Keep peace to keep fast pace  

      

Peace has been central to the rapid pace of the economic growth registered over the last decade. In light of this, the violence which has been erupting at few towns and administrative districts in recent time serves no purpose other than obstructing the ongoing efforts of transforming the nation into a middle income economy. 

For a country which has lifted itself from the abyss of extreme poverty, paying all kinds of sacrifices, such violence is highly likely to derail the hard-won gains. It erodes the age-old culture of respect among the diverse people and leads to loss of life and property. In fact, the past violence in some parts of the country has claimed the lives of citizens while posing destruction of property.  If goes unchecked, if not stopped somewhere, it would undermine the national security and will degenerate into very unpleasant situation—may also cause  a complete U-turn of  the socio-economic development— which is against the wishes of all Ethiopians and their lovers—God forbid that!

No doubt, the situation can be put at least into two dimensions. Limitations in rendering quality services to the growing demands of the public, and the large size of youth part of the population, in one hand. And abuse of power among few individuals in the leadership—using power to personal gains. This is just to be fair in the analysis. However, the hands of individuals and groups who always conspire behind the scene, and publicly as well, to see a weak and fragile Ethiopia is beyond doubt. The youths who are driven emotional are targeted by the unscrupulous individuals and groups to be used as an instrument of destruction.  

As Prime Minister Hailemariam Dessalegn unequivocally put it in his condolence message regarding the mass shooting of ethnic Somalis in west Hararge last Sunday, a cloud is on the horizon which may lead the country to instability; hence, the government will take appropriate measures. True to his statement, appropriate and legal measures have to be taken by the government. Indeed, the range of measures ought to include probing into the genuine causes and the aggravating factors. And the measure has to be adequate enough to give the problem a lasting solution. And all who have involved in the violence, intentionally and unintentionally, should be met with stringent measures. Hopefully, the current evaluation which Ethiopian People’s Revolutionary Democratic Front is undertaking would come up with lasting solution.  

But the government is not the sole actor in healing the wounds. The media have to play its pivotal role in educating the youths about the value of peace, and have to urge the youths to strongly denounce doomsayers’ illusions.

The media as well should be clear and succinct in providing the youths with ample information as to what the situation in Ethiopia had been before a quarter of a century, and the remarkable changes during the last quarter of a century. Particularly, the broadcast media have to put informed insight into the current progress of the country as well as ways and means of sustaining the gains and working hard to secure more achievements.

Faith fathers and elders play no fewer roles in educating the youths and the entire faithful. In this regard, these entities should continue preaching the value of love, unity and prosperity. They as well need to show the youth the light of peaceful coexistence which the people of Ethiopia exercised for centuries.

It is clear that the people of Ethiopia have shown their unity in various times. They defended their sovereignty from foreign aggressors. They also fought inequality and dictatorship in unison. Likewise, the people are working harmoniously to list their country in the ranks of middle income economies. The entire vision of the people is to build one political and economic community. This sacred vision should not be hampered, and any sign of hindrance which stands against this noble vision should be in the strongest term possible for it helps to sustain peace and accelerate the pace in pursuing the vision.  

Wondering nature at Menz Guassa

• Weds environmental protection with livelihood

BY TEWODROS KASSA

So much could be said or written about ‘community-involved environmental protection’. But, its meaning may become more conspicuous as one visit Menz-Guassa Community Conservation Area—in North Shoa zone of Amhara State, 260 kilometers northeast of Addis Ababa.   

The place gets its name after the Afro-alpine savanna grass, Guassa, which grows 70-80 centimeters on average and to 2.3 meter if it gets fertile soil and enough water.       

Documents show that common resource management system has been known to the community since the 17^th century.  It then gets a modern shape over the last few decades.  That is why the 111 Square kilometer owe-inspiring area is still home to various fauna and flora.

About 13 mammal species shelter at Guassa—three of them endemic to Ethiopia, Red Fox (Ethiopian wolf), Gelada Baboon   and Habesha Rabbit. The area is habitat to an abundant number of Geladas counted with four digits with a recovering number of Red Foxes.

Currently, 2,500 endemic Geladas are found in Menz Guassa Community Conservation Area.

Even if red foxes are counted by only two digits, their number would surely grow as the community is protecting them.  

Ten years ago, there had been seven to nine red foxes at Guassa, research undertakings conducted on the area indicated. Data show that their current number increases by over four folds.  

Ethiopia has an estimated 500 Red Foxes. Of this, more than 47 are inside Guassa. What is more, 12 percent of the endemic bird species are only found in Guassa.

But the question one must raise at this juncture is: Why does the community intensifies the protection efforts?

The answer does not require a hard mental gymnastics. ‘Benefits’ are the driving forces behind the successful conservation efforts.

Nine neighborhoods, adjacent to Guassa, reap additional income, fodder, and above all the environmental benefits.  

The people of the neighborhoods will never tolerate any act that inflicts damage either on the wild animals or on the vegetation. Everyone knows, at least, the fauna and flora create additional income. At best, the community is well aware of the fact that the conserved area ensures the availability of water both in the river courses and in the water wells while protecting fertile soil from erosion.     

In terms of income, for instance, the community has saved 3.2 million Birr.   With this money, the community has hired professionals that better manage and develop the area. Put it another way, the community has created jobs to professionals as well.

Five years ago, National Geographic channel, Discovery Channel in collaboration with the BBC, and Japan National television each paid nine thousand USD for video capturing in the Community Conserved Area.  The community has used the money to build clinic, school and road, among others— Menz Guassa Community Conservation Area Office Head Admasu Getaneh speaks to The Ethiopian Herald.

He lauds the community’s conservation efforts including the prevention of poaching and grazing.   The ecological experts of the Office have also been modernizing the overall efforts of the people, he adds.

Hand-in-glove with the people, the Office has strived more to increase tourists’ inflow to the area. The friendly people and services have been aimed to help tourists get lasting memory of their visits. “We help them stay more nights and visit more places as well.”

Due to this, over 34 local and foreign tourists set their feet in the area even between June and August, Ethiopian major rainy season.  

Besides the monetary benefits, the people are allowed to mow the grass and share it on a regular interval.

“The community-conserved area will be open, for ten days, to residents every three years. And the people cut down an estimated 346 million Birr worth Guassa,” says Admasu Getaneh.

The people use the grass to thatch their homes. It also makes up a good cattle fodder. Farmers as well braid the grass into a rope. Local craftspersons use the grass to make traditional umbrella, Gessa. It is also an all too common to see a kind of brushes, moore, useful to clean millstone.  

As the grass has brought lavish economic advantages to the farmers, they opt for using steel sheet for roofing. There was a time that a pile of Guassa cost twice the price of a steel sheet. 

Following this, the farmers have changed their traditional grass thatched home to be furnished with steel sheet. If farmers sell ten donkey packs of Guassa, they will simply get 3,200 Birr.    

  

To cut the long story short, the area offers the people off-farm income, fodder, as well as many other benefits.

Yet, the community conservation area can generate more income both to residents and the country as well.

Despite the area’s rich natural blessings, one can say it is the least visited in Ethiopia.    Menz-Gera Midir Communication Affairs Office Head Getnet Agonafir attributes this to constraints relating to promotional works. For her, they are now doing to the best they can to promote the area using the social media.

 In addition to the lively scenery, the fauna and flora, a standard lodge with VIP rooms has also taken shape, with a keen support of Frankfurt Zoological Society.   

Especially during the rainy season, the area is highly adorable as the green Guassa covers the entire land. While one visits Menz Community Conservation Area, he/she feels like having a journey over windy-top Mountains, at an altitude that ranges between 3,200-3,700 meters.

The pressure of the wind inside the conserved area, along with the scenery of the place put extra pleasure on visitors.  

On top of this, Menz-Guassa Community Conservation Area imparts tangible lesson to other parts of the country, if not worldwide. If people genuinely cooperate and if governments create enabling condition, it is possible to conserve ecosystems, hence to turn it into economic advantages.    The surrounding residents have played a tangible role in protecting the area and the endemic animals inside.  

 To sum up, there are four exclusive reasons to travel to Guassa and visit the age-long Community Conserved Area: To easily entertain the unforgettable 111+ wildlife species;   enjoy your time with the friendly Menz community and to observe the incredible biodiversity and to be familiar with authentic culture of the community.   

Valentine's Day: Commerce or Romance?

BY WORKU BELACHEW

Local cultures should be the pillars if the 'global culture' is to stand upright. It is to say that local way of doing things should build the mainstream. But, this statement is only paying a lip service to local cultures. What one practically observes is that the way people in the western hemisphere are doing things (culture) is standing out, often at the expense of numerous local ones. To mention few, almost every individual in our (world) wears jeans, drinks coca, and is crazy about Hollywood movies while aptly awaits for holidays such as Christmas and Valentines day, as though these are the (single) most important human discoveries.

Today, most individuals around the world, regardless of linguistic, religious and other backgrounds, observe Valentine’s Day, exchanging chocolates, cards, flowers.... And most urbanites both in Addis and most parts of Africa also appear in pink and/or red garments to enjoy life with their partners//.

 Vs.

Culture is not something static. Whether we like it or not, it changes as time passes by. But, if the social, political and economic relations of a given society and that of another are explained by domination and subordination, the society’s important institutions would cease to exist, leading its members to an apparent disband.

Culture in its wider sense is, therefore, a societal backlog of knowledge, practice, attitude ... which its members should exercise, promote, obey, nurture, and preserve all the etiquette which forms the larger picture. Members of a given culture have also all the moral rights to improve and even discard when they found some elements less important or harmful.

Globalization, particularly its capitalistic and exploitative sense, has created vertical relations among the countries of global north and those in the south. In this relationship, the former has already assured its position at the top, while the latter is struggling at the bottom. The world order created thus far seems not to acknowledge a horizontal relationship where all languages, cultures, and the like are equally valued, placed in a leveled position.

In this short piece of writing, I would attempt to highlight how the global north is taking advantages over the global south through promoting what one might call it 'global culture' putting the issue in the context of the celebration being marked today, Valentine’s Day. To lay my argument on a firm ground, let me first put the historical background of Valentines' Day, and then I would move onto how it is associated more with commerce in the globalized world order.

• Who was St. Valentine

The name Valentine was attached to two legendary Christian martyrs whose feasts were observed in February 14, various documents show. The first, a Roman priest martyred during the persecution of Claudius II, and the second was bishop of Tereni martyred in Rome.

Another version of the story goes: St. Valentine married young girls to soldiers, a forbidden act at the time of Claudius II, attaching cowardice with married men. And the saint was imprisoned for doing so, and even when serving prison, himself got a crush with the daughter of his jailer. Before his execution, he wrote a letter to this girl, and concluded saying your valentine.

As Christianity came to dominance in Europe, it had led to the substitution of ‘pagan’ holidays with Christian martyrs. Hence, February 14, Lupercalia (god of shepherds), was given to Saint Valentine, who lived in the third century, (See Academic American Encyclopedia vol.19.)

In 496 Pope Gelasius (a Berber origin, may be last bishop of Rome) officially declared the day to two roman martyrs, both named Saint Valentine, who lived in the third century. However, it was said that the Roman Catholic Church dropped the holiday from its calendar in 1969.

• As commercial tool

As communications equipment is so revolutionized and people are connected to one another at a click of a button, globalization has already become inescapable. And the culture of the global north is fast spreading across and on the globe.

Thus, in most countries the observance of valentines occurs in almost the same way: exchanging cards, flowers, chocolates, ribbons and the likes. In some countries spending on valentines seems to have rocketed. In UK for instance, after the first embossed paper lace was sold after 1847 by Esther

Howland of Worcester Massachusetts, the spending rocketed to an average of 1.3 billion yearly.

Similarly, the spending in 2016 was estimated at 19 billion USD for box of chocolate, diamond earrings...in the USA.

• Slamming over Cultural imperialism

In countries other than those in the western hemisphere, Valentine’s Day faced criticism for kicking local cultures out. In Brazil for instance the Dia dos Namordos (lit. "Lovers' Day", or "Boyfriends'/Girlfriends’' Day") is celebrated on June 12, probably because that is the day before Saint Anthony’s day, known there as the marriage saint. Relatively speaking Brazilians less celebrates Valentine’s Day.

The celebration of valentines did not get attention in India until 1992 but since then the programs in

Commercial TV channels such as MTV, dedicated radio programs, and love letter competitions in addition to economic liberalization that allowed booming of valentine card industry, the day gained more currency, argued George Monger (2004), please see his Marriage Customs of the World.

The day is, however, regarded as a front for western imperialism and neocolonialism and the explosion of working class through commercialization by multinational corporations. Many also criticized couples for kissing in public saying it is 'vulgar exhibition of love at public places.' They also criticized the media for propagating this culture at the expense their own similar culture.

Similarly, Iranians also banned the exchange of cards, teddy bear and laces on this day. They rather promote ancient Persian holiday Sepandarmazgan, a feast to praise wives, mothers and earth.

In the same vein, Israel revived old Jewish tradition of Tu B’Av celebrated on the 15th day of the month of Av (usually in late August). In modern Israeli culture Tu B'Av is a popular day to pronounce love, propose marriage and exchange gifts like cards or flowers.

Japan Valentine’s Day celebration may bring fun to anyone’s face. An advertisement company’s erroneously made men recipient of gifts. However, this mistake was said to have been fixed creating a chocolate returning day on March 14, see also Chris Yeager (February 13, 2009). Marriage customs of the world

• Safe havens in Africa, Ethiopia

In Ethiopia, though literature are short to trace how and when it was started, the emergence of FM

radio stations and horticulture sector seem to have played a big role in promoting the day. A certain radio host also, in public, claimed that he started promoting Valentine's Day on his radio show. Various factors could account for the diffusion of this culture, but nothing seems have contributed as local media did.

• Why denouncing it?

Promoting and practicing such holidays can put its daunting impacts on our visions. In Ethiopia for instance we have the ambition to join middle income economies by 2025. This calls for structural transformation from a largely substance agriculture-led to manufacturing industry. Thus, the promotion of local cultures help us to create a huge domestic, and foreign market. But, if we are to leave such imperialism unchallenged, and if the youth keeps with its knack for capitalistic cultures, we will end up being more importers and our local goods would not get the desired market.

As a nation with over 80 diverse culture. These intangible wealth would help our people to know, trade and share a lot among one another. In the recent Timkat festival, for instance, Ethiopian artisans, tailors ... came about with stylish all white costumes -- this promotes local industries, helps us feed the million of mouths. Diametrically opposite to that, if one is obsessed with capitalistic way of celebrating Christmas, it is a must to engage in the concomitant use of Christmas tree, lights, and other adorning objets, which most are imported goods. The same goes for Valentine's. The chocolates, laces, ribbons, cards, garments and other baggage are imported.

That is why, policy makers, activists, the media, the academia and all stakeholders in Ethiopia and Africa should denounce such trend. Countries in Africa should follow suit of Brazil, Israel, Iran and India.

Cultural institutions and/or departments in organization like African Union, and the regional economic communities have also a lot to plan in staging open debates among the youth.

Timkat, A subset of Epiphany

BY WORKU BELACHEW

Though Timkat shares some features with Epiphany, its way of festivity and the day on which it falls marks a visible difference. The word “epiphany” means “appearance” or “ manifestation”. Encyclopedia Americana puts the same word in a similar way: “a feast of Christian calendar celebrated on January”.

The meanings in both cases are alike “appearance o becoming manifest”. However, the word is further elaborated:

“The observance originated from total revelation of God in Christ, later it focused upon two events of

Jesus' ministry, his baptism and the changing of the water into wine at Cana of Galilee

It is also an observance for Jesus baptism at age of 30. The above premises support that Timkat

remains a subset of epiphany. However, epiphany has a closer meaning with what EOC called Zemene

Asterayo. It covers the time period from January 17 to a week before the fast of the Great Holy Lent

(Talaku Ya’abiy Tsome) as Zemene Asteraiyo, a period of manifestation, of Man becoming God, and

God's becoming man through Jesus. Therefore, this period comprises Jesus birth day, His baptismal day

and Cana of Glillee. This shows that Timkat could be a subset of Epiphany but could not be

synonymous to Epiphany.

From the outset, each church observed Timkat in their vicinity. As of 6th century AD, during the reign

of Atse Gebre-Meskel, a new tradition of taking the arc to riversides emerged True to Jesus' trek to River of Jordan . During the reign of

Yekunoamlak (1208-1265) with the support of Saint Tekle-Haimanot a decree came out to further

observe the day with added color. But each church celebrated the holiday separately before the time of

King Lalibella. Thus, king Lalibella (1156-1197), declared that churches found in the same locality

should celebrate the day at the same place, and during the reign of Atse Zerayakob (1426-1440), the

king ordered that the arcs should be taken to riversides on the eve of the holiday.

However, it was Atse

Naod who declared the people to accompany the arc when it goes to riversides as well as when it

returns to it’s perish. Therefore, as of 15th century this practice seemed to have spread to the rest of

Ethiopia. Following the founding of Addis Ababa by Atse Menelik II and his wife Etege Taitu in

1886, the celebration started to be marked in Janhoy Meda, north eastern Addis Ababa.

There are also a number of sites that Timkat celebration takes place. In addition, magnificent

celebrations are carried out across the nation while the grand-most ones are in Addis Ababa and Gondar.

Nowadays, people celebrate Timkat for two to three nights.

According to the traditions of the church, every year the feast begins on January the 17-18 which is

called the eve/Ketera. Ketera comes from the word Ketere, means to block, to block water from flowing or to go to baptismal ceremony. It has also a meaning to close, to block or to prohibit.

Ketera by itself is a special holiday, although it remains an integral part of Timkat. The water is collected and sanctified in readiness for sprinkling over the heads of all believers on the morrow, which is Timkat proper.

On this day, the arcs carried from each (parish) church are escorted by the priests to the selected spot for marking Timkat. The places could be by riversides or around artificial pools like the one in Janhoy Meda . On the second day, the holy arc is carried back to its place accompanied by joyous and reverential singing, dancing ... on one side of the

event the clergy do the Celestial proceedings, and on the other side, the people conduct various

cultural activities. The numerous social activities allow people to participate irrespective of gender,

age, class....

In Addis Ababa all the EOC churches bring their Tabots to Janhoy Meda, an open meadow near

Martyrs’s Square. At one end of Janhoy Meda is a special Timkat pool. Around this pool

colorful tents are seen pitched, flying the banners of their churches. There are also pavilions where delicacies or refreshments are sold, especially the beverages Tella and Tej, another sweet but alcoholic drink. A religious tradition calls for spending the night near the tents, where the Tabbots are placed. People from surrounding villages bring food and drink. Torches are lit and fires burn everywhere. The elders and clergy pray while the younger people sing and dance. Early on the morning of Timkat, the priests gather around the pool, light many candles, and celebrate the last part of the ceremony. And after making Timkat proper, the priest’s sprinkle water upon the gathering, also in some places people dip in the water. But it seems that bothways have no doctrinal conflict.

Among the factors that make the celebration unique is its occurrence at the sunniest and loveliest time

of the year. It coincides with the harvesting season and is a time of bounty and plenty. As such it is a time of rejoicing particularly for the farmers: Tella, Ethiopian homemade beer, is brewed and fattened sheeps are slaughtered to add glamour to the array of dishes prepared in connection with the ritual. The celebration of Timkat dates centuries back. And it has turned a relay over generations. Among other factors this has made it to evolve in to a popular secular culture.

And the religious and secular activities that co-occur during the celebration day have left room for

every segment of the society to carryout various social activities, particularly after the arcs go back to

their respective parish.

Therefore, playing Guks, a hokey like game, taking time with lover or with new lover which couples manage to know each other during the event, is usual. In places like South Wollo for instance the female holds an aromatic herb called Ariti and males dance around her competing to receive the herb from her hands, and she gives it to the one she favors most—the one she wishes to be

her husband.

And in most rural places young men throw lemon on the ones they love, and she either

expresses her agreement or refusal. Lemon is chosen because it has a wide acceptance as a sign of good aroma. In other rural places males hold lemon when they go to the ceremony and throw it to the one they favor. And she responds to that either by agreeing to be his wife or ignore the act by way of a refusal.

In Addis Ababa , though no male holds an organic lemon, by way of a joke it is usual to talk of throwing a lemon, if one gets a lover. There is “I wish I had a lemon to throw toward the chest of that girl!” . The female also tells

her friends that she catches lemon on the same way, to mean she has got someone to hang with.

Cana of Galilee

Another religious addition to this is, the churche's decision to celebrate additional holiday on the second

day of Timkat that is Cana of Galilee which originally was in late February. This had been made on

account of many reasons. The chief one is to connect the holidays that have to do with water

together. The second one resides in avoiding fasting on Cana of Galilee if the celebration falls on the original day, it may coincide with fasting periods. Another but very important reason is to render the day suitable for the farmers. January is an annual holiday for farmers because quite often farmers finish seeing to harvesting in this month, and it is not also a time to prepare for the next farming season.

And it is their break time. Farmers carryout their major social

activities such as wedding, family visit... More similar and still interesting co-incidence is that the

people themselves favor the month of January for wedding, so the church has also made the feast to chime in with this month because Cana of Galilee has much to do with marriage, a pillar of family and society.

This is addition to betrothal and wedding arrangement opportunity. Jesus appearance of the wedding

was to declare the sacrament of matrimonial. Therefore, the church also teaches the sacrament of

matrimony.

It is hard, however, to conclude that this ancient heritage of humanity is well promoted. Thus, pertinent bodies need to sweat more and more. One and important way toward this end is to make it registered in the UNESCO prestigious list of intangible heritages.

In the final analysis, being a pavilion of cultural diversity, Ethiopia peacefully hosts grand street festivals every year. Visitors from home and by way of a side event can feast their eyes on an array of spectacular cultural dances, dressing, songs and yet many more, during the day of Timkat in Addis, Gonder and other parts of the country. Residents in all areas also show their hospitality for the visitors.

What is more, attending such ancient festival in a country fast tracking in overall development and also lifting itself from the abyss of poverty, is an additional joy. It tells how hard work is paying off better life for humanity.

Ed.'s Note: This article is part of a term paper which deals with globalization vs. Local culture as partical fulfillment of requirement for the course philosophy of culture and submitted to Addis Ababa University, Center for African and Oriental studies, which the writer properly acknowledged others works. This piece is adopted for the consumption of this paper//