Vol. 22 No. 96 Wednesday, 3 February, 2016 Pages 8, Price 2.00 NFA

Candidature of the city of Asmara to the World

Heritage List was submitted on the 1st of February 2016, to the World Heritage Center Headquarters of UNESCO in Paris.

The Asmara Heritage Office prepared the nomination dossier and all the supporting documents in accordance with operational guidelines for the implementation of the World Heritage Convention.

Mrs. Hanna Simon, Eritrea’s Ambassador to France and Permanent Representative to

Eritrean women residing in Israel and Switzerland reaffirmed their readiness to enhance their support to the national development programmes.

At a seminar held in Tel Aviv, Israel on 30 January focusing on the objective situation in the homeland, the women participants renewed their commitments following discussions on the decisive role Eritrean women play within their respective societies.

In his remarks during the seminar, Eritrea’s Ambassador to Israel, Mr.

Eritrea’s Ambassador to the UK and North

Ireland, Ambassador Estifanos Habtemariam, conducted a seminar to Eritreans residing in London on 31 January.

In his address to the participants, Ambassador Estifanos indicated that Eritrea’s development progress is currently at a promising stage thanks to the strong unity and perseverance of Eritreans everywhere.

The Ambassador further updated the participants on the current

The Anseba region assembly conducted its 18th regular meeting on 26th of January in Keren.

The administrator of the region, Mr. Ali Mahmud called on the members of the assembly to serve their citizens with commitment and dedication. He also indicated

state of affairs within Eritrea, particularly on Government plans and achievements in several sectors, especially within the sectors of agriculture, health, education, physical infrastructure, and the development of human capital.

Ambassador Estifanos also briefed participants on the formation of the national committees in the different cities of the UK, which is in the stage of finalization and will have input on the public seminars on popular resistance currently in progress throughout the UK.

Moreover, Mr. Suleiman Hassen, Head of Consular Affairs at the Eritrean Embassy in London, provided an in-depth report and update on the latest Embassy services, including on national identity cards and detailed information regarding consular services, the success of which will be measured by everyone’s involvement, Mr Suleiman added.

Participants of the seminar expressed resolve to foil enemy conspiracies and bolster their contribution to the all-round national development programs.

EritrEa’s ambassador to thE UK and north irEland holds sEminar

asmara World hEritagE City CandidatUrE

UNESCO, imparted the nomination dossier under the title of “Asmara: Africa’s Modernist City” added to pertinent documents to the Director of UNESCO World Heritage Center, Dr. Mechtild Rössler.

It is to be remembered that the historic perimeter of Asmara, along with its modernist architecture, was put in the tentative list of UNESCO in 2005.

Moreover, Asmara’s application is expected to be approved by July 2017 as the project already responds to several criterions.

ansaba rEgion assEmbly CondUCts 18th rEgUlar mEEting

mEEtings of EritrEan WomEn in israEl and sWitzErland

Tesfamariam Tekeste, stated that nationals living inside the country and abroad are demonestrating staunch resolute rebuff, and that NUEW should upgrade their organizational capacity with a view to increase their awareness on current challenges.

Meanwhile, in a public meeting

held by NUEW members in Switzerland, participants voiced their steadfast commitment to enhance their organizational capacity for the success of the global popular resistance to foil enemy conspiracies.

that the action plan for the year 2016 put a strong focus on the development of financial capacity of the region, the construction of water reservoirs, and the expansion of farming activities as well as preserving the values of the Front.

The administrator further

called on members to work for the increased awareness of the public on harmful practices, on conflict resolutions as well as coordinate the implementation of development programs.

Members of the assembly conducted extensive discussion on land allocation, measures to control illegal trade, transportation shortcomings and elevated tariffs among others.

The assembly finally passed recommendations with regards to solving shortage of potable water to villages, develop community based learning and teaching process, organize training programs to develop human resources and introducing mechanism to reduce traffic accidents.

2Eritrea Profile, Wednesday, 3 February, 2016

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President Isaias Afwerki gave a live Radio and TV interview to national media outlets on the 22nd and 23rd of January 2016 on a wide range of domestic and regional issues. Excerpts of the Interview, (3rd part), follows:

Q. In your address to the nation on the occasion of our Independence Day celebrations, you intimated that the GOE had charted out comprehensive housing projects to tackle the problem in a holistic manner in both its urban and rural dimensions. What is the progress achieved to date?

President Isaias: The challenges are considerable when you gauge the gap between the prevailing demand and the progress made so far as well as the schemes that may be on the pipeline. The question of shelter is an absolute imperative in people’s lives. Availability of housing is indeed the first parameter or yardstick for measuring the quality of life. And considering the huge aggregate demand we have in the country, I remain convinced that the progress made in the past is not adequate or commensurate to the prevailing demand. We have many developmental and infrastructural programs. In this context, the housing project should assume paramount importance in our infrastructural programmes. The chasm between the aggregate housing demand and the availability of affordable houses for rent in the market remains big. To alleviate this problem, the government duly formulated a strategy and blueprints for an appropriate housing programme.

“What is important now is to look forward and formulate comprehensive nation-wide plans that can be implemented in phases and in prioritized manner through tapping our own capabilities as

well as those of our partners” President Isaias

The blueprint looks good on paper. But the critical question remains the pace and extent of implementation. We have many development zones. In this respect, it is evident that the housing programme cannot be confined to Asmara alone as it is often presumed. And even in Asmara, we have to identify the sites for major projects. The housing complexes under construction now using precast technology, or other relatively big housing projects built over the past years by foreign companies (the South Korean complexes), and, by several public construction companies are not enough. In the event, we have to envisage much larger housing schemes. But as it is, Asmara cannot accommodate new housing schemes with its saturated water, sewage, electricity and other social facilities. We will thus have to consider expansion into satellite sites around it with the entire necessary infrastructure – water, electricity, transport and social services. This is the appropriate approach for addressing the problem in the capital. In other regions too, we have to decide whether we should concentrate on the already established cities and towns or in other places. We need to critically see if places like Massawa, Asseb, Mendefera, AdiQuala, Senafe, AdiKeih, Keren, Dekemhare, Tesseney, Barentu, and other towns can be further expanded to become the fulcrum of economic development zones. We think that designated economic zones with future prospects for the development of agriculture, manufacturing, tourism and other services on Eritrea’s coastline should constitute another focus of new housing schemes or new cities and towns. We are already installing substantial and appropriate power and water supply infrastructure in these areas. The pace and scope of their growth is, of course, another matter. But there should be enough housing for those who want to settle in these areas either temporarily or permanently. The implementation of this strategy will pose huge challenges and requires time. The issue is how it can be implemented in phases. One of the obstacles is lack of commensurate capacity that we have been able to acquire over the past years. There are also many other reasons. Plans are worked out but they are not implemented on schedule. In any case, what is important now is to look forward and formulate comprehensive nation-wide plans that can be implemented in phases and in prioritized manner through tapping

our own capabilities as well as those of our partners. There is a huge gap between the aggregate demand and what have or can supply shortly. What can be done beyond 2016 and 2017? I do not want to be more specific and describe in detail plans and schemes that are on the drawing board. What I wish to emphasize at this juncture is that this is an issue of paramount importance and all government bodies, and other stakeholders who have the capacity, should gird themselves to expedite a lasting solution to the problem.

Q. Mr. President, the Government of Eritrea has been diligently working to stem the growth and eliminate corruption since independence under the motto of “zero tolerance to corruption”. Specific laws and institutions were also established at the outset to deal with corruption. However there have been cases of corruption that crop up every now and then. What are the causes?

President Isaias: Quite simply the cause of corruption all over the world is greed. Corruption constitutes, undeniably, a major national security threat to any country and people. Corruption destroys a country, corrodes its social cohesion, widens the economic gap between the haves and have-nots to implant toxic polarization of society, squanders the resources and opportunity of the nation, and jeopardizes the rights of citizens. As such, it poses a major danger to any country. The underlying cause of national upheavals, including the global crisis we see in the world, is invariably corruption triggered by extreme greed. A handful of greedy individuals seek to appropriate the fruits of the sweat and toil of the

majority populations. They become the causes of global and domestic crises. The turmoil they engender with their subtlety and sophistication is cannot be underrated. This cannot be taken lightly with mild reprimands. Undue leniency in handling the ailment early on will actually lead to an incurable disease that can undermine the nation’s economy, stability and very survival, that is why “zero tolerance to corruption” is not a choice for us. One cannot talk about nation-building or respect for the rights of citizens in a situation where corruption is tolerated and institutionalized. In our case in particular, all the sacrifices that our people have made to achieve our independence; all the difficult roads we have trodden; all the tribulations and challenges our people have confronted will have been in vain if we tolerate corruption. So, this is not an option. Nor is it something that we can postpone for a later time. It is a matter of existence to us. In recent years, we have seen some cases of embezzlement and theft of public property, and misappropriation of government budgetary allocations under various ruses. These are at times rationalized by “a high cost of living”. But hard living conditions do not give one a license to rob. You can simply pinch what others have earned through sweat and toil. This country cannot be compared to any other country. The huge and precious sacrifices that our people have paid were in order to live in a stable country where their rights are respected and where they can enjoy the fruits of their labour. There is no greater crime than attempting to cheat and hoodwink a people who have paid so much sacrifice; who have trodden a long and arduous journey; and who have graciously displayed so much patience and resilience.

The fight against corruption will also require continuous vigilance as it will not be uprooted through a single effort. To conclude, our stance of “zero tolerance to corruption” is not surprising.

Q. While we are on the issue, what are the additional measures we have to introduce to our laws and institutions?

President Isaias: The laws in any country are the means and instruments through which the rights and citizenship of the people are guaranteed. They also uphold and protect the equal rights and opportunities of the citizens; their economic aspirations and citizenship rights as well as the sovereignty of the country. The laws also contain provisions that regulate and punish illicit behavior. All laws should make the life and livelihood of every citizen fair and secure. The body of laws – Civil, Penal, and Commercial laws – that are enacted are meant to serve the purposes I have cited above. But enactment of laws is not sufficient in itself. Law enforcement capacity is an indivisible part of the process. On top of this, societal culture is also an important factor. Fortunately, we are blessed with a rich culture that is second to none. The acts of theft and corruption of a handful few is indeed alien to noble culture of our people. Furthermore, our laws have been revised and the people are debating on them. To raise the awareness of the people it is important that there has to be a platform for the people to participate and discuss on every aspect and articles of the law. It is a process that needs a continuous campaign. In the end that is how the dignity of the nation and the people can be

3Eritrea Profile, Wednesday, 3 February, 2016

By: Simon Keleta

We move on with our “2015 in Review” series on Eritrean affairs. This latest piece looks at and puts into context the latest media portrayals of Eritrea in 2015.

Eritrea saw a boost in media

coverage in 2015. As the nation made diplomatic and soft power gains, a normally quiet and silent international media came out of the woodworks to opine on all things Eritrea, attempting to steer the newly emerging narrative such that it would resemble the old one.

Media portrayals made clear

attempts to cast Eritrea as a nation making a political U-turn, reforming and changing direction. Most notably, we were told that Eritrea was "opening up" or that it was "opening the doors"--Eritrea's glasnost. The word "open" implies that the nation was previously closed.

This spin was cast by the spike

in "Inside Eritrea" exclusives and string of foreign journalists visiting the nation this past year.Take for example the visit in March by the British Broadcasting Corporation's Yalda Hakim. We were told that "for the first time in a decade the BBC were allowed to film inside the country, but were accompanied by government minders at all times." This simply isn't true. First off, BBC was never banned or not "allowed" in the country. They simply chose to not be here. Up until recently, there were a number of correspondents from foreign newspapers and agencies present in Asmara. Deutsche Welle, Agence France-Presse, Al Jazeera, Voice of America and Reuters all had their correspondents in Eritrea until they decided to leave on their own accord in 2010 (with the exception of AFP).Second, it seems that BBC now calls tour guides "minders." Accompanying Hakim, who sought to visit Eritrea's rural clinics to assess health progress, were officials from the Ministry of Health who were kind enough to show her around. Attempting to make it appear as though they were assigned to restrict her access, she deceptively used supposedly off-the-record audio of a guard denying her entry to a field containing metal freight containers to make it appear as though minders were stopping her from visiting a prison.

Accompanying Hakim was her

comrade Sam Piranty of the BBC

2015 in Review - “inside Eritrea”(Part 5)

World Service, who supposedly asked 37 Eritreans a question and explained that "of the 37 people I asked, 37 refused to answer my question." As such, he attributed the silence to fear of repression.

Was that not an assumption? Could

it not be the case that Eritreans simply didn't want to the risk of answering the questions of journalists stemming from agencies that have historically and repeatedly misquoted them and lied about their country?

Despite the lies and

misrepresentations, the BBC journalists inevitably had to affirm the positive ground realities in Eritrea, admitting that there was significant health care progress and that there was no censorship of the internet. Unfortunately, Tanja R. Müller of the Global Development Institute, who offered a couple of relatively fair analyses of the country this year, wrongly repeated BBC's claim, writing that "of late, a number of journalists…have gained access, often for the first time in decades."Then there was the visit to Eritrea by Matina Stevis of the Wall Street Journal, who wrote her own October "Inside Eritrea" series of articles. In an email sent to me and a host of others on October 21st, she wrote:"I was given access to Asmara last month…the stories aim at painting a clearer, more nuanced picture of the Eritrean refugee exodus and how it fits into the context of the European refugee crisis. They also offer a rare, on-the-ground glimpse into Eritrean life and are the first in the mainstream western press to accommodate in detail the views of the Eritrean government."

Stevis’ articles proved neither

nuanced nor rare and WSJ certainly wasn't the first mainstream western press to detail views of the Eritrean government. It was the same "dictator" this and "dictator" that. The title was even better: "What It’s Like Inside Asmara, One of Africa’s Most Isolated Capitals". Another boring piece. Yawn. Then we had David Smith of the Guardian. He wrote his "Inside Eritrea" article after spending only one day in Asmara at the invitation of the Sports Commission with the expressed intent of only and specifically covering cycling star and Tour de France jersey-winner Daniel Teklehaimanot. Obviously, he lied. In his article titled, "Inside Eritrea: conscription and poverty drive exodus from secretive African state", he wrote, "The prosaic truth

is that this is just another of the nasty regimes that persist in parts of the world." Opinion or fact? Not a peep was said about Daniel Teklehaimanot.

Perhaps the only reason the

Guardian published Smith's piece was due to the fact that they were called out earlier in the year for prematurely writing an "Inside Eritrea" series, in the tradition of BBC and WSJ, despite having never even visited Eritrea.What pops out at the critical reader of articles by the aforementioned journalists is the latest manifestations of the shifting portrayals of Eritrea throughout history. In light of news coverage over the last seventeen years, it appears that the mainstream media has taken to new level of hostility towards Eritrea and its leaders that was uncharacteristic of portrayals dating back to the liberation struggle, which commenced in 1961. Today's reality, it must be understood, is a total departure from past coverage, representing a bold new phenomenon that took place following the events of May 1998. This reality must be firmly understood in the mind of every Eritrean, subjected to the 24/7, non-Eritrean news portrayals of their nation.

During the struggle, Eritrea was

simply ignored, allowing successive imperial Ethiopian regimes to get away with some of the most horrific crimes of that era. Few journalists wrote about Eritrea, much less visited the nation. Similarly, the think tanks and human rights NGOs, that fuel much of the reporting on Eritrea today with a steady barrage of "new findings" of human rights abuses, were strikingly silent. Little was said of the Eritrean leadership in the mainstream press in those days. Thus, the world media's position, most notably America's, was effectively one of almost total silence on the issue of Eritrea.

Occasionally, however, Eritreans

were fortunate to be graced by independent journalists and foreign correspondents, few and far between, with enough courage, discretion or perhaps ambition to visit the African No Man's Land of journalism. Those who visited sometimes had positive things to say, talking positively about Eritrea’s leadership. In those days, the US was reluctant to take sides in a war in which both combatants were seen as Marxist movements, choosing instead to hedge all bets and see where the chips would

land at war's end. Fearing total loss of American influence in Ethiopia and the Greater Horn of Africa sub-region, the Americans chose—at the final hour—to engage a pragmatic Eritrean leadership that would ultimately determine the regional balance of power. Eager for Western coverage of the Eritrean people's revolution and war, the Eritrean People’s Liberation Front (EPLF) was sharp in its diplomacy and keen in engaging foreign journalists. EPLF had established offices in Western Europe, Great Britain, the United States and Australia. However, according to journalist Roy Pateman's 1990 article in the newsletter of the African Studies Association of Australia and the Pacific, EPLF had "deliberately retained a passive [media] profile for two reasons…First, the problem of finance has meant that it been unable to support large scale operations. Second, the Eritrean movement has made a policy decision that in order not to alienate themselves in their host countries, representatives should adopt a moderate stance." Fellow Australian journalist John Larkin of The Age newspaper, in communications to Pateman, attributed this seemingly coy and mild mannered behavior to "the natural reticence of the Eritreans".

This reality seems to be lost on

the latest visiting journalists from the BBC that claim the 37 Eritrean citizens' reluctance to talk to them must be due to their being "ruled by fear and repression".These superficial deductions failed to appreciate any other possible reasons such as the reality that the same media-shy demeanor from almost three decades ago still persists in relatively distrustful citizens, who have been long conditioned by the experience of Western radio silence and abandonment yet atoned for.

Given the dearth of coverage and

EPLF's limited capacity to reach an international audience, it was EPLF's sheer military prowess in the field in addition to subsequent, ill-advised Derg responses of scorched Earth policies leading to famine that ultimately made media on Eritrea impossible to avoid. A reluctant Western press was forced to break silence and send correspondents to monitor the situation. Thus, actions by the Ethiopian regime to crush Eritrean nationalism led to the unintended consequence of greater media of coverage of Eritrea.

Does this not perfectly reflect

current realities today? Consider that the US and its proxies in the region have adopted destructive policies of politicized migration, popularized through a singular media narrative about youth "fleeing in droves" from repression in Eritrea. This portrayal, which was intended to serve a protracted isolation strategy for the collapse of the Eritrean economic bureaucracy, has now appeared to backfire with the unintended consequence of drawing the attention of Western European audiences and lawmakers. Since 2014, a number of European state officials, journalists, academics, and representatives of international institutions have responded to public demand for information on Eritrea and public curiosity about the often puzzling and contradictory portrayals of ground conditions that have led Eritrean youth to leave their relatively peaceful nation and brave the Mediterranean.

Now, in come the visitors from

far and wide. In comes a deluge of voyeuristic "Inside Eritrea" exclusives by a new wave of young journalists, with little reading and understanding of Eritrea and Africa. In classic orientalist fashion, these journalists have pumped out superficial drive-by pieces and documentaries rife with poverty voyeurism for Western audiences, claiming to have just acquired "rare access" to a "secretive nation" though no such access was ever denied to them. These journalists—and especially their supervising editors—have instead simply opted to write about Eritrea from their distant ivory towers, drawing on the same tired tropes and sound bites from this past decade and repeating, ad nauseaum, the latest hyperbolic “findings” in reports by NGOs without a presence in Eritrea. To spin in their favor Eritrea’s latest diplomatic and soft power gains in the face of an isolation strategy running seventeen years, the largely US-influenced Western media has portrayed Eritrea in 2015 as changing course, reforming and opening its doors. As one August VOA title unambiguously reads, “Eritrea Opens its Doors”. Such proclamations can be seen as damage control to rectify kinks in the singular narrative on Eritrea. Though it is media spin to cast Eritrea as reforming and opening up, it is true that Eritrea has made some recent changes to improve life of Eritrean and accelerate development. These changes will be covered in the next piece in our series.

Eritrea Profile, Wednesday, 3 February, 2016 4

by: Natnael Yeibio

The Kunama people have a rich, ancient history and culture. Going back to 19th century, I shall cover some this history and culture.

Under the Italian colonial era, Italian and Swedish missionaries introduced western culture and religion (Christianity) in the Kunama communities and played important roles in Kunama society.

The Italian missionaries introduced Catholicism whereas the Swedish missionaries preached Protestantism among the Kunama people. These missionaries wrote many different books and conducted research on the Kunama people and their history and culture, making it better known to the wider world.

The Kunama people are unique in their upbringing into traditional festive life.

Tuka is a widely-known traditional festivity, which encompasses several rituals, such as circumcision of girls and the “bringing into the Kunama cultural ways” of boys.

The event is accompanied and combined with recollections of the Kunama people’s bravados and choreographed with young Kunama people; wearing the skins of different wild animals covering their heads and faces with the heads of those animals and imitating the movements of those same animals. The whole celebration has the dual meanings and purpose of pageantry and entertainment.

Other cultural aspects of the ceremony are also performed during Tuka celebrations, which last almost a year.

The main day of Tuka is held in a locality with the same name. The Kunama people from all over native lands gather and participate in the popular dance called anna or ukunda. The dance is performed all day long in a joyous atmosphere where there is an abundant availability of aifa, an alcoholic cultural drink that is freely served to all participants.

It is the responsibility and the task of the Kara kinship, or Karaua, to announce, organize and run the Tuka festivities.

During the Kundura, traditional dances are performed by youth gathered in the village of Kona from many other villages of the district. The dance is accompanied by the sound of horns played by the youth. Cultural lessons, blessings and advice are given by the village’s elders. Thus, Kundura has a dual purpose: cultural and religious.

Kunama and their FestivitiesThe Shatta is a cultural event in

which young men, dance wearing only local pants, which are, in fact, forbidden. However, they deliberately wear, and challenge the Shatta manna, an elderly chief who’s supposed to punish the young culprits, whipping them on their naked upper-bodies. The more the upper bodies of the young-men bleed, the more cheers they get from their female admirers. Shatta is a display of endurance, courage and bravado.

Indoda is a tradition held solely before the season of the major rainfall where, following the pleas of the Kunama communities, the chiefs of the rain, known as ngora manne, accept gifts in compensation for the prayers and supplications they make to God for rainfall, protection of crops and prevention of locusts and other insects or birds that damage agriculture. This God is referred to as Anna.

In terms of conflict resolution, the Kunama ethnic group has the so called Sangga-nena, which literally means “bone-reconciler”. The partakers are highly respected and their activities too are highly appreciated and honored. They use solely peaceful means to mediate and settle homicidal discords between parties of the murderer and the murdered. This is a uniquely Kunama tradition that excludes and supersedes other forms of formal court procedures.

Coming of age ceremony is known as Ana-ila, the ritual cutting of hair. The ritual is performed, when the youth have reached a certain age and are considered to be “brought up” and crossing into “adulthood”. Until that time, the youth are known as gaishafna, the carriers of a distinctive hair-style denoting adolescence.

Gathered by the various elders from various villages and accompanied by many of the young who have already gone through that ritual and are therefore known as amfura (young-adult), the gaishafna, are led to places called agisha or alai-sagila. Through training and tests, they are brought up to adulthood and drop their gaishafna hair-style and status.

The Kunama are organized along matrilineal clan ancestry. Individuals trace their roots through the mother’s blood line.

Thus, the Kunama spiritual tradition/religion is a matriarchal one, whereby women have the role of serving as the mouthpiece of the gods and ancestral spirits. These women are called andinnas and they

are held in high esteem in Kunama society.

The institution of andinna is common and widespread among the Kunama. This name can be used in a broad sense for any woman who becomes entranced. More specifically, the title applies to women who have been chosen by the ancestral spirits and have been formally initiated, becoming andinna shadia. Only women become entranced and enter the sisterhood of andinnas.

According to anthropologist Gianni Dore, the term andinna “may be related to andà, great one, elder, ancestor… perhaps alluding to their function of mediating with the world of spirits (inà is a suffix that indicates a quality of something).”

Every year, the andinnas fall in a trance in the dry months of December and January, after the sorghum harvests. For three or four days up to a fortnight, they roam across the land, across dry and often difficult paths, visiting and being ritually welcomed into villages where they heal and perform divinations or channel the spirits of ancestors. They “cure with herbs, are able to drive away evil spirits and protect from misfortune.”

To begin the trance, the andinne undo their hair and are anointed with butter. They cover the front of their head and sometimes two forelocks with a white, hornlike crown of sheep fat. According to Frank-Wissman, the fat is mixed with other sacred substances, possibly herbs. They hang long black feathers from their heads and hold poles. The senior andinnas carry staffs with bells on top for calling spirits. Furthermore:

“They gather within a dagasà enclosure, usually four or five of them with their apprentices, a small, ad hoc feminine confraternity; they drink aifa, the local sorghum beer, they eat valuable foods like sesame and honey, burn incense, hold a sword. They enter trance to the accompaniment of music, singing in call and response. They also express themselves with masculine voices and bearing in public performances, and may threaten or pursue anyone who comes close…”

The andinna are said not to remember what they say or do during these trances. The words they speak are a mixture of Kunama with Arabic and Tigrinya with glossalia (non-words) and infusions of Islamic words and place-names such as Mecca and Medina.

The women carry swords, lances, sticks, shields, feathers, and sheep

fat, for ceremonial use; plants and roots for cures and for sacrificing animals.

Even the entranced movements in their strangeness and irregularity (such as scrambling up on the roof of a hut or into the trees) are codified… Spectators sometimes participate by stepping up to support the women when they fall to their knees or into someone’s arms in deep trance.

The traumatic experiences of the andinna women make them agasè, intermediaries between the living and dead. Immersed in the pain of the living, they are called to resolve the sufferings of life; with their traveling as shadows, hella, between the earth, lagà, of the living and that of the dead, they reassure on the fact that the dead don’t have suspended accounts, but respond to the anxieties of the living on the fate of those whose death is not certain.

At the end of the sacred period, the andinnas go through ceremonies that return them to normality. Their relatives prepare sorghum beer and invite guests. The women often gather together in a single hut, even if there are various spirits, and they make sàmeda, the festival that includes the closing dance to mark the end of the trance.

The andinnas return and are greeted by their relatives, who ask “how was your journey? Are you well? Have you seen our relatives?” They answer, explaining which ones they have met.

Various kinds of rites are performed. Some announce and prepare the ceremonies for the dead on behalf of the relatives. Others, like the sasalilé, perform divinations, receiving questioners from behind a cloth, speaking in the voice of a dead relative who asks for sacrifices.

Pollera describes them being wrapped in a futa on the ground, hiding and speaking in tongues. This

hiding of the entranced seer behind a veil or cloth appears in many cultures around the world, including those in Indonesia, the Philippines and Uganda. It is also seen in the Machi in Chile and through the beaded veils of the Izangoma in South Africa.

At the end of their sacred journey across the land, while immersed in ancestral consciousness, the andinnas return to their respective villages for the closing ceremonies. One Italian observer described how women danced four times and then returned in procession with the head andinna coming last. They were joined by two former andinnas who repeatedly cried out, “sullum, sadellà lilina ibba”, or “goodbye, Father Sadallà, I leave you”.

The women moved across the clearing, performing protective ritual theater and offerings: “they turn, with weapons lowered, execute right and left turns like soldiers, cross arms, remove their diadems of fat, scatter aifa-beer and milk to the four directions, leap toward the east, hissing, and then compose themselves. Finally they closed with a sacrifical meal of chicken and injera.”

Although the Kunama are matrilineal, the profession of andinna is not handed down by descent, only by spirit calling. They have a saying, “andinnas don’t have heredity.” They may have children, but not as married women (kokidiginà) whose unions are contracted between two families. They join another social category, the kokàta, who are women free to pursue love affairs as they choose.

When an andinna accepts a student, she teaches her how to control her spirits, and ultimately

continued on page 7

Eritrea Profile, Wednesday, 3 February, 2016 5

by: Ray Ja Fraser

In Tancred, Benjamin Disraeli tells us how “[t]he East is a career.” Eritreans, similarly, may be forgiven for thinking that, for mainstream analysts and experts, “Eritrea is a career.”

The last several weeks, featuring a slew of sensationalist, one-sided, decontextualized pieces about Eritrea, suggest that although it may be a new year, analyses of Eritrea will continue to lack objectivity, while remaining shortsighted and inaccurate.

Days ago, a fictitious report about polygamy in Eritrea allegedly recently becoming national policy began to circulate across various media outlets. While the story was a complete and utter hoax, littered with innumerable fabrications – easily revealed by simple, perfunctory background research – its broad dissemination underscores how coverage of and journalistic practice toward Eritrea is so problematic.

The only things missing from the whole fiasco – beyond rationality and critical thinking – were the stigmatized, clichéd imagery and descriptions about “lions in the backyard” and natives brandishing spears while decked out in traditional loincloths and war paint.

Ultimately, the story and the broader imagery of Eritrean women and sexuality reflect Edward Said’s notion of orientalism, a way of seeing that imagines, emphasizes, exaggerates and distorts differences of Arab [and Global South] peoples and cultures.

For centuries, the Global South – and here Eritrea, in particular – has been depicted as an exotic and mysterious place of sand, harems and belly dancers, reflecting a long history of Orientalist fantasies which clearly continue to permeate our contemporary popular culture.

Several weeks ago, prior to even a single week of 2016 being completed, and before Eritreans even had an opportunity to slice their panettone festive cakes and wish one another “Ruhus beal ledet” (or “Merry [Orthodox] Christmas”), another article about Eritrea was published in African Arguments. In The Questions No One is Asking about Eritrea, the author claims that the wrong questions about Eritrea are being asked, before providing a series of flawed assumptions.

Same old, Same old…To begin, one (minor) correction

is that, unlike the claim by the author, there has been no change of the currency. The currency is still the Nakfa; the only change enacted was that of the currency notes.

The author would do well to ask – and investigate – why. Although this error is minor in comparison to the others within the rest of the article, it does reflect the inadequacies and shortcomings of the broader body of work. If the author is lackadaisical with such details, what does it imply about their potential understanding of larger, more complex topics?

Problematically, the author completely fails to analyze, either deliberately or out of ignorance, one of the key external “pull factors” contributing to the “spike in refugees” – specifically, the de facto policy of Western countries to grant automatic asylum to anyone from Eritrea.

If one of the author’s key questions asks, to paraphrase, “why the sudden spike in refugees,” this would be an area worth exploring. Doing so would reveal how such policies (i.e. favorable treatment of certain groups of migrants) are not unique, are often intricately tied to broader foreign policy and geo-political machinations, and have often directly impacted patterns of migration.

For example, Susan Eckstein, a respected Boston University professor, has conducted extensive research on how, for half a century, patterns of Cuban migration to the United States have been an outgrowth of the fact that Cuban immigrants to the United States have been awarded unique immigration privileges with a path to citizenship offered to no other foreigners.

The granting of special privileges is firmly grounded in U.S. foreign policy and, according to Eckstein, was implemented in order “to sap the Cuban regime of its talented citizens and highlight Cubans’ preference for capitalist democracy over communism.”

In relation, while Haitian migrants face challenges in posing as Cubans once they reach American shores, nationals of countries bordering Eritrea face a much less difficult time in posing as Eritreans. Accordingly, the questions to ask should question the special treatment of Eritreans and the implications of this special treatment on patterns of migration

from the Horn of Africa?

Rather than examine this significant issue, the author instead ponders whether Eritrean families are consciously pushing their own young children (i.e. under 10 years of age) to make dangerous, perilous journeys. Questionably, the author raises this point in lieu of any reliable evidence, and starkly in the face of more credible claims that many young children actually migrate either without the knowledge of their families or against their wishes.

However, what is particularly troubling is what the author implicitly suggests. Reflect upon what the point assumes about Eritreans and their basic valuation of life or family.

Simply, Eritreans are caricaturized as savages, much in the same way that for Western colonizers, Africans were the benighted heathens – inferior, barbaric, backward, less developed, and uncivilized. The point serves to paint Eritrea as an arena of barbarity and lacking in basic humanity in a manner that highlights outsiders’ own ethical superiority.

Ultimately, the author illustrates, whether [s]he is aware of it or not, that as Frantz Fanon put it, for outsiders “the native is declared insensible to ethics; he represents not only the absence of values, but also the negation of values…” and “the customs of the colonized people, their traditions…are the very sign of that poverty of spirit and of their constitutional depravity…” (1963: 32).

Additionally, the author claims that “[i]t is interesting that the PFDJ is choosing to publicise itself to an international audience,” seemingly suggesting Eritrea had chosen to isolate itself and is only now actively seeking global or regional engagement and cooperation. This is, yet again, grossly inaccurate. The truth is that it is the international community, led by the United States, which has pursued a policy of isolation toward Eritrea.

Peaceful and cooperative regional and international co-existence and integration have long been bedrocks of Eritrean foreign policy. However, at the same time, the country has been the target of an externally-driven strategy to isolate it, particularly through attempts at scuppering foreign agreements and economic deals.

For example, according to a leaked U.S. embassy cable in Addis Ababa sent by Chargé d’Affaires Vicki Huddleston (dated November 1st 2005), the strategy of the U.S.-backed Ethiopian proxy was to “isolate Eritrea and wait for it to implode economically.” Moreover, a 2009 cable sent by Chargé d’Affaires Roger Meece reveals that the “USG [U.S. government] has worked to undercut support for Eritrea.”

Thus, it is not “interesting that the PFDJ is choosing to publicise itself to an international audience”; rather, it is interesting that the international community is now choosing to reassess its isolationist approach. In the spirit of article then, one can ask questions, such as why or how, when faced with isolationist policies and sanctions, is Eritrea food-secure and able to feed itself, while neighboring countries, favored and coddled by the international community, have millions suffering starvation?

Moreover, in light of the ongoing conflagrations across the Horn of Africa (e.g. Ethiopia, South Sudan, and Somalia) and broader Middle East and North African region (e.g. Libya, Syria, Iraq, and Yemen), what has been the exact role of Western policies and interventions in the tragedies and nightmares from which so many of the world’s migrants flee?

It is also quite puzzling that the author notes how journalists and academics have “documented” human rights abuses, offering a veneer of legitimacy and credibility, while avoiding how the standards of research utilized within these processes is extremely low and would fail to meet basic, even elementary, academic standards of research.

In contrast, the author raises suspicion of Eritrea’s developmental progress, presenting critiques

of data collection and research processes. This overlooks the fact that numerous developmental organizations have been working effectively and cooperatively on a range of projects and initiatives within the country for years.

Moreover, it fails to acknowledge that in many situations and contexts around the world, data is often collected from government surveys and institutions, thus making Eritrea not unique in this aspect.

It is almost as if the author cannot bear to concede that Eritrea, choosing to take complete ownership of its own destiny and utilizing a unique developmental model, contrasting the accepted, orthodox tenets of the international developmental establishment, has been able to produce tangible, positive outcomes.

Instead, the author’s point, essentially that information from Eritreans is questionable and illegitimate, borders on the ethnocentric and hints that Eritreans, to quote from The Eighteenth Brumaire of Louis Bonaparte, “cannot represent themselves; they must be represented.”

Ongoing misguided understandings and analyses of Eritrea reflect the enduring general notion that the “Third World” and its people exist “out there,” to be known through theories and intervened upon from the outside.

It is quite telling how an outlet titled African Arguments consistently features non-Africans pontificating about Africa’s problems and proposing externally-derived solutions. The “Third World” has “needs” and “problems” but few choices and no freedom or capability to act. Such assumptions illustrate a paternalistic attitude and perpetuate hegemonic ideas of foreign superiority.

The beauty of Eritrea. Its people, its traditions and its laws. Typical Eritrean Wedding ceremony – one-to-one

6Eritrea Profile, Wednesday, 3 February, 2016

VACANCY ANNOUNCEMENT

Bisha Mining Share Company PLC is inviting interested applicants for the following position.

E1. xploration GEoloGist (01)

Qualifications:

BSc Geology

Certificate in Management/Supervision will be an added advantage

Knowledge and Experience:4 Years working experience in Exploration Geology environment 2 Year experience Core logging experience

1 Year experience in Supervisory position will be an added advantage

Experience on GIS software, Geology software package would be an added advantage

Technical Skills Behavioural Skills

Working knowledge of Volcanic Massive Sulphide (VMS) geologic environment

Communication (English and Local language)

Knowledge of Exploration policies, procedures and processes; core logging, geological mapping, soil/lithogeochemical sampling.

Teamwork

Computer Literacy (MS Office – Intermediate, GIS software, Geology Software package)

Interpersonal relations skill

Analytical skill (added advantage)

Deadline driven

Field based logistical experience

Cultural Diversity Awareness

Knowledge of Health and Safety proceduresReport writing

Geological mapping skills

Knowledge of Drill hole logging

Summarize the Purpose of the job in a maximum of three or four lines.

Responsible for collecting geological data for all Exploration activities and record data into a database.

EssEntial FUnCtions

Describe the fundamental duties and functions of the job (what is done and why). Main FUnCtions

1. Collection Drill Hole Data (Logging)2. Drilling Supervision3. Exploration Field Work4. Health and Safety

TASK DESCRIPTION EXPANDED TO CORE PERFORMANCE AREAS

1. Collection Drill Hole Data (Logging)1.1 Responsible for core logging; lithological, mineralization, alteration and structural.1.2 Responsible for layout of sampling intervals; assay, whole rock, specific gravity (SG)1.3 Responsible to ensuring all samples are correctly collected, including XRF and Magnetic Susceptibility readings. 1.4 Ensure that all core data is recorded in hard copy logs, quick logs and entered into the geological database.1.5 Ensure all the lithological, mineralisation, structural and sampling data is recorded in geological database software. 1.6 Review all the data and ensure that all data is stored in accordance to Exploration policy and procedure.1.7 Ensure that Geo-technical data has been logged and entered into geological database.1.8 Verify data and sign-off on QA .QC.1.9 Communicate and report significant results in a timely manner.2. Drilling Supervision2.1 Assist in supervising and coordinating the implementation of Drilling programmes.2.2 Monitor GPS co-ordinates of proposed drill holes and access roads.2.3 Monitor Drilling operations and verify daily Drilling reports.3. Exploration Field Work3.1 Surface Geological mapping and sampling; create surface geological maps with GIS software3.2 Determine sampling locations by means of a GPS.3.3 Take surface rock samples to obtain geological information on the outcrop material.3.4 Collect special samples for mineral evaluation purposes.3.5 Supervise soil and stream sampling team and activities.3.6 Ensure all data entered into geological database and verify data and sign- off on QAQC4. Health and Safety4.1 Responsible to wear PPE as required.4.2 Knowledge of Health and Safety standards as well as policies, procedures and processes.4.3 Attend and participate in all Health and Safety meetings/toolbox talks.

General Information and other requirements:

Type• of contract: Indefinite period Place• of Work: Asmara Salary• : As per Company salary scale.Additional• requirement for Nationals: Having• fulfilled his/her National Service obligation and provide evidence of release paper from the Ministry of Defense. Present• clearance paper from current/last employer.Testimonial• documents to be attached (CV, work experience credentials, a copy of your National Identity Card etc.).Only• shortlisted applicants would be considered as potential candidates for an interview.Application• documents will not be returned to sender.All• applications should be sent through the post office.Deadline• for application: 10 days from the day of publication in the Newspaper.Address• : Please mail your applications to;Bisha• Mining Share Company

P• . O. Box 4276 Asmara, EritreaNote• to non -Eritrean applicants:

Please send a copy of your application toAliens Employment Permit Affairs,P . O. Box 7940 Asmara, Eritrea

Ads

7Eritrea Profile, Wednesday, 3 February, 2016 Ads Notice to Bidders

The U.S. Embassy in Asmara has a requirement for Trash removal Service. Prices are quoted according to the scope of work break down of prices. Please

note that this is a solicitation for a commercial item, prepared in accordance with the format of Federal acquisition regulation (FAR) 12.6, 52.212-1, 52.212.4, 52.212-5, 52.212-5 and Department of state Acquisition regulation (DOSAR) 652.206-70, 652.214-71, 652.225-70, 652.225-71, 652.242-70, 652.243-70, 52.212-3.This announcement constitutes the only solicitation. The solicitation number is SER10015Q0005 and is issued as a Request for Quotation. The contractor furnishes all materials, labor and work. The contractor is assumed to begin work in two consecutive days after contract award. In order for a quotation to be considered, a bidder must have an experience on similar works. Award will be made to the lowest priced and technically acceptable Bidder. The Embassy intends to conduct a pre quotation conference. All potential bidders are required to attend a Pre Quotation Conference. Thus, if you are interested call 120004 ext. 2150 to register on or before February 16, 2016. Please direct any question regarding this solicitation to the Contracting officer Mr. Stephen O. Martins at: 120004 ext. 2211.

CHiNESE CLASSES TO THE PUBLiC

CI-NCHE is planning to offer more classes for the public who are interested in learning Chinese language and longing for knowing more about Chinese culture.

There will be some Chinese language classes and Chinese culture classes for the new comers as follows:

Chinese Language Class: Wednesday& Friday, 9am-11am. Chinese Language Class II: Wednesday& Friday, 4pm-6pm. Chinese Language Class: Saturday&Sunday, 4pm-6pm. Chinese Culture Class(Kongfu): Monday to Sunday Chinese Culture Class(Chinese Songs): Sunday, 2pm-4pm. Chinese Culture Class(Calligraphy): Tuesday& Thursday, 4pm-6pm. Chinese Culture Class(Dancing): Tuesday& Thursday, 4pm-6pm.

The people who want to take the Chinese class will have to pay 100 Nakfa for handouts. More information is available for you on working days at Room 179 & 181, University of Asmara. CI-NCHE is expecting you to begin the Chinese Journey with us together.

The schedule for registration:

Date: Feb. 15-19, 2016 Time: 8:30am-11:30am, 2:30pm-5:30pm Venue: Room179 & 181, University of Asmara

guaranteed.

Q. In a recent interview, you had stated that the strengthening the PFdJ and the drafting of the constitution will be among the major tasks of the government. What has been done so far in that respect?

President Isaias: Here we are talking about a government system which is, in effect, the administrative system of the country. It is not a mere Constitution. The system is the means that will enable you to achieve the desired goals. The system must respect and guarantee the rights of citizens; the sovereignty of the nation; and, the citizens’ rights to equal opportunity. In a nutshell, the government system must ensure that that the citizens have full ownership of their lives. We have no need for a government that is bought and sold by money; parliaments that are bought and sold by money, or a government official that is bought and sold by money. We cannot tolerate people who give precedence to their narrow interest to suppress and compromise the interests of the people; or sell outs. Manipulation of ballot boxes

to win rigged elections and altering constitutions for self-interest is not something this country and people deserves. The people of this country deserve and aspire for much more. We have gone a long way; we have overcome many challenges. The task now is not to produce “a Bible or Koran”. We have to cultivate a political system that will elevate us incrementally from the current to a higher stage and beyond. And this is not an undertaking that we are starting today. The government system is not one that is beginning today. It has been developing from the outset. At this stage, what is required is a document that reflects our aspirations and that is based on our values and cumulative experiences. This document will not embody, all in by itself, the desired government system but will be reinforced by all the laws and regulations enacted so as to create the requisite complementarity. The entire structure, from the lowest to the highest levels, must be coherent and congruent with the desired objectives. The question is how do you design this structure? These specific documents are being researched and prepared. There are various topics that fall within the

legal domain. Finally, it will have to be extensively discussed in minute details by the people and ratified through a referendum or some other mechanism. One year has already elapsed since the inception of the current process and the studies and research are ongoing. Once this is finalized and documented, further sensitization and in-depth discussions will begin. When this process is thoroughly exhausted, the ratification process will be set in motion.

Q. How about the tasks regarding the strengthening of the Front?

President Isaias: They are interrelated. There are several issues that crop up to mind; and I have addressed them in the past. Ultimately, sovereignty is the purview of the people. No external power can dictate the people’s choice. It is the sovereign right of the people to choose the kind of political system they desire: single or multi-party systems. In our case, we cannot ignore our history and experiences and adopt a new system that does not reflect this culture. Government systems are established with some force as linchpin. The EPLF was

not a political organization that came about through the personal whims of certain individuals or at some opportune historical juncture. But rather, it is a political organization that has relevance today, tomorrow and the day after. So its role in the political and government systems must be properly recognized. The issue is not about boasting of the stellar achievements of the past but what the Front can contribute to this process? But the Front needs to first strengthen itself and determine and clarify its future role to the public. This is being done simultaneously as the two process are intertwined and inseparable.

Q. What can we expect in this regard in 2016?

President Isaias: Political development is a process. It can have its own internal dynamics, with varying intensity, but it should not be seen in isolation from economic, security, or other developments. They are all interdependent. All the activities in different sectors of the country, the activities of PFDJ, national associations and government institutions, along with our diplomatic and media activities

fall under political development. Even the challenges directed at us from foreign powers come under the political development process. Many of our political decisions and choices are not based solely on our preferences. They take into account, and are influenced, by the tempo and intensity of external belligerences and hostilities. In spite of these, we have to chart out and enhance own political, informational and diplomatic programmes for 2016; irrespective of external designs. So there are policies that we formulate in all these areas; and there are policies designed by external forces that have impact on us. For instance, we were forced to struggle for our independence because we were denied our fundamental national rights in the 1940’s. The support that the United States and Soviet Union gave to successive Ethiopian regimes influenced, to a certain degree, our political choices during the period of the armed struggle. Similarly, after independence, all the external hostilities and associated wars – the Hanish and Badme conflicts – had substantial impact on our policy choices. What we envisage for 2016 will take these into account and will be adjusted accordingly.

“What is important now is to look forward and formulate....continued from page 2

decides when the novice andinna is ready to begin her practice: “The teachers of possession and their students consist of a temporary confraternity in the dry months of December and January, leading a life apart, moving from village to village and carrying out divinations and curing activities.”

Relatives can be conjured upon request: “the Andinnas can be invited by relatives of another village and there make festivity and fall in trance.”

Furthermore: “The girls are initiated and put through a long training which includes control of the body and voice. When the relatives, after having failed to find other

Kunama and their...

means of resolving the crises, finally decide to take the girl to become apprenticed to an Andinna…” she is given a structured way of dealing with her state, a system of action and knowledge that they absorb through a controlled process, which gives order to ‘disorder’ that coordinates every day time with extraordinary time…. The students accompany and do services for the Andinnas as they drove the spaces between this village and that.”

Given all the unique practices and spiritual tradition, the Kunama people have a rich culture and history. They are very well known for their proud festive ceremonies and heritage, which to this day remain intact and protected.

continued from page 4

Eritrea Profile, Wednesday, 3 February, 2016 8

On Dr. Michael Koehler and his background

MK: Years ago, when I came from Berlin to Leipzig and settled there, I got a job as a professor of music at the Orchestra University. Subsequently, when some of my students decided to play masterpieces, concertos, and celebrated composers’ pieces, we collectively decided to gather and make music. Ultimately, that is how the Leipzig Philharmonic Orchestra was founded in 2000.

Forming an orchestra might

sound easy, but in reality it is not. Mainly, this is because there are 50 to 80 different people involved. But then again, the mutual interests and passions amongst the members, makes it much more feasible.

On diversity and people from all over the world

MK: Diversity is wonderful. That is how we live in Germany! There are people from all over the world; however, in Germany, people tend to adopt the German ways and culture. For example, consider Giulia here. In Sicily I bet she was always late for meetings, but once she moved to Germany she quickly learned to be sharp. Italians come ten minutes late!

So yes, it is nice to have people from all over the world with different cultures and ways of living. Nevertheless, people tend to adopt our ways of being and living.

On Giulia’s response to living with “always on time” people of Germany

GM: As humorous as it may seem, I learned to be on time when I went to Germany. They are never, ever - not even one minute – late.

Leipzig Philharmonic Orchestra: Great Recognition from the World and Eritrea

Somehow I became accustomed to their culture. But jokes aside, like Dr. Koehler, living amongst people of different cultures, one of the first things you need to learn is to respect each other’s norms, because what might be normal to you could be an insult to others. You need to be extremely careful for the reason that the university and the orchestra has a large mixture of people of different traditions and backgrounds. The beautiful thing about it though, is that despite cultural differences, music creates a strong bond amongst us.

On touring the world

MK: Yes. We have toured many, many countries. We’ve had the opportunity to perform in major concert halls in Korea, China, India, Russia, Sweden, across Latin America and the U.S., as well as your beautiful country, Eritrea. Although we have always played European classic symphonies, we have never experienced any cultural divides since music is a universal language.

Music transposes many differences by unifying each and every one of us. Our desire is to spread the message of unity trough music; there are no words in symphonies, just many musical instruments creating harmony. It brings togetherness. That is the motive of our international tours.

On Giulia Milioti and her background

GM: I am from Italy, the home to arts. Specifically, I am from Sicily, which is very similar to your country. Currently, I play the violin in Dr. Koehler’s orchestra. I studied and played the violin since I was a young child. I studied in Catania before moving to Germany to continue my university studies

there.

I was here [in Eritrea] in May and I am so glad to be back again! My experience was beyond explainable. It was my first trip to Africa. As you may know, some of the external perceptions about Africa, and especially Eritrea, are rather unpleasant. Undoubtedly because we often have the wrong information of [Eritrea] in Europe, I was not sure whether to come or not. However, when I got here I felt nothing like I had feared. It is nice here, and one of the most peaceful places I have ever been to.

Ultimately, that is why I decided to come back and teach music to Eritrean children. In fact, during my short visit, I had the opportunity to go to the Asmara Music School and the Italian School. You have a rich culture in music, it is wonderfully pleasant to see how every ethnic group owns its respective musical tradition. So I thought that would be a nice experience for me to share some European music traditions with you. Simply, it is just beautiful to be here with you.

On wrong perceptions and assumptions

MK: We have the wrong information about your country. Even my parents told me not to go to Eritrea. But I decided that I wanted to know and see for myself and thus, I came. And you know what…I was in Massawa on the second day of my visit. I asked myself why is it that such a nice, peaceful people are not being assisted in developing their country?

On their concerto during Independence day in May

MK: We performed during the Independence Day celebration and

it was really, really delightful. We started performing, but we did not know exactly what to play. Since we were playing music from the European culture, we were unsure of how the audience’s would react. Our fears were quickly put to rest, and it was a pleasure to see how the people at the stadium started clapping, smiling and enjoying our performance.

After that, we were quite relaxed in our following performance at the Asmara Opera House. We were very assured of Eritrean population’s respectfulness towards a different culture and their readiness and eagerness to see, learn, and enjoy.

On their possible return for Eritrea’s 25th Independence Day celebration

MK: I hope so. At the moment we need some support, since we rely on private sponsorship. But if we are to eventually come, this time we will do a survey on what the Eritrean people like. Because we aim to please trough music…what symphony would you suggest?!

We would take our time and study how we could entertain you. Maybe a bit more upbeat? Last year, we played Vivaldi’s Winter, but we had a more excited reaction to our upbeat music.

An unforgettable, lovely memory from last year, which at the moment surprised me a bit because in Germany we don’t have that, was when at the end of the ceremony everybody, including the president, gathered to dance. And we were all hugging…it was so affectionate. I was so happy to be a part of that very specific moment, and I hope I be a part of it again.

On expectations if they return

MK: I remember how much President Isaias Afewerki enjoyed our performance last year. This year, I would also like him to come to the Asmara Opera House.

So this an invite to the president?

MK: Perhaps…yes it is!

GM: For me, what I expect the most is a big crowd of young, enthusiastic people. I want more young people to be a part of our performances. My dream is to share music and culture with Eritrean youth and children.

**Author’s note: I would especially like to thank Ms. Jenette Zimmer for her warmth and hospitality at the German Embassy residence.

The Leipzig Philharmonic Orchestra is a German orchestra globally recognized for its excellence in European classic music. Last year, the Leipzig Philharmonic Orchestra was in Asmara to participate in the celebration of Eritrea’s independence. The orchestra’s extended stay and highly-lauded performances offered a rich, vibrant exchange of music and culture.

Dr. Michael Koehler, artistic director and principal conductor of the Leipzig Orchestra, along with violinist Giulia Milioti, were here in Asmara, and we had the opportunity to chat. Our discussion covered many different topics and the artists expressed enthusiasm to possibly being a part of Eritrea’s upcoming Independence Day celebrations. The following presents a brief summary of our pleasant discussion.

Billion Temesghen

Giulia Milioti & Dr. Michael Koehler