional territory. The protests were led by students, though many other people participated. Security services, comprised of federal police and the military special forces, responded to the protests with unnecessary and excessive force, firing live ammunition on peaceful protestors in a number of locations and beating hundreds of peaceful protestors and bystanders, resulting in dozens of deaths and scores of injuries. In the wake of the protests, thousands of people were arrested. These incidents were far from being unprecedented in Oromia. They were the latest and bloodiest in a long pattern of the suppression – sometimes pre-emptive and often brutal – of even suggestions of dissent in the region. The Government of Ethiopia is hostile to dissent, wherever and however it manifests, and also shows hostility to influential individuals or groups not affiliated to the ruling Ethiopian Peoples’ Revolutionary Democratic Front (EPRDF) political party. The government has used arbitrary arrest and detention, often without charge, to suppress suggestions of dissent in many parts of the country. But this hostility, and the resulting acts of suppression, have manifested often and at scale in Oromia. A number of former detainees, as well as former officials, have observed that Oromos make up a high proportion of the prison population in federal prisons and in the Federal Police Crime Investigation and Forensic Sector, commonly known as Maikelawi, in Addis Ababa, where prisoners of conscience and others subject to politically-motivated detention are often detained when first arrested. Oromos also constitute a high proportion of Ethiopian refugees. According to a 2012 Inter-Censal Population Survey, the Oromo constituted 35.3% of Ethiopia’s population. However, this numerical size alone does not account for the high proportion of Oromos in the country’s prisons, or the proportion of Oromos among Ethiopians fleeing the country. Oromia and the Oromo have long been subject to repression based on a widespread imputed opposition to the EPRDF which, in conjunction with the size of the population, is taken as posing a potential political threat to the government. Between 2011 and 2014, at least 5,000 Oromos have been arrested as a result of their actual or suspected peaceful opposition to the government, based on their manifestation of dissenting opinions, exercise of freedom of expression or their imputed political opinion. These included thousands of peaceful protestors and hundreds of political opposition members, but also hundreds of other individuals from all walks of life – students, pharmacists, civil servants, singers, business people and people expressing their Oromo cultural heritage – arrested based on the expression of dissenting opinions or their suspected opposition to the government. Due to restrictions on human rights reporting, independent journalism and information exchange in Ethiopia, as well as a lack of transparency on detention practices, it is possible there are many additional cases that have not been reported or documented. In the cases known to Amnesty International, the majority of those arrested were detained without charge or trial for some or all of their detention, for weeks, months or years – a system apparently intended to warn, punish punish or silence them, from which justice is often absent. Openly dissenting individuals have been arrested in large numbers. Thousands of Oromos have been arrested for participating in peaceful protests on a range of issues. Large-scale arrests were seen during the protests against the ‘Master Plan’ in 2014 and during a series of protests staged in 2012-13 by the Muslim community in Oromia and other parts of the country against alleged government interference in Islamic affairs. In addition, Oromos have been arrested for participation in peaceful protests over job opportunities, forced evictions, the price of fertilizer, students’ rights, the teaching of the Oromo language and the arrest or extra-judicial executions of farmers, students, children and others targeted for expressing dissent, participation in peaceful protests or based on their imputed political opinion. Between 2011 and 2014, peaceful protests have witnessed several incidents of the alleged use of unnecessary and excessive force by security services against unarmed protestors. Hundreds of members of legally-registered opposition political parties have also been arrested in large sweeps that took place in 2011 and in 2014, as well as in individual incidents.
In addition to targeting openly dissenting groups, the government also anticipates dissent amongst certain groups and individuals, and interprets certain actions as signs of dissent. Students in Oromia report that there are high levels of surveillance for signs of dissent or political activity among the student body in schools and universities. Students have been arrested based on their actual or suspected political opinion, for refusing to join the ruling party or their participation in student societies, which are treated with hostility on the suspicion that they are underpinned by political motivations. Hundreds of students have also been arrested for participation in peaceful protests.
Expressions of Oromo culture and heritage have been interpreted as manifestations of dissent, and the government has also shown signs of fearing cultural expression as a potential catalyst for opposition to the government. Oromo singers, writers and poets have been arrested for allegedly criticising the government and/or inciting people through their work. People wearing traditional Oromo clothing have been arrested on the accusation that this demonstrated a political agenda. Hundreds of people have been arrested at Oromo traditional festivals.
Members of these groups – opposition political parties, student groups, peaceful protestors, people promoting Oromo culture and people in positions the government believes could have influence on their communities – are treated with hostility not only due to their own actual or perceived dissenting behaviour, but also due to their perceived potential to act as a conduit or catalyst for further dissent. A number of people arrested for actual or suspected dissent told Amnesty International they were accused of the ‘incitement’ of others to oppose the government.
The majority of actual or suspected dissenters who had been arrested in Oromia interviewed by Amnesty International were accused of supporting the Oromo Liberation Front (OLF) – the armed group that has fought a long-term low-level insurgency in the region, which was proscribed as a terrorist organization by the Ethiopian parliament in June 2011. The accusation of OLF support has often been used as a pretext to silence individuals openly exercising dissenting behaviour such as membership of an opposition political party or participation in a peaceful protest. However, in addition to targeting demonstrators, students, members of opposition political parties and people celebrating Oromo culture based on their actual or imputed political opinion, the government frequently demonstrates that it anticipates dissenting political opinion widely among the population of Oromia. People from all walks of life are regularly arrested based only on their suspected political opinion – on the accusation they support the OLF. Amnesty International interviewed medical professionals, business owners, farmers, teachers, employees of international NGOs and many others who had been arrested based on this accusation in recent years. These arrests were often based on suspicion alone, with little or no supporting evidence.
Certain behaviour arouses suspicion, such as refusal to join the ruling political party or movement around or in and out of the region. Some people ‘inherit’ suspicion from their parents or other family members. Expressions of dissenting opinions within the Oromo party in the ruling coalition – the Oromo People’s Democratic Organization (OPDO) – have also been responded to with the accusation that the dissenter supports the OLF. Family members have also been arrested in lieu of somebody else wanted for actual or suspected dissenting behaviour, a form of collective punishment illegal under international law.
In some of these cases too, the accusation of OLF support and arrest on that basis appears to be a pretext used to warn, control or punish signs of ‘political disobedience’ and people who have influence over others and are not members of the ruling political party. But the constant repetition of the allegation suggests the government continues to anticipate a level of sympathy for the OLF amongst the Oromo population writ large. Further, the government appears to also believe that the OLF is behind many signs of peaceful dissent in the region.
However, in numerous cases, the accusation of supporting the OLF and the resulting arrest do not ever translate into a criminal charge. The majority of all people interviewed by Amnesty International who had been arrested for their actual or suspected dissenting behaviour or political opinion said that they were detained without being charged, tried or going to court to review the legality of their detention, in some cases for months or years. Frequently, therefore, the alleged support for the OLF remains unsubstantiated and unproven. Often, it is merely an informal allegation made during the course of interrogation. Further, questions asked of actual or suspected dissenters by interrogators in detention also suggest that the exercise of certain legal rights –for example, participation in a peaceful protest – is taken as evidence of OLF support. A number of people interviewed by Amnesty International had been subjected to repeated arrest on the same allegation of of being anti-government or of OLF support, without ever being charged.
Amnesty International interviewed around 150 Oromos who were targeted for actual or suspected dissent. Of those who were arrested on these bases, the majority said they were subjected to arbitrary detention without judicial review, charge or trial, for some or all of the period of their detention, for periods ranging from several days to several years. In the majority of those cases, the individual said they were arbitrarily detained for the entire duration of their detention. In fewer cases, though still reported by a notable number of interviewees, the detainee was held arbitrarily – without charge or being brought before a court – during an initial period that again ranged from a number of weeks to a number of years, before the detainee was eventually brought before a court.
A high proportion of people interviewed by Amnesty International were also held incommunicado – denied access to legal representation and family members and contact with the outside world – for some or all of their period of detention. In many of these cases, the detention amounted to enforced disappearance, such as where lack of access to legal counsel and family members and lack of information on the detainee’s fate or whereabouts placed a detainee outside the protection of the law. them again. The family continued to be ignorant of their fate and did not know whether they were alive or dead.Many people reported to Amnesty International that, after their family members had been arrested, they had never heard from.
Arrests of actual or suspected dissenters in Oromia reported to Amnesty International were made by local and federal police, the federal military and intelligence officers, often without a warrant. Detainees were held in Kebele, Woreda and Zonal3 detention centres, police stations, regional and federal prisons. However, a large proportion of former detainees interviewed by Amnesty International were detained in unofficial places of detention, mostly in military camps throughout the region. In some cases apparently considered more serious, detainees were transferred to Maikelawi in Addis Ababa. Arbitrary detention without charge or trial was reported in all of these places of detention.
Almost all people interviewed by Amnesty International who had been detained in military camps or other unofficial places of detention said their detention was not subject to any form of judicial review. All detainees in military camps in Oromia nterviewed by Amnesty International experienced some violations of the rights and protections of due process and a high proportion of all interviewees who had been detained in a military camp reported torture, including rape, and other ill-treatment. Actual or suspected dissenters have been subjected to torture in federal and regional detention centres and prisons, police stations, including Maikelawi, military camps and other unofficial places of detention. The majority of former detainees interviewed by Amnesty International, arrested based on their actual or imputed political opinion, reported that they had been subjected to treatment amounting to torture and other cruel, inhuman or degrading treatment, in most cases repeatedly, while in detention or had been subjected to treatment that amounts to torture or ill-treatment in and around their homes. Frequently reported methods of torture were beating, particularly with fists, rubber batons, wooden or metal sticks or gun butts, kicking, tying in contorted stress positions often in conjunction with beating on the soles of the feet, electric shocks, mock execution or death threats involving a gun, beating with electric wire, burning, including with heated metal or molten plastic, chaining or tying hands or ankles together for extended periods (up to several months), rape, including gang rape, and extended solitary confinement. Former detainees repeatedly said that they were coerced, in many cases under torture or the threat of torture, to provide a statement or confession or incriminating evidence against others. Accounts of former detainees interviewed by Amnesty International consistently demonstrate that conditions in detention in regional and federal police stations, regional and federal prisons, military camps and other unofficial places of detention, violate international law and national and international standards. Cases of death in detention were reported to Amnesty International by former fellow detainees or family members of detainees. These deaths were reported to result from torture, poor detention conditions and lack of medical assistance. Some of these cases may amount to extra-judicial executions, where the detainees died as a result of torture or the intentional deprivation of food or medical assistance.
There is no transparency or oversight of this system of arbitrary detention, and no independent investigation of allegations of torture and other violations in detention. No independent human rights organizations that monitor and publically document violations have access to detention centres in Ethiopia.
In numerous cases, former detainees interviewed by Amnesty International also said their release from arbitrary detention was premised on their agreement to a set of arbitrary conditions unlawfully imposed by their captors rather than by any judicial procedure, and many of which entailed foregoing the exercise of other human rights, such as those to the freedoms of expression, association and movement. Failure to uphold the conditions, detainees were told, could lead to re-arrest or worse. Regularly cited conditions included: not participating in demonstrations or other gatherings, political meetings or student activities; not meeting with more than two or three individuals at one time; not having any contact with certain people, including spouses or family members wanted by the authorities for alleged dissenting behaviour; or not leaving the area where they lived without seeking permission from local authorities. For a number of people interviewed by Amnesty International, it was the difficulty of complying with these conditions and the restricting impact they had on their lives, or fear of the consequences if they failed to comply, intentionally or unintentionally, that caused them to flee the country. The testimonies of people interviewed by Amnesty International, as well as information received from a number of other sources and legal documents seen by the organization, indicate a number of fair trial rights are regularly violated in cases of actual or suspected Oromo dissenters that have gone to court, including the rights to a public hearing, to not be compelled to incriminate oneself, to be tried without undue delay and the right to presumption of innocence. Amnesty International has also documented cases in which the lawful exercise of the right to freedom of expression, or other protected human rights, is cited as evidence of illegal support for the OLF in trials. Amnesty International also received dozens of reports of actual or suspected dissenters being killed by security services, in the context of security services’ response to protests, during the arrests of actual or suspected dissidents, and while in detention. Some of these killings may amount to extra-judicial executions. A multiplicity of both regional and federal actors are involved in committing human rights violations against actual or suspected dissenters in Oromia, including civilian administrative officials, local police, federal police, local militia, federal military and intelligence services, with cooperation between the different entities, including between the regional and federal levels. Because of the many restrictions on human rights organizations and on the freedoms of association and expression in Ethiopia, arrests and detentions are under-reported and almost no sources exist to assist detainees and their families in accessing justice and pressing for remedies and accountability for human rights violations.
The violations documented in this report take place in an environment of almost complete impunity for the perpetrators. Interviewees regularly told Amnesty International that it was either not possible or that there was no point in trying to complain, seek answers or seek justice in cases of enforced disappearance, torture, possible extra-judicial execution or other violations. Many feared repercussions for asking. Some were arrested when they did ask about a relative’s fate or whereabouts. As Ethiopia heads towards general elections in 2015, it is likely that the government’s efforts to suppress dissent, including through the use of arbitrary arrest and detention and other violations, will continue unabated and may even increase. The Ethiopian government must take a number of urgent and substantial measures to ensure no-one is arrested, detained, charged, tried, convicted or sentenced on account of the peaceful exercise of their rights to the freedoms of expression, association and assembly, including the right to peacefully assemble to protest, or based on their imputed political opinion; to end unlawful practices of arbitrary detention without charge or trial, incommunicado detention without access to the outside world, detention in unofficial detention centres, and enforced disappearance; and to address the prevalence of torture and other ill-treatment in Ethiopia’s detention centres. All allegations of torture, incidents involving allegations of the unnecessary or excessive use of force by security services against peaceful protestors, and all suspected cases of extra-judicial executions must be urgently and properly investigated. Access to all prisons and other places of detention and to all prisoners should be extended to appropriate independent, non-governmental bodies, including international human rights bodies. Donors with existing funding programmes working with federal and regional police, with the military or with the prison system, should carry out thorough and impartial investigations into allegations of human rights violations within those institutions, to ensure their funding is not contributing to the commission of human rights violations. Further, the international community should accord the situation in Ethiopia the highest possible level of scrutiny. Existing domestic investigative and accountability mechanisms have proved not capable of carrying out investigations that are independent, adequate, prompt, open to public scrutiny and which sufficiently involve victims. Therefore, due to the apparent existence of an entrenched pattern of violations in Ethiopia and due to concerns over the impartiality of established domestic investigative procedures, there is a substantial and urgent need for intervention by regional and international human rights bodies to conduct independent investigations into allegations of widespread human rights violations in Oromia, as well as the rest of Ethiopia. Investigations should be pursued through the establishment of an independent commission of inquiry, fact-finding mission or comparable procedure, comprised of independent international experts, under the auspices of the United Nations Human Rights Council or the African Commission on Human and Peoples’ Rights.
Ethiopia, one of the world’s hungriest countries, is selling off vast chunks of its land to foreign investors who are growing food products for export — and those who get in the government’s way are being killed or silenced, according to a new investigation.
Under the country’s controversial “villagization” scheme, huge populations of farming communities are being moved out of their homes on land eyed for development and into new settlements built by the government. Residents not lured out by promises of better infrastructure and services are often forced to go against their will, and resistance often brings violence or intimidation into acquiescence or exile, US-based rights group the Oakland Institute says in a report due for release on Monday.
Now, for the first time, pictures obtained exclusively by VICE News appear to show evidence of the widespread atrocities and abuses being reported by farming communities and minority groups across the country.
An image of a Suri tribe member said to have been of the alleged February 2012 massacre
The pictures were sent to the Institute in April 2012, and are said to depict a massacre carried out by government officials and members of the ethnic Dizi group on behalf of the Ethiopian state against the Suri, one of Ethiopia’s many ethnic indigenous farming groups, in the market town of Maji in February that year.
Since 2010, it is estimated that the government’s “growth and transformation plan” has relocated 1.5 million people into village settlements, rights groups say. The areas afflicted include the Gambella, Afar, Somali, Lower Omo, and Benishangul-Gumuz regions, where local tribes do not have formal land rights. At the same time, huge tracts of land are being sold to investors for development. So far, it is estimated that the government has sold off the rights to 26 percent of Ethiopia’s farmland.
The Suri people own large amounts of cattle and travel through a rapidly shrinking area in southwestern Ethiopia grazing their animals. The land they traditionally use has been sold to investors operating the Koko plantation, a Malaysia-backed project that exports palm oil and other food and farming products. According to testimonies taken by the Oakland Institute, the dispute that led to the reported massacre stems from an incident when three government officials, policemen from the Dizi ethnic tribe, were killed as they attempted to mark areas within a Suri community into which the Koko plantation was expanding.
A few days later, in an apparent act of retaliation, between 30 and 50 Suri men and women were allegedly killed with machetes and stones at a Saturday market in the town of Maji. The bodies were then dumped in a nearby stream. The Oakland Institute said: “It has not been possible to confirm the precise numbers of dead since no police report was filed.”
The pictures prompted an investigation that is detailed in a report by the Oakland Institute scheduled for publication at 9am PST (5pm GMT) on Monday. The investigators encountered many difficulties, they said, as it was “clear that the Suri fear retaliation for speaking out against the government.”
The Institute said the alleged killings show how the state is exploiting complicated, historic ethnic tensions between the Dizi and Suri by employing men from Dizi communities as policemen and local government officials, and tasking them with clearing the Suri communities off the land they have relied on for 300 years.
Maji market, site of the alleged massacre. Image via Katie Sharp
The interviewees are identified only by their initials as the fear of reprisals is great. Activists say the penalty for smuggling this type of information out of Ethiopia can be death. Rights groups in the UK say their contacts inside the country have been arbitrarily arrested and held in torturous conditions for apparent crimes of “communications.” The electronic war Ethiopia has waged against some of its citizens has been reported by Felix Horn from Human Rights Watch.
Speaking to VICE News, Horn said the scale of intimidation is difficult to overestimate. Gaining access to the areas afflicted is almost impossible and telephone lines are problematically easy to trace.
“When you are permitted access to key areas, individuals are terrified to speak to foreign NGOs or journalists. And rightfully so — many Ethiopians are harassed or detained for doing exactly that. In addition, the CSO Law has decimated the ability of local groups to monitor rights abuses — all of which makes Ethiopia one of the most difficult countries in Africa to do meaningful human rights research.”
The use of the CSO Law as a means of denying fundamental rights, tempering freedoms and jailing journalists has been documented. Reports of massacres, rape and forced relocations have been slowly emerging over the past few years, but pictorial evidence has not existed in a credible form.
Anuradha Mittal, the executive director of the Oakland Institute, said it was clear the government’s villigization scheme was creating new tribal conflicts by exploiting old ones, as communities are being forced to compete for the remaining land and water across the country.
She told VICE News the facts were being ignored by the international community, which funds the Ethiopian regime to the tune of $3.2 billion each year.
An image purporting to show a Suri victim of the alleged Maji massacre
“The donors are well aware of the situation on the ground and have chosen to turn a blind eye to gross human rights abuses by their closest ally in Africa.”
Reports of abuses are widespread, having been documented by Human Rights Watch, Amnesty International, and, most comprehensively, by those behind Monday’s report.
As a result of the growing catalogue of evidence, this year the US Senate included provisions to ensure American aid was diverted away from projects “associated with forced evictions.” Though this admission has been welcomed by campaigners, it remains painfully unclear how this will actually be achieved. Those US and UK citizens who paid their taxes last year gave approximately $600 million and £200 million to the Ethiopian government respectively. Almost 10 percent of funding in Ethiopia comes from aid.
A site on Maji’s outskirts where bodies were found following the alleged massacre. Image via Katie Sharp
There have been other accounts of similar instances of violence by the Ethiopian government against the Suri people. An unverified feature on CNN’s iReport, included pictures purported to be of an alleged December 2012 massacre which claimed the lives of 147 people. The writer described the aftermath of a dispute over land that was said to have been sold to a gold mining company:
“The dead bodies are buried in mass graves deep inside Dibdib forest and some bodies were transported to gold mining holes not far from the Dibdib forest.
Some bodies were left out and eaten by vultures and predators. Most of the children were thrown into Akobo River.
After the massacre, the army sent warnings all around the area that if anyone reports about this, the army will do things to these people who report, and more, even worse, things to the Suri.”
The CNN reported could not be verified by VICE News. The picture evidence does not appear to match the massacre described, according to researchers, and the claims have not been independently corroborated. The person who wrote the report is thought to be still inside the country.
Nyikaw Ochalla, a UK-based activist with Anywaa Survival Organization told VICE News it was important to see the alleged massacre in Maji as part of a wider assault. “I saw the pictures and I think it is the reality of what is taking place in Ethiopia right now. The pastoralists are being denied their livelihood and their land is being leased out to foreign investors without their knowledge or consent.”
An image said to show corpses piled up following the alleged market massacre
He also stressed the risks associated with reporting atrocities, both to him and others outside the country, and, most gravely, to those inside. One of his contacts from Gambella is currently being detained in a prison hundreds of miles away in Addis Ababa. “He was not told why he was detained, but (during his) torture it was revealed it was because he had been communicating with me.”
Ochalla was just one interviewee for this report who said they were concerned their communications were being monitored.
The Ethiopian embassy did not respond to questions from VICE News on the Maji market massacre allegations. A UK government spokesman issued a statement saying they “regularly raise human rights with the relevant authorities, including at the highest level of the Ethiopian government.” They also said they were limited in what they could comment on, as the UK Department for International Development (DFID), which handles aid distribution, is being taken to court by an Ethiopian man from another ethnic tribe who says that he was forced off his land and that his community endured atrocities similar to those depicted here.
The British High Court will hear the case of Mr O, now a refugee living in Kenya, early next year. His lawyer Rosa Curling told VICE News the case will challenge the government’s “ongoing failure to properly asses whether UK aid money has been involved in Ethiopia’s villagization program, a program which had a devastating effect on our client and his family.”
Ngo Hole, a member of the Suri tribe killed in the alleged massacre, who previously appeared in a Spanish reality TV show. Image via Katie Sharp.
Mittal said the pictures show how Mr O’s story is being replicated all over the country, and called on the international community to act in the face of mounting evidence. “It is time for the US government, other donors, and international institutions to take a strong stand to ensure aid in the name of development is not contributing to the ongoing atrocities nor supporting the forced displacement of people. “She stressed the Suri are not the only ones being targeted: “Anuaks, Majang in Gambella, Mursi, Bodis, Nyongtham and several other groups in lower Omo and around the country are equally impacted.”
The plantation whose operations prompted the alleged massacre is now reported to have closed down, earlier this year. It is unclear whether the Suri have been allowed back to their land to grow their food, in a country where almost half of the population is malnourished. The government of Ethiopia appears to have done a remarkable job in suppressing dissent, jailing journalists and preventing those with evidence of abuse from letting the donor community know what their taxes are funding.
About 1.6 million people in Spain’s northeastern region of Catalonia have voted in favor of breaking away from the country and carving out a new nation in a symbolic independence poll, according to partial official results.
Results released early on Monday with 88 percent of votes counted showed that over two million people voted and 1.6 million favored forming a new nation.
More than five million were eligible to vote, meaning many did not bother to participate amid worries about the vote’s lack of legal guarantees and its non-binding status.
Catalan lawmakers opted for the watered-down poll after plans to hold an official referendum on independence were suspended by Spain’s Constitutional Court amid the central government’s challenge that the referendum was unconstitutional. The court then suspended the mock vote on the same grounds.
Spanish state prosecutors said they were continuing an investigation to determine if by holding the informal vote the Catalan government had broken the law.
Justice Minister Rafael Catala called the vote “an act of propaganda organized by pro-independence forces and lacking any democratic validity.”
The regional government defied the suspension, manning polling stations with 40,000 volunteers.
“Despite the enormous impediments, we have been able to get out the ballot boxes and vote,” Catalan president Artur Mas said after casting his ballot at a school in Barcelona.
Polls in recent years say the majority of Catalonia’s 7.5 million inhabitants want an official vote on independence, while around half support cutting centuries-old ties with Spain. It came two months after the Scots voted to remain in the United Kingdom.
Sunday’s symbolic vote was the latest massive pro-independence demonstration in the wealthy region fiercely proud of its own traditions and language.
“I voted for independence because I’ve always felt very Catalan,” said Nuria Silvestre, a 44-year-old teacher. “Maybe I wasn’t so radical before, but the fact that they are prohibiting (the vote) from Madrid has made me.”
Mas has said the vote was only symbolic. It likely will lead to regional elections that would stand in for a referendum on independence, unless the Spanish government relents. http://america.aljazeera.com/articles/2014/11/9/catalonia-symbolicvotefavorsindependence.html
Cooperation with the Regime Hostile to the Peoples’ of Ethiopia is Against the Principles of International Law
(A Statement by the Oromo Liberation Front in Support of Report of Amnesty International on Human Rights Violation Against the Oromo People)
OROMO LIBERATION FRONT
Date: 10-11-14 No.: 004/stm-abo/2014
In the history of shocking tortures of dictatorial regimes against the peoples ruled under their iron fist, the Ethiopian government cruelty is unparalleled. Since its ascension to power by force in 1991, the Ethiopian government’s records of human rights violations through extraordinary killings, forced disappearances, massive imprisonments, displacements and other means of suppression against the Oromo people is incalculable. The world has repeatedly witnessed that the incumbent regime of Ethiopia is a government that has adopted a policy of ruling by violence, and commit harsh and cruel actions flagrantly.
Although the political objective of the Oromo Liberation Front is primarily to achieve and protect the rights of the Oromo people, it has never remained silent when other oppressed peoples of the Ethiopian empire were attacked by the regime. It has confronted the regime, exposed and denounced its maltreatment and gross human rights abuses. The Oromo Liberation Front has accomplished its duty by repeatedly exposing and denouncing the brutal annihilation committed against the Sidama, Gambela, Ogadenia, Amhara and other peoples and also asked those powers assisting this government to stop and re-evaluate their policies and relations with such government. The Oromo Liberation Front will continue to do so. However, lack of adequate response and action from outside for the cry and appeals of these oppressed peoples fighting for democracy and liberty has encouraged the TPLF Government to continue its brutal actions against these peoples and still it has intensified state terrorism.
It is to be recalled that on October 28, 2014 the international human rights organization, Amnesty International, exposed and released a report on a gross human rights violations specifically focusing on the Oromo that has been committed by the TPLF government. The Oromo Liberation Front would like to thank Amnesty International in general, and the head of this report Mrs. Claire Beston in particular, for releasing this genuine and detailed report.
The Oromo Liberation Front understands that the investigation and compiling of this gross human rights violations has been conducted under difficult circumstances where the government of Ethiopia never allows such inquiry. Because of this, though Amnesty International has worked hard under such difficult situation and revealed the suffering of the Oromo people, the Oromo Liberation Front would like to inform the international public that the gross human rights violations committed by TPLF government against the Oromo people is by far larger, wide and shocking in scope than the report of Amnesty International.
Nowadays, no one knows how many prison cells exist in the empire state of Ethiopia. However, even if the places and the number of the prisons are not exactly known, the peoples in Ethiopia know very well that there are a number of secret prison cells in different parts of the country. In particular, members of the Oromo nationals who are suspected having link with the Oromo Liberation Front have been detained in prison cells outside Oromia so as to distance them from their relatives. Most of these Oromo nationals are detained in the region of TPLF, Tigray, and mistreated by TPLF loyalists who are purely Tigrayans.
In addition to mass killings, the TPLF government torture the Oromos psychologically, mutilate men’s sex organs, extract their teeth, rape Oromo girls and women, detain the Oromos in extremely hot and cold rooms, shower boiled and cold water on their body. They shoot and kill one Oromo in front of the other, and commit so many other types of torture in order to force the Oromo to refrain from demanding and exercising their rights. Arbitrary killings, mass detention and eviction of the oppressed peoples in general, and the Oromo in particular, from their ancestral land are the crimes against humanity that are blatantly committed and known to everyone.
These crimes have been committed for the last 23 years in front of the Western and Eastern diplomats, the African diplomats, and regional and international human rights organizations. It is sad that when all these gross human rights violations are committed in front of them, including the DAG and African Union (AU) – all of them remained silent. When such International entities are silent on such criminal acts, the peoples in Ethiopia are forced to raise questions, such as what are the meanings of good governance, democracy, and human rights that these institutions and organizations are talking about.
Consequently, based on the existing reality, the Oromo Liberation Front would like to pass the following messages:
1. Advocates of all human rights have a moral responsibility to thoroughly investigate and work on exposing and reporting the ongoing brutal actions by the Ethiopian government;
2. The diplomatic communities of different countries, including African diplomats, should not be silent on the brutal actions committed against the oppressed peoples of Ethiopia in general, and the most targeted Oromo people in particular. They should expose and put pressure on the TPF government to stop its inhuman actions;
3. Above all the African Union(AU) and DAG should stop their attempt to conceal the reality of the Oromo people, and they should work on stopping the inhuman actions of the TPLF regime;
4. The Oromo Liberation Front also calls on local and international media to assess the injustice that the TPLF government commit against the oppressed peoples of the empire state of Ethiopia and disclose it to the international public;
5. There are no peoples unaffected under the brutal and hostile regime of Ethiopia. All the peoples have faced their children detained, their properties confiscated and displaced from their ancestral land. Therefore, the Oromo Liberation Front would like to remind the oppressed peoples in Ethiopia that the only means to remove the dictatorial rule of the TPLF is a concerted action. The success of the Oromo liberation struggle paves way for the success of all other peoples; hence, the Oromo Liberation Front calls for other peoples in Ethiopia to cooperate with the Oromo people to remove this brutal regime of the TPLF;
6. The Oromo people: you are the prime victim, and you know more than anybody else that the Ethiopian government categorized you as its main enemy. Although others understand that great majority of you have been impoverished and subjected to harsh rule during the whole reign of the TPLF government, it is only if you step up the struggle for your rights that others extend their hand. Therefore, you should understand that there is no other way than intensifying your struggle, and we call for strengthening your resolve and unity for the struggle. You should understand that there is no alien who will willingly lose its advantage to protect your rights;
7. In addition, the Oromo Liberation Front calls on the Oromos in the Diaspora, to energetically appeal to different governments, human rights organizations, donors and organizations based on Amnesty International report and expose that the Oromo people are suffering under the TPLF regime and deserve attention to end this agony.
The Human Rights League of the Horn of Africa (HRLHA) would like to express its deepest concerns about the so-called “Border dispute” between Oromo and Ogadenia nationals which began at the beginning of this month- for the second time in four years- in eastern Hararge Zone of Oromia Regional State.
According to a report obtained by HRLHA from its local reporters in eastern Oromia, the border clash that has been going on since November 1, 2014 around the Qumbi, Midhaga Lolaa, and Mayuu Muluqee districts between Oromo and Ogadenia nationals, has already resulted in the deaths of seven Oromos, and the displacement of about 15,000 others. Large numbers of cattle and other valuable possessions are also reported to have been looted from Oromos by the invaders. .
The HRLHA reporter in the eastern Hararge Zone confirmed that this violence came from federal armed forces (the Federal Liyou/Special Police) from the Ogadenia side; the Oromos were simply defending themselves against this aggression- though without much success because the people were fully disarmed by the federal government force prior to the clash starting.
The names of the seven dead Oromos obtained from the HRLHA reporter are:
No
Name
Age
District
1
Mohamed Rashid Godobe
40
Qumbi, (Mino Town)
2
Yusuf Hasa Ibrahim
35
Qumbi (Mini Town)
3
Abdunasir Abdulahi
53
Mayyuu
4
Hasen Nuruye
42
Midhaga Lolaa
5
Yasin Adam
32
Midhaga Lolaa
6
Hasan Abdule
45
Midghaga Lolaa
77
Mohamed Dheeree
29
Mayyuu Muluqqee
The HRLHA reporter also confirmed that, in the invaded areas of Mayyuu Muluqqee, Midhagaa Lolaa, and Qumbii districts, the hundreds of thousands of people who have been displaced have fled to the highland areas in the eastern Hararge Zone in search of temporary shelters and other basic needs.
Meanwhile, the federal government forces in coordination with the Oromia regional state police are harassing the Community of Grawa in the district of east Hararge Zone of Oromia regional state, saying that they are clearing the community of risky weapons including “Mancaa” the traditional instrument the people of this zone use for cutting trees and other purposes. During this weapons disarming campaign, among those who resisted handing over their “Manca”, Shek Jemal Ahmed, 32 was beaten to death by the federal forces in Grawa district in October 2014.
The HRLHA has reported in May 2013, the government-backed violence against Oromo in the name of border dispute around the Anniya, Jarso and Mi’esso districts in eastern Hararge Zone between the Oromia and Ogaden regional states which had claimed the death of 37 Oromo nationals and the displacement of about 20,000 others
The Human Rights League of the Horn of Africa urges the Ethiopian Federal Government and the Regional Government of Oromia to discharge their responsibilities of ensuring the safety and stability of citizens by taking immediate actions to bring the violence to an end and facilitate the return of the displaced Oromos back to their homes. It also calls upon all local, regional and international diplomatic and human rights organizations to impose necessary pressures on both the federal and regional governments so that they refrain from committing irresponsible actions against their own citizens for the purpose of political gains.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Ahmaric, or your own language expressing:
Refrain from creating the so-called “border-dispute” between Oromo and Ogadenia nations by its “Liyyu Force” literary mean special force camped in Ogaden regional state
Respect the Responsibility to protect (R2P) which states, a state has a responsibility to protect its population from genocide, war crimes, crimes against humanity, and ethnic cleansing[2].
Bring the killers of innocent citizens to the court,
Send Your Concerns to:
His Excellency: Mr. Haila Mariam Dessalegn – Prime Minister of Ethiopia
P.O.Box – 1031 Addis Ababa
Telephone – +251 155 20 44; +251 111 32 41
Fax – +251 155 20 30 , +251 15520
Office of Oromiya National Regional State President Office
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.org this e-mail address is being protected from spambots. You
need JavaScript enabled to view it
Office of the UNHCR
Telephone: 41 22 739 8111
Fax: 41 22 739 7377
Po Box: 2500
Geneva, Switzerland
African Commission on Human and Peoples‘ Rights (ACHPR)
48 Kairaba Avenue, P.O.Box 673, Banjul, The Gambia.
Universal Periodic Review Concludes with Some Fireworks
In a one-hour session on September 19, the UN Human Rights Council adopted the outcome of its second Universal Periodic Review of Ethiopia. You can watch the video of the session here.
I’ve blogged about the UPR of Ethiopiabefore, and the adoption of the outcome is the last step in the process. The adoption of the outcome is also the only opportunity civil society organizations have to speak during the UPR process.
The Advocates for Human Rights is based in Minnesota, not Geneva, so we don’t generally get a chance to address the Human Rights Council during the UPR process. But I often watch the live webcasts, and this time I got up early to livetweet.
Several non-governmental organizations took the floor and raised concerns about the human rights situation on the ground in Ethiopia. Civicus World Alliance for Citizenship Participation, for example, expressed concern about Ethiopia’s refusal to accept recommendations to remove draconian restrictions on free expression. Renate Bloem (left), speaking for Civicus, added:
While relying on international funding to supplement 50-60 percent of its national budget, the government has simultaneously criminalized most foreign funding for human rights groups in the country. These restrictions have precipitated the near complete cessation of independent human rights monitoring in the country. It is therefore deeply alarming that Ethiopia has explicitly refused to implement recommendations put forward by nearly 15 governments during its UPR examination to create an enabling environment for civil society.
The Ethiopian Ambassador to the UN in Geneva, Minelik Alemu Getahun (top), lashed out at the NGOs that commented, particularly Civicus:
I regret the language used by some of the NGO representatives and particularly the call for action some of them made against Ethiopia in the Council for alleged isolated acts. Some of the language used in the allegations, particularly the remarks by CIVICUS on our budget is outrageous and incorrect. I can assure the Council that Ethiopia relies on its peoples and their resources, which is not unusual supplemented by international support.
The Human Rights Council then adopted the outcome of the second UPR of Ethiopia. The recommendations Ethiopia accepted are contained in the Report of the Working Group and an addendum, available here. Some of the more promising recommendations that Ethiopia accepted in September are:
Implement fully its 1995 Constitution, including the freedoms of association, expression and assembly for independent political parties, ethnic and religious groups and non-government organisations (Australia).
Take concrete steps to ensure the 2015 national elections are more representative and participative than those in 2010, especially around freedom of assembly and encouraging debate among political parties (United Kingdom of Great Britain and Northern Ireland).
Consider implementing the pertinent recommendations from the Independent Expert on Minorities, with a view to guaranteeing equal treatment of all ethnic groups in the country (Cape Verde).
Monitor the implementation of the anti-terrorism law in order to identify any act of repression which affects freedom of association and expression and possible cases of arbitrary detention. In addition, develop activities necessary to eliminate any excesses by the authorities in its application (Mexico).
Now it’s up to people on the ground in Ethiopia, as well as people outside of Ethiopia like the Oromo diaspora, to lobby the Ethiopian Government to implement the recommendations it accepted and to monitor whether the government is keeping its word.
The next UPR cycle for Ethiopia will begin in about 4 years, when NGOs will have a chance to submit new stakeholder reports demonstrating whether Ethiopia has implemented the recommendations it accepted, pointing out any developments on the ground since the last review, and advocating for new recommendations that will improve human rights in Ethiopia. Learn more about how you can get involved in the UPR process of Ethiopia (or any other country) on pages 200-210 of Paving Pathways.
Opportunities Ahead for Voices to be Heard There’s much more to be done in the effort to build respect for human rights in Ethiopia. In addition to the next steps mentioned above, the African Commission on Human and Peoples’ Rights will be reviewing Ethiopia’s human rights record in its December 2014 session. In September, the Advocates and the International Oromo Youth Associationsubmitted a lengthy alternative report to the African Commission, responding to the Ethiopian Government’s report. The African Commission will conduct an examination of the Ethiopian Government and then will issue Concluding Observations and Recommendations. You can read the African Commission’s Concluding Observations from its first review of Ethiopia, in 2010, here. To learn more about advocacy with the African Commission, read pages 268-280of Paving Pathways.
On Wednesday, November 19, Amane Badhasso and I will have a talk with the Amnesty International chapter of the University of Minnesota Law School. The students are eager to learn more about human rights in Ethiopia, and they want to participate in a collective activity to show their support. There’s been a lot of attention lately to a report Amnesty just released on human rights violations against the Oromo people.
Organizations like The Advocates for Human Rights and Amnesty will be ineffective if they work on their own. The Oromo diaspora, as well as other diaspora communities from Ethiopia, have a critical role to play in leading the way to promoting human rights, justice, and accountability in Ethiopia. The Advocates for Human Rights hopes thatPaving Pathways will lay the groundwork for many more fruitful collaborations.
Are you a member of a diaspora community? Do you know people who are living in the diaspora? What steps can the diasporans you know take to improve human rights and accountability in their countries of origin or ancestry? How could Paving Pathways and The Advocates for Human Rights assist them?
On September 30th Kenya announced that it had revised its GDP upwards by 25%. Earlier this year Nigeria’s National Bureau of Statistics made an even bigger splash when a similar exercise showed the Nigerian economy to be 89% bigger than previously thought, displacing South Africa’s as the continent’s largest economy.
In 2011 the African Development Bank (ADB) declared that not only was Africa rising, but that statistics on income distribution revealed a sizeable middle class now comprising 34% of Africa’s population—or nearly 327m people. Earlier that year, The Economist announced that IMF forecasts predicted that seven of the ten fastest-growing economies in the world over the next five years would be in Africa. In 2010 Ghana revised its GDP by 63%.
These statistical earthquakes, while good news, have shattered trust in Africa’s numbers. Shanta Devarajan, chief economist of the World Bank’s Africa region, called it “Africa’s statistical tragedy” when he reflected on the quality and availability of quantitative evidence in the aftermath of Ghana’s GDP revision.
In retrospect it may seem puzzling that bewilderment has greeted what has essentially been good news – Africa’s economies and its middle class are bigger than we thought. But, for too long, we have neglected the accuracy of African economic statistics. We are only now waking up to the size of the knowledge gap because suddenly the numbers on African economies matter.
Investors and social scientists rely on accurate measurements. If 327m middle-class Africans really existed, investors would consider Africa a potentially lucrative market for making deals in real estate,retail, wholesale and communications. These huge numbers would force social science scholars to redefine and jettison hackneyed development phrases such as “subsistence”, “informal economies”, “food security” and “poverty eradication”.
However, the AfDB’s 2011 report conceded that about 60% of Africa’s middle class, approximately 199m people, were barely out of poverty. This startling admission was based on its expansive definition of the middle class: individuals who spend between US$2 and $20 daily.
For political scientists, the middle class is the backbone of a democratic society. In Marxist theory the rise of the bourgeoisie permits progressive modernisation and industrialisation. For investment banks, multinational corporations, real estate developers and traders, the middle class is defined by purchasing power and signifies a potentially untapped market.
For this reason, a more accurate definition of the middle class requires a higher purchasing-power bracket that shows that households are living beyond subsistence and that its members are also high school and university graduates.
Researchers affiliated with international organisations and investment banks have also tried counting Africa’s middle class. Some surveys, such as accounting firm EY’s 2012 Africa by numbers report, dance around the actual size, and prefer instead to refer to “a growing middle class”. Similarly, The rise of the African consumer, a 2012 report from McKinsey, a consulting and research company, stays out of the numbers game altogether and never mentions the middle class. Standard Bank released a report in June assessing 11 sub-Saharan economies, or half this region’s total GDP, to measure the size of the continent’s middle class.
Based on these reports, the size of Africa’s middle class stretches from as few as 15.7m households, as estimated by McKinsey, to the 327m people the AfDB assessed in 2010. Completely different monetary definitions of the middle class drive these differences. The AfDB’s bottom threshold of $2 per day is much lower than McKinsey’s $55, Standard Bank’s $23 or the $10 per day used by the OECD, a Paris-based intergovernmental think-tank. In addition, the OECD and AfDB report their statistics in total number of people, while McKinsey and Standard Bank report on households without specifying their size.
It may appear puzzling that Standard Bank defines the middle class as households that spend between $8,500 and $42,000, while McKinsey’s 2010 Lions on the move report defines this group as households that spend above $20,000 a year. This can be reconciled: McKinsey includes all households above $20,000 in disposable income. This means that they also count very rich households, which explains why their estimate is higher.
In its other report, The rise of the African consumer, McKinsey contends that 40% of spending-power growth will come from households that earn above $20,000 annually. They note that “this group currently accounts for just 1-2% of total households” but that this income cluster is “growing faster than the overall average, both in numbers and in average income”.
So what are we left with? We went from a middle class that represents 34% of Africa’s population to one that represents 1-2%. But this tiny group is not middle class: they are very rich households that have the fastest-growing incomes. Ultimately, what we are seeing is not a pyramid bulging in the middle as in the picture drawn by the AfDB. The numbers from McKinsey and Standard Bank describe a society where the top spenders are getting richer. This may be good news for some banks and investors, but it does not carry the same connotations for social scientists.
None of the above, however, explains how these numbers were calculated or whether they are trustworthy. It is highly likely that many of the GDP growth numbers exaggerate actual increases in productivity and improvements in living standards.
Both Ghana’s and Nigeria’s GDP ballooned following the introduction of new benchmark years for estimating GDP in 2010 and 2014. How confident can one be about a 7% growth rate in a country likeNigeria when almost half of the economy was missing in the official baseline?
Some commentators proclaim that Africa is growing faster than its outdated measurements suggest. Indeed, some countries’ economies are larger than those shown by these old numbers. But that does not mean that recent growth has been faster too. The opposite is likely.
An outdated baseline means that “new” growth is more than likely “previously unrecorded” growth. When the base is too small, the proportion of economic growth will be overstated. Moreover, when statisticians and politicians know that their numbers are minimising total GDP, it is tempting to add a bit each year to pre-empt a large upwards revision when the GDP numbers are ultimately corrected.
GDP growth estimates are also misleading because only parts of the economy are recorded. Changes in exports and foreign direct investment are quantifiable and easily measured, while other important sectors that may be moving less quickly, such as food production, often remain unobserved.
In developed countries, like Norway, individuals’ and companies’ income, production and expenditure are reasonably well recorded and available through administrative records. The government routinely collects this information as part of its day-to-day operations.
In poorer countries, few companies and even fewer individuals, households and farms record or report income, production and expenditure. To get a measure of how income is distributed in a country and how many people earn less than $2 a day requires drawing a graph with income on the X-axis and population on the Y-axis. On such a graph the share of households that earn below $2, $3 or $4 a day can be seen, as well as the income ratio of the top 1% and bottom 10%.
Drawing this graph presumes this information is reliable. In practice, however, these numbers are mostly non-existent because data collection is expensive and time consuming. The most common audit, the Living Standards Measurement Study, is used by the World Bank to obtain poverty statistics. It requires each household to spend a day filling out a long questionnaire. A typical survey with a sample of about 2,000 households costs a few million dollars. From data collection to dissemination takes another two years.
According to a May 2013 report by the Brookings Institution, a Washington, DC-based think-tank, six of sub-Saharan Africa’s 49 countries have never conducted a household survey and only 28 countries have done one in the past seven years. Surveys measuring social indicators such as health and demographics have similar gaps. Moreover, only about 60 countries in the world have vital registration systems required to monitor trends in social indicators, and none of these are in Africa, according to an article by Amanda Glassman, a senior fellow at the Washington, DC-based think-tank Center for Global Development. Any statement about the size and direction of poverty and income in the world, particularly in Africa, relies on many assumptions and extrapolations, a practice that can lead to gross inaccuracies.
Reports on the size of Africa’s middle class highlight these presumptions and (mis)calculations. The Standard Bank report, which provides a conservative estimate of the size of the middle class, is based on a sample of 11 sub-Saharan African countries. The problem is that data availability is not random – it is biased because we know more about the richer economies, such as Nigeria and Ghana, than we know about poorer, more problematic countries such as the Democratic Republic of Congo, Somalia or Côte d’Ivoire. Another complication is that we do not know how Standard Bank determined middle-class growth rates for years that lack official information on income distribution, nor how it dealt with the very well-known discrepancies and incoherencies in Nigeria’s household surveys.
It is undeniable that more goods are leaving and entering the African continent today than 15 years ago. But does the increase in the volume of transactions result in a sustained lift in living standards? Some might argue that a positive African narrative and the power of self-fulfilling prophecies can make the vision of a huge middle class in Africa come true.
A fact-based outlook, however, is the best path. Does Africa’s population really have more spending power? Are fewer Africans hungry?
The evidence on income distribution does not provide accurate answers. Everyone wants to know if the continent is better off, but proclaiming that it is without solid proof may backfire – particularly if poverty reduction and income distribution are slower and more unequal than what has been publicised. Impartial and inaccurate numbers too often lead to poor policy decisions.
Read more @ http://gga.org/stories/editions/aif-28-making-up-the-middle/who2019s-counting
The Guardian reports that African NGOs received just 4% of Bill Gates’ money for agriculture work, with 75% for US organisations.
MDG : Agriculture in Africa : Farmers break cocoa pods in Ghana
Most of the $3bn (£1.8bn) that the Bill & Melinda Gates Foundation has given to benefit hungry people in the world’s poorest countries has been spent in the US, Britain and other rich countries, with only around 10% spent in Africa, new research suggests.
Analysis of grants made by the foundation shows that nearly half the money awarded over the past decade went to global agriculture research networks, as well as organisations including the World Bank and UN agencies, and groups that work in Africa to promote hi-tech farming.
The other $1.5bn went to hundreds of research and development organisations across the world, according to Grain, a research group based in Barcelona. “Here, over 80% of the grants were given to organisations in the US and Europe, and only 10% to groups in Africa. By far the main recipient country is the US, followed by the UK, Germany and the Netherlands,” it says in a report published on Tuesday.
Of the $678m given to universities and national research centres, 79% went to the US and Europe, and only 12% to Africa.
“The north-south divide is most shocking, however, when we look at the $669m given to non-government groups for agriculture work. Africa-based groups received just 4%. Over 75% went to organisations based in the US,” says the report.
“When we examined the foundation’s grants database, we were amazed that they seem to want to fight hunger in the south by giving money to organisations in the north. The bulk of its grants for agriculture are given to organisations in the US and Europe,” said agronomist Henk Hobbelink, a co-founder of Grain.
“It also appeared that they’re not listening to farmers, despite their claims. The overwhelming majority of its funding goes to hi-tech scientific outfits, not to supporting the solutions that the farmers themselves are developing on the ground. Africa’s farmers are cast as recipients, mere consumers of knowledge and technology from others.”
The private foundation – one of the world’s largest with an endowment of more than $38bn from Bill Gates, and which supports the Guardian’s Global development website – has emerged in under a decade as one of the major donors to agricultural research and development and the largest single funder of research into genetic engineering. In 2006-07, it spent $500m on agricultural projects and it has maintained funding at around this level since. The vast majority of the foundation’s grants focus on Africa.
It aims to enhance healthcare and reduce extreme poverty but its agriculture work has been criticised for being fixated on the work of scientists in centralised labs and ignoring the knowledge and biodiversity that Africa’s smallholder farmers have developed over generations.
The single biggest recipient of Gates foundation agricultural grants is the CGIAR consortium of 15 international agricultural research centres.
“In the 1960s and 70s, these centres were responsible for the development and spread of a controversial ‘green revolution’ model of agriculture in parts of Asia and Latin America which focused on the mass distribution of a few varieties of seeds that could produce high yields – with the generous application of chemical fertilisers and pesticides,” says the report.
“Efforts to implement the same model in Africa failed and, globally, CGIAR lost relevance as corporations like Syngenta and Monsanto have taken control over seed markets. Money from the Gates foundation is now providing CGIAR and its green revolution model with a new lease of life, this time in direct partnership with seed and pesticide companies.”
The centres have received more than $720m from Gates since 2003. During the same period, another $678m went to universities and national research centres – more than three-quarters of them in the US and Europe – for research and development of specific technologies, such as crop varieties and breeding techniques.
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Britain has been the Gates foundation’s second largest recipient, receiving 25 grants worth $156m since 2003. In the US, where universities and research groups have been awarded $880m, Cornell University has received $90m – more than all other countries except the US, UK and Germany.
“We could find no evidence of any support from the Gates foundation for programmes of research or technology development carried out by farmers or based on farmers’ knowledge, despite the multitude of such initiatives that exist across the continent and the fact that African farmers continue to supply an estimated 90% of the seed used on the continent,” says the report. “The foundation has elected consistently to put its money into top-down structures of knowledge generation and flow, where farmers are mere recipients of the technologies developed in labs and sold to them by companies.”
Grain suggests that the foundation uses its money to indirectly impose a policy agenda on African governments. “The Gates foundation set up the Alliance for a Green Revolution in Africa (Agra) in 2006 and has supported it with $414m since then. It holds two seats on the alliance’s board and describes it as the African face and voice for our work,” it says.
Read more @ http://www.theguardian.com/global-development/2014/nov/04/bill-melinda-gates-foundation-grants-usa-uk-africa
Listen to this African Union – if you go to bed with dogs then you will wake up with flies!
Africans revere wise-saying and proverbs. I am African and the AU is as African as it can get. So, surely the regional body must listen up when I introduce my ranting with yet another popular saying – He who goes to bed with an itchy bottom wakes up with smelly fingers.
Does the AU have smelly fingers?
Yes! I will tell you why.
The majestic African Union, formerly the Organisation of African Unity has been sitting in the bosom of the tyrant, quietly hiding its shame from the world as one of its very own perfects the art of torture and repression.
The AU sits in Addis Ababa, Ethiopia. It glows and gloats about being the regional master for a liberal and fairly democratic Africa while its host, the Ethiopian regime has thrived over decades stifling descent and beating to a pulp the people of Oromia region.
The Oromo from Ethiopia’s Oromia region are a sad story of cruelty and gross human rights violations that has persisted unabated for years.
There is no sugar-coating the testimonies of brutality that flow from generations of Oromo descent.
As you read this, you may need to quickly grab a copy of a report that has just been released by Amnesty International on the plight of the Oromo of Oromia region in Ethiopia.
The report Because I am Oromo is a summary of human ruthlessness at its worst. It reads like a rendition from the slavery years when Africa was wilting under the colonialism invasion, only that this time, the perpetrator is African.
It is a scenario that is all too familiar with the region. A regime in power aspires to stay in power and clamps down on any voice of dissent especially from within. If the dissenter is a community, then woe unto them because the regime will victimise the community from generation to generation and make it a crime to be born in such.
And to imagine that this is something that the African Union is aware of and has been aware of ever since and yet still persists is sacrilegious to say the least.
Because I am Oromo is a painful walk into the reality of the sufferings of one of the biggest ethnic communities in Ethiopia for the mere reason of dissenting with the government.
This reality is beyond comprehension because sadly, torture to the Oromo almost comes as second nature, thanks to an oppressive regime.
“We interviewed former detainees with missing fingers, ears and teeth, damaged eyes and scars on every part of their body due to beating, burning and stabbing – all of which they said were the result of torture,” said Claire Beston of Amnesty International.
Claire was referring to the myriads of real-life testimonies given to the researchers on condition of anonymity.
In Oromia it seems, almost every house-hold of the Oromo has experienced the wrath of torture and police brutality.
In the streets and in the village squares in the Oromia region sits the shadows of men and women who have been physically brutalised and maimed while emotionally and psychologically scarred for life in the hands of Ethiopian security forces.
When I speak of torture, I speak of state-sanctioned gang rapes to both men and women, electrical shocks, water-barding, thorough beatings, detentions without trial, forced disappearances and arbitrary killings that continue with shocking impunity. And this list is not exhaustive of the actual violations as detailed in the report.
The profiles of brutality are vast in Because I am Oromo. Infact, Amnesty International says they spoke to more than 240 victims of this brutality in a period of one year.
It is these heart-wrenching testimonies and the impunity of how the violation is meted that leaves a real bad taste in my mouth when I think of the AU sitting pretty in its headquarters in Addis Ababa as if absolutely nothing wrong is going on in its backyard.
The truth is that the people of Oromia region have been under siege for almost three decades now. The OAU knew this and the AU knows it too for they are one and the same, right?
So when the AU focusses the world’s attention to the many wonderful things that the continent seems to be getting right and totally ignores the situation of the Oromo people its pretence stinks to the high moon of repression.
Somebody please tell the AU that with every sip of Ethiopian coffee they take from their air-conditioned Chinese-built headquarters, the blood of the Oromos is spilling on the floor under their feet, enlivened by the silence they have mastered over the atrocities committed by the Ethiopia government against the Oromo community.
Somebody tell the AU that its emblem and its flag, and its national anthem means absolutely nothing to the children of the continent for as long as the children of Oromia weep at the graves of their executed fathers and quiver at the feet of their physically tortured and traumatised mothers.
Somebody tell the AU, that the Clarion call – ” Oh sons and daughters of Africa, flesh of the sky and flesh of the sun, let us make Africa the tree of life” is utterly nonsensical if it does not flinch as the sons and daughters of Oromia are crushed under the whims of repression.
Somebody, please remind the AU that Africa’s children do not give up on liberty struggles. They, as member states, never gave up on the colonial liberation struggles so why do they imagine that the people of Oromia are any different?
Like I have said, there is blood on the floor of the AU as Africa’s leaders meet to deliberate and panel beat the continent to shape and as they do it sleeping on the bed of the hospitality of the Ethiopian government, they know that they sleep with an itch in their bottoms which they cannot ignore for they will surely wake up with smelly fingers!
Farmer Djeneba Diarra on her farm in Heremakono, Mali (Photo: Joe Penney/Reuters)
Several non-governmental organizations took the floor and raised concerns about the human rights situation on the ground in Ethiopia. Civicus World Alliance for Citizenship Participation, for example, expressed concern about Ethiopia’s refusal to accept recommendations to remove draconian restrictions on free expression. Renate Bloem (left), speaking for Civicus, added:
There’s much more to be done in the effort to build respect for human rights in Ethiopia. In addition to the next steps mentioned above, the African Commission on Human and Peoples’ Rights will be reviewing Ethiopia’s human rights record in its 
Oromian Economist 
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