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ዶ/ር አብይ የኢትዮጵያን ሕዝብ ቁጥር ለመቀነስ ካቀደው ከኢሉሚናቲው ቢል ጌትስ ጋር ተገናኙ

Posted by addisethiopia on January 29, 2019

በዚህ ቪዲዮ ቢል ጌትስ የኢትዮጵያን መሪዎች እያፈራረቀ፡ ለምን እና እንዴት እንደሚያጫውታቸው እናያለን፦

ቢል ጌትስ

ከ ጠ/አብይ አህመድ ጋር ሲገናኝ፤ እርሱም በሉሲፈራውያኑ ኢሉሚናቲዎች ያለምክኒያት አለመመረጡን

ቢል ጌትስ

ከ ጠ/ደሳለኝ ኃ/ማርያም ጋር ሲገናኝ፤ እርሱም በሉሲፈራውያኑ ኢሉሚናቲዎች ያለምክኒያት አለመመረጡን

ቢል ጌትስ

ከ ዶ/ቴዎድሮስ አድሃኖም፤ ከአለም ጤና ድርጅት መሪ ጋር ሲገናኝ፤ እርሱም በሉሲፈራውያኑ ኢሉሚናቲዎች ያለምክኒያት አለመመረጡንሚስጥራዊው የዓለም ጤና ድርጅት አለቃ፡ ዶ/ር አድሃኖም ሳይሆኑ፡ ቢል ጌትስ ነው። ዶ/ር አድሃኖምን የመረጡት የእነ ቢል ጌትስን የኃጢአት ተራራ እንዲሸከሙላቸው ነውUseful Idiot/ ጠቃሚ ቂል

ቤል ጌትስ

በ ጠ/መለስ ዜናዊ ቀብር ላይ ያለመክኒያት አለመገኘቱን፤ አቶ መለስም በሉሲፈራውያኑ ኢሉሚናቲዎች በምክኒያት መገደሉን

በግልጽ እናያለን።

በምንጠቀምበት የማይክሮሶፍት ዊንዶውስ ሶፍትዌር (የመስኮቶች ለስላሳ ዕቃ) ባለ ኃብት ለመሆን የበቃው ቢል ጌትስ በአገራችን የድር መስኮት በኩል እየተለሳለሰ ገብቷል።

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Posted in Conspiracies, Ethiopia, Health, Infos | Tagged: , , , , , , , , , , , , | Leave a Comment »

New Revelation: The Obama Administration Facilitated Christian Genocide in Nigeria

Posted by addisethiopia on December 29, 2018

SIMILAR THING IS GOING ON IN ETIHOPIA

On March 23, 2015, President Obama himself took the unusual step of releasing a video message directly to Nigerians all but telling them how to vote. In that video, Obama urged Nigerians to open the ‘next chapter’ by their votes.” — Goodluck Jonathan, former president of Nigeria, in his new book, My Transition Hours.”Christianity is on the brink of extinction in Nigeria.” — Bosun Emmanuel, the secretary of the National Christian Elders Forum,June 23, 2018.

“Hundreds of indigenous Numan Christians in Adamawa state were attacked and killed by jihadist Fulani herdsmen. When they tried to defend themselves the Buhari govt. sent in the Airforce to bomb hundreds of them and protect the Fulani aggressors.” — Femi Fani-Kayode, Nigerian lawyer, author and former Minister of Aviation, Daily Post, December 6, 2017.

In March 2014, after the United States Institute for Peace invited the governors of Nigeria’s northern states for a conference in the U.S., the State Department blocked the visa of the region’s only Christian governor, Jonah David Jang, an ordained minister.

In a bombshell revelation, Goodluck Jonathan, Nigeria’s former president (2010-2015), has accused the Obama administration of meddling with his nation’s politics in order to replace him with its current president, Muhammadu Buhari — whom many blame for facilitating the persecution of Christians. In his new book, My Transition Hours, Jonathan writes:

“On March 23, 2015, President Obama himself took the unusual step of releasing a video message directly to Nigerians all but telling them how to vote… In that video, Obama urged Nigerians to open the ‘next chapter’ by their votes. Those who understood subliminal language deciphered that he was prodding the electorate to vote for the [Muslim-led] opposition to form a new government.”

A 2011 ABC News report provides context:

The current wave of [Muslim] riots was triggered by the Independent National Election Commission’s (INEC) announcement on Monday [April 18, 2011] that the incumbent President, Dr. Goodluck Jonathan, won in the initial round of ballot counts. That there were riots in the largely Muslim inhabited northern states where the defeat of the Muslim candidate Muhammadu Buhari was intolerable, was unsurprising. Northerners [Muslims] felt they were entitled to the presidency for the declared winner, President Jonathan, [who] assumed leadership after the Muslim president, Umaru Yar’Adua died in office last year and radical groups in the north [Boko Haram] had seen his [Jonathan’s] ascent as a temporary matter to be corrected at this year’s election. Now they are angry despite experts and observersconcurring that this is the fairest and most independent election in recent Nigerian history.

That the Obama administration may have imposed its will on a foreign country’s politics and elections is hardly unprecedented. Recall the administration’s partiality for the Muslim Brotherhood during and after 2012 presidential elections in Egypt; or its unsuccessful efforts to oust Israeli prime minister Netanyahu with U.S. taxpayers’ money; or its efforts — with an admittedly unverified “dossier” (here, here and here) — to prevent then-presidential candidate Donald J. Trump from being elected, or by discussing an “insurance policy” in the event that Trump won. Moreover, texts by Peter Strzok revealed that Obama “wants to know everything we’re doing.”

So in Nigeria, the Obama administration, it seems, sought to right the apparently intolerable wrong of having a duly elected Christian president in a more than 50% Christian nation.

Two questions arise: 1) Is there any outside evidence to corroborate Jonathan’s allegations against the Obama administration? 2) Is Buhari truly facilitating the jihad on his Christian countrymen?

The Obama Administration’s Pro-Islamic/Anti-Christian Policy

Former Nigerian President Jonathan’s newly published accusations appear to correspond with the former U.S. administration’s policy concerning Muslims and Christians in Nigeria.

To begin with, the Obama administration insisted that violence and bloodshed in Nigeria — almost all of which was committed by Muslims against Christians — had nothing to do with religion. This despite the fact that Boko Haram — which was engaging in ISIS type of atrocities: slaughter, kidnap, rape, plunder, slavery, torture before ISIS was even born — presented its terrorism as a jihad. In one instance it even called on President Jonathan to “repent and forsake Christianity” and convert to Islam as the price for peace. The Obama administration, however, refused to designate Boko Haram as a foreign terrorist organization until November 2013 — years after increasing pressure from lawmakers, human rights activists, and lobbyists.

For instance, after a Nigerian church was destroyed in an Easter Day 2012 bombing that left 39 worshippers dead — one of many such deadly church bombings over the years in Nigeria — Obama’s Assistant Secretary of State for African Affairs, Johnnie Carson, said, “I want to take this opportunity to stress one key point and that is that religion is not driving extremist violence” in Nigeria.

Instead, “inequality” and “poverty” — to quote Bill Clinton — are “what’s fueling all this stuff” (a reference to the jihadi massacre of thousands of Christians).

Apparently to prove that it believed what it was saying, the Obama administration even agreed to allocate $600 million in a USAID initiative to ascertain the “true causes” of unrest and violence in Nigeria, which supposedly lay in the socio-economic, never the religious, realm.

Also telling is that, although the Obama administration offered only generic regrets whenever Christians were slaughtered by the dozens — without acknowledging the religious identity of persecutor or victim — it loudly protested whenever Islamic terrorists were targeted. When, for instance, Nigerian forces under Jonathan’s presidency killed 30 Boko Haram terrorists in an offensive in May 2013, U.S. Secretary of State John Kerry (who is also mentioned in unflattering terms in Jonathan’s memoirs) “issued a strongly worded statement” to Jonathan, reported Reuters: “We are … deeply concerned by credible allegations that Nigerian security forces are committing gross human rights violations,” Kerry warned the Nigerian president.

In March 2014, after the United States Institute for Peace invited the governors of Nigeria’s northern states for a conference in the U.S., the State Department blocked the visa of the region’s only Christian governor, Jonah David Jang, an ordained minister. According to human rights lawyer Emmanuel Ogebe:

“After the [Christian governor] told them that they were ignoring the 12 Shariah states who institutionalized persecution … he suddenly developed visa problems… The question remains – why is the U.S. downplaying or denying the attacks against Christians?”

More recently, Ogebe, of the U.S. Nigeria Law Group based in Washington, told Gatestone in an interview that the Obama administration “State Department actually said they preferred a ‘Muslim majority’ country to explain why Obama chose to visit Senegal instead of Nigeria. Ironically, Jonathan sided with the US on Israel in the UN while Buhari voted against the US/Israel in the UN.”

Muhammadu Buhari’s Role in the Jihad on Christians

Indicators that Muhammadu Buhari — whom the Obama administration helped make president of Nigeria, according to Jonathan — is empowering the genocide of Christians follow.

After Goodluck Jonathan became president, thousands of Christians living near Muslim centers in Nigeria were killed. Since getting what they want — a Muslim president, Muhammadu Buhari, in 2015 — Muslims have attacked Christians in ways that are being characterized as a “pure genocide.”

As the Christian Association of Nigeria, an umbrella group of various Christian denominations, said in a recent statement:

“There is no doubt that the sole purpose of these attacks is aimed at ethnic cleansing, land grabbing and forceful ejection of the Christian natives from their ancestral land and heritage.”

To begin with, significantly more Christians have been massacred under Muhammadu Buhari than his Christian predecessor — mostly by Muslim Fulani herdsmen, who regularly launch raids on Christian villages. In just the first six months of this year, 6,000 Christians were slaughtered in the name of jihad. It took three times as long for the Fulani to kill only 1,484 Christians under Jonathan’s presidency.

Any number of prominent Nigerians have accused Buhari of turning a blind eye to Fulani atrocities. He “is himself from the jihadists’ Fulani tribe,” Ogebe told Gatestone.

According to Rev. Musa Asake, the General Secretary of the Christian Association of Nigeria:

“Under President Buhari, the murderous Fulani herdsmen enjoyed unprecedented protection and favoritism… Rather than arrest and prosecute the Fulani herdsmen, security forces usually manned by Muslims from the North offer them protection as they unleash terror with impunity on the Nigerian people.”

Similarly, according to prominent Nigerian lawyer, author and former Minister of Aviation, Femi Fani-Kayode:

“… the Muslim president [Buhari] has only awarded the murderers with impunity rather than justice and has staffed his government with Islamic officials, while doing essentially nothing to give the nation’s Christians, who make up half the population, due representation.”

Like the Obama administration, Buhari also attributes Fulani persecution of Christians to “poverty, injustice and the lack of job opportunities.” As the Christian Association of Nigeria retorts, however:

“How can it be a [secular or economic] clash when one group [Muslims] is persistently attacking, killing, maiming, destroying, and the other group [Christians] is persistently being killed, maimed and their places of worship destroyed?”

The National Christian Elders Forum is more direct concerning the source of violence:

“JIHAD has been launched in Nigeria by the Islamists of northern Nigeria led by the Fulani ethnic group. This Jihad is based on the Doctrine of Hate taught in Mosques and Islamic Madrasas in northern Nigeria as well as the supremacist ideology of the Fulani. Using both conventional (violent) Jihad, and stealth (civilization) Jihad, the Islamists of northern Nigeria seem determined to turn Nigeria into an Islamic Sultanate and replace Liberal Democracy with Sharia as the National Ideology. … We want a Nigeria, where citizens are treated equally before the law at all levels….”

The Buhari government has even been accused of participating in the jihad. For example, one especially savage Fulani “attack razed several [Christian] villages in the southern part of the state [leaving 100 dead], and a military jet bombed a Lutheran church and other targets,” says one report, before adding: “Some people suspect the jets were deployed in collaboration with the terrorists because their bombs hit villagers.”

Fani-Kyode has been even more direct in his accusation against Buhari:

“Hundreds of indigenous Numan Christians in Adamawa state were attacked and killed by jihadist Fulani herdsmen. When they tried to defend themselves the Buhari govt. sent in the Airforce to bomb hundreds of them and protect the Fulani aggressors. Is this fair? WORLD TAKE NOTE!”

It is also worth noting that, although Christians were only recently the majority of Nigeria’s population, the ongoing genocide against them has caused their population to drop — to the point that Christianity in Nigeria “is on the brink of extinction,” warns Bosun Emmanuel, the secretary of the National Christian Elders Forum. Last summer he said that Muhammadu Buhari “is openly pursuing an anti-Christian agenda that has resulted in countless murders of Christians all over the nation and destruction of vulnerable Christian communities.” Accordingly, “the Church has been weakened and unable to stand before its enemies. Realistically speaking, Christianity is on the brink of extinction in Nigeria. The ascendancy of Sharia ideology in Nigeria rings the death toll for the Nigerian Church.”

Source

David Axelrod’s Political Consulting Firm Far More Involved in Nigeria Election than Previously Disclosed

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Kenya | Chinese Govt Speaks on Seizing Mombasa Port Over Debt

Posted by addisethiopia on December 27, 2018

The Chinese government has finally spoken on seizing Mombasa port over debt owed by the Kenya government.

The Asian nation dismissed allegation that Kenyan government used Mombasa port as collateral for a loan to construction the Standard Gauge Railway (SGR).

We have checked with the relevant Chinese financial institution and found that the allegation that the Kenyan government used the Mombasa port as a collateral in its payment agreement for Nairobi-Mombasa railway is not true,” a statement issued by Foreign ministry spokeswoman Hua Chunying stated.

Continue reading…

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ይህ ከጠፈር ታይቶ አይታወቅም | መብረቅ በአፍሪቃ ደመና ላይ | መንኮራኩሯ በኢትዮጵያ ሰማይ ላይ

Posted by addisethiopia on December 22, 2018

ባለፈው ኃሙስ ምድርን ከሚዞረው የዓለም አቀፋዊ የጠፈር ጣቢያ፣ ቤተ ሙከራ፡ ከአይ ኤስ ኤስ ሦስት ጠፈርተኞችን ይዛ ወደ ምድር ትመለስ የነበረችውን የሩስያዋን ሳዩዝ መንኮራኩርን በመቶ ኪሎሜትር እርቀት ላይ ሆኖ የሚከታተለው ካሜራ በመካከለኛው አፍሪቃ አስገራሚ የመብረቅ ብልጭታ ለማንሳት በቅቶ ነበር። ከዚህ በተጨማሪም፡ ወደ ካዛክስታን ታመራ የነበረችውን መንኮራኩር አጅበው የነበሩት ሦስት የመንኮራኩሯ ክፍሎች የተለያዩት ልክ በሰተሰሜኑ የኢትዮጵያ ሰማይ ላይ ነበር።

የሚገርም ነው አቡነ ማትያስ የሩስያ ጉብኝታቸውን አቋርጠው ወደ ኢትዮጵያ የተመለሱት በዚሁ ዕለት በዚሁ የአውሮፓላን አየር መንገድ አቅጣጫ ነበር። በመካከለኛው አፍሪቃ በተለይ በኮንጎ የኤቦላ ቫይርስ ብዙ ሰዎችን እየገደለ ነው። ይህ ብልጭታ ምናልባት በአፍሪቃውያን ላይ በሽታዎችን እያሰራጩ፣ ህፃናቶቻቸውን እያደነዘዙ እና ሴቶቻቸውን መኻን እያደረጉ ያሉት የዓለማችንን ፈላጭ ቆራጮች እያስጠነቀቀ ይሆናል።

ለመሆኑ እዚያ ጠፍር ላይ ምንድን ነው እየሠሩ ያሉት? ሩሲያና ምዕራባውያኑ እዚህ ምድር ላይ ጠላታሞች እንደሆኑ አድርገው እርስበርስ ሲፎካከሩና ሲወቃቀሱ ይሰማሉ፤ ጠፈር ላይ ግን አብረው ይሠራሉ። ለምንድንስ ነው አንድም አፍሪቃዊ ወደ ጠፈር ተልኮ የማያውቀው?

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Zära Yaqob | The African Enlightenment

Posted by addisethiopia on September 20, 2018

The Highest Ideals Of Locke, Hume And Kant Were First Proposed More Than A Century Earlier By An Ethiopian In A Cave

he ideals of the Enlightenment are the basis of our democracies and universities in the 21st century: belief in reason, science, skepticism, secularism, and equality. In fact, no other era compares with the Age of Enlightenment. Classical Antiquity is inspiring, but a world away from our modern societies. The Middle Ages was more reasonable than its reputation, but still medieval. The Renaissance was glorious, but largely because of its result: the Enlightenment. The Romantic era was a reaction to the Age of Reason – but the ideals of today’s modern states are seldom expressed in terms of romanticism and emotion. Immanuel Kant’s argument in the essay ‘Perpetual Peace’ (1795) that ‘the human race’ should work for ‘a cosmopolitan constitution’ can be seen as a precursor for the United Nations. 

As the story usually goes, the Enlightenment began with René Descartes’s Discourse on the Method (1637), continuing on through John Locke, Isaac Newton, David Hume, Voltaire and Kant for around one and a half centuries, and ending with the French Revolution of 1789, or perhaps with the Reign of Terror in 1793. By the time that Thomas Paine published The Age of Reason in 1794, that era had reached its twilight. Napoleon was on the rise.

But what if this story is wrong? What if the Enlightenment can be found in places and thinkers that we often overlook? Such questions have haunted me since I stumbled upon the work of the 17th-century Ethiopian philosopher Zera Yacob (1599-1692), also spelled Zära Yaqob.

Yacob was born on 28 August 1599 into a rather poor family on a farm outside Axum, the legendary former capital in northern Ethiopia. At school he impressed his teachers, and was sent to a new school to learn rhetoric (siwasiw in Geéz, the local language), poetry and critical thinking (qiné) for four years. Then he went to another school to study the Bible for 10 years, learning the teachings of the Catholics and the Copts, as well as the country’s mainstream Orthodox tradition. (Ethiopia has been Christian since the early 4th century, rivalling Armenia as the world’s oldest Christian nation.)

In the 1620s, a Portuguese Jesuit convinced King Susenyos to convert to Catholicism, which soon became Ethiopia’s official religion. Persecution of free thinkers followed suit, intensifying from 1630. Yacob, who was teaching in the Axum region, had declared that no religion was more right than any other, and his enemies brought charges against him to the king.

Yacob fled at night, taking with him only some gold and the Psalms of David. He headed south to the region of Shewa, where he came upon the Tekezé River. There he found an uninhabited area with a ‘beautiful cave’ at the foot of a valley. Yacob built a fence of stones, and lived in the wilderness to ‘front only the essential facts of life’, as Henry David Thoreau was to describe a similar solitary life a couple of centuries later in Walden (1854).

For two years, until the death of the king in September 1632, Yacob remained in the cave as a hermit, visiting only the nearby market to get food. In the cave, he developed his new, rationalist philosophy. He believed in the supremacy of reason, and that all humans – male and female – are created equal. He argued against slavery, critiqued all established religions and doctrines, and combined these views with a personal belief in a theistic Creator, reasoning that the world’s order makes that the most rational option.

In short: many of the highest ideals of the later European Enlightenment had been conceived and summarised by one man, working in an Ethiopian cave from 1630 to 1632. Yacob’s reason-based philosophy is presented in his main work, Hatäta(meaning ‘the enquiry’). The book was written down in 1667 on the insistence of his student, Walda Heywat, who himself wrote a more practically oriented Hatäta. Today, 350 years later, it’s hard to find a copy of Yacob’s book. The only translation into English was done in 1976, by the Canadian professor and priest Claude Sumner. He published it as part of a five-volume work on Ethiopian philosophy, with the far-from-commercial Commercial Printing Press in Addis Ababa. The book has been translated into German, and last year into Norwegian, but an English version is still basically unavailable.

Ethiopia was no stranger to philosophy before Yacob. Around 1510, the Book of the Wise Philosophers was translated and adapted in Ethiopia by the Egyptian Abba Mikael. It is a collection of sayings from the early Greek Pre-Socratics, Plato, and Aristotle via the neo-Platonic dialogues, and is also influenced by Arabic philosophy and the Ethiopian discussions. In his Hatäta, Yacob criticises his contemporaries for not thinking independently, but rather accepting the claims of astrologers and soothsayers just because their predecessors did so. As a contrast, he recommends an enquiry based on scientific rationality and reason – as every human is born with intelligence and is of equal worth.

Far away, grappling with similar questions, was Yacob’s French contemporary Descartes (1596-1650). A major philosophical difference is that the Catholic Descartes explicitly denounced ‘infidels’ and atheists, whom he called ‘more arrogant than learned’ in his Meditations on First Philosophy (1641). This perspective is echoed in Locke’s A Letter Concerning Toleration(1689), which concludes that atheists ‘are not at all to be tolerated’. Descartes’s Meditations was dedicated to ‘the dean and doctors of the sacred Faculty of Theology in Paris’, and his premise was ‘to accept by means of faith the fact that the human soul does not perish with the body, and that God exists’.

In contrast, Yacob shows a much more agnostic, secular and enquiring method – which also reflects an openness towards atheistic thought. Chapter four of the Hatäta starts with a radical question: ‘Is everything that is written in the Holy Scriptures true?’ He goes on to point out that all the different religions claim theirs is the true faith:

Indeed each one says: ‘My faith is right, and those who believe in another faith believe in falsehood, and are the enemies of God.’ … As my own faith appears true to me, so does another one find his own faith true; but truth is one.

In this way, Yacob opens up an enlightened discourse on the subjectivity of religion, while still believing in some kind of universal Creator. His discussion of whether or not there is a God is more open-minded than Descartes’s, and possibly more accessible to modern-day readers, as when he incorporates existentialist perspectives:

Who is it that provided me with an ear to hear, who created me as a rational being and how have I come into this world? Where do I come from? Had I lived before the creator of the world, I would have known the beginning of my life and of the consciousness of myself. Who created me?

In chapter five, Yacob applies rational investigation to the different religious laws. He criticises Christianity, Islam, Judaism and Indian religions equally. For example, Yacob points out that the Creator in His wisdom has made blood flow monthly from the womb of women, in order for them to bear children. Thus, he concludes that the law of Moses, which states that menstruating women are impure, is against nature and the Creator, since it ‘impedes marriage and the entire life of a woman, and it spoils the law of mutual help, prevents the bringing up of children and destroys love’.

In this way, Yacob includes the perspectives of solidarity, women and affection in his philosophical argument. And he lived up to these ideals. After Yacob left the cave, he proposed to a poor maiden named Hirut, who served a rich family. Yacob argued with her master, who did not think a servant woman was equal to an educated man, but Yacob prevailed. When Hirut gladly accepted his proposal, Yacob pointed out that she should no longer be a servant, but rather his peer, because ‘husband and wife are equal in marriage’.

In contrast to Yacob’s views, Kant wrote a century later in Observations on the Feeling of the Beautiful and Sublime (1764): ‘A woman is embarrassed little that she does not possess certain high insights.’ And in Kant’s lectures on ethics (1760-94) we read that: ‘The desire of a man for a woman is not directed to her as a human being, on the contrary, the woman’s humanity is of no concern to him; and the only object of his desire is her sex.’

Yacob wrote ‘all men are equal’ decades before Locke, the ‘Father of Liberalism’, put pen to paper 

Yacob looked upon the woman in a completely different way, namely as a philosopher’s intellectual peer. Hirut, he wrote: ‘was not beautiful, but she was good-natured, intelligent and patient’. Yacob cherished his wife’s intelligence, and he stressed their mutual and individualistic love for one another: ‘Since she loved me so, I took the decision in my heart to please her as much as I could, and I do not think there is another marriage which is so full of love and blessed as ours.’

Yacob is also more enlightened than his Enlightenment peers when it comes to slavery. In chapter five, he argues against the idea that one can ‘go and buy a man as if he were an animal’. That is because all humans are created equal and with the capacity to reason. Hence, he also puts forward a universal argument against discrimination based on reason:

All men are equal in the presence of God; and all are intelligent, since they are his creatures; he did not assign one people for life, another for death, one for mercy, another for judgment. Our reason teaches us that this sort of discrimination cannot exist.

The words ‘all men are equal’ were written decades before Locke (1632-1704), the ‘Father of Liberalism’, put pen to paper (indeed, he was born the same year that Yacob returned from his cave). But Locke’s social-contract theory did not apply to all in practice: he was secretary during the drafting of The Fundamental Constitutions of Carolina (1669), which gave white men ‘absolute power’ over their African slaves. And he invested heavily in the English Trans-Atlantic slave trade through the Royal African Company. In the Second Treatise (1689), Locke argues that God gave the world ‘to the use of the industrious and rational’ – which the philosopher Julie K Ward at Loyola University in Chicago argues can be read as a colonial attack on the right to land of American Indians. Compared with his philosophical peers, then, Yacob’s philosophy often reads like the epitome of all the ideals we commonly think of as enlightened.

Some months after reading the work of Yacob, I finally got hold of another rare book this summer: a translation of the collected writings of the philosopher Anton Amo (c1703-55), who was born and died in Guinea, today’s Ghana. For two decades, Amo studied and taught at Germany’s foremost universities, writing in Latin. His book, Antonius Gvilielmus Amo Afer of Axim in Ghana, bears a subtitle that describes the author: ‘Student. Doctor of philosophy. Master and lecturer at the universities of Halle, Wittenberg, Jena. 1727-1747.’ According to the World Library Catalogue, just a handful of copies, including those in the original Latin, are available in libraries around the world.

Amo was born a century after Yacob. He seems to have been kidnapped from the Akan people and the coastal city of Axim as a young boy, possibly for slavery, before being brought via Amsterdam to the court of Duke Anton Ulrich of Braunschweig-Wolfenbüttel. Amo was baptised in 1707, and he received a very high-standard education, learning Hebrew, Greek, Latin, French, High and Low German, in addition to probably knowing some of his mother tongue, Nzema. The great polymath G W Leibniz (1646-1716) frequently visited Amo’s home in Wolfenbüttel when he was growing up.

Amo matriculated at the University of Halle in 1727, and became well-respected in German academic circles of the time, holding lecturing positions both at the universities of Halle and Jena. In Carl Günther Ludovici’s 1738 book on the Enlightenment thinker Christian Wolff (1679-1754) – a follower of Leibniz and a founder of several academic disciplines in Germany – Amo is described as one of the most prominent Wolffians. While in the dedicatory preface to Amo’s On the Impassivity of the Human Mind (1734), the rector of the University of Wittenberg, Johannes Gottfried Kraus, hailed Amo’s compendious knowledge and ‘the praises he received thanks to his genius’. He also set Amo’s contribution to the German Enlightenment in a historical context:

In the past, the veneration given to Africa was enormous, whether for its natural genius, its appreciation for learning, or its religious organisation. This continent nurtured the growth of a number of men of great value, whose genius and assiduousness have made an inestimable contribution to the knowledge of human affairs.

Kraus stresses ‘the development of Christian doctrine, how many were its promoters who came from Africa!’ And he cites intellectuals such as Augustine, Tertullian, and the Amazigh (Berber) Apuleius as examples. The rector also underscores the European Renaissance’s African heritage, ‘as the Moors coming from Africa crossed through Spain, they brought knowledge of the ancient thinkers, while also bringing much assistance to the development of letters which were coming out of the darkness little by little’. 

Amo wrote of other theologies than the Christian, including the Turks and the ‘heathens’

Such words from the heart of Germany in the spring of 1733 might make it easier for us to remember that Amo was not the only African to achieve success in 18th-century Europe. At the same time, Abraham Petrovich Gannibal (1696-1781), also kidnapped from sub-Saharan Africa, became the general of Peter the Great of Russia. Gannibal’s great-grandson became Russia’s national poet, Alexander Pushkin. And the French author Alexandre Dumas (1802-70) was the grandson of an enslaved African woman, Louise-Céssette Dumas, and son of a black aristocratic general born on Haiti.

Neither was Amo alone in bringing diversity or cosmopolitanism to the University of Halle in the 1720s and ’30s. Several talented Jewish students studied there and received doctorates. The Arab teacher Salomon Negri of Damascus and the Indian Soltan Gün Achmet from Ahmedabad were others who arrived in Halle to study and teach. Amo himself developed a close relationship with Moses Abraham Wolff, a Jewish medical student, who was one of the students he supervised. And in his thesis, Amo wrote explicitly that there were other theologies than the Christian, including among them the Turks and the ‘heathens’.

Amo discussed such cosmopolitan issues when he defended his first thesis, the legal dissertation On the Right of Moors in Europein 1729. Amo’s dissertation is not available today. It might be that the defence was given only orally, or that the text has simply been lost. But in the Halle weekly paper of November 1729 there is a short report from his public disputation, which was granted to him so that the ‘argument of the disputation should be appropriate to his situation’. According to the newspaper report, Amo argued against slavery with reference to Roman law, tradition and rationality:

Therein it was not only shown from books and history that the kings of the Moors were enfeoffed [given freedom in exchange for pledged service] by the Roman Emperor, and that every one of them had to obtain a royal patent from him, which Justinian also issued, but it was also investigated how far the freedom or servitude of Moors bought by Christians in Europe extends, according to the usual laws.

Did Amo hold Europe’s first legal disputation against slavery? We can at least see an enlightened argument for universal suffrage, like the one Yacob had advanced 100 years earlier. However, such non-discriminatory perspectives seem to have been lost on the central Enlightenment thinkers later in the 18th century.

In his Essays and Treatises on Several Subjects (1753-4), Hume wrote: ‘I am apt to suspect the negroes, and in general all the other species of men (for there are four or five different kinds) to be naturally inferior to the whites.’ He added: ‘There never was a civilised nation of any other complexion than white, nor any individual eminent either in action or speculation.’ Kant (1724-1804) built on Hume (1711-76), and stressed that the fundamental difference between blacks and whites ‘appears to be as great in regard to mental capacities as in colour’, before concluding in Physical Geography: ‘Humanity is at its greatest perfection in the race of the whites.’

In France, the most famous Enlightenment thinker, Voltaire (1694-1778), not only described Jews in anti-Semitic terms, as when he wrote that ‘they are all of them born with raging fanaticism in their hearts’; in his Essay on Universal History(1756), he also wrote that if Africans’ ‘intelligence is not of another species than ours, then it is greatly inferior’ (fort inférieure). Like Locke, he invested his money in the slave trade.

Amo’s philosophy is often more theoretical than Yacob’s, but they share an enlightened perspective of reason, treating all humans alike. His work is deeply engaged with the issues of his day, as in Amo’s best-known book, On the Impassivity of the Human Mind (1734), which is built upon a logically deductive method using strict arguments, seemingly in line with his former juridical dissertation. Here he grapples with Cartesian dualism, the idea that there is an absolute difference in substance between mind and body.

At times, Amo seems to oppose Descartes, as the contemporary philosopher Kwasi Wiredu points out in A Companion to African Philosophy (2004), when he writes: ‘Human beings sense material things not with respect to their mind but with respect to their living and organic body.’ Wiredu argues that Amo opposed the Cartesian dualism between mind and body, rather favouring the Akan metaphysics and Nzema language of his early childhood: that you feel pain with your flesh (honam), not with your mind (adwene).

But at the same time, Amo says that he will both defend and speak against Descartes’s view (from his Letters, Part I) that the soul (mind) is able to act and suffer together with the body. Hence, Amo writes: ‘In reply to these words we caution and dissent: we concede that the mind acts together with the body by the mediation of a mutual union. But we deny that it suffers together with the body.’

The examples of Yacob and Amo make it necessary to rethink the Age of Reason 

Amo argues that Descartes’s statements in these matters are contrary to the French philosopher’s ‘own view’. He concludes his thesis by stating that we should avoid confusing the things that belong to the body and the mind. For whatever operates in the mind must be attributed to the mind alone. Perhaps it is as the philosopher Justin E H Smith at the University of Paris points out in Nature, Human Nature and Human Difference(2015): ‘Far from rejecting Cartesian dualism, on the contrary Amo offers a radicalised version of it.’

But could it also be that Wiredu and Smith are both right? For example, if the traditional Akan philosophy and Nzema language had a more precise Cartesian body-mind distinction than Descartes, a way of thinking that Amo then brought into European philosophy? It might be too early to tell, as a critical edition of Amo’s works is still pending publication, possibly at Oxford University Press.

In Amo’s most thorough work, The Art of Philosophising Soberly and Accurately (1738), he seems to anticipate the later Enlightenment thinker Kant. The book deals with the intentions of our mind, and with human actions as natural, rational or in accordance with a norm. In the first chapter, writing in Latin, Amo argues that ‘everything knowable is either a thing in itself, or a sensation, or an operation of the mind’.

He elaborates in the next paragraph, stating that ‘for the sake of which cognition occurs, is the thing in itself’. And in the following demonstration: ‘Real learning is cognition of things in themselves. It thus has the basis of its certainty in the known thing.’ Amo’s original wording is ‘Omne cognoscibile aut res ipsa’, using the Latin notion res ipsa for the ‘thing-in-itself’.

Today, Kant is known for his notion of the ‘thing-in-itself’ (das Ding an sich) in Critique of Pure Reason (1787) – and his argument that we cannot know the thing beyond our mental representation of it. Yet it is acknowledged that this was not the first use of the term in Enlightenment philosophy. As the Merriam-Webster Dictionary writes on the term thing-in-itself: ‘First known use: 1739.’ Still, that is two years after Amo’s main work was turned in at Wittenberg, in 1737.

The examples of these two Enlightenment philosophers, Yacob and Amo, might make it necessary to rethink the Age of Reason in the disciplines of philosophy and history of ideas. Within the discipline of history, new studies have shown that the most successful revolution to spring from the Enlightenment ideas of liberty, equality, and fraternity was in Haiti rather than in France. The Haitian Revolution (1791-1804) and the ideas of Toussaint L’Ouverture (1743–1803) paved the way for the state’s independence, new constitution, and the abolition of slavery in 1804. The historian Laurent Dubois concludes in Avengers of the New World (2004) that the events in Haiti were ‘the most concrete expression of the idea that the rights proclaimed in France’s 1789 Declaration of the Rights of Man and Citizen were indeed universal’. In a similar vein, one might wonder: will Yacob and Amo also one day be elevated to the position they deserve among the philosophers of the Age of Enlightenment?

Source

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World Cup 2018 | Why You Didn’t See Black Africans Playing for Egypt, Tunisia & Morocco

Posted by addisethiopia on July 10, 2018

Three out of five nations that represented the African continent at the current FIFA World Cup were North African ‘Arab Nations’. African nations that do have the potential to become world champions have failed to progress because they play in the same continental cup with the very North African nations that betrayed Africans & Christians repeatedly.

In Russia, while all five African nations couldn’t even make it to the 1/8, there are now four European nations in Semifinals – while Egypt, Tunisia & Morocco refuse to allow Black and Christian Africans play in their respective national teams – many Black African Christians play for England, Belgium & France. Isn’t it ironic?! May be not so!

History can teach us why:

The Arabs stripped Africans totally of everything, their history, religions, cultures, names, languages and traditions. Muslim religion overwhelmed African cultures and traditions wherever they conquered Africa, to the extent that Africans in Arab governed states today, no longer bear their original African names, nor do they remember their history. They cannot even recall that they were Black, independent and thriving communities, before the Arabs colonized them. They cannot imagine that they were the original settlers and masters of the entire Arab world. All African natives in Arab governed countries, think that Allah ordained their inferior status to the Arabs.

Egypt is still so intimidated by its glorious Black African past that its Arab government would not allow thorough research into Egypt’s past. President Gamal Abdel Nasser falsified Egyptian history when he declared Egypt an Arab Republic. Anwar Sadat was forced to divorce his Black wife, denounce his Black children and marry a light-skin cousin before becoming Egypt’s President. Egyptian authorities refused to allow American film makers to make a film on the life of Anwar Sadat in Egypt on the ground that the actor chosen for Sadat’s role was Black.

When Morocco left the OAU in 1984, it aspired to become a member of the European Union. In Egypt, Tunisia, Morocco, Algeria, Libya, Sudan, Somalia, Mauritania and the rest of the Arab world, Africans are treated as the scum of the earth. They are second-class citizens at the very best in their own countries. Blacks in these countries cannot aspire to positions of respect or authority. There are hardly Africans in high government positions in Arab governed African countries. Like Brazil, which is just as racially cruel against their Black natives, there is no legislation favoring slavery (except in Mauritania.) It is simply a way of life that’s all. Blacks do not really exist or at best are not humans.

Arabs themselves divide Africa into North Africa and sub-Saharan Africa to instigate a division and as long as the invaders continue to occupy our land and treat us as slaves in North Africa, the two segments of the continent cannot cohabit.

The Arab war against Africans and the Arabization of African lands that started in the 7th century CE. Arabs have since settled on one-third of Africa, pushing continuously southwards towards the Atlantic Ocean. Arabs’ racial war against Black Africa started with their occupation and colonization of Egypt between 637 and 642 CE, decimating the Coptic or Black population. Between 642 and 670 CE, more Arab invaders poured into Africa and occupied areas known today as Tunisa, Libya, Algeria and Morocco, where they physically eliminated most of the native (Berber) inhabitants. The Berbers that escaped death ran westwards and southwards towards the Sahara.

A traveller in Sudan observed in 1930 that “In the eyes of the Arab rulers of Sudan, the Blackslaves were simply animals given by Allah to make life of Arabs comfortable.” In 1962, the Arab Sudanese General, Hassan Beshir Nasr, while flagging off his troops to the war front against Black Africans in South Sudan, declared: “We don’t want these Blackslaves…….what we want is their land.”

The Arabs that invaded Africa and called Africans slaves in their own God-given land are worse than European colonizers. How ironic, if the Europeans stayed away from Africa, the destructive and cancerous nature of Arabness/Islam would have destroyed African nations by now.

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Nigeria: Muslims Wipe Out 15 Villages in Mass Slaughter of Christians, Government Does Nothing

Posted by addisethiopia on February 22, 2018

Despite several calls to the governor and his deputy, and other security apparatus, the government remained silent as the atrocities continued. The Fulani were able to carry out their deadly attack. They stayed for hours in the vicinity, moving at will, unchallenged.”

Why? Nigerian President Muhammadu Buhari clearly has no sympathy for the victims. He shares the world view of the jihadi attackers.

Armed Gangs Wipe Out 15 Villages in Mass Christian Slaughter In Nigeria. Why is the world silent? Why are Nigerian ‘Christians’ in the South doing nothing to defend their brothers and sisters in the North? Why are they electing Muslim Presidents?

ARMED men stormed through 15 villages to massacre Christians and destroy their churches in a violent crackdown against the religion in Nigeria.

Dozens of people have been killed after the gangs ransacked towns and villages to clear them of all aspects of the Christian faith.

Houses belonging to believers have also been razed with authorities doing little to help, an anti-persecution watchdog claimed.

Open Doors spoke to one Christian who described the broad daylight attack carried out by a group of Fulani – one of Africa’s largest ethnicities.

A spokeswoman said: “One attack took place in broad daylight, as people were about to go to church.

The assailants chased and killed the villagers and burned down nine churches and many more houses.”

Christian persecution is a major problem in Nigeria which has been exacerbated by the spread of radical Islamic teaching and practice.

The shocked witness said Christians needed more protection from the country’s leader or lives would continue to be lost.

They said: “Despite several calls to the governor and his deputy, and other security apparatus, the government remained silent as the atrocities continued.

The Fulani were able to carry out their deadly attack. They stayed for hours in the vicinity, moving at will, unchallenged.”…

In the central state of Nasarawa, 25 villages have been destroyed since January 15….

A spokesman for the Concerned Indigenous Tiv People group said: “Since the outbreak of the crisis on January 15 this year, due to the Fulani /herdsmen attack on our villages, leading to the displacement of Tiv in their ancestral homes, the Nasarawa State Governor, Tanko Almakura, has done very little to bring the situation under control.”

Other attacks have taken place in Benue State and across the Middle Belt region of the country. The Army has now been deployed to certain areas in order to stop the violence.

A spokeswoman for Open Doors said: “Believers experience discrimination and exclusion, and violence from militant Islamic groups, resulting in the loss of property, land, livelihood, physical injury or death; this is spreading southwards.

Corruption has enfeebled the state and made it ill-equipped to protect Christians. Rivalry between ethnic groups and raids by Fulani herdsmen compound the persecution. Converts face rejection from their Muslim families and pressure to recant.”

Source

Selected Comments:

How many? 150, 1500, or 150,000+? Is this not genocide? (Answer: Yes, it’s genocide of non-Muslims by Muslims) Is this not Rwanda all over again? (I guess the left is waiting to see the numbers before making any conclusions, after all, those Muslims are scary, plus they’re allies in the fight against the global menace of white bubbas who fly Confederate flags; saw one in Thailand the other day in fact. It was in an old James Bond movie, but still).

And where is the UN? (Answer: Islamically infected, and worthless). Where are all those proud black people emerging from “Black Panther” only to see headlines (albeit in the back pages of the MSM) of authentic Africans (ones who are free and have integrated Christianity with their culture) being slaughtered by slaves of Muhammad, i.e. mindless recruits to a violent foreign invasion of Arab culture intending to replace African culture, i.e., replace “Wakanda”.

The left says “Never again,” but they are too P.C. to even read Jihad Watch to become really woke, much less act in self-defense.

Is this not Rwanda all over again?

No — actually, it’s Armenia all over again.

Between 1,000 and 3,000 Christians have been killed in Nigeria every year for the last 20 years. That’s some 20 – 50 Christians murdered by MUSLIMS every single week.

Yep, that’s a better example, because the Armenian Genocide could accurately be called the “Turkish Muslim Jihad to Exterminate Christian Armenians.”

Islam, not a day goes by without Muslims mass murdering somewhere in the name of their prophet.

They will “BURN IN HELL” alpng with people who allow this “INJUSTICE!!”

What is topping Christians from taking guns and retaliating? What is topping Christians from exterminating Muslims from their space? What is topping Christians in Europe from blowing up mosques in retaliation against jihad attacks? Are Muslims the only people who know how to commit genocide?

Because we are not mindless, bloodthirsty savages like them.

The Jews have a saying: “Whoever is compassionate to the cruel will be cruel to the compassionate.”

This is a wise saying, and it justifies waging war against the Fulani as it justified what God ordered the Israelites to do to the Canaanites. If you can’t kill the people, then destroy their herds so that they starve.

The Nigerian Christians are too poor to be able to buy guns.

In the Nigerian Civil War of 1967-70, the predominantly Christian Igbo people tried to secede from Nigeria and form their own state, Biafra. They were defeated with famine, carnage and great suffering. The Christians of Nigeria have been subdued ever since. Although Nigeria has sometimes elected a Christian President, the northern Muslims dominate the army and the economy.

The President’s inaction shows that GENOCIDE against Christians and ETHNIC CLEANSING have the been given the GO-AHEAD by the TOP LEVELS of the Nigerian government!

Muslims are abandoning Islam in Nigeria at a rapid rate, because the choice between MODERNITY and BRONZE-AGE BACKWARDNESS is extremely clear to all.

Islam has nothing to offer Nigeria that is of value. With Islam is fear, discrimination, vigilante murder and STAGNATION. Only local warlords benefit, but no one else. They are trying to bring back the medieval black kingdoms. MESSAGE TO THE WARLORDS: THOSE DAYS ARE GONE.

Dear African Christians you are under siege

Victims — Not Rohinja Muslims

Therefore …

Expect no outrage at NPR/ BBC.

Instead:

NPR/BBC will have PHYCOLOGY experts explain the importance of controlling our emotions of fear and anger during times of (New Normal) MUSLIM terrorism attacks.

Am in Nigeria right now and have been in Nigeria for the past 4 Decades.

Worse things than what you just read have happened and are still going on without any international coverage.

If you’re waiting for the West and Google to hive you anything, you’ll wait for eternity.

We are on Ground and can confirm to you that what you read was just a tip of the icebers.

Don’t let the Islamic sympathisers in the West and the Google company to show you anything.

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How The European Union Starves Africa into Submission

Posted by addisethiopia on February 9, 2018

For example, in 2014, the continent of Africa earned 2.8 billion US dollars from exporting coffee, mainly raw, unprocessed beans which carry the lowest tariffs. By contrast, Germany alone – where coffee doesn’t grow – earned 3.8 billion US dollars from exporting processed coffee products.

It is estimated that of all the food items imported by African countries, nearly 83 per cent comes from outside the continent. The rest comes from other African countries.

African leaders are seeking ways to feed their peoples and become players in the global economy.

In the second edition of The New Harvest: Agricultural Innovation in Africa, I argue that Africa can feed itself in a generation. However, efforts to achieve such an ambitious goal continue to be frustrated by policies adopted by Africa’s historical trading partners, especially the European Union.

There are at least three ways in which EU policies affect Africa’s ability to address its agricultural and food challenges: tariff escalation; technological innovation and food export preferences.

African leaders would like to escape the colonial trap of being viewed simply as raw material exporters. But their efforts to add value to the materials continue to be frustrated by existing EU policies.

Take the example of coffee. In 2014 Africa —the home of coffee— earned nearly $2.4 billion from the crop. Germany, a leading processor, earned about $3.8 billion from coffee re-exports.

The concern is not that Germany benefits from processing coffee. It is that Africa is punished by EU tariff barriers for doing so. Non-decaffeinated green coffee is exempt from the charges. However, a 7.5 per cent charge is imposed on roasted coffee. As a result, the bulk of Africa’s export to the EU is unroasted green coffee.

The charge on cocoa is even more debilitating. It is reported that the “EU charges (a tariff) of 30 per cent for processed cocoa products like chocolate bars or cocoa powder, and 60 per cent for some other refined products containing cocoa.

The impact of such charges goes well beyond lost export opportunities. They suppress technological innovation and industrial development among African countries. The practice denies the continent the ability to acquire, adopt and diffuse technologies used in food processing. It explains to some extent the low level of investment in Africa’s food processing enterprises.

Usually, the know-how accumulated from processing exports such as coffee could be adopted for use on other crops and in other sectors. This in turn would help to stimulate industrial development and generate employment. Being defined as raw material exporters undermines technological innovation in the wider economy, not just in agriculture.

The second example where EU policy undermines African agricultural innovation is in the field of genetically modified (GM) crops. The EU exercises its right not to cultivate transgenic crops but only to import them as animal feed. However, its export of restrictive policies on GM crops has negatively affected Africa.

The adoption of restrictive policies across Africa has been pursued under the pretext of protecting the environment and human health. So far there has been little evidence to support draconian biosafety rules. It is important that the risks of new products be assessed. But the restrictions should proportionate and consistent with needs of different countries.

Africa’s needs are different from those of the EU. There are certain uniquely African problems where GM should be considered as an option. Let us look at the examples of Uganda and Nigeria.

The Xanthomonas banana wilt bacterial disease causes early ripening and discoloration of bananas, a staple crop for Uganda. This costs the Great Lakes region nearly US $500m annually in losses. There is no treatment for the disease, which continues to undermine food security.

Ugandan scientists at Kawanda Agricultural Research Institute have developed a GM approach but their efforts to further their research in the technology are hampered by opposition to it. Those opposed to the technology advocate the adoption of an EU biosafety approach that would effectively stall the adoption of the technology. In fact, some of opponents using scare tactics against the technology are EU-based non-governmental organizations.

The moth Maruca vitrata destroys about US $300 million worth of blackeyed peas in Nigeria. The country is forced to import pesticides worth US $500m annually to control the pest. Scientists at the Institute for Agricultural Research at Nigeria’s Ahmadu Bello University have developed a Maruca-resistant, GM blackeyed pea variety. Nigerian policy makers are hesitant to pursue a technology that they fear might put them on a collision course with the EU.

Pursuing EU-inspired biosafety policies denies Africa the capacity to leverage biotechnology and use it to meet its own local needs. GM technology has wider application in fields such as medicine and can be used in the development of diagnostics.

Zmapp is an example of an experimental drug for use against the Ebola virus that was developed using GM technology. In this case, EU policies on food safety may have unintended consequences of suppressing innovation in Africa not only in agriculture, but also in healthcare.

There are areas of EU-Africa agricultural trade that on the surface appear to offer hopeful signs. One of them is trade in organic produce. In fact, part of the opposition to GM technology is linked to the perception that it might compromise Africa’s export of organic produce to the EU.

The surge in demand in organic produce around the world does offer parts of Africa the opportunity to increase their food exports. Over the last two decades, Africa’s share of world food exports has dropped from 11 per cent to less than 3 per cent. Thailand exports nearly as much food as all of sub-Saharan Africa.

But boosting food exports is not going to be satisfied by dependence on niche organic markets provided by the EU. Africa needs robust efforts to upgrade its agriculture through technology adoption and not simply reliance on the exploitation of Africa’s “cheap ecology”.

One of the impacts of the policies has been to nudge Africa towards new partnerships with countries such China and Brazil that have pioneered the adoption of new agricultural technologies. This, in turn, has the long-term potential of eroding trade relations between the UK and Africa. The time has come for the EU to rethink the impact of its policies on African agriculture in general and technological transformation in particular.

Source

My Note: The whole financial system is monitored and safeguarded by the IMF, the Bank of International Settlement, the World Bank, the FBI, the CIA, the M16, the French Intelligence, US Army, and the Roman Catholic Churches and Mosques.

It is a global system of international enslavement which bounds every nation of today.

Africa is especially hated and feared so no one ever allocates any international capital for development to Africa.

That is why the cost of capital the final magic to economic activity is prohibitive and almost impossible in Africa. That is why Africa is still poor and under-managed!

In the rest of the world, capital is relatively cheap….

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ፕሬዝደንት ትራምፕ እንደ ኢትዮጵያ የኢየሩሳሌምን ውሳኔ በተቃወሙ ሀገሮች ላይ ማዕቀብ እንደሚያደርጉ ገለጡ

Posted by addisethiopia on January 31, 2018

ባለፉት 1400 ዓመታት እንደ ኢትዮጵያ በአረቦች እጅ በይበልጥ የተሰቃየች ሌላ አገር የለችም።

ታዲያ ምን ዓይነት ቅሌት ቢሆን ነው ወገኖቻችንን በ21ኛው ክፍለ ዘመን እንደገና እያሰቃዩ ካሉት፣ በሰይፍ አንገቶቻቸውን በጭካኔ ከሚቀሉት አረብና ቱርክ ታሪካዊ ጠላቶቻችን ጋር አብረን የምንሰለፈው?

ውሳኔ ሰጭዎቹስ እነማንስ ናቸው “የእኛ ጉዳይ አይደለም” በማለት ድምጽ ከመስጠት እንኳን መቆጠብ የተሳናቸው? በገንዘብ ተገዝተዋል? በሺሻ ጋኔን ይዘዋቸዋል? ወይስ መጽሐፍ ቅዱስ “በፍጻሜ ዘመን በእስራኤል ላይ የሚነሱ ሕዝቦች እነዚህ ናቸው” የሚለውን ትንቢት ያላግባብ የተረጎሙት ፕሮቴስታንቶች ክርስቲያን ኢትዮጵያን ያካትታልና ወደ ጸረክርስቶሱ ካምፕ መመደብ አለባት በማለት አምላካዊ ሚና እየተጫወቱ? ትንቢትን በራሳቸው ምኞት ለማስፈጸም?

ታዲያ አፍሪቃን ቀስበቀስ እየበከሉ ካሉት ቆሻሻ አረቦች ጋር በማያስፈልግ ጉዳይ እየተባበርን “የቆሻሻ ጉድጓዶች” ብለው ቢጠሩን በእውነት ሊከፉን ይገባልን?

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Posted in Curiosity, Ethiopia, Infos | Tagged: , , , , , , , , , | Leave a Comment »

Muslim Mob Lays Siege To Christian Church In Egypt

Posted by addisethiopia on December 23, 2017

An Egyptian Coptic Christian diocese says hundreds of Muslim demonstrators have assaulted one of its churches.

The diocese in Atfih said Saturday in a statement that the incident in Giza just outside Cairo took place after Friday prayers when demonstrators gathered outside the building and stormed it.

The demonstrators chanted hostile slogans and called for the church’s demolition, the statement says. It says they destroyed the church’s contents and assaulted Christians inside before security personnel arrived and dispersed them.

It also said the wounded were transferred to a nearby hospital but didn’t elaborate. The church, yet to be sanctioned by the state, has been observing prayers for 15 years.

Coptic Christians make up about 10% of Egypt’s 96 million population. Islamic extremists have targeted them in a sereis of brutal attacks in recent years.

In October, CCTV footage captured the brutal moment a Coptic Orthodox priest was stabbed in the back several times in Egypt’s capital, Cairo.

Father Samaan Shehata was collecting humanitarian aid for his parish in Beni Suef on 12 October when a man started chasing him with a large knife. He died from serious stab wounds in hospital later that day.

In May, at least 29 people were killed when the Islamic State (Isis) terror group attacked a bus heading to the Saint Samuel monastery, near Minya.

Another 29 people were killed when an Isis suicide bomber targeted St Mark’s Coptic Cathedral in Cairo last December.

In February 2015, Isis circulated images of its militants executing 21 Coptic Christians who had been kidnapped from Sirte, Libya. In response, Egypt launched air strikes targeting Isis positions.

Source

Muslim Militants Kill 90 Christians In Nigeria


Christians in central Nigeria face a tense Christmas after the deadliest sectarian violence in the country’s recent history killed at least 90 people, aid workers and Christians say.

Following a period of relative calm, violence resumed in Plateau state with Fulani herdsmen primarily targeting Christian farmers in Nigeria’s Middle Belt. Advocacy group Voice Of the Martyrs Canada (VOMC) quoted experts as saying that the militant Muslim group

“killed more people than those committed previously by the notorious Boko Haram terrorists.”

Source

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