Lupe Fiasco Raps About the Last King of Ethiopia

His Imperial Majesty, the conquering lion of the tribe of Judah, elect of God, King of Kings of Ethiopia and Emperor Hahyle Sihlasay (ኃይለ ሥላሴ) (power of the Holy Trinity) the first is how Ethiopians, most likely your parents and your parents’ parents, were accustomed to hearing the man who was born Teferee Mekonen (ተፈሪ መኮነን) (he whom is feared, leader) addressed. Some people made a religion based on H.I.M. (Rastafarianism). Others respected his kingship, but left it at that. Others read Karl Marx and started a revolution to overthrow his ancien regime absolute monarchy. Stateside, black people vibe with H.I.M. for being a black king who resisted the colonialism of the fascist Benito Mussolini, and live to tell the tale. You can hear his name shouted out in Roots, Common and even Rick Ross… err… Ricky Rozay tracks.

Leave a comment and tell us if you’ve heard the emperor’s name elsewhere in popular culture. We love learning.

Without further ado…

Lupe Fiasco – Haile Selassie (ኃይለ ሥላሴ) ft. Nikki Jean.

Antu Hatteeat Newh (antu is a sin)

Introduction:
I will present the strongest argument for antu (the formal way of speaking in Amharic), then break its knees and decapitate it. The strongest argument for antu is that antu is a form of respect. Nobody really believes this. They may think they do, and say that they do, but their actions say otherwise. This is a simple to understand concept, but will be difficult for you to grasp if you have a superstitious attachment to Ethiopian tradition that permits no flexibility in what to accept and what to eschew. To use the antu form in Amharic is to sin (miss the mark).

God:
Igzeeabheyr amlake abeweene (the God of our forefathers) is not called antu. The common retort to this observation, is that the God of our forefathers is our father and fathers don’t get called antu. Okay. That is a recent phenomenon with fathers, but okay. Let’s say I bite. Are priests not our fathers? If not, why do you call them Abune (father), Abba (father), and Abew Kahinat (our fathers the priests)? To call a priest antu, but not God antu, means one of two things. Either you hold priests in higher esteem than God, or you do not believe that priests are fathers. If you respect priests more than God, that’s a problem. If you do not believe that priests are fathers, that’s a problem.

Gi-iz:
Lisane Gi-iz (the language of the free) predates Amharic. Lisane Gi-iz is held in higher esteem, by the Ethiopian Orthodox Church and Beyta Israeyl communities, than Amharic, even though both communities speak Amharic well. Lisane Gi-iz is a pure language, that is bursting at the seems with worship words for the God of our foremothers. Notably, there is no antu form in Lisane Gi-iz. If nothing else, this means we should question the antu in Amharic if we respect Gi-iz.

This is best illustrated by excerpts from the divine liturgy (qidasay) translated into the Amharic language, and prayed regularly. I shall list, in order (you’ll know if you go to Church early enough) three parts of qidasay where antu is purposely omitted, because it would be improper in the holy house of God.
1) Before the beloved ahadu prayer, the assistant priest turns to the lead priest and says “remember me with your holy prayer” in Gi-iz. Depending on the mood of the assistant priest, this prayer is switched into Amharic. The assistant priest is almost always younger than the lead priest, if not, then he is likely of higher rank, perhaps a bishop or archbishop, either way he would be someone ‘deserving’ of antu treatment. In Amharic he says “ቅድስት (or ክብርት) ፡ በሆነች ፡ በጸሎትህ ፡ አስበይኝ ። No antu here.

2)After glory and thanksgiving have been presented to God, the deacon says for the first time “arise for prayer”, the believers respond “Lord have mercy on us”, the priest responds “may the grace of God be with you all” and the believers tell him “and with your Spirit”. And with your spirit in Amharic is “ከመንፈስህ ጋር”. This is an antu-free response from believers to the priest, and outside of the holy house of God, believers don’t dare to speak in an antu-free manner with priests.

3)When the deacon calls upon the names of the patriarch and the archbishops (in Amharic), and asks you to pray for them, he refers to them in the ante, or antu-free way. Deacons can be as young as 10, and patriarchs as hold as 100. There are many ranks betwixt deacon and patriarch that would normally dictate antu treatment. Thankfully, during the qidasay, we are not subjected to antu. We are free.

The American Solution
The history of thy, thine, thou may trouble recent Habesha immigrants, all nonnative English speakers and indeed even select native speakers of the American language. We see it in poetry and the King James Version of the Bible. In America, people eschewed the ante (informal) form and now use only the antu form of speaking. That is, the formal form. But, they use the formal form for everyone, thus treating all peoples as one.

The Amharic Solution
My parents refer to their mother in laws with antu, but their fathers with ante. Their parents refer to their fathers with antu. Priests, regardless of age, used to be antu. Even if you were older than them, some older habeshas still do this. Now younger married priests (qeysoch) are frequently called ante, but monks (monokosat) are still reverently called antu. People older than us in the recent past are called irsachew (formal), but the people from hundreds of years ago in the past are called irswa (informal). Huh?

The usage of the formal form in modern Amharic is used in an utterly inconsistent manner. The antu form is dying out anyway, but I still feel like talking about it for purposes of clarity and quickening its death. Below you can find a six minute video I made on this subject, from a scriptural perspective. No matter which way you look at it, antu should immediately be abolished by every Amharic speaker.

Further listening:

.

An Ethiopian Dreamer: the Zone 9ers

A little over a year ago, I befriended an IT expert, writer and activist. His name is Befeqadu Hailu. He is based in Addis Ababa and has a passion for Ethiopian socio-politics, especially pertaining to women’s issues.

Through twitter and his personal blog, he’d post charts and stats of girls’ education, early marriage and FGM (female gentitial mulitaltion) rates in Ethiopia. He also notably categorized by the different regions in Ethiopia the percentages and vulnerability of women emigrating to Gulf states as domestic workers. (He was advocating against the vile abuses and deaths of Ethiopian labourers prior to the social media campaign, #SomeoneTellSaudi.) Anytime I had a question regarding Ethiopia or Amharic literature, he was patient and resourceful.

Then there was that one time I scroll through my twitter timeline to learn of his arrest…Awkward…I read the headline Ethiopia detains bloggers and journalist and was confusingly disheartened. To my knowledge, he was a harmless IT nerd advocating equality for all–his twitter bio headline: “an Ethiopian dreamer.” I then learned of the Zone9 blog–a collective of bloggers protesting human rights violations in the country, stressing freedom of expression. (Human Rights Watch, Amnesty International, Reporters Without Borders, Freedom House and Committee to Protect Journalists, have all reported Ethiopia to having one of the worst records of suppressing free speech and dissent voices.) Their motto, “we blog because we care.”

I followed updates of their court appearances (mainly to learn of Befeqadu’s whereabouts) on twitter which got exhausting due to delayed trial dates and no official charges announced. Now I’m able to track their trial and court hearings (as the rest of you) here. After several weeks of being detained arbitrarily, arrested zone9ners (and three journalists arrested with them) were charged with “terrorism” under Ethiopia’s ‘Anti-terrorism Proclamation.’ According to Reuters, the Ethiopian ATP law is vague and anyone found guilty publishing information that “incites readers to commit acts of terrorism” can be jailed for 10–20 years.

As for Befeqe, he has reportedly continued to write; he sent his friends and family in Ethiopia postcards from prison (as I read through twitter.) Also, in what I like to refer to as “the Ethiopian version” of MLK’s famous ‘A letter from Birmingham Jail’ he writes in Amharic then translated in English, ‘Dear Hyena no need for excuses just eat me’….I’m honestly weary of his fate but wish for his health and to see him appear in my newsfeeds again. (All his social media accounts as well as his blog have been suspended.) More importantly, I no longer want to read of reports of him being tortured in prison believed to be attempts to force false confessions. (Ill-treatment and torture tactics have also been documented in Ethiopia in reference to Maekelawi Police Station located in Addis Ababa.)

#FreeZone9bloggers is the social media campaign to raise awareness and encourage Befeqe’s and his colleagues release. To find out more ways to get involved, read here.image

Lemlem loves to get messy with different traditional media. She’s obsessed with all forms of the arts & innovative creativity (& corny jokes). Follow her on twitter @LemGeek ​ ​for her quirky updates.

 .

Habeshas & Homelessness

Amongst the Habeshas that I know there has always been this sense of pride that oft straddles the fence of superiority. For any cross-­‐‑cultural dispute resolution academics and academicians out there, know that I speak in modal tendencies and not stereotypes. Habeshas get good grades. Habeshas go to the best universities. Habeshas are the best looking. Everyday is Ethiopian independence day et cetera.

Though I would succumb to this as well, I thought it odd that these modal tendencies were not disproved enough. HabeshaLA’s recent profiling of storyteller Selam told readers that she is “un-­‐‑defining what it means to be young, black, Habesha, and a woman in the diaspora.” I’m no woman, but I’m down to un-­‐‑define what it means to be young, black, Habesha and in the diaspora. I have lived in the downtown areas of Washington D.C. and Los Angeles, and noticed that homelessness is not an impossibility in our diaspora communities. There are most assuredly homeless Habeshas. Gasp. Egad.

HandUp member

In Mia McKenzie’s (writer and creator of Black Girl Dangerous) recent article criticizing actress Emma Watson’s (Hermione Granger) recent UN speech inviting males to feminism, McKenzie deftly finds a problematic hue to Watson’s plea. According to McKenzie, Watson’s plea tells “men that they should care about gender inequality because of how much it hurts them, centralizes men and their well-­‐‑being in a movement built by women,” and the “often brutal oppression of people of color and women and especially women of color” should be reason enough to want to stand with them. If we are to be activists, we better do our research first. And this research should be rooted in love for all people, especially oppressed peoples.

The internets call you a slacktivist when you are silent 364 days out of the year (365 during leap years) on social justice issues, then outwardly pretend to be a radical protester of injustice in one Facebook status or tweet. This is embodied in the brouhaha Kony 2012 protests, and FLOTUS Michelle Obama’s calamitous effort to ‘bring back our girls’ on twitter that backfired a quadrillion fold. Slacktivist is fine verbiage for the rudimentary commentator, but I prefer the diction of radical emcee and Afghanistan-­‐‑orphanage-­‐‑constructer Immortal Technique – let’s call these people coffee-­‐‑shop-­‐‑revolutionaries.

Lord, distance us from being hypocrites and coffee-­‐‑shop-­‐‑revolutionaries. Don’t fret. I would never be so negatively critical of a subject without proposing a positive solution. Otherwise, my posts would be indistinguishable from the wailing of the coffee-­‐‑shop-­‐‑revolutionaries. There are bigoted, elitist and systemic reasons for the existence of cyclical poverty in the U.S. and abroad in the third world. But, we won’t get into that right now. What’s important is that we identify oppressed peoples and aid them in the most efficient fashion that we can. If possible, a dialectic approach of physical, emotional and spiritual health would be best to implement, but we should not shrug our shoulders in befuddlement until we have the perfectly comprehensive program. There is action we can take right now.

Let’s start thinking locally, and then we can set our sights on the third world. If everyone loved their neighbor as often as they thought of feeding and giving drink to themselves all aid could be local. I want to highlight HandUp. Handup is former and current tech tycoon Rose Broome’s for-­‐‑profit B Corporation, for the good of ending homelessness. They began in the San Francisco Bay Area, have expanded to Oregon, and say they are expanding to more cities in the near future. Hurrah. HandUp is not equipped to handle emotional and spiritual concerns, but they are the best there is at what they do, and what they do is take care of physical concerns.

Food, drink, shelter, clothing, cellphones, cellphone chargers, and if you are so inclined micro-­‐‑loans are all on their menu. It works on a direct basis, where you search through mini-­‐‑bios that look like Kickstarter projects and detail what each member says they need. It is not the case that 100% of the members of HandUp are homeless – some are in low-­‐‑income housing. You may be inclined to help pay for a member’s toothpaste, another person may be inclined to help a member pay for a week’s worth of housing or a laptop to search for jobs. This is the empowering aspect of HandUp, you get to listen to the oppressed peoples’ voices instead of forcing your view of aid down their throats. It would be my hope that you cared of homelessness before it hit the Habesha communities in the diaspora, but if not, I hope now your senses will be finely tuned to oppressed peoples.

Before I step off my digital soapbox, I would be remiss if I did not also highlight The Macedonians Humanitarian Association (MHA). Who is the MHA? Would you believe me if I told you it was a Habesha group? What if I told you it was a Habesha group in Ethiopia? Believe me. The mastermind is one Biniyam Belete. Mr. Belete has been aiding oppressed peoples since he was a preteen. In his interview with Addis Zemen (New Era) Newspaper, Mr. Belete said he used to feed his peers that would lose their access to food because of low grades. Low grades were not a problem for Mr. Belete, because he consistently finished at the top of his class throughout grade school.

He says MHA’s primary objective is to aid those people who are incapable of aiding themselves. He posits people in need of assistance to use the restroom and for basic mobility as prime examples. Furthermore, he finds that there is a modal tendency for the elderly in Ethiopia to have more people incapable of aiding themselves than other age groups. But, Mr. Belete is planning to get more land, house children, reunite families and produce low-­‐‑cost baked goods for other poor people in a way that reminds me of Father Greg Boyle’s Homeboy industries here in Los Angeles. Mr. Belete is taking care of roughly 600 people right now, and has received aid from churches, doctors, nurses, average Janes and Chinese megacorporation Huawei Technologies.

Be inspired by HandUp and MHA. Forgive my corniness, and be the change you want to see in the world .

ስምዐነ ፡ አምላክነ ፡ ወመድኃኒነ ።


Post Scriptum:

FLOTUS = First Lady of the United States

Michelle Obama accused of propping up torture, drones and war

http://www.youtube.com/watch?v=oHqXEodJVY8

Hand Up

https://handup.us/

Mr. Belete’s MHA (in Amharic)

http://www.youtube.com/watch?v=hn-­‐‑ap6BoWrM

McKenzie’s article

http://www.blackgirldangerous.org/2014/09/im-­‐‑really-­‐‑emma-­‐‑watsons-­‐‑feminism-­‐‑ speech-­‐‑u-­‐‑n/

Immortal Technique shows that being ‘hard’ is about building orphanages in Kabul, Afghanistan, not the size of your chain(s). https://www.youtube.com/watch?v=vOODdDMxLCM

The Internets?

http://knowyourmeme.com/memes/internets