ለ - ው - ጥ

ከሃይልና ንቀት ወደ ዕውቀትና ንቃት ለህዝባዊ ዕድገት

ለሰ ው ፨ ዕውነ ት ፤ ክ ብ ሩ፤

ስማ ስሚ ስሙ ፤ በስመ አብ ቢስሚላሂ በሉ፤

በቅላጼ መልክት፤ ይታደስ-ይቀደስ ትውልደ-ብርሃኑ፤

በተቻለው መጠን፤ በተፈለገ ለት፤ ቀን ይወጣል አሉ።

እንደ መሃል ምሥራቅ፤ አፍሪቃ ሰሜኑ፤

ኢትዮጵያም ይደርሳል ፅዋው መኅበሩ፤

የ ሰ ው ፨ ነ ት ፤ ክ ብ ሩ ።

Beautiful Minds of Addis Tiwlid 2012 1*)

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Thursday, August 18, 2011

The Syrian "Common": The Uprising of the Working Society

By all means of political analogy, the Experience of the Syrian Uprising can be helpful for the Ethiopian Struggle for dignity, which would for sure one day unfold in a similar intensity.

Given the people's misery, all the destitution, and the famine which is now coming to its peak in Ethiopia and the whole Horn of Africa, it is highly  apparent, like that of the Syrian, that the "big discourses" of the TPLF regime  - on “Development and modernization” are nothing but the ideology that legitimizes the wealth of this group and their privileged location vis-à-vis national resources by using the pretext of “the demands of development and encouraging investment.”  (See an interesting analysis on the syrian uprising in the link below)

The Syrian "Common": The Uprising of the Working Society

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More on The Syrian Uprising
published on
Middle East Research and Information Project

Syria's Torment

by The Editors | published August 10, 2011
There are two political-intellectual prisms through which the recurrent conflagrations of the modern Middle East are conventionally seen. One casts the region’s stubborn ills as internally caused -- by the outsize role of religion in public life, the persistence of primordial identities like sect and tribe, and the centuries-long accretion of patriarchal norms. The other espies the root of all evils in external interference, from European colonialism to the creation of Israel and assorted ventures of the imperial United States.
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"When the idea formed of Divinity is the fruit of true spiritual culture, its intimate re-action on the inner perfection is at once beneficial and beautiful. All things assume a new form and meaning in our eyes when regarded as the creatures of forecasting design, and not the capricious handiwork of unreasoning chance. The ideas of wisdom order, and adaptative forethought,—ideas so necessary to the conduct of our own actions, and even to the culture of the intellect,—strike deeper root into our susceptible nature, when we discover them everywhere around us. The finite becomes, as it were, infinite; the perishable, enduring; the fleeting, stable; the complex, simple,—when we contemplate one great regulating Cause on the summit of things, and regard what is spiritual as endlessly enduring. Our search after truth, our striving after perfection, gain greater certainty and consistency when we can believe in the existence of a Being who is at once the source of all truth, and the sum of all perfection. The soul becomes less painfully sensible of the chances and changes of fortune, when it learns how to connect hope and confidence with such calamities. The feeling of receiving everything we possess from the hand of love, tends no less to exalt our moral excellence and enhance our happiness. Through a constant sense of gratitude for enjoyment—through clinging with fond trustfulness to the object towards which it yearns, the soul is drawn out of itself, nor always broods in jealous isolation over its own sensations, its own plans, hopes, and fears. Should it lose the exalting feeling of owing everything to itself, it still enjoys the rapture of living in the love of another,—a feeling in which its own perfection is united with the perfection of that other being. It becomes disposed to be to others what others are to it; it would not that they too should receive nothing but from themselves, in the same way that it receives nothing from others."

Wilhelm von Humboldt, The Limits of State action; 1792(CHAPTER VII. Religion)

The Synthesis

„Berhane-Iwket“