Bewketu Seyoum talks with Alula Kebede about his new book “ከአሜን ባሻገር” – Part 1 of 2

Feb 2, 2016
The U.S. Agency for International Development announced on Jan. 31 that it would give Ethiopia $97 million in aid money to combat drought

ESAT Radio Thu 04 Feb 2016

Police arrest over a hundred protesters

(ESAT News) — People in Guji Zone, an area in south Ethiopia known for its rich mineral wealth are demanding MIDROC Gold, a mining company owned by Ethiopian born Saudi tycoon, Mohammed Al Amoudi, to leave their land.

Elders from the Guji community who spoke to ESAT on the phone said they are demanding that MIDROC Gold which has been looting their precious resource for the last 25 years should leave their land as it had done nothing to benefit the local community.

Protesters are staging a rally day and night in an area locally known as Udo Shakiso Ukuto and it would continue till their demands are met, the elders told ESAT. The elders said the people are demanding for their rights be respected and for the release of those detained by the regime.

The Federal police meanwhile arrested over one hundred protesters, according to the elders

አቶ አበራ የማነ አብ፣ ዶ/ር ፈቃደ በቀለና አቶ ገለታው ዘለቀ፤ “ኢትዮጵያ አዲስ የመሬት ስሪት ማሻሻያ ለውጥ ያስፈልጋታልን?” የሚለው የውውይት መድረክ አጀንዳችን ተሳታፊዎቻችን ናቸው። የግል አተያዮቻቸውን ያንጸባርቃሉ።

By Alastair Leithead BBC News

Africa correspondent, Dire Dawa, Eastern Ethiopia

Ethiopia is the world’s fastest growing economy. So when drought struck why did it need international help?

Ethiopia has been doing very well over the last 15 years or so.

Millions of people have been lifted out of poverty as the economy, jointly with Turkmenistan, has been growing faster than anywhere else in the world.

The double-digit growth is obvious from the building sites and the tower blocks rising up on every corner in the capital Addis Ababa.

Image copyrightGetty Images

The country has changed a great deal since 1984, when hundreds of thousands of people died of hunger.

Those terrible images of famine from more than 30 years ago still haunt Ethiopia.

It was a time when war and political neglect turned drought into disaster, and for a government today with grand ambitions it’s still a raw wound.

Now it’s a place with a confidence, only dented when the climate changes.

El Nino dried up the rainfall.

Drought once again turned the land to dust.

It’s facing as bad a drought as 1984 over a much wider area.

Image copyrightGetty Images

One man I met told me this is the worst drought he has seen in 45 years.

I met Ahmed Dubet Roble at a gathering of around 1,400 families in Fedeto. He had travelled from the barren countryside to ask for help.

He has lost everything.

Also there was Khadija Aden Abtidon, sitting by her little tent of sticks and cloth.

“We lost all our livestock,” she said, “so we are here to seek support.

“There’s no pasture, no water. We have never seen anything like this before.”

Image copyrightGetty Images

In a warehouse in Dire Dawa I saw a huge tower of white maize sacks being loaded into an aid truck by a long line of men.

The bags were emblazoned with “Ministry of Agriculture”. This is food the Ethiopian government had bought abroad, imported into Djibouti, transported via its new electrified railway and was delivering to its people.

The country has already committed more than $380m (£260m) of its own money to buying aid and using its new Chinese-built railway that cuts hundreds of miles through the parched countryside from the port in Djibouti.

Image copyrightGetty Images

Can Ethiopia’s railway bring peace to Somalia?

But for all it has achieved, Ethiopia had to turn to the international community for help.

“The reason why we say we need support is not necessarily because everything is beyond the pale,” said Communications Minister Getachew Reda, who says they will to everything to stop people dying for want of food.

“But rather, because the best way to maintain the gross trajectory and at the same insulate our people from disaster, is by working with our partners.”

Ethiopia has worked hard on building its life savings – its developing economy – and by asking for help now it’s trying to protect its family silver.

With so many crises around the globe tackled too late, the aid world often ends up rushing the patient to life support having missed the chance to give preventative medicine.

What is complicated is the time it takes for money to be given and for the aid to be delivered – here it can take months.

Image copyrightGetty Images

Hundreds of millions have been given by international donors, but the Office for the Coordination of Humanitarian Affairs says only 46% of the $1.4bn needed has been given so far.

The United Nations World Food Programme (WFP) has less than a third of the money is says it needs to keep the aid coming.

“We need more funding and very quickly – immediately,” said Oxfam’s country director Ayman Omer.

“We need to work simultaneously on saving lives now and preparing for the next harvest.

“Even if the rain does come March to May that will definitely help in terms of water availability, but will not immediately result in harvest. The harvest season is up to November.

“It has been controlled so far, but much more is needed, otherwise we will get ourselves into problems.”

The El Nino weather pattern has worsened the drought and if the next rains also fail, far more people will be affected, and those already needing help will need it far longer.

ESAT Daily News Amsterdam February 05, 2016 Ethiopia

Ethiopia: Al Jazeera covers the arrest of opposition leader Bekele Gerba in Ethiopia

Islamist militant group al-Shabab has taken control of the port city Merca, residents say.

However the African Union force insists it still has control of the town.

The governor of Somalia’s Lower Shabelle region Ibrahim Adam told the AFP news agency that al-Shabab secured took the town without fighting.

Earlier reports had said the AU forces had left the town but they tweeted later that they “re-adjust their positions” from time to time.

“Amisom [African Union] forces moved out at midday and the local administration and all other Somali security forces left a few minutes later – and then heavily armed al-Shabab militants entered the town,” local resident Ibrahim Mumin told AFP.

“They have been addressing residents at the district headquarters,” he added.

Another resident, Mohamed Sabriye, told AP news agency that al-Shabab fighters had hoisted their flag over the city’s police station and administrative headquarters.

However, Amisom tweeted that “contrary to propaganda by enemies of Somalia, AMISOM is still in control of Marka”.

Amisom later tweeted “Our troops will from time to time re-adjust their positions for tactical purposes to guarantee defeat of terrorists. #Somalia.”

It comes three weeks after al-Shabab overran an African Union military base outside the southern Somali town of el-Ade, saying they had killed about 100 Kenyans soldiers.

Kenya has not said how many of its troops died.

Al-Shabab was ousted from the capital, Mogadishu, in August 2011, but still has a presence in large areas of southern Somalia and often stages attacks across the country.

Analysis: BBC Monitoring Africa Security Correspondent Tomi Oladipo

Image copyrightUPDATED SEPTEMBER 2015

It’s clear that the African Union Mission in Somalia (Amisom) is having problems securing the region.

Sources within the mission say this is a tactical move. The problem, however, is that as soon as these troops leave, al-Shabab militants are swiftly replacing them.

It’s no doubt a major setback for the regional forces, seeing as they would have to fight their battles afresh to regain these regions.

In January, Kenyan troops withdrew from other parts of southern Somalia after they suffered heavy losses in an an attack on their base in el-Ade.

As al-Shabab fills the void, it will be looking to win the support of the communities – something the regional coalition has failed to do.

And that would be disastrous overall for the regional efforts to bring peace to Somalia. The nations contributing to Amisom are expected to meet in Djibouti later this month to review their campaign.

By EDITH M. LEDERER, ASSOCIATED PRESS

UNITED NATIONS — Feb 4, 2016

At least 200 million girls and women in 30 countries are estimated to have undergone female circumcision — half of them in Egypt, Ethiopia and Indonesia, the U.N. children’s agency said in a report released Thursday night.

The UNICEF statistical report said the global figure includes nearly 70 million more girls and women than it estimated in 2014. It said this is due to population growth in some countries and new data from Indonesia.

The U.N. General Assembly unanimously approved a resolution in December 2012 calling for a global ban on female genital mutilation, a centuries-old practice stemming from the belief that circumcising girls controls women’s sexuality and enhances fertility. One of the targets in the new U.N. goals adopted last September calls for the practice to be eliminated by 2030.

UNICEF Deputy Executive Director Geeta Rao Gupta said in a statement coinciding with the new report that “determining the magnitude of female genital mutilation is essential to eliminating the practice.”

While there has been an overall decline in the prevalence of female genital mutilation over the last three decades, UNICEF said it isn’t enough to keep up with increasing population growth. If current trends continue, it warned that the number of girls and women undergoing FGM “will rise significantly over the next 15 years.”

UNICEF statistical expert Claudia Cappa, lead author of the report, said the estimate of 200 million circumcisions comes from household surveys on the prevalence of female genital mutilation, and statistical modeling.

The 30 countries, mainly in Africa, the Middle East and Asia, “have large-scale representative data,” she told AP. “We still think this is a conservative estimate because we know there are many more countries where the practice exists, but we couldn’t report on it with the same level of care because we don’t have available data.”

Cappa said the practice exists in other countries not in the study, where large-scale data was not available, like India, Malaysia, Oman, Saudia Arabia, the United Arab Emirates, as well as in pockets in Australia, North America and Europe where immigrants from countries with a large number of female circumcisions live.

In the 30 countries, UNICEF said the majority of girls were circumcised before reaching their fifth birthdays. “In Yemen, 85 percent of girls experienced the practice within their first week of life,” the agency said.

According to the data, girls under the age of 14 represent an estimated 44 million of those who have been cut, with the highest prevalence in this age group in Gambia at 56 percent, Mauritania at 54 percent and Indonesia where about half of girls aged 11 or under have undergone the practice.

Countries with the highest prevalence among girls and women aged 15 to 49 are Somalia at 98 percent, Guinea at 97 percent and Djibouti at 93 percent, UNICEF said.

Top 10 Most Dangerous Roads and Highways from around the world you should never take your car on.

 

ESAT DC Daily News Feb. 05, 2016

fox5sandiego.com

INDIANAPOLIS —When Kaylan Mahomes posted a recent car selfie with her twin, Kyla, and their mother, the social media world went into confusion.

The caption by the high schooler read, “Mom, twin and me.”

But because all three share the same youthful glow — it looks more like a picture of triplets — everyone is still trying to figure out which one is the mom.

Since it was posted January 28 the photo has been retweeted more than 18,000 times and received more than 29,000 likes. Some Twitter users have shared it along with the hashtag #blackdontcrack, an expression that refers to African-Americans whose smooth skin makes them look younger than their age.

After seeing how much success their selfie garnered, the family created an Instagram page to share more images of the trio, who live in Indianapolis.

But the big question remains: Which young-looking lady is the mom?

The family’s second Instagram post may offer a crucial clue.

The post is a video of one of the ladies holding a camera while the three pose for a picture. Then they all erupt into laughter when one of them apparently realizes she was actually being videotaped.

Doesn’t that lady on the left look pretty similar to the lady in the black blazer in the photo? Hint, hint.

By Mammo Muchie

Ethiopianism is at the heart of the quest for total African liberation and unity. This glorious early resistance should offer a powerful inspiration for the African people to confront current challenges that are more subtle and insidious than those faced during slavery and colonialism.

INSPIRATION

“Although it had been conquered dozens of times, Ethiopia was the birthplace of African nationalism.” Nelson Mandela, in his Long Walk to Freedom, p.402

“Ethiopia has always held a special place in my own imagination and the prospect of visiting Ethiopia attracted me more strongly than a trip to France, England and America combined. I felt I would be visiting my own genesis, unearthing the roots of what made me an African.” (ibid.)

1. INTRODUCTION

It is an honour to be invited by Kara Heritage Institute celebrating by combining together critically important events to transform the unacceptable and unending colonial condition that Africans continue to experience wherever they are to this day: The 1896 decisive Adwa Victory, the 1926 African American History week (and now month initiated by Dr. Carter G. Woodson), the release of the South African anti-apartheid icon, Former President Nelson Mandela and other comrades, and the determination to make the May Liberation month and May 25 to be celebrated by making it also a South African “African national annual Day”. These combinations are unique and we appreciate Kara Heritage Institute very much for using this important moment to start this celebration with the liberation synthesis of a decisive African victory with world significance, release of freedom fighters, celebration of African-Americans’ freed from racism and the global recognition of the African liberation month every May.

It is also very important that South Africa plays a significant role and humbly takes the role of the African captain leading the African compass to navigate the complexities of world politics and economics, so that Africa can sail free from all forms of obstructions to emerge as its own leader with the right to have its own agency to govern all its affairs with independence and freedom. All negative reactions that we see such as attacks on other Africans must be challenged, with South Africa coming out strongly above all else. Some of us came to South Africa with a passion to realise a South Africa that plays a leading role in doing, being and spreading the African agenda with humility, integrity, sincerity and honesty. We very much look forward and remain hopeful that South Africa will never fail Africa. South Africa must put Africa first above all else.

Few South Africans consistently speak, teach and discuss Ethiopianism as the initiator of Pan-Africanism and the African Renaissance. Dr Mathole , the founder of Kara Heritage, Dr. Thabo Mbeki, the former President, and our great inspirational rare African leader Madiba have spoken consistently about Ethiopianism linking with pan-Africanism and the African Renaissance, but I have not heard from others outside university circles as much as we expect from South Africa on Pan-Africanism, given that some of us coming from other parts of Africa (for example myself from Ethiopia) think and believe strongly that South Africa should be the leading moral, spiritual and intellectual resource to free Africa for good.

The victory of Adwa had profound significance across the world particularly to all Africans. The African diaspora protested and also in much of Africa there were spontaneous demonstrations of people carrying posters supporting the Adwa Victory and opposing the imperialist attack. From Brazil to South Africa there was genuine support for realising the Adwa Victory in 1896.

2. LOOKING BACK TO LOOK FAR AHEAD TO FREE AFRICAN FUTURES

Africa can look back and bring back the ideals and ethos of Ethiopianism to meet the challenges of the unfinished business of African unity and to stand up to new and emerging challenges that are more subtle and insidious than the challenges that faced during slavery, colonialism and Apartheid. Africa is now in a situation reminiscent of the olden days. It has not removed coloniality by making sure Africans learn to “colonise” themselves by making sure others are prevented from continuing to dominate and control Africa by various means. There cannot be any better time than these trying times to bring back the discursive arsenals from the early African struggles of resistance under the rubric of Ethiopianism. The powerful narratives that were developed around Ethiopianism are of such significance that they continue to inform debates on the current quest for African unity and Renaissance. The Victory of Adwa strengthened Ethiopianism, Pan-Africanism and the African Renaissance.

3. ETHIOPIANISM: FOUNDATION OF PAN-AFRICANISM AND THE AFRICAN RENAISSANCE

The early flashes of Ethiopianism date back to the sixteenth century, when African-American blacks as slaves in America found solace in the promise of a homeland in the empire of the Ethiopia of the Nile region. The references to Ethiopia in the Bible provided them with an ideology that they could use for their spiritual, political, and cultural uplifting. The blacks in America, the West Indies, Europe, and in Africa itself derived enormous inspiration from the Scriptures, where the word ‘Ethiopia’ occurs more than 40 times. By far the most widely-quoted verse, “probably the most widely quoted verse in Afro-American religious history”, is Psalm 68:31 – “Princes shall come out of Egypt; Ethiopia shall stretch her hands unto God”. The verse was interpreted as pointing to the end of the curse on the black race – an end to the alienation of Africa from God. This was a European belief that was, to some extent, shared by Africans. Thus came into being the movement of Ethiopianism as a “method of winning Africa for Christ” and as a forerunner of the “Africa for Africans” movement and the subsequent African philosophies to bring African unity to confront imperialist power. Some saw the beginning of the fulfilment of this prophetic verse on the political level. After the 1792-1800 successful slave insurrection in Haiti, it was declared: “Thus doth Ethiopia begin to stretch forth her hand, from the sink of slavery, to freedom and equality” (Dread History, undated). The verse gave rise to “a biblically-rooted pan-African hermeneutic” that later became a widely used source of inspiration and legitimisation to inspire Africans to continue the struggle against colonial domination.

In both America and Southern Africa, the Ethiopianism movement was first a reaction to the discrimination in ecclesiastical administration and the outright marginalisation of black clergymen. The black clergymen underwent demeaning acts of de-selection for ordination and promotion to the clerical echelons. They were denied their deserved promotion to the higher ranks of the clergy for no other reason than the colour of their skin. The white mission churches had it as their unwritten bylaws that the ordination of blacks was to be avoided. Even where a black clergyman was ordained, he was stripped of the authority and privilege that he was supposed to have had by virtue of his ordination. The fact that this act of discrimination took place in locations as far apart as America and South Africa over a long period of time is proof that it was rather a systemic practice than a symptom of sporadic racism. The spread of the anti-racist theology to emerge in the form of Ethiopianism across South Africa, “the pernicious Ethiopian propaganda” as the white authorities characterised it then, so deeply threatened the white supremacists that they legislated to ban it.

The first notable withdrawal from the white churches in Southern Africa took place when Nehemiah Tile, a minister who rose to prominence as an accomplished preacher in Thembuland, seceded from the Wesleyan Methodist church in 1884 – a hundred years after the first black church was established by Richard Allen in America. Tile’s move was the first salvo heralding a long history of the Ethiopianism movement in Africa. It was such a significant milestone in the history of the anti-Apartheid struggle in South Africa that Nelson Mandela himself paid tribute to the Thembu Church a century later:

“African clergymen sought to free themselves from the fetters of white missionaries by establishing African Independent Churches. One of the most celebrated breakaways was that of Nehemiah Tile who founded the Tembu Church in the Transkei in 1884…. That political movement was to culminate in the formation of the ANC in 1912. It is in this sense that the ANC we trace the seeds of the formation of our organisation to the Ethiopian movement of the 1890s”. (Address by Nelson Mandela to the Free Ethiopian Church of Southern Africa, 14 December 1992).

The next major event in the history of Ethiopianism was the establishment of Reverend Mangena Mokone’s church. After resigning from the Wesleyan Methodist church in Pretoria, he set up his own church and called it the Ethiopian Church of South Africa. Mokone quickly established alliances with the American black churches that shared a similar history of discrimination and had passed through a similar route to independence. The number of Ethiopian churches was growing at an alarming rate for the white authorities. “Ethiopia” became the label for independent African churches that seceded from the white mission churches. As Shepperson recounts, by 1912 in South Africa, the Ethiopianism movement had resulted in 76 independent churches, and three decades later the number had jumped to over 800 (Shepperson, 1953). With their own specific history and denomination, Ethiopian churches are now believed to be in thousands in number.

Ethiopianism was truly an all-African movement; it was not a phenomenon confined only to the Southern African region or the African diaspora in America. Garvey extensively used the Ethiopian discourse in the thinking that was later known as Garveyism.

It was recited in the speeches for the motion to establish the South African Native National Congress, the precursor of the ANC. Ethiopianism was a movement that fuelled the anti-colonial struggle in Eastern and Western Africa too. Jomo Kenyatta, certainly inspired by the movement, is quoted as saying that Ethiopianism was the most popular religious sect. In the then-Nyasaland, the 1915 uprising led by John Chilembwe, a Baptist minister who like other Ethiopianists broke away from the mission church, espoused Ethiopianism to finally become a national hero of independent Malawi.

As late as the dying years of colonialism, Ethiopianism was fully in operation, as is evidenced by the establishment of the Kenyan Church of Christ in Africa in 1957 withdrawing from the Anglican sect in the same fashion as the rest of the Ethiopian churches. Ethiopianism continued to animate the anti-colonial and anti-Apartheid struggles, even in the 1970s and 1980s. The significance of its philosophy continues to inspire historians and scholars to this day. The essence of Ethiopianism was articulated by one of the founders of the Ethiopian churches as being a movement aimed: “To plant a self-supporting, self-governing and self-propagating African Church which would produce a truly African type of Christianity suited to the genius and needs of the race and not a black copy of any European Church.”

These ideals, in their political dimensions, are the ideals that Africa has not yet realised and are still struggling to achieve. It is to be reckoned that Ethiopianism has become even more relevant in the current context of realising Africa’s full agency, self-worth, dignity and pride in the 21st century. “Pan-Africanism and African Renaissance”, the theme of the jubilee of the OAU-AU strongly resonates with the ethos of Ethiopianism. The significance that the movement acquired over the centuries and the multiple meanings in which it was understood have enriched the idea and augmented its potency as a source of inspiration for free, united and independent Africans across the world.

4. KEY LASTING ETHIOPIANISM SIGNATURE TO FREEING AFRICA

Ethiopianism opposed racist theology with the creation of independent churches in the Americas, the Diaspora and in Africa. Ethiopianism created the ecclesiastical space for incubating political movements such as the African National Congress. The first president of the ANC, John Dube, was identified by the white authorities as “a pronounced Ethiopian who ought to be watched” and many were arrested and some even killed for their Ethiopianism. The Pan African Association initiated by Henry Sylvester Williams in 1897 was inspired by Ethiopianism. Garvey extensively used the Ethiopian discourse in the thinking that was later known as Garveyism. Rastafarianism arose as a sequel of the Ethiopianism that was prevalent before it in Jamaica.

That Ethiopianism is the starting philosophy and movement of Pan-Africanism and the current African Renaissance must be recognised. Ethiopianism offers the requisite explanation that would put flesh on the bare bones of the African Renaissance concept. What former president brother Mbeki has defined as African Renaissance is very much what Ethiopianists were demanding. The essence of Ethiopianism was crisply put by the Zimbabwean historian, Mutero Chirenje, as follows: “Ethiopianism became a generic term to describe a whole range of the black man’s efforts to improve his religious, educational and political experience”.

For Africans to know where they are going requires that they comprehend the difficult journey of where they came from. Everything is moved but memory. The historical memory of resistance with Ethiopianism is a start to explore why Africans should have united yesterday, not today and even tomorrow. African Unity must be now, not in 2063!

The Adwa Victory reinforced Ethiopianism. Ethiopianism reinforced pan-Africanism. Pan-Africanism reinforced the Africa Renaissance. They are one in three and three into one. The best highway of liberation is signalled by the successful resistance of the Adwa Victory of 1896. Any other way is not the African freeway. Africans must value and cherish their history. They must remember the Adwa Victory will live on; and until Africa is fully free and united, the Adwa Victory will continue alive! It makes us all never to give up resisting all varieties of injustice Africans are still not free from. The African sunshine of freedom will shine ever brighter by remembering the great African Adwa Victory. This victory lives on in the eternal river of time.

For pan-Africanists across the world, Adwa Victory also makes Ethiopia the epitome of African nationalism. Ethiopia is not just for those in Ethiopia; it is the moral and spiritual national resource for all Africans across the world. I shall conclude with the words of our icons Dr. Kwame Nkrumah and our beloved Tata Madiba to reinforce why Ethiopia is for all Africans and not just for those who currently live in the current Ethiopian geographic space.

In his biography Dr. Nkrumah relates his reaction to the fascist assault against Ethiopia. He was in London at the time of the savage attack on the way to the United States, when he saw the newspaper poster, “Mussolini invades Ethiopia.” He said he was immediately and naturally seized by a strong outrage. “At that moment”, he wrote, “it was almost as if the whole of London had declared war on me personally. For the next few minutes I could do nothing but glare at each impassive face, wondering if these people could realise the wickedness of colonialism, and praying that the day might come when I could play my part in bringing about the downfall of such a system. My nationalism surged to the fore; I was ready to go to hell itself, if need be, in order to achieve my object.”(Quoted in John. H. Brown, Public Diplomacy Press Review, USC Centre for Public Diplomacy, May 22, 2004)

Our revered Nelson Mandela felt a similar outrage: “I was seventeen when Mussolini attacked Ethiopia, an invasion that spurred not only my hatred of that despot but of fascism in general.”(Nelson Mandela, Long walk to Freedom, p.402)

Let us all resolve that Ethiopia must live on as a cradle of African nationalism that it is as is inscribed in history!

5. CONCLUDING REMARK

March 2, 2015 marked the 119 years of the great Adwa Victory. March 2, 2016 will mark the 120th Adwa Victory. We call upon all Africans across the world to start a vast education for the whole year by producing a variety of resources, activities, shows, exhibitions and artistic, scientific, philosophic reflections by demonstrating the relevance and significance of the Adwa Victory in the past, present and future to complete African full freedom, liberation, dignity, pride and self-worth now and in the future. We should start with our children from kindergarten to all in every arena of social, public, cultural economic and artistic life across the Africana world. The Africa Union, all the current African states, the entire African Diaspora and even all those nations across the world that have been colonised should make it a special day and work specially in February until March 2, 2016 to make this a special time for spreading vast education and awareness to reach every African child, woman and man across the world. We call upon all Ethiopians to unthink ethnicity to re-think and defend Ethiopia as the great Madiba recognised her as a significant African nationalism heritage foundation, providing the spiritual resource for African liberation.

Let us also unlearn dividing ourselves in linguistic and religious enclaves to re-learn by going beyond the fragmenting and fracturing divisive variations and diversities and appreciate and celebrate our Africaness similarity to bring in reality the enduring historic contribution Ethiopia possesses as the provider of the spiritual public good for completing African liberation.

We call upon the Government in Ethiopia to start allowing all the people to engage in this liberation by appreciating the great contribution that Adwa Victory provided to strengthen Ethiopianism as the foundation for Pan-Africanism and the African renaissance. We ask all to begin now the preparation for a great global and universal moment of March 2, 2016 or Yekatit 23, 2008 (Ethiopian Calendar) Ethiopia lezelealem tinur!

* Mammo Muchie, Dphil, is Research Professor, Tshwane University of Technology, Pretoria, South Africa; ASTU, Ethiopia and TMDC, Oxford University, UK. Heart felt appreciation to my former post-doc who is now working in ACTS in Kenya, Dr. Hailemichael Demissie, for all his contribution to the work we did in excavating the Ethiopianism resources that still remain as not fully researched yet.

REFERENCES

1. “To plant a self-supporting, self-governing and self-propagat¬ing African Church which would produce a truly African type of Christianity suited to the genius and needs of the race and not a black copy of any European Church”. Pretorius Hennie and Jaffa, Lizo(1997) “A branch Springs Out”: African Initiated Churches” in Elphick, Richard and Davenport, Rodney(eds.), Christianity in South Africa: A political, Social, and Cultural History, Berekely: University of California Press.

2. The essence of Ethiopianism was crisply put by the Zimbabwean historian, Mutero Chirenje, as follows: “Ethiopianism became a generic term to describe a whole range of the black man’s efforts to improve his religious, educational and political experience”. Chirenje, Mutero, 1987, Ethiopianism and the Afro Americans in Southern Africa 1883-1916, Lousiana State University Press

Ethiopians in Washington D.C Protest against indiscriminate and deliberate Killings of Protesters

Yefiker Merchaye  season 1 Ep 4