የሰላም መድረክ ኢትዮጵያ/ PEACE TALK ETHIOPIA

የሰላም መድረክ ኢትዮጵያ/ PEACE TALK ETHIOPIA

By Digafie Debalke
የፕሮግራማችን ዋነኛ ትኩረት በዘላቂ አገራዊ ሰላም ግንባታ፣ ማህበራዊና ፓለቲካዊ ዕርቅ ላይ ሲሆን ወደዚያም ሊያደርሱ የሚችሉ መንገዶችን በማፈላለግና በመጠቆም አስተዋፅዖ ለማድረግ እንጥራለን።

የተሟላ ሰላም አለ ማለት የሚቻለው ጦርነት ወይም ውጊያ ስለሌለ ሳይሆን በአንፃሩ የፓለቲካ ፣ የኢኮኖሚ ማህበራዊና የሌሎች መሰረታዊ መብቶች መከበር ጋር በቀጥታ የተቆራኘ ነው።ፕሮግራማችን ፍትሀዊ ሰላም በኢትዮጵያ ይረጋገጥ ዘንድ ቀናና አቀራራቢ ራዕይ ያላቸውን ሁሉ እየጋበዘ ያወያያል።

ዝግጅታችን የማንኛውንም ቡድን ወይም የፓለቲካ አጀንዳ የማያስተናግድ ፣ተቀራርቦ መነጋገርን የሚያበረታታና ፤የጥላቻንና የመከፋፈል ወሬዎችንና ፕሮፓጋንዳዎችን እንደማያስተናግድ ከወዲሁ በትህትና እናሳሰባለን።

ተልዕኮአችን ሰላም ብቻ ነው።
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ቅዳሜ ጁላይ 18፣2020 በኦታዋ ሰአት አቆጣጠር ከጥዋቱ 10 ሰአት ጀምሮ በኢትዮጵያ ፌዴራላዊ ዲሞክራሲያዊ ሪፐብሊክ የውጭ ጉዳይ ሚኒስትር በክቡር አቶ ገዱ አንዳርጋቸው የሚመራ ቡድን ታላቁን የህዳሴ ግድብ በተመለከተ ማብራሪያ ይሰጣል፡፡

የሰላም መድረክ ኢትዮጵያ/ PEACE TALK ETHIOPIA

ቅዳሜ ጁላይ 18፣2020 በኦታዋ ሰአት አቆጣጠር ከጥዋቱ 10 ሰአት ጀምሮ በኢትዮጵያ ፌዴራላዊ ዲሞክራሲያዊ ሪፐብሊክ የውጭ ጉዳይ ሚኒስትር በክቡር አቶ ገዱ አንዳርጋቸው የሚመራ ቡድን ታላቁን የህዳሴ ግድብ በተመለከተ ማብራሪያ ይሰጣል፡፡

የሰላም መድረክ ኢትዮጵያ/ PEACE TALK ETHIOPIA

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Combating Hate Speech in the Age of Social Media: Conversation with Bernie Farber Chair of the Canadian Anti-Hate Network
Combating Hate Speech in the Age of Social Media: Conversation with Bernie Farber Chair of the Canadian Anti-Hate Network The existence of various identity groups within a sovereign state territory presents a positive potential for constructive social, economic, political, and cultural collaboration and partnership that could be a force for building an enduring national political structure benefiting all citizens. On the other hand, however, identity, and most importantly its interpretation, could be vulnerable to political manipulation by those holding power to serve as a rationale and justification for exclusion and dehumanization of the “other” and eventually for the unleashing of organized violence. In almost all cases of such violence, the development of a well-constructed narrative that amplifies and exploits the perceived or real differences to the point of dehumanization is a premeditative launching pad for violence and war against a particular group or groups. In the past, this kind of “large group identity” interpretation and its political manipulation has led to an abhorrent degree of violence which has manifested itself through the Holocaust, civil war, ethnic cleansing, and genocide. It is in our recent memory, such an extreme and exclusive interpretation of identity has led, for example, to the genocide in Rwanda, which resulted in the deaths of 800,000 Tutsis and moderate Hutus by the Hutu extremists. In the former Yugoslavia, the suffering and death of thousands was attributed to the same manipulation and exploitation of large group identity. We are also watching with horror the unfolding catastrophe facing Rohingyas in Myanmar, which the UN has called “a textbook example of ethnic cleansing.” These were countries that at some point enjoyed peace and a good degree of coexistence and unity. With irresponsible political manipulation and in the absence of responsible leadership, social cohesion and coexistence could unravel rapidly, paving the way for intractable conflict and deadly violence. “Large group identity” and its interpretation and, most importantly its manipulation by the political elite for advancing political goals, continues to be a major political asset and dangerous trend in parts of the world where identity is a readily available force for those with political power to mobilize. It is at times the unquestioning loyalty that those among the elite often count on to advance their political ambitions that makes large group identity a social identity that could serve certain political goals or objectives. Often, simply being a member of a specific ethnic group is sufficient enough to win trust and to be trusted, regardless of the undeclared or declared political and economic intentions of the upper echelon of the political elite, or those often-considered leaders. It is this blanket trust from “my” group or groups that most often offers the political elite significant capital to maneuver without any discernible challenge to their political narratives and ideological views or ambitions to power. It is important to stress the fact that war, genocide, and ethnic cleansing do not start with weapons. Before the peace is shattered, before the smell of gun powder infects the air, before mothers weep for their children, the premeditation begins with words. A carefully constructed narrative of dehumanizing the “other” already has been in the works. Our collective humanity compels us when we hear the words of hate and dehumanization against any group that we must speak up. We must raise our voices. We must not wait until the vile words of hate are directed at us or our group. As history teaches us by the time the dehumanization gets to us, it might be too late.
1:09:12
August 4, 2020
Grand Ethiopian Renaissance Dam and the Trilateral Negotiation: Conversation with Dr. Ashok Swain.
The Nile - famously known as the world’s longest river, it’s name derives from the Greek “Nilos” (Latin Nilos) meaning valley or river. Its basins and paths travel through 11 countries. In Ethiopia, where 86 percent of the water originates, the name “Nile” is foreign. Instead, it is known by the name “Abaye”, The Nile, or Abaye, has been a source of life from time immemorial. Its power and generosity are embedded in the culture, music, expression, and legend. Abaye is also the vein that connects the people and the land it nourishes. A giant among the world’s waterways, it rises tall, emerging from the Northern Highlands of Ethiopia. Snaking through the valleys and dry lands, it joins the White Nile in Sudan before continuing its journey to Egypt. This uninterrupted journey is Abaye’s ongoing routine. No power, no technology, no concrete tower can stop Abaye from its thousands of years’ journey. Explorers, historians, geographers, and colonial powers all attempted to unlock the mystery and power of Abaye. Beyond the curiosity, the colonial powers also acted as the authority in determining the rules for sharing the water. In line with the overall injustice of colonialism, they arbitrarily - without the presence of representatives from Ethiopia - allocated the amount of water flowing down river on behalf of the colonies. What they did not know was that before their written water agreement, the people of the Nile have been sharing the water with the spirit of friendship and generosity. For the people of the Nile, the spirit of brotherhood is more binding than words written on paper. However, in recent years particularly following the building of the Grand Ethiopian Renaissance Dam there has been some unfounded concerns in some corners about possible reduction of water reaching their territories. Indeed, climate change and population increase have significantly raised the alarm about water scarcity. In this regard, the Nile Basin countries are no exception. From its initiation,  the Grand Ethiopian Renaissance Dam project has raised concerns about the flow of the river to countries downstream, particularly to Egypt. Any major development project, regardless of the country or the region, must be sensitive to environmental limits and social impacts.TheGrand Ethiopian Renaissance Dam is no exception. The allocation of water should and must be just and fair for every country involved. Pulling people out of poverty and addressing clean energy needs is also a necessity. Ultimately, Ethiopia is responsible for its own development. However, it must continue to be a good steward and a good neighbour. These historical and cultural traits of sharing and caring for each other remain unchanged among and between the people of the Nile. Finding a new framework  that is fair and just is the right way to address this issue. Hence, the solution is in not an outdated colonial document it is rather in the consciousness of free and independent Africa.
57:49
July 16, 2020
ቅዳሜ ጁላይ 18፣2020 በኦታዋ ሰአት አቆጣጠር ከጥዋቱ 10 ሰአት ጀምሮ በኢትዮጵያ ፌዴራላዊ ዲሞክራሲያዊ ሪፐብሊክ የውጭ ጉዳይ ሚኒስትር በክቡር አቶ ገዱ አንዳርጋቸው የሚመራ ቡድን ታላቁን የህዳሴ ግድብ በተመለከተ ማብራሪያ ይሰጣል፡፡
ቅዳሜ ጁላይ 18፣2020 በኦታዋ ሰአት አቆጣጠር ከጥዋቱ 10 ሰአት ጀምሮ በኢትዮጵያ ፌዴራላዊ ዲሞክራሲያዊ ሪፐብሊክ የውጭ ጉዳይ ሚኒስትር በክቡር አቶ ገዱ አንዳርጋቸው የሚመራ ቡድን ታላቁን የህዳሴ ግድብ በተመለከተ ማብራሪያ ይሰጣል፡፡ ልዩ የፕሮግራም ማስታወቂያ በካናዳ ለምትኖሩ ኢትዮጵያውያንና ትውልደ ኢትዮጵያውያን በሙሉ
40:24
July 14, 2020
Restorative Justice and Reconciliation: Lessons from South Africa - Dr. Sarah Malotane Henkeman
Over the last few decades, the theoretical concept as well as the practical application of reconciliation as a remedy in moving post-conflict societies forward has become attractive around the world. As such academic institutions have developed curricula and designed theoretical frameworks and applications. Political leaders proposed the establishment of some form of commission to address historical trauma and past injustices. In this regard, several countries established commissions to document past atrocities and to propose ways leading in the path of healing. While the overall success of such work is difficult to measure, the minimum bench mark is avoiding retribution and not sustaining the cycle of violence. Certainly, there are several examples of reconciliation processes around the world, one country is often recognized as a success story. South Africa’s traumatic past in which the aparthied system brutalized, marginalized and oppressed the black population while white minority enjoyed economic and political power is a recent memory. Despite this painful history however, South Africa’s oppressed majority chose reconciliation and restorative justice to address past woes. Hence, South Africa remained as an example to the world in designing a reconciliation process that is forward looking. While we refer to South Africa’s journey of reconciliation, countries are  still grappling to develop a genuine framework that is capable of boldly looking at the past and charting a course for the future.Which pauses numerous questions: 1- How do we measure the success or failures of the reconciliation process? 2- How is reconciliation viewed from the survivors as well as perpetrators perspectives? 3- How do we navigate the emotional, psychological and spiritual dimensions of reconciliation? 4- Is reconciliation possible without economic justice? On today’s episode we will discuss these and other related questions . To help us in our quest for answers we have invited Dr. Sarah Malotane Henkeman. Dr. Sarah Malotane Henkeman is conflict analyst and conflict  resolution practitioner. She wrote and co authored several books. The title of her recent book is Disrupting Denial: Analysing Narratives of Invisible/Visible Violence and Trauma.
1:02:46
July 10, 2020
The Larger Context of Black Lives Matter and the Equitable Sharing of the Nile/Abbay Water- Conversation with International Crisis Group Ethiopia Senior Analyst William Davison.
The Larger Context of Black Lives Matter and the Equitable Sharing of the Nile/Abbay Water It is important not to compartmentalize and pigeon hole the Black Lives Matter Movement into some kind of narrowly focused regional Movement. The Black Lives Matter Movement is the continuation and extension of the historical struggle of black people for freedom and justice against colonialism, aparthied and systemic racism. In other words, the Black Lives Matter Movement cannot be separated from the larger struggle of black people around the world. Indeed, one could argue that colonialism, aparthied and all structural dimensions and exploitations that looted and terrorized Africa has ended. Certainly, they have officially ended. However, the cruel and painful legacy of these oppressive systems still lingers and manifests itself in various forms. One example of this fact is the present implications of how the colonial powers, particularly the British, saw Africa’s natural resources as their own. The recent tensions and anxieties about the Nile river, which Ethiopian’s call Abbay, has brought this awful legacy of colonialism to the forefront. The British, who colonized Egypt and Sudan from 1899 until 1952, crafted what they called the “Nile Water Agreement”. In this Agreement the British colonial authorities determined “the entire average annual flow of the Nile to be shared among Sudan and Egypt in which Egypt is entitled to 55.5 Billion cubic meters and Sudan 18.5 billion Cubic meters.” What is astonishing about this is the fact 86% of the Nile water originating from Ethiopia didn’t warrant merit to invite Ethiopia at the table or an allocation of a fair share of the water. Which meant Ethiopia was left out of decisions about its own water resource. It is this injustice and colonial arrogance which is the source of anxieties and tensions between Egypt and Ethiopia in relation to the building of the Grand Renaissance Dam. Ethiopia has the law and the right to develop its natural resources for improving the living standards of its people. Without affecting the livelihood of the Egyptian people. Moreover, the equitable, fair and just sharing of water in the Nile Basin countries is correcting historical injustice and creating a fair and balanced framework where all countries involved can meet the demands and necessities of their people. So, in talking about and participating in the Black Lives Matter Movement, it is important to have a strong understanding of the larger global and historical context of colonization and exploitation that has been part of the ongoing legacy of white supremacy.
1:05:13
July 2, 2020
Episode#15 ቃል መጠይቅ ከወይዘሮ ሜሮን አሃዱ ጋር፡:ጥቁር አሜሪካውያን የአሜሪካ ምክር ቤት አባላት በህዳሴ ግድብ ዙሪያ በመካሄድ ላይ ስላለው የሶስትዮሽ ድርድር ያወጡት መግለጫና ይህም ይሆን ዘንድ የዳያስፖራው አስተዋፅኦ::
Episode#15 ቃል መጠይቅ ከወይዘሮ ሜሮን አሃዱ ጋር፡ጥቁር አሜሪካውያን የአሜሪካ ምክር ቤት አባላት በህዳሴ ግድብ ዙሪያ በመካሄድ ላይ ስላለው የሶስትዮሽ ድርድር ያወጡት መግለጫና ይህም ይሆን ዘንድ የዳያስፖራው አስተዋፅኦ::
58:23
July 1, 2020
ጭለማ ብርሃንን ላያገል።ለሃጫሉ ሁንዴሳ መታሰብያ።
ጭለማ ብርሃንን ላያገል እንደ ተወርዋሪዋ ኮከብ እንደ ብርሃንዋ ደማቅ ብልጭታ እንደ ማለዳ ጀምበር እንደ ምታሳይ አብርታ ብልጭ ብለህ ለቅፅበት ምንድነው እንዲህ መለየት ኧረ ተው ወንድሜ እባክህ ምነው ነፈግከን አንደበት ገና ድምፅህን ሳንጠግበው የዜማህን አንጉርጉሮ ምነዉ አሸለብክ ወንድምየ አወይ የጊዜ ክፋቱ አወይ ክፉ ቀን ዘንድሮ ይብላኝ እንጅ ምንም አልል ጭለማ ብርሃንን ላያገል፡፡                                             የሰላም መድረክ ኢትዮጵያ  ሰኔ 23፣ 2012
03:13
June 30, 2020
"Dear Egypt" Conversation with Meklit Berihun. Communicating across emotionally charged landscapes.
By Meklit Berihun My dear, how are you holding up in these trying times? I hope you are faring well as much as one can given the circumstances. And I pray we will not be burdened with more than we can bear and that this time will soon come to pass for the both of us. Dearest, I hear of your frustration about the progress—or lack thereof—on the negotiations over my dam. That is a frustration I also share. I look forward to the day we settle things and look to the future together. Beloved, though your approach has recently metamorphosed in addressing your right to our water—officially stating you never held on to any past agreements—the foundation, that you do not want to settle for anything less than 66 percent of what is shared by 10 of your fellow African states, remains unchanged. I must be honest: I cannot fathom how you still hold on to this. Both you and I know the underlying factor of the 1959 agreement birthed in 1929. It was for neither of our needs except that of your past colonizer: cotton and the Suez Canal. Now, what troubles me is how you can hold on to something whose origins—colonization—you so despised. When your cherished Abdel Halim Hafez roared: “قلنا هنبنى وادى احنا بنينا السد العالى يا استعمار بنيناه بايدينا السد الع “, “we said we will build, and we built the high dam… O colonizer, we built it with our own hands” Were not those words the very sentiment of everyone in the 60s and 70s? The celebration of your emancipation that started in 1922 and culminated in the (re-)rise of your self-sufficiency via your High Aswan Dam? I applauded your achievements then like I still do for you continuously shape your path. My dear, now, what I do not get is how you can cherry-pick among the worst of what is left for us from the time we were scrambled over. I cannot, once again, fathom what keeps you holding on to this entitlement that you were bountied with when the rest of your then eight co-riparians were in no position to speak up and challenge for what was—and still is—rightfully ours as well. Perhaps it is fear, beloved. I know you fear the waters will decrease during my filling period and it will affect you. And know I am in no denial of that and your fear is understandable. Nonetheless, this time around, I believe you should share carrying the burden that I have done for thousands of years. And I know you can. The privilege nature bestowed upon you—via gravity—has made you the sole proprietor of the Nile for long and made you better-off than any of your riparian neighbors; enough to see you through the potential effects of my dam’s filling. But please, do not take my stand as if I bear any ill-will towards you, it is in fact on the contrary. Remember when your son Sadat visited Jerusalem in 1977 in a bleak protest to your Arab compatriots? That was you saying “I will once more define my destiny” even with the risk of defying the status quo, that, now and then, you have to separate yourself from the herd. I am, in a way and in my way, following in your footsteps in that aspect. Even if I initially stood alone on the quest to put our water to use, which makes up the majority of what I have not only in volume but also in the amount of my land it takes to be brought to life, I said, perhaps, this is a journey I have to start alone. I have started it and I will see it through. But like you should take some credit for—the once-unimaginable—your Arab compatriots’ relations with the Israelis (albeit in the disguise of no formal diplomatic relation), so do I give myself a bit of credit in motivating not only our other riparian neighbors but also you in acknowledging the necessity and fairness of using our water together. You took a bold leap of faith out of your accustomed privilege in signing the Declaration of Principles in which you acknowledged the significance of our water as a source of livelihood and development not only for you but for me as well. Full article is available here: https://www.ethiopia-insight
1:05:07
June 29, 2020
Episode# 13- ህዳሴና አስዋን
ህዳሴና አስዋን 
1:38:33
June 27, 2020
Episode# 13- ዓባይ/ Abbay says "My name is Africa"
My Name is Africa A poem about Abbay or elsewhere known as Nile. The poem is written by the greatest Ethiopian Poet Laureate Tsegaye Gebremedhin. 
11:57
June 19, 2020
Episode#12 የፕሮፋይል ፎቶአችንን በህዳሴ ግድብ ፎቶ በመለወጥ ድጋፋችንና አንድነታችንን እናሳይ!!
የፕሮፋይል ፎቶአችንን በህዳሴ ግድብ ፎቶ በመለወጥ ድጋፋችንና አንድነታችንን እናሳይ!!
01:41
June 17, 2020
Episode#9- Conversation with Dr. Camilla Orjuela Lecturer& Researcher,Director of PhD studies in Peace and Development Research. University of Gothenburg. Transitional Justice & Reconciliation
Transitional Justice and Reconciliation   In recent years, nations have been tilting towards restorative forms of justice instead of retributive to exorcise the demons of the past and move from a traumatized history into a place where healing and a shared common future is possible. In this regard, over the past thirty years, several countries, such as Canada, Chile, Ecuador, Ghana, Guatemala, Kenya, Liberia, Morocco, Philippines, Rwanda, Sierra Leone, South Africa and South Korea, among others, established Truth and Reconciliation Commissions (with slight variations of the names). The line of reasoning for such an approach has been that restorative justice would provide greater healing and future harmony than retributive justice that errs on the side of punitive measures. Forgiveness is a process, not an utterance Evolutionary biologists believe that both revenge and forgiveness are ‘built-in’ features of human nature. At the same time, they also emphasize the importance of the context and factors that influence the decision in choosing one over the other. While it is understood that each one of these actions have emotional underpinnings, they lead towards utterly different results. It is very important to recognize that forgiveness is not simply the utterance of words. Rather, it is an outcome of emotional, spiritual and psychological soul searching. In fact, if we limit forgiveness to the expression of a few words, we may have misunderstood the heavy burden and true meaning of it. While forgiveness from the survivors’ perspective is intimately a personal matter of healing and recovery, it also comes with a heavy responsibility of rehabilitating and re-humanizing the perpetrator. It is about recovering one's humanity which was dislocated in the process of harming the other. While reconciliation of national scope has the nature of a collective journey, forgiveness remains a personal narrative wrestling with its own physical, emotional and spiritual pain. Without forgiveness, we remain hostages to the person who harmed us. We are bound with chains of bitterness. Until we can forgive the person who harmed us, that person will hold the keys to our happiness; that person will continue to be our tormentor. When survivors are able to forgive, they take back control of their own fate and our feelings. They emerge as their own liberators. Forgiveness, in other words, is the best form of self-interest. This is true both spiritually and scientifically. We don’t forgive to help the other person. We don’t forgive for others. We forgive for ourselves. On the other hand, as the American theologian Reinhold Niebuhr put it ‘forgiveness is the final form of love.’ Forgiveness gives us the power for a new journey. This power is a product of the admission of wrongdoing and the contemplative willingness to forgive. If forgiveness is the highest form of love, then it couldn’t come easy. For love is not just an expression of words. In the end, forgiveness is not an intellectual exercise rather it is a personal narrative that could only be expressed through and from the heart. A survivor cannot be forced to forgive. However, she/he can be given a facilitated process that offers the option of forgiving. More importantly, forgiveness is not a transactional practise where one is on the giving end the other is there to receive. Instead, it is a common journey on a shared path with its ultimate destination of healing and peace.
1:00:38
June 15, 2020
Episode#7 ከዶክተር ፅዮን ፍሬዉ ጋር የተደረገ ቃለ ምልልስ - "ከበደኝ የሚለውን ነገር ቁጭ ብየ ካሰብኩት መሄድና መግፋት ለእኔም ያስቸግረኛል::"
የሰው ልጅ በዚህች ምድር መኖር ከጀመረበት ጊዜ አንስቶ በተፈጥሮ መንስኤና በራሱ በሰው ልጅ ጭካኔና ንዝህላልነት የተነሳ በርካታ ፈተናዎች አጋጥመውታል። ጦርነት አንዱ በሌላውላይ የዘር ዕልቂት መፈፀም፣ ድርቅ፣ ረሀብ፣ጎርፍ፣ የመሬት መንቀጥቀጥ ወዘተ እየተቋቋመ አልፏል። የእነኝህ ፈተናዎች አባዜና መዘዝ ቀላል ባይሆንም የሰው ልጅ ከሌሎች እንሰሳት በዋናነት የሚለይበትን የማሰብ፣ የማስተዋልና የመመራመር ብቃት ተጠቅሞ ወረ ርሽኞችን በክትባትና በመድኃኒት ፣ ድርቅና ረሀብን ደግሞ በመስኖና በእርከን እየተቋቋመ ኖሯል። ዛሬ በአራቱም የአለም ማዕዘናት ተከስቶ የሰውን ልጅ ህይወት የሚቀጥፈውና ማህበራዊና ኢኮኖሚያዊ ህይወትን ከመሰረቱ እያናጋ ያለዉ የኮቪድ-19 ወረርሽኝም የዚሁ ልጅ የህይወት ፈተና አንዱ ምዕራፍ ነው፡፡
58:12
May 30, 2020
Episode#6: Conversation with Mekdelawit Messay Deribe
The Nile - famously known as the world’s longest river, it’s name derives from the Greek “Nilos” (Latin Nilos) meaning valley or river. Its basins and paths travel through 11 countries. In Ethiopia, where 86 percent of the water originates, the name “Nile” is foreign. Instead, it is known by the name “Abaye”, The Nile, or Abaye, has been a source of life from time immemorial. Its power and generosity are embedded in the culture, music, expression, and legend. Abaye is also the vein that connects the people and the land it nourishes. A giant among the world’s waterways, it rises tall, emerging from the Northern Highlands of Ethiopia. Snaking through the valleys and dry lands, it joins the White Nile in Sudan before continuing its journey to Egypt. This uninterrupted journey is Abaye’s ongoing routine. No power, no technology, no concrete tower can stop Abaye from its thousands of years’ journey. Explorers, historians, geographers, and colonial powers all attempted to unlock the mystery and power of Abaye. Beyond the curiosity, the colonial powers also acted as the authority in determining the rules for sharing the water. In line with the overall injustice of colonialism, they arbitrarily - without the presence of representatives from Ethiopia - allocated the amount of water flowing down river on behalf of the colonies. What they did not know was that before their written water agreement, the people of the Nile have been sharing the water with the spirit of friendship and generosity. For the people of the Nile, the spirit of brotherhood is more binding than words written on paper. However, in recent years particularly following the building of the Grand Ethiopian Renaissance Dam there has been some unfounded concerns in some corners about possible reduction of water reaching their territories. Indeed, climate change and population increase have significantly raised the alarm about water scarcity. In this regard, the Nile Basin countries are no exception. From its initiation,  the Grand Ethiopian Renaissance Dam project has raised concerns about the flow of the river to countries downstream, particularly to Egypt. Any major development project, regardless of the country or the region, must be sensitive to environmental limits and social impacts.TheGrand Ethiopian Renaissance Dam is no exception. The allocation of water should and must be just and fair for every country involved. Pulling people out of poverty and addressing clean energy needs is also a necessity. Ultimately, Ethiopia is responsible for its own development. However, it must continue to be a good steward and a good neighbour. These historical and cultural traits of sharing and caring for each other remain unchanged among and between the people of the Nile. Finding a new framework  that is fair and just is the right way to address this issue. Hence, the solution is in not an outdated colonial document it is rather in the consciousness of free and independent Africa.
1:13:11
May 27, 2020
Episode#05- "የዓባይን ልጅ ውኃ ጠማው" የሚለው ምሳሌያው አነጋገር ከአሁን በኃላ በዜጎች ህይወት ላይ ቀጥተኛ ትርጉም ሊኖረው አይገባም።
የውይይታችን ርዕስ  "የህዳሴ ግድብ የኢትዮጵያ የአባይን ወሃ ለአገራዊ ልማትና ዕድገት የማዋል መብትና ፍትሃዊ የውሃ ክፍፍል፡፡ Episode#05- በካናዳ ምእራባዊ ግዛት በሚገኘው ካልጋሪ ዩኒቨርሲቲ የአዛላቂ ሰስቴይነብል ዲዛይን ተባባሪ ፕሮፌሰር ከሆኑት ከዶክተር ጌታቸው አሰፋ ጋር የተደረገ ውይይት፡፡
1:13:04
May 22, 2020
Episode #4 Conversation with Laetitia Bader, Horn of Africa Director at Human Rights Watch
When the Universal Declaration of Human Rights was created in 1948 there were only 51 member states at the United Nations. Among those, only 4 states were from the African continent. Those were Egypt, Ethiopia, Liberia, and South Africa. The remaining African countries were not considered “sovereign” as they were under colonial rule. Obviously, the criterion to be “sovereign” included apartheid South Africa, where non-white citizens did not have equal rights as whites. Certainly over the course of seventy-two years since the inauguration of the Universal Declaration of Human Rights significant advances have been made in the promotion and protection of human rights. Several international human rights instruments and mechanisms have been developed to enhance international and national human rights regimes. Despite these advances, however, the global human rights record still remains troublesome. Freedom of expression, assembly, and protection remain precarious. Moreover, building democratic institutions that shield citizens continue to face a multitude of challenges. Among the countries facing such challenges is Ethiopia. Following sustained popular uprisings between 2015-2018 hope for fundamental change in improving human rights was palpable. Reformist Prime Minister Abiy Ahmed emerged on the scene promising to end impunity and corruption. Political prisoners, journalists, human rights activists were released. Exiled political parties labelled as “terrorists” returned home to operate as legitimate organizations. States of emergency used to quash dissent were lifted. In a short time span, the political landscape changed. In a dramatic policy reversal the relations between Ethiopia and Eritrea was normalized, ending two decades of stalemate. All of this won the new Prime Minister accolades from the Ethiopian public, the diaspora, the international community, and the Nobel committee, which awarded him the Nobel Peace Prize for 2019. Given the history of human rights violations in the country these are important steps in the right direction. However, given the history of mistrust between government and the general public the reformist Prime Minister and his administration face a level of scepticism. Thus, in order to win public trust, the reform has to focus on institution building and delivering on promises made. Specific challenges, such as inter-communal violence, internal displacement, and the indefinite postponement of the planned national election, due to Covid-19, present complex challenges to the new Prime Minister. Given the compartmentalized and polarized political landscape, and the culture of institutional and individual impunity within government institutions, the road to reform remains bumpy. After 72 years since signing the Universal Declaration of Human Rights Ethiopia is still a long way from building institutions that promote and protect human rights.
55:31
May 19, 2020
Episode#03- Conversation with Dr. Ashok Swain - Grand Ethiopian Renaissance Dam: The quitable Water Sharing in the Nile Basin
The Nile - famously known as the world’s longest river, it’s name derives from the Greek “Nilos” (Latin Nilos) meaning valley or river. Its basins and paths travel through 11 countries. In Ethiopia, where 86 percent of the water originates, the name “Nile” is foreign. Instead, it is known by the name “Abaye”, The Nile, or Abaye, has been a source of life from time immemorial. Its power and generosity are embedded in the culture, music, expression, and legend. Abaye is also the vein that connects the people and the land it nourishes. A giant among the world’s waterways, it rises tall, emerging from the Northern Highlands of Ethiopia. Snaking through the valleys and dry lands, it joins the White Nile in Sudan before continuing its journey to Egypt. This uninterrupted journey is Abaye’s ongoing routine. No power, no technology, no concrete tower can stop Abaye from its thousands of years’ journey. Explorers, historians, geographers, and colonial powers all attempted to unlock the mystery and power of Abaye. Beyond the curiosity, the colonial powers also acted as the authority in determining the rules for sharing the water. In line with the overall injustice of colonialism, they arbitrarily - without the presence of representatives from Ethiopia - allocated the amount of water flowing down river on behalf of the colonies. What they did not know was that before their written water agreement, the people of the Nile have been sharing the water with the spirit of friendship and generosity. For the people of the Nile, the spirit of brotherhood is more binding than words written on paper. However, in recent years particularly following the building of the Grand Ethiopian Renaissance Dam there has been some unfounded concerns in some corners about possible reduction of water reaching their territories. Indeed, climate change and population increase have significantly raised the alarm about water scarcity. In this regard, the Nile Basin countries are no exception. From its initiation,  the Grand Ethiopian Renaissance Dam project has raised concerns about the flow of the river to countries downstream, particularly to Egypt. Any major development project, regardless of the country or the region, must be sensitive to environmental limits and social impacts.The Grand Ethiopian Renaissance Dam is no exception. The allocation of water should and must be just and fair for every country involved. Pulling people out of poverty and addressing clean energy needs is also a necessity. Ultimately, Ethiopia is responsible for its own development. However, it must continue to be a good steward and a good neighbour. These historical and cultural traits of sharing and caring for each other remain unchanged among and between the people of the Nile. Finding a new framework  that is fair and just is the right way to address this issue. Hence, the solution is in not an outdated colonial document it is rather in the consciousness of free and independent Africa.
1:08:59
May 17, 2020
Episode # 2 አገራዊ ሰላም ግንባታ የሁሉም ሰላም ወዳድ ዜጎች ሃላፊነት ነው፡፡ ቆይታ ከሶፍያ ሽባባው ጋር።
የዛሬው ዝግጅታችን ትኩረት አገራዊ ሰላም ግንባታ ሲሆን በዚህ ጉዳይ ያዘጋጀነውን አጭር ሃተታን ተከትሎ በቅርቡ "የሰላም ሰው ነኝ" በሚል ርእስ ለህዝብ ጆሮ ሰለደረሰው ሙዚቃ ከድምፃዊትና የሙዚቃ ደራሲ ሶፍያ ሺህ ባባው ጋር ያደረግነውን ውይይት እናቀርባለን፡፡
49:27
May 15, 2020
Episode#1 Conversation with Tamara Dawit about her new documentary entitled Finding Sally
This Episode discusses the gripping story of a young revolutionary who paid the ultimate price fighting for her ideals & principles in the 1970s Ethiopia. The documentary "Finding Sally" is produced by her niece Tamara Dawit. In this episode we talk with Tamara about the film, her discovery and the impact of the past on the present day Ethiopia.
37:49
May 8, 2020