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Sunday, January 4, 2015



The Kushitic (Cushitic) peoples of North East Africa are the indigenous peoples of the present day Sudan, Eritrea, Ethiopia, Somalia and Kenya since at least 5000 BC. The equivalent name of the indigenous Kushitic peoples of North East Africa was Ethiopid, from which the name of the present day Ethiopia was derived. Due to the dynamics of conflicts, migration, assimilation and other politico-demographic influences over the past seven millennia, the Kushitic population dwindled to a small minority in the Sudan, Eritrea and Kenya while they are still majorities in Ethiopia and Somalia. In Ethiopia over 52% of the current population of 80 million are Kushitic peoples while almost the entire population in Somalia is Kushitic. 

The only Kushitic group living in the Sudan at present is the Beja people of the Southern Sudan while in Eritrea the Saho and the Afar form a significant proportion of the total population. The majority of the Afar people live in Ethiopia. Other Kushitic peoples living in Ethiopia at present are: Oromo (the largest Kushitic people in the continent with the total population of over 26 million); the Sidamas: Sidama, Alaba, Xamabaro, and Qewena (also known formerly as the Sidama Kingdom with the total population of over 8 million form the second largest Kushitic group in Ethiopia); and Ogadeni Somalis with the total population of over 5 million, represent the third largest group. Other smaller Kushitic groups in Ethiopia include Hadiya, Agaw, Burji, Maraqo and so on. In Kenya the Kushitic Rendille and Sakuye together with the Borena Oromo and Samalis occupy about 25 percent of land area but only about 3% of the total population. 

The Kushitic civilization in the Upper Nile Valley of North East Africa reached its height during the second millennium BC. In the second millennium BC, the Kushitic Kingdom located in Nubia in the present day Sudan, was a major rival of Egypt while its influence extended well into sub-Saharan Africa. The Kingdom surivived well into the first millennium BC when it was finally defeated by the Nubian people [1]. However, other historians argue that the Kushitic Kingdom flourished in Meroe, South of its Nubia based former capital Napata for six more centuries until the third century AD. 

However, the Kushitic civilization of the second and first millennium BC was overshadowed by the Egyptian influence and the most recent Axumite civilization. As a result little research has been done regarding the Kushitic kingdom and little is known about the great history of the Kushitic peoples of North East Africa. In particular, little is known about the Kushitic Pharaohs. 

North East Africa is often cited as the center of some of the oldest civilizations in the world. As a matter of fact, there are scientific indications that East Africa is a cradle of humanity whereas some prominent historians point out that North East African civilization predates Greek Classical Civilization [2]. 

The rest of the article is organized as follows: section 2 presents an overview of the rise and decline of the Kushitic kingdom. Section 3 reviews the linguistic connectivity of Kushitic peoples while section 4 concludes. 

The Rise and the Decline of the Kushitic Kingdom

When we talk about the great Pharaohs and the pyramids what often come to our mind are Egypt and the Egyptian civilization. There is nothing wrong with that. However, what is wrong is our continued ignorance about the great Kushitic Pharaohs who ruled Egypt and who built more pyramids in the present day Sudan than in Egypt itself. 

The Kush kingdom was a great civilization in the Northern Valley of the Nile River. The kingdom began to rise at the end of the New Kingdom of Egypt which during the Pharaoh Tuthmoses III marched as far south as the fifth cataract of the Nile river. Historians have universally agreed that the Kushitic King Alara unified Upper Nubia around 780 BC declaring Napata (Northern Sudan), the capital while his successor King Kashata unified both the Upper and Lower Nubia and claimed for himself the title Pharaoh [3]. Other Kushitic Pharaohs include Pharaoh Piye or Piankhy who conquered Thebes and founded Egypt´s 25th Dynasty. 

Lasting for a little less than 100 years, the 25th Dynasty had five Kushitic Pharaohs claiming the throne, the most famous being Pharaoh Taharqa. Leaving numerous monuments both in Egypt and Sudan, one of his most famous deeds was the restoration and building efforts in Karnak Temple, notes the First Court of Amun. Taharqa was a heroic war veteran and under his reign the Kushite Kingdom expanded as far as the borders of Libya and Palestine. Unfortunately for him, the Assyrians were rising exponentially and in no time they stormed Egypt, forcing Taharqa to flee Thebes and seek shelter in Napata [3].

Other historians describe the Kushitic rule in Egypt in the following manner. According to [4] eager to show his devotion to Egyptian deities, the Kushitic king Shabaka devoted particular attention to the ancient site of Memphis. From a document known as the Memphite Theology, which dates to the Old Kingdom, we are well informed on Memphite and Heliopolitan beliefs. Other indications of piety include the Kushite cap worn by these kings. It was similar to a cap worn by the god Ptah and stresses the special attention paid to Egyptian gods. Kushitic kings were also responsible for much expansion and renovation of existing temples in both Egypt and Nubia. Managing the God's Wife in Thebes also guaranteed their control of Thebes. It was also during the 25th Dynasty that important changes in Egyptian art appear. These include more realistic depiction of the human body as well as return to classical forms of the Old and Middle Kingdom. Nonetheless, once again the threat from abroad, in the form of the Assyrians, proved too much for the rulers of Egypt. Tantamani fled to Nubia, thus ending Kushitic rule in Egypt.

Little was known about the period between the retreat of Pharaoh Taharqa from Egypt to Napata (North Sudan) and the third century BC when Kushitic King Arkamani moved the capital from Napata further South to Meroe (midway between Khartoum and Atbara). [By the way, the names of Kushitc kings of the time had a suffix "amani" while the names of the Queens had the same word "amani" as a prefix. Today "amani" means "believe" in major Kushitic languages such as Sidama and Oromo]. The transfer of the Kushite Kingdom´s capital indicates a move from the dependency on Egypt as a base for culture and a step towards being a more indigenous civilization [3]. The move which involved limiting the excessive power of the Kushitic holy priests, also paved the way for the introduction of worshiping the local deities as opposed to adapting Egyptian ones, in particular the Egyptian Amun. Accordingly, the local god Apedemark was moved up the scale to an equal level with Amun and the use of hieroglyphics as a functional language was abandoned, to be replaced with Meroitic (Kushitic) script [3]. 

The Meroitic period of Kushitic civilization flourished for six centuries from third century BC to third century AD. However, the third century marked the beginning of the decline of the Kushitic civilization. The main reason for the decline in Kushitic civilization in Meroe was the decline in trade with Egypt which was then ruled by Romans who were themselves declining. Trade was the backbone of the Kushite economy and the declining trade between the two kingdoms weakened the kingdoms economy. 

On the other side, South East of Meroe, the Kingdom of Aksum was growing in power around the third century AD. In 350 AD, Axumite King Ezana was able to capture Meroe and undermined the Kushitic civilization until the Agaw (Zagwe), Highland Kush, Dynasty recaptured it in 922 AD.

The Zagwe dynasty ruled in North east Africa between 922 AD (some argue that the period was earlier than this) when Aksum declined, until 1270 AD. The area under the Zagwe (Agaw) Dynasty probably included: the highlands of modern Eritrea, the whole of Tigray region of Ethiopia, and Wollo and Gonder provinces of the present Amhara region of Ethiopia. The most famous king of the Zagwe Kushitic Dynasty was King Lalibela who boosted Christianity in the country by building a cluster of miraculous rock hewn churches that are one of the UNESCO´s World heritage sites today.

After 1270 the Kushitic Civilization was generally weakened permanently. The Sidama Kingdom under the Sidama´s famous Queen Furra (in whose name a memorial College was built in 1996 in Yirgalem, Sidama) revived in much smaller scale in the present day Southern Ethiopia until the medieval era. However, since the late 1880s the majority Kushitic Ethiopians have been completely annexed by the northern Abyssinian settlers and have been subjected to wanton economic exploitation and political subjugation which resulted in the present day poverty and economic malaise. 

The Linguistic Connectivity of the Kushitic Peoples 

The history of over 4000 years of Kushitic civilization is preserved through the interconnections of Kushitic culture and languages. The Kushitic languages are a sub group of Afro-Asiatic languages. A prominent linguist Joseph Greenberg [5] divides Kushitic languages into 4 major subgroups. These include: 

(a) Beja language (often placed outside Kushitic proper)

(b) Central Kushitic or Agaw language 

(c) East Kushitic languages (Oromo, Sidama, Somali and Afar)

(d) South Kushitic or Rift valley languages (Iraqwe-Alagwa, Burunge and arguably Dahalo in Kenya and Tanzania)

The Beja language is spoken today by the nomads in parts of Egypt, Sudan and Eritrea while the Agaw language is spoken by small groups in Eritrea and Ethiopia including Agaw and Bilen. The East Kushitic languages are more diverse and comprise more than thirty languages belonging to Kushitic languages with in Afro-Asiatic Phylum [5]. Dahalo lanaguge spoken in Kenya is endangered as only 400 people spoke the language in 1997. Another linguist Richard Hayward [5] breaks up East Kushitic languages into further three well supported families. These are:

a) Sidamic or Highlands 

b) A diverse low land Kush family (with Afar, Somli, and Oromo subgroups) and 

c) Dullay which he believes should be treated separately when attempting to work out the internal relationships of the Kushitic languages. 

The linguistic connectivity is the great heritage of the Kushitic peoples of North East Africa. Their common history and culture reflected in their common language provides an ample opportunity to revive their lost civilization. Together with other Africans in the region, the Kushitic peoples of North East Africa should work hand in hand for greater sub regional unification, economic development and poverty eradication. 

Conclusion

The indigenous North East African Ethioipid (Kushitic peoples) belonged to a great civilization along the Upper Nile Valley during the second and first Millennium BC. The Kushites were the founders and the rulers of the 25th Dynasty in Egypt. During this period, the Kushitic Kingdom extended as far as Libya and Palestine. The rise and the decline of the various Kushite kingdoms continued in various parts of North East Africa until the late 1880s. 

However, the 4000 years of great Kushitic civilization came to an end since the late 1880s when the various Kushitic kingdoms lost their sovereignty to Abyssinian colonizers in the case of the present day Ethiopia and European colonizers in other parts of the sub region. At present the majority Kushitic peoples in Ethiopia languish under poverty, hunger, unemployment and severe economic underdevelopment. 

They have never meaningfully participated in the Ethiopian political leadership for over 120 years. These great peoples of North East Africa should therefore rise once again peacefully and work hand in hand with other Ethiopians to promote democracy, freedom, and eradicate poverty hunger and famine from the country and the sub region once and for all. 

References:

1] Katzner, K. 2002. The Languages of the World. Third edition. Routledge. 

2] Wonderful Likely Continuity of North East Africa´s Long History - Part I: http://www.voicefinfinne.org/English/Co ... _Part1.htm

3] In the reign of the black Pharaohs. See (http://www.afrochat.net/forums/thinktan ... raohs.html)

4] Karol Mysliwiec, 2000. The Twilight of Ancient Egypt First Millenium BCE. Translated by David Lorton. Ithaca and London: Cornell University Press. Reviewed by Monica Bontty, UCLA, Bryn Mawr Classical Review 2001 (http://ccat.sas.upenn.edu/bmcr/2001/2001-08-13.html)


Source: mereja.com
Sidama
Total population
More than 8 Million however the current oppressive regime denies the size of Sidama population
Regions with significant populations
Ethiopia
Languages
Sidamo language, Sidaamu Afoo
Religion
predominately Protestant Christianity
Related ethnic groups
OromoHadyaKambataAlabaTanbaro,Somali
"More than 8 Million however the current oppressive regime denies the size of Sidama population"

photo: Web
The Sidama (Ethiopic: ሲዳማ) people of southern Ethiopia are an ethnic group whose homeland is in the Sidama region of the Ethiopia.
The Sidama preserved their cultural heritage, including their traditional religion and language until the late 1880s during the conquest by Emperor Menelik II.[1] Before this, the Sidama had their own well-established administrative systems that dated at least to the 9th century, though it was made up of a loose coalition of Sidama kingdoms. These kingdoms extended into the Gibe region. As a result of marginalization and since the language does not have its own alphabet, very little has been written on Sidama issues. Many were not able to attend school until after the Derg came to power in 1975.

Read more at Wikipedia.org
Journalists who fled to Nairobi over security fears perform a traditional Ethiopian coffee ceremony in one of the cramped apartments they share. (CPJ/Nicole Schilit)
Journalists who fled to Nairobi over security fears perform a traditional Ethiopian coffee ceremony in one of the cramped apartments they share. (CPJ/Nicole Schilit)
A sharp increase in the number of Ethiopian journalists fleeing into exile has been recorded by the Committee to Protect Journalists in the past 12 months. More than 30--twice the number of exiles CPJ documented in 2012 and 2013 combined--were forced to leave after the government began a campaign of arrests. In October, Nicole Schilit of CPJ's Journalist Assistance program and Martial Tourneur of partner group Reporters Without Borders traveled to Nairobi in Kenya to meet some of those forced to flee.
The group of reporters, photographers, and editors we met had all been forced to make a tough decision that has affected them and their families--a life in exile or prison. All of the journalists spoke to CPJ on condition of anonymity, out of concern for their safety. During meetings to discuss their cases, one of them told us: "I hope one day I can bring my family. Maybe in the future. I want to secure myself first. Now is not secure."
Since July, a large number of Ethiopian journalists have left behind their families, homes, and a steady income to seek safety. The reason for this sharp increase is a government crackdown on the independent media. In January, the state-controlled Ethiopian Press Agency and Ethiopian News Agency carried out a study to "assess the role of [seven] magazines in the nation's peace, democracy and development." The results were illustrated in two charts that claimed the magazines were promoting terrorism and damaging the economy.
One of the exiled journalists CPJ met in Nairobi holds up a newspaper report on a study criticizing independent publications. (CPJ/Nicole Schilit)
One of the exiled journalists CPJ met in Nairobi holds up a newspaper report on a study criticizing independent publications. (CPJ/Nicole Schilit)
The study was followed by a series of arrests and charges of journalists from a range of publications, as well as those associated with the Zone 9 blogging collective. In July six bloggers and three journalists were charged with terrorism. On June 25, 20 journalists at the state-run Oromia Radio and Television Organization were dismissed without explanation. In August, the Ministry of Justice announced that six publications were being charged with publishing false information, inciting violence, and undermining public confidence in the government. Managers at three publications were sentenced in absentia to three-year jail terms for "inciting the public by spreading false information." And in October, Temesghen Desalegn of Feteh (Justice) magazine was sentenced to three years' imprisonment for defamation and incitement.
With the threat of imprisonment hanging over Ethiopia's press, many journalists decided to flee. Most left without much notice. Some knew Ethiopians who had moved to Nairobi months or even years earlier, and were able to contact them before leaving their homes. Others arrived without having any basic knowledge of the city, and had to find help with everything from registering as a refugee with the United Nations High Commissioner for Refugees (UNHCR) to finding a place to stay.
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CPJ's Journalist Assistance program has had a steady flow of requests from journalists in Ethiopia and other parts of East Africa since the program began in 2001, but we have never seen numbers like this. With so many journalists displaced, it was important that CPJ identified their most urgent needs and challenges before deciding how best to support them.
The exiled journalists that CPJ and its partner group met included journalists who worked for several independent publications, as well as freelancers and founding members of the Ethiopian Journalists Forum (EJF). Not all of the journalists were facing charges, but they said they had experienced harassment, intimidation, and threats of imprisonment over their reporting.
One of the journalists said he had been in Angola for a conference in April when he was advised by friends not to return to Ethiopia. While he was away, six Zone 9 bloggers had been arrested. The journalist was not part of the Zone 9 group, but he said friends convinced him to come to Nairobi instead of returning to Ethiopia's capital, Addis Ababa. Despite the warnings he was insistent on returning to Ethiopia. "I did not prepare to not return," he said. His wife begged him to stay in Nairobi and told him security officials had visited their home and threatened her. She joined him in Nairobi one month later.
All of the journalists told us they needed financial support for basic living expenses. Despite being crammed into homes that feel temporary, and where up to three people share a room, the journalists struggle to afford rent and food. They have lost their incomes and, with the desire to keep a low profile and no means to start a publication, they do not know when they will be able to work again.
Conditions for those fleeing into exile are hard. Up to four journalists share a bedroom but they still struggle to pay for food and rent. (CPJ/Nicole Schilit)
Conditions for those fleeing into exile are hard. Up to four journalists share a bedroom but they still struggle to pay for food and rent. (CPJ/Nicole Schilit)
In one apartment, four journalists from a single outlet were living together. They described how in Addis Ababa they had been financially secure. "Most of us have no economic problems back home. I had my own TV show and the payment from our employment was good... but that charge. We know the meaning of that charge," one of the journalists said, referring to accusations that they had spread false information intended to undermine public trust in the government.
One of the journalists said he wanted to bring his wife and two-year-old son to Nairobi, but couldn't afford their travel, or to support them. "There is no money. And I am the breadwinner," he said.
Nairobi has offered little solace for these journalists. We met the majority of those we spoke to in the barely furnished homes they were living in, which are spread out across the city. Several of the journalists said they still did not feel safe, and were scared of being taken back to Ethiopia. The fear that authorities have the ability to reach over borders is common among those who have fled into exile.
Exile and security fears have taken a psychological toll on these journalists. They repeatedly told us their daily movements were limited because they worry what could happen while they are outside. "In the morning, I find myself without any plan to do. We feel lost here," one said during meetings to assess their needs. Another added: "It is very boring. I feel desperate."
One of the apartment buildings where some of the journalists are living. Many say the fear that drove them to flee still lingers. (CPJ/Nicole Schilit)
One of the apartment buildings where some of the journalists are living. Many say the fear that drove them to flee still lingers. (CPJ/Nicole Schilit)
One of the journalists told us: "It's a kind of traumatizing experience. At night, what if someone comes and is banging on the door looking for us? Whenever someone is shouting we think it is a security officer who [has] come to look for us. So it is very difficult at night. It is very scary."
Respected journalists who had successful careers in Ethiopia are now refugees in a foreign country. Despite being in exile because of their reporting, they all expressed a commitment to continue working in journalism once their financial and security needs had been fixed.
Since speaking to the exiled journalists and assessing their needs, CPJ has been working with partner organizations to coordinate assistance for them. In addition to providing small grants to help cover basic living expenses, CPJ has continued to advocate on behalf of the journalists with the UNHCR. Exiled journalists have to register as a refugee with the organization, or other authorities, to begin the often lengthy process of applying for refugee status or waiting for resettlement to a third country.
The Journalist Assistance program is funded entirely through charitable donations. More details on how you can help, and how donations are used by the Gene Roberts Fund for Emergency Assistance are available here.

Source: Mission Journal

አዲስ አበባ ታህሳስ 25/2007 ዛሬ በተካሄደው የ10ኛው ሳምንት የኢትዮጵያ ፕሪሚዬር ሊግ የእግር ኳስ ጨዋታ ሲዳማ ቡና መከላከያን በማሸነፍ መሪነቱን አጠናክሮ ቀጥሏል።
ሲዳማ ቡና ከመጀመሪያው ከዕረፍት በፊት ያገኘውን የቅጣት ምት በቀጥታ ወደ ግብ በመለጥ 1 0 አሸንፏል።
ከጨዋታው በኋላ አሰልጣኞች አስተያየታቸውን የሰጡ ሲሆን የመከላከያው አሰልጣኝ ገብረመድህን ኃይሌ "ሜዳውና አንድ ስህተት ቀላል የማይባል ችግር ላይ ጥሎናል፤ ዋጋም  አስከፍሎናል" ብሏል።
የሲዳማ ቡናው አሰልጣኝ ዘላለም ሽፈራው በበኩሉ "የመልሶ ማጥቃት አጨዋወት ስልትን ተግብረን ኳስን ይዞ የሚጫወተውን መከላከያ አሸነፍን መውጣታችን ትልቅ ውጤት ነው" ሲል በውጤቱ መደሰቱን ገልጿል።
አሰልጣኝ ዘላለም "በቀጣይ ዋንጫ ወደ ማንሳት እንድናነጣጠር አድርጎናል ውጤቱ" በማለት ውጤቱ የፈጠረለትን ተጨማሪ ተስፋ የገለጸው።
አሰልጣኙ ይህን ያለው ጥቂት ልምድ ባላቸውና በበርካታ ወጣቶች ስብስብ የተዋቀረው ቡድኑ ውጤታማ ካደረገው በኋላ ነው።
"ጥሩ ተፎካካሪ ሆኖ መጨረስ እንጂ ዋንጫን አላሰብነውም ነበር አሁን ግን ይህን ማድርግ እንችላለን" በማለትም ቀጣይ ግቡን አመላክቷል።
ሁለቱም አሰልጣኞች የመጫወቻ ሜዳው ውጤት ላይና ተጨዋቾች ላይ ከፍተኛ ተጽዕኖ እንዳለው ገልጸዋል።
በአበበ ቢቂላ ስታዲየም አራት የሚደርሱ ተጨዋቾች ያለ ተቃራኒ ተጨዋች ንክኪ ሜዳው ባለው አስቸጋሪ ተፈጥሮ ለጀርባ፣ ለጭንና ለባት ጡንቻ ጉዳት ሲጋለጡ ተስተውለዋል።
ሜዳው አስቸኳይ መፍትሄ የሚያሻው ቢሆንም በፍጥነት ግን መፍታት እንደማይቻል ነው ከፌዴሬሽኑ የተገኘ መረጃ ያመላከተው።
ብሔራዊ ስታዲየሙ 12ኛውን የአፍሪካ ወጣቶች የአትሌቲክስ ሻምፒዮናን ከማስተናገድ ጋር ተያይዞ እድሳት ላይ በመሆኑ ነው ውድድሩ ወደ አበበ ቢቂላ ስታዲየም እንዲዛወር የተደረገው።
ፕሪሚዬር ሊጉ ነገ በአበበ ቢቂላ ስታዲዮምና በክልል ከተሞች ቀጥሎ ይካሄዳል።

- See more at: http://www.ena.gov.et/index.php/sport/item/926-2015-01-04-04-51-22#sthash.qAOmWhuF.dpuf
በኢትዮጵያ ፕሪሚየር ሊግ 9ኛው ሳምንት የጨዋታ መርሀ ግብር እሁድ 9 ሰዓት ይርጋለም ላይ ወላይታ ድቻን ያስተናገደው ሲዳማ ቡና 2ለ0 በመርታት በሊጉ አናት ላይ የሚያቆየውን ድል አስመዝግቧል፡፡
ሲዳማን መሪ ያደረጉትን ሁለት ጎሎች ኤሪክ ሙራንዳ አስቆጥሯል፡፡ ሲዳማ ድሉን ተከትሎ በ9 ጨዋታዎች 17 ነጥብ በመያዝ በሊጉ አናት ላይ ተቀምጧል፡፡ ወላይታ ድቻ በአንጻሩ ከመሪዎቹ ተርታ የሚያሰልፈውን ነጥብ አሳልፎ ሰጥቷል፡፡
በተመሳሳይ ቀን እና ሰዓት አዲስ አበባ ስታዲዮም ላይ ወልዲያ ከነማን 2ለ0 ያሸነፈው መከላከያ ከሲዳማ ቡና በአንድ ነጥብ ዝቅ ብሎ ሁለተኛ ደረጃ ተቀምጧል፡፡
ተስፋየ በቀለ እና መሀመድ ናስር ለመከላከያ የድል ጎሎችን አስቆጥረዋል፡፡ ወልዲያ ከነማ ካደረጋቸው 9 ጨዋታዎች ስድስት ተሸንፎ፣ ሁለት አቻ ወጥቶ እና አንድ አሸንፎ 5 ነጥብ በመያዝ በሊጉ ግርጌ ተቀምጧል፡፡
ቅዱስ ጊዮርጊስ ከመብራት ኃይል ያደረጉት ጨዋታ በአዳነ ግርማ ብቸኛ ጎል ጊዮርጊስ ሙሉ ሶስት ነጥብ ይዞ ወጥቷል፡፡ ሻምፒዮኑ ቅዱስ ጊዮርጊስ አንድ ተስተካካይ ጨዋታ እየቀረው በ15 ነጥብ ከመሪዎቹ ተርታ ተሰልፏል፡፡
በቅዱስ ጊዮርጊስ  የተረታው መብራት ኃይል በዓመቱ ለመጀመሪያ ጊዜ  ሽንፈት ያስመዘገበበት ጨዋታ ሆኗል።
ወደ አሰላ በመጓዝ ሙገር ሲሚንቶን የገጠመው ደደቢት ነጥብ ሳይዝ ተመልሷል፡፡ ደደቢት በሙገር ሲሚንቶ 2ለ1 ተረቷል፡፡
ጎንደር ላይ አርባ ምንጭ ከነማን ያስተናገደው ዳሽን ቢራ 1ለ0 በመርታት ሙሉ ሶስት ነጥብ አግኝቷል፡፡
ቅዳሜ አዲስ አበባ ስታዲዮም በተካሄዱ ሁለት ጨዋታዎች ደግሞ ኢትዮጵያ ቡና ከሀዋሳ ከነማ እንዲሁም ኢትዮጵያ ንግድ ባንክ ከአዳማ ከነማ በተመሳሳይ 1ለ1 ተለያይተዋል፡፡
ሊጉን ሲዳማ ቡና በ17 ነጥብ ሲመራ መካላከያ በ16፤ ቅዱስ ጊዮርጊስ በ15 ይከተላሉ፡፡ ቢንያም አሰፋ በ7 እንዲሁም ሳሚ ሳኑሚ በ6 የከፍተኛ ግብ አስቆጣሪነቱን ይመራሉ፡፡
የኢትዮጵያ ፌዴራላዊ ዲሞክራሲያዊ አንድነት መድረክ (መድረክ) ታኅሳስ 12 ቀን 2007 ዓ.ም የተደረገው የሕዝብ ታዛቢዎች ምርጫ፣ በሕጉ መሠረት የተከናወነ ባለመሆኑ እንዲደገም ጥያቄ አቀረበ፡፡
መድረክ ይኼን ያስታወቀው ባለፈው ዓርብ ስድስት ኪሎ አካባቢ በሚገኘው ዋና ጽሕፈት ቤቱ ነው፡፡ ‹‹ያለ ገለልተኛ የምርጫ አስፈጻሚና የሕዝብ ታዛቢ ነፃ፣ ፍትሐዊና ተዓማኒነት ምርጫ ሊኖር ስለማይችል፣ ኢሕአዴግ ከሀቀኛ ታቃዋሚ ፓርቲዎች ጋር በአስቸኳይ ይደራደር፤›› በማለት መግለጫ አውጥቷል፡፡
መግለጫውን የሰጡት የመድረክ ፕሬዚዳንት ፕሮፌሰር በየነ ጴጥሮስ፣ የውጭ ጉዳይ ኃላፊው ዶ/ር መረራ ጉዲናና ዋና ጸሐፊው አቶ ገብሩ ገብረ ማርያም ሲሆኑ፣ ከምርጫው ጋር ተያያዥ የሆኑ በርካታ ጉዳዮችን አንስተው ገለጻ አድርገዋል፡፡
‹‹ታኅሳስ 12 ቀን 2007 ዓ.ም. የተደረገው የሕዝብ ታዛቢዎች ምርጫ በሕጉ መሠረት የተከናወነ ባለመሆኑ፣ የምርጫውን ሕግጋት ባከበረ መንገድ በድጋሚ እንዲካሄድ እንጠይቃለን፤›› ሲሉ ፕሮፌሰር በየነ አስታውቀዋል፡፡
‹‹የኢትዮጵያ ብሔራዊ ምርጫ ቦርድ ያካሄደውን የሕዝብ ታዛቢዎች ምርጫ በተሻሻለው የኢትዮጵያ የምርጫ ሕግ አዋጅ ቁጥር 532/1999 መሠረት ተቃዋሚ ፓርቲዎች በደብዳቤ ተጠርተው በተገኙበት ሳይሆን፣ የኢሕአዴግ አባላት የተሰየሙበት በመሆኑ የሕዝብ ታዛቢዎች ምርጫ በአዋጁ አንቀጽ 82 ንዑስ አንቀጽ 1 እና 2 መሠረት ለሕዝቡና ሕጋዊ ዕውቅና ላላቸው ፓርቲዎች ጥሪ ተደርጎ ገለልተኝነታቸው እየተረጋገጠ እንዲመረጡ እንጠይቃለን፤›› በማለት አዲስ የሕዝብ ታዛቢዎች ምርጫ እንዲካሄድ ጠይቋል፡፡
መግለጫው በዋንኛነት ያተኮረው በመጪው ግንቦት ወር በሚካሄደው ጠቅላላ ምርጫ ላይ ነው፡፡ የፖለቲካ ምኅዳሩን ማስፋት የተመለከቱና ሌሎች ተያያዥ ጉዳዮችም የተነሱበት ነበር፡፡
‹‹ኢሕአዴግ ከመድረክና ከሌሎች ተቃዋሚ ፓርቲዎች ጋር የአገራችንን መሠረታዊ የምርጫ ችግሮች ስለሚፈቱበት ሁኔታ ለመወያያት አስቸኳይ የውይይትና የድርድር መድረክ እንዲያመቻች በአስቸኳይ እንጠይቃለን፤›› በማለት ከምርጫ ጋር በተያያዙ ጉዳዮች ላይ ከመንግሥት ጋር ለመወያያት እንደሚፈልግ መድረክ አስታውቋል፡፡
ከዚህ በተጨማሪም መድረክና አባል ፓርቲዎቹ ከገዢው ፓርቲ ጋር ለመወያየትና የመፍትሔ አቅጣጫዎቹን ለማስቀመጥ ለረዥም ጊዜ ጥረት ማድረጋቸውን የተጠቀሰ ሲሆን፣ ‹‹ሆኖም ከገዢው ፓርቲ በኩል ለረዥም ጊዜ ምላሽ ሳያገኙ ቆይተዋል፣›› በማለት በድጋሚ ለድርድር ጥሪውን እያቀረበ እንደሆነ ፕሬዚዳንቱ አስረድተዋል፡፡
መድረክ በመግለጫው፣ ‹‹የዓለም አቀፍ ለጋሽ መንግሥታት፣ ለምሳሌ በቅርቡ የአውሮፓ ኅብረት እያደረጉ እንዳለው በአገራችን የዲሞክራሲ ሥርዓት ግንባታ ላይ ተስፋ መቁረጥ አይኖርባቸውም፤›› ካለ በኋላ፣ ‹‹በኢሕአዴግ ላይ ዲፕሎማሲያዊ  ግፊት በማድረግ ለኢትዮጵያ ሕዝብ ያላቸውን ወዳጅነት እንዲያረጋግጡ ጥሪ እናስተላልፋልን፣›› በማለት ዓለም አቀፍ ማኅበረሰቡ ከጎኑ እንዲቆም ጥሪውን አስተላልፏል፡፡