Speaking of Relationship: Sex is the Key

By Tseday Aberra

 Nature has decided that men are more susceptible to sex than women. Women are blessed with taming their sexual appetites far efficiently than men. So when you ask women why they marry, they tell you it is for the affection and companionship. Men also tell you for companionship, but it is primarily for the availability of sex. Affection and companionship in a marriage includes sex for men. But I’m not so sure it is so for women.

People say marriage is difficult. Wrong. I say a husband and a wife make it difficult. Marriage is difficult for anyone who fails to understand what it means to be in one, and what it takes to make it fulfilling. It takes commitment and work, indeed, but it is certainly not difficult. At least it does not have to be.

Marriage requires understanding. It is an agreement based on an understanding between a husband and a wife. It is an entity that is created in order to give them meaning that otherwise does not exist. This meaning is completely subjective since its foundation is based on the unique agreement created by the two in the marriage. It requires both to participate and contribute willingly and completely. Otherwise, it would not exist in fulfilling form. 

No one can definitely tell you what marriage is and what it is suppose to mean other than what I have just told you. You make of it what you want. The difficulty that comes with this freedom is knowing the limitations of what you can make of it. You cannot make it yours nor can he make it his. It belongs to you both. Once it is created, it has its own life and its purpose is to give you meaning. To create it, however, both of you are required to  provide certain instruments that will keep it alive and fulfilling. These instruments are not negotiable. Among all of them, the most important is sex.

When a husband and wife decide to settle down, after having picked a mate of their choosing, what they do to keep each other depends on how committed they are to fulfilling the agreement. Their commitment in contributing the necessary instruments in giving life to the marriage and maintaining its viability is most crucial.

Times have changed. The 21st century has leveled the playing field so that the only thing a husband and a wife require from each other is companionship. The one element that will not be equalized, however, is a husband’s need to go to his wife for sex. Therefore, a husband comes into a marriage, having lost all his bargaining power, with a promise of one thing and one thing only: sexual companionship. A wife who is committed to her marriage ought to know the position of her husband. She ought to know his predicament. Being in a powerful position, a wife ought to know her husband is at her complete mercy. She also ought to know how she uses her power determines the vitality of the marriage.

If by some chance, a wife does not care to her husband’s needs enough and often, he will have a hard time acknowledging whether there is a relationship tailored to meet his benefits. Now remember, a husband comes into a marriage willingly, and should also be willing to give all that he has. He has volunteered to commit and participate. And in return, he expects sex. When I say all that the husband has to give, it encompasses all the instruments he contributes to create and maintain the marriage. A husband will not hold back whatever is needed to make his marriage a place of sanctity.

A wife comes into this marriage expecting affection and companionship. However, she has to come with a special instrument in particular. Yes, there are other instruments that she has to bring also, but…on a serious note…, she has to bring one thing…the IT…and the willingness to use IT and make IT available. Without going into detail what a husband brings as instruments to create and maintain a marriage because they are not as important as what the wife brings specifically, the instrument that a wife brings is by far the most essential piece of the marriage. The IT is sacred and essential. If you toy with IT, you will lose the marriage. If you hold on to IT, you will lose the marriage. If you ration IT, you will lose the marriage. Guaranteed!

Having already lost his bargaining power, a husband comes into the marriage knowing and hating to be in a position where he has to rely completely on his wife for sex. When she rations sex, a husband learns that his dear wife is conniving, selfish, mean, but most of all, untrustworthy. He realizes that his wife holds all the cards of intimacy and that she can always put him back in his place. Not as a man but as a husband, he sadly realizes that he cannot rely on her. His trust is broken. 

Very often a wife forgets that her vindictive behavior leaves a scar on her husband that she cannot remedy at a later time. After a fight, there is a whole lot of “forgiving” that takes place by both, but very little of “forgetting” by the husband especially. What your husband would not forget is that one of the most crucial instruments that is required to create and maintain a fulfilling marriage is actually negotiable, and that it depends on the whimsy of a wife that he just found out to be conniving, selfish, and mean. 

Let me tell you, dear wife, once such a doubt creeps into your husband, not only would you lose him, but definitely you would lose your marriage. Take it from me, there is no therapy in this world that will bring back the marriage. 

Next time, before you decide to hold on to sex because you had a point to make, think a moment and realize what is REALLY at stake.

—————-

About the Author:

Ethiopian-born, Dr. Tseday Aberra, is a Clinical and Forensic Psychologist. She has a private practice in the greater Los Angeles area and also works for the California Department of Corrections. She holds M.S. in Marriage, Family, Child Counseling and A Psy.D. in Clinical Psychology. She is recognized as an expert by California Superior Courts and gives seminars nationwide on marriage, relationships, and  friendship. She has made a guest appearance on Court TV.  

EthiDolls: Created by Two Ethiopian Women Who Worked to Spread a New Vision of Africa

By Margaret Heneghan

As young girls in Ethiopia, Yeworkwoha Ephrem and Salome Yilma were part of the first generation to help their native land bridge into the modern world. Today, they are
New York City entrepreneurs working to preserve African culture for future generations.

Through their start-up company EthiDolls™, Ms. Ephrem and Ms. Yilma are developing African signature dolls and accessories that teach history and tradition, as well as celebrate cultural diversity.

“As a child, I believed that the world had infinite possibilities because all around me women had equal responsibility for life. School, play, my mother’s work, my father’s work — all were life,” says Ms. Yilma, EthiDolls’ chief executive officer.  “This notion has always grounded me and allowed me to thrive – personally and professionally – uninhibited by the many prejudices we all experience as we go through life.”

“I have my parents to thank for this precious gift; their emphasis on integrity, education and aspiration has always been my touchstone,” she says. “We at EthiDolls believe that these are the same gifts all parents wish to bestow on their children. And we hope to awaken this same spirit of leadership in today’s young African-American girls and their multicultural playmates by offering a new vision of the African experience. We believe that connection to the rich historic cultural heritage of Africa will be a good source for young people to extract a sense of pride and self empowerment.”

Established in 2003, EthiDolls launched its first product line in December 2006 with the “Makeda: Queen of Sheba” doll, storybook and CD narration. The line is based on the ancient legend of Makeda, “The Queen of Sheba,” the first female ruler of Ethiopia, the land known as the “cradle of civilization” because people throughout the world today can trace their roots to it.

The dolls are collector quality and hand-crafted for EthiDolls by Madame Alexander®  maker of the popular collectible doll line  and no detail or expense was spared to capture the Queen’s majestic image. The doll stands 16 inches tall and has 18 points of articulation from head to toe, including hair and lashes made of top-of-the-line kanekalon fiber and gold hoops and bangles for her wrists. The fabric used for the costume is rich in detail, hand woven in Ethiopia, and is an authentic representation of the traditional Ethiopian dress still worn today.

The accompanying items are of equal quality. The storybook is beautifully illustrated by a young Ethiopian artist, and the CD provides a compelling narration of Queen Makeda’s rise to the throne and her relationship with King Solomon.

EthiDolls launches the Queen Makeda merchandise as African culture emerges into popular consciousness and as “edutainment”— learning through a medium that educates and entertains — is on the rise. According to the Toy Institute of America, dolls rank as the toy industry’s second-largest product category in dollar volume with sales of $2.7 billion in 2005. The superior quality and authenticity of the product line also will appeal to the doll collector community, which vies with stamps and miniatures as the No.1 hobby group in the world.

“Our true aim is to enrich the lives of young girls of African heritage  especially in this fast-paced and media savvy age we live in,” says Ms. Ephrem, EthiDolls’ executive vice president. “And we’re also pleased to contribute to the growing and important movement of African-American families researching heritage and re-connecting to cultural traditions. We’re eager to serve this market with upscale, quality merchandise that meets their high expectations.”

EthiDolls will launch several more dolls based on African royal figures in 2007. Currently, the company is utilizing the rapidly growing direct-to-consumer marketing and distribution channels to sell Queen Makeda merchandise. Future plans include distribution in targeted specialty shops and other locations that provide unique family experiences.

For more information about how to purchase Queen Makeda products, visit www.ethidolls.com. .

Sheba Tej: America’s Favorite Ethiopian Honey Wine

The Oldest Winery in America Produces One of the World’s Earliest Wines

By Tseday Alehegn

Above: Ernest McCaleb, Founder & CEO of Sheba, Inc.

In the hamlet of Washingtonville, New York, lies the scenic campus
of Brotherhood Winery, a national historic landmark and America’s oldest
winery, established in 1837. According to the Washingtonville Village
Historian, Edward J. McLaughlin III, the original owner John Jacques “had
planted a vineyard in the rear yard of his lumber business store, shipping
the harvest of grapes to the Isles of Manhattan for 15 cents a pound.”
When the price of grapes fell, Jacques experimented with pressing the fruit
into juice and started producing wine. Subsisting on the sale of sacramental
wine during the prohibition years, Brotherhood Winery continued its
winemaking legacy.

Today Brotherhood Winery is a popular site for tourists, producing a wide assortment of award-wining wines, including Chardonnay, Johannisberg Riesling, Seyval Blanc, Chelois, Cabernet Sauvignon, Merlot and Pinot Noir. Under the supervision of Cesar Baeza, an internationally-renowned Chilean winemaster and new owner of Brotherhood Winery, a new dessert wine called Sheba Tej made from pure organic honey is now part of the premium wine list. Although the honey wine may be newly introduced to the Hudson Valley, Ethiopians have known it for centuries as “Tej”.

Brotherhood Winery, a national historic landmark and America’s oldest winery, established in 1837

Tej, or honey wine, is one of the world’s earliest fermented drinks, mentioned in ancient texts and scriptures, and consumed before the time of Christ. Traditionally, in Ethiopia, Tej was prepared primarily by women. In his book A Social History of Ethiopia, Historian Richard Pankhurst writes, “None except nobility and the highest chiefs and warriors were privileged to drink Tej.”

The honey wine’s popularity, all the same, surpassed the environs of the royal courts to be enjoyed by all sectors of ancient and modern Ethiopian society. Tej became a favorite during feasts and celebrations, notably weddings. The unique wine recipe contains no sulfites nor grapes, just pure honey. Legend even has it that Tej was one of the many gifts carried by Makeda, the Queen of Sheba, to Jerusalem’s King Solomon.

Honey wine was also known as mead and enjoyed in other parts of the ancient world. According to S. W. Andrews’ accounts of mead and meadmaking, in classical Greek mythology, the ‘Nectar of the Gods’ was a honey concoction known as Melitites; and the term “honeymoon” refers to the old tradition of newly weds drinking wine and feasting on honey cakes for one lunar month after their marriage, in the hopes that their actions would make their union more fertile.

America’s oldest winery began producing one of the world’s oldest wines after an African American entrepreneur, Ernest McCaleb, met and initiated a joint collaboration with Brotherhood Winery. McCaleb is founder and CEO of Sheba, Inc., a company focusing on the production and distribution of organic Ethiopian honey wine. Prior to founding Sheba, Inc., McCaleb had spent significant time conducting and financing highly successful import/export businesses in Ghana, Nigeria, Ivory Coast, Senegal, Cameroon, Gabon and Sierra Leone. His corporate offices were located on Wall Street in New York City and Western Avenue in Lagos, Nigeria, and his import/export financing company generated over $250 million in sales of cement, rice, sugar,and other commodities to governments and major businesses in West Africa.

A chance meeting with an Ethiopian in Paris gave rise to his eventual introduction to Ethiopian honey wine. Having a great passion for Africa, its diversity, traditions, and history, McCaleb continued on his entrepreneurial quest and established Sheba in 2003 with the sole purpose of producing authentic honey wine according to ancient Ethiopian traditions. To that end, he arranged for three generations of Ethiopian women — a mother, her daughter and granddaughter — to travel from Addis Ababa, Ethiopia to New York’s Brotherhood Winery to demonstrate how Tej is prepared. Winemaster Baeza studied how this first batch of Sheba Tej was made. The careful end product was a naturally fermented, organic drink with a pleasing golden yellow hue — an ancient, spicy, semi-dry, full-bodied wine. The aroma of honey and wild flower permeated the air, and the Tej was joyously tasted by Baeza and the employees of Brotherhood Winery in conjunction with a hearty meal of Injera and Wot prepared by the three Ethiopian women.

Since then, Sheba Tej, produced at Brotherhood Winery has won awards at international honey wine festivals, and is distributed in many stores across the U.S. and the Caribbean. “Since I’ve begun doing this,” McCaleb says, “I’ve learned more about this rich history, and as I give tasting sessions I have become even more inspired. This is beyond the commercial success. It’s about pride and heritage, which those women taught us when they came to Brotherhood Winery.”

Above: Sheba Tej Tasting Session at Tsiona Gallery in Harlem, New York

The nutritional benefits and health promoting agents in honey itself are to be marveled. Honey, when stored properly, can remain edible for centuries, having almost no expiration date. According to a recent study conducted by Gross Market Research for the National Honey Board, four out of five households in America use honey in various capacities — as a sweetener, source of carbohydrate, anti-oxidant, skin cleanser, and even as an antiseptic to heal burns and wounds. Pure honey contains several important vitamins, including Thiamin, Riboflavin, Niacin, Folate, Vitamin B-6, and Vitamin C. Numerous essential minerals, such as Calcium, Iron, Zinc, Potassium, Phosphorus, Magnesium, Selenium, Copper, and Manganese, are also contained in honey. Honey continues to be used to alleviate symptoms of allergies, anemia and several chronic diseases, including asthma and high blood pressure.

Sheba Tej — prepared from pure, organic honey and preserved without the use of sulfites — retains the nutritional qualities of honey while at the same time making for an excellent wine with meals, or alone as an aperitif.

By producing and introducing Sheba Tej to the world, McCaleb and Brotherhood Winery are not only sharing in Ethiopia’s rich heritage but also fusing together the oldest tradition of winemaking in America with the ancient culture of preparing honey wine in Ethiopia. Their efforts have strengthened American and Ethiopian ties and, in the process, brought the famous ‘Nectar of the Gods’ to your dining table.

So uncork a bottle of Sheba Tej, pour generously into your cups, raise them, and proclaim the traditional Ethiopian toast, “Le tenachin!” To our health!

If you would like to be considered as a potential distributor of Sheba Tej in your state, or would like to carry Sheba Tej in your restaurant, call 646.920.3211.

Queens, Spies, and Servants: A History of Ethiopian Women in Military Affairs

By Tseday Alehegn

Chronicles of war and military prowess are plentiful in Ethiopia’s historical literature. Growing up we are effortlessly taught the virtues of honor and duty, which have bestowed sovereignty to generation after generation of Ethiopians. Countless retelling of tales depicting the early and decisive victory at the battle of Adwa remain ever fresh in our proud minds and hearts; the feeling only to be outdone by the resoluteness of heroes who ended the Italian occupation of Ethiopia during the Second World War. Indeed, it is as the 17th century writer Almeida wrote of us: “In war they are reared as children, in war they grow old, or the life of all who are not farmers is war.”

The emphasis on military virtues becomes more palpable when we recognize the unique manner in which Ethiopians chose to fight off their external enemies. From earliest times, both women and men were encouraged to participate in mobilization and preparation efforts. Depicting the atmosphere during the battle of Adwa in 1896, historian G.F. Berkeley observes how the Ethiopian army was not merely organized as a segment of the population, but rather as an entire collective that had integrated the occurrence of war into its normal day-to-day activities. He points out, “It’s not an army [it is] an invasion, the transplanting of the whole people.” No one was left behind. While men served as soldiers they brought along with them their wives who in turn became involved either as civilian participants or as military combatants. What rights, titles, honors men claimed for their valor women were able to do the same.

Females were traditionally not allowed to inherit land unless the father died before the daughter married or there were no sons in the family. However, women would be able to claim property after serving in military mobilization efforts. In an uncommon way, the ability of women to participate on the warfront initiated change to their otherwise lower societal status. Not all participation in war, however, was voluntary as is clearly depicted in the following 19th century edict by the leader Ras Gugsa: “One who does not join the army of Gugsa, man and woman, will lose his genital and her breast respectively.”

Historians have estimated that an average of 20,000 to 30,000 women have participated in the campaign of Adwa alone. While the majority served in non-violent chores such as food preparation and nursing of the wounded, a significant portion served as soldiers, strategists, advisors, translators, and intelligence officers. Women from the aristocracy worked alongside maids and servants thereby breaking norms in class separation.

Female Military Strategists & Combatants:
At a time when women in most parts of the world were relegated to household chores, the number of Ethiopian women in the late 17th century participating in war expeditions against foreign aggressors was on the rise. Whereas most war decrees at this time encouraged all Ethiopians to fight occupation attempts, in 1691 Emperor Iyasu issued one of the first proclamations to curtail the rapid growth of women soldiers. The chronicles report:

“The king had the herald proclaim that the girls of the country must not ride
astride mules, because at this time these girls had adopted the practice of doing
so, tightening the belts of their shirts, covering their heads with their shammas and holding a long spear in their hand..marching in expeditions like men.”

Queen Yodit is one of the earliest-mentioned Ethiopian female leaders who fought spiritedly in battles. She successfully overthrew the powerful Aksumite kingdom, but because many churches and historically important sites were destroyed in the process her reign is infamously described as the dark era. Between 1464 and 1468, under the leadership of King Zere Yaqob, women’s expansion into political positions became more evident. Historian Richard Pankhurst notes how Zere Yaqob “established a women’s administration by appointing his daughters and relatives to key provinces.”

King Zere Yaqob’s wife, Queen Eleni, was an equally formidable and astute military strategist, and was largely responsible for the arrival in 1520 of the Portuguese as one of the first diplomatic missions. Predicting the appetite of Turks in invading Ethiopia’s coastline she proposed a joint attack strategy to the Portuguese leadership against the Egyptians and the Ottoman Turks. Sylvia Pankhurst records her letter to the Portuguese summoning a coalition. Queen Eleni is to have written:

“We have heard that the Sultan of Cairo assembles a great army to attack
your forces…against the assault of such enemies we are prepared to send
a good number of men-at-arms who will give assistance in the sea bound
areas…If you wish to arm a thousand warship we will provide the necessary
food and furnish you with everything for such a force in very great abundance.”

The Turks were soundly defeated. Years later Queen Seble Wongel was able to draw on the help of the Portuguese in defeating Ahmed Gragn’s muslim expansion into Ethiopia. In February 1543 her army fought at the battle of Woina Dega where Gragn succumbed to his death.

Harold Marcus documents Queen Worqitu’s history as the warrior queen who helped Menelik gain his crown. In 1865 Queen Worqitu of Wollo granted Menelik a safe route through her territory as the future monarch successfully escaped from King Tewodros’ prison.

The effect of her support in aiding Menelik to power is recorded in Ethiopia’s ensuing transformation from a ‘land of kings’ to a nation ruled by a ‘king of kings.’

Perhaps the most famous queen involved in military affairs is Empress Taitu, wife of Emperor Menelik II. In the battle of Adwa Empress Taitu is said to have commanded an infantry of no less than 5,000 along with 600 cavalry men and accompanied by thousands of Ethiopian women. Her strategy to cut off the invading Italian army’s water supply led to the weakening of the enemies warfront.

 Following her example, Itege Menen avidly participated in battles taking places during the ‘Era of the Princes.’ Fighting against the incursion of the Egyptians, she is said to have had 20,000 soldiers under her command.  Likewise, during the Italo-Ethiopian occupation, Princess Romanworq Haile Selassie upheld the tradition of women going to the battlefront and she fought alongside her husband.

Intelligence Officers, Advisors, and Translators:
Intelligence work was key in Ethiopia’s gaining the upper hand against fascist Italy and here too women played a significant role in information gathering. Through the establishment of the Central Committee of ‘Wust Arbegnoch’ (Inner Patriots) women members helped provide soldiers with intelligence information as well as arms, ammunition, food, clothing, and medicine. Sylvia Pankhurst also records how the female patriot Shewa Regged had organized an elite Ethiopian intelligence service to gather more arms while leading the Ethiopian guerilla fighters to the locale of Addis Alem to defeat an Italian fortification. Pankhurst recounts Shewa Regged’s resilience in her biography as follows:

“She was captured by the Italians and tortured by them with electricity to compel her to disclose her accomplices; despite all their cruelties, she preserved silence.”

Queen Taitu’s role as advisor is also well known. In depicting the wariness and foresight of Queen Taitu, historian R. Greenfield records her advise to Emperor Menelik and his cabinet regarding the Italian encroachment. She warns:

“Yield nothing. What you give away today will be a future ladder against your
fortress and tomorrow the Italians will come up it into your domains. If you
must lose lands lose them at least with your strong right arms.”

Her dedication and subsequent victory in preserving Ethiopia’s sovereignty won her the title “Berhane ZeEthiopia” (Light of Ethiopia). Her official seal bore this distinguished title.

In the role of translator, Princess Tsehay Haile Selassie served her country by accompanying the Emperor to the League of Nations and aiding in Ethiopia’s call for support from the International Community. The Plea falling on deaf ears the League soon dissolved as the Italians persisted on invading the last free African stronghold. Plunged into war, Empress Menen is to have asserted “Women of the world unite. Demand with one voice that we may be spared the honor of this useless bloodshed!”

Non-Combatant Efforts:
The role of women in Ethiopian military history will remain largely untold if their work as non-combatants is not recalled. It is in this position that the majority of women of the lower class contributed in strengthening Ethiopia’s defense. While some uplifted the morale of the fighting contingent through popular battle songs and poetry, others labored for the daily nourishment and overall well-being of the soldiers. The record of Ethiopia’s long-standing independence will be incomplete without the recognition of thousands of women servants who accompanied women and menfolk of the aristocracy in battle after battle. Maids and servants were responsible for the gathering and preparation of food and other administrative roles. The traveler and writer James Bruce stresses the diligence of these women during war expeditions. He writes in earnest:

“I know of no country where the female works so hard… seldom resting
till late at night, even at midnight grinding, and frequently up before
cockcrow. Tired from the march, no matter how late, water must be brought,
fuel collected, supper prepared by the soldiers’ wife…and before daylight, with
a huge load, she must march again.”

When not involved in presiding over day-to-day affairs women helped out in the clearing of roads, digging of trenches, and nursing of the wounded. In the same spirit, during the Italo-Ethiopian war, Princess Tsehay Haile Selassie helped mobilize women of all classes in efforts to provide gas masks, clothes, rations and bandages to the civilian population to protect against frequent Italian air raids and mustard gas attacks.

In commemoration of the anniversary of the Battle of Adwa, it is appropriate to recognize the achievements of Ethiopia’s women who helped in the creation of a one-of-a-kind defense system, which has successfully deterred foreign aggression not for a few years, but for thousands.

Kitfo: Our Beef – Are we subscribing to the American super sizing of food?

By: Dr. Asqual Getaneh and Dr. Adam Waksor

Above: Kitfo Dish. Photography by Ayda Girma.

Every few years a new fad diet, which promises to slim, beautify, energize and prolong life hits the media and ends up on the shelves and kitchen tables of America. It is a staggering 30 billion dollar market. Paradoxically, Americans continue to expand and suffer significant obesity related morbidities. Ethiopians in the U.S. usually ridicule the folly of these diets. We also do not heed the numerous sound directives from the U.S. Surgeon General on healthy diet, tobacco cessation and exercise. Celebrating one of the most complex cuisines in the world, most of us continue to indulge in the sinfully rich kitfo, downing it with a stiff Black Label as often and as much as possible with robust gusto and humor. Some of us finish off with a well-branded tobacco, a fashionable cigar or the classical pipe.

True, a few of us might choose the heart friendly red wines; and humor does contribute to healthy arteries. The effect, even so, is an ever growing mid-riff , inflamed and clogged arteries and the associated health problems. Anecdotal information shows that the prevalence of diabetes, high blood pressure and high cholesterol are on the rise both among Ethiopians living in the West and the affluent urbanized population in Ethiopia. These conditions, individually and together with tobacco, are the leading causes of heart attacks and strokes. Among Ethiopians in the U.S., a coronary artery bypass surgery after an unexpected heart attack in a man in his 40’s is no longer a rare occurrence. In fact he is considered lucky to have survived.

Ethiopians living in the West (or the urbanized in Ethiopia), in general, have undergone a nutrition transition. In content, our diet has changed from a relatively diversified menu, which included legumes (shiro), vegetables (gomen) and high fiber grains (teff) to an almost exclusively meat-centered (kitfo/tibs), refined carbohydrates (rice/wheat based injera) and animal fat diet (kibae). In quantity, we have subscribed to the American super sizing of food, or in Ethiopian restaurant parlance – a “combination plate”. Large quantities of rich food, which would have been eaten over several days in Ethiopia are consumed as a meal. Thanks to the many Ethiopian eateries and tireless family members who pack luggages full of food, there is easy access to a cheap, familiar and delectable meal every day. In addition, we have an appetite for fatty and spicy cooking. The preference for fat might be biological and not unique to Ethiopians. The key however is our conscious contribution to a sustained fat consumption, which in itself leads to changes in our brain. As a result, our appetite cues and energy expenditure are negatively influenced. In a nutshell fat begets fat through a complex neurological and chemical regulation.

Not only are we consuming high fat and large portions of food, but also our lifestyle has not kept up with our energy consumption. Unless expended, the body stores all excess energy from dietary fat, alcohol or vegetables as body fat for use in time of caloric need. In affluent societies there is no time of need if it is not artificially introduced, for example as aerobic exercises. A high-energy diet requires a consciously planned parallel program of energy expenditure. Admittedly, having an exercise plan and adhering to it is difficult in the era of long-commutes, parking garages, office jobs and the rush to attain the trappings of life in the West. Our relaxation and socialization also revolves around elaborate meat-centered feasts and alcohol and not enough around physical activity.

Besides its many direct toxic effects on brain, blood and liver cells, drinking moderate to heavy alcohol limits one’s exercise capacity. It increases the risk of dehydration through its diuretic effect and reduces endurance and blood sugar levels limiting the duration of physical activity. Heavy alcohol use also contributes to weight gain, which in turn limits exercise capacity. However, it has been shown that low to moderate consumption of alcohol has beneficial effects on energy intake and on lipid (cholesterol) profile.

We admit that Kitfo and alcohol together do not have as much devastating effect as cigarette smoking on health. Sporting Winston, Chesterfield or Marlboro whirls reeks havoc on the human body from skin changes, to cancers to heart attacks and strokes. If one were to do only one thing today to benefit his health, smoking cessation will be the most important step towards better health. However, we will leave this main health hazard for a later issue.

So, our beef with kitfo is its frequent and excessive use, its high content of butter, its frequent coupling with heavy alcohol and smoking in many cases, and the lack of any mitigating lifestyle habits such as exercising, a balanced diversified diet and normal weight.

A few tips…

*Keep kitfo and other heavy fat meals as delicacies, for special occasions.

*Keep your midriff slim without plastic surgery. Plastic surgery does not have beneficial effect on health as loss of abdominal fat. Know your waist to hip circumference ratio and keep at goal. This ratio should be less than 0.8 for women and less than one for men.

*Know your body mass index (BMI) and keep at goal: BMI is calculated as follows. Weight in kilogram divided by height in meters squared. A BMI between 18.5 and 24.9 refl ects normal weight. Between 25 and 29.9 is considered overweight. Over 30 is in the obese range, which is associated with a significant risk for developing diabetes, high blood pressure and their complications, arthritis, liver and gall bladder diseases.

*If the portion of meat is more than the size of your palm (3 ounces or 85 grams), it is too much. And, in general you should not have more than two of these a day.

*A gram of fat has 8 calories, a gram of protein and carbohydrates have 4 calories and a gram of alcohol has 7 calories (one teaspoon of butter has 5 grams of fat).

*If your plate does not contain more than one color, you are not getting adequate nutrition and are most likely consuming more calories than you need. Different colors in fruits and vegetables are a low caloric source of various vitamins and minerals.

*If you are having more than 5 drinks a week, your body is taking too much. More than two units for women and three units of alcohol a day for men are excessive.

*Cigarettes are passé and no longer chic.

The untold Story of Ethiopians in Cuba: Interview with Filmmaker & Photographer Aida Muluneh

By: Rebekah N. Kebede

Above: Left: Teenage Ethiopian Girls in Cuba; Right: Teenagers in Cuba

Editor’s Note: In 1979, under Lieutenant Colonel Mengistu Haile-Mariam, the Ethiopian government decided to send thousands of Ethiopian children to Cuba where they were expected to be educated. Cuba, an ally of Ethiopia in the Ethio-Somali war, had offered to provide housing and education for war orphans. The Cuban government accepted 2,400 Ethiopian students ranging in age from seven to fourteen to study at the Escuelas Secundarias Basicas en el Campo (ESBEC) – Basic Rural Secondary Schools – on the small island of Isla de la Juventud. . Photographer Aida Muluneh is currently filming a documentary, The Unhealing Wound, about their lives in Cuba. Earlier on this year, Tadias interviewd her about the film.

TADIAS: How did you become interested in the “Ethio-Cuban” story?

AIDA: I went to a group photo exhibit in Havana in 2003 and prior to my trip I had heard about the Ethiopian students in Cuba. After searching for them, I finally met around 30 students who had been in Cuba for over twenty years. It was an amazing experience meeting these fellow Ethiopians. I soon realized that I had to come back. So in 2004, I went back and begun interviewing them to start telling their story and also to help them get out of Cuba.

TADIAS: Why haven’t they left Cuba? And why haven’t they returned to Ethiopia?

AIDA: They have had the opportunity to leave Cuba and return to Ethiopia; however they have no means of supporting themselves in a country they left twenty years ago. There is no incentive for them to go back to Ethiopia and resettle because life would be just as difficult, if not worse in Ethiopia. As for other countries i.e. Europe or North America, the remaining student just recently qualified for their UN refugee number. This basically means that they can get in line for a chance to immigrate to those countries.

TADIAS:This was a coordinated effort between the Cuban and Ethiopian governments. What efforts did Cuba make to help Ethiopian immigrants adjust to Cuba?

AIDA: The Cuban government has been extremely supportive within their means from day one. Even prior to the students arriving, Cuba played an instrumental role in helping Ethiopia during the Ethio-Somlia war. Therefore, upon the student’s arrival, the children were given the basic necessities in order to become acquainted with life in Cuba. One thing that needs to be put into perspective is that as a young child, it is difficult to adjust to any place that is foreign, especially when one is so far away from home. The Ethiopians expressed to me that as children they had missed their country more then anything and I believe this yearning to return is what made it extremely difficult for many. The Cubans have gone above and beyond in providing support to the Ethiopians to this day.  

TADIAS: Although The Unhealing Wound focuses on those Ethio-Cubans still in Cuba, I understand there have been a number who have managed to leave Cuba and live elsewhere. When did they leave and where do they live now?

AIDA: In addition to providing primary education, the Cubans have also educated University students during this time period. For many of the Ethiopian students who attended universities in Cuba they have managed to return back to Ethiopia and find viable means of supporting themselves. In fact during the Derg period, many of the students that completed their education were given housing and job opportunities upon their return to Ethiopia. However, after the fall of the Derg government, many of the students felt that returning back to Ethiopia would lead to further economic hardship. In 1991, the Soviet Block fell and many of the students begun leaving to countries such as Spain, Greece, Holland, U.S., etc. I am not exactly sure how many returned to Ethiopia and how many went to other destinations. My assumption is that the greatest number of Ethiopian-Cubans are in Spain.

TADIAS: Is there a network of Ethio-Cubans abroad that help others still in Cuba to immigrate to other countries?

AIDA: As far as I know, there is no organized effort by Ethio-Cubans that continuously assists the Ethiopians to leave Cuba and resettle to a third country. Although it is a tightly knit community in Cuba, once abroad, it’s more so through the efforts of individuals helping new comers than an established network.

Above: Left: Motbaynor; Right: Aredo

TADIAS: What kind of relationship do Ethio-Cubans have with Cuba? Do they identify in any way as Cubans?

AIDA: From my observation of the Ethio-Cubans, there is a special relationship between the Cubans and these Ethiopians. It is clear that they still identify themselves as Ethiopians but they have fully taken on Cuban mannerisms and cultural habits in the ways they interact with others and express themselves.

TADIAS: You mentioned that many Ethio-Cubans faced challenges in adjusting to their new environment when they moved to Cuba. What were some of those challenges?

AIDA: The challenges were similar as any immigrant faces when they arrive to a new country, but imagine that through the eyes of a ten year old. The first problem that they had was the climate. The temperature was a big issue. They were moving from the highlands of Ethiopia to a tropical island. The second was the food. The food in Cuba consisted of pork, rice and beans in contrast to eating Injera their whole life. Then, of course, language and homesickness were major issues.  

Above: Group of Boys in Cuba

TADIAS: You left Ethiopia as a child as well. Is there a relationship between your interest in the Ethiopian students in Cuba and your own experience?

AIDA: There was definitely a relationship to my life. I went to boarding school at a young age in Cyprus away from my family. One of the things that attracted me to the whole story and enabled me to empathize with them was the struggle I faced as a child who felt alone in a foreign land.

TADIAS: Does the Ethio-Cuban story fit into the themes that you address in your photography work?

AIDA: My beginning as an artist is in photojournalism and this story at first was supposed to be a series of photographs about these Ethiopians. However, I decided that their story was too compelling to be told solely in still photography. The “Unhealing Wound” is an exploration of themes that captivate me as a photographer and a filmmaker. It all comes down to capturing life and in this case it is capturing our past history and also documenting the history as it is happening. I hope that thirty years from now, anyone can look back at this film and have a better understanding of our struggles, triumphs and sacrifices as Ethiopians in the landscape of the immigrant life.

TADIAS: What is the current status of the film?

AIDA: We are hoping to release the film in the spring of 2008. I am currently in the process of collecting more interviews and archival materials to complete the story. Most recently “The Unhealing Wound” received fiscal sponsorship from IFP, an organization that is in the forefront of providing support for independent filmmakers to cultivate their artistic endeavors.

Find out more about The Unhealing Wound at pastforwardfilms.com. 

Above: Filmmaker Aida Muluneh

WUDASSE: Ethio Jazz – Cd Review

By Nebiyu Kebede Shawel

THE BAND
Wudasse is the brainchild of Ethiopia’s bass legend Fasil Wuhib, whose pioneering and undeniable stamp on the face of contemporary Ethiopian music, as we know it, paired perfectly with the emerging virtuoso Jorga Mesfin on sax & keyboard and Teferi Assefa, the seamless polyrhythmic drummer. Wudasse’s debut album titled “Selam” (Amharic for peace) is piloted with great deft and command. Selam’s bold inroads into jazz is accomplished by the impeccable performances of Ahsa Ahla on percussion, Dale Sanders on guitar and David Bass on Baritone sax, alto sax and flute.

THE MUSIC
This is a momentous occasion after decades of stagnation in the Ethiopian music scene, during which uninspiring regurgitations of music from the “classic era” stifled creativity and left the pallets of many music lovers unfulfilled. The last few years have witnessed a slow but steady shift in the opposite directions. Led by groups such as Wudasse and Bole 2 Harlem, this nascent revolution in Ethiopian music, towards originality and authenticity, shuns the superficial boundaries set by unauthenticated music producers perched atop a musical hierarchy with a jaundiced view of what constitutes marketable music. We will demand more!

The popularity and genius of musicians of “the classic era” as well as their contributions to Ethiopian popular music cannot be denied. The Nostalgic feelings evoked by these artists and their music, however, should not obscure the work of bands such as Wudasse, who are forging a new way forward, by returning to the originality and authenticity, which are hallmarks of the classic era.

THE ALBUM
The arts, notably music, have always been at the frontiers and at the root of a cultural identity. Music has always been a forum where intricate negotiations occur within and between cultures. Music sets the tone for a respectable and equitable transmission of cultures. This quality enables music to create a distilled and romantic self -portrait, from a delicate collage of different cultural influences. “Selam”, Wudasse’s debut album, demonstrates how this process works by using familiar Ethiopian jingles and a gentle, uninterrupted mingle with jazz, to lure the listener deeper into a far-reaching album.

Opening track “Megemeria” (Amharic for the beginning), revolves around a recognizable melody, which creates a comfortable buffer zone for a pleasant musical journey. An engaging conversation between the saxophone, percussion and guitars, is the central building block of this track. The intensity of this conversation is punctuated, at key junctures, by superb virtuoso excursions of each instrument. Title track ‘Selam,’ possesses an awesome power to evoke and provoke listeners into roundtable discussions. “Selam”, which is sixteen minutes long, provides ample room for experimentation and lengthy virtuosos. The track fluctuates between the cadence of a serious jazz work and the relaxed, intimate atmosphere of a jam session of musicians intimately familiar with each other’s vibe. As Jorga Mesfin on Sax and Dave Bass on Baritone flaunt their Fukera (war call) style dialogue, intruding occasionally into the discussion is the ‘Idir trumpet’ used to summon the town’s attention and a major cultural bridge in this composition. Bassist Fasil Wuhib responds to the idir’s call, by coaxing chords of the spiritual beguena from his bass guitar, while simultaneously keeping a close leash on Teferi Assefa’s unbounded drumming. Midway through the composition, the flute makes an entry to warn us all about the virtues of peace, accompanied by ruminations from keyboard and percussions. The dust finally settles in a chorus of peace, Wudasse Selam!

Track four ‘Ete Mete’, is an adaptation of a childhood song about a girl’s coming of age, in which her suitor promises to abandon his marriage and elope with her, Ete mete yelomi shita, ya sewye minalesh mata? ……tidarun feto lewsedish alegne…. This track is littered with snippets, which point to the seamless chemistry prevalent within the group on this particular endeavor. A fabulous bass line, laden with chords, and soaring lyrical phrases across bar lines by the Saxophone, beckon to more than just a casual listen. They are an invitation to delve deeper into the meaning of this song, an exercise that, in my view, has been obscured by the mere fact of its popularity within Ethiopian society. Throughout this meditation, as guitarist Dale sanders deftly drives a slim nail into a crystal ball with precession so not to shatter the glass, the rhythm section, hindered by no such constraints, is constantly stepping on the accelerator. Heard from the front stoops of a brownstone in Harlem, it feels very much like the crisps sounds of summer jazz, versatile enough to create room for coexistence between the upstairs neighbor’s pulsating turntables and the chorus of young girls from Ethiopia chanting, Aywesdishim tidarun feto melolegnal gasha toroon defto…

The lyrical and abstract hypnotic sounds of the ‘Imbilta’ (long mono note horns), alongside that of drums, play the dual role of keeping time while making time irrelevant, in “Aba Gerima” a soulful pearl which tops off Wudasse’s debut album, ‘Selam”. This album is not only a tour de force as debut albums go; it thrusts Wudasse into a distinguished group of musical innovators, noticeably absent in the Ethiopian musical orbit over the past decade.

Nebiyu Kebede Shawel is a writer currently residing in Harlem, New York, and can be reached HERE.
 

The album reviewed above is available for sale on-line at cdbaby.com and additional information on the artists’ bio is available at wudasse.com