Geographic Climate of Basketo, Ethiopia

Geographic Climate of Basketo, Ethiopia Outline Introduction The Geography of Basketo Transport, trade and infrastructures Spiritual aspect of the area Church statistics Openness to the gospel Opportunities and threats of the geography to the expansion of the gospel Socio- cultural aspects Influence of geography on the culture Conclusion and Recommendation Introduction Basketo is an area (a Wereda) found in South Western part of Ethiopia under the administration of South Nations Nationalities and People group region (SNNPR), 562 Km from the capital Addis Ababa. The Wereda is not part of any administrative zone. It is an autonomous area known as Basketo Special Wereda. Basketo is bordered on the South and West by South Omo Zone; and on the North by the Gamo Gofa Zone. The administrative town is known as Laska. The Basketo people are an Omotic-speaking ethnic group whose homeland lies in the southern part of the Southern Nations Nationalities and Peoples Region (SNNPR). Basketo Wereda (district) is named after the ethnic group. According to the 2007 Ethiopian National census, the ethnic group has 78,284 members.[1] The linguistic neighbors of Basketo are Melo in the North, Gofa in the East, Dime and Bodi in the West and Aari and Gayil (Galila) in the South. (see figure 1) People in Gofa and Bulki refer both to the people and the language as ‘Mesketo’ but the native speakers identify themselves as ‘Basketo’ claiming that this was originally the name of a kind of sorghum which is typical of the area.[2] Traditionally, the people of Basketo are organized as a segmentary clan society handed by a divine king called Kati. The people worship a sky-god called â€Å"Tsosi†. This Tsosi is believed to be a creator of everything and can be reached only through a mediators such as ancestors through a proper sacrifices. There is also earth-god who is worshipped as a goddess. She is called â€Å"Indak-Kacharonde† The economic activity of Basketo is based on Agriculture but most families keep livestock. The main crops grow in the area include: cash crops: coffee, spices of different types; Cereals: wheat, Barely, teff; and others like yams, sweet potatoes, banana etc are grown. In addition to the cereals, pulses and root crops, there are highly demanded markeTable crops such as coffee, Spices (affaramom, ginger, â€Å"tikur Azmud† and â€Å"Hel†), fruits and banana. Unique genetic resources are found in the Wereda such as: organic coffee, gum trees (incense and rubber) and forest honey. The livestock population and the availability of grazing lands are potential for the development of modern livestock production activities.[3] In the past Basketo was part of the North Omo Zone and the 1994 national census counted its inhabitants as part of that zone. However, the Basketo people didn’t like it because they consider themselves different in many ways from those who are included in the zone. One of the significant factor of the it was the language difference. Despite the effort of the ruling party to emphasize the need to unite the smaller ethnic groups in order to bring consolidation and coordination to use the scarce government resources efficiently, the zone was divided into many smaller chunks. Then as a result of a lot of friction on the issue, Basketo was recognized as a special Wereda. In 2004 Basketo, because of its rich in mineral soil and spacious farm land, it was selected as one of several Weredas for voluntary resettlement of farmers from overpopulated areas. Since then Basketo has become a home for Wolaytta, Haddiyya and Konso people. A total of 7,000 household and 28,000 total family members.[4] II. The Geography of Basketo Basketo lies in an altitude of 700-2200. It is situated in a plateau. The landscape of Basketo includes all types of land forms. This makes it favorable for the growth of any type of crop and the production of annual and perennial crops. The climate that ranges from dega (highland) up to Qolla (lowland) makes it possible for the Basketo people to have a variety of food and export crops. Rivers in Basketo include Ergino, Sirso, Berso and Usino. Some of these rivers can be used for irrigation in the low land of Basketo. Even though the amount of the underground water is very high, the water if full of iron mineral and not healthy to drink. Therefore there is a lack of clean drinking water despite of the rich water resource underground. There are also valuable unexplored natural resources such as iron and gold in the area.[5] There are also dense forests and natural vegetations that covered a large part of the Wereda. However, after people from Hadiyya, Wolaytta and Konso resettled in the area a large part of the forest is destroyed for farm land, timber, fuel and building housing. Some of the resettled people cut trees for charcoal. Now this phenomena is creating a diverse effect on the climate and the existence of wild animals and bringing a long lasting problem contrary to what was expected by the government. Therefore, unless a solution is found soon, it will get worse and the Basketo people itself will be displaced from the area in the future. Transport, trade and infrastructures The Wereda has good potential for echo-tourism development. There are attractive land scenery and colorful cultures unique to the community. Unexplored but high economic value minerals such as gold and iron are available in the Wereda. Therefore, there is a good opportunity of attracting investors to the area. However, social services and existing infrastructure facilities are very weak. There are poor road networks connecting the kebeles with the Wereda capital and connecting Wereda to other neighboring Weredas. It has only 27 kilometers all weather road and 180 kilometers dry weather roads, for an average road density of 1803 km per square kilometers.[6] Agriculture is the major economic and livelihood system of the Wereda and the geographical features of the land is very suitable for crop production. The area has all types of climate. Dega, Kolla and Weynadega. In these different climatic areas different types of crops are produced. However, as it is said above, the infrastructure problem especially the road problem is hindering the people from selling their products for a good price. There is a market problem because of the road. If the people of Basketo had a good all-season road, many exporters would come to the area and invest their money there and the area could have been a source of income not only for the Basketo people but also for the country. Because of market problem, the people of Basketo does not have the trend of doing a large farming. They farm on a very small land to feed just their family. A few people farm a little bit wider and bring it to the market. Nowadays, agricultural products are very expensive in Basketo c ompared to many similar remote areas. The reason for this is because the farmers do not do enough farming that can sustain the market. The climate and drainage of the Wereda is conducive for the development of irrigation farms. The agricultural activities in the Wereda are mainly dependent on rainfall. As a result, the special Wereda was not able to produce sufficient food for consumption in the Wereda although the prevailing rivers would offer a good opportunity to enhance irrigated agriculture. Telecommunication facilities are underdeveloped. This makes communication very hard with other areas for trade and investment opportunities. But recently the Wereda has become mobile telephone and semi-automatic fixed telephone user. This is a good beginning to attract people to the area and make trade effective. On the other hand, the majority of the Wereda population depends on traditional energy sources, which have adverse impact on the environment. Mainly the poor infrastructure facilities have hampered the development of trade and industry in the Wereda. Education, health and potable water provisions are also inadequate in terms of quality and coverage.[7] Spiritual aspect of the area Church statistics Basketo was first evangelized by evangelists came from the neighboring areas (Weredas) Wolaytta and Goffa around 1945. Now in Basketo there are about 4 different evangelical church denominations and more than 70 congregations and of them the majority is Kale-Heywet Church which has more than 50 congregations. There are also Ethiopian Orthodox churches in the area. They are about 8 congregations. A Catholic church is planting a church in the resettlement area. Openness to the gospel The people of Basketo had been highly oppressed by witchcrafts, demonic worships and different costly sacrifices, they were highly burdened and many of them were looking for someone to rescue them. If they did not present an offering like money or animal which they were told to do so, they would suffer a loss of their children or their animals. They had no way to escape from the clasp of the devil. The area was full of witches and magicians. Even though the Ethiopian Orthodox church existed there for many years before the evangelical churches were established in the area, the people did not stop consulting witchdoctors. When the Land Lords from the Northern part of Ethiopia went to Basketo they introduced the Christian religion in the area. Many people of Basketo accepted Christianity forcefully. They were enforced to be baptized as a mass. However, since many of them did not willingly accepted it, they have no strong relation with God. They went to church to please their masters. Moreover, they did not receive any strong teaching about God by the priests. Most of the church’s services were conducted in Geez. Yet the people did not understand Amharic let alone Geez. This language gap widened the estrangement of Orthodox Christianity with the local people. Until recently all of the priests come from Amhara region. There was no local priest who is able to teach the people in their local language. Since they did not understand Christianity, the faith was syncretized with their pagan practices. They go to church on Sundays and on the rest of the week they go to consult magicians and witchcrafts. For so many decades Christianity became a mix of pagan practices and some elements from Christianity. It was in this context that evangelical Christians came to the scene with the gospel of Jesus Christ. Those who accepted the true gospel began to get free from demonic operations and raise the children without any harm. As the people observed this great miracle they began to respond to the gospel. As a result many people came to Christ. Witchcrafts and magicians, who have been a major threat for the people, began to disappear. Nowadays more than 80% of the population is Christian. Opportunities and threats of the geography to the expansion of the gospel The topography of Basketo is mountainous and valley. It is not easy to go from one place to the other by car. Infrastructure is not much developed in the area. Mostly the people walks on foot or very few people use horses or mules as a means of transportation. The people has very limited contact with other people groups mainly because of lack of modern transportation. This in turn has an adverse effect on the expansion of the gospel to the area and from the area to other neighboring areas. The Basketo church is now sending evangelists to different neighboring areas like Dime, Salamago Wereda, and other areas. However, transportation is a big issue in those areas. It is hard to visit these areas as often. Without a frequent travel and visit it is hard to provide the people with necessary spiritual growth materials and trainings. It is even hard to visit the evangelists working there and provide them with important materials whenever they need them. These area are very close to Basketo kilometer wise, but very far because of lack of transportation and the topography. Socio- cultural aspects The Influence of geography on the culture, language and intermarriage Basketo, as it is topographically and infrastructure wise not easily accessible, first of all, the culture is not highly influenced with other cultures. The people still holds on to its older cultural values very strongly. Intermarriage between Basketo and other people group is also very limited. More than 96% of the population lives in Basketo. Therefore marriage happens almost exclusively among themselves. Secondly, The geographical setting of Basketo makes hard for the people to communicate with other people very easily. The population is highly monolingual because of its less contact with speakers of other languages. Of course the neighboring areas like Galila and Melo people come to Basketo on market days and the Basketo traders go to these area on their market days. However, they spent there not more than half day. Therefore, except those who are frequent travelers, regular residents in that area and the bordering people, they do not have a lot of time to learn languages. Because of lack of transportation to those area, except some business people and those who have cousins there to visit, most people do not usually travel to these areas. Moreover it is not widely spoken by other people group outside the Basketo area. The people have a very limited contact with other language groups as it is mentioned. Many of them do not speak more than one language. Basketo is the main and the on ly language for all types of communication. Children at home and outside with their friends speak Basketo. In the market places and in the government offices the people use Basketo. Only those children who go to school learn Amharic as a second language. Therefore I can say that geography has in some ways a positive influence for the growth of the language. It may be seen as negative if one is concerned about the benefits of multilingualism. However, multilingualism can be gained from schools as students learn Amharic and English as a subject and as they interact with their teachers and some non-native people they encounter in the schools. For those who are more concerned about language maintenance and culture preservation, the geography of Basketo has a very positive contribution so far. From now on if infrastructure in improved, the influence can be minimal because Basketo language is given as one subject in all elementary students. The difficulty in accessibility of the area has a lot of implication on the culture change, language maintenance and change and intermarriage. As it is said above, the people is mostly monolingual and language shift does not seem possible in the near future. This is mainly because of the geography of the area. However new technologies and basic infrastructures play a big role for the expansion of God’s kingdom. Basketo is now reached with the gospel. However the church of Basketo needs to take the gospel to its neighboring areas. The church is sending evangelists to other areas. However, accessibility of those areas is still an issue for a rapid expansion of the gospel to a wider area and effective ministry. Conclusion and Recommendation Basketo is a land where we can find all the favorable climactic and geographical features that are necessary for the well being of human life. Its topography and landscape has given it its beauty of attraction. Basketo has never been drought stricken so far mainly because of its wonderful climactic features. However, the lack of infrastructures such as all weather roads that connects Basketo with the neighboring areas makes it difficult for the economical growth of the area as well as the expansion of the gospel. Basketo has all the natural gifts that can be a tourist attraction and investment opportunities. However, the challenge of the remoteness and topographic problems have not been dealt with the government. The geographical features of Basketo are God’s gift. We should not take the accessibility problem as impossibility. If infrastructures are made available all the challenges will be solved. But despite the fact that the area is one of the major potential areas of spice and food crop producer, the government did not take that part of the country very seriously. The church has the upper hand in the area, as it constitutes more than 90% of the population, but did not use the opportunity to influence the government. Our recommendation is that: first, the church should work with the government very closely to solve infrastructure problems. When this problem is solved it will serve the needs of both the government and the church. Basic infrastructures are very essential for the expansion of the gospel to that part of the country. Most of the neighboring areas are not reached with the gospel and we think that Basketo can play a major role in sending evangelists. Secondly, the church also needs to guard the natural resources of the area by teaching its people and working closely with the government and development organizations. The church also needs to involve in natural conservation and development works in order to tackle the changing climate because of the deforestation going on in the new resettlement areas. Bibliography Amha, Azeb. African languages and cultures 8. â€Å"CASE IN BASKETO† Taylor and Francis Ltd. 1995 http://www.jstor.org/action/showJournals#43693380 accessed April 25, 2012. SNNPR Bureau of Finance and economic development. â€Å"Detailed statistics on roads† http://uk.ask.com/wiki/Basketo_special_woreda (accessed 15 September 2009) SNNPR investment bureau. â€Å"Guide 2000† SNNPR resource potential and investment opportunities. http://www.southinvest.gov.et/Publications/guide%202000%20English.pdf accessed on April 20, 2012. Jordan, Linda. Gayil servey report. (Unpublished), 2007. DPPA. â€Å"Resettlement 2004† Disaster prevention and Preparedness Agency (DPPA) http://en.wikipedia.org/wiki/Misketto_language (accessed 26 November 2006) Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Misketto_language accessed on April 20, 2012. 1 [1] Wikipedia, the free encyclopedia accessed on April 20, 2012. [2] Azeb Amha. African languages and cultures. â€Å"CASE IN BASKETO† p. 8,1995 pp. [3] â€Å"Guide 2000† SNNPR resource potential and investment opportunities. p.52 [4] â€Å"Resettlement 2004† Disaster prevention and Preparedness Agency (DPPA) (accessed 26 November 2006) [5] Guide 2000. P. 52 [6] â€Å"Detailed statistics on roads† SNNPR Bureau of Finance and economic development website (accessed 15 September 2009) [7] â€Å"Guide 2000† SNNPR resource potential and investment opportunities. pp. 52-53

The Chosen Essay -- essays research papers

The Chosen, By Chaim Potok Friendship While many obstacles get in the way of friendship, true friendship still lives, even in silence. In the book, The Chosen , By Chaim Potok, two boys, Reuven Malter and Danny Saunders, who are very religiously different and both raised in completely opposite ways, develops a deep friendship. Their friendship opens up their worldview to many other different viewpoints in life. The friendship between these two boys is one with great religious significance, starting off with destiny and Gods will. As Danny and Reuven’s Friendship develops, it teaches them to respond wisely to the values of the more complex and secular world. It also teaches the true value of friendship. Because Danny’s father, Reb Saunders, raised Danny in silence, Danny and Reuven’s relationship was also a way that Reb Saunders could talk to his son, through Reuven. There friendship grows and they become closer and closer. Many things were pushing Danny and Reuven to become friends at first, but after being open to the fact of a friendship, they instantly became friends and it was easy for them to discuss there activities, desires and their fears. The two boy’s initial distrust and hatred for each other still didn’t make it hard for them to talk, the talked with comfort and no fear â€Å"Yesterday I had hated him; now we are calling each other by our first names. I sat and listened to him talk. I was fascinated just listening†¦Ã¢â‚¬  (pg. 68) Even though there friendship started off with hatred after talking, they got to know each other. They shared their goals, dreams, their education and their families with each other freely. Mr. Malter, Reuven’s father, tells Reuven what a friend is defined as, and tells Reuven to give Danny a chance to get to know him better, because Danny needs him. â€Å"You Know what a friend is Reuven? A Greek philosopher said that two people who are friends are like two bodies with one soul† (pg 74) The Differences between these boys are what set them apart, but when they finally talked, under the instructions of their fathers, they developed a strong connection which later on led to a deep friendship. After Reuven Rejected Danny for what he did to him, Mr. Malter tells Reuven a little bit about who Danny is, and why he needs a friend like Reuven. â€Å"Reb Saunders son is a terribly torn and lonely boy, there is literally no one in the world he can... ...xactly get in the way, but it helped build their friendship. Danny and Reuven became more comfortable with who they are and with each other. After Danny and Reuven’s hate for each other, many things pushed them to become friends and not only Danny and Reuven needed each other to go into a relationship, but their parents needed them too. There friendship was undeniable. Even after there friendship was banned, they became silenced, but lived on. It was hard, but because of there true friendship, when there relationship was renewed and the banned was lifted, they became stronger than ever. There friendship helped each other live their lives and make choices that were from there own heart, and not the heart of there parents or community.   Ã‚  Ã‚  Ã‚  Ã‚  This topic shows us that even though it doesn’t always seem likely that a person needs a friend, some people need someone to talk to or someone to help them open up and to be revealed to a whole new life. We should learn by this topic that our friends shouldn’t always be clones of ourselves and we should be listening and helping our friends. Even through the toughest times, through silence, true friendships always last.

Kantian and Utilitarian Essay

Kant believed in an absolute moral law that he called the Categorical Imperative. It is this imperative that determines our duty. (2) Two formulations of this imperative can be used to determine the morally correct action that Alistair should choose. The first formulation, The Formula of Universal Law: â€Å"Act only on that maxim through which you can at the same time will that it should become a universal law [of nature]. â€Å"(2) Alistair has two possible maxims to act upon. These maxims, if it were universally applicable, are: â€Å"Anyone may lie in order to promote increasing human welfare† and â€Å"Everyone always tells the truth†. The first maxim is contradictory. If people had the option to lie, it negates the system of trust on which the world is built. When, for example, I put my money in the bank, I trust them to keep it safe. If the first maxim was universally accepted, I could not trust without reservation that the bank would keep my money safe because they would be able to give my money away if they felt it would increase the welfare of those less fortunate. If this was the case, there would be widespread mistrust and, ironically, it would have a negative impact on human welfare. The second maxim is universally applicable and is thus, according to Kant, the maxim on which to act upon. The second formulation, The Formula of the End in Itself: â€Å"So act as to treat humanity, both in your own person, and in the person of every other, always at the same time as an end, never simply as a means. †(2) If Alistair were to withhold the truth about the bribery, he denies the rationality of the board and denies that there is any rational action for them to perform. He denies them the option to rationally make a decision on what to do about the situation. In doing this he is using the board merely as a means to ensure the delivery of the medicine. According to Kant, for Alistair to use the board as a means in themselves, he would have to tell the truth. According to Kant’s theory, the action of ignoring the bribe fails the first and second formulation of the Categorical Imperative, thus the right thing to do would be to tell the truth to the board of directors. Utalitarian Theory Looking back at the case study it is clear that, on the one hand, people are receiving inexpensive kits of medicine, the drivers don’t get shot and the reputation of the relief organisation and the director is still intact. On the other hand, the board doesn’t know about the bribery, thus the unethical activity cannot be put to a stop. Utilitarianism is a theory based on consequences, not the action leading to the consequence. This theory holds that we should choose those actions that would result in the greatest amount of good in the interest of the greatest number of people affected by our actions. 1)(4) The â€Å"good† is anything that, directly or indirectly, brings happiness or pleasure. (4) The consequences of each particular action is considered to determine which outcome will best serve the greater good. (3) Act Utilitarianism prescribes that every situation be evaluated independently. The action that leads to the greatest net outcome of utility is then c onsidered to be the correct choice. According to this theory, Alistair should choose the action that will maximise happiness and minimise unhappiness. Alistair has two possible choices with two different consequences. The first is that Alistair tells the truth about the bribery. The possible outcome of his choice are the following: the drivers stop receiving cash and get shot, the contract is terminated and the less fortunate stop receiving their medicine, the director in charge of the contract is fired, and the relief organisation suffers great embarrassment. These are all negative effects and cause great unhappiness. On the other hand, the happiness of the board is increased because they can put a stop to more unethical activity. The second choice that Alistair has to consider is to keep silent and overlook the bribe. This would lead to the situation staying the same (as stated in the case study) and would secure the happiness of the greater good which include: the director, the relief organisation, the drivers and the people receiving the medicine. The board of directors would not know about the bribe, so there would be no unhappiness to consider. Considering the consequences of both actions, the happiness of the greater good is maximised when Alistair keeps silent.

High School Social Studies Curriculum Plan of Study

High School social studies typically consist of three years of required credits along with additionally offered electives. Following is an overview of these required courses along with electives one might find at a typical high school. Sample High School Social Studies Plan of Study Year One: World History The World History course is obviously a true survey course. Due to time constraints, students typically get just a taste of the various cultures and their history from around the world. The most powerful world history curriculum is one which builds connections between world cultures. World history follows a progression as follows: Prehistory and Early ManFirst civilizations (Mesopotamia, Egypt, India, China)Greece and RomeMedieval China and JapanMedieval Era in EuropeRenaissance and Reformation in EuropeModern Era AP World History is the standard replacement for World History. This course is considered an introductory advanced placement social studies course. Year Two: Electives This plan of study assumes that only three full year credits are required in social studies for graduation. Therefore, this year is one in which students often take any desired social studies electives.This list is not meant to be exhaustive but instead representative of a typical high school. Psychology or AP PsychologySociologyWorld GeographyAP Comparative Government Year Three: American History The American History course differs in many locations. Some have American History in high school cover the time period beginning with the American Civil War while others have it begin at the beginning. In this curriculum example, we begin with a brief review of exploration and discovery before jumping into the colonial era. One of the main purposes of the American History course is to highlight the root causes and interconnections of many events that arose throughout Americas past. Connections are highlighted along with the dynamics of group interaction, the building of a national identity, the rise of social movements, and the growth of federal institutions. AP American History is the standard replacement for American History. This course covers topics that range from discovery and exploration through the most recent presidential administrations. Year Four: American Government and Economics Each of these courses normally lasts for one-half of the year. Therefore, they are typically placed together although there is no reason that they have to follow each other or be completed in a particular order. American Government: American Government provides students the basic understanding of the institutions and functions of government in America. Students learn about the foundations of American Government and then focus on the institutions themselves. Further, they learn about the ways that they can get involved and participate in government.​ Check out this  American Government Course Outline.AP American Government replaces American Government. This course typically covers the same topics as American Government but in greater depth. Emphasis is placed on interpretation, synthesis, and analysis of governmental policies and institutions.Economics:  In Economics students learn key economic concepts such as scarcity, supply and demand, and major economic theories. Students then focus on the way that the American government interacts with the American economy. The last portion of the course is spent on real-world applications of economic concepts. Students do not only learn basi c consumer economics but also details about savings and investing.AP Macroeconomics and/or AP Microeconomics replaces Economics. This advanced placement course focuses less on consumer economics and more on a typical undergraduate level of economic theory.