Mereja.Forum

Reflections on Eritrea’s Distant Past

By Administrator

https://shabait.com/amp/2021/02/17/refl ... ssion=true

February 17, 2021



In the Press Department of the Ministry of Information, there is a picture of the Stele of Metera, just outside Senafe, in the South of Eritrea. It is in the middle of the open field, nothing, absolutely nothing stands near the stele. The camera, which people say doesn’t lie, doesn’t expose everything to our gaze.

Neither does it tell us, the whole story of the stele. At first sight, the location of the stele makes one think why it was erected in the middle of nowhere. Archaeology, however, has established that the place was not a nowhere, but a bustling town and a trading center during the Axumite Empire. Francis Anfray suggests the town the Periplus mentions as a

city of the interior

that was

the trading post for ivory

during the 1st century could be either Qohayto or Metera.

Archaeology has shown that Semitic-speaking people, probably the Agazi, lived there and the stele testifies to their presence in that part of Eritrea.

Almost at the top end of the stele, a symbol, a crescent, representing a deity named Astar, a deity that generation worshipped before the introduction of Christianity to Eritrea, is curved into it. In excavations carried out in Metera, different kinds of houses, and churches, one of which was built on a burial vault, were unearthed. Archaeologists claim that the different kinds of houses reflected the different social strata that existed at the time. The Encyclopedia Ethiopica, gives this conclusive comment about Metera:

The ensemble of the unearthed ruins in part of the site provides an actual outline of a town layout of ca. 6th-7th cent. A.D. that was not surrounded by defensive walls, since no trace of the latter has been found.

Based on pottery excavated, unearthed from a level as deep as 5m, archaeologists put the age of the Metera settlement between 10th and 8th century BC. Other objects recovered, including gold objects, and Roman and Axumite coins, with effigies of eight Axumite emperors, are of much later age. Other items testify to the different kinds of changes that visited Metera.

Numerous inscriptions dating to various epochs, in stone or in potsherds, contribute to the bulk of epigraphic, philological, historical and religious information yielded by the site…,

writes Francis Anfray in the Encyclopedia.

Two small schist plaques … found in the grass nearby are of particular value since they document an archaic form of Geez….

One wonders what tools these ancients used to curve the crescent into the hard rock, and how they erected it in the absence of appropriate technology. One further wonders, how these ancients hewed the stele out of a bigger rock. As can be easily imagined, this is no easy task, and requires special skill and lots of knowledge about tools and rocks.

Many other historical sites in Eritrea make you think of science, technology, and the transmission of knowledge to the next generation. In a monastery known as Debre Libanos in Ham, not very far from Metera, a number of corpses mummified hundreds of years ago lie intact. Speaking of Ham and its monastery, Mathew C. Curtis and Alessando Bausi state that during the 1980s, at least 60 wrapped and desiccated (“mummified”) ancient human bodies, some with sandals, crosses, and various tools, were found in burials near Enda Mariam Church in Ham. As ancient Egyptian history shows, mummification requires some specialized knowledge about the human body, its decomposition, and chemicals that can fight decomposition effectively.

One can mention many other instances from distant Eritrean past, that show ancient Eritreans possessed knowledge that we moderns don’t think they did. You can take Adulis or the ancient dam in the Qohayto area, which is thought to have been built during the Axumite period and still remains intact. These historical sites display, the kind of knowledge that helped ancient Eritreans lead their daily lives. It included knowledge about construction, trade, chemistry, biology, and a lot of things about the natural world and how it works.

In ‘Lords of the Sea’, Anthony D’ Avray (p. 14) quotes the author of ‘The Periplus of the Aeythraean Sea’.

Among the many ports he described, he gave significant mention to Adulis. It was in his time the entrepot for the trade into and from the Ethiopian kingdom of Axum: African ivory, gold and silver plate, copper sheets, muslin from India, are among the range of items mentioned in the ‘Periplus’. So important did Axum rank in its heyday that Emperor Constantine gave orders that its citizens should be treated as the equals of the citizens of Rome.

Such information leaves us with an important question, with which scholars of Eritrean history should tackle and try to address: Why is it that ancient Eritreans who had such valuable knowledge in different fields, as mentioned above, failed to pass them to their children? Why is it that the ancient Eritreans, who in the eyes of the Romans earned so much respect, failed to pass the knowledge that proved so useful to the Romans, who influenced the course of Western history?

The ancient Romans, who conquered Ancient Greece, were so enamored by the wisdom of their conquered subjects that they made sure their children received knowledge in Greek wisdom. Roman nobles employed their Greek slaves and made sure their children were tutored in Greek culture. In other words, the conquered Greeks taught the conquering Romans Greek arts and sciences. As often happens, people or nations need an outside influence to perceive what they lack. I don’t think, the ancient Eritreans had such an outside influence.

Kwix, an online encyclopedia, describes how the Greek influenced Roman way of life.

In the 2nd to 1st centuries BC, Rome conquered Greece piece by piece until, with the conquest of Egypt in 30 BC, the Roman Empire controlled the Mediterranean.

However, as Horace gently put it:

… Conquered Greece has conquered the brute victor and brought her arts into rustic Latium. …

Roman art and literature were calqued, upon Hellenistic models. Koine Greek, remained the dominant language in the eastern part of the Roman Empire. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin.

Ancient Eritreans had all the knowledge, skills, and way of life of any great civilization but failed to pass these to the next generations because they didn’t have formal mechanisms of transmitting this knowledge. I have not read the ancient Axumites had teachers or tutors, as the ancient Romans did. I have read there are books in Geez (the language of the Axumites) on astronomy, philosophy, religion and other subjects though this knowledge failed to cross over to modern Eritrean languages such as Tigrigna or Tigre. In short, the ancient Eritreans failed to teach this knowledge in formal schools, or places that ensured the transmission of this knowledge.

In my view, the culprit is the shift in the ancient Eritreans’ preoccupation and their belief about the role of writing in daily life. Swedish missionaries had a difficult time convincing the Eritrean clergy to translate the Bible into Tigrigna and Tigre in the late 19th century, because the people with the capacity had the belief that the Scriptures should not be translated into Tigrigna which in the views of the clergy and a majority of the population was a language of shepherds, prostitutes, and scandal hungry-people.

This resistance is evident in the kind of attitude the first books to be printed in Tigrigna, a book of stories and parables aroused.

It aroused a lot of controversy,

writes Solomon Amanuel, the author of Berhan Kone.

Quoting Elsie Winqvist, one of the translators of the Tigrigna Bible, Mr. Solomon explains how the Tigrigna people’s belief about the role of their language in their daily life limited the language to a religious domain and how it most probably affected the growth of secular literature in many Eritrean languages.

In the Ethiopian custom, paper and the alphabets are sacred things. Many people believed in employing them, one should write only sacred ideas. Using sacred things and writing worldly stories and parables only profanes the act of writing or even the sacred alphabets. In addition, these people believed one should start writing by invoking the Name of the Father, the Son, and the Holy Spirit.

In short, the absence in ancient Eritrean societies of formal institutions of the transmission of knowledge, skills and the society’s experiences and culture to the next generation, which I believe was affected by the lack of serious preoccupation of the society with the natural world, influenced the course of our history.

Massawa & the twisting road that leads to it.
(samy A.A: @samyAA31829223)

Naming in Eritrean society

By Simon Weldemichael

https://shabait.com/2021/02/17/naming-i ... n-society/

ARTS & SPORTS

Feb 17, 2021



A name is one of the factors that helps to develop our sense of identity. In the Eritrean society, the day of naming a baby is a great feast, next in importance perhaps only to the day of birth of the baby. On this day, social and religious rituals are performed and are often attended by relatives, friends and neighbors.

In almost all of the Eritrean ethnic groups, a woman goes to her parent’s house for the delivery of her very first child. This often gives the woman’s family a leverage in giving a name to the baby. The name of the baby is officially recognized at the naming ceremony, Sumeya (for Muslims) and baptism (for Christians).

Naming the newly born baby is such a big deal in the Eritrean society, that it is not only the parents’ responsibility. Relatives and friends often propose, whatever they think is the best name for the baby. In the Saho culture, the gender of the baby determines the gender of the giver of the name. If the newly born baby is a boy the male relatives are given the privilege to choose a name for the child and if it happens to be a girl, the privilege goes to the female relatives. The traditional midwife, also has a say in naming the baby.

Eritrean names tell a lot of personal information about the person. By simply looking at a name one may be able to easily figure out the date of birth, the era the person was born, the state of the family at the time of the child’s birth and the family’s aspirations, etc.



Eritrean names have many unique features and are rich in meaning. Many names come from the Holy Scriptures, the Quran and the Bible. Names of saints or prophets, usually attached to suffixes or prefixes, are common. For example, Mohammednur, Isa, Mussie, Fiqreyesus, Letemariam and Okbamichael have their roots in religion. There are also many names, related to the day of birth of the person. For example, if a baby is born on Saint Michael’s veneration day, the baby may be named Weldemichael or Habtemichael.

Naming a child after kinsmen is common in the Eritrean society. It is a means of memorializing ancestors and bringing grandparents and grandchildren closer to one another. Such a name is also given, hoping that the child would grow up to inherit not just the name but the virtues of the ancestor.

Some names are chosen, to reflect the circumstances surrounding the birth of the child. They may relate to the general conditions of the period, or those that relate to the state of the parents and their family. The happiness, hope, distress and despair experienced by the family is often reflected in the name of the child born under these circumstances. For instance, if a woman gives birth to a babygirl after a difficult labor, the baby may be named Adhanet (which means the newly born has saved her mother). And if a woman had a miscarriage or her child has died, she may name her newly born babygirl Yihdega (a prayer asking for the baby’s life to spared). To express their happiness, parents may name their baby Desta (joy).

Names of places and plants constitute many Eritrean names. Denden, Dahlak, Nakfa, Semhar and many other historical places are common Eritrean names, and Momona, Ala, Sofia, Fiori, Embeba, Tekle, Tekleweini, Weini, Aranshi, etc. are common names that relate to plants. The Eritrean revolution also added a new genre to the types of Eritrean names. Hzbawi, Hzbawit (of the people), Hager (country), Dejen (fortress), Yikealo (the name given to the freedom fighters), Fenkil (the military operation that liberated Massawa), Fthi (justice), Natsnet (independence), Awet (victory), Metkel (principle), Tsnat (tenacity) etc. have become common names.

Finally, as an expression of their burning desire for peace and tranquility Eritreans commonly name their children Selam, Saliem, Salm, Selemawi, Selemawit, Alamin, Aman, Rahwa, Rufta, Fkre, Fkri, etc., which all denote to peace and amity.

_______________


Supporting Health and Livelihoods: Smallholder Poultry

By Dr. Fikrejesus Amahazion

https://shabait.com/2021/02/17/supporti ... HeartMonth

NATION BUILDING

Feb 17, 2021



During the past several months, a number of important development-related activities have been conducted across Eritrea. These include, for instance, projects related to roads, dams, construction, and sanitation, among others. One particular development-related initiative that has continued to plug along in recent times, albeit remaining relatively less discussed, has been poultry distribution. Specifically, throughout different regions of the country, the Ministry of Agriculture, in cooperation with local administrators and community leaders, has been distributing chicks to individuals and households.

To date, as a part of the ongoing poultry distribution initiative, tens of thousands of chicks have been distributed to thousands of individuals and households. The overall goal of the current initiative is to distribute a total of about one million chicks to approximately 35-40,000 individuals and households, in all parts of the country. (Since independence, approximately 50 million chicks have been distributed to around five million households.)

Importantly, the distribution of chicks is just one small part of a broader system of different agriculture, health, finance, and social support packages that can also include cash transfers, donations of materials, equipment or tools, and other resources, and enrolment in educational workshops, seminars, or technical training programs. Of note, those individuals and households who receive chicks are often able to access technical information and general support in order to strengthen their management skills and improve housing, breeding, feeding and raising practices. Collectively, all of these can help lead to significant increases in productivity and promote positive long-term outcomes. Moreover, access to and support with vaccinations for chicks is also made available, thus helping to prevent diseases and reduce the mortality of chickens.

As I have previously noted on several occasions, I always find reports and updates about these types of development-related projects and initiatives in our country to not only be informative and enlightening, but also extremely positive and highly encouraging. Contrary to the hasty conclusions of some who, possibly guided by misplaced assumptions or poor general understanding, dismiss such development initiatives as insignificant and inconsequential, the poultry distribution program is actually quite substantive and it certainly matters. In particular, it can positively impact the livelihoods of locals and helps to promote development.

The poultry distribution initiative supports an array of positive socio-economic, health, and gender-related outcomes for individuals and households. All of these, you may recall, form a substantive part of the UN’s Sustainable Development Goals (SDGs). (The UN SDGs, which are a global set of goals for all countries – low-, middle-, and high-income – to meet by 2030, cover a wide range of development-related matters, such as education, health, gender equality, poverty, and the environment.)

For instance, as with other small livestock, chickens have comparatively low time, investment, care, and management costs or necessities and require relatively few inputs. Ultimately, they can provide a supplementary (or increased) source of income for rural households and low-income individuals with only limited resources, such as land and capital. (Chicks are also advantageous in that they tend to generate quick and frequent returns for owners, while the size of any potential economic loss in the event of predation, theft or disease among the animals is less than with other livestock.) As a result, the poultry distribution initiative taking place across the country can help in addressing SDG 1, which aims to end poverty in all its forms everywhere.

In addition, the nationwide initiative aims to reach women and poor or vulnerable individuals or families. In the process, not only are these groups provided opportunities for increased incomes, they are also able to exercise greater agency, have expanded decision-making capacity, and be more socio-economically empowered. Overall, then, the poultry distribution scheme is also a means to help address SDG 5, which focuses on advancing gender equality and supporting women with equal rights to economic resources, as well as SDG 10, which focuses on reducing inequality within countries.

It is worth noting here that by focusing on rural populations, the poultry distribution scheme serves as an embodiment of the key principle “leave no one behind”. Generally, discussions of development or developing countries tend to overwhelmingly focus on national capitals or urban areas, while attention is frequently restricted to large, flashy infrastructure projects. At the same time, rural areas and populations get overlooked, despite the fact that they are an integral part of our societies, and possess great potential to significantly contribute to national economies. By extending support and assistance to these populations, the poultry distribution scheme is helping to ensure that more people have an opportunity to realize their potential.



Furthermore, the poultry distribution program, along with the increased incomes that it helps to generate for the beneficiaries, can also play a positive role in promoting wellness and improving overall health.

Specifically, this can be realized through improving nutrition, diversifying limited or restricted diets, and increasing intake. (Although the recommended intake of calories per day depends on several factors, such as sex, physical activity, etc., calories are essential for health and survival. Meanwhile, chicken and eggs, which become integrated in regular diets through the poultry distribution scheme, are highly nutritious and excellent sources of quality protein. Proteins are “the building blocks of life” and important for growth, repair, and development, while eggs also provide essential fatty acids, choline, vitamins A and B12, selenium, and other critical nutrients.) In reference to the SDG’s that may be applicable in considering these various food-and nutrition-related outcomes are SDG 2, which aims to eradicate hunger and achieve food security, as well as SDG 3, which focuses on ensuring healthy lives and promoting well-being for all at all ages.

As a final point, the poultry distribution initiative, which is a tremendous source of support in normal times, has assumed even greater significance at the moment due to the array of difficulties that have arisen through the global COVID-19 pandemic. With the crisis leading to unprecedented health, economic, and social challenges for individuals, households, and communities, the continued activities of the poultry distribution scheme are especially vital.

Such information leaves us with an important question, with which scholars of Eritrean history should tackle and try to address: Why is it that ancient Eritreans who had such valuable knowledge in different fields, as mentioned above, failed to pass them to their children? Why is it that the ancient Eritreans, who in the eyes of the Romans earned so much respect, failed to pass the knowledge that proved so useful to the Romans, who influenced the course of Western history?

The ancient Romans, who conquered Ancient Greece, were so enamored by the wisdom of their conquered subjects that they made sure their children received knowledge in Greek wisdom. Roman nobles employed their Greek slaves and made sure their children were tutored in Greek culture. In other words, the conquered Greeks taught the conquering Romans Greek arts and sciences. As often happens, people or nations need an outside influence to perceive what they lack. I don’t think, the ancient Eritreans had such an outside influence.

Shitmeslo aka Yared Tesfay

Do you even read before you copy and paste

What the fxxxck is ancient eritreans? The Word eritrea emerged after the italian colonialism in 1889, hence to use the Word ancient eritreans is just low IQ. Just the author used ancient Romans and not ancient Italians. We are ancient axumites, i guess zemhret yohannes doesn't teach you this kind of wisdom in his propaganda classes.

Vulgar- idiot-piece of shite, todays Eritrea had different stages. From Dmt- to Axumite- to Medri Bahri....
But to simplify an article of this sugnificance, the author chose to call his ancestors (which apparently are not yours) for Eritreans. And it's his prerogative, to so do.

You don't like it, WHO gives a f@ck? Either that, or write him a complaint letter.

And I told you once before you piece of cràp, to NEVER adress me. But what can one expect, from a cheap dignity-less & loser alcoholic???

Deqi-Arawit wrote: ↑

17 Feb 2021, 09:37

Such information leaves us with an important question, with which scholars of Eritrean history should tackle and try to address: Why is it that ancient Eritreans who had such valuable knowledge in different fields, as mentioned above, failed to pass them to their children? Why is it that the ancient Eritreans, who in the eyes of the Romans earned so much respect, failed to pass the knowledge that proved so useful to the Romans, who influenced the course of Western history?

The ancient Romans, who conquered Ancient Greece, were so enamored by the wisdom of their conquered subjects that they made sure their children received knowledge in Greek wisdom. Roman nobles employed their Greek slaves and made sure their children were tutored in Greek culture. In other words, the conquered Greeks taught the conquering Romans Greek arts and sciences. As often happens, people or nations need an outside influence to perceive what they lack. I don’t think, the ancient Eritreans had such an outside influence.

Shitmeslo aka Yared Tesfay

Do you even read before you copy and paste

What the fxxxck is ancient eritreans? The Word eritrea emerged after the italian colonialism in 1889, hence to use the Word ancient eritreans is just low IQ. Just the author used ancient Romans and not ancient Italians. We are ancient axumites, i guess zemhret yohannes doesn't teach you this kind of wisdom in his propaganda classes.