Addis Abeba - Reports coming from Addis Abeba indicate that a young man named Dawit has immolated himself with petrol around St. George Avenue, Piassa in Addis Abeba today at around 5pm local time. According to the Facebook update of Temesgen Desalegn, Editor-in-Chief of the sole Independent Amharic language Newspaper in Addis Abeba, Fieteh Newspaper, Dawit, 30, was rushed to Yekatit 12 Hospital by people who later extinguished the fire from his burning body. De Birhan has also been able to verify and confirm that the incident had happened, from its sources.
St. George Avenue, Addis Abeba
Following the experience of the Tunisian, Mohamed Bouazizi, many Ethiopian youth, frustrated by the prevailing politico-economic and governance system have been setting themselves on fire. After a young teacher in Southern Ethiopia, Yenesew Gebre, immolated himself on November 2011, today's self-immolation by Dawit is the first in the Capital city, Addis Abeba, Ethiopia.
The Web address of De Birhan (http://www.debirhan.com/) has been blocked since Saturday night (21 April 2012) in Ethiopia. According to readers from Addis Abeba and the Website internal Audience Data Report, De Birhan was not accessible in Ethiopia for two days now. The regime in Addis Abeba has mastered the blocking of Websites, News and Information media since the 2005 election. Most Diaspora based Ethiopia focused News and Information Websites are blocked in Ethiopia.
De Birhan advises its readers to follow our Facebook updates at De Birhan Blogspot and use mobile phones or proxy servers to access us.
A Call for an End to the Persecution of Journalists in Ethiopia
By: Naomi Hunt, Press Freedom Adviser for Africa & the Middle East
VIENNA, Apr. 23, 2012 – Twenty international journalists who have been recognised as World Press Freedom Heroes by the Vienna-based International Press Institute (IPI) have condemned the Ethiopian government’s decision to jail Eskinder Nega and other journalists on terrorism charges, and called for their immediate release.
Eskinder Nega, an online writer and critic of the current Ethiopian government, was arrested in September 2011 and is accused of supporting terrorism, for which he could face the death penalty if convicted. He was jailed shortly after having criticized the government’s use of anti-terrorism laws to jail other journalists and opposition figures. This is hardly Eskinder's first brush with the authorites – he and his wife, also a journalist, were jailed for 17 months on treason charges in the aftermath of the disputed 2005 elections. Their son was born in prison. Since then, Eskinder has been banned from journalism but has continued to speak out and write.
Ethiopia, which is set to host the World Economic Forum on Africa in May 2012, jailed Eskinder and four other journalists on anti-terrorism charges over the past year. Woubshet Taye, deputy editor of the now-defunctAwramba Times, and Reyot Alemu ofFetehnewspaper were convicted and sentenced to 14 years in prison this January. In December, Swedish journalists Martin Schibbye and Johann Persson were sentenced to 11 years in prison for aiding terrorists. They had been arrested last year in the company of rebels in the Ogaden region.
Last month, IPI Executive Director Alison Bethel McKenzie called on United Nations Secretary General Ban Ki Moon to speak out against Ethiopia’s use of anti-terror laws to jail journalists, which IPI said "makes a mockery of the universal right to ‘hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.’”
IPI noted that this practice also undermines “the fight against real terrorists, who use violence - and not words - to achieve their ends”.Each of the men and women who signed this petition has been honoured for their contributions to freedom of the press in their home countries and around the world. Many have themselves been jailed for their work – indeed Turkish author and investigative reporter Nedim Şener’s battle against terrorism charges, believed by observers to be designed to silence him as a journalist, is not over yet. Read their call for Ethiopia’s journalists to be freed, below:
We are writing to express our extremely strong condemnation of the Ethiopian government’s decision to jail journalist Eskinder Nega on terrorism charges on Sep. 14, 2011. We believe the government’s decision to arrest him violates the rights of freedom of speech and freedom of the press guaranteed by the Ethiopian constitution, the United Nations’ International Covenant on Civil and Political Rights and the Universal Declaration of Human Rights.
The imprisonment of Eskinder Nega and other journalists represents the criminalisation of investigation and criticism, which should be part and parcel of any democratic society.
We are particularly concerned by reports from Human Rights Watch and Amnesty International that Eskinder may be subject to torture during his imprisonment.
We call on the Ethiopian government to unconditionally release Eskinder and other journalists unjustly detained; to ensure that he and others are treated humanely; to halt the use of anti-terrorism laws to prosecute journalists; and to fully defend the rights of the press outlined by Ethiopia’s constitution and international agreements.
Please note that we are sending this statement to the authorities of the African Union – including the Chairperson of the African Union Commission, Dr. Jean Ping, and the Chairperson of the African Commission on Human and Peoples’ Rights, Catherine Dupe Atoki. We wish to draw their attention to the fact that the conduct of the Ethiopian Government is in conflict with the protocols of the African Union, the African Union Charter, and the guarantees of freedom of expression protected under various international human rights instruments including the Universal Declaration of Human Rights. Moreover, we find that the conduct of the Ethiopian government also brings the African Union into disrepute because its headquarters are in Addis Ababa.
Founders and veteran leaders of the Oromo Liberation Front (OLF) are meeting in Oslo, Norway today 21 April 2012. According to sources, big names of the Front such as Lencho Leta, Dima Negeo and many others are attending the meeting.
Following the program change of one of the OLF factions led by General Kemal Gelchu, the debates of working under and for a united Ethiopia or not have dominated the discussions of the Oromo academia and politicians. The Oromo Liberation Front (OLF) is a political organization established in 1973 by Oromo nationalists.
Came across news of good
deed where young Ethiopians who met on Facebook raised a good sum for the rehabilitation
of the Alem Decahsa’s widower and her surviving children. This culture should
be the identifying trademark of Ethiopia’s new generation.
Despite the precautionary messages and
credible news reports about the obnoxious risks of illegal (even legal at times) emigration, Ethiopians continue to flock. In the 22nd Century of
Ethiopia when the youth have no economic, social and political privileges,
hopes, rights and entitlements, they prefer to flock and head out. Many end up in
the prisons, organ selling and abusive camps of neighbouring and distant countries.
Aliens in their own country, foreigners in their own neighbours, and new comers
in the civil and public services, Ethiopians are choosing to risk death in
another country than live “un-belonged”.
Belongingness is important. Imagine yourself,
un-belonging in your own family that feed you and house you. Heart wrenchingly that is how that Nation State, Ethiopia is today. When foreign multinationals
in the name of investment grab your lands, foreigners from neighbouring countries
come and become “the better belonging citizens”, what can thou do? Flock like Goatherd’s
goats, ain’t it? “Belonging is a core component of citizenship” says KM Dunn on a 2004 paper on racism. Yes without the sense of belongingness, so called bonding dams, developmental works, concerts and national day celebrations become merely sugar coated hearsays.
To metaphorically boil down this
piece, let me offer a nice tale about the
Goatherd and The Wild Goats,
A
Goatherd, driving his flock from their pasture at eventide, found some Wild
Goats mingled among them, and shut them up together with his own for the night.
The next day it snowed very hard, so that he could not take the herd to their
usual feeding places, but was obliged to keep them in the fold.
He
gave his own goats just sufficient food to keep them alive, but fed the
strangers more abundantly in the hope of enticing them to stay with him and of
making them his own. When the thaw set in, he led them all out to feed, and the
Wild Goats scampered away as fast as they could to the mountains.
The
Goatherd scolded them for their ingratitude in leaving him, when during the
storm he had taken more care of them than of his own herd.
One of them, turning about, said to him: “That is the
very reason why we are so cautious; for if you yesterday treated us better than
the Goats you have had so long, it is plain also that if others came after us,
you would in the same manner prefer them to ourselves.”
Karaturi and its types are
amazed by the cheapness and abundance of land and services they were given
better than the children of Ethiopia,a piece of cake. Were the wild goats that have been
grabbing the lands of poor Ethiopians smarter, they would have learnt from the
wild goats.
Where there is no belongingness in Ethiopia, citizens
continue to flock like Goatherd’s goats!!!
Thank you so much for the piece you wrote on your page on 17 April 2012 titled "The Teddy Afro Phenomenon : An Analysis". It is thought provoking and one feels the need to say something after reading it.
I am a big fan of Teddy Afro, reading this piece, also easy to tell
how much you are fond of him too of course due to his work as you have very clearly and eloquently stated it. Any reader, who does not know Teddy would tend to idealise and give him a place more than he deserves if it is through your piece that the person came to know about him for the first time. It seems like you are a little un-objective when u narrate his contributions to music in Ethiopia. I don’t think we need to dis others to lift him up. Let me quote you “This resulted in the absence of creativity and originality in music. Almost all songs were about love and hate of a girl friend and boyfriend. Radically though, the happening of Teddy Afro converted that” Here for example, you reduced all art and artists before Teddy Afro to almost nil. Well, yes their contributions could be me minimal except that they played what others wrote for them. But we should not deny their agency in the song, not to forget they choose themes they want to sing about, themes they refuse to sing. It is not easy to sing in a situation where there was a strong tradition of censorship. We have read/heard experiences, during the imperial and the military regimes, of musicians detained or stopped from singing certain themes. There were risks they took in the process of their carrier too. So I wonder why it should be disregarded, it is still a contribution to the music industry and also it is not true that there were no themes touched by them except the love and hate thing. There were areas they have sung about like politics, health, culture, family and all sorts of social, political and economic critiques. So we should give credit to their contributions as well, or at least not reduce it to nonexistent. How is it possible to reduce Tilahun Gesses’s “way way way silu yerehabin gunfan sislu” ,“eyuat sitnafqegn kategebe qoma” a very politically informed song? There are a lot more. So we love Teddy and also we believe he has revolutionalised and diversified our music but we need to give credit to all those who deserve it. They are admittedly his inspirations too.
Another quote, “This verse states that Ethiopia contains a fertile soil and land but the nation, millions continue to be hungry and self insufficient”. Yes this is beautiful. However, we should know how he is stating it in his song “sile fiqir” since he does not mention the name Ethiopia and the people but just implies it. Is he being subtle or explicitly saying so? It was good to be clearer because it also brings up how he manipulates our culturally imbedded use of wax and gold and shows his brilliance on his way of dealing with local traditions which makes him unique.
I find it uneasy to just give him the title philosopher may be will be good to consider sage philosopher. I do agree he does a lot of that kind of thing but to just give him the title without him being trained formally could be difficult. I guess sage philosopher will do. Looking at this would be very good http://plato.stanford.edu/entries/african-sage/ . I believe it should suffice to call him sage philosopher.
Putting Menelik on the map sounds as if he has never been there. The King has always been there and will always be. What Teddy did was a reminder, to me. Moreover, the hate mongers are not without grounds except that they over emphasise it; so we should not be harsh on them too. We all agree Menelik did a great job, we all agree that no state has become so in a round table discussion and also I disagree with those people who demonise the king for what they believe he did, but they have all rights to be against him bring their arguments on and debate on it.
It would have been lovely had you reflected on the melody (musho and qererto) of tikur sew as it carries a lot in it. It has something that takes you back to the time the battle was fought. It manages to put you in that very context. Very much engaging I found that. I mean the melody he chose makes you cry and laugh and dance at the same time. It is not just the lyrics there is more to the music and melody too.
I like the redundancy thing you mentioned. I think he doesn't focus much on zema like on his poems. That is bad. I very much agree with you on that. On the line/couplet he skipped from Tsegaye, still wonder why. May be he didn't want to take another risk of being thrown to jail?
How come you didn't touch on sile fiqir? Let me copy paste u a message I wrote a friend after listening to it. Well my impression about the way he calls for reconnecting ourselves to our history otherwise our future/present are deemed to unsuccess. “I am sure it looks like a holiday there. Here nothing except Teddy's song comforting me. I can assure u he did some post colonial readings Seriously. He is singing what we have read with Eleni and Dr Roy. he is a scholar not just a singer! Sew lmewded kalkugn dekemegn yane gena wusten amemegn is the one I am falling for now” No future and present without the re-evaluation of the past. History is a decisive element so he preached that too in his sile fiqr song.
Very humbly, I would love the reconsideration of those claims or thoughts.
Tewodros
Kassahun aka Teddy Afro may not have a strikingly different and out of the
ordinary voice. But he has a strikingly different manner, philosophy, view and
poems. A “controversial” singer of the new breeds of intellectual Ethiopian artists,
thinkers and philosophers, Teddy Afro has released his contentiously
controversial album, Tekur Sew (Black Person). A short analysis follows.
Artist Teddy Afro and Emperor Emyee Menelik
A
Book about Teddy Afro…
One
of the very few musicians whose life story has been written is Teddy Afro in
today’s Ethiopia. A young writer who
goes by the name Abel Zebene wrote a book titled “Ye Teddy Afro Talakent
Mister” literally meaning the secrets of Teddy Afro’s greatness two years ago
in 2010. The amateurishly written but well composed book does a secondary
review of Teddy’s biography and assesses why the singer was so popular. The
book calls Teddy a “revolutionary singer”. According to Abel, it was since Teddy
Afro started singing that art received its due place within the society and music albums started to be sold as much as millions of birr. The writer also states that Teddy regards
freedom as his highest virtue in life and fears nothing but God. Ye Teddy Afro Talakent Mister also states that Teddy Afro loves his dad so much. His late father, Kassahun Germamo was a popular journalist and MC. His father is said to be behind the nurturing of today's ethical, nationalist, unitary, loving and wise Teddy. Teddy had one big difference with his dad...Music...his Kassahun wanted the young Teddy to be a Medical Doctor. Teddy loved music. However, Teddy was a high ranking student. Until he completed his matriculation, the author says, Teddy competed with the best ranking students and was his friends were the studious students.
Singing about three major themes; humanity,
unity and love
A
critical element that is lacklustre within the Ethiopian musicography is capability of researching, analysing, writing meaningfully,
emotive-expressive issue based lyrics and arranging music. Up until
recently, almost all singers had written no poems, composed no song, they only joined art because they had “good” voice. They all were signing/yelling machines proffered lyrics, melody and arrangements by others. They were simply
conduits. This resulted in the absence of creativity and originality in music. Almost all songs
were about love and hate of a girl friend and boyfriend. Radically though, the
happening of Teddy Afro converted that. Music became a timely, emotive,
expressive and philosophically researched output. The major make-ups that make
Teddy stand out as a popular music player are his unwavering and icebreaking
thoughts and philosophies. Teddy is one of the few musicians to cover, sing and preach
about justice, ''unity'' and political reconciliation between Ethiopia and
Eritrea. He sings about the unity of
Ethiopians. The godly nature and eminence of love is also preached by the young
man. He listens to the cries and problems of the public and echoes it. He sermonizes
that we should have our own heroes and recognise them: Haile Gebresellaise,
Kenenisa Bekele, HIM Emperor Hailsellasie and now King Menelik and his war
comrades are some of them. The issue of street children, poverty, HIV/AIDS,
lack of political/administrative progress or change, freedom and justice are
some of his topics that he often raises and advocates.
In the civil rights movement of the United States and in
the road to Zimbabwe’s independence, music played an essential role of unifying
the freedom fighters and the masses at the same time raising their morale
through messages that defined the purpose of the armed struggle. As a “man of
freedom”, Teddy calls himself, intrinsically, Teddy Afro serves as a singer of
freedom, unity and change.
Teddy the aesthetic and
philosophical singer
Tewodors Kassahun was born on 14 July 1976 in Kuas Meda area, Addis Abeba. Teddy
Afro is one of the few singers whose poems and speeches are highly researched,
well thought and measured. His motto, “Love Wins” has been adopted by our team De Birhan Media as our official motto. Abel’s book mentions some of the few sayings of this young singer.
Secondly, Teddy knows the aesthetics of music. He knows and
does represent that music is a scientific discipline that requires a concerted
research and study. Therefore, he reads, listens and writes music carefully. Music
books state that music theory connects four fields of
study, such as hearing, singing, reading and writing as shown in the diagram
below.
Reading and hearing of music is introvert while singing and writing are
extravert acts. Hearing and singing are mainly performed through the good ears
of the musician/audience while reading and writing of music are done via the
musicological eyes of the musician/listener. A good artist converts these acts
into theories in the brain and makes them practical when it is finally produced
as a musical output. Teddy Afro exceptionally
from other singers owns these musical interconnections. He listens to other’s
music carefully, reads poems, lyrics and all forms of publication from history
to current affairs, writes amazing poems that listen to the heartbeats of the
audience and sings it beautifully as a result. Taking his latest Tikur
Sew/Black person song/Album as an example is worthy here. This song sung as a
tribute to Ethiopia’s unifier and sole black African king that defeated a white
Western colonising nation, Italy has been labelled by some as “”Ethiopian History/
The Battle of Adewa 101” comparing its deeply researched, analysed and composed
lyrics with Freshman Ethiopian history courses offered in Ethiopian universities.
This shows the reading and writing aspects of music theory legibly inscribed in Teddy's new album. Similarly, the
diatonic arrangement, multilingual singing and voice insertions in Tekur Sew
explain the hearing and singing musical qualities and innovativeness of the singer.
Aesthetics is a sub-discipline of philosophy.
Musical aesthetics as a sub genre of it then studies music based on qualities
including lyricism, harmony, hypnotism, emotiveness, temporal dynamics, resonance, playfulness, and color. With a close watch, most of these
characteristics of music are boldly observable in most of Teddy Afro’s songs.
Most
listeners due argue that Teddy Afro's songs are of emotions and categorically
criticize him. Peter Kivy's analytic philosophy
inspired extensive debate about the nature of emotional expressiveness in
music. Most theoretical definitions of music define music as an art of
emotiveness. The fact that Teddy sings
emotive songs puts him at the top of musicologists than wannabe singers.
Emotiveness has to be expressed in music; that is the role of music. As to Stanford.edu, those
who take the experience of music's expressiveness to be a more intimately
emotional one (through being predicated on imaginative engagement with the
music, say), tend to emphasize that experience as more central to musical
understanding, and thus attribute a larger part of music's value to its
expressivity. Expressivity is the core
part of Teddy’s music in addition to emotiveness. In this day and age of
inflation when citizens cannot even afford to buy chicken, millions of
Ethiopians bought Tewodros’ album; understandably because his songs are emotive
and expressive of their feelings and life.
The
Free Dictionary online version dictionary defines lyricism as tthe practice of writing verse in song form rather than
narrative form to embody the poet’s thoughts and emotions. A verse that would
in short exemplify this definition from the track title “Sele Fiker” meaning
for love from his new album is:
አፈርይዞውስጡአረንጓዴ፣
ለምንይሆንየራበውሆዴ፡፡
This can literally be translated as:
With
a soil which is green inside
Why
is my stomach starving?
This verse states that Ethiopia contains a
fertile soil and land but the nation, millions continue to be hungry and self
insufficient. The singer taking himself as the first person character
emotionally questions the moral of himself and his compatriots for being
stationary than changing the status quo social-economic scenario. Such exuberance and many other types of lyricisms are exhibited in the singer’s lyrics which are all written by himself. Teddy
also introduces new concepts, philosophers, ideas, and personalities. In this
new album, he sings about a new character (on the Sele Fiker track) new to most
of the Ethiopian music audience, named Tewanye. Tewanye was a thinker and philosopher who
lived around five hundred years ago in Gonder, Ethiopia during the reign of Atse
Eyassu. Little has been mentioned or written about him. Teddy now pokes us to read
about this philosopher and why we have not followed his steps and moved
forward.
Some
listeners categorically put Teddy as a bad musician/ unmelodious while many
select tracks from his albums that are bad and argue that although he is a good
musician, he also has or produces bad music (bad seen against the above
aesthetics of music). Simon Frith (2004) argues that,
"'bad music' is a necessary concept for musical pleasure, for musical aesthetics."
Therefore, the fact that Teddy “has or
produces bad music” doesn’t necessarily make him unworthy as they rather do
beautify the musical aesthetics. Teddy was released from jail inAugust 2009 for good behaviour, after he
served over two years in jail for an alleged hit and run which most consider
was “politically concocted attempt of silencing the politically justice minded
singer”. Tikur Sew came out after 7
years of his last album….with a reportedly over 5.7 million copies sale in two
days. Sources say that Addis Fortune reported on its Saturday 14 April issue that around 300,000 tape and half a million CD distribution was made for the first phase, which makes a turn over sales of 15,000,000.
What makes Tekur Sew spectacular? And why
should it be listened?
1.Record breaking album sell – Since
the entrance of the legendary singer Teddy Afro into the Ethiopian
musicospehre. His latest album has reportedly been sold for over 4.6 million
birr. Within four days of the release more than six million copies of the song have
been sold, according sources close to the artist.
2.Putting King Menelik II on the map : the
singer has put the imminent king of Ethiopia and the black world, called by
many who love and respect him Emyee, though with lots of opponents that
consider him as a “massacring colonialist”, has been ignored by the current
regime as an “enemy and suppressor of their regional kings and regionalism”. Indeed, the
negative paintings and falsifications of Menelik II's role was kick started by
Western colonialists and supremacists who were humiliated by him. Various books
have been written, some Ethiopian ethnic groups have been blindly indoctrinated about the
“genocide” Menelik excuted on their ethnic groups. As if there was an expansionist, unifier, and a nation formed through round table, many
Westerner’s and their disciples accuse the Emperor of being brutal while unifying Ethiopia. One
strategy applied was fomenting hatred between the two major ethnic groups of
Oromo and Amara using Menelik, an Amara (although his mother, Ejegayehu Adeyamo was an Oromo) as a source of difference. Higher officials and members of the incumbent ruling party TPLF including
the Prime Minister Meles Zenawi have spoken and written books that negatively
criticized and despised Emperor Menelik II, his ethnic group and any form of
association with him. As a result of which the legacy and fame of the Emperor
and mentioning his name and roles has been low key. But thanks to the brilliant
singer, Teddy has put Emperor Menelik II back on the map. This song beautifully
serves as a history reference album. Most feature films and movies in Ethiopia cost
around half a million birr to produce. This song of Teddy, Tekur Sew soon to be
released alone cost over 400,000 birr. Many Westerners have also taken part in the shooting of the clip. Hundreds of Addis Abeba University students who took part in the shooting were paid around 500 birr per person. One student said in an interview before Easter "Thanks be to Teddy now that I have my 500, I have money to pay my transportation cost to visit my families of the holiday in rural Ethiopia."
3.Unifier:
Although
there have been some reports that stated that Teddy had made factual errors in
the naming and context of some incidents in his Tekur Sew lyrics, broadly
speaking, it is a well written factual lyrical story that attempts to bring all
ethnic groups and their roles in defending
Ethiopia’s sovereignty to light.
There has never been such a music “popular” not traditional, that has such a
caliber, mixing and artfulness. Importantly, it has a message of unity.
Menelik, the history of Ethiopia and ethnic issues may be very controversial
and divisive topics but one thing that Teddy boldly asserted in Tekur Sew is that we
all have one commonality that unifies and bonds us, Adewa. The battle and victory of Adewa equalise and justify why we should be together. In
the political context, the current togetherness of Ethiopian opposition groups
mainly led by formerly secessionist Oromo groups and centralist and unitarist
parties receives an indirect endorsement from Teddy’s super production. This art of timely release, as expressed by musical gurus fulfill
the musical values of emotiveness, timeliness and expressiveness.
Additionally, he mixes Amharic and Oromigna languages in this album title, and
says ‘
Ijoollee Biyya Keenyaa ’in ‘My Children of my country’with a simile that our similarities
are greater than our differences.
4.Aesthetic values: Tekur Sew contains the
major aesthetic qualities such as including lyricism, harmony, hypnotism, emotiveness, temporal dynamics, resonance, playfulness, and color. Most of the negative, corrective and
promotional comments, reviews and criticisms are indications of the music
aesthetic values. Tekur Sew, Sele Fiker and Afrikaye hinge the listener to wake
up and dance while haile, helm ayedeegemem, Fiyoriana and setehed composed in a
slow, low tone and rhythm force us to sit back relax and reflect.
5.The title: Tekur Sew literally meaning
Black Person/man is out of the customary grammatical naming norms and the vocabulay
meanings of naming album titiles. Many wondered what he meant by Tekur Sew when the album was promoted months before its release. Blackness or being black has been little used in literary
and music arts worldwide or in Ethiopia. Frantz Fanon is one of the few to popularize
blackness and color related post colonial theories and broach the issue of colour into the academic discourse. Teddy Afro now ascribes the
phrase Black Person/man an honorable and eminent status and class by
artistically deconstructing it through King Menelik, pride of black people. This academic song needs to be translated and studied by Afrocentrist thinkers and academics.
6.Helping the altruist artist: Teddy
Afro’s popularity hiked mainly due to his humanitarian and altruist
activities. According to Abel Zebene’s
book Teddy Afro’s humanitarian activities began when he started visiting Abebech
Gobena Orphanage in Addis Abeba and began donating money. He has been
successively supporting the orphanage. Abel writes that the founder of the
Orphanage had once asked Teddy Afro to take over the Orphanage and administer
it himself. Some of his altruistic
and humanitarian activities among many include: donation to those affected by
floods in Dire Dawa, financially assisting the late artist Manalemosh Dibo when
she was ailing in hospital, giving around one million birr of the income from
his concert in Addis Abeba Stadium to a local NGO that worked with street
children and beggars and the recent ransom payment of over 700,000 birr for the freeing of an
Ethiopian young man arrested in Somaliland. In addition to these, he called for a u-turn of thoughts; this young philosopher taught many to be generous, lovers,
optimist, mannered, humble, nationalists, and unified by being an example. The
Teddy Afro phenomenon is a phenomenon that has removed the Dergistan and TPLFized old
phenomenon of jealousy, hate, contempt, selfishness, bitterness and despotism
and replaced them with all those that negate these.
Similarly, around 10 of his
songs are composed by an upcoming novice music composer named Michael Hailu. By
this, Teddy is assisting Michael financially, networks and making him popular.
Critique
1.Libe/leben: The most over used word in
the new album of Teddy Afro is Lebe/my heart. This writer came across a good
number of times in almost all his lyrics. Such repetition should have
been removed.
2.Exclusion of a verse: In
the song titled “Hayle” or power, Teddy inserts a poem from the legendary Ethiopian
Laureate Tsegaye Gebremedhin’s poem titled Feran (we are afraid). For
deliberate or unknown reason Teddy excludes a line from the poem that reads “የነፍስንአንደበትዘጋን”
meaning we have closed/censored the voices of souls. The singer might have
chosen to quote the last few verses of the poem but still makes it an
incomplete poem and de-copyrights Tsegaye.
3.Monotonity of love theme and beats: Repetitive
themes of love are heard in most of his songs. Like many other singers, they
were dominated with monotonous themes of love of a girl. The music composition
also shows similarity from one another, this may be due to that fact that around 10 of the songs were composed by one music composer. Resembling beats are heard in most of
them.
Conclusion
Some
years ago when I was a novice of the Weston world, I was the usual Ethiopian
young man curious to know the psyche, behavior of the western man and their
views re: Ethiopia. I happened to make few good friends. One of these good friends
has been an older man of good breed and with high infatuation of Ethiopians and
Ethiopia. This man one day gave us folded gifts to use it as we had nothing to
do then and were all “an illegal aliens”. As soon as I arrived home, I opened
the gift. It was Teddy Afro’s Yasteseryal album. This is the extent that Teddy
Afro has colonized the minds of Western audience. Many people that I find in
this part of the world know only two things about Ethiopia; famine and HIM
Hailsesllasie. But now there is a third addition; Teddy Afro, Ethiopia’s new brand
name. Tikur Sew is a success; if art is
to be a scientific and philosophical tool of peace, development and
reconciliation, there is no better examplar.
Teddy
afro is an inspiration of the new generation. African youth can be inspired by
their artists and exemplary icons when their barrel holding leaders fail them.
Tewodros is one of those that inspired Ethiopians all across the world to think
twice about the value of their unity, love and freedom. Teddy Afro has made his fiancée public; Amleset Muchie, winner of the title of Miss Ethiopia 2006, model, an
independent journalist and film director by profession. We wish them well.
The poem below summates my point of view in this write up. It is a poem put as a comment under Dawit Kebede's article. Tekur Sew is a pill to those diseased with hate and falsehood.
