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Museum


The National Museum of Ethiopia (NME), also referred to as the Ethiopian
National Museum, is the primary museum in Ethiopia. It is located in the
nation’s capital, Addis Ababa, near the graduate school of Addis Ababa
University.
The museum houses the nation’s artistic treasures as well as many of the
most precious archaeological finds such as the fossilized remains of early
hominids, the most famous of which is “Lucy,” the partial skeleton of a
specimen of Australopithecus afarensis. Recently added to the basement
gallery is a display on Selam, found between 2000 and 2004. Estimated to
be 3.3 million years old, this A. afarensis specimen is considered to be
the earliest child.

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Problem Today



Similar to many African countries, parts of Ethiopia face water shortages,
poor sanitation, and a lack of access to clean water sources. Ethiopia is
located in Africa’s Horn where drought and politics are two leading causes
of water shortage. In a study conducted by Water.org they found that “42%
of the population has access to a clean water supply” and only “11% of
that number has access to adequate sanitation services”. In rural areas of
the country, these figures drop even lower, resulting in health problems
in the villagers as well as their animals.


Ethiopia is blessed with abundance of natural resources such as gold, un
exploited natural gas or methane, potash, copper and platinum. But
Ethiopia has the second largest poor population in Africa and is the
second poorest country in the world. According to the New Poverty index,
about 90% of Ethiopian population live below poverty line with about 62%
deprived of adequate schooling. Ethiopia has a very rich history and
beautiful blend of cultures of people of all races and colors. Ethiopia is
the only African country never been colonized yet the long years of poor
governance, corruption, un equal distribution of funds etc have crippled
Ethiopia’s economy to the point where people continue to die from extreme
poverty and hunger.

http://www.africaw.com/major-problems-facing-ethiopia-today


Due to extreme poverty and hunger, most children of school going age are out of school and most are forced into child labor, child trafficking and most recently, child prostitution. Most children in Ethiopia are forced into petty trading especially along the major streets of big cities such as Addis Ababa (the capital of Ethiopia with a population of about 5 million people), Dire Dawa, Adama or Nazret, Gondar, Dese or Dessie, Mek’ele, Jimma and Bahir Dar.

Coffee which is very critical to the Ethiopian economy (with exports around $400 million dollars a year) sometimes meet low prices on the international market which puts the entire Ethiopian economy in a very bad shape.

Poor governance and corruption are major problems in almost all African countries. Most political figures in Ethiopia today are very corrupt with little or no experience at all. Poor governance and political instability in Ethiopia also drives investors away. The war with Eritrea a neighboring country (1998-2000 with the loss of about 80,000 lives) for example, crippled the entire Ethiopian economy and drove many investors away. However, Since the end of the war with Eritrea in 2000, Ethiopia has seen significant improvement in its agricultural and other sectors of the economy. Meanwhile poor governance and corruption continue to tear the great Ethiopia into pieces.

http://www.africaw.com/major-problems-facing-ethiopia-today

Ethiopian leaders today do not pay much attention to education. Ethiopia has a lliteracy rate of 42.7% which implies only about 42.7% of the total population of Ethiopia above age 15 can read and write. This literacy rate is very bad compared to countries like Kenya (a neighboring country).

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Art


Ethiopian art from the 4th century until the 20th can be divided into two
broad groupings. First comes a distinctive tradition of Christian art,
mostly for churches, in forms including painting, crosses, icons,
illuminated manuscripts, and other metalwork such as crowns. Secondly
there are popular arts and crafts such as textiles, basketry and
jewellery, in which Ethiopian traditions are closer to those of other
peoples in the region.

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Rituals


Zikri is the Harari word for the Arabic “dhikr” and refers to an exercise
(typical of Sufism), which consists of the repetition of the name of God
in order to receive his blessing. The rituals performed in the city of
Harar, important centre of Islamic learning in Ethiopia, are derived from
the influence of Sufi orders, widespread in the Islamized areas of the
Horn of Africa.

 

Ethiopian Orthodox Christian Ritual
The educational system in Ethiopia has been profoundly molded by the past. Traditional education derives its distinctive character from the unique Christian heritage of the country. Ethiopia is, after all, the only African country to have preserved Christianity as its religion for over a millennium and a half.

Having its own written language and literature it developed from very early days a tradition of ecclesiastical scholarship. The long monastic tradition dates beck to the fifth century and the significant role of monasticism in the diffusion of Christian learning during the mediaeval period has been described in an earlier chapter.

In the Christian highlands of Ethiopia, the Church constituted the main guardian of traditional culture and provided the only schools in the land for many centuries. Not only did it preserve its ancient tradition with tenacity and convey it to future generations but it also secured remarkable continuity that has lasted to the present day. For the authority of tradition in present day Ethiopia remains compelling and forceful.


The church school system has been the instrument that has preserved the traditional learning of Ethiopia and conveyed it faithfully to succeeding generations. The priests and Church scholars who are the bearers and propagators of traditional learning have themselves been formed in the church school system that we propose to examine in some detail. For, in spite of the inevitable changes taking place in Ethiopia with the steady expansion of modern secular education in the present century, church schools still play an active part in the Ethiopian educational scene.

The church school system, which is one of the oldest in Christendom, originated in the Aksumite Kingdom with the introduction of Christianity about the 4th century. In the course of the centuries the school system has grown and changed in many ways. With the expansion of the Kingdom and Christianity to the south and southwest, churches and monasteries were founded, which became for centuries important centers of learning.

In their present form the church schools evolved during the “golden age” of the Church from the 13th to the 16th centuries when the literature of the Church had reached its peak. After the great wars, particularly after the 17th century, cultural activities declined. From that time to the present the church schools have undergone little change. The schools have in this period confined their educational activities to glorifying the products of past centuries and conveying these to the coming generation. We shall not discuss here the historical development, but rather the educational activities of the schools, as we know them today in the country.

The church school system has the following divisions:

1) Nebab Bet (Reading school)

2) Qedasse Bet (Liturgy school)

3) Higher schools, namely

a) Zema Bet (Music school)

b) Quene Bet and (Poetry school)

c) Metsehaf Bet which again have different subdivisions.


The Nebab Bet
The Nebab Bet, the Reading School or the “House of Reading” is the first stage of the traditional schools, where primary instruction is given. We find the Nebab Bet in practically all churches and monasteries, in a number of villages and in the compounds of well-to-do landlords. It is a one-teacher school, with instruction given by a priest or layman with church education. It is difficult to estimate the number of Nebab Bet in the country or to evaluate the school population involved. According to the Church Office there are about 15,000 churches in Ethiopia.

If each church has one Nebab Bet, which is probably the case, then there are at least 15,000 one-teacher schools. Each Nebab Bet may have an average of 20 pupils. We may then be justified, with some reservation, in saying that at present the total Nebab bet enrolment might well be 300,000.

This does not include pupils receiving instruction in the village schools and in private compounds. Normally children start school between the ages of 5 and 7, when they are traditionally considered ready to learn. Theoretically, both boys and girls and members of all ethnic groups and classes are eligible to enroll in church schools. In rural districts, parents generally discouraged the education of girls, since their function is to be housewives, and for this role no formal education is felt to be necessary.

Non-Christian families are reluctant to send their children to a Nebab bet because it is closely integrated with the church. Therefore, the Nebab bet and the church schools as a whole can not be considered to serve the entire population, but only members of the Orthodox Christian Church.

The prime function of the Nebab bet is to teach children to read religious books, practically all of which are in Geez. Instruction in the Nebab bet consists almost exclusively of reading.

Children master the 231 letters of the Geez syllabary, and are drilled in the art of good reading. Traditionally writing is not taught, since this was not needed in everyday life, unlike reading which is necessary for daily prayers and participating in the church service. In urban centers and roadside towns the Nebab bet has a new function today.

The modern schools often accepts more readily in their primary grades those children who can already read and write. This limitation of the enrolment is mainly due to the large number applicants and to an insufficient number of schools, so parents, especially those who do not need the labour of their children, are obliged to send their children to the Nebab bet as a first step to enrolment in a modern government school. T

he instruction in the Nebab bet is given in three different stages:

a) Fidel (Alphabets) Instruction

b) Drill in the reading of various religious texts

c) Reading of the Psalm of David

http://www.deadwhitezombies.com/thomasriccio.com/EthiopianOrthodox.html

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Religion


The main religions in Ethiopia are Christianity, Islam, Judaism and
Paganism. Ethiopia is a predominantly Christian country and the majority
of Christians are Orthodox Tewahedo Christians, who belong to the
Ethiopian Orthodox Tewahedo Church. There are a minority of Christians who
are Roman Catholic or Protestant. The Ethiopian Orthodox Tewahedo Church
is headed by a patriarch and is related to the communion of the Coptic
Orthodox Church, the Armenian Orthodox Church, the Syrian Orthodox Church
and Malankara Orthodox Church of India.

According to Ethiopia’s 1994 census, Christians then constituted 61.6
percent of the population, with Muslims accounting for 32.8 percent and
animists a mere 4.6 percent.

http://www.ethiopiantreasures.co.uk/pages/religion.htm

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Political Organization

Ethiopia adopted a new constitution that established the Federal Democratic Republic of Ethiopia (FDRE) in 1995. The federal state is comprised nine autonomous states vested with power for self-determination. The FDRE is structured along the lines of bicameral parliament, with the council of Peoples’ Representatives being the highest authority of the federal government while the federal council represents the common interests of the nations, nationalities and peoples of the states. Members of both councils are elected by universal suffrage for a five-year term. The judiciary is constitutionally independent.
The federal state is headed by a constitution president and the federal government by an executive prime minister who is accountable to the council of peoples’ Representative.

http://www.ethemb.se/ee_eth_pol.html

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Who has: money, education, health systems, and access to production?

Money
Social Welfare and Change Programs
Traditional associations are the major sources of social welfare. There are many different types of social welfare programs in different parts of the country; these programs have religious, political, familial, or other bases for their formation. Two of the most prevalent are the iddir and debo systems.

An iddir is an association that provides financial assistance and other forms of aid for people in the same neighborhood or occupation and between friends or kin. This institution became prevalent with the formation of urban society. The main objective of an iddir is to assist families financially during times of stress, such as illness, death, and property losses from fire or theft. Recently, iddirs have been involved in community development, including the construction of schools and roads. The head of a family who belongs to an iddir contributes a certain amount of money every month to benefit individuals in times of emergency.

The most widespread social welfare association in rural areas is the debo. If a farmer is having difficulty tending his fields, he may invite his neighbors to help on a specific date. In return, the farmer must provide food and drink for the day and contribute his labor when others in the same debo require help. The debo is not restricted to agriculture but is also prevalent in housing construction.

Access to Education

Ethiopia has seen unprecedented expansion of its education system. In 1992, around four of five primary school-age children were out of school. In 1999, this figure stood at over 60%. Now, it is only one in five. Education outcomes have improved rapidly in all regions, although the two predominantly pastoral regions, Afar and Somali, remain far behind the rest of the country, with net enrolment ratios of 24.4% 31.6%, respectively.

Improvements in access to education have helped narrow the gender gap and have benefited the poorest. Traditionally, boys were more likely to attend school and less likely to drop out: in 1994/95, boys’ gross enrolment ratio (GER) was more than 50% higher than girls’ (31.7% and 20.4%, respectively). Since then, a number of initiatives have been implemented: encouraging women’s employment in the civil service, promoting gender-sensitive teaching methods and increasing the minimum marriage age to 18. In 2008/09, almost full gender parity was achieved: the GER was 90.7% for girls and 96.7% for boys.3    Moreover, the rate of education poverty is declining at a faster rate for the poorest quintiles.4

Low levels of education quality remain one of the most significant challenges in improving learning outcomes. Even so, compared with other countries in sub-Saharan Africa that have abolished school fees and experienced rapid increases in enrolment

http://www.one.org/livingproof/en/article/ethiopias-progress-in-education/

Higher Education. Children who do well in elementary school go on to secondary school. It is felt that missionary schools are superior to government schools. Fees are required for missionary schools, although they are reduced considerably for religious adherents.

University is free, but admission is extremely competitive. Every secondary student takes a standardized examination to get into college. The acceptance rate is approximately 20 percent of all the individuals who take the tests. There is a quota for the various departments, and only a certain number of individuals are enrolled in their desired majors. The criterion is the grades of first-year students; those with the highest marks get the first choice. In 1999, enrollment at Addis Ababa University was approximately 21,000 students.
http://www.everyculture.com/Cr-Ga/Ethiopia.html

Access to Health system

Government health spending has risen. The absolute level of health expenditure, however, remains far below the average for other sub-Saharan African countries. The health system is primarily curative despite the fact that most health problems are amenable to preventive action.

In 1995-1996, Ethiopia had 1,433 physicians, 174 pharmacists, 3,697 nurses, and one hospital for every 659,175 people. The physician-to-population ratio was 1:38,365. These ratios are very low in comparison to other sub-Saharan developing countries, although the distribution is highly unbalanced in favor of urban centers. For example, 62 percent of the doctors and 46 percent of the nurses were found in Addis Ababa, where 5 percent of the population resides.

http://www.everyculture.com/Cr-Ga/Ethiopia.html

Ethiopian hospitals are currently causing more suffering and death than healing. People who go to hospital for minor ailments end up gravely sick or dead. It is common to see patients, even infants, die in hospital emergency rooms unable to get treatment. Health workers are overwhelmed, and many of them do not care anymore. Physicians in Ethiopia do not face malpractice lawsuits as in the U.S. and are becoming too careless in treating their patients. Private clinics are more concerned about making profit than treating their patients since there is no supervision by the government. Led by the Woyanne-appointed incompetent Minister, Dr. Tedros Adhanom, the Ministry of Health is a non-functioning government department whose officials are busy enriching themselves instead of carrying out their responsibilities. Government officials do not care because they and their families go to Western countries to get the treatment they need if they get sick.

Although tens of millions of dollars donated from other countries are allocated for combating HIV/AIDS, the number of individuals contracting the virus and the death toll from the disease has not decreased. The reason is that there is no political will to focus on the problem.

http://www.ethiopianreview.us/2096

Ethiopia faces major health concerns. Constraints in the delivery of services include: the low number of health care facilities which are ill-equipped, mal-distributed and in a state of disrepair; an ineffective healthcare delivery system which is inefficient and biased towards the curative service; a undemocratic health care delivery system and management which although decentralized at the regional level still relies on centralized policy making and budgets; an acute shortage of human and material resources; and inefficient utilization of the available while little involvement and participation of the private and NGO sectors as well as the beneficiary communities.

Click to access 279_286.pdf

Access to production

After nationalization of the private sector before the 1974 revolution, an exodus of foreign-owned and foreign-operated industry ensued. The growth rate of the manufacturing sector declined. Over 90 percent of large scale industries are state-run, as opposed to less than 10 percent of agriculture. Under the EPRDF administration, there is both public and private industry. Public industries include the garment, steel, and textile industries, while much of the pharmaceuticals industry is owned by shareholders. Industry accounts for almost 14 percent of the gross domestic product, with textiles, construction, cement, and hydroelectric power constituting the majority of production.

In urban society, the division of labor determines social class. Some jobs are esteemed more than others, such as lawyers and federal government employees. Many professions carry negative associations, such as metal workers, leather workers, and potters, who are considered of low status and frequently are isolated from mainstream society.  Ethiopian women are traditionally in charge of domestic chores, while men are responsible for activities outside the home.
Read more: http://www.everyculture.com/Cr-Ga/Ethiopia.html#ixzz2tTGwJD1F

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Social Stratification

Classes and Castes. There are four major social groups. At the top are high-ranking lineages, followed by low-ranking lineages. Caste groups, which are endogamous, with group membership ascribed by birth and membership associated with concepts of pollution, constitute the third social stratum. Slaves and the descendants of slaves are the lowest social group. This four-tier system is traditional; the contemporary social organization is dynamic, especially in urban areas. In urban society, the division of labor determines social class. Some jobs are esteemed more than others, such as lawyers and federal government employees. Many professions carry negative associations, such as metal workers, leather workers, and potters, who are considered of low status and frequently are isolated from mainstream society.

Symbols of Social Stratification. Symbols of social stratification in rural areas include the amount of grain and cattle a person possesses. While the symbols of wealth in urban areas are different, it is still these symbols which index high social status. Wealth is the chief criterion for social stratification, but the amount of education, the neighborhood in which one lives, and the job one holds are also symbols of high or low status. Automobiles are difficult to obtain, and the ownership of a car is a symbol of wealth and high status.

http://www.everyculture.com/Cr-Ga/Ethiopia.html

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Type of Government

Federal republic, Parliamentary republic

Executive branch:
-chief of state: President MULATU Teshome Wirtu (since 7 October 2013)

-head of government: Prime Minister HAILEMARIAM Desalegn (since 21 September 2012); note – prior to his approval as prime minister, HAILEMARIAM had been acting prime minister due to the death of former Prime Minister MELES

-cabinet: Council of Ministers ministers selected by the prime minister and approved by the House of People’s Representatives

-elections: president elected by both chambers of Parliament for a six-year term (eligible for a second term); election last held on 7 October 2013 (next to be held in October 2019); prime minister designated by the party in power following legislative elections

-election results: MULATU Teshome Wirtu elected president by acclamation

 
Legislative branch:
bicameral Parliament consists of the House of Federation (or upper chamber responsible for interpreting the constitution and federal-regional issues) (108 seats; members chosen by state assemblies to serve five-year terms) and the House of People’s Representatives (or lower chamber responsible for passing legislation) (547 seats; members directly elected by popular vote from single-member districts to serve five-year terms)

-elections: last held on 23 May 2010 (next to be held in 2015)

-election results: percent of vote – NA; seats by party – EPRDF 499, SPDP 24, BGPDP 9, ANDP 8, GPUDM 3, HNL 1, FORUM 1, APDO 1, independent 1

 
Judicial branch:
-highest court(s): Federal Supreme Court or Supreme Imperial Court (consists of 11 judges)

note – the Federal Supreme Court has jurisdiction for all constitutional issues

-judge selection and term of office: president and vice president of Federal Supreme Court nominated by the prime minister and appointed by the House of People’s Representatives; other Supreme Court judges nominated by the Federal Judicial Administrative Council and appointed by the House of People’s Representatives; judges serve until retirement at age 60

-subordinate courts: federal high courts and federal courts of first instance; state court systems (mirror structure of federal system); sharia courts and customary and traditional courts

 
Political parties and leaders:
Afar National Democratic Party or ANDP [Mohammed KEDIR]

All Ethiopian Unity Organization or AEUO [Hailu SHAWEL]

Arena Tigray [GEBRU Asrat]

Argoba People’s Democratic Organization or APDO [Abdulkader MOHAMMED]

Benishangul Gumuz People’s Democratic Party or BGPDP [Mulualem BESSE]

Coalition for Unity and Democratic Party or CUDP [AYELE Chamiso]

Ethiopian Democratic Party or EDP [MUSHE Semu]

Ethiopian Federal Democratic Forum or FORUM (a UDJ-led 6-party alliance established for the 2010 parliamentary elections) [Dr. Moga FRISSA]

Ethiopian People’s Revolutionary Democratic Front or EPRDF (including the following organizations: Amhara National Democratic Movement or ANDM; Oromo People’s Democratic Organization or OPDO; Southern Ethiopian People’s Democratic Movement or SEPDM; and Tigray People’s Liberation Front or TPLF)

Gambella Peoples Unity Democratic Movement or GPUDM

Gurage Peoples Democratic Front [GIRMA Bogale]

Harari National League or HNL [YASIN Husein]

Oromo Federalist Democratic Movement or OFDM

Oromo People’s Congress or OPC [IMERERA Gudina]

Somali Democratic Alliance Forces or SODAF [BUH Hussien]

Somali People’s Democratic Party or SPDP [Abdulfetah Sheck ABDULAHI]

South Ethiopian People’s Democratic Union or SEPDU [TILAHUN Endeshaw]

United Ethiopian Democratic Forces or UEDF [BEYENE Petros]

Unity for Democracy and Justice or UDJ [Dr. NEGASSO Gidada]

 
Political pressure groups and leaders:
Ethiopian People’s Patriotic Front or EPPF

Ogaden National Liberation Front or ONLF

Oromo Liberation Front or OLF [DAOUD Ibsa]

 

https://www.cia.gov/library/publications/the-world-factbook/geos/et.html

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Treaties

Peace Treaties:

Text of Agreement between Eritrea and Ethiopia to be signed in Algier and the Government of the Federal Democratic Republic of Ethiopia (the “parties”)

http://www.geneva-academy.ch/RULAC/Peace_treaties.php?id_state=65

Regional Treaties:

  • 2000 Constitutive Act of the African Union (Ratified on 08.03.01)
  • 2002 Protocol Relating to the Establishment of the Peace and Security Council of the African Union (Ratified on 29.05.03)
  • 2003 Protocol on the Court of Justice of the African Union (Signature only on 01.06.04)
  • 1981 African Charter on Human and Peoples’ Rights (Ratified on 15.06.98)
  • 2003 Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Women in Africa (Signature only on 01.06.04)
  • 1990 African Charter on the Rights and Welfare of the Child (Ratified on 02.10.02)
  • 1998 Protocol to the African Charter on Human and Peoples’ Rights, establishing an African Court on Human and Peoples’ Rights (Signature only on 09.06.98)
  • 1999 OAU Convention on the Prevention and Combating of Terrorism (Ratified on 24.04.03)
  • 1995 African Nuclear Weapon Free Zone Treaty (Ratified on 18.02.08)
  • 1977 Convention for the Elimination of Mercenaries in Africa (Ratified on 07.02.82)
  • 1969 Convention Governing the Specific Aspects of Refugee Problems in Africa (Ratified on 15.10.73)

http://www.geneva-academy.ch/RULAC/regional_treaties.php?id_state=65

International Treaties

International Humanitarian Law Adherence date Commentary (including relevant reservations, derogations and declarations)

Geneva Conventions I, II, III, IV 1949

02.10.69

 

Additional Protocol I 1977

08.04.94

 

Additional Protocol II 1977

08.04.94

 

Additional Protocol III 2005

Signature only on 13.03.06

ENMOD Convention 1976

Signature only on 18.05.77
International Human rights Law

Adherence date

Commentary (including relevant reservations, derogations and declarations)

ICERD 1965

23.06.76

 

ICCPR 1966

11.06.93

 

ICESCR 1966

11.06.93

 

CEDAW 1979

10.09.81

Socialist Ethiopia does not consider itself bound by paragraph 1 of article 29 of the Convention.

CAT 1984

13.03.94

 

CRC 1990

14.05.91

 

CRC Optional Protocol Sale of Children 2000

02.09.03

 

Disability Rights Convention

Signature only on 30.03.07
Weapons

Adherence date

Commentary (including relevant reservations, derogations and declarations)

Geneva Gas Protocol 1925

07.10.35

 

Biological Weapons Convention 1972

26.05.75

 

Chemical Weapons Convention 1993

13.05.96

 

Ottawa Treaty 1997

17.12.04

 
Refugees

Adherence date

Commentary (including relevant reservations, derogations and declarations)

Refugee Convention 1951

10.11.69

 

Refugee Protocol 1967

10.11.69

 
International criminal law

Adherence date

Commentary (including relevant reservations, derogations and declarations)

Genocide Convention 1948

01.07.49

 
Terrorism

Adherence date

Commentary (including relevant reservations, derogations and declarations)

Convention Against the Taking of Hostages 1979

16.04.03

 

Convention for the Suppression of Terrorist Bombings 1997

16.04.03

 

http://www.geneva-academy.ch/RULAC/international_treaties.php?id_state=65