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Posts Tagged ‘Ethnicity’

Re-known Ethiopian Scientist Dr. Tewolde Arrested Because of His Tigrayan Ethnicity

Posted by addisethiopia / አዲስ ኢትዮጵያ on April 4, 2022

👉 ገብርኤል 👉 ማርያ ም 👉 ኡራኤል 👉 ጊዮርጊስ 👉ተክለ ሐይማኖት 👉 ዮሴፍ 😇 መድኃኔ ዓለም

💭 Dr. Tewolde Berhan Gebre Egziabher, the re-known Ethiopian scientist, who has worked to ensure biodiversity and the rights of communities to their genetic resources has been arrested by the fascist Oromo regime of Ethiopia because he is of Tigrayan origin. Dr. Tewolde is undergoing cancer treatment – and is now at his death bed. 😠😠😠😢😢😢

💭 ብዙ ያልተነገረላቸው የኢትዮጵያ ድንቅ አርበኞች፤ ዶ/ር ተወልደ ገብረ እግዚአብሔር በፋሺስቱ ኦሮሞ አገዛዝ ታሠሩ! በኤዶማውያኑ የዓለማችን ፈላጭ ቆራጮች ትዕዛዝ ይሆን?

የብዝሃ ህይወት እና የማህበረሰብ የዘረመል ሀብታቸው እንዲከበር ሲሰሩ የነበሩት እና ታዋቂው ኢትዮጵያዊ ሳይንቲስት ዶ/ር ተወልደ ብርሃን ገብረ እግዚአብሄር የትግራይ ተወላጅ በመሆናቸው በፋሽስቱ የኦሮሞ መንግስት ቁጥጥር ስር ውለዋል። ዶ/ር ተወልደ የካንሰር/ነቀርሳ ህክምና እየተደረገላቸው ነው ፥ ግን አሁን በሞት አልጋ ላይ ናቸው።

😠😠😠 ኢትዮጵያ ሀገሬ ሞኝ ነሽ ተላላ የሞተልሽ ቀርቶ የገደለሽ በላ! 😢😢😢

😈 ይህ እንግዲህ በሉሲፈራውያኑ የምዕራቡ ዓለም ኤዶማውያን እና የምስራቁ ዓለም እስማኤላውያን ሞግዚትነት የሚመራው የኦሮሞው ምኒልክ ፬ኛ ትውልድ ሤራ መሆኑ ነው።

💭 ከዋቄዮአላህሉሲፈር የአህዛብ ባዕድ አምልኮ ጋር በቀጥታ የተያያዙትና ለዚህም ተጠያቂ የሆኑት አራቱ ትውልዶች እነዚህ ናቸው፦

. የሻዕቢያ/ህወሓት/የኢሕአዴግ/ኦነግ/ብልጽግና/ኢዜማ/አብን ትውልድ

. የደርግ መንግስቱ ኃይለ ማርያም ትውልድ

. የቀዳማዊ ኃይለ ሥላሴ ትውልድ

. የአፄ ምኒልክ/አቴቴ ጣይቱ ትውልድ

👉 ከስምንት ዓመታት በፊት የሚከተለውን በጦማሬ አቅርቤው ነበር፤

💭 “2005: Dr. Tewolde Berhan Gebre Egziabher Denied Entry Visa to Canada to Tell His Story.…ኧረ: ኡ! ኡ! በሉ…….. ጋሽ ተወልደ የት አሉ???!!!”

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Posted in Ethiopia, Ethnicity, Genetics & Anthropology, War & Crisis | Tagged: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a Comment »

People In a Zoo

Posted by addisethiopia / አዲስ ኢትዮጵያ on June 19, 2009

GirlsWomenEthiopia

Hamburg, Germany 1874-1931_______________________________________________________


Just less than 100 years ago, one  could visit a Zoo near Hamburg, Germany, where, alongside the animals, were displayed Lapps and Nubians, Ethiopians and Indians.


During the times of Emperor Wilhelm ll when Zoos were keen to show, not only wild animals, but, men, women and children from exotic countries – displayed like cattle. Africans and Asians were exhibited as human figures with kinship to specific animal species, thus literalizing the colonialist zeugma yoking “native” and were less than human.

People came in droves to watch the controversial spectacle

“You could not exactly call our guests beautiful”, jokes the animal dealer Carl Hagenbeck in the summer of 1874 on the extension of the park to the latest delivery from Lapland “Their skin color is a dirty yellow, the skull is round with firm black hair overgrown, they have slant-eyes, the nose is small and flat.”


The idea was a resounding success, and Hagenbeck was proud of his Human-Zoo/Menagerie project: “It was granted to me, The first exhibits in the civilized world of this sort were granted to me,” said the entrepreneur in his own memoirs. Though, people from other continents have been presented since the Middle Ages at fairs and Prince farms, but, Carl Hagenbeck was the first animal-dealer and subsequent Zoo-founder who made the idea a commercially success – and the first organizer of large-scale “anthropological-zoological exhibits,” as he himself called his spectacles.

“Hottentots” for Science

The concept of Hagenbeck’s ethnic-event in the Menagerie was something completely new: For the first time in human history, a complete group of people, including animals, housing and equipment was shown together. The intention of such an exhibition was to let the European observers make for themselves a realistic picture of the daily life of each ethnic group. After the sensational success with the Northern Lapps, Hagenbeck’s agents advertised all over the world more exotic “guests” to the white audience: Nubians from Sudan, Inuits from Greenland and Canada, Ethiopians, Somalis, Indians and Sinhalese, even “Hottentots” from the German colony of Southwest Africa. Hagenbeck and his peoples-show will soon be on tour throughout Europe with a pleasant shiver in front of the “savages” to admire.


The famous doctor from Berlin, Rudolf Virchow, through his ethnological studies, gave an academic coating or application to these commercial performances. Virchow, now considered as one of the founding fathers of modern medicine, was also chairman of the German Society for Anthropology, Ethnology and prehistorical Studies. He examined many of the participants of the peoples-shows, surveyed their body and head shapes, and made assumptions about the intelligence of the various specimens of exotic people.


Thus, he was in line with the science of his time, which tried to define the human “races” and to examine them in a hierarchical order. In one article, Virchow praises the scientific importance of Hagenbeck’s exhibitions: “This sort of imagination about people is very interesting for anyone who wants to be convinced about the position, human in Nature ever takes in, and on the development, which the human race has traversed.


Such expositions gave Utopian form to White supremacist ideology, legitimizing racial hierarchies abroad and muting class and gender divisions among Whites at home by stressing national agency in a global project of domination.


This successful Peoples-Exposition took place at the peak of European colonialism, just before the beginning of the First World War. This was an era in which Kaiser Wilhelm II of Germany demanded a “Place in the Sun” for Colonial Germany. Most contemporaries, as well as Hagenbeck himself, did sense the issue of exhibiting exotic people parallel to exotic animals not as offensive – after all, they were firmly convinced of the superiority of the “white man”. Carl Hagenbeck’s sons continued displaying the Exposition even up until 1931, visitors were forced to look away from the famous exhibition, when Cinema, in the late 1930s, had replaced the productions as a venue for exotic.

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Endangered Ethiopians

Posted by addisethiopia / አዲስ ኢትዮጵያ on October 16, 2008

Ethiopians living side by side in the past, present and future

Let’s encounter some of the most remarkable tribal peoples on this planet of ours. These are some of the most wonderful Ethiopians, whose cultures are threatened to vanish, whose million-year-old existence is acutely endangered by aggressive ‘civilization’.

We are probably experiencing this sort of physical coexistence only for a very few years to come.

The Ari

The Ari inhabit the northern border of Mago National Park in southwestern Ethiopia. Ari Villages have neat compounds in fertile and scenic land with coffee plantations. They have large livestock herds and produce large quantities of honey.

The women wear skirts from the banana like tree, called Enset. Ari women are famous for their pottery which they sell to support their families.

 

The Bodi

The Bodi are of Nilo-Saharan stock and pastoral background. Although they do cultivate sorghum along the banks of the Omo River, their culture is very much cattle centered.

Similar to the Mursi, livestock plays an important role in marriage, divination, and name-giving rituals. The Bodi classification of cattle is complex, with over eighty words to denote different colors and patterns.

Bodi dress is simple. The women wear goatskins tied at the waist and shoulder, while men fasten a strip of cotton or bark-cloth around their waist.

 

The Bumi

Also known as the Nyangatom or the Bume, the Bumi live south of Omo National Park and occasionally migrate into the lower regions of the park when water or grazing is scarce. Numbering around 6 – 7000 in population, the Bumi are agro-pastoralists, relying on cattle herding and flood-retreat agriculture (consisting mainly of sorghum harvesting on the Omo and Kibish Rivers). The Bumi tend to indulge in honey and frequently smoke out beehives in the Park to get to the honey inside the nests.

The Bumi are known to be great warriors and, quite frequently, active warmongers, they are often at war with the neighboring tribes including the Hamer, the Karo and the Surma.

Small groups of Bumi living along the Omo are specialized crocodile hunters using harpoons from a dugout canoe. The elders of both sexes wear a lower lip plug, the men’s being made from ivory and women’s made from copper filigree.

 

The Hamer

The Hamer are pastoralists and number about 30,000. They are known for their practice of body adornment and wearing a multitude of colorful beads. Women adorn their necks with heavy polished iron jewelry.

Hamer society consists of a complex system of age groups. To pass from one age group to another involves complicated rituals. The most significant ceremony for young men is the “jumping of the bull” – the final test before passing into adulthood.

Several days before the ceremony, initiates pass out invitations in the form of dried knotted grass. The ceremony lasts three days. Late in the afternoon on the final day, ten to thirty bulls are lined up side by side. The naked initiate rushes towards the animal, vaults onto the first bull’s back and then runs across the line of animals. At the end of the line he turns back to repeat the performance in the opposite direction. He must make this unstable journey without falling.

The Hamer men have a reputation of being less than adoring husbands. The Hamer women submit to the ritual floggings proudly and love to show the deep scars that are regarded as a proof of devotion to their husbands.

 

The Karo

The Karo, who number only about 3,000 people, mainly live on the practice of flood retreat cultivation on the banks of the Omo River in South-western Ethiopia.

The Karo excel in face and body painting, practiced in preparation of their dances and ceremonies. They pulverize locally found white chalk, yellow mineral rock, red iron ore and black charcoal to decorate their bodies, often imitating the spotted plumage of a guinea fowl. Feather plumes are inserted in their clay hair buns to complete the look. The clay hair bun can take up to three days to construct and is usually re-made every three to six months. Their painted face masks are spectacular.

Karo women scarify their chests to beautify themselves. Scars are cut with a knife and ash is rubbed in to produce a raised welt.

The Karo tribes’ existence is somewhat precarious today. The inevitability of the encroaching populace and the introduction of modern weaponry has affected their already delicate ecosystem.

Being the smallest tribe in the area, this group obviously struggles with direct threats from nearby tribes that have more gun power, greater numbers, and likely coalitions with one another.

 

The Mursi

The Mursi live between their dry season range in the Mursi Hills, and their wet season range on the Tama Plains, north of Mago Park in the Omo River region of South-Western Ethiopia. They care for livestock and plant some crops. They have a war-like reputation given their strong desire to control as much grazing land as they can for their livestock. And although the Mursi have been relatively isolated from the world outside the Omo River region, it is not unusual to see the men carrying AK-47 rifles.

The men practice light scarification on their shoulders after killing an enemy, and shave geometric patterns on their head. During dances and ceremonies they adorn literally every part of their body with white chalk paint. Young unmarried men practice group stick fights. The winner is carried on top of poles to girls waiting beside the arena, who decide among themselves which of them will ask his hand in marriage.

When a young Mursi girl reaches the age of 15 or 16, her lower lip is pierced so she can wear a lip plate. The larger the lip plate she can tolerate, the more cattle her bride price will bring for her father.

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Seeing Race And Seeming Racist

Posted by addisethiopia / አዲስ ኢትዮጵያ on October 10, 2008

 

 

Whites go out of their way to avoid talking about race

Efforts to appear unbiased lead to misunderstandings between the races, studies find

http://www.apa.org/ 6-Oct-2008

White people – including children as young as 10 — may avoid talking about race so as not to appear prejudiced, according to new research. But that approach often backfires as blacks tend to view this “colorblind” approach as evidence of prejudice, especially when race is clearly relevant.

These results are from two separate sets of experiments led by researchers from Tufts University and Harvard Business School. Their findings are reported in the October issue of the Journal of Personality and Social Psychology and the September issue of Developmental Psychology. Both journals are published by the American Psychological Association.

“Efforts to talk about race are fraught with the potential for misunderstandings,” said the studies’ lead author, Evan Apfelbaum, a PhD candidate at Tufts University. “One way that whites try to appear unbiased is to avoid talking about race altogether, a tendency we refer to as strategic colorblindness.”

In one study, 101 white undergraduate students were paired with either a white or black female partner who pretended to be another participant. The pairs were presented with 30 photographs of faces that varied in race, gender and background color. Each white participant’s objective was to guess which of the photographs the partner was holding by asking as few yes-or-no questions as possible.

Even though asking about the race of the person in the photograph was a sound strategy for completing the task, white participants were far less likely to do so with a black versus a white partner. Moreover, when the black partner was the first one to have a turn asking questions, whether she mentioned race had a dramatic effect. White participants whose black partner asked about race mentioned race on their own turn 95 percent of the time. When the black partner never asked about race, white participants only did so 10 percent of the time.

“There was clear evidence the white participants’ behavior was influenced by the precedent set by their partner, but especially when that partner was black,” said Samuel Sommers, assistant professor at Tufts and co-author of both papers. “Whites are strategically avoiding the topic of race because they’re worried that they’ll look bad if they admit they notice it in other people.”

The researchers also wanted to see how outsiders interpreted such interactions. In another experiment, 74 black and white college students evaluated videos of whites engaging in the photo task. The results showed that whites’ effort to appear colorblind backfired. Black observers rated whites’ avoidance of asking about race as being evidence of prejudice. What’s more, when the researchers showed silent video clips of whites from the study to another group of individuals, those whites who avoided asking about race were judged as less friendly, just on the basis of their nonverbal behavior.

“The findings suggest that when race is clearly relevant, whites who think that it is a wise social strategy to avoid talking about race should think again,” said Apfelbaum.

Even children appear to adopt this strategically colorblind approach. In another set of experiments, 101 white children between the ages of 8 and 11 were asked to perform a similar photo task. The children were told that asking as few yes-or-no questions as possible would mean they would get a higher score on the task.

The results showed that the older children, ages 10 and 11, avoided asking about race more than the younger children, even though this led them to perform less efficiently than their younger counterparts on the task. In a control version where all the faces in the photos were white, the older children outperformed the younger children, as expected. “This result is fascinating because it shows that children as young as 10 feel the need to try to avoid appearing prejudiced, even if doing so leads them to perform poorly on a basic cognitive test,” said Kristin Pauker, a PhD candidate at Tufts and co-author of this study.

The authors associated with both studies said their findings offer several important implications. “Our findings don’t suggest that individuals who avoid talking about race are racists,” Apfelbaum explained. “On the contrary, most are well-intentioned people who earnestly believe that colorblindness is the culturally sensitive way to interact. But, as we’ve shown, bending over backward to avoid even mentioning race sometimes creates more interpersonal problems than it solves.”

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