Friday, December 21, 2012

A Tribute to My Heroes

My Heroes


My path in this world has been blessed,
By the sweet gestures of deserved 'stubbornness',
That my heroes taught me out of kindness;

When I met them-my heroes,

The unborn day was rolling down to its close,
Minutes chipping away by seconds,
The sun blushing red on the horizon,
Like a good bye – of a newly love stricken lad,
Unable to depart the luring beautiful face of her beloved;

I was yearning,
With a childlike glee and stubborn simplicity,
To stop the setting sun,
To hold the light,
To dip color from the twilight,
And in seizing and releasing claim bliss of purpose;

When I met them,
That yearning of my heart- they empathized;
With wisdom borrowed from eternity’s yard;
They were sitting on the rugged face of the summit,
Of a tall mountain of insight,
Rooted on millennial young past,
Their faces always filled with delight,
And looked at me, like a seer would,
And just smiled;

Like souls who stole the sun its secrets of light;
Like souls who stripped darkness the aura of its fright,
With a daring delicacy of their calling: to paint, to dance, to write,
To sing, to unearth, to plant, to construct, and to create;
Married to imaginations they were content:
To break horizons, to relive lives,
To capture beauty, to ignite hopes,
And to dare grand banquet with the gods.

My heroes,
Who pain and endure the summit,
Where lonesome sighs and godly light,
Coupled with insanity of courage and fret,
Framing, but a frame-less world;
Fitting, but a mis-fit breed of mind,
In the sameness worshiping decaying world;

My heroes, the artists, the philosopher the scientist,
Who dare to answer the question:

What are your answers for the questions of life?
With simplicity that reads:
Breeding many more questions, not answers,
A respite for generations to come,

Lesser questions are the lingering shadows of deprived lives,
And more answers the routines of conformance,’
we breed more questions, answers are decadent;


 And what do you mean by that? when I asked,

With air of fulfillment,
They  smiled.





Thursday, December 13, 2012

The Path-‘Upward’ and Him



The Path‘upward’ and Him 

When he fought his way up from low,
He took all sorts of names: radical, rebel,
Fighter for the people, to name a few;
And in the desert, the wood and the mount, he spoke:
We have to fight tyranny in all forms and from all,
All powers that be residing higher -shall-break;”
And was followed,
Millions did applaud.
In owe to his words fervently wishing him -succeed.

When he came up to the palace-where tyranny once been,
And the day of reckoning finally dawned upon him,
That D-day was in hand, tyranny gone, freedom-won;
He felt mused by power and with a stammered stance,
In meetings, campaigns and TV-window rants, he spoke:
We have to fight tyranny in all forms and from all,
All powers that be residing lower -shall-break.”
And was followed,
Millions did applaud,
In awe to his vanity fervently wishing him – succeeded. 
...................
(Tariku Abas-Etenesh)
(Dec,13, 2012)
(For Those who claimed to have fought for freedom; but when they 'won' fought against freedom.)

Friday, November 9, 2012

Irony of Existence


Irony of Existence

………………..
The infallible-careless eyes of nature,
Saw the two of them laugh:
The lion and the porcupine,
In kingdom of strength of the first,
And the realm of thorns of the last,
With smiles sphinx-like,
Fear- dominated- no bail,
With mercy of its compromise,

Existence lives out its ironies.

……TAE………

Eternity?


Eternity?

                                Eternity is not endless;
Talking of end calls for a start,
And it never had a start,
For a start entails a past;
IT must be that moment
Full with history and prospect, yet
Where both converged in each other and lost
In to a big NOW- A BIG MOMENT.
--------------------------------------
(Tariku Abas- Etenesh)

Wednesday, October 31, 2012

They raised him saying



They raised him saying

They raised him saying: Take care,
And be careful of your foes;
When- only dolls were his intimates;

They reminded him, saying: Take them,
All these 'norms' and ‘NOs’ in mind,
When his only rich–was his rational mind;

They accused him then at last,
Guilty as charged of trespass;
Though the only fruits he bore
Was what they in him, sow;
With out a seer’s wisdom
or a vision- to live for.
............................................................
(TAE)

Heaven of evils?


Heaven of evils?
If as they say:
When one loves,
Along germinates the seed of hate,
And when one gains,
In the heart is sown the seed of loss,
I wonder where ‘heaven’ of all evils be set,
If no pursuit was there for the best?
--------------------
(By TAE) 

Sunday, September 9, 2012

When did Seeking only Accord become Democratic!


When did Seeking only Accord become Democratic!


 Tariku Abas Etenesh 

Following the death of the late Prime Minister of Ethiopia, Meles Zenawi, pictures -both old and new, Photoshop-treated postcards, animated status updates and expressions of condolences had become the common features of the past two weeks on the social media, especially Facebook. 

The best and the worst in many people have got the chance to spill over and claim attentions in their own right. Nowhere could this mixed display could be seen more vividly that in the electronic and social media.

However, after the state burial ceremony of the PM, one more troubling phenomenon  threatens to claim attention in the form of a bashing spree in the social media. These bashing tendencies have as their ‘credit’ and ‘excuse’ the supposed good or bad legacies of the late Prime Minister to throw spears of attacks towards others in some easy-to-attack ‘enemy groups’. The attitude they shout seems to say whoever is not supporting me, or is not supporting the person i support or the ideal I support is my enemy.

I don’t expect every Ethiopian to have the same attitude about the late PM’s life, death or legacy. What can be said is that everyone has the right to hold any opinion of the PM-be it supportive or critical- because the Prime Minister was a Prime Minister for all Ethiopians. And no one or group should feel more entitled to claim to have the right to silence the other; or force him to think in one way of the other; or dictate him to view the PM in one way or the other, or even claim to have the best interest of the other without his or her consent. This for me is the essence of democracy that one should be free from ‘imposed opinions’ without consent.

However, some in the electronic and the social media, especially Facebook, seem to be vested in disregarding this right of the individual to hold his own opinion by labeling every one who has opposing opinion than them as enemy. They even dare to claim whatever the opinion one has of the PM should pass the litmus test of originality that they prescribe and if one fails to pass the test he/she is declared ‘enemy’.

Well as far as I am concerned, the only enemy, our country has right now is the attitude that says: whoever is not supporting me, or whoever is not supporting the person or ideal I support is my enemy.

In any democracy, if someone doesn’t agree with you or doesn’t think what you think, or doesn’t revere what you revere, or doesn’t adulate what you adulate, or not worship what you worship, or doesn’t have the same picture of the future of Ethiopia as you do, or doesn’t feel as animated about the policies being run in this country as you do, that doesn’t qualify the other person as an enemy; it only qualifies him as a person who is exercising his inalienable rights as a human being.

NOBODY or group has the right to take the rights of others.


  

Tuesday, August 14, 2012

Then the Gods Laughed


Then the gods Laughed 

I took a tour around and inside,
a museum and saw memorabilia of times past;
Displayed in many forms and shelved,
But under a common name identified;
Underneath them all written, I read:
 “gods of past civilizations.”
  After visiting a myriad of such labeled beings, I asked:
 “Where are the spots prepared?
  for the gods of today to be shelved?”
  Only then I heard loud laughter explode,
  And turned to see it coming from each godhead:
  Baal, Zeus, Horus, mythra and their entire league,
  All labeled “past gods” saying in a rhythmic chorus:
  “Same is today as with us it had been,
   No soul in our times thought we could wear out and pass,
   With the millennia and minds that fashioned us.”
   -------------------------
  (PTS, 2009)

Tuesday, July 10, 2012

A Tale of Two Drum Beats: The ‘Wollo Model’ of Religious Tolerance




A Tale of Two Drum Beats


By Tariku Abas Etenesh
(First appeared on www.theethiopianamerican.com)
-----------------------------------------------------------------------------------------------
ቅዳሴ እና አዛኑን አጥር ቢለያቸው፡ 
ፈጣሪ ከሠማይ አንድነት ሰማቸው፡፡ 
……
“Liturgy and Azan(Salah), apart by a thin fence*,
The Almighty of Heavens heard them as one voice .
(Teddy Afro)


Whenever I hear Tewordros Kassahun (aka) Teddy Afro’s classic song ‘Shemedefer’it reminds me of my friend Mohammad Ali. Did the name Ali click on a time line of your memory and brought to life a picture of a legend? I thought so. Well, let me save you the surprise; the young, flamboyant, greatest boxer of all time ‘king of the world’ (as he used to deservedly call himself) is not the Ali I am writing about. My friend Ali wasn’t yet born when the great boxer became the champion of not only of professional boxing but also of the struggle against the grim reality of racial segregation in the USA of 1960's. The legendary Ali got his name, in the vein of Malcolm X, when he converted to Islam and renounced his former name Caicus Marcelus Clay as a Slave name. My friend, however, got his name from his Christian parents.

For the champ, his name was a central part of his fight against the political and social realities of his time that justified itself along predetermined racial lines. For the Ali, who happens to be my friend, his name has a totally different implication devoid of the preconceived meaning most people attach to it. For the legendary Ali knockout of his contenders by drumming them like sacks full of sand used to be his hallmark, while for my friend Ali, the actual drum is his expertise.

Are you from Wollo?

One thing my friend Mohammed Ali is currently getting used to when he meets people from outside Ethiopia is a frequently asked question. In such circles where he has to sometimes reveal about his religious background and say his name after that, he gladly has to answer the most frequent query: “how could that be?” When the same revelation for Ethiopian triggers another common question: “are you from Wollo?” Though he was born and raised in Addis Ababa, hundreds of kilometer away from Wollo, I understand why people make such connection of a name-to-place-to-religious background.


Wollo, located in the North East Ethiopia, in the Amhara regional state, has a distinctive characteristic that makes it known to many as a place of tolerance and harmony. In addition to the exemplary coexistence of different ethnic groups, such as Oromo, Amhara, Tigre and Afar, for centuries, Wollo is known most importantly for the religious harmony with a degree that looks impossible to pick a parallel for in other parts of the world except almost everywhere in Ethiopia.

If the legendary Ali happened to be in Wollo during his high time of championship and heard the names Mohammed, Edris, or Ali, and he automatically guessed he had heard Muslim names, the chances of his guesses being right might only be fifty-fifty. Surprised? Don’t be. And this is why you should not be surprised. It is commonly said, in Wollo one can meet a Christian priest called Ali and an Imam called Gebre Meskel (which can be translated as Servant of the cross). This tradition in the region which has flourished out of century’s long tolerance and intermarriage of different ethnic groups transcending religious lines has created current generation in Wollo, like my friend Muhammad Ali, who could certainly have a Muslim name and be a follower of Christianity and have a Christian name while being Muslim. As one mark of its colourful tradition that signifies the apparent chemistry and of brotherhood of the two (Abrahamic) religions should have had due to their very inceptions in the Arabian Peninsula as religions embraced by two branches of the same family (Ishmael and Isaac). Unlike other parts of the world where religion, at its best, seems to be vested in the hard-line discriminatory and hate fostering rhetoric, it is unheard of and of remote and peripheral importance in Wollo to label one’s neighbour as ‘the lethal other” for a mundane reason of having a different name of the Almighty as the destination for its prayers. For the religious in Wollo religion is one that makes men act humanly towards one another. That seems why there are countless instances of Muslims willingly contributing money for the construction of Churches in their vicinity and Christians participating in the celebration of Muslim festivities at will.

Well my friend was not born in Wollo but he is one example of the religious tolerance that manifests itself in a country. Like in case I mentioned in Wollo he has many in his genealogy bearing both Muslim and Christian names. That is why his being a Christian with Muslim name is no new thing for his parents. But that didn't save him from some eyes getting wider with surprise when he speaks of his family heritage and say his name in circles around church where he serves as member of the choir in a Sunday school and after service at church he goes home to his wife who is a Muslim. “What world are you talking about?” did you ask? Well that is the routine, but by no means inclusive of all, reality of religions in Ethiopia, especially in Wollo.

Beating your drum?

My friend Mohammed Ali is an expert in drums. If you can imagine the typical big drum with small and big surfaces at either ends and played usually during religious festivities of Ethiopian Orthodox Church, well, assume Ali beating it with excellence with the heart throbbing and exhilarating beats. For him, the drum has very different meaning than just a musical instrument. According to the Orthodox Church tradition the drum’s meaning is not just a musical instrument as it is more of a representation of the death and resurrection of Jesus Christ. He has told me that the straps of leather that run between the smaller and the bigger faced of the drum are reminiscence of the lashes the saviour has born before he was crucified. I have heard the same detailed explanation of the meaning of the beats and the rhythmic sequencing of the drum as representation of the act of wailing and of declaring the good news of resurrection. It is thus with care and of understanding that he beats the drums.

But if you have thought the detailed meanings given to drums and their religious implication during the dictated propitiations to only Christianity, well you succeeded in missing one guess. I have witnessed this during one of the visits by Ali's parents-in-laws from the countryside, who are Muslim. I was present at his place eager to take part in the ‘Dua’, (music accompanied to praise the Almighty and ask for providence) I was astounded by the art of beating ‘Debbe’ (two small drums one bigger than the other (as if the Christian drums two ends were presented as separate entities) aligned side by side and beaten following the rhythmic songs by Ali's Muslim parents-in-law. The experiences were one that always gives me confidence in the human strength and the openness of the social-self that could live with tolerance with no limits.

 “Kidase ena Azanun” -Liturgy and Azan (salah)

I am always intrigued by the intimacy of music, in its various forms, to the sublimities claimed by religion and mysticism which is more evident in most of the cultures in Ethiopia as in other parts of Africa. Songs in Christian, menzuma in Islam, could be cases in point for how the fibers of religious moralities could be interwoven like various threads well stitched in the social chemistry of people.

Arguably the drum could be one of the most ancient musical instruments our species mastered. More than any other musical instruments drums seem to be apparently common among most cultures and peoples around the world. Different versions of the drums all fashioned and beaten after some rhythm and with meanings attached the shapes, colors. And that seems why it is one of the few commonalities that transcend the artificially erected differences manifested in the form of cultural, religious, geographical justifications.

Most of the earliest attempts of our species, including religion, towards interpreting nature and in doing so defining man’s place and purpose on this planet, despite the eons that passed since their initial impulsive demeanor, still linger on as factors shaping every facet of life. And they do so in a paradoxical firmness of a Stone Age illumination, competing in the market of ideals of the current century, to still be factors to shape the path man should take into the future. Music and all its accompanying instruments is still the way most spiritual and mystical manifestation of man’s quest for meaning is still being communicated around the world.

If one asked me what music is and if that question doesn’t consider me as an expert in music, I would have a layman’s audacity to say that music is one of the myriads of attempts of our species towards transcendence. “What transcendence?” you may ask. I mean transcendence of the physical into the recognition of the inner, or the transcendence of the human into the recognition of the ‘supposed’ or ‘felt’ superhuman. Well let’s see it simple by imagining the first strings that were unintentionally tuned by one of our late ancestors somewhere on this planet. A loner in the woods, suddenly realizing that strings he stretched between two poles (may be to trap wild animals) producing unique sounds which was unlike the thunder, the buzz woods, and the chirp of the birds and the gushing of the water falls. And in that sudden recognition he realizes those sounds as his first volitional interaction with his surrounding to produce. It was his first transformation of the perceptive self to a productive self; marking one of the myriads of first steps we took as a species on our departure from the monotonous past.

Have you found yourself, as I sometimes do, after looking at the display of happiness and ecstasy in religious festivities, of various religious groups dedicated for one reason or another, bringing out the jovial in their followers and wish that religion could only radiate only the tune of happiness?

But it must be understood that I am not under the wrong impression that religion has always been playing the ‘Wollo model’ in Ethiopia. There were and still are some pockets of regrettable realities in the country where religions, both Christianity and Islam, have inspired the worst in men not the best. I am only interested in stating the fact that the delicacies involved in religious teaching and beliefs should always be used to help the inherent tendencies in human being for human togetherness as in the case in Wollo. As eddy Afro sang in his classic song ‘Shemendefer’, religious leaders and believers should not fall prey to the hard-line discriminatory and hate fostering rhetoric rather than the brotherhood of men on earth that they should be preaching like Mohammed Ali.

I say so because as one Nigerian proverb puts it quite eloquently, ‘When the music changes, so does the dance’, in the current context of the religious rhetoric in Ethiopia, any miss-step by any group be it  named ‘government intervention’ or ‘religious groups’ to belittle and degrade the age old tolerance, and carelessly allow the positive tempo of tolerance and coexistence among religious groups change, the ensuing dance could become alien and disastrous.


...........................................................................................................................................................
Liturgy and Azan(Salah), apart by a thin fence*The biggest and famous Mosque in Ethiopia(Grand Anwar Mosque) is separated by a narrow lane from one of the biggest Churches in Addis Ababa (Raguel Cathedral), signifying the deep seated religious tolerance in the country.   
....................................................................................................................................................
TAE

Friday, June 29, 2012

How could I know I am ‘the African’?


How could I know I am ‘the African’?

By Tariku Abas Etenesh

(First appeared on www.theethiopianamerican.com)

Whoever had said books are good companions, deserves a nod of approval from anyone who had actually made friends out of books. Some books get you new experiences, and others give you new paradigms. I had read one of the latter kinds, years ago, that deservedly lent me, since then, a perspective to frame a question as a reply for the seemly conventional view about Africa and all Africans in the mainstream western rhetoric and conception of the continent.

Sight Unseen

The book is entitled ‘Sight Unseen,’ and recounts an unusual conversation between two philosophers, one sighted and the other visually impaired, both working at philosophy departments of two universities. The book is a collection of emails the two professors exchanged on a topic selected by the sighted one who wanted to explore what 'reality' meant for the blind.

The book recounts how the first invitation reached the visually impaired professor in the form of a question that roughly goes: What do you think is the biggest thing you have missed because you are blind? To which the reply by the visually impaired took me by surprise and made me rethink my own views of what is like to be visually impaired. In the reply letter, the visually impaired philosopher thanked for the curiosity of his colleague but said he preferred to rephrase the first question and start from another question: How do I know that I am Blind?

My first reaction to that reply was:  How come he doesn’t know he is blind? But a few pages into the book gave me a eureka moment of realization. That, for a person, who had, since birth been blinded, the deprivation I might ‘know’ he feels are nothing but my own conceptions of what I think he should miss. ( colors, light,  etc.). But how could one lose what he hasn’t seen or have never had been a part of? His night dreams might not necessarily be constructed of images that result out of light and shadows, but nonetheless, he can’t be said he can’t dream, only that the texture of the dream could be different. This is a case of the impairment of the perceiver projected on the perceived.

I tried the lesson of that book on one of my flights back to Addis from Europe; I was sitting next to a person of good build and wearing a striped shirt. After about half an hour of no communication except the casual smiles we exchanged, we started to throw questions at each other to break the ice. That was when I learned that the tall meek-faced person sitting next to me was a Belgian and was working for a charity that is operating in five African countries. But the smiles and warmth of our initial conversation didn’t last as it started when we ventured on a topic familiar to us both (when he asked me a question after  realizing I am African.) He related how the charity he works for is helping refugees in Congo and four other countries in Africa. And with a certainty of a kind, that one could witness in most westerners these days, he threw a question at me, “why is African this corrupt?”. He did so as if that was the only-first-and appropriate question to ask anyone who calls himself African. To which I replied, “First, tell me how I could know I am ‘African,’ and then I will tell you about it.”

Exactly as would be expected, the tall Belgian looked at me perplexed and said: “What do you mean you don’t know you are African; you just said it yourself?” Well, that was enough for me to realize he did not get what I meant; and I had to go a little bit further to explain. And asked him why the name Africa, triggered in him just the word corruption and that he felt no restraint, (despite the rule-of-thump of decent introduction bidding one to be restrained from anything outright judgmental) to ask me about corruption like an African given; and that he must be talking about a different Africa than the one I knew and that I wanted to be told what ‘the Africa’ of his perception and practical-take was.

To justify his claim, he recounted the various tales of destitution he had seen in Africa and the corruption he had witnessed just to do charitable work to help African immigrants, in different civil-war trodden nations of the continent. It was understandable that he has actually faced corruption in Africa; but he has been to just five African countries, (and had experienced the marginal section of communities in those countries, at that,) but feels justified generalizing. I understand that there are all sorts of problems the continent is suffering from; all kinds of maladies that are actually present but as far as I am concerned, those are not maladies trade marked African (as if the rest of the world is not responsible for them too), but human maladies suffered due to various reasons. A problem deferred as ‘African’ and a problem recognized as ‘human’ is, far too unlike.

Well, allow me to postulate this story onto a reality that is, like the conception of the visually capable professor seemed ‘given knowledge’ about blind, to the ‘given knowledge’ of the Western world about Africa and Africans. There seems to be an accepted, and (sometimes propagated by African ourselves,) portrait of Africa that I find is conceptualized from just one angle, and that insists on framing the continent as one thing and one thing only. This is the backdrop for the media and in most cases the academic clamor that feeds on this distorted image and feels justified to think of Africa only in terms of ‘what is the greatest misfortunes the continent has’; not in terms of ‘does the continent have it in the way we think about it in the first place?’ That is why I would, in the face of such assertions, boldly ask: “How do I Know that I am “the African?”

Here I should help you by clearing any misunderstanding or misreading of my question; I was born in one of the oldest nations in Africa -Ethiopia-and still lives there. I said so just to ditch a remote perception you might develop that I might be someone feeling the chill of cultural or identity crisis- I am not. So why should I ask that question? Because, since long ago, past the times marked by myriads of political, philosophical, religious imperatives, usually from the West, (supposedly the civilized world,) that dares to sell and portray Africa in one gloomy tone, we, Africans have done less to decry the fact that this was the case of the impairment of the perceiver projected on the perceived and that our Africa is actually not just what is portrayed but more.

However today, the sell of gloom-and-doom is about the continent is not just done by the West. There is enough exhibit of brainwashing done to the point where ‘the Africa’ in the Western market of public opinions is the reality in the mind of Africans too. This is more pronounced when Africans, like me, travel to the western cities. Many fall prey to the clamor of self-abasement and cultural self-sacrifice by, (in most cases innocently) being part of the scene that sells the distorted image of themselves and of Africa.

Years after, a friend of a friend who worked with the charity that the Belgian worked for went to Belgium for a very short business trip and during his stay there he posted some of his pictures that showed him in different cities of Belgium on his Facebook page. Of the six or more snapshots he posted, one took me with a shock. It was not that he did post it, rather the joviality of his pose. And as I have later learned, the utter lack of knowledge of the background of the landmark he was posing next to was astonishingly bizarre. It was a picture taken at the foot of a big statue, at the back of the Belgian Royal Palace in Brussels, of a massive man on a huge horse.

I sent a short message if the person knew who the statue he posed next to was? To which he said he did not know in detail except that he knew the person for whom the figure stood for was Leopold II and used to be one of the kings of Belgium in the past. This is nothing but a real case of smoke screened history for the statue and of the man it commemorates. The honest African traveler had just posed at the foot of the statue only as punctuation to the trip he was onto.

I sent another message, this time a question with a touch of historical perspectives, “assume you were in Germany for a visit, and in the middle of Berlin you saw the glorified statue of Hitler, would you feel jovial to pose next to that statue and take a picture? To which the answer was obvious; he even said the Germans are not that oblivious of the horror and the humiliation Hitler had brought to their nation and would not in any form grace him with such an edifice. The Germans did not honor Hitler because by doing so they are accepting the greatness of humanity, and respecting the victims of his hellish racist regime.

Leopold II, who not only was, (as he infamously vowed  "should not miss out on ‘the scramble for the big cake of Africa,’) was the Hitler that Belgium and the whole of Europe did not sell so because his victims were Africans. He was responsible, (as someone who has controlled the Congo as his private property) his persecutions, mutilation and barbaric enslavement of more than 15 millions of Congolese, was no less in the party of the greatest disgraces for humanity; but in the middle of Brussels he is celebrated and honored by statues. Why? The answer might not come as clear as I might put it when the Western version is delivered but, it sounds to say, Leopold II massacred more than ten million Congolese, yes, but he did it to civilize them, after all, they are Africans! You might not like what you read, but that is the truth Belgium tells itself.

I could look guilty of being too single-minded about Leopold II's atrocities. But even if I declare to fall prey to the single-mindedness, why is there a double standard when it comes to justice for Africans? That is the grossest of ways a perpetrator of genocides and massacres is celebrated by a people that claim to be 'civilized.' The Hitler of Europe deservedly remains condemned and disgraced while Hitler of the Congo, Leopold II, is glorified in the heart of the ‘civilized’ world that prides to stand for human rights.

The problem is two-fold, we the Africans seem to have neglected the story, and the Belgians have forgotten the mammoth scale crimes on humanity they have built their country’s development on. What is more saddening is that, this is not a singular story, it represents the reality of all former European colonizers who are hiding behind the ‘African Burden’ myth they have created in order to sooth the conscious of history into not disclosing the naked fact that their nations are the results of loot and inhuman exploitation of their colonies.

One of the challenges faced by African Diaspora in Europe, nowadays, is xenophobia. The ever-increasing unemployment coupled with the misinformation’s and negative portrayal of Africa as just the dependent parasitic continent at the mercy of Europe has contributed to painting this great lie with a tint of distorted truth. A Belgian youth, who is told just the greatness of Leopold II and his 'great contribution' to the ‘civilization of the Congo’, could only feel justified that Africa has always been a parasite; but this storytelling denies that Leopold II had considered Cong as its personal property and have slaughtered and massacred more than 10 million people in ten years. That is the one part of the Belgian-Congolese story the young Belgian would never be taught at school. This is as well true for the Congolese; if he dares not adequately view the oppressor such and not as the benefactor. As Franz Fanon had famously said that whoever controls the Congo, controls Africa, Congo is turning into a breeding ground of conflicts and destruction lest to claim freedom in the real sense of the word, the whole of Africa has an assignment to live up to for the sake of honoring humanity by standing for the peace and stability of the Congo-region.

So like the professor who is visually impaired, who had to first clear his colleague's conception of being visually impaired as an imported perception, Africa is put into a difficult situation of being forced into a garb that is not fit for her because the western world had decided it to be so.


With the ever-present economic upheavals and distresses that are plaguing the western world these days, the African Diaspora finds itself in a difficult situation.

I see that is one way to assure African homecoming; the recognition of the place I duly deserve as a member of the human family. It is like a question that would define a homecoming to my history (African history in particular and of the world in general.)

Because the marketplace of public-opinions and cultural-chemistries in the West is filled with ‘bestselling’ and systematically paled images of the continent available for the innocent especially when surfing the cultural definitions of Africa by the Western media and academia. Well by cultural definition, I mean, the meaning and (no matter how unrelated to the realities on the grounds might be), of a thing defined to suit by the opinion makers of the West. And the question is not whether I am an African but where I am ‘The African? The west portrays all African to be. I say I don’t know that Africa.

The ‘Africa’ of the West says I am the ‘savage’; when the so-called civilized West has for centuries been perpetrating savagery on Africa under the pretense of bringing “civilization.” The Africa I know actually stands morally tall in giving a chance to human solidarity by pardoning the great injustices perpetrated by apartheid in South Africa and Zimbabwe by the so-called 'Civilized' West.

The ‘Africa’ of the West says that Africa chose to be underdeveloped; when in practice, the multinationals that are sucking on the mineral and natural resources of the continent, benefiting from the bloodshed in Africa, are nothing but the continuations of the colonial heritage and the exploitation of the continent by the Civilized.

The ‘Africa’ of the West says African countries are destitute because of their wish to be; where through the structural adjustments and the clandestine and oftentimes overt supports for dictators who are nothing but human rights abuses and civil liberties cripplers against their own people but who live up to the Western tunes of exploitation is the reality at large.

The ‘Africa’ of the West says I am a parasitic minority on the economies of their nations wherever I am the Diaspora. When in reality, Africans have contributed a lot regarding changing the trajectory of the nation they are in. And are still financing the economies of many big Western nations. A Congolese in Belgium should not be intimidated because it was Congolese wealth that built the greatness of Belgium. And the same is to the other former colonizers. He should be more so, not intimidated as he is the moral superior to the Belgian because he did not set out to chase Belgians out of Congo or the Germans for Namibia elsewhere. He should be not intimidated because African morality dictates that in times of distrust, your guest is your opportunity to honor humanity.

The African Diaspora is more than anytime in recent history being subjected to atrocities in western nations resulting from xenophobic intents. Which should be dealt with a coordinated effort that dares to say the stereotypically stamped ‘African’ doesn’t represent them and choose to protect their history and stop falling prey to the same powers of the past that denied the continent her deserved dignity.

TAE

Wednesday, May 16, 2012

Ode to Sengbe Peih


Ode to *Sengbe Pieh
(By Tariku Abas Etenesh)

Just the other day,
I was walking by the shore lines of *Mende,
Where I looked foot prints on the sand,
Not disturbed by the ebbs and tides,
Nor washed by the winds;

Wondering how it remained,
By sea or land breeze undisturbed;
I looked around in search of any wise mind,
With the knowledge of the ‘why’ and ‘how’
Of the feet that pressed the marks so deep and hard,

“Whose foot prints are these?” I asked,
For which, I got a reply from a teacher of some kind, 
Never knew or cared to; must be some one’s,
But why worry yourself with the past, any way?”
Then the teacher walked away.

Stunned by the futility of the reply,
For the answer, along the trace did I stay;

Only at night when the moon joined the ebbs,
In what looked an eternal whisper of serenity,
Composed in the rhymes of the tides and the sands,
The moon looked down on me  with a smile,
And said “I can tell you the story of this foot that stands 
witness for millions of its kinds,

I said: “tell me please,”
For which: “It is your brother’s,” she replied.
“A brother unknown to me, and not heard of from family?” I wondered;
“Yes,” said the moon and went on:

I was one, who witnessed it all,
Nine score- winters have passed,
Since humanity's lucid bell,
Had started to weep and yell,
On the outrages that ruled here in Mende,
And the shore lines of Africa and her soul:
Where savagery of the ‘civilized world’
Unleashed its cruelties and heinous fad, 
Blinded in shrouds of religion and race-pride;
To justify injustice and sanctify decadence,
Nine scores moon-cycles have passed,
Since ‘the civilized world’,
In culpable serenity and graciousness sold:
Enlightenments of shackles,
Religion of servitude, and
Brotherhood of color-dipped spilled blood,  

He was a proud-free-soul turned prey;
By the ‘civilized world’s’ enlightened savagery;

Sengbe was his name, you brother,
Free man with free spirits with no will to comply,
To the ‘savagery of the civilized’
When his flesh was shackled,
And had every reason to cry,
And his bare foot traces to install,
Then was when he wrote in the sands
This story and eternity to tell;

When men of knowledge and riches,
Corrupted history to the seams,
And took the pen of humanity in their hands,
And justified cruelty “on others”

It was back then,
Before many *winters,
Between you and him appeared,
Many *markets wide waters,
To a land of no tales, laughers, beads or flute
Herding goats or going for hunt,
To a land of shackles and toil in the wilderness,
It was then – you and Him
Made to live afar,
An’ each other miss.

But your brother, Sengbe,
 Had no will to comply
His free soul and body   
To the ‘savagery of the civilized’
When his flesh was shackled,
And had every reason to cry,
         Honored his dignity, paying the price high;  

Oh my brother then I wept,
Quested the moon to be my courier,
To end the long night,
And call my brother
Hence could dawn up on us,
The sun of togetherness,
My letter reads:
Of the Crescent
The darkest half, behold,
Not forever gets unobserved
For your outcries and “*Lomboko’s” memory it still holds,
With her dark spots and mysteries,
The full moon will one day reveal,
To bring to light  the darkness;
Imposed on history and its actors
Of the myriads of ‘justified injustices’
 As it ruled here in Mende,
And all the shore lines of Africa and her soul;

The moon then smiled and said:
Healing the pain of the past,
Starts by knowing it first
And deciphering the millions of footprints,
On African shore line sands;
And I looked, this time curious,
for I had seen only one trace;
The moon was right
The sands were filled with footprints;
of Sengbe and  million of my brothers and sisters.   
--------------


Mende: a village in West Africa, which during the Trans Atlantic Slave Trade was a deportation point of many slaves from which a brave African called Sengbe Pieh was captured to be sent off to the “New World” through a ship called Tekoroup to Cuba and then transferred to a ship La Amsted .He in the course had managed to free his fellow friends by killing the enslavers

Lomboko: A slave fortress from where millions of Africans were deported for slavery of which Sengbe was one.

Winters: Many African tribes count time (in a year) taking winter as reference.

Tuesday, May 8, 2012

ጠፋ!!

 

Improvise


 Improvise
 (Tariku Abas- Etenesh) 
-----------------------------------------------------------------------------------------------
A life that labors less to improvise,
is a captive of the past devoid of surprises;
Like a mastodon frozen beneath tons of ice,
With freshness of looks and stillness of stance,
Worthy of archeology, in blindfolded gaze.   


(PTS, 2009)