Ethiopian international Shemeles Bekele returned home to join the Army side Mechal. It is considered and incredible choice for the diminutive midfilder was said to join either of the two sides title aspiring Fasil Ketema or his home town club Sidama Bunna.
Nearly a decade since since his first professional contract with number of foreign clubs, the most successful Ethiopian football products the current national team skipper Shimeles joined Mechal in a two year contract for undisclosed amount of transfer money. According to unofficial sources Mechal’s Football director Abraham Mebratu has played the major role of snatching the midfield mastero under the nose of former national team coach Wubetu Abate who took over Fasil Ketema the new boss.
The 31year-old, veteran of the Ethiopian national squad that made history reaching for African Cup of Nations final after 31 years absence, is considered one of the recent times best footballers who managed to perform at the highest stage for nearly a decade.
Ugandan goalie Alionz Nafia between the woodwork, newly signed Ashalew Tamene to pair with another Ugandan in central defence, Shimeles orchestrating the mid field, and Kenan Markneh leading the strike force, Mechal’s weak link to serious title contention might be little known Coach Gebrekrstos Birra who never have a chance to be in charge of big name clubs including Mechal.
Nine years in the Egyptian league the former Hawassa Ketema and Kidus Giorgis play maker Shimeles played for six years in Petro Jet followed by four years in there different Egyptian clubs :Al-Mekasa, El-Gowna and NP.
Ethiopian international Shimeles Bekele joins the Army side Mechal
Tsehay Bank, St. George FC team up
Tsehay Bank and St. George Football Club have entered into a collaborative partnership. The bank confirmed to Capital that the agreement between the two entities is set to span a duration of five years. As per the terms of the agreement, various aspects of the club’s operations will be handled by Tsehay Bank. This includes the management of membership fees paid by the club’s fans, processing the salary payments of players and staff, and overseeing the sale of stadium entrance tickets and club merchandise, including t-shirts.
In addition to these operational responsibilities, Tsehay Bank has committed to providing financial support to St. George’s Football Club. At the time of the agreement, the bank announced its sponsorship of the club with an initial amount of 5 million ETB. This sponsorship amount is set to increase by 10 percent each year, demonstrating Tsehay Bank’s commitment to the long-term partnership. Furthermore, the bank has also pledged to facilitate a long-term loan for the club, with a maximum amount of up to 40 million ETB.
This collaboration between Tsehay Bank and St. George’s Football Club signifies a significant step towards supporting the club’s financial stability and growth, while also deepening the bank’s involvement in the world of sports sponsorship and support.
British Museum must return Ethiopian Tabots, former curator insists
Sacred plaques can never be seen or touched by anyone other than an orthodox priest, says Lewis McNaught
The British Museum is facing calls from one of its own former curators to return sacred tablets to Ethiopia.
It is sacrilege for anyone other than a priest to even touch the 11 Ethiopian Tabots, small plaques which are considered so holy that they can never be exhibited, photographed or studied.
The museum has previously faced calls to repatriate the tablets, which are kept out of sight from the public in a sealed room.
Speaking to The Telegraph, Lewis McNaught, who worked for five years in the museum’s Department of Egyptian Antiquities, said they should be returned because neither the public nor scholars can see them.
“Nobody will ever miss them as nobody is ever allowed to see them,” he said. “Following an undertaking given by the British Museum, nobody but priests of the Ethiopian Orthodox Church ever will.”
It has been argued that the British Museum Act of 1963 prevents treasures housed in museums from being given away unless in specific circumstances, such as when they are “unfit to be retained”.
The Tabots are among artefacts seized by the British in the 1868 Battle of Magdala. The Magdala Treasures have been at the centre of an ongoing repatriation row.
Mr McNaught added: “Why have we not handed back these sacred items? The British Museum Act restricts their ability to hand back almost every item in the collection, but not the Tabots.
“The Tabots can be released now without a change in the Act, simply by the trustees recognising they are unfit to be retained. Why isn’t the museum doing the decent thing and handling back these objects?”
Alexander Herman, director of the Institute of Art and Law, echoed this sentiment, saying: “How is that fit for a collection? A good test for that is whether any museum today would ever go out and acquire material of that nature. The answer is obviously no.
“So, in a sense, that can be a good rule of thumb for determining whether an item is fit or unfit for the collection.”
He added that the Tabots may be one of the few cases that would meet criteria for an exception.
“The trustees would be able to dispose of items from the collection if they’re considered unfit and if their return would not be a detriment to students,” he said. “But it still remains a matter for the trustees.”
‘It’s not their culture’
An Ethiopian priest in London, who declined to be named, echoed calls for the museum to return the Tabot collection: “It’s not theirs. They took it from a church… it’s not their culture. They have violated that because it’s been touched by a lot of people.”
The comments come after it emerged that up to 2,000 items have been stolen from the British Museum’s storerooms in what is believed to be the largest theft in its history.
Hartwig Fischer, the museum director, resigned as a result of the scandal, and Jonathan Williams, his deputy, is standing down while a police investigation is underway.
In a new post for Returning Heritage, an online resource debating cultural restitution, Mr McNaught highlighted the “damage to the British Museum’s reputation as a secure custodian of global treasures”.
A British Museum spokesman said that the Tabots are housed in a special location, maintained in consultation with the Ethiopian Orthodox Church and made available to Ethiopian Orthodox priests and prelates, with a “long-term ambition” to lend them to an Ethiopian Orthodox Church in the UK.
A statement said: “The British Museum’s collection tells the story of human cultural achievement over 2 million years. The presence of the Tabots in the collection, together with other objects from Ethiopia, demonstrate the breadth and diversity of religious traditions in Ethiopia, including Christianity, Islam and Judaism as well as other faiths.”
Ethiopia’s Social Media: Bridging divides or deepening chasms? Exploring the ochlocracy and its unintended consequences
By: Theodros Tadesse
As Ethiopia continues its digital journey, the nation’s social media landscape has taken an unforeseen turn. What was once seen as a means to connect and engage has evolved into an alarming phenomenon: social media polarization. This shift has inadvertently turned Ethiopia’s digital sphere into an ochlocracy, where mob rule prevails, and reasoned discourse seems increasingly elusive. In this article, we explore the ramifications of this polarization and the negative consequences it brings to the Ethiopian society.
Polarization Amidst Digital Growth
At the start of 2023, Ethiopia had 20.86 million internet users, marking an internet penetration rate of 16.7 percent. Among these users, 6.40 million were active on social media platforms, constituting 5.1 percent of the total population according to Datareportal global digital insights. While this digital growth is remarkable, it has coincided with a concerning rise in polarization.
The Ochlocratic Transformation
Ethnic Polarization: Ethiopia’s diverse ethnic landscape often translates into ethnocentric discussions on social media. This has stoked inter-ethnic tensions and contributed to mistrust among communities.
Echo Chambers: Users increasingly find themselves trapped in echo chambers, where algorithms curate content that aligns with their existing beliefs. This phenomenon discourages diverse perspectives and fosters confirmation bias.
Misinformation and Disinformation: False information, whether intentional or accidental, spreads rapidly on social media, sowing discord and contributing to violence and distrust among communities.
The Unsettling Ochlocracy
The polarization on Ethiopian social media platforms has given rise to an ochlocracy:
Mob Mentality: Civil discourse often devolves into bitter exchanges, personal attacks, and name-calling. Rational discussions are replaced by emotional outbursts, mirroring the characteristics of ochlocratic systems.
Cancel Culture:The majority on social media can swiftly mobilize to silence or “cancel” individuals or groups expressing dissenting views, stifling free expression and open debate.
Fear of Repression: The fear of facing online backlash leads many Ethiopians to self-censor their opinions, stifling the diversity of voices necessary for a robust democratic society.
Negative Consequences Loom
The ochlocracy on Ethiopian social media platforms has far-reaching negative consequences for both individuals and society:
Political Instability: Social media polarization has exacerbated political tensions, contributing to periods of instability in Ethiopia, and hindering the pursuit of peaceful resolutions and national unity.
Ethnically Motivated Violence: The proliferation of divisive content on social media has been directly linked to instances of ethnic violence, deepening divisions within the nation.
Trust Erosion: Polarization corrodes trust between different ethnic and political groups, making it increasingly challenging to find common ground and build a cohesive national identity.
Economic Implications: Ethiopia’s polarized social media image may deter foreign investment and economic development, potentially hampering the nation’s growth.
Ethiopia’s digital landscape is at a crossroads, where the unintended consequences of social media polarization have brought about an ochlocracy. To address this issue, a collective effort from individuals, social media platforms, and policymakers is essential. Promoting tolerance, critical thinking, and media literacy can help Ethiopia reclaim the positive potential of social media while mitigating its negative effects. In doing so, the nation can strive toward a more unified, peaceful, and prosperous future in the digital age.
The writer can be reached via theodrostaddese@gmail.com
