Sept 20th: Aerbore visit, meeting elders of herding community

The team traveled south through the hot dry landscape of the Stephanie Wildlife Reserve on the Kenyan border to the township of Aerbore, where other pastural ethnic groups live in this culturally diverse region.

There we met Gelane Oolle, the Aerbore Culture and Natural Resources Protection Association manager. We visited the korkoro, the Aerbore traditional house, constructed in the Aerbore School compound. The korkoro was built with CASE's assistance with the aim of keeping cultural articles like utensils, clothes, working implements and the like in order to regularly exhibit them to school children to keep them in touch with their traditions.

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We met with a group of school children and recorded a long and very amusing old fable which was expertly narrated by one youth about a sheep and goat who frightened all the other animals.

A lively traditional song, accompanied by clapping was sung for the visitors. You can hear a sample by activating the play button below. (You will need the Adobe Flash Player installed, see http://get.adobe.com/flashplayer/ )

It was again clear that the LCS methods could increase the impact of the cultural revival work around storytelling in the school. For example, the school korkoro could be a place for multimedia story exhibitions or explanations and stories relating to the objects and traditional practices. Leaving the school, we went to meet 20 Aerbore male community elders in the shade under a special meeting tree.

The gathering and the visitors were blessed in the traditional way to open the meeting by Orgi Galcha, the “Qawot” (traditional leader of the community) before the discussion. The Qawot had a “simirte”, a long ceremonial staff with the upper end tapering to a point. (No other community member is allowed to hold the simirte.)

The elders were briefed about the mission and activities of LCS and asked for their opinions. They expressed that they were very happy to hear of the LCS aims and activities. They commented that the introduction of the LCS approach in their area will be very useful as the young generation is losing their culture. The youth are following the tourists and begging for plastic water containers ('highland') and money. Some tourists have also been committing 'adultery' with girls from the community. So, the community is planning to establish a lodge where tourists could rest and be entertained, but also be contained and constrained from causing interference. Currently the community is looking for financial assistance to establish this lodge.

The elders also stated that with the help of CASE and their local association, they are now aware of the importance of wildlife. Thus, the community have started protecting the local environment and have observed some wild animals returning to the bush .


This community also shares the same animal health problems that the Tsamako and Birrale communities are experiencing. The Aerbore community elders presented their problems as follows: 'Previously we didn’t wait for the modern medicine from the government. We would make our traditional medicines for various types of animal disease from a kind of soil locally called Haya. This soil is found in our territory bordering the Borena Oromo. But now, there is a conflict between our neighbors (the Hammar and the Borena Oromo). Because of this conflict, it isn’t easy to carry out any activity in the area where one can find Haya. Now our inability to make traditional animal medicine, coupled with the serious shortage of animal health technicians in the area is creating serious problems for us.'

The elders were proud to have their photos taken after our meeting to mark our respectful exchange, and we also had the chance to watch the animated playing of a traditional stones game before returning to Woito for the night.

Sept 21st: Konso visits to Goatcha & Faassha villages

Following the plan made on Thursday 18 September 2008 to visit some Konso villages which are more remote and less affected by tourism than Gamole, the team visited the upland Goatcha and mid-highlands Faassha villages in Konso area.


At Goacha, 20 elders and youngsters gathered in the moara (traditional public square) for a dialogue with the visiting LCS team. As are the local customs, only male representatives were present and spoke in strict order of seniority, eldest first. The community members expressed their appreciation of the LCS mission, and gave explanations for some of their culture- such as the “olahetta” (the generation tree), the “dhina” (traditional sacred forest of towering euphorbia trees(holaita), which are usually used for fire extinguishing and are esculent(edible), the “waka” (a traditional memorial standing stone for the deceased), and the names of successive generations. The dhinas are also used as communal toilets according to the elders.
Gahama Dakaita said, "The culture is not going to disappear at once because we are here to protect it, but sometimes the children dom't participate because of their religion". (He was referring to an ambivalence towards the changes in view brought by Christianity, which we also heard from elders elsewhere. By tradition, the unmarried youth place their stick in a small thatched place in the moara to 'register' that they belong to the community.) They referred to Parka's work encouraging wall rebuilding and on re-forestation, as once the sacred forest was all round the village. This forest is protected by cultural taboos, for example only elders who have no other support are allowed to collect firewood in the sacred forest, the respect for the forest being passed from father to son in the culture. The elders emphasized the role of story telling in inter-generational cultural transmission(c.f. LCS) although added "But sometimes the kids don't listen". Another elder took up the importance of the men's house, where storytelling goes on through the night. (The LCS team noted that this night stay house would be a natural hub for LCS digital story-exchange work). On a question about education, the community felt it was not in conflict, because the school is nearby, so at least early schooling is embedded in the culture.

In Goatcha village, the alternating names given to generational peer groups bearing the community's responsibility are Hirba and Kalkusa , in line with the arrangement that the Konso communities from Karat area have two alternating names, thus making the generation period 18 years (compared with 9 years in Gamole).
This area's unique stone-walled hill terraces which have been handed down from generation to generation are another strong example of the close link between culture and sustainability of the environment and agriculture. The elders explained that not a single stone can be removed. There is a heavy obligation on each family head to build and maintain the terrace walls. If this is not done, there are traditional punishments via the village court, because not only does the family loose its livelihood, but the whole community and the legacy they leave to the next generation can suffer through soil erosion of the hillside.

We were taken to visit the dhina of the Goatcha village, the moara forest, the stone wakas, the generation tree, and had a chance to talk with some Knoso weavers in the village and record a sample story a young man told. Finally, we shared a traditionally-blessed drink from a gourd before leaving this friendly village where we had learnt much from the elders.


Following this, we traveled on to the Faassha village which is a large Knoso community of about 8000 in the Kera area. There we met 39 male community elders in this village’s youth night stay house. We were given skins to sit on in the stone walls which form a circle of the sunken lower room, each participant having a place based on their community position, the elders bearing staves marking their status and speaking in order of seniority. (As the elder LCS visitor, Paul was expected to speak before Nico.) During our quite formal meeting, we were briefed that this village as a Kera area Konso community has 3 alternating names for generational groups bearing the community's responsibilities. The names are Hirba, Kalkusa and Melkusa. Each name would be given to the generation designated to be responsible for 9 years. Thus, the generation period in this community is 9 years. The planting and harvesting seasons are marked by a sacrice of a goat or sheep. Every annual major harvest, the head of a sorghum plant would be cut off and kept in a special place in order to count passing of the generation-period years. When the number of the sorghum head reaches 9, a whole new generation groupo is assigned all the community responsibilities, with the next of the 3 alternating names. The generation group leader always comes from one of three families locally known as Ermale, Taytemo and Mussha.
Once again a tension between old unchanging traditions and new 'religion' was voiced. These male elders have a very clear pride in their cultural identity.

The community elders spoke led by Tarefe Korano, saying they have a strong culture now, despite its oppression by the Derg Regime which burnt the village and the old youth-stay house. The new house was built 2 years earlier with TCF and Parka support, but they still ask for further outside assistance. Again, the importance of story-telling came up. "There is no paper to write, but everyone should be a child to hear the story and stay by me to hear stories at night." The two places for learning were said as learning in the family and learning in the men's house. One elder, speaking of his peer group said "We are the future resources for the others... I don't know when I die, but you'll have to take over the responsibility then." The second and third elders to speak both said "Thank you TCF, we are lucky to be a part of the Parka programme".


The Parka organisation has been embraced by these communities and played a strong role in preserving the unique cultures and thus the landscape and agriculture of this region of terraced farming and stone-walled hill villages.Our Parka guide showed us some of the replantation work and a series of three photos taken at the same place, showing the landscape regeneration they have achieved with the community.


Before we left Faassha, the Parka Traditional Music Unit enthusiastically presented colourful Konso traditional music and dance for the visitors. They also sang explicitly of Parka’s efforts and their gratitude. The strong communal feeling, hospitality and friendliness of Faassha was very obvious. You can sample two of their dance songs by activating the play buttons below.

Sept 22nd: Chen'cha visits to Zozo & Boye nursery, LCS Talk at Arba Minch University

Climbing the steep mountain North of our Arba Minch lodge to the chilly and rainy upland country, there are fine views back down towards the lakeside town and one passes signs of the 20,000 tourists that visit Arba each year - stalls selling colourful traditional weavings and hats- as well as slow trudging women bent double under heavy loads.

Arriving in Che'ncha, the team met the elder Mazge Gazato in the Zozo village. Mazge led the team via deteriorating roads to Gadhosa, a traditional public forum on sacred ground locally called “dubbusha” where 25 male community elders were dealing with their community issues. The visiting team was permitted to explain its mission to the elders. We did as allowed talking of our work in Mali and Peru. We explained the LCS techniques for bridging the generational gap, thanked them for the chance to meet them and appealed for their reflections.

The elders, the most senior Kosha Kodo speaking first, responded by expressing their support for the LCS mission and said that they would be very happy to work with LCS. They were grateful to the visiting team for coming to see them, and thanked the program organizers, Dr. Tadesse Wolde (TCF) especially, and Mazge and Darout for their facilitation. He explained the dubbusha ground: "This is the place where we bless and curse and resolve conflicts. It's a sacred place." Nicolas drew comparisons with the Peruvian culture with which he works for LCS, where people worship the sun and Mother Earth and mountains are sacred. Parallels were noted: "The mountain is very important for our animals' health, we respect the sun also".

Standing in turn to speak to the seated audience, planting their ceremonial spear before them in the ground, the elders said: "We have many stories, we can produce many of them for you, we hope we work with you. We can tell you about the bamboo we use for many things, or about this big old 'borto' tree. The trees help heep the ecology in balance, bring us rain and preserve the moisture. We have stories but also traditional ways of expressing bravery."

The second speaker said "The young people are not willing to participate or even watch us performing animal sacrifices. The young say 'Why do you kill an ox and waste your money on a sacrifice? You should give up these old ways and join the modern world'. They say this, but we feel it's because we had these ways from our fathers and grandfathers and should continue. Even during the prohibition time (the Derg regime), we secretly continued the sacrifices. Look at this stick, it's a symbol of our titles. After Tadesse's many efforts we are now enjoying our traditional ways again. We have our mountains which are sacred and our places for practicising our belief. Here we pray for health, property and peace."

The last speaker, Sahanka Salamo said: "If you have come to help this traditional way of life again, we would be very happy to help you in any way we can and work together." Ditcha Dilbe added: "We would like to go deep in our tradition, but our children are a source of fear for us". Closing, Paul and Nicolas formally thanked the congregation for their greetings, the mutual respect and for this dialogue. In closing, the whole assembly was blessed by the most senior speaker, wishing peace for all and including two marginalized men who had had to sit on the edge of the group.

Then Mazge led the team to the Boye Cultural and Environmental Protection Association’s nursery site. The team was briefed by the gardeners about their 3 year old program for cultivating seedlings of indigenous trees which had been on the verge of extinction, which has been supported by TCF matching funds from the indigenous association, IDRE.
The Boye association is nursing indigenous tree seedlings like those of Soadho, local Tseeda, Anka, Borto, Mudha and the leguminous plant Motchi Ba-ela, which is known for its power to restore fertility to agricultural lands (by nitrogen fixation). The seedlings are distributed to community members in five surrounding villages. The efforts of this association are 'bearing fruit' in that the threatened indigenous trees are now growing in the plots and land of many families, according to the gardeners' report.

Thereafter, the visiting team were invited by their hosts to a traditional meal for the first time, in a traditional hut at the nursery. We enjoyed the shaassha (roasted barley), the gurddo (roughly ground barley boiled with milk and butter), and the parsso (local ale made of brown wheat with boiled water). The team had the feeling of being ‘at home’ with the community members and left for Terenke’s house. Much amusement was caused by the local tradition where the women themselves force very large balls of mealie which are difficult to swallow into the mouths of the visitors.


The landscapes and the peoples of this region at an altitude of about are very reminiscent of the Northern hilltribe region of Thailand. This lush mountainous country is cut by deep riverbeds that we had to cross on foot for our next visit to an old woman.

Terenke, the 'visionary' soothsayer living in the Basso Valley, served us with hospitality that also included the shaassha, the parsso, traditional bread and milk. We could only help with some of the shaassha but not with any of the other food as we were full from the 'forcible feeding' at the nursery!
We listened to Terenke’s stories about her clairvoyance and prophesies. Her life has not been easy, and the responsibility of being able to see something of the future seemed to weigh in her. On certain days of the week she accepts visitors who request an audience for her advice and bring gifts in return. After a while, we had to bid her farewell for the time being. reassuring her that we would return soon to see her again, and hurried down the mountains to our scheduled Arba Munch University LCS presentation .


In the University Lecture Theatre, the meeting began at 3:30 P.M with 22 attendants. LCS financial provision was made for the two Parka representives whom we had met earlier to make the journey to Arba Minch to participate. One hour after the start of the presentation, the power unfortunately went off, so Paul and Nico had to continue without amplification or projection.
The following questions were raised by the attendees after the presentation.
1. Could there be any possibility to use video with, or produce movies of the traditional cultures?
2. How would it be possible for you to introduce the LCS technology in Ethiopia in the face of inhibiting government policies?
3. South Ethiopia has more than 56 tribes, so how would it be feasible to accomplish LCS aims in all these cultures?

The team replied to these questions as follows:

• LCS is dealing primarily with stories in cultures with a long heritage of oral storytelling, where the craft of spoken storytelling is widespread. Of course, it is possible to produce videos or movies to tell stories, but one must consider the social inclusivity of film or video production. The latter requires an understanding of the craft of cinematography, so only a few in a community may take on board the skills of its creation and editing. LCS focuses first on starting simply with spoken stories plus still images, their exchange and on triggering cultural dialogue around stories, at the same time developing a capacity with digital technologies. Perhaps later including community empowerment in participatory video or film production, as is done by other NGO's such as the Digital Storytelling Centre and Insight, see http://www.insightshare.org/ might be a good complementation.
• LCS is assessing ways to implement its goal in Ethiopia taking into account many factors. When considering traditions, we talk about 'nations' (cultures) and these nations have been encouraged to develop and promote their cultures and histories under the current Ethiopian constitution. Thus, there seems a good policy ground to take up this opportunity and get government cooperation with LCS on its mission.
• LCS is thinking of starting a pilot project with one ethnic group first in Ethiopia. Then it might expand, via well-established partners such as Parka for fast duplication and this way might be able to satisfy more cultural needs and interests.

Sept 23rd: Visits to Ezzo and Dorbo, Masqala festival preparations

The team traveled up to Ezzo in the morning, and met Mallebo Mancha, the leader of Ezzo Cultural Association. The team walked across Dorbo, a wide sacred pastoral field, feeling the special untouched fresh nature of the open rolling green hillside. We sat in the middle of Dorbo, soaking up the peace of the scene, after a while being surrounded by the Kalo boys. These are a group of specially-selected young boys who are assigned the responsibility for managing the Kalo. The latter is the communal pasture that is traditionally protected for about two months before Masqala.



(In the Gammo tradition, the protection of communal pastures is actually so that the animals of the area can also participate in the festivities of Masqala like their owners). We were lucky enough to also meet with Ato Mallebo Mancha. The Kalo boys and other people surrounded us sitting on the field. We exchanged with them explanations about our LCS mission, their Kalo boy tradition, the sacredness of Dorbo and about the Ezzo Association. A sample of Mallebo Mancha's pronouncements on the sacred ground and the role of the Kalo boys, translated by Darout can be heard using the play button below.


Standing as an impressive figure against the sky, Mallebo Mancha welcomed and encouraged the LCS activities. He specially invited the team to come back on the next day to observe the Kalo boys' day of celebration with parading riders showing off their horsemanship on the sacred Dorbo ground.
Following the meeting, we were invited to share a local meal with Ato Mallebo and the Secretary of the Association. After the meal, led by the two association representatives we went up to Naggasa, a sacred forest with age-old trees of various species. We recorded Ato Mallebo Mancha's explanation on the background to the forest and its history. Custom law again protects this hill-top forest against logging or use for firewood and against hunting the animals that live in it.

Naggasa was established in prehistoric times, the people trying to build it up higher with stones (more sacred) than two similar sacred forests, Damo in Woliefa and Sarara in Kumbata, but the stones tumbled. Only people with a special status are allowed to enter Naggasa.

Respectful meetings with senior figures or group representatives cannot be rushed, so by this time we were running late. Next, we traveled on to Lisha, to the sanctuary of Prophet Kawo Essa’s grandson. Unfortunately on arrival, we were told that the man, after having waited a long time for us, had gone out to look for us in the surrounding area. The team waited for a while at his 'sanctuary' house, had purcha (a traditional food), but eventually had to leave, fixing an appointment with his son for the next day.

Closing another full day, the LCS team traveled back down to Terenke’s house at dusk, gave her our greetings again and forwarded a present to her for meeting us.

Sept 24th: Meetings with Dorze & Doko elders, Masqala horse parade at Ezzo

In the morning in Dorze, the team met the Qeso (priest) Zuma Zula of Amara clan, the guardian of the sacred forest Ato Olqe Odiro, Chairman Ato Asrat Zeleke and other members the Dorze Cultural and Environmental Protection Association . (This association is assisted by CASE/CIQ organizations as in Woito.) After opening the meeting with an Orthodox Christian blessing, the Qeso emphasized that the young generation do not respect the elders and the old ways of life, the traditional practices were lost more than 34 years ago (The Derg regime time), as a consequence of which the whole community has suffered troubles and famine.


The Dorze association members stated that in the past, every kind of creature in the area, such as hyena, lion or locust traditionally had its own corresponding human chief (spiritual mediator). These chiefs gave annual sacrifices and kept their creatures at peace with the people. Now as a result of the cultural degradation, the young have become materialistic these beliefs and practices have been abandoned. They did not blame these changes on education. On response to an LCS question as to whether the elders take any actions against the changing values of the young. they responded that they attempt this within the community, they have their traditional village squares for annual gatherings where they communicate the old ways. Some respect the traditional life and are safe from troubles, others suffer the consequences of disrespect. Protestant influences were also cited as a source of problems.

After a question about storytelling and value transmission, the Dorze association members said that often now,the young consider themselves highly educated and don't listen to the elders at all. It's very rare now for the young to listen to the old stories. The elders thought that the LCS way of attracting the young through technology which carries the old stories was very good. In the old days, storytelling was used for everything, such as in debate, moral education and conflict resolution. They illustrated this point by telling the team two moral tales about fidelity, good heart and watching your tongue. Closing, the Qeso blessed the team and said "Help us teach the younger generation and get them to listen to us".

Three young men were also in the little cafe where we were talking. We asked them about their own feelings on cultural values and traditional practices. The young men responded that they respect their cultural values and traditional practices as long as they are not harmful (restrictive). "With the traditional weaving, people don't wear it (now), they sell it. The young need to know their culture so they can tell outsiders and tourists as guides. People come from all over the world to Dorze."


After the meeting at Dorze, the team traveled on muddy tracks, very difficult even for our 4x4, up to the small village of Doko where they met Halaqa Shagire Shano, Adde Indal, Maakko Shotte, Huduga Meresho and Halaqa Motche Morzha. Here the team repeated our explanation of the LCS mission and our activities to this new group of male community elders, the cultural importance we believe of re-telling old stories and the attraction of new technology for the young, asking what they thought. The group of Doko elders at Halaqa Shagire’s house expressed their support for the LCS goals and reinforced the view that their culture is in danger of degradation from cultural 'imperialism', especially because of newly-introduced religions.

Halaqa Motche told us: "Thank you and God bless you. This concern of yours has inspired great happiness in us. In former times we had sacred meeting squares where people used to gather about their issues. The elders were superior, the whole community would follow what they said. The young used to join in the practices, but not any more, the practices have fallen in the ground. The young despise the elders and are disrespectful of their knowledge, considering them ignorant. In our time we have seen many problems. We have been trying to accommodate the new events, but they brought our practices into danger. Now Dr. Tadesse has declared that the former sacred squares, places and forests should be respected and a significant population has followed him. It was painful to us before his happened. We established an association, and try to get our traditions respected through that, but still encounter many problems. It is better than before, but it is not like the way of life was in ancient times, when 2 or 3 elders would resolve disputes. We thank you for your concern for our traditions, everything had disappeared, so our condition now is rather like a baby starting to crawl. But we all speak with the same voice and pray to our God to re-establish the old ways." (Again in this meeting, the LCS team noted the elders raising the lack of dialogue between the generations.)

We subsequently recorded a long fable which Halaqa Shagire Shano told for us about a widower who remarried a wicked wife, of her persecution and castration of his son who eventually miraculously regained his abilities and married a princess. The message was one of truthfulness and honesty conquering even unbelievably bad events. Nicolas and Paul responded in turn by telling traditional stories- one from Peru and an amusing one from Mali about the time of the first arrival of the French colonials which we had heard. This cross-cultural story-exchange was most enjoyed by all. Traditional food and drink (Shaassha, Gurddo and Parsso) were hospitably offered us before we departed with thanks.

For our next stop, we traveled back to the place of appointment with the Prophet Kawo Essa’s grandson. Unfortunately, we couldn’t find the man there and so went on to Dorbo sacred hill to attend the Kalo boys’ day celebration to which we had been specially invited. We were very pleased to meet Mallebo Mancha again there, other community elders and the Dorbo traditional chief himself.

The team had to wait sitting with the elders, some distance from the increasingly exuberant crowd until people and horses had gathered and the ceremonies had started.

Eventually, we enjoyed watching the sacred Kalo boys wearing lion skins keeping the crowd back from the central arena with long bamboo branches, the Ezzo horsemens' parade, their horse race and horse dances.

Our presence was causing some interest amoung the crowd of children, so to avoid disturbance we left after a while.