Réunion

 

Réunion dans la région de Gondar avec les autorités locales.

 

TESFA LE WOGEN est une de ces ONG , avec un petit budget mais qui a un impact sur des centaines de femmes.

Exemple de prêt SHG

"Yemata Yetemegne", age above 50. 
She is a widow who had three boys. 
Yemata is working on the streets of Gondar as a janitor.
Her working hours are from 5 AM until 9AM and from 3 pm until 5 pm.
She makes some money we working for the municipality of our city.
Yemata is a hard working woman and in her spare time she sells charcoal, eggs, onions and potatoes at the door of her house.
This woman is living in a "Kebele" house and pays too little for house rent. When she go to work, her boys will take care of the business. Yemata has been in the SHG program since the last six months as a member of a group named "Timret".
Her saving is 1257 birr and she asked a loan of 4,000 birr to expand her business. So this much amount of loan is made available
for Yemata.

 "Yemata Yetemegne", est âgé de plus 50 ans.
C'est une veuve qui a eu trois garçons.
Yemata travaille dans les rues de Gondar en tant que concierge.
Elle travaille de 5h à 9h et de 15h à 17h.
Elle gagne de l'argent en travaillant pour la municipalité de notre ville.

Yemata est une femme qui travaille dur et dès qu'elle a du temps libre, elle vend du charbon de bois, des œufs, des oignons et des pommes de terre devant sa maison.
Cette femme vit dans une maison "Kebele" et paie trop peu pour la location d'une maison. Quand elle va au travail, ses garçons prennent soin de son petit commerce. Yemata fait partie du groupe SHG depuis six mois en tant que membre du groupe "Timret".

Son épargne est de 1257 birrs et elle a demandé un prêt de 4000 birrs pour développer son activité. C'est pourquoi, ce montant de prêt est mis à la disposition de Yemata.

The history of the Axum Empire and Ethiopian Orthodox Tewahedo Church.

Two Slave Brothers Birthed Africa’s Oldest State Church

The history of the Axum Empire and Ethiopian Orthodox Tewahedo Church.

SEMERE T. HABTEMARIAM

Image: Mtcurado / Getty Images

The two Christian missionaries that showed up in the ancient northeastern African empire of Axum in the fourth century could not have been more unlikely. Kidnapped while traveling with a relative, the two young brothers were brought as slaves to the royal family’s household. But within a few years, an unexpected chain of events cast religious and political power into their hands. While the region had been familiar with Christianity for decades, the religion was soon to spread across Axum. Indeed, the brothers’ relationship with the kingdom’s future kings and their passion for spreading the gospel would alter the history and religious composition of what is now modern-day Eritrea and Ethiopia.

Today, the Ethiopian Orthodox Tewahedo Church these young men founded more than 15 centuries ago has survived estrangement from Rome, the spread of Islam, and repeated colonialization attempts. In a continent where Western Protestant theology and Catholicism looms large, the history of this institution offers a look at African Christianity that has existed for nearly as long as the church has itself.

A Great Power of the Ancient World

At its height, the Axumite Empire (A.D. 100–940) was one of the four great world powers along with Persia, Rome, and China. Due to its proximity to the Middle East, its strategic location adjacent to the Red Sea, and its open and outward-looking civilization, it played an important role in regional affairs. Between the third and the sixth centuries, the kingdom enjoyed control over large areas encompassing modern-day northern Sudan, southern Egypt, Djibouti, Yemen, and southern Saudi Arabia.

Image: Wiki Media

Axum was a wealthy empire known for its sophisticated irrigation, masonry, and its unique currency. Indeed, archeologists have discovered Axumites coins as far away as India. But the country’s commercial interests went even further—extending as far as China. Axum also drew the respect of the Roman Empire. By the fourth century, the relations between Byzantines and Axum become so significant that Constantine proclaimed equal treatment of Axumites and Romans.

Axum was also known for its writing system. Today, Eritrea and Ethiopia have the distinction of being the only two countries in Africa which use their own indigenous writing system: the Fidel (Geez). In fact, one of the earliest translations of the Bible was in Geez, a Semitic language, which is still used in Eritrean and Ethiopian liturgies. While not part of the biblical canon, the book of Enoch is only wholly extant in the Geez language. In the fourth century, Geez became the first Semitic language to be vocalized, a process where a sound/letter is turned into a vowel. (Much later, Semitic languages Hebrew and Arabic developed their own linguistic conventions to represent vowels.)

Axum was also respected for its justice-oriented political system. The Abyssinians (who we know today as Ethiopians and Eritreans) were known by the Greeks and Arabs as people of justice. Herodotus called them “the most just men.” Centuries later, when the first Muslims faced persecution, the prophet Muhammad instructed his followers to, “go to Abyssinia, for the king will not tolerate injustice and it is a friendly country, until such time as Allah shall relieve you from your distress.” The third caliph, Osman, was among the refugees.

Image: Library of Congress

Abyssinia was also an early home to the three Abrahamic religions: Judaism, Christianity and Islam. Judaism entered Abyssinia with the Queen of Sheba and later with Jewish exiles and merchants from Yemen and Egypt. (The Jewish community still exists today, although many emigrated to Israel in the 1980s.) One of the earliest Christian baptisms recorded in Scripture was the Ethiopian eunuch in Acts 8 who took his new faith with him to his homeland. Islam came to Axum before it went to its second holiest city, Medina. This migration is known as the First Hijra, when Muhammad’s first followers fled persecution in Mecca.

Christianity Comes to Axum

In A.D. 316, two brothers, Frumentius and Aedesius, were sailing on the Red Sea with their uncle Meropius, a Christian philosopher from Tyre. Earlier that year, the Romans had infringed on a treaty that allowed them to use the port of Adulis. So, when Meropius’s ship came to port, Abyssinian locals massacred the entire crew, only sparing the brothers so they could take them as slaves. The brothers became part of the royal household where they earned King Ella-amida’s trust as gifted teachers and administrators. In time, the king named Aedesius his cupbearer and Frumentius his treasurer and secretary. Ella-amida died shortly after the birth of his sons Ezana and Se’azana, leaving much of their care in the hands of his queen and his two trusted servants, who would introduce the young royals to Christianity.

Image: Library of Congress

While Axum’s royal family was encountering Christianity for the first time, the faith had long existed in the region. There are oral and written traditions that show that early church fathers Mark, Matthew, and Bartholomew preached the gospel in Abyssinia. As noted above, the Book of Acts recounts the story of an Ethiopian eunuch who is baptized by the apostle Philip and returns home to evangelize his countrymen.

Further, the port of Adulis, located on the coast of modern-day Eritrea, was the primary transit harbor between Byzantium and India and, as such, had many interactions with Christian merchants. While the number of Christians that existed in Axum in the fourth century is unknown, one can infer that small pockets had existed, particularly in the urban areas. Before his consecration as the first bishop, as treasurer and advisor to the Queen Regent, Frumentius encouraged these urban Christians to evangelize and practice their faith openly.

In A.D. 328, Frumentius was consecrated as the first bishop of Axum by Athanasius, the 20th Patriarch of the Church of Alexandria. Frumentius’s new role made Axum the second official Christian state in the world, following Armenia’s lead roughly 25 years after the Eastern European country adopted the faith. (Axum also made this decision more than 50 years before Rome.) Frumentius baptized the two brothers he had helped raise, both of whom would become kings of Axum. Under the rule of Ezana, the first brother to become king, Axum also became the first in the world to engrave the sign of the cross on its currency.

Once Christianity was adopted by the royal family, it quickly spread throughout the empire. Frumentius built several churches and traveled throughout the country to evangelize, chronicled in his hagiography, Gedle Abba Selema. Like the story of the beginning of Christianity in other regions, the faith first took root in the urban, commercial, and political centers and then moved outward to the rural areas.

Axumites were already familiar with the idea of monotheism. Christ’s revolutionary and yet conservative teaching in Matthew 5:17—“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them”—might have resonated with Abyssinian Jewry.

American scholar W. L. Hansberry, in his book Pillars in Ethiopian History, quotes Sir Francis B. Head, a British officer, who aptly captured the spread of Christianity in Abyssinia.

“Never did the seed of Christian religion find more genial soil than when it first fell among the rugged mountains of Abyssinia … no war to introduce it, no fanatic priesthood to oppose it, no bloodshed to disgrace it; its only argument was its truth; its only ornament was its simplicity; and around our religion, thus shining in its native luster, men flocked in peaceful humility, and hand in hand, joined cheerfully in doctrines which gave glory to God in the Highest, and announced on earth peace, goodwill toward men.”

The absence of Christian persecution sets Axumite Christianity apart from those in the Greco-Roman world, where the faith was perceived as a threat to the existing order. But in the case of Axum, the kings themselves had been brought up in the faith and consequently did not feel as though Christianity was an outside force thrust upon them.

A Maturing Church

Christianity heralded a new age in Abyssinia—the birth of advanced learning. A new class of people emerged fully devoted to learning and the cause of Christianity. As the first vocalized Semitic language, Geez simplified and improved reading and writing. The biblical translation that started in the fourth century set in motion other literary works in philosophy, history, and medicine. Instead of writing on stones and papyri, scribes turned to leather, a more portable medium that enabled more Axumites to learn to read and write.

In recognition of this transformative era, Frumentius, the first metropolitan bishop of Axum, was fittingly renamed Kesate Birhan (revealer of light) and Aba Selama (father of peace). The two royal brothers, Ezana and Se’azana, became Abreha (one who lit light) and Atsebeha (one who brought the dawn) during their consecration.

As the church grew, it dovetailed its Christian heritage with its unique cultural and social settings, developing an indigenous form of Christianity with strong Judaic overtones and its own cadre of saints. Some of the most prolific were the Nine Saints, a group of missionaries who hailed from such cities as Antioch, Constantinople, Asia Minor, Rome, and Caesarea and arrived in Axum and played an important role in spreading the gospel at the end of the fifth century. Widely referred to as the Second Evangelization, the arrival of these men helped to solidify an indigenous Christian and African identity. Their accomplishments included completing the biblical translation into Geez initiated by Frumentius and writing the historical and philosophical books which became the bedrock of Abyssinian cultural identity.

Shortly after the arrival of the Nine Saints, Axum’s best-known king ascended to the throne. Kaleb secured a name for himself by protecting Nestorian Christians from persecution. The besieged community, which resided in Yemen and Southern Arabia, lay vulnerable after the region’s ruler Yusuf Dhu Nuwas converted to Judaism and sought to avenge Jews who had suffered under successive Christian rulers of the Roman Empire. When the Roman cities fell under his control, he gave the people the chance to convert to Judaism or face extermination. Moved by the plight of other Christians, Kaleb sent his army to rescue these Christians and his men ultimately defeated Dhu Nuwas. His victory earned Kaleb the nickname “Protector of the Faith.”

Axum’s decline

The seventh century marked the beginning of the end for Axum. The disruption of the Red Sea commerce, the Beja invasion which pushed the Axumite frontier further south, and, perhaps most significantly, the rise of Islam contributed to the decline of the empire.

Muhammad had singled out Axum early on as a place that might be amenable to Islam, believing that its monotheistic beliefs would make it easier for Abyssinians to embrace Islam. He sent a letter to the Abyssinian king emphasizing the prophethood of Jesus and the virginity and purity of Mary. While some Christians did convert, most did not. According to Pew Research Center, Muslims currently make up about 37 percent of Eritrea and 35 percent of Ethiopia.

Today, the Tewahdo Church has the most adherents of all the Oriental Orthodox churches and is second only to the Russian Orthodox in size among all Eastern Orthodoxy. (Most of the Oriental churches were eclipsed by the Muslim Crescent and their adherents relegated into minority status.) The Tewahdo Church, however, stayed autonomous despite its centuries-long isolation from the rest of Christendom. The topography of the country, the readiness of its peoples to defend its heritage, and its relatively friendly relations with Islam enabled Abyssinia to maintain its sovereignty.

This isolation may also have contributed to a theological rift between the Tewahdo Church and the rest of Christianity. The Tewahdo Church (whose name means “being made one” in Geez) follows the Coptic Orthodox belief in the complete union of divine and human natures into one perfectly unified nature in Christ. This view, deemed heretical by Western and Eastern churches at the Council of Chalcedon in 451, is maintained today by the Copts, the Tewahdo, and other Oriental Orthodox churches. While this view is condemned by Protestants, Catholics, and Eastern Orthodox Christians, it serves as a doctrinal indicator of the autonomy and independence of this venerable African church.

The Tewahdo church is the oldest and most venerated institution in Eritrea and Ethiopia. Its presence hasn’t only preserved and built up Christianity—it has created a repository of art, music, culture, poetry, and literature. While Christianity is no longer the official religion of these countries, the Tewahdo church continues to guide the moral, spiritual, and intellectual lives of its more than 45 million adherents.

Semere T. Habtemariam is the author of two books: Reflections on the History of the Abyssinian Orthodox Tewahdo Church and Hearts Like Birds. He was born in Eritrea and came to the US as a refugee. He lives in Carrollton, Texas.

Visite des femmes SHG par André et Tilahun

This is to share some news on Dr Andre's time in Ethiopia this past week and today. Last week, we had a wonderful time of visiting and encouraging the SHG women. We visited those who are very sick, discouraged, lost hope and have difficult lives. Most of them are destitute women. Hope this visit helps them build hope in their lives. In addition to this marginalized women, we also visited those who are happy and hopeful in life. These are those who are healthy, strong, successful in their small business and who built their own mud houses.

  La semaine dernière, Tilahun et André ont passé un moment merveilleux à visiter et encourager les femmes SHG. Ils ont rendu visite à ceux qui sont très malades, découragés, qui ont perdu espoir et qui ont des vies difficiles. La plupart d'entre eux sont des femmes démunies. J'espère que cette visite les aidera à construire l'espoir dans leur vie. En plus de ces femmes marginalisées, ils ont également visité ceux qui sont heureux et pleins d'espoir dans la vie. Ce sont ceux qui sont en bonne santé, forts, prospères dans leur petite entreprise et qui ont construit leurs propres maisons de boue..

Témoignages de groupes de femmes SHG

 Bosena, 25 years old :

There is a lot of news about the groups; "Bosena" is 25 years old girl who lives with her younger brother "Fasil". They both are orphans and the responsibility of raising her brother lies on Bosena. She started her life in Gondar as a waitres in small tea shops. Soon she added a second job of cooking and cleaning for rich families. Two years ago, she joined one of the saving groups situated in Daniel's house above AG hotel. In these two years, Bosena saved 3,500 Birr. Bosena's younger brother also works as a codriver on blue minibus taxi. Now he wants to be a driver but has no money for his driving license. So, his sister "Bosena" gets a loan of 10,000 birr from her SHG named "Biliko". We are so happy to see that these orphan's life is changing. Fasil will have his driving license in a month and will be hired as a taxi driver. Then, he will reimburse Bosena's loan.
 Bosena est membre du groupe "Biliko" dans la ville de Gondar.Elle a 25 ans,est orpheline et responsable de son frère de 16 ans.
Après des années de travail comme femme de ménage et serveuse, elle a pu économiser 140 euros.
En accord avec les règles de son groupe, elle a pu emprunter 420 euros pour payer le permis de conduire à son frère. Il sera employé comme conducteur de bus .
C'est beau le micro-finance...une espoir pour leur avenir.

 Dinkie :

 Dinkie Alemu" is one of the SHG women who recently took a loan of 3,000 birr for getting tap water into her house. Dinkie is living in the suburb of the city in a village exclusively built for the poorest communities. In such villages tap water service is a dream and clean water is unimaginable. There is a river far from the house but it is most of the time not good for drinking as it's polluted by human faeces and animal dung. Plus the river dry out in the dry seasons of the year.
  Dinkie has two daughters, 16 & 8 but she is single, most probably abandoned by men.
Dinkie has a saving of 1500 birr and lives by selling "Kolo" around the bus station. Getting tap water service not only secures the family health but also saves time and energy. Please find below few pictures of Dinkie, her daughters and the village view from outside.

 "Dinkie Alemu" ...une dame avec un merveilleux sourire..ainsi que ses filles !
Dinkie vend du blé grillé autour de la gare routière.
Avec son emprunt de 180 euros , elle a pu installer un robinet d'eau potable chez elle.

 Yezina Kindie, 30 years old :

 The first woman who took loan today is a blind lady named "Yezina Kindie" ; age 30. Yezina is a member of the SHG named "Lakech". She has a shower service business; and this is her living. People wash their bodies and pay for the service. Right now, she wanted to buy a refrigerator and sell cold water and soda. For buying the refrigerator, Yezina asked a 6000 Birr loan but since her saving is only 1,350 birr, we can only give 3000 birr. She was a little bit disappointed but her group members found out used refrigerator for exactly 3000 birr. So, Yezina is going to buy used refrigerator to expand her business. Please find below the picture of Yezina with her loan cheque.

La première femme qui a emprunté aujourd'hui est une dame aveugle dénommée "Yezina Kindie". Elle a une douche qu'elle loue et qui lui permet de vivre. Elle aimerait aussi acheter un réfrigérateur pour pouvoircommercialiser de la glace et de l'eau fraiche et du soda.Elle a demandé un prêt de 6000 Birr, mais nous ne pouvons lui donner que 3000 Birrs.Elle était un peu déçu, mais tout finit bien car des membres du groupe lui ont trouvé un réfrigérateur d'occasion pour 3000 Birrs. Ce qui va lui permettre de dévelloper son business.

 Yezina is single mother who is abandoned by her husband. She is taking care of her 13 year old girl. Yezina looks not blind but her eye ball is not working and she is totally blind

 Yézina est une mère célibataire abandonné par son mari,  qui élève seule sa fille de 13 ans. Malgré les apparences elle est complétement aveugle.

Banchi Mekonen, 25 years old :

 The second woman who took loan today is "Banchi Mekonen",  age 25. Banchi is not married yet and she is from "Hamus Gebeya" SHG in Azezo (around the air port). Banchi has a total saving of 1,452 birr. Her business is hair salon and she wanted to buy hair ironing instrument for the salon. The loan she asked is 3000 birr and we gave this much amount for Banchi. Banchi has only one eye.

 La deuxième femme qui a empruntéaujourd'hui est "Banchi Mekonen", 25 ans. Banchi n'est pas encore mariée et elle vient du groupe "Hamus Gebeya" à Azezo (à proximité de l'aéroport).Banchi a une économie totale de 1.452 birr. Son entreprise est un salon de coiffure et elle voulait acheter un sèche cheveux. Elle a demandé un prêt de 3000 birr que nous lui avons accordé.Banchi n'a qu'un œil

.

 

Lalibela, la "Jérusalem noire"

Reportage et photos dans "voyages blog" La Croix, sur l’Éthiopie.

Tesfa France sur le terrain

Présentation par Vicki et André sur le projet à Gondar, 

à Montmeyran près de Valence dans la Drome
en février dernier.

L'Ethiopie, l'un des plus vieux pays chrétiens du monde !

Article à ne pas manquer, pour vous donnez l'envie de visiter ce magnifique pays d'Afrique !

Somptueuses et vertigineuses églises d'Éthiopie

TESFA –France bilan 2017 projets 2018

 

Bilan d'activité de TESFA le WOGEN

2017 a été une année riche pour l'association TESFA-France qui travaille depuis plus de 15 ans
 en Ethiopie et 7 ans à GONDAR.
 
En France

 plusieurs évènements importants ont été organisés par nos amis dans différentes régions. (liste non exhaustive)

-) Course sponsorisée à Rochefort du Gard au printemps

-) Chant choral au temple de ROMANS

-) Rencontre de trois journées  « l’ETHIOPIE s’invite dans le 7° «  à la maison des associations de Paris 7° avec conférences, film , expo-vente d’artisanat, vente de café avec nos amis TerraKahwa .

-) Expo-vente et conférences au temple de LOURMARIN  -deux semaines -début aout.

-) repas solidaire en septembre

-) Différentes rencontres et vente d’artisanat

ÉTHIOPIE

Deux voyages ont été effectués  en fév./ mars 2017 (A.O )et novembre dernier (A et V. O)pour le suivi des actions à GONDAR

En novembre dernier A et V étaient  à Gondar pour la visite des groupes et pour faire le point avec Tilahun et l’équipe de TESFA Le WOGEN notre association partenaire .Point sur la situation en cours et l’avenir du programme SHG des groupes de femmes avec la microfinance solidaire.

 

Importance d'une évaluation

Le conseiller de TEAR FUND (Angleterre puis Ireland) MULUGETA qui nous a conseillé depuis le début, a suivi avec K Hetherington notre projet ces dernières années  a bien voulu nous rencontrer avec TILAHUN a Addis pour faire le point ;

Après un premier bilan lors de ces deux réunions le  schéma suivant a été fortement suggéré :

1) Après 7 années de fonctionnement un BILAN COMPLET d’évaluation s’impose.

2) une ANALYSE est faite de la situation réelle qui considère tous les facteurs. Cette analyse conduit a  des RECOMMANDATIONS 

3) Enfin un PLAN d’actions est proposé pour les années à venir pour corriger les problèmes et aider à un développement de qualité du projet.

En pratique :

1) Mulugeta a envoyé à Tilahun les « guidelines » pour faire un premier bilan complet d’évaluation (bilan des groupes, des  finances profil de bénéficiaires mais surtout analyse qualitative de la motivation et du temps consacré par les responsables au suivi  à la formation   etc. …)

2) Tilahun va faire ce bilan des actions mais aussi du fonctionnement, et va rencontrer Mulugeta à ADDIS pour le présenter et avoir ses remarques

3) Un expert des SHG sera envoyé sur place à GONDAR pour faire un bilan de plusieurs jours et établir un rapport.

Avec des recommandations et propositions pour un plan d’action.

Plusieurs remarques importantes ont été émises :

D’abord donc nécessité urgente de faire un bilan après 7 années de fonctionnement

Ensuite la nouvelle structure ne peut plus reposer sur le seul groupe des Travailleurs sociaux sous la direction de Tilahun , il faut associer /mettre en place une autre structure   les CLA (Cluster Level Association) c’est-à-dire une représentativité des groupes . 

Chaque groupe est représenté par deux femmes choisies en son sein .Trente groupes avec deux représentantes  formeront deux CLA de trente femmes qui  participent aux décisions)                                                         

 Elles seront aussi les futures responsables de l’encadrement car les travailleurs sociaux sont recrutés parmi les femmes ayant fait partie des groupes SHG et révélées leurs richesses et capacité de « leadership » et service

La structure des SHG ne repose plus sur la seule équipe et elle-même sur un directeur, mais il y a une participation associative et collégiale des bénéficiaires pour garder la cote communautaire.

La formation est un autre point important.

Le pourcentage des femmes devant recevoir un prêt,   etc.

Le but est d’améliorer la structure de fonctionnement, la qualité de prise en charge et des réponses aux besoins des femmes.

Les premiers mois de 2018 vont être consacrés à cette démarche.

Sur le plan Financier

Le bilan a été fait lors de la réunion du bureau de l’association à PARIS le 2 décembre 2017. Marie –Françoise assure fidèlement notre comptabilité .

Nous avons une progression régulière du budget avec des dons d’amis et une vente d’artisanat

Et nos frais de fonctionnement restent très modestes ce qui permet d’utiliser presqu’intégralement notre budget pour une aide directe.

Aucune subvention mais  la générosité des amis permet de continuer depuis plus de 15 ans, par la grâce de D...

Nous avons aussi pu donner directement aux familles les plus pauvres des dons pour des urgences, cuisine, aliments, loyer médicaments, lunettes etc….

En Ethiopie le versement régulier permet de payer l’équipe TESFA le WOGEN, et en janvier nous procéderons à une augmentation des salaires .

De plus le nombre des travailleurs sociaux a augmenté et une d’elle sera formée comme assistante de Tilahun .

ARTISANAT

Grace à plusieurs amis et nos voyages nous pouvons rapporter de plus en plus d’artisanat dont la vente représente la source majeure des financements.

PROJET MEDICAL DU RESEAU DE LABORATOIRES dans 

 les centres de santé autour de GONDAR (avec BSF)

La dernière mission très complète (ministère de la santé, Université et hôpital de GONDAR ) a eu lieu  en Avril 2016  . Depuis l’été 2016 et les troubles dans cette région plus aucun signe de part et d’autre (BSF et médecins a Gondar) André lors de ses visites garde des contacts informels au moins pour savoir ce que sont devenus les instruments que nous avions donné à l’hôpital  CHU de Gondar (au moins 5000 euros …quand même !)Il les a localisé –Nov 2017- mais ne sont pas fonctionnels, dont celui toujours dans le bureau du Dr Shitaye !! Contacts précieux également avec le Directeur de l’hôpital car une nouvelle réorganisation récente pourrait donner une opportunité de reprendre ce projet là aussi …D… sait pour l’avenir !

Relation entre Gondar et Vincennes :

Toujours de bons contacts après l’ouverture du musée du Ras Ghimb , nous espérons que Vincennes va maintenir des liens .

Nous apportons au nouveau Maire de Vincennes une lettre-invitation du maire de GONDAR et une vidéo amateur de la visite du musée.

Par ailleurs notre ami Pierre Croux de Lourmarin va faire publier avec l’ambassade de France à ADDIS son carnet de voyage en deux langues .

2018  sera donc une année de bilan et progression avec également de plus en plus d’amis engagés ici, en Éthiopie et à l’étranger.

COMMUNICATION BLOG FACEBOOK ET PANNEAUX

UN MERCI TRÈS SPÉCIAL A Jacques RUBIN qui nous a permis d’avoir un compte FACEBOOK ET UN NOUVEAU BLOG TRÈS UTILE QUE NOUS VOUS CONSEILLONS DE CONSULTER REGULIEREMENT

ON REMERCIE ÉGALEMENT ALAIN LOVERA QUI NOUS A RÉALISE UN TRÈS BEAU PRÉSENTOIR «  KAKEMONO »

MERCI AUSSI A TOUS LES DONATEURS ET  BÉNÉVOLES POUR LES NOMBREUSES MANIFESTATIONS, A PARIS, DANS LA DROME, LE GARD, A LOURMARIN.. et bien sur

nos amis ÉTHIOPIENS si nombreux !