mwalimu

Video Test

It takes time to change attitudes. It is not easy. But saying we love Ethiopia while hating Ethiopian people doesn’t make sense.

By Edward Linley Sambourne - http://www.punchcartoons.com/More-Categories-history-&-politics-personalities/c200_32_107/p379/In-The-Rubber-Coils/product_info.html, Public Domain, https://commons.wikimedia.org/w/index.php?curid=5279252

He and other officials I spoke with said that they disliked even using the term Maasai. They invoked the spirit of Nyerere, saying that Tanzania was supposed to have a national identity, not tribal ones. Msando said he could understand the Maasai’s concern about losing their culture, even if he had little sympathy for it. “Culture is a fluid thing,” he said. “I am Chaga—the Chaga were on the verge of having their own nation. Today look at me. People do not even know I’m Chaga. My kids don’t even speak Chaga.” He was unapologetic: “The Maasai are not exempted from acculturation or cultural acclimatization, or cultural extinction.”

Archive: https://web.archive.org/save/https%3A%2F%2Fwww.theatlantic.com%2Fmagazine%2Farchive%2F2024%2F05%2Fmaasai-tribe-tanzania-forced-land-evictions-serengeti%2F677835%2F

The results of our analysis show that most ISPs in Tanzania appear to implement blocks by means of TLS interference, specifically by timing out the session after the ClientHello message during the TLS handshake. As the timing of the blocks and the types of URLs blocked are (mostly) consistent across (tested) networks, ISPs in Tanzania likely implement blocks in a coordinated manner (possibly through the use of Deep Packet Inspection technology).

In the past decade, more than 63,000 deaths of migrants have been recorded by MMP. Notably, more than one in three of those identified come from countries in conflict, including Afghanistan, Myanmar, the Syrian Arab Republic, and Ethiopia. With that said, more than two-thirds of those whose deaths are documented in the MMP dataset in the last decade have little to no information on their identities, meaning that each one of these tens of thousands of individuals are unidentified.

Archived link: https://web.archive.org/save/https%3A%2F%2Fwww.nature.com%2Farticles%2Fs41586-024-07208-3

DOI for the highseas: https://doi.org/10.1038/s41586-024-07208-3

Adaptive foraging along dry-season waterholes would have transformed seasonal rivers into ‘blue highway’ corridors, potentially facilitating an out-of-Africa dispersal and suggesting that the event was not restricted to times of humid climates. The behavioural flexibility required to survive seasonally arid conditions in general, and the apparent short-term effects of the Toba supereruption in particular were probably key to the most recent dispersal and subsequent worldwide expansion of modern humans.

Harrison has since studied Indigenous languages in other parts of the world — from the Pacific islands of Vanuatu to the highlands of Vietnam — and learned that many of them are nature-centric in this way, reflecting millennia of deep observation of the natural world. Scholars increasingly recognize that many of these tongues encode much knowledge about the world’s species and ecosystems that is unknown to Western science — knowledge, Harrison argues, that may prove critical to protecting nature amid a global extinction crisis.

To halt the carnage, the sun god resorted to trickery. One version of the story recounts that Ra flooded a field of barley and allowed it to ferment, while another claims he simply poured out 7,000 jars of beer. In either case, Ra cleverly dyed the beer crimson using red ochre, a type of edible clay rich in iron oxide.

“When Hathor arrived, she started drinking what she thought was blood,” Goldsmith says. After guzzling the better part of a field of beer, the goddess became too drunk to continue her murder spree and took a nap, thus saving humanity.