- Trade and Markets East Africa (TradeMark East Africa – TMEA) is an East African not-for profit Company Limited by Guarantee established in 2010 to support the growth of trade - both regional and international - in East Africa. TradeMark East Africa (TMEA) is focused on ensuring gains from trade result in tangible gains for East Africans.https://www.trademarkea.com
- Harakat al-Shabaab al-Mujahideen (HSM; Arabic: حركة الشباب المجاهدين, Ḥarakat ash-Shabāb al-Mujāhidīn; Somali: Xarakada Mujaahidiinta Alshabaab, lit. "Mujahideen Youth Movement" or "Movement of Striving Youth"), more commonly known as al-Shabaab (/ælʃəˈbɑːb/; Arabic: الشباب, lit. '"The Youth" or "The Youngsters", but can be translated as "The Guys"'), is a jihadist fundamentalist group based in East Africa. In 2012, it pledged allegiance to the militant Islamist organization Al-Qaeda. In February 2012, some of the group's leaders quarreled with Al-Qaeda over the union, and quickly lost ground. Al-Shabaab's troop strength was estimated at 7,000 to 9,000 militants in 2014. As of 2015, the group has retreated from the major cities, however al-Shabaab still controls large parts of the rural areas. Al-Shabaab began as the armed wing[16] of the Islamic Courts Union (ICU), which later splintered into several smaller factions after its defeat in 2006 by Somalia's Transitional Federal Government (TFG) and the TFG's Ethiopian military allies.[17] The group describes itself as waging jihad against "enemies of Islam", and is engaged in combat against the Federal Government of Somalia and the African Union Mission to Somalia (AMISOM). Al-Shabaab has been designated as a terrorist organization by Australia, Canada, the United Arab Emirates, the United Kingdom and the United States.
- hkej 22mar19 shum article
- east african community
- ****** http://www.chinadaily.com.cn/a/201903/30/WS5c9ebacaa3104842260b36c6.html For the East African Community to overcome is current challenges, realize its objectives, and unlock untapped potential, business should take center stage in regional integration, according to private sector leaders. Despite being hailed as one of the most integrated regional economic blocks on the continent, the EAC, which is composed of Burundi, Kenya, Rwanda, South Sudan, Tanzania and Uganda, has been grappling with several challenges undermining its integration process. Some of the key problems include the lack of a sound legal and institutional framework, budgetary constraints, inadequate institutional capacities at national and regional level to domesticate regional policies, and a lack of coherency in legal and regulatory frameworks. This is in addition to the mismatch between regional development planning and partner states' individual development planning, low levels of economic and social infrastructure development and fears over the loss of sovereignty. Despite the challenges, private sector players are optimistic about the future of regional integration and are set to actively participate in the process.
- economist 9feb2020 "east african rifts" africa's strongest regional bloc is under strain
geopolitics
- ft 1jul19 "new front in gulf power struggle"
race to build commercial and military footholds in horn of africa
http://www.economist.com/news/middle-east-and-africa/21695877-government-takes-aim-well-meaning-foreigners-let-them-weave-their-own GIKOMBA market, just north of Nairobi’s downtown, is a place to buy just about anything. At its entrance, where ragged minibuses splash their way through rutted red mud, stalls sell piles of pillows, plastic toys, cutlery and soap. But the most common wares are second-hand clothes. Piles of old T-shirts and jeans; winter jackets, incongruous in the equatorial heat; dresses and leather shoes; all are watched carefully by stallholders. This market is the biggest wholesale centre of the mitumba, or used-clothing, trade in east Africa. The raiments worn by the bulk of Nairobi’s population are sourced here. Yet if the governments of the East African Community, the regional trade bloc which comprises Kenya, Tanzania, Uganda, Rwanda and Burundi, get their way, all will change. By 2019 the EAC wants to outlaw imports of second-hand clothes. The idea is that ending the trade in old clothes—mostly donated by their former owners in rich countries—will help boost local manufacturing. On March 10th Uhuru Kenyatta, Kenya’s president, met market traders upset by the idea, and defended the need for “Kenyan manufactured apparel”. But the ban seems sure to fail. Mitumba trading is a big employer for Kenyans, most of whom work in the informal labour market. By one estimate, there are 65,000 traders in Gikomba alone. Imports have increased massively over the past two decades. In 2015, according to UN data, Kenya imported about 18,000 tonnes of clothing from Britain alone. Wholesalers buy bundles for anything up to 10,000 shillings (about $100), and sort the contents by type and quality. Retail traders then come and source stock for their own stalls elsewhere in the city, to be sold on to ordinary Kenyans.
Few traders are happy with the idea of a ban. “Just let them dare,” says Elizabeth in front of her stall in a dark corner of Gikomba, piled high with women’s dresses, on being informed of the proposal. “How could they! We will remove our clothes, we will demonstrate in the streets, we will take our children.” Selling clothes is a relatively lucrative activity. A trader can make 1,000 shillings in profit a day in a part of Nairobi where many people get by on a tenth of that. And it is skilled work: traders have to put their own capital at risk, assessing how likely each item is to sell. Mr Kenyatta argues that new, better, jobs will be created in the textile industry to make up for these losses. That is not implausible, reckons Andrew Brooks, an academic at King’s College London who has studied the used-clothes trade. Kenya had a textiles industry in the 1960s and 1970s; South Africa has a ban, and a substantial textile industry. But to work, it would rely on east Africa’s borders being effectively sealed. A more likely outcome is that cheap clothes would simply be smuggled in, and the government would lose the 35% tariff levied on their import. Many traders think that the proposal is bluster. At Toi market, a warren of shops at the edge of Kibera, Nairobi’s biggest slum, where many of the clothes sold at Gikomba go next, Simon Kimondho runs a stall selling smart slacks and jeans. “Nothing will happen, they are just not able,” he says. Another trader, Julius Batu, opposite him disagrees. The ban will come in, he says, but he is not worried. “We can just go to China and get new clothes.”
textile/apparel/clothing
- https://www.nytimes.com/2017/10/12/world/africa/east-africa-rwanda-used-clothing.html Here in East Africa, Rwanda, Kenya, Uganda, Tanzania, South Sudan and Burundi have been trying to phase out imports of secondhand clothing and shoes over the last year, saying the influx of old items undermines their efforts to build domestic textile industries. The countries want to impose an outright ban by 2019.
ethnic groups
- The Swahili people (or Waswahili) are an ethnic and cultural group inhabiting East Africa. Members primarily reside on the Swahili coast, in an area encompassing the Zanzibar archipelago, littoral Kenya, the Tanzania seaboard, and northern Mozambique. The name Swahili is derived from the Arabic word Sawāhil سواحل, meaning coasts. The Swahili speak the Swahili language, which belongs to the Bantu branch of the Niger-Congo family.The Swahili people originate from Bantu inhabitants of the coast of Southeast Africa, in Kenya, Tanzania and Mozambique.
- The Somalis (Somali: Soomaalida) are an ethnic group belonging to the Cushitic peoples inhabiting the Horn of Africa.[47] The overwhelming majority of Somalis speak the Somali language, which is part of the Cushitic branch of the Afroasiatic (formerly Hamito-Semitic) family[48]. They are predominantly Sunni Muslim.[49] Ethnic Somalis number around 28-30 million and are principally concentrated in Somalia (around 15 million),[5] Ethiopia (8.5 million),[6] Kenya (2.4–3 million),[3][7] and Djibouti (534,000). Somali diasporas are also found in parts of the Middle East, North America, Western Europe, African Great Lakes region, Southern Africa and Oceania.
Samaale, the oldest common ancestor of several Somali clans, is generally regarded as the source of the ethnonym Somali. The name "Somali" is, in turn, held to be derived from the words soo and maal, which together mean "go and milk" — a reference to the ubiquitous pastoralism of the Somali people.[50] Another plausible etymology proposes that the term Somali is derived from the Arabic for "wealthy" (dhawamaal), again referring to Somali riches in livestock. Alternatively, the ethnonym Somali is believed to have been derived from the Automoli (Asmach), a group of warriors from ancient Egypt described by Herodotus, who were likely of Meshwesh origin according to Flinders Petrie. Asmach is thought to have been their Egyptian name, with Automoli being a Greek derivative of the Hebrew word Semoli (meaning "on the left hand side"). An Ancient Chinese document from the 9th century CE referred to the northern Somalia coast — which was then part of a broader region in Northeast Africa known as Barbara, in reference to the area's Berber (Cushitic) inhabitants[53] — as Po-pa-li. The first clear written reference of the sobriquet Somali, however, dates back to the 15th century. During the conflict between the Sultanate of Ifat based at Zeila and the Solomonic Dynasty, the Abyssinian emperor had one of his court officials compose a hymn celebrating a military victory over the Sultan of Ifat's eponymous troops.[56] Simur was also an ancient Harari alias for the Somali people. Somalis overwhelmingly prefer the demonym Somali over the incorrect Somalian since the former is an endonym, while the latter is an exonym with double suffixes. The hypernym of the term Somali from a geopolitical sense is Horner and from a ethnic sense, it is Cushite.
- https://www.quora.com/Who-are-Somalis
- note their costume - elaborate piece round the neck
A mythical legend, in the oral tradition of the Makua people, tells that their ancestor were the first man and woman born of Namuli which is their original home, while other living creatures came from nearby mountains. Scholars are uncertain whether their origins are in the mountains, or west of Lake Malawi, or northern lands such as in Tanzania or the south.[3] However they concur that they likely have been an established ethnic group in northern Mozambique region by the 1st millennium CE.[3] The Makua people are closely related to the Animist Maravi people. They have had a history of conflict with the Muslim Yao people in the north involved in slave raids and slave trading.The Makua people have predominantly held on to their traditional religion (66 to 70%[29]), which reveres ancestors and nature spirits. The exception is the coastal population, where the Makua traders under the influence of their Swahili-Arab customers, converted to Shafi'i school of Sunni Islam.[30] According to 19th-century colonial era records of Portugal that governed the Makua region, there was hardly any Islamic presence among the Makua people beyond the coastal settlements.The Makua people call the coastal Muslim people as the Maka, which may be derived from Mecca states Kroger,[31] but is likely derived from "salt" or "coast" both of which in the Makua language is translated as Maka according to Alpers.
- Musiro or n'siro is a traditional white paste mask applied by Makua women.https://upload.wikimedia.org/wikipedia/commons/thumb/5/5b/Woman_with_musiro_mask.jpg/200px-Woman_with_musiro_mask.jpg
- language
- The name "Nampula" is said to be derived to the eMakhuwa word "Whampula", which according to legend refers to a tribal leader of the area in the past.
- diaspora
The Makua people were widely distributed around the world during the colonial era. One of the oft studied ethnography of Makua people was published in 1847 by Eugene de Froberville, after he interviewed and learnt the Makua traditions and culture from over three hundred Makua people in Mauritius plantations.Makua people once lived in the country of South Africa in a Durban city called Bluff. However, due to the Apartheid era Group Areas Act, they were forcibly removed from Bluff and settled in Bayview, Chatsworth, Durban in 1960. Some Makua settled in Wentworth, Marianhill, Marianridge, Umlazi, Newlands East and West, Pietermaritzburg, Cape Town and Johannesburg.The Makua language, a Bantu language, is still predominantly spoken among the people, alongside Afrikaans and Zulu (in South Africa), Portuguese in Mozambique, some Swahili by the elders of the community but still spoken by many on the Tanzania-Mozambican border, and English in South Africa and Tanzania.馬達加斯加的馬科亞人也是他們的分支。
clans
- The Dir (Somali: Dir, Dirweyn, Direed or Beesha Direed, Arabic: در , قبيلة در , بنو در , قبيلة أبوكار , بنو أبوكار,) is a major Somali clan. Its members inhabit northwestern Somalia, Ethiopia (Somali, Oromia and Afar regions), and northeastern Kenya (North Eastern Province). The Dir clan is one of the oldest clans in the Horn of Africa and the oldest clan among the Somalis.[6][7][8][9] The Dir can is also noted to be the first group residing in the Horn of Africa.[10] The Dir clan according to scholars is reported to have sired the Afar people of the North West and the Ajuran (clan). Many Somali people and ethnographers report that the nomadic tribes of northern Kenya and the Tutsi of Central Africa are from Dir's lineage.[11] The Dir clan is also clan who have retained their ancient Cushitic culture.
- The Issa (also Eesah, Aysa) (Somali: Ciise, Reer Sheikh Ciise, Arabic: عيسى) are a northern Somali clan, a sub-division of the Dir clan family and is one of the largest clan of the Dir with a large and densely populated traditional territory. The Issa clan has produced numerous noble Somali men and women over the centuries, consisted of a King (Ugaas) and including many Sultans. Traditionally, Issa men ruled these settlement pockets until the European colonial powers changed the political dynamics of Djibouti, Somalia and Ethiopia during the late 19th century.
language
- Tigrinya, often written as Tigrigna /tɪˈɡriːnjə/[3] (ትግርኛ, tigriñā) is an Afro-Asiatic language, belonging to the family's Semitic branch. It is spoken by ethnic Tigray-Tigrinya in the Horn of Africa. Tigrinya speakers primarily inhabit the Tigray Region in northern Ethiopia (96%), where its speakers are called Tigrawot ("Tigrāweyti"(female ) or "Tigraway"(male) -singular- and "Tegaru" -plural-), as well as the contiguous borders of southern and central Eritrea (57%), where speakers are known as the Tigrinya. Tigrinya is also spoken by groups of emigrants from these regions, including some Beta Israel. Tigrinya should not be confused with the related Tigre language. The latter Afro-Asiatic language is spoken by the Tigre people, who inhabit the lowland regions of Eritrea to the north and west of the Tigrinya speech area.
europe
- history
- colony
- https://www.quora.com/What-was-Somalia-like-when-it-was-a-European-colony
germany
- https://www.quora.com/Why-is-an-African-chiefs-skull-mentioned-in-the-Versailles-Treaty Chief Mkwawa's skull now rests on a base, protected by a glass box, in a tiny museum in a small town in central Tanzania. But as a trophy, it once adorned the house of a colonial official in the German administrative centre in Bagamoyo, before being sent to Germany at the beginning of the 20th century. The skull was used as a symbol to intimidate the Wahehehe people, whom the chief had led during a violent rebellion against the German colonizers. His campaign in the 1890s was such a success that the Germans put a reward on his head. It is believed that he eventually committed suicide in 1898, rather than suffering the humiliation of being captured, while sheltering in a cave surrounded by German soldiers. Two decades later, the fate of his skull was in the minds of diplomats who spent months arguing about the First World War settlement. The chaotic nature of the process may have allowed the fate of Chief Mkwawa's skull to slip into the text - largely thanks to the efforts of Horace Byatt, British colonial administrator in East Africa. Historian Jeremiah Garsha found a letter sent by Byatt only three days after the end of the war in November 1918, in which he pressured for the skull to be sent back from Germany, claiming that this would give "satisfaction" to the Wahehe people, by offering "tangible proof in fact". to the indigenous people that the German power had been completely broken". He probably had another reason: to show that the British, who had taken control of the German territories of East Africa, were now in command. But if the four leaders of the main Allied powers have understood the idea well, they were not convinced. Garsha found a report of one of their meetings in February 1919, in which it was stated that the impact on the Wahehe people was "barely sufficient for the inclusion (of the skull) in the venerable peace treaty". It should have been over, but some members of the British camp, including the Secretary to the Colonies, Viscount Milner, were enthusiastic about this issue and found an opportunity in the section of the treaty dealing with reparations.
jews
- Falash Mura is the name given to those of the Beta Israel community in Ethiopia and Eritrea who converted to Christianity under pressure from the mission during the 19th and 20th centuries. This term consists of Jews who did not adhere to Jewish law, as well as Jewish converts to Christianity, who did so either voluntarily or who were forced to do so. The original term that the Beta Israel gave to the converts was "Faras Muqra" ("horse of the raven") in which the word "horse" refers to the converts and the word "raven" refers to the missionary Martin Flad who used to wear black clothes.[1] This term derived the additional names Falas Muqra, Faras Mura and Falas Mura. In Hebrew the term "Falash Mura" (or "Falashmura") is probably a result of confusion over the use of the term "Faras Muqra" and its derivatives and on the basis of false cognate it was given the Hebrew meaning Falashim Mumarim ("Converted Falashas").In 1860 Henry Aaron Stern, a Jewish convert to Christianity, traveled to Ethiopia and Eritrea in an attempt to convert the Beta Israel community to Christianity. The Christian missionaries had more success with the population of Eritrea, while Eritrea is also known for a Solomon Jewish dynasty. Henry Aaron Stern could convert the people of Eritrea easily because the communication and infrastructure of colonial settlers were easier there than in Ethiopia.
China
- liquor
- hkcd 11may19 a5 moutai promotion
- scmp 23sep19 china's ties to east africa's drug epidemic
- bay area incl hk and macau
- 馬仁洪向香港文匯報記者透露，今 年 5月 1日由多方組成聯合體，共同投 資的吉布提粵港澳商品（東非）中心將 正式開建，一期投資 5億元（人民幣， 下同），大灣區企業及四川、貴州等地 生產的大量電子、通信、家居和服裝等 商品雲集，通過吉布提可以輻射東非、 北非和中東等地，其中包括 富裕的沙特阿拉伯和人 口近億的埃塞俄比亞 等。目前，香港和珠 三角一些港企也積 極響應，欲加入粵 港澳商品（東非） 中心。他表示，聯合 體也在積極籌備孟加 拉國達卡的商品中心， 擬今年下半年開始建設，該 商品中心一期投資金額將達到 8億元， 除了孟加拉國大量的需求外，還可以吸 引印度、斯里蘭卡等國商人前來採購。http://pdf.wenweipo.com/2019/03/18/a03-0318.pdf
- delegation from hk
- A 12-member delegation representing 10 Hong Kong-based enterprises visited Djibouti and Kenya in August, where they held discussions with local enterprises, lobby groups and government representatives. The enterprises are looking to invest in banking, finance, manufacturing, real estate development, property development, construction, engineering services, and project investment among others, basically through joint ventures and partnerships with local companies. Nicholas Kwan, director of research at Hong Kong Trade Development Council, said they are interested in investing in infrastructure and transport logistics in Djibouti.http://www.chinadaily.com.cn/a/201908/09/WS5d4cd42ba310cf3e35564c5e.html, scmp 14aug19 hk firms sees b&r as key to open africa
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