Vol 22. No. 88 Wednsday, 06 january, 2016 Pages 8, Price 2.00 NFA

News Brief Blood doNatioN

Students of the Halhale College of Business and Economics donated blood on 30th December last week.

The students explained that donating blood gives them moral satisfaction as a commendable community obligations.

Mr. Yasin Abdalla, member of National Voluntary Blood Donation Association, for his part, indicated that the association is expanding its branches in all the regions of the country and commended the initiative taken by the teachers and students of Halhale College of Business and Economics.

PuBlic meetiNg iN she’iB The Administrator of She’ib sub-zone, Mr. Mohammed Hammid Ashkeray

underlined the significance of increased awareness of the society at large in enhancing support to needy families in general and improving the living standards of Martyrs families as well that of the disabled in particular.

The administrator made the remarks during public meetings he held in six districts of the sub-zone. Commending the inhabitants for their unreserved participation in the Government outlined support-programme for the families of Martyrs and the disabled, the administrator called for the endeavor to continue in an organized and synchronized manner. He also said schools have been opened for citizens with sight and hearing disabilities throughout the nation which have enabled them acquire various vocational skills. He further said that this motion should be emulated as well as supported by all.

commeNdaBle health serviceThe residents of Glas and its environs expressed that the Glas health center

is providing commendable service to the public.

They said that the health professionals in the center are conducting sustainable awareness raising campaigns and that is significantly contributing in reducing the prevalence of diseases in their areas.

Sister Elsa Hidrom, head of the health center, indicated that the health center is equipped with essential medical facilities and is providing basic medical service.

Mid-wives Sister Tsigereda Frezgi and Sister Semhar Yosief explained that they daily admit from five to ten pregnant women for delivery and that this year more than 200 pregnant women were assisted in the delivery of their babies in the center.

Glas health center has 16 rooms including emergency room, laboratories and the delivery department.

The Minister of Local Government, Mr. Woldenkiel Abraha conducted a tour in the Northern Red Sea Region. The Minister visited the sub zones of Foro and Ghindae on the 30th and 31st December accompanied by the Governor of the Region, Ms. Tsgereda Weldegiorghis, and

The Ministry of Marine Resources provided assistances to 104 fishermen from the sub zones of Gela’lo, Shieb, Dahlak, Foro and Massawa.

The Head of the Branch Office of the Ministry in the Northern Red Sea Region, Mr. Samson Zecarias, stated that the assistance, provided on low-interest loan terms, included various tools that would help them in handling, storage and processing of fish products

. Mr. Samson further added

that the Ministry will conduct practical training porgrammes on modern fishing techniques, boat-motor maintenance as well as fish preservation methods for the fishermen in the coming months.

The assistance is expected to increase output of artisanal fishing geared for the domestic market.

the Chairman of Assembly of the Region, Mr. Ibrahim Ali Shek.

Minister Woldenkiel was briefed extensively on the production status of cereals, fruits and vegetables under cultivation in the areas around Erafayle, Hadish, Ayromale, Zula and Afta- sub-zone of Foro.

Minister Weldenkiel made a similar tour to the sub-zone of Ghindae and inspected the various activities of the inhabitants of zonal administration of Dogoli. Furthermore the Minister visited agricultural infrastructure and cultivated areas in the Zonal Administration of Demas.

develoPmeNt tour of the miNister of local goverNmeNt to the NortherN red sea regioN

assistaNces to fisheries iN red sea

regioNs

An assessment meeting of the National Union of Eritrean Youth and Students (NUEYS) Southern Red Sea region branch indicated that programs targeting youth development in the region have been successfully implemented in 2015 through the active involvement of the Government and the Front.

Besides the programs that aimed at nurturing the habit of reading and work ethics among the youth, community work programs, vocational trainings as well as public meetings, the assessment revealed that visits of youth members to different development projects throughout the nation has enabled them to acquire increased awareness on

Youth develoPmeNt Programs iN southerN red sea regioN

domestic achievements in general and exchange of experience in particular. During the meeting, Osman Abdelqader, head of the NUEYS branch office in the region applauded the commitment of the Government and the Front in the successful implementation of the youth programs in the region and further called for their unreserved cooperation in future endeavors.

PFDJ Secretary in the Southern Red Sea region Mr. Adem Ali on his part explained the role of the youth in creating a civilized society that is equipped with the requisite knowledge and skill. He further called on all concerned bodies to assist in youth oriented development programs.

The Government of Eritrea, reaffirms its strategic neighborly ties with Saudi Arabia and condemns the violation perpetuated against the Embassy of Saudi Arabia in Tehran.

Ministry of Foreign Affairs The state of Eritrea

Asmara5 january 2016

statemeNt of the foreigN miNistrY

2Eritrea Profile, Wednsday, 06 january, 2016

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Acting Editor Amanuel Mesfunamme@zena.gov.er

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Sara Alem

Excerpts

In April 2009, the UNHCR issued a 35-page booklet entitled “UNHCR Eligibility Guidelines for Assessing the International Protection Needs for Asylum-Seekers from Eritrea”. UNHCR further published the second Guidelines on 20 April 2011. This 37-page document was essentially a replica of the first publication in terms of format, language and substantive contents albeit few, insignificant and inconsequential, updates.

UNHCR’s purported purpose in issuing these guidelines was to “assist decision-makers, including UNHCR staff, Governments and private practitioners in assessing the protection needs of Eritrean asylum-seekers”. The organization flaunted these guidelines as “authoritative legal interpretations of the refugee criteria in respect of specific groups on the basis of objectively assessed social, political, economic, security, human rights and humanitarian conditions in the country of origin concerned”.

It further asserted that “the guidelines are researched strictly and are written based

on factual evidence provided by UNHCR’s global network of field offices and information from independent country specialists, researchers and other sources which is rigorously reviewed for reliability”.

As we will demonstrate in subsequent sections, nothing can be farther from the truth. First off, UNHCR “Guidelines on Eritrea” do not emanate from a” rigorous and independent fact-finding work” conducted by the agency in Eritrea and elsewhere abroad. This is borne out by the following salient facts:

• Both reports epitomize sloppy, cut-and-paste, desk “research”, characterized as they were, by wholesale regurgitation of prevalent, negative literature on Eritrea from biased and politically motivated entities.

This is indeed amplified by a cursory scrutiny of the footnotes and references. The two booklets contain 473 references.

The bulk of these footnotes are, however, iterative attributions to i) US State Department of State, Country Report on Human Rights; ii) Amnesty International; iii) Human Rights Watch; iv) Reporters Without Borders; and, v) a couple of notorious Eritrean quisling publications.

• A largely recycled document from suspect entities can hardly qualify for “factual evidences collected and rigorously validated by the UNHCR” or provided by other “independent country specialists”.

• UNHCR’s lopsided methodology of information collection and validation is extremely hard to explain. Along with other UN agencies including the UNDP, UNICEF, and the WHO, UNHCR has a duly accredited and fully functioning UN office in Eritrea headed by a Resident Representative.

But there are no indications whatsoever that the “findings” the booklets enumerate largely quoting the usual, Eritrea-

bashing sources cited above, have been validated or reviewed by the UNHCR Office in Asmara for purposes of “rigorous factual accuracy and reliability”. If anything, the UNHCR Office in Asmara and UNHCR’s global network of field offices are conspicuous in the booklets for their almost total absence as credible sources of information and/or validation for UNHCR’s “findings and conclusions”.

Secondly, most of the “findings” are replete with presumptuous caveats and qualifications such as “reportedly”, “allegedly”, etc.

In view of the gravity of the subject matter and its ramifications for the country in question, UNHCR’s approach accentuates an appalling lack of responsibility and professionalism. This contrasts starkly with, and undermines, UNHCR’s proclaimed standards of “objectivity, accuracy and reliability”.

Thirdly, the UNHCR is guilty of a breach of trust to the host nation. Common sense, normative decency and agreed ground rules dictate that the UNHCR communicate its findings, however unsavory, to the host nation.

The UNHCR is also duty-bound to request policy clarifications from the host nation instead of second-guessing them and/or seeking third party interpretation; particularly when the latter are not disinterested entities and/or when they harbor hostile political agendas. In the case of these booklets, however, the whole exercise was shrouded in secrecy in as far as Eritrea is concerned.

The UNHCR did not, in fact, communicate its findings formally to the GOE while circulating them to other entities.

The UNHCR tries to justify this wayward approach under the lame excuse that “access to independently verifiable information on the situation in Eritrea is difficult to obtain

given the Eritrean Government’s control over virtually every aspect of life in the country, the lack of independent media and the curtailment of NGOs activities”.

In Eritrea as elsewhere, the statutory mandate of NGOs is to carry out humanitarian/development work.

Why the UNHCR conflates the

development work of NGOs with anti-government, alternative media is difficult to comprehend. Furthermore, there are a plethora of UN agencies in Eritrea that produce comprehensive annual/periodic reports on the country. Eritrea’s development partners (the European Union, Africa Development Fund etc.) also produce periodic reports that focus on their specific projects but that also include the underlying political, economic, security and social realities in the country.

More importantly, not visiting the country for any reason, does not give UNHCR any moral ground or responsibility to scavenge on unaccounted, fabricated information on the country’s situation.

In view of these facts, UNHCR’s preference to rely solely and fully on narratives peddled by Eritrea’s known detractors cannot be shrugged off as oversight or poor judgment. It may indeed belie an underlying agenda that may have been imposed on it by its principal funders.

. . .

Conclusion

The exposition described in the above responses amply illustrates that the UNHCR has largely relied on secondary and biased sources for the Eligibility Guidelines that it issued in 2009 and 2011 respectively.

Flawed approach, erroneous data and consequent bleak depiction of the reality in the country has thus led to blanket recommendations of automatic extension of refugee status to

Eritrean economic migrants.

This has in turn spurred a disproportionate number of Eritreans to leave their homeland under the false hopes and expectations of acquiring with ease refugee status in Europe that is associated, in their eyes, with attractive privileges in terms of free housing, education, employment and other social benefits.

This is not confined to Eritreans. Tens of thousands of Ethiopians, Sudanese, Somalis and other Africans have been prompted to seek refugee status posing as “Eritreans” due to the perceived ease of acquiring refugee status under this label.

In Switzerland alone, 40% of the estimated 5,000 “Eritrean refugees” are reportedly Ethiopians.

The Austrian Ambassador to Ethiopia also recently stated that 60% of asylum seekers in Austria are Ethiopians although they apply as “Eritreans”.

UNHCR’s utterly wrong classification of Eritrean economic migrants as “bona-fide” refugees thus constitutes to this day as the primary pull factor that is contributing largely to the influx of Eritrean youth to Europe.

In the event, the Government of Eritrea requests the UNHCR to review and rectify its previous reports and recommendations on Eritrea in light of the facts described above.

Ministry of Foreign Affairs 17 December 2015

Asmara

(Full text can be accessed at http://www.shabait.com/

news/local-news/20954-unhcr-eligibility-guidelines-

factual-findings-or-recycled-defamation)

Press StatementUNHCR Eligibility Guidelines: Factual Findings

or Recycled Defamation?

Eritrea Profile, Wednsday, 06 january, 2016 3

Mela Ghebremedhin

For the detractors of Eritrea, the country has no “no laws or rules”. This is a refrain often parroted by the so-called mainstream media. Seen through their distorted prisms, Eritrea is plunged in a complete anarchy. But, really…? Actually, Eritrean society has a rich track record of customs and traditional justice systems used for centuries. Even the Italian and British colonial powers recognized the importance of preserving and upholding the customary laws during their respective colonial rule of the country. As I went to buy the new codes at Awget Bookstore, I was wondering how the new revised codes took into account customary laws and what is the role of customary practices in resolving disputes or any other legal issues? That’s when I remembered this brochure called “Eritrea-EU: 20 Years of Partnership”. You might wonder where is the link here? Actually, one part of the catalog looks at the role of the EU in supporting community courts in Eritrea.There it is! Community courts! I always wanted to have a look at these community courts work and as soon as I came across the idea, I contacted one of the judges in Asmara. Next morning, I went to visit and attend a session at the community courts located in Edaga Hamus, at the heart of the market area in Asmara. The community courts of Edaga Hamus include the district areas of Arbate Asmara, Abashawel, Edaga Hamus and Maakel Ketema.

I arrived in the middle of a session at the Arbate Asmara community court. The courtroom was full and I see elders in front of the crowd sitting behind a desk alleviated by a sort of stage. As I am sitting quietly by the side hoping that I won’t disturb the session, one of the judges looks at me and asked what is my case. When I responded that I was just here as a writer for Eritrea Profile, he warmly called me by my name and introduced me to the crowd. Well, I guess my will in staying discrete failed. Here I am, listening carefully and observing the whole process in which young and less young are heard.

So, what are community courts? Community courts, as the name says, involve the participation of communities in judicial system. It is a common method, merely in the African continent, in dealing

with disputes through mediation and reconciliation mechanisms. In recent years, the international community started to acknowledge its effectiveness especially in post-conflict areas.

In Rwanda, for instance, after the genocide, three levels of justice mechanisms were implemented and perceived as the best solution in dealing with the different levels of crimes perpetrated. In this framework, the International Criminal Tribunal for Rwanda (ICTR), in Arusha and the National Court in Kigali deal with high ranked orchestrators/perpetrators of the genocide while the traditional method, the Gacaca, adjudicates issues of victims and lower crime perpetrators. Indeed, Gacaca comes from a traditional pre-colonial mechanism to deal with issues at community level to reconcile and forgive offenses through dialogue. Hence, the Gacaca jurisdictions were implemented nationwide by the Rwandan government in 2001 under the “Organic Law of 1996 and the Gacaca Law of 2001” (Clark 2008).

Another example can be found in the Democratic Republic of Congo (DRC), called the Barza, which means the meeting place where the local population will resolve their problems by referring to the elders of the community. The Barza came into play in 1998 in the region of North Kivu. It was implemented after discussions on transitional justice measures at the Inter-Congolese Dialogue (ICD), a commission focusing on peace and reconciliation (Borello 2004). The Barza was implemented by local leaders representing nine ethnic groups to deal with crimes and to enhance, as in the Gacaca, dialogue between victims and perpetrators.

To go back to the community courts in Eritrea, we can notice that it is not solely implemented here but in many regions in Africa and elsewhere. This system of using customary laws within the national law can be beneficial in resolving disputes. What makes it practically unique to Eritrea is that customary laws are codified and written and date as far back as the 15th century. Eritrean communities used Hegi Endaba or ‘laws of the forefathers’ to settle their disputes. However, under Ethiopian colonization, the Ethiopian codes were introduced to

supplant and dismantle the Eritrean customary laws (Woldeab 2011).

Nonetheless, in the late 1970s, as the EPLF was highly organized, it implemented Communal Assemblies of Elders in the liberated zones aiming at resolving disputes through mediation. Unquestionably, at independence, the Government of Eritrea acknowledged the great role of traditional justice by institutionalizing it through village courts which then became community courts from 2003 onwards. A cursory examination of the justice system in Eritrea reveals that there are four levels of courts in Eritrea: community courts, regional courts, high court and the Court (Bench) of Final Appeal. Community courts are part of the Government legal system at the lowest level and deal with lower crimes and more ‘daily life’ disputes. Accordingly, article 44 of the Civil Procedure Code of the State of Eritrea, released in 2015, stipulates, “Unless expressly provided otherwise, Community Courts shall have jurisdiction to try all suits: (1) Not regarding immovable property, where the amount involved does not exceed 100,000 ERN; and (2) regarding immovable property, where the amount involved does not exceed 150,000 ERN”.

I realized during the session at the community courts, that most cases were about divorce and other domestic issues, rental and housing issues or wedding debts between the family of the groom and bride among other low crimes or disputes. As I walked around the community courts, I noticed that in the community court of Maakel Ketema, the three community court judges are women with the main judge named Alganesh Haile. In all other courts, there is at least one woman represented. As a matter of fact, it is not explicitly written in the Proclamation 132/2003 to have a woman representative in each court, nonetheless, according to tradition, most courts followed the ratio of having at least one woman in each community court. In statistical terms, it was registered that from 2003-2008, the number of women community court judges increased by 8.4% (Woldeab 2011).

Talking about elections, community court judges are elected by their community initially for two years and now it has changed into four years, as Mr. Bereket Araya,

Combining Traditional Customs and Rule of Law:The Strengths of Eritrean Community Courts

community court judge for Arbate Asmara, explained. Most of the judges are elders who have adequate knowledge of customary practices but also the national law. They must also be active participants in the affairs of their community. The three members of the bench are traditionally distinguished as one judge and two nebaro. The nebaro have the role in assisting the ‘main’ judge by using their knowledge of customs and of the community. That’s when I understood why I did not see any youth behind the community court benches. However, anyone from 25 years of age who is free from chronic mental problems, has fulfilled all national duties and has no criminal record can run for election as a community court judge. Another point, which came into mind, is the background of the community court judges. What type of trainings do they take? Actually, it is not necessary that judges have educational background in law. However, as the community courts are under the responsibility of the Community Courts Coordination Office of the Ministry of Justice, there are requirements on literacy and attendance of basic legal training on a constant basis. Besides, the capacity building program supported by the UNDP and the European Union aims at integrating customary laws within the formal rule of law. In numbers, 1200 community court judges, 370 clerks and 700 supporting staff were trained (EU 2015).

As I spent my morning at the community courts, I witnessed how every litigating party came in front of the bench with the will to resolve an issue and with readiness to compromise, which is very different from the usual defensive approach we notice in the more formal courtrooms. Here, instead, people do not have lawyers, as the idea is to have equal hearing in front of the community court judges. Most cases, Mr. Bereket explained, are resolved outside of the court through mediation and compromise with the involvement of representatives of family members known as shimagle. Between 2004-2009, about 57% of cases were settled through mediation and compensation among the litigants (Woldeab 2011).

I was even touched by the speech of an elder. As the plaintiff, he expressed his will to live in peace and he was only asking the tenant to pay him the rent. He was very

diplomatic for someone who did not receive his rents for almost a year. This is the strength of traditional mediation as they came into agreement very quickly.

The establishment of community courts was not solely put in place with the idea of keeping traditional mechanism for peaceful settlements of disputes but also with the aim of ensuring better access to the legal system to all layers of the society. Indeed, in many parts of the world, access to justice is only guaranteed to those who can afford it or have it at proximity. The unequal access to justice was, henceforth, one key issue the Government of Eritrea was willing to eradicate.

Allowing all citizens to have access to community courts does not only lighten the burden of the higher courts but it also provides increased access to those living in remote areas. With over 400 community courts nationwide, Eritreans do not need to travel long distances and incur substantial financial expenditure to see the administration of justice. The current framework of enhancing popular participation while guaranteeing the representation of women, tackling the barriers to justice and promoting the peaceful settlement of disputes is thus immensely useful and meshes well with a comprehensive legal system that has additional provisions and institutions for adjudicating more complex crimes

The newly revised Penal and Civil codes released in 2015 took into account this positive aspect of customary laws. The new laws were worked in a long consultative process of seven years with the involvement of stakeholders including international experts as well as the national law reform committee that was composed of Eritrean legal professionals work hardly for more than seven years.

And as mentioned in the Prelude of the Penal Code: “Eritrea is renowned for being a treasure-nation of age-old, self-advanced customary laws […] it was, thus, imperative, over and above the 1991 amendments, that we review the Penal Code which was currently in force, in light of the traditions of our societies as revealed in the customary laws. This required us to embody the workable penal principles of our customary laws into the new Code”.

Eritrea Profile, Wednsday, 06 january, 2016 4

Christmas in EritreaMerry Christmas and Happy

New Year or is it Happy New year and Merry Christmas, perhaps it is Merry Christmas, Happy New Year and Merry Christmas again! The reason I bring this up is the Eritrean society celebrates two Christmas’s in a space of 14 days. When I say two Christmas’s I am talking about the one that is on the 25th of December and the other which is on January the 7th.

A couple days after celebrating Christmas, I make my way to work and as usual I say hello to the security guard-who is a bit old yet so alive and fun- and ask him how Christmas was and the old man looked at me with bewilderment and said “Christmas is in two weeks!”, I knew what he was talking about but asked him if he had celebrated the one that was on the 25th and the man furiously replied, ”Those Fascist where at our throat for half a century?” referring to the Italians and the British he added “In no way possible am I celebrating “THEIR” Christmas!”

Eritrea is among the first countries which embraced the great world religions Christianity and Islam.

It is even assumed that there were Jewish communities in Eritrea long before Christianity was introduced and that is the reason why the Eritrean Orthodox church has many Judaic aspects like keeping the Sabbath, harboring copies of the Arc of Covenant (Tabot) and pork prohibition.

Both religions have influenced almost all aspects of life in Eritrea as in the rest of the world. They are binding forces of the society and have great roles in civilization. Education, literature, architecture, legislature and administration in Eritrea are strongly influenced by them. Christmas, which is celebrated on the 7th of January, is second to Easter, the most highly revered Christian holiday in Eritrea.

January is a very important month in Eritrea; Orthodox Christians in Eritrea begin the month of December with a 40-day fasting and all-vegetable diet that continues until January 7, when Christmas is celebrated with feasting, family and a lengthy church service.

The hassle to get ready typically starts several days before Christmas; there is much activity in the city markets, people buying and selling things for the feast.

Especially a day or two ahead of Christmas the streets are crowded with people who want to buy animals such as sheep, goat, cow or hen. The market is buzzing with people chatting and doing last-minute grocery shopping for the holidays.

People usually check an animal before purchasing to ensure it provides enough meat. There is no fixed price for the animals; hence, both buyers and sellers negotiate until they reach to what they think is a fair price. Making a deal is a long and funny process.

Another way of acquiring food is that there is a special Eritrean custom that a group of people buy a cow or an ox, slaughter it and share the flesh, referred to as (Guzzi). This is a long tradition in Eritrea that shows the cohesion or cooperative nature of the society against individualism.

It may not be affordable or is a tedious job for one family to buy and carry a whole cow. Hence, the feasible way is to form a group, buy a cow and share it so that everybody can happily celebrate Christmas.

On the eve of Christmas fathers slaughter a sheep a goat or at least a hen. Most people prefer a sheep to a goat but some argue a goat is much cheaper and has much more meat. Mothers or daughters take the last steps of brewing Swa, homemade beer; bake Injera, a thin, flat spongy sour bread preferably made of Taff

flour and cook Zgni, a hot meat stew. Green straw (Setti) is spread on the floor and maybe a soothing incense smoke fills the room. The whole event is very exciting and every family member contributes at some point during the whole process.

For small children in the country side slaughtering an animal is like losing an animal they knew like a family member or a friend, therefore it is an unhappy event even though it is a special occasion that had to be celebrated. For children living in the city it is exciting to see their parents bringing along an animal on the eve of Christmas and just like a normal pet it is quite touching to see a little kid playing with the animal and asking his parents for permission if they can take it outside for a while and feed it. The very next day though when they see the animal slaughtered they tend to be not very amused. However, as the friendship only lasted one day their sorrow is not as deep as that of village children.

There is one extreme case, namely if a family happens to have guests from abroad. Diaspora children enjoy eating meat and meat products purchased in the supermarket almost every day and have little or no contact with live animals. Such children are extremely shocked to see animals slaughtered. They protest and try to stop the brutal event. Some refuse even to eat from the meat and swear to remain vegetarian for the rest of their lives.

Up comes the day and at Christmas morning people go to church, Eritrean men dressed in traditional outfits sit on one side of the aisle,

while the women, in traditional white Zuria dresses and head pieces that cover up their hair, are seated on the other. At the front, you’ll see the priest in his gold robe —he’ll have five helpers with white veils wrapped around their shoulders, and celebrate the Divine Liturgy, listening to readings of Bible verses in the old Geez language and Jared choir songs (Qdassie) sung by the priests accompanied with rhythmic drum beats and cymbals in the orthodox and Geez Catholic churches.

After the church service is over and everybody is back to their homes, the men are given a glass of the home brewed beer and entertain guests while the mother and daughters are roaming around the house doing the final preparations of the food and drinks,on the other hand the kids are told to sit tight and not dirty their clothes, which is naturally a frustrating thing for the kids as all they want to do is go outside and play with their friends: nonetheless this whole combination spreads a special smell in the air which creates a festive atmosphere. Then the tasty meal is set on the table. Prayer is said by a father, the eldest or a senior member of the family and then everyone can spread his fingers and enjoy eating the delicious zgni with injera. One might overeat on this day even in poor families because as a rule there is abundant delicate food on the table.

Should there be a poor family in a village which cannot afford to slaughter even a hen, then the ones who are blessed with abundance see it as their obligation even as an opportunity to get God’s blessing to help such a family. Coffee with Popcorn or Himbasha, homemade Eritrean bread is served after eating the meal.

It is not unusual to observe on the eve of Christmas people lining up before shops to buy Panettone and then carry it home in flocks. Being affordable almost for everybody, it seems at least in the cities that it is winning favor over the traditional bread Himbasha on Christmas day.

Rich families get usually a visit from guest musicians, playing Wata, who hope to earn some money. The musicians are usually offered a cup (Wantcha) or two of Swa or even a piece of Injera with Zgni and some

Nakfas.

In the afternoon and evening adult males stroll through the city streets for meeting friends, taking fresh air or a walk that might help them digest the heavy meal. Many of them attired in their white Habesha costume, a long loosely worn shirt (Shifon) and fine cotton shall (Netzela) over strangely tailored trousers, which one might think they were made for horse riders (Gtr). Their final destination is a coffee house, Swa local or Myes local where they sip a beer, Swa, Myies (a liquor made from fermented honey) cappuccino or whatever they enjoy to drink.

Children usually get new clothes or shoes on Christmas, for me when I see it now that is basically the equivalent of receiving gifts on December 25th. After enjoying their lunch they might play outside with other children boasting how fine their new clothes or shoes are, while the youth are off to town to meet with their friends or significant other and go to pubs, the cinema and have a night out. Also there are those who celebrate Christmas with decorated Christmas trees, candles, candies and Panettone, a delicious Italian cake. Celebrating Christmas with a Christmas tree and sharing gifts has become popular and widespread even among the orthodox Christians of Eritrea that people start putting up Christmas tree as soon as it is December and it is just not the households that put up Christmas trees, major coffee parlors around Asmara are decorated with eye catching Christmas trees and lights, such is the case that it has become a tradition over the last two, three years, to take your kids or little siblings to town to enjoy the sparkling lights or perhaps take a picture with Santa Clause.

At the end of it all, I believe we are quite lucky to have two Christmas dates to celebrate. For the kids it is a joy to receive gifts and take a day off from school and for our society in general it cements our ability to harmoniously acknowledge and share both Christmas’s equally. Happy New Year and Merry Christmas Everybody! Happy feasting as well!

Natnael Yebio

Eritrea Profile, Wednsday, 06 january, 2016 5

Rigat Tesfamichael

Along with the chilly winter weather and the sparkling Christmas ornaments in the show case of shops and business centers, Asmara has witnessed the artistic bazaar at the Ministry of Education for the last four consecutive years of Christmas seasons. This year’s bazar was held from the Christmas Eve up to the New Year eve on the same venue. The consistency of this bazar along with the overwhelming exquisiteness of the products is making the people to wait for this event with full anticipation.

This Christmas bazar is part of the different events that are held by a group of women who are organized in making an association of women with the talent of handicrafts and embroidery. Within the framework of this association, around twenty seven members, most of them young women, are engaged in this particular discipline. This association which is entitled Tinsae (‘rebirth’ of traditional handicraft talent of Eritrean women) was started in 2012 with the support of NUEW.

Through the enhanced work of the association, women are able

to empower themselves in the handicrafts and related art as well as earn revenues to support their daily lives. The activity also serves as a vehicle for preserving an Eritrean cultural heritage as various skills of this association are inherent in the traditional handicraft talents of our society.

The principal target of the initiative was to create opportunities for the women of who possess this talent and to enhance their profession in a coordinated and well integrated way. So far, the association has managed to hold exhibitions on different events such as Women’s day, Eritrean Festivals and the Christmas season. Their products have also featured on different international Expos such as the Korean Expo; and recently, at the Milan 2015 Exhibition.

As amplified above, the association has served as a veritable melting pot of different skills and various types of art. The association welcomes “to the club” women members with various area of inclination. The gamut of skills include: ceramics, diverse types of painting, handicrafts, embroidery, ornament making, bead making, knitting, making braided head cups

etc. Through the integrated work of different talents, members can leverage and enrich their capacities through sharing skills from each other.

Ms. Negisti Gebremeskel, one of the architects and a principal organizer of the association, states that members were working individually and there was no forum for them to cooperate and re-invigorate their skills prior to the formation of the group. Now, members hold regular meetings to discuss ways and means for increasing productivity. They hold periodic workshop and short trainings programmes by inviting experts in various areas of skill-relevance to the members. So far, they have organized capacity building trainings on marketing skills, better organization of small businesses as well as on theoretical concepts of art and artists.

One of the great advantages of the association to the members is the capacity to attract larger market opportunities for their products through joint or collaborative sales efforts. The joint bazaars attract bigger number of customers due to the higher choices they provide and the convenience of finding one’s

needs in a single place. Indeed, it has become trendy now for customers who wish to purchase gifts and souvenirs to routinely check out these mobile bazaars.

On my visit to this year’s bazaar, I was able to talk to some of the members of the group. It is very captivating to see how each of them has their own unique story and distinct, strong, will-power, in overcoming the myriad challenges they had to face.

One of them is Ms. Yirgalem Tsegay, a veteran of the armed struggle who was also a prisoner in the high-security Ethiopian prison in Alem-beqagne in Addis Abeba. She had reverted to knitting and making embroidery while doing her time in the prison. Later after independence, she started making sweaters, knitted cups for children as gifts etc. For Ms. Yirgalem, the turning point in her life that spurred greater motivation in her was the severe stroke that she suffered in 2009.

The illness caused a temporary malfunction of the half-part of her body. It was morally unbearable for her to raise the “white flag” and she started exercising her hands and legs through knitting. Her situation began to gradually improve; she was able to upgrade her skills and later on she joined Tinsae association for more motivation and collaborative support.

I was also very fascinated to see Mr. Kibreab Kiros, a husband of one of the members of the group, exhibit the products of his wife at the bazaar. His wife, who has recently delivered a child, was unable to participate. In the event, his full dedication to take her place at the marketing event was commendable and very much appreciated by the members of Tinsae. As a professional painter, his artistic inclination could also be tapped by his wife in some of her work.

In my conversations with some young members of the group, the advantage of gleaning lessons and experience from their peers was singled out as the priceless dividend of belonging to the association. They all assured me that their areas of profession were the source of self-esteem and pride as well as a reliable source of income in their quest for sustained livelihood. All of them invariably state that their profession enables them to supporting their life and their families while simultaneously allowing them to indulge in the beauty of the art.

For Ms. Nigisti, the principal organizer of the group, her dream was to reproduce and expand the organization at a national –level in order to encompass a greater number of women with the requisite skills.

Tinsae- A melting pot of endeavor and aesthetics

6Eritrea Profile, Wednsday, 06 january, 2016 Eritrea Profile, Wednsday, 06 january, 2016 ADS

Job Title & number required Maintenance Plannerመየንተናንስፕላነር(01)

Duties & Responsibilities

Planned maintenance program which includes heavy and light vehicle workshop and Mining and TSF fleet/ LV fleet/ Fixed Plant. Coordinate maintenance planned for all mobile and fixed plant, logistic allocation, consulting details on technical drawings and engineering charts needed for the optimization of all resources utilized. Scope the full extent of maintenance work needed to conduct the relevant repair/ preventative/ predictive/ design out activities on the organizations plant and equipment. Responsible for keep up and accuracy of equipment maintenance history and job records database. Monitoring daily workshop activities and preparation of reporting. Collaborate with maintenance supervision to schedule manpower and resources for the most effective production and maintenance outcomes. Monitoring of all backlog works, parts availability at the warehouse etc and ensuring key performance indicators are captured and reported for equipment department performance and reliability, maintenance planning and scheduling business flow process. And as per Job Description.

Knowledge & Skill Requirement

English literacy to a written and conversational level.Good leadership and organizational skills.Excellent interdepartmental communication skills.Excellent working knowledge of all aspects of mining maintenance matters particularly for open pit mining Operations.Excellent knowledge of maintenance spares used in the mining maintenance industry.Ability to effectively plan daily, weekly and monthly work activities.

Excellent computer literacy in Microsoft Office suite of programs. In particular excel and preferably having experience in using Mine Maintenance Enterprise Reporting systems.

Education

Engineering Degree preferred, however a well experienced hands on maintenance professional without formal qualifications would also desirable.

Experience Required

Mining maintenance experience - (Significant experience in open pit operations and processing a must).Must be conversant with open pit mining and processing maintenance.Must be able to set-up and run a Planned Maintenance System.Must have good record keeping skills and have demonstrated the ability to self-manage their workload.Must be computer literate i.e. MS Word, Excel, Outlook etc.

Physical RequirementTo be able to pass a full Doctor’s

examination. To be available to work in accordance with ZMSC rosters.

Job Title & number required Tire Fitter ጎሚስታ(04)

Duties & Responsibilities

Inspect tires and related components. Repair damaged tires and tubes. Execute all tire maintenance efficiently, effectively and safely. Select tires and rims for particular vehicles. Operate Tire handling equipment safely and with care. Balance tires and wheels. Road test vehicles. Work closely with supervisors to improve preventative maintenance and continuous improvements going forward.

Knowledge & Skill Requirement

Knowledge of all tire and rim sizes and types. Knowledge of tire pressure levels.Good mechanical skills. Good communication skills. Ability to lift and manipulate heavy tires and rims. Enjoy practical and manual activities. No allergic reactions to petrol, grease, oil or other chemicals. Interested in motor vehicles. Ability to inform Company Drivers why tires are wearing unevenly and recommend solutions.

Education Junior or high school complete. Tire Fitter Training Certificate.

Experience Required

Experience across a broad range of large Mining equipment, experience with large Earthmover Tires. Experience with Tire handling and repair tooling equipment. Car driving experience will have an advantage.

Physical RequirementTo be able to pass a full Doctor’s

examination. To be available to work in accordance with ZMSC rosters.

Job Title & number required Servicemanሰርቪስማን(06)

continued on page 7

7

Duties & Responsibilities

Carry out planned work as set by the Planning team. Provide leadership and mentoring for subordinates, including on-going training and development, performance management, conflict management ad crisis management. Contribute to being the front line eyes on person to help eliminate /reduce breakdowns.Reports to the Maintenance Shift Foreman. Carry out lube maintenance on mining equipment during PM servicing, daily checks and re-fuelling as required.Ensure correct lubes are filled into the correct compartments. Take quality oil samples and record correct information to give to the planner. Ensure a high level of cleanliness and contamination control when executing lube maintenance task. Operate the service truck correctly, safely, record any defects and follow up and keep service truck clean to the highest level of cleanliness.

Knowledge & Skill Requirement

Have good time keeping skills. Active involvement in Safety, environment improvements. English literacy to a conversational level preferred.Excellent interdepartmental communication skills.Good working knowledge of all aspects of mining equipment in open pit operation. Physically fit. Valid vehicle driver’s license for a rigid type truck (Level 4 minimum). A “can do” attitude. Ability to work with minimal supervision and make decisions when required

Education Certificate in a Mechanical Trade preferred.

Experience Required

Previous servicing / maintaining experience across a broad range of mining equipment e.g. Excavators, haul trucks, dozers, graders, drills etc.

Physical RequirementTo be able to pass a full Doctor’s examination. To be available to work in accordance with ZMSC rosters.

General Information and other requirements: Place of work: Koka Gold Mine Site. Occasional assignment to other locations. Salary: As per Company scale.

Additional Requirement for nationals: Having fulfilled his/her National Service obligations and provide evidence of a release paper from the Ministry of Defense. Having finished registration and duty performing for the National Army, and present the release paper or registration card issued by National Army. Provide a Clearance paper from office of the Eritrean Police and present Medical Certificate from Hospital. Present Clearance paper from the current/last employer. Only short listed applicants would be considered as potential candidates for an interview. Application documents will not be returned back to the sender and/or 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: ZARA MINING SHARE CO. P. O. Box 2393. Asmara, Eritrea.

Note to non-Eritrean applicants: Please send a copy of your application to: Aliens Employment Permit Affairs P.O. Box 7940 Asmara, Eritrea.

continued from page 6

Photographers Corner Photo: Aklilu Zerezghijuly 20, 2014 - Kae’lay, Akordat Gash Barka Region

Eritrea Profile, Wednsday, 06 january, 2016 8

shall we start with your upbringing?

My father joined the struggle for independence when I was only 8 years old. I was living with my mother and older sister in Adi-logo until my mother took us to EPLF’s save haven in1990, the time Massawa was liberated and we came back home in 1992.

What were the developments that followed after?

I was pursuing my educational carrier until 11th grade while simultaneously contributing my share in farm activities.

The motive behind

I am naturally keen observant of my surrounding. In the area where I grew up, around Mereb Bridge, I started to notice the availability of soft and glossy types of soil. This soil types leave stains in your cloth and unlike other soil types could not be easily removed once you touch with your hands, or once you trod on with your shoes. Also mothers use soil also known as “Beleq” to paint houses or “Hidmmo” -traditional Tigrigna house. But this has some different properties and composition.

So, in other words you are the first to identify this soil as paint?

Yes.

How long did it take you to study this soil?

It took me more than a year.

How did you conduct your research?

I was conducting my research travelling from place to place. I was testing the soil in my hands, to try which was better. After that, at home I started to grind the soil and separate it using sieve. Then I started to mix the different soil types to find a better combination. While conducting experiments, I finally came up with a satisfactory outcome which encouraged me to carry on my research to a farther level.I tried six to seven colors on walls, one paint on 1m2. I was deeply immersed

“I am naturally keen observant of my surrounding”

Back in 2012 he carried out extensive research that went for more than a year so as to find natural soil for paints. His hard work was paid off at the very moment he found appropriate soil type which enables him prepare paints for housing complexes and metals. His hard work enables him received a business permit to sell his product. He was finally awarded for his achievements by “Afro Arab youth council”-that awards youth from African and Arab countries who have made special contributions- in a ceremony held in Khartoum, Sudan from 12-13 December 2015, Our guest for today is Dawit Kidane Tesfaslasie.

in making observation about the performance of the paints which took me six months. Once I was very confident of the results I decided to continue.

What was the opinion of your family or other people around you at the time you were conducting this research?

Since the people in my area, starting from my family had no knowledge on soil, I took it obvious that I might face some obstacles. The question is how do get through all that to achieve your goal.

Challenges you faced on your way

Can I start with my mother?

Go ahead…..

She had mixed feelings, she wanted to encourage me but on the other hand she was concerned and reluctant that my work would be influence by negative views of the people in my area. Some people used to tell her that it is insanity to be out in the fields all the time making experiments on soil types. She was worried that I would be sick. She almost planned to take me to the holy waters so to help me get rid of the idea of making research on soils.

I was certain that all her concerns were temporary and would fade and be forgotten with time. Hence, I never gave it too much attention.

What about your father?My father had a different view, as

long as those researches were not dangerous he was giving me all his support.

Was it because he was confident that your research was going to be a success?

I don’t think so. But he did not hate the idea of it at all.

How far was the area of your research from your residence?

It was just about 3km away. It was a deserted place so it worsens the wrong perceptive of the people about my work.

Were there people who helped you with your research?

At that time there were people who only were hindrance without out slightest intention of assistance. But after my studies started to be productive, people started to change their views.

Where did you first try your results?

I tried it on the walls of my house, the inside and outside walls. After that I began to paint houses of other neighbors with my own expenses so that people may start to know more about it.

Do you make your paints solely from soil?

Yes. I add substance called calcium carbonate to increase the viscosity of the paint. And I got it through different researches and trials.

What feed backs did you get when your work was successful?

Until I reached the final and practical stage it took me a lot of time and efforts and more importantly more patience. But ultimately people liked it and a lot of orders started to flow.

About this paintVisually you can’t get any

difference, but it has different composition. Since it is made from natural soil it has the capability to withstand wind, heat and water.Initially, to assess whether I was going to succeed or not, I had to do some serious studies and observations. Once I started, I was sure of my success.

Commercializing the productAfter I received my permit, I started

to officially sell my products as of March 2013, and am still selling.

Comparing with the other paints on market, my paints price is cost effective. Taking into account all the labor and time it took, I think the price is about 50% of what it should be.

Do you make the paints alone or you have people to help you?

On the manual work like digging I have four workers. But on the main practical work, like mixing and packing I do the work with my wife.

Do you think you have the capacity to meet demands?

Not considering financial problems, I can make enough paints for sale.

Are there any parties who helped you with your work in any way?

Yes, first of all the central office of NUEYS helped me with a loan. And the administration of the Southern Region as well as the administration of Debarwa Sub-zone gave me their support.

This natural paint of yours have you used it on anything else other than walls of houses?

Last year, the interior and exterior sides of the building complex of Anseba Regional Administration were painted by my paints. And in Debarwa major Governmental companies use my products.

Is it only possibly to make the paints manually?

I make them manually because I have financial problems. But, for the final stage I have bought machine with the help of NUEYS which is making due contribution in crashing the row materials. I also have small paint mixer.

I have also heard that you are making other researches can you tell me something about this?

Let’s put this aside for today. It would be better to talk about when it reaches its final stage.

Have you received any award for work?

In 2014, on the 6th youth festival which was held in Sawa, I have received Soira Award, an award given by the NUEYS for the best youth from President Isaias Afwerki.

An award from “Afro Arab Youth council”

That’s right; I was invited to attend in the Counsels exhibition by the head office of NUEYS. I finished all my preparations and left for Khartoum as soon as I could. “AAYC” is a council that awards youth that have made any special contribution in any field.

I took some of my paints to the exhibition and there I received a lot of good feed backs. The best advantage is this work is to exploit and make use of any resources at your disposal. There was difference between my work and others works presented there. Mine was a practical one while most of the works of the others participants were theoretical.

You have told me you are married, do you have kids yet?

Yes, I have two children.

We congratulate you on your achievement of the reward for your hard work and wish you success on your future activities.

I would also like to thank you for honing your interest and having me here.

Compiled by: Fanus Debesai