Knowing Eritreans

This article was all about me. It covers my identity. First written in the form of comment, AT re-edited to be a fully article format. Originally posted at in an article titled by “Knowing Eritrea and Eritreans” on 28/03/2017. For full content please click the link given.

Photo cover credit to

I grew up in an area where I didn’t see differences of religion, language, or color—I descend from many bloodlines. It was astonishing for me to find a Saho speaking elder who lived in Hamelmalo, north of Keren, and he was fully assimilated Tigrayt speaker who talked to me in the local language for hours about my family; he seemed to know more about my family than I did.

As a child, I grew up near a mosque – very close – and I used to mimic and repeat Allahu Akbar after every call for prayer. My family’s best friends, whom I consider my families, as my parents raised me to call them, are Muslim Jeberti from the Anseba region, who lived close to our home. My mother’s best friend is a Mensa’a from Bet-Shehaqe, and Ad-Ibrim descendants. He came to our home town during the liberation war in search of shelter. He has lived there and continues to do so for the last twenty years. He would visit every now and then and stay with us, pray in our home, waking up early mornings for Fajir prayer. During the fasting month of Ramadan, my mother provided him food in the evening when he had to break his fast. He was fond of me and always affectionately called me “Wejje’, my son. His name is Omer, a very wise man, who recited verses and prayed for hours during the night. Sometimes I was annoyed because I was awakened by his nightly prayers, but my mother makes me shut up, she said I was disturbing his meditation.

Imagine all that is in a small traditional hut, where a family of ten lived, most of us on the bare floor, except my very young siblings, some of whom slept with my mother and others with my father. Omer used to sleep with us, among us.

I was lucky to have grown up speaking three languages, unable to differentiate between them, except rarely when I had to switch languages for one reason or another. For instance, when I speak Tigrinya, someone else might speak Blina, the yet another might be speaking in Tigrayyt. However, our communication was seamless; we exchanged ideas in a mixture of the three languages as if they were one language. No one was forced to speak one or another language and we didn’t (don’t) notice when we switched (switch) languages.

Our extended relatives include adherents of Islam and Christianity, all factions, including my own family. We enjoy the freedom to choose our religion — my parents are Orthodox Christians, I am a Catholic, my brothers and sisters profess different faiths. Surprisingly, I found relatives in the town of Nakfa, who lived in Rora, in the Sahel region of northern Eritrea—they had converted to Islam. In addition, I have very close families who do not speak Tigrinya at all, but only perfect Blina, and others who speak, only perfect Tigrigna.

My family extends to the Highlands of Eritrea, the in Zawil Kelkelti area, near Himbirti, Hamasien region, and to the plateau of Seraye and Akeleguzay regions—now, thanks to a document that was compiled in 1954, I am able to trace my family tree and its history,

When I was young, I attended a Catholic school, with children who had many religions backgrounds. All of us prayed together, it was part of the rule of the school—the same prayers, praising and thanking God.

I did my first year of technical studies in Nakfa and I used to study my class notes during the preparation for the exam, in one of the many underground rooms built during the armed struggle, I liked it because of its beauty, calm environment and its private study room. Every time I was there, I thought of the armed struggle, the energy that was exerted to build it, and about the freedom fighters who used to live in those underground shelters. I thought about the martyrs who paid with their lives to make Eritrea an independent country. During my stay there), I visited most of the historical trenches around Nakfa, including Mount Denden, Fidel Pe, Taba Dubbale, Farnello, and visited the Revolutionary School at Tsabra and Winna, the former technical schoo that was built) in1985. I visited the landmark of Nakfa, the Mosque that was left standing alone despite the heavy air and mortar bombardments.

Though I stayed in Asmara for 7 years while studying, I confess that I am unable name the major landmarks or mention street names. Some people from Asmara might find that funny, but I spent most of my time in my studies and competing with my peers. I had little opportunity to enjoy the life of Asmara, for one, I didn’t have the resources at all; I was empty pocketed, and rarely had 100 Nakfa in my pocket, which was my monthly stipend. But things started to change thanks to my profession that helped me land a part time job.

Furthermore, I was in Halhal, Sawa, Haikota, Mogoraib (where I met the Beja/Hidareb people during my summer campaign program, also known as «Forced Labor » I have been to Goluj, Sabunait, Gerset, Fanko, Tessenei, Alebu. where I worked as a site project engineer on several projects: Gherset Dam, Fanko Dam. The PFDJ’s construction company (Segen) knows who was there—it cannot deny I was there, my footprints are there–just check the Irrigation area and you will find my input there.

My first year of military training (13th round) was at Ghahtelay ; and I was a land surveyor in Filfil-Selemuna, during the construction of the road that runs along the Green Belt to Metkel-Abet. Sadly, I was also a member of the team that surveyed the road that lead to Ella-Ero–I had no idea why they were constructing that road in the summer of 2001, but now we know the regime was constructing the road that leads to the secret and notorious prison where the G-15 and many other political prisoners, are kept. Thereafter, I was in Shieb-Gedged, (the site where 400 innocent civilians were killed) as a project engineer for the seasonal road that joins Sheib to Afabet.

Turning to the highlands, I was in the environs of Adi-Keih constructing a micro-dam in Berhinet. And that helped me learn the wisdom and the great culture of the people there: Berhinet, Hawatsu, Mendefera. I traveled to Mendefera very often because my brother was imprisoned there—he was imprisoned because he absconded from his unit. During my assignment in 1996, I spent the summer in Arreza, Seraye, where I was exposed Kuda-Arreza, and enjoyed the best Suwa made of Dagusha. I visited Mai-Dima, the Dembelas and Kohayin Plateau and was mesmerized by the wonderful grazing pastures.

In Barentu, I saw the Kunama people who are cornered outside the town-center where all the new buildings are occupied by rich Highlanders who owned most businesses. I saw Kunama families living in small houses, just like they did many centuries before and I admired their beauty and their honesty.

In Ka’alay, a midway between Akordat and Barentu, I saw the rich and vast pastoral lands that are mostly inhabited by the Nara people. In Akordat I visited the beautiful Mosque, Hospital, and the old market place close to the Barka River. But a little up the road, I found the heart wrenching town of Engerne, where I witnessed the once prosperous place, now a destroyed agricultural town that boasted many Banana plantations.

When we got married, we had our honeymoon in Massawa where we enjoyed it with my wife: mostly Tigrinya speakers, empty streets, closed port and no ships in the docks. A little up the road to Asmara, I stopped at Gindae and enjoyed its beautiful climate and tasty tea. In 2000, I marched from Ghahtelay, following the railway lines that run from Demas to Gindae, a landscape that is surrounded by high mountains that were once battlegrounds during the last phases of the independence war, Ginbar Gindae (Gindae Front line). I crossed Gindae at midnight with dim lights of the stars, all along Durfo, Arberebue, to Bet-Gergish, a 24-hour foot journey from where we were ordered to return for an urgent military training during third offensive border war with Ethiopia that stopped after Algiers Agreement.

During my visit to Assab in 2007, I observed the once a flourishing port city turned into a ruined city with empty streets populated by vultures. I also gained exceptional experience that enabled me to know about the Afar people and the Dankalia region, and the misery they are going through, their suffering left an unforgettable memory in me.

My bio shows the following: I was trained in Nakfa to be a PFDJ cadre; I taught engineering for six-years at the Hamelmalo College; I had valuable experience gained, both in the academic and practical fields. Now, I am a trained Local and Traditional Food Developer and I am fond of food and food cultures.

For the last four years, I have lived in China, France, Italy, Romania, and Spain. And now, I am here, thanks to Awate University, which has extended its hand without any precondition, welcoming the exchange of ideas with great and noble people like you,

All my life experiences have helped my convictions evolve, and I strongly embrace the fight for justice, with full conscience and awareness. I value Peace, Freedom, and Justice highly. And I base my convictions on the history of our collective identity, to achieve absolute JUSTICE. And I am guided by these convictions when I write, express my feelings and emotions, debate, discuss, sometimes fight or react, and enjoy a normal life as a human being.

My reference is the Love of the Human beauty, and I remember God, the Creator of all, to bestow wisdom on me. Because I believe wisdom is the light that helps us avoid falling in the pit of darkness, by differentiating the good from the bad—and we should shun the bad and follow the good.


A Lesson: How PFDJ Thugs Quote for their own crooked Politics?

On 19/04/2017, a debate/discussion brought by PFDJ thug at was loaded by a purposefully distorted quote for a purpose to serve PFDJ claims of defamation. Here is what was written:


Robel Cal. [PFDJ Thug]

Hi everyone

To the people who support Miriam Van Reisen do you also support her views of unifying Eritrea with Ethiopia?

She made these quotes:

“Eritrea reminds me most of East Germany, before the fall of the Berlin Wall, where people would risk their lives to escape.” Said Mirjam. “What is also similar to the situation between East and West Germany is the relationship between Eritrea and Ethiopia. The split between the countries is very artificial.”

“Most of my friends have family on both sides of the border. We need Meles to play the role of Chancellor Kohl, who in 1989 set everything (including important outstanding border issues) aside to overcome the artificial separation, which made the East German regime crumble.”

[His allegation]:

So the woman egging violence and high-fiving and fist pumping with middle age opposition youth at the YPFDJ conference is a woman that believes Eritrea should be under Ethiopian rule.

[This was the entire content of the material that he tried to quote from. And it simply donwplays his allegation of Professor Miram van Reinsen]

“Eritrea reminds me most of East Germany, before the fall of the Berlin Wall, where people would risk their lives to escape. What is also similar to the situation between East and West Germany is the mirjam-van-reisenrelationship between Eritrea and Ethiopia. The split between the countries is very artificial. Most of my friends have family on both sides of the border. We need Meles to play the role of Chancellor Kohl, who in 1989 set everything (including important outstanding border issues) aside to overcome the artificial separation, which made the East German regime crumble. The comparison stops there. Eritrea should remain an independent state, and I do believe that the Ethiopian unwillingness to settle the border issues on the various sides of its borders, is an extremely unhelpful factor that provides Afewerki with a mistaken excuse to continue on a path of militarization and war”

Before that, she said as follows

“I have known many Eritreans who lived outside Eritrea during the war before independence and were politically involved to support the EPLF and ELF. I also made many friends who fought in the EPLF and I was, as many others, impressed with the organization and philosophy of the EPLF at that time. I was among those who rejoiced when Eritrea became independent. Many of my friends chose to live in independent Eritrea to build the country and bring prosperity for all its people. I worked with the Eritrean ambassadors at the time to help give a positive profile to Eritrea in the EU.”

Dear compatriots, we need to be coutious on the way these YPFDJites distort information. These tags are highly skilled to misinform the people whom they think are less informed than them.

Here is the conversation:

robel information distortion

Reconciliation call for a United and Friendly Action: An Open Public Call on the Occasion of Prisoner’s day

This time more than ever a united action is needed. I call those under mentioned human rights activists and defenders to reconcile their personal conflicts and work together. We are watching you hurting the life time struggle journey for justice by our forefathers. If you can not solve your differences and get united to voice for the voiceless, we will not hesitate to say a spade is a spade. And remember Eritrea is for Eritreans. Those who suffer are Eritreans. Be a united voice for the voiceless. A divided voice hurts everyone, including you .

Dr. Daniel Rezene Mekonnen, Selam Kidane, Meron Estifanos, and Elizabeth Chrum.

I am mentioning you because the justice seekers camp has trust on you. Come together and reconcile your differences. Struggle for justice is not comptetion between each other but a concerted action against the oppressor. No matter to which association or organization you belong, you are voicing the voice of the voiceless people. This simple mission should unite you. Respect each other and work together. No division. 

Otherwise the people will not be hurted again after such a long and bitter struggle. The simplest job you are called to do is to unite your voices by coming together. 

We are Watching you:

Eritreans are watching you working divided.

We are watching you exactly why you are divided.

We are sensing your clear differences.

We are watching who is who.

We are watching you conspiring each other.

We are watching you competing each other.

We are watching you trying to isolate one from the other, sadly at the cost of the other.

We are watching you going producing a divided voice.

Get United:

reconcileGet United – Make us proud of your talents.

Get United- Make us feel comfortable of your mission.

Get United  – make us feel safe to air voice of voicesless people.

Get united – to help us end our suffering.

Get United – No matter how you feel liberal, remember your conscience and rule of law of the people.

Get United  – to end injustice.

We have a trust on your strength and wisdom. Do not let us stay divided.

Get United!

Get United  – to free Eritreans from oppression.

Get United  – unity starts at small circle!

A Call for Reconciliation – on the Ocassion of Prisoner’s day

DSCF7913I am calling you for a genuine and wise reconciliation. No one is benefitting from your division. No one is achieving from your divided voice. Now that we have reached the ultimutum in front of the United Nation, a strong voice is demanded from a strong and united voice.


G-15Come together. Resolve your personal difference. We all know you are the voice of the voiceless but we call you to be united.

A Reconciliation Call on the occasion of Prisoners day – Very direct as we are witnessing some damaging trends among you.

Motivated by “Small is Beautiful” Mahtama Ghandi

Mathematics of Eritreans Grievances

Part I: Background of the Mathematical Equation

Whenever I see people reacting on every issue we raise about victims of PFDJ junta, I read or hear a parallel and ant-thesis line that tries to neutralize the case at hand. For example, PFDJ always works to rationalize the crime it commits against humanity as if it is an action taken for national security reasons. For every claim Eritreans bring, PFDJ refuses the allegation or tries to give a reasoning. For example, why soldiers are working by force  – their response is the nation is poor, unable to pay a salary. Such similar allegation neutralization tactics are in practice for the last 26 years(1991 – 2017).

Watch Yemane Gebremeskel(start at 9:06 to watch Yemane Gebremeskel’s Neutralization technique)

What is not normal is when the same technic is in practice by justice seekers. These days, nuetralization of voices of the voiceless people is becoming so common and almost in every voice heard. For every single grievance one raises, there is always anti-thesis to downplay/under estimate it. PFDJ might have a strong reason to bring an Anthi-Thesis statement. What I don’t understand is when justice seekers try to bring another grievances that is intended to normalize the particular case at hand but not to add that grievance into the new one. Instead of adding grievances, they try to silence the voice coming from another grievance. Such anti-voice cancelation voices will only benefit those who work hard to silence voice of the voiceless people.

The first time I encountered such anti-thesis of neutralization was in 2015 when I went to Geneva Demonstration in support of COiE report. A friend of mine who went with me from France, a justice seeker, looked un happy. I asked him why? He told me that, pointing at a posters depicting Eritrean Mulsims who were arrested by PFDJ from Keren in the early 1990s(1991-1995) and nothing is known about them till today, why these people are only carrying posters that show Mulsims? I was shocked by his question. I tried to explain to him about the victims and why these victims need voices.


Victims of PFDJ in the early 1990s from Anseba region (Photo Credit  _Tesfabirhan REDIE)

He tried to shift the subject. I insisted and told him that like G-15 and others prisoners in Era-Ero, these people are also victims. Every victim needs a voice and if anyone is lucky his voice will be raised. Otherwise, those voiceless people will be forgotten. He just tried to ignore our conversation. G-15

Victims of PFDJ living in one of the most secretive prison centers, Era-ero

Another encounter I faced was in a discussion held between friends. A group of friends were pointing Elsa Chyrum for her biased approach. They were criticizing her for bringing Biteweded Abraha’s case to Geneva. Their allegation was that Elsa brought Biteweded because he is from her region, Seraye. bitwededI was just shocked. I tried to explain why Biteweded’s case a special case and a strong reason to be brought at that particular moment to the UN office in Geneva. I tried to explain them the strong side of bringing Biteweded as a testimony of PFDJ crimes since 1991. No one was accepting my reasoning. What they tried instead was she could have selected another important figure which could be accepted by all. I insisted them to give me a special case. They brought a religious leader who is in prison since 2006. abune-antoniosI asked them if Elsa has never voiced for him. They couldn’t say anything. Finally they just tried to shift from the discussion.

Their reasoning was unconscious allegation of Elsa for her bias. What they didn’t understand was Elsa is an active human Rights defender for every Eritrean. Even some of these people who were accusing Elsa were beneficiaries of Elsa’s generiousity during their journey all along the Sahara, Libya and the sea. They just forgot what they got.

Since I started to write about some victimized Eritreans, I have seen counter reactions. For example, recently I wrote about four Eritrean women who became a victim of an Eritrean who claim himself to be a justice seeker named Aregai Hagos. When I wrote in defense of the four women I got three reactions from coming from different angles:

  1. From the person who has the caused the victim: He reacted by claiming that he by himself is also a victim.
  2. Audiences  – they reacted by including other victims by the same person.
  3. Those who are fun of Aregai Hagos’s approach – they reacted by saying, eye for eye

It is strange to see such normalization technique coming from people who claim to be fighting to end Eritrean grievances.

Another recent incidence is when I wrote about an Eritrean child who became a victim of PFDJ at the age of 15 and is kept in a secret prison for five years. Some even went further as if I am favouring her over the other victims of her ages.

Someone nicknamed ጽዮን (Zion) produced a picture like the one below:


He upload this picture to his facebook page with a description that reads: Zion

In line to this at Awate Forum, a forumer named Saba wrote some similar nuetralization comment to normalize Ciham’s case.  I was forced to respond her using a logical way why we need to talk about individuals case as I believe talking about individuals case is speaking about part of the whole. The comment below was what it forced me to respond:

“Hello Justice seekers, dankera seekers and power seekers.
Many young people are under isayas dictatorship but they did not get their voice heard because they are not VIP. I understand that the opposition aka opposition to Eritreans is in fledgling mode.”

Originally written at awate forum comment section on 06/04/2017

These kind of responses are so common these days. Whether we are doing it on purpose or not what we are doing is against what we advocate for. A single victim’s grievance is part and parcel of the whole grievances. In short, when we say Eritrean Grievances, it is the sum total of all grievances.

This simple concept is what it forced me to come with a mathematical equation that explains what an Eritrean GRIEVANCES  is meant.

Part II: Mathematics of Eritrean grievances

  1. Equation Hypothesis
  • When we talk about Biteweded – some say – why we talk about him only. There are G-15 and many hundreds victims of EPLF.
  • When we talk about PFDJ victims from Keren, some say they are jihadists and who cares about them.
  • When we talk about G-15, some say, they were by themselves criminals.
  • When we talk about Lampedusa tragedy, some say, why they first started the journey.
  • When we talk about victims of direct shooting of soldiers in the heart of Asmara – some say who told them to speak.
  • When we talk about Christians who became target of their own faiths, some say how about the Muslims.
  • When we talk about EPLF victims, so;e say how about the ELF victims.
  • When we talk about University of Asmara, some say how about the other dismantled institutions.
  • When we talk about lowlands grievances, other say how about the highland grievances.
  • When we talk about Afar People grievances, some say how about the Kunama.


And now we are saying why we talk about Ciham when there are many children are also victims.

2. First phase of the Equation

Every case presented above is a grievance by itself. Hence there is mathematics of addition. And the Equation will be:

Condition: there is no significant or insignificant grievance. Grievance is a grievance.

  • Biteweded + G-15 +victims of EPLF = Grievances
  • PFDJ victims from Keren = Grievance
  • G-15 = Grievances
  • Lampedusa tragedy = Grievances
  • Shooting of soldiers in the heart of Asmara = Grievances
  • Christians who became target of their own faiths + Muslim victims = Grievances
  • EPLF victims + ELF victims = Grievances
  • University of Asmara + Other dismantled institutions = Grievances
  • Lowlands grievances +Highland grievances = Grievances
  • Afar People grievances + the Kunama grievances = Grievances
  • Ciham + Other childrens case = Grievances

TOTAL GRIEVANCES is then given by:

Justice Seekers Grievances Equation

(Biteweded) + (G15) + (victims of EPLF) + (PFDJ victims from Keren) + (Lampedusa tragedy) + (Shooting of soldiers in the heart of Asmara) + (Christians who became target of their own faiths) + (Muslim victims) + (EPLF victims) + (ELF victims) + (University of Asmara) + (Other dismantled institutions) + (Lowlands grievances) + (Highland grievances) + (Afar People grievances) + (the Kunama grievances) + (Ciham) + (Other childrens case) = GRIEVANCES

This equation is called Justice Seekers Grievances Equation

This is all we are talking about when we voice for the voiceless people. The grievances we are talking about is the total sum of all grievances.

On the other hand, PFDJ junta and its supporters claim that all these grievances are false and non-existent. Their equation looks like this:

We will have this equation as per your and many alike minded peoples’ assertion, where the PFDJ junta is trying to equate it.

PFDJ Equation of Eritrean Grievances(Equation of Subtraction)

(Biteweded) (G15) – (victims of EPLF)  (PFDJ victims from Keren)   (G15)  (Lampedusa tragedy)  (Shooting of soldiers in the heart of Asmara)  (Christians who became target of their own faiths) — (Muslim victims)  (EPLF victims)  (ELF victims)  (University of Asmara) — (Other dismantled institutions)  (Lowlands grievances)  (Highland grievances) — (Afar People grievances)  (the Kunama grievances)  (Ciham) – (Other childrens case) = ZERO

Where ZERO = NO GRIEVANCES”          ————— PFDJ Denial of Eritrean Grievances


From the two equations, what we can learn is that PFDJ wants to neutralize people’s claim of grievances. And there are so many individuals who use the same tactic and try to normalize our suffering. I hope this equation will help justice seekers to identify which equation best suits them. Trying to cancel one grievance by another is simply illogical and anti-voice of the voiceless victims.

Grievance is the sum total of every single grievance. We need therefore a concrete take on every single grievance to make our voice heard loud. Otherwise canceling one by another simply because the other is not mentioned is in favour of PFDJ’s agenda.

We need to choose between equation 1 and 2 and know who we are.

On this occasion, I would like to share with you an inspiration voice of Biteweded Abraha. He is an exceptional hero of all time who stood for the interest of the Eritrean people.

Ciham: Remembering a Victim of Eritrean Regime

A message to the Eritrean Regime,

Originally written at Forum comment and then enlarged to reflect my stand and understanding of the victim’s case.

Ciham is in jail without comunicado. (…to be continued)

_____________________Beginning of Contemplation_______

She was only 15.
Ciham AbduOnly 15 years old
15 years old
Not old but young
Young and innocent
Not only innocent but a morning flower
The flower that could have made her families delighted with
The flower that we Eritreans could be ignited with.

This day
Yes this day
The day of her birthday
Yes she is 20.


15 and 20
5 years in between
We count on these years
Every April
Preparing her Birthday Party

A party!
Borthdaycake_cihamabduYes the best birthday party
She could have filled the party
Filled with joy
Joy radiating from her beauty
A beauty of beautiful smile
A smile of energy
Energy of everything


By 18!
She could have organized the biggest party
A party of an the golden age!
Age of independence!



No, it was gone
When she was 15.
5 years later,
When she is 20,
She is in jail

CsfmDVrUsAElVEP15 years.
A child
That she was even supposed to be protected
Under UN Children’s Rights
Conventions on Rights of the Child
At least
Yes at least

5 years
Years of golden time
Years of transformation
Years of education
Years of freedom
Freedom of living

Ciham is a victim
A victim

Yes a victim

ciham_blA victim
That we can’t imagine
A victim of living

Oh Ciham

How can I imagine
Your suffering
Suffering of living


I see your beautiful smile
A smile that could shine
Even through the darkest windows of your cells


You are 20!

18 to 20
Years that you could shine


You were 15
Now 20

BZRmaCOCUAA_kXl5 years
years of suffering
Suffering of living

________A sudden end of contemplation as I saw some light coming from Ciham’s cell)________


___End of Contemplation______________

(Contemplation of a freedom fighter – in front of the doors of Ciham’s cell)

Message continues…

I call for her immediate release

I was lucky to read this message.

FREEDOM to Ciham Ali Abdu

Messages of Solidarity collected from Facebook

Some messages written on this occasion

Henos Fikadu

Henos Fikaduሲሃም ጓለይ ራህዋ ይፍጠረልኪ

ሲሃም ዓሊ ዓብዱ ጓል 15 እንከላ ቅድሚ 5 ዓመት ተኣሲራ : ሕጂ ኣብ ቤት ማእሰርቲ ኢሰያስ መበል 20 ዓመታ ኣብ ሸላ ንበይና ተብዕላ ኣላ :: መስኪነይቲ ሲሃም ንዓሊ ዕብዱ ክረኽቡ ክብሉ ብህጻና ኣብ ቤት ማእሰርቲ ዳጊኖማ :: ክንደይ ኤርትራውያን እዮም ከምዚ ስቓይ ናይ ሲሃም ኣጓኒፍዎም ዘሎ ኣዲኦም ትቕጸሮም ::

ሕጂ ንሲሃም ትዝከር ዘላ ካብ ህዝባ በሊጻ ኣይኮነትን :: ኣቡኣ ንዓኣ ኣብ ጸልማት ደርብዩ ትም ብምባሉ ስለዝገረመኒ እዩ :: ድሕሪ ዉላድካ እንታይ ትጽበ :: ዓሊ ዓብዱ ግን ትም ክሳብ መዓስ ኢካ ክትብል :: ሕነ ጓልካ ዘይትፈዲ :: ትም ስለ ዝበልካ ንሲሃም ዝምሕርዋ ዶ ይመስለካ ይኸውን ? ካባና ንላዕሊ ንኢሰያስን ህግደፍን ንስኻ ትፈልጦ :: ነቲ ዝገበርካዮ በደል ኣብ ልዕሊ ኢርትራውያን ሕጂ ክትሕሶ ምተግብኣካ :: ኣቦኻ ሓውኻ ጓልካ ድሕሪ ምእሳሮም እንታይ ክገብሩ ኢኻ ትጽበዮም ዘለኻ :: ሕልና ግበሩ እቶም ስቓይ ህዝብኹም እንዳርኣኹም ይንበረልና ትብሉ ዘለኹም እቲ ግዜ ይቐርብ ኣሎ :: ሕልናኹም ኣበራብሩ :: ንዘልኣለም ክትጠዓሱ ከይትነብሩ ::
ኤርትራ ዓዲ ሕግን ፍትሕን ክሳብ ንገብራ ሕጂ ነዚ ዘይሕጋዊ ጉጅለ ኣብ ምእላዩ አእጃምና ንግበር ::

Gual Ali

Gual Ali_cihamሲሃም መዋጾኦ ይፍጠርልኪ ኣብዘለኽዮ ብሂወት ንኽትህልዊ ትምኒተይ እዩ። ስንፍናና ድኽመትና እዩ እዚ ዝኣመሰለ ዓማጺ ኣብ ኤርትራ ኮፍ ኢሉ ኣብስደት ኮይና እንጭዋ ህግድፍ ሓለፈት ንሓዛ ኖ ድሙ ትሓዛ ጭርጭር ዓበደ ጸወታ “ደለይቲ ፍትሒ” ኣየ ማሸላ እንዳሓረረ ይስሕቕ።

ሲሃም ኣነ ዝምነዮ ቢሂወት ክትወጺ እሞ እንታይ ማለት እዩ ብገበን ተሓባባርነት ወላዲኺ፡ ትሕቲ ዕድመ ህጻን ከለኺ ፡ ኣብ ቀይዲ ዓማጽያን ኮንኪ ፍትሒ ንዓመታት ብምሳንኪ ትብልዮ ክሰምዕ ንኹልና ይዕቆረና። መዋጾኦ ይፍጠረልኪ።

ኣቱም ጽቡቕ ኮበት ትብሉ ድማ ኣብ ደቅኩም ዶ ክምዚኣኣ ትምበዩ ብዘይገድስ መን እዚ ጽቡቕ ኮነት ዝብል ሽፍታ ቫህርይ ዘከዎ ሰብ ጥራሕ እዩ።

On this occasion, it is good to remember Conventions of Rights of the Child of Article 1 and 9 which are directly linked with Ciham’s case.

Article 1

For the purposes of the present Convention, a child means every human being below the age of eighteen years unless under the law applicable to the child, majority is attained earlier.

Article 9

1. States Parties shall ensure that a child shall not be separated from his or her parents against their will, except when competent authorities subject to judicial review determine, in accordance with applicable law and procedures, that such separation is necessary for the best interests of the child. Such determination may be necessary in a particular case such as one involving abuse or neglect of the child by the parents, or one where the parents are living separately and a decision must be made as to the child’s place of residence.

2. In any proceedings pursuant to paragraph 1 of the present article, all interested parties shall be given an opportunity to participate in the proceedings and make their views known.

3. States Parties shall respect the right of the child who is separated from one or both parents to maintain personal relations and direct contact with both parents on a regular basis, except if it is contrary to the child’s best interests.

4. Where such separation results from any action initiated by a State Party, such as the detention, imprisonment, exile, deportation or death (including death arising from any cause while the person is in the custody of the State) of one or both parents or of the child, that State Party shall, upon request, provide the parents, the child or, if appropriate, another member of the family with the essential information concerning the whereabouts of the absent member(s) of the family unless the provision of the information would be detrimental to the well-being of the child. States Parties shall further ensure that the submission of such a request shall of itself entail no adverse consequences for the person(s) concerned.

Eritrea: Transition to Liberal Democracy

Today, everything is mixed in Eritrean diaspora politics. This mix-up has created chaos, chaos that is full of confusions magnified through ignorance. Yet there is a high probablity of the birth of liberal democraty. Here is for example the list and number of diverse groups which they are engaging themselves in the current opposition group basket.

A. Political Organization

  1. 1. Political Organizations (19 +/-)
    1.1 Ethnic Based Political Organizations (5 +/-)
    1.2 Religion Based Political Organizations (4 +/-)
    1.3 Regional Based Political Organizations (2 +/-)
    2. Umbrella Organizations ( 3+/-)

    B. Mass Media

    1. Radio (10 +/-)
    2. Websites (35 +/-)
    3. Paltalk/Facebook Pages (15 +/-)

    C. Civic Societies:

    1. Eritrean Lowland League
    2. Eritrean Highland League
    3. Civic Organizations (30 +/-)
    4. Refugee and Human Rights Organizations (10 +/-)
    5. Youth Oriented Organizations (7 +/-)
    6. Women Based Organizations (3 +/-)
    7. Society of Lawyers – 1
    8. Society of other professionals – unknown

With its diverse social demography and religious institutions, following a certain political principle that undermines economic, political and social freedom is a hindrance for creating peaceful co-existence. What can be more agreable in the Eritrean atmopshere is therefore liberal democracy. It might be difficult but with the oppositin groups operational zones, those already established institutions can be incorporated as parcel and parts of the whole motion to wards it.

Here is what I can propose therefore:

  1. Political Organization and Civic Societeies must have a clear separation.
  2. Political Organization should work for the bigger cause while by themselves becoming stronger, be it by competining or working in alliance with others.
  3. Political Organizations should should know that they are not opinion makers. They are for power and must work for that end.
  4. Political Organizations can either create civic associations to reach the unreachable to advance their cause, for example UN organizations and those who do not work directly with political organizations.
  5. Political Organizations should identify intellectuals and cooperate with them for influencing the world of scholars.
  6. Political organizations should reach people at maximum possible in a more transparent manner with consistence.
  7. Civic Societies should work for the cause they were established.
  8. Civic Societies should work either to influence opinions of decision makers or empower in the making of decisions.
  9. Civic Socities are not for power therefore should stay away from competition with political organizations.
  10. Civic Societies could be much productive if they identify political organizations that can advance their cause of formation.
  11. Civic Societies should reach the unreachable to influence world community.
  12. Civic Societies need to work with the people that are adherents to the cause they are working on.
  13. Intellectuals should work to influence thinking and framing of directions.
  14. Intellectuals should work to influence the world for the cause they believe on.
  15. Intellectuals could be more productive if they identify their area of interest so that they can be the reachable.
  16. Mass media – those independent need to give credit the status of respective entities and build reputation of respect accordingly.
  17. Mass media should not forget that there is freedom of speech within the frame of accountability.
  18. Mass media(those independent) could be more productive if they identify themselves as established outlets for the political organization they ally with most. Better not to mix things or trying to be a host for everything.
  19. The people should know that Political Organizations are the power house of the final change they are looking for.
  20. Political Organization should know that they are accountable for everything they do.