Tilahun Gessesse was born on 29 September 1940, in Addis Ababa and died on 19 April 2009.
Tilahun was born to Woizero Gete Gurmu and Ato Gessesse Negussee. When he was fourteen years old, he was taken by his grandfather to Waliso Oromia where he began attending Ras Gobena Elementary School.
As time went by, his interest in music became increasingly clear, although his grandfather urged him to concentrate on his academic studies. The Ras Gobena School Principal Mr. Shedad (who was from Sudan), encouraged Tilahun's interest in music and urged him to go to Sudan to pursue his music career. Although Tilahun did not go to Sudan, he took Mr. Shedad's advice very seriously. When Woizro Negatwa Kelkai, Ato Eyoel Yohanes and others artists from the Hager Fikir Theatre came to his school to perform, Tilahun took the opportunity to discuss his interest in music with Ato Eyoel. He was told to go to Addis Ababa if he wanted to pursue a career in the field.
Tilahun left school to go to Addis Ababa, a journey he began on foot without his grandfather's consent. When his grandfather realized that Tilahun was no longer in Woliso, he informed Tilahun's great-aunt in Tulu Bolo. After Tilahun traveled fifteen kilometers on foot, he was caught in Tulu Bolo and stayed overnight with his great-aunt Woizero Temene Bantu. The next day, he was forced to return back to his grandfather in Woliso. Since his interest in music lay deep in his heart, Gessesse chose not to stay at his grandfather's house in Woliso. After staying only one night at his grandfather’s house, he again began his journey to Addis Ababa, this time hiding himself in the back of a loaded truck.
In Addis Ababa, Tilahun was first hired by the Hager Fikir Association, which is now known as Hager Fikir Theater. After a few years at the Hager Fikir Theater, he joined the Imperial Bodyguard Band where he became a leading star singer. During his time with the band, Gessesse ran afoul of the government after the attempted coup d'état of December 1960 by the Imperial Bodyguard. He was arrested and put in prison for a time.
Tilahun moved to the National Theater where his success continued. He was so famous that he appeared three times in front of Emperor Haile Selassie I. During a visit, the Emperor advised him not to abuse his talent.
Tilahun's recordings are in Amharic and Oromo.
He received an Honorary Doctorate Degree from Addis Ababa University, in appreciation of his contribution to Ethiopian music. He has also received an award for his lifetime achievements from the Ethiopian Fine Art and Mass Media Prize Trust.
Tilahun Gessesse died on April 19, 2009. He had been in poor health for several years due to diabetes.
DJ Mitmitta is an Amharic speaking Norwegian and one of the main record collectors based in Ethiopia. He started a music shop in Aware, Addis-Ababa in 2010 called Mitmitta Musika and with that an – posting accompanying blog - some of the strangest and downright warped, psychedelic pop music I’d heard from the region. Over the past two years he evolved the shop into a commercial record label by the same name re-releasing in collaboration with Domino Sound from New Orleans, a compilation of traditional wedding songs by Getatchew Degefu & friends to great acclaim.
I approached him nearly 2 years ago with the idea for a mix of Ethiopian sounds spanning the 1980s and early 90s. This was a period of great political upheaval in the country. Ethiopia was in the throes of a bloody civil war and at the mercy of a military dictatorship. The production of vinyl recordings stopped, many of the countries leading musicians emigrated to the west amid the political turmoil and the permanent curfew all but ended live music performances.
Much has been made of Ethiopian music pre 1974 – box sets, huge reissue archives, the revival of classic recordings and artists have been lauded by music critics across the land but the same cannot be said about the music produced during the period under military rule (1975 – 1991, commonly known as the "Derg" years) – and that which I had heard was usuallynegative.
So I present this guest mix by DJ Mitmitta – 2 hours of rare Ethio-Eritrean sounds – synthesizers, organs, wah wahs, pop and traditional sounds from the 80’s and early 90’s.
Here are a few words about this mix from DJ Mitmitta…
'The idea of this mix goes several years back from when I had a music shop up and running in Addis. I always said to myself I should make a mix presenting some of the cassettes I had for sale in Mitmitta Muzika Bet. To make that selection it meant I had to digitize every single cassette that potentially could become a part of the mix. This didn't happen, or at least I didn't have enough tapes to make the desired selection and the years went by, the shop closed and those tapes were lost down in collection boxes. It was when mr. chOOn!! from Subcity Radio contacted me that I started to pick it up again – he was interested in the perceived lack of interest and regard from music collectors and archaeologists for music made during the Derg years (1975 – 1991), Ethiopia’s stay under military occupation. Being the only westerner he knew of living in the region with an active interest in and access to lots of this music he asked whether I’d be interested in curating an interesting mix of sounds from this period. So I started picking out the potential cassettes again that could fit into a theme of 80s, instrumentals, pop and traditional sounds. The pile became way to big to finalize in the then near future, so I had to tell him to be patient. Now, almost 2 years later and after having a couple of days off in Dire Dawa, East Ethiopia I managed to punch out the last selection, which became this mix.
The mix's selection consists of lesser-known artists and lesser-known releases of established artists, which somehow have caught my attention. Mostly because of the way the singer sings, or the way a synthesizer or an organ is played, or how the bass or programmed drums play along, or how it's all put together in a different soundscape than what most people are used to from listening to 70s Ethiopian music. It's divided into 4 half-hour sets so that you can easily tape it onto 60 minute tapes. I'm hoping this is something for both Ethiopian and foreign ears. Enjoy!'
The Ethiopian term “Eskesta” means “Dancing shoulders.” It is often practiced in the Northern parts of Ethiopia (Amhara group) where the indigenous tribes of Amhara, Wollo, Gondar etc. are still performing the dance of Eskesta. The motives and characteristics of the dance are often interchanged during the dance by the performers of the variety of war songs, hunting songs, Shepherd songs, love songs and work songs. The best dancer is appointed to the leader of the group and respectively the best singer.
The eskesta dance transmits ideas, religious beliefs, historical events, ancient stories, emotions, thoughts, through a ritual of shoulder dancing and body movements performed on a certain musical background. One of the main dance motives and movements that are implemented in the ritual of performing of Eskesta are as follows: the Shepherd and his herd, religious commitment and praying (Coptic dance, Jewish roots) and as a matter of meditation.
Ethiopia Eskesta - Jaivah African Dance
The extraordinary diversity of dances is a result of different cultures and people, often organized horizontally (grouped in space) in comparison to the European people who are vertically stratified. According to some analysis, the Ethiopian dances are not divided according to their function, but according to their uniqueness and individuality. Therefore, there are over 150 unique dance movements across Ethiopia and its regions.
The theme of Eskesta can be described as follows – expressing certain emotions and impressions from the life through a typical body movement dating back to an Ethiopian tribe (Amhara region), performing these mainly with their heads and shoulders. These significant movements are having a great impact on the Ethiopian indigenous society as a whole. Some of the ideas and themes in this dance are actually inspired from the relations between the genders, work life and religion.
It also is said that this dance was invented because of the snakes. Ethiopian people were often observing the “dance”/movements of the snake, shaking in the same way their neck. On the other hand, in the sphere of indigenous Ethiopian music the influence of the rattlesnake while shaking its tail (the sound it produces) has created a certain way of singing as well.
Furthermore, other symbols and rituals that can be described are these connected with the costumes which each dancer wears. They are often made of woven cotton called “gabbi” or “netella” and painted with different colors depending on the gender of the dancer.
Eskesta is a dance performed both from men and women with their head, neck, chest and shoulders, shaking in specific ways; the music played during the dance is often produced with the traditional Ethiopian instruments like krar, flute, drums and mesenko. The dancers sometimes sing or in some places of the dance utilize the silence in order to stress out some prevailing moments of the dance. There are however some variations depending on the areas in which this dance is performed – Wollo, Gondar or Gojjam.
Historical context – Ethiopia is a widely diverse country with over 80 unique rich ethnic, cultural, custom and linguistic groups. One of the most significant areas in Ethiopian culture from which actually the other spheres developed further is the literature, representing Hebrew and Greek religious texts into the ancient Ge’ez, modern Amharic and Tigringa languages. This cultural heritage shaped some of the Ethiopian dance motives. However, the unique step and rhythm creates a certain motive of “mosaic culture”.
Similar dances can be found in Western Africa, where indigenous dances are performed with head (with sort of tie on it) and arms, especially in the tribe of Conakry, Guinea.
The dance Eskesta brings the dancer into a certain role of history and story-teller, who actually expresses and draws with his/her body the cultural traditions and life. The dance, as well the music and singing are serving as symbolical messages and influences on the Ethiopian society.
Interpretation ethics – while enjoying the Eskesta dance accompanied by the music one can truly start travelling back in the time. These music and dances are dating 3000 years back in the African history – so unique and undiscovered from us, the Europeans. In this context, one can think of the religious variety implemented in the dances and music in Ethiopia as a whole – Orthodox Christian and Muslim motives playing the role of shaping the culture and traditions of this nation.
Eskesta is very interesting to be observed – dancing in the beautiful Ethiopian nature, within the herds of animals making Eskesta an very expressive type of dance. Eskesta itself is providing positive emotions to the public and in the same time creating deeply spiritual atmosphere in which the observer cannot find his/herself easily. Namely this cultural confusion serves as the one that hinders us exploring the dance fully. Ethiopian dance is not something we, the Europeans can understand. Behind the apparent body shaking there are situated deeply cultural and hereditary connotations.
She is a painter, a poet, a "flower designer," and, for a stake in life, a dutiful mother. But, in the main, Martha Ketsela is one of the very few female Ethiopian artists struggling for a breakthrough in her expertise in the United States. And, with all due respect to possible future commentaries by critics (we expect that to come in the future), she appears to have surfaced as an artist that even more makes her one of the very few to make things of their craft happen.
Martha Ketsela - Welo Mejen
According to art watchers, in her current works Martha brings a refinement of what once was a roughly hewn skill. She now combines a schooling that blends an Ethiopian upbringing whose influence she highlights in her discourse as well as her art and a western libertarian mark that possibly might have resulted from her further training as an artist (and, of course, living) first in Germany and later in the United States.
Martha nevertheless says she remains first and foremost an Ethiopian. If we are to judge her by the works she presented at the WorldSpace lobby in Washington DC. some of Martha's paintings indeed subscribe to an Ethiopian spirit. Though very much gripped by what she has lived through since 1979 when she left Ethiopia, principally western landscape and western ideas and thoughts; she occasionally managed to probe into her Ethiopian beginnings. Some of her recent paintings such as "Music" and a few more manifest a mix of Ethiopian calligraphy (not new to Ethiopian artists in the Diaspora) and western tendency for abstraction.
The golden age of Ethiopian popular music (as heard on the fabled ETHIOPIQUES series) is famous in part for the sparsity of material that it yielded: The state-owned recording industry was largely a ramshackle government vanity, and while music of the music it captured was strikingly haunting, only a few dozen tracks were recorded in the 1960s and '70s...
Since then, the floodgates have opened as Ethiopia has more or less entered the modern world -- more artists are making and recording more music than was dreamed possible back in the politically repressive "good old days," and the fruits of this renaissance are heard on this 6-CD set.
This album is recorded using authentic Ethiopian instruments – the Kirar (a circular wooden sound box from which six strings are attached to an upper stick held in position by two arms extending upward in a V shape); the Kebero (a large drum made of cowhide stretched over cylindrical wooden frame); the Washint (a four-holed bamboo reed pipe traditionally played by shepherds); and the Masinko (a one-stringed fiddle consisting of diamond shape wooden sound box and string made from strands of horsetail). This definitive, one-of-a-kind anthology will introduce you to Ethiopia’s rich world of unique sounds and captivating music. Enjoy!
The tribal cultures of Eastern Africa, and in fact, the world, are fast disappearing. Within twenty years, Kenya will reach the take-off point of economic development, and by the turn of the century, foreign industrialization will transform the pastoral nomadic way of life in Northern Kenya and Soutbern Ethiopia into a 19th-Century midwestern town. The ties of the people with the land will be broken. A major highway will run through Central Ethiopia bringing tourists and money to a country which does not have enough water for its own people, whose lakes are polluted and infested by lethal worms which produce incurable intestinal disorders.
As the world reaches the 21st-Century, the Ethiopians may not have enough water to drink, much less to wash their clothes. Men in Adis now wear socks and shoes, the children wear paisley shirts, yet in the South, in the semi-desert conditions, life is still survival; the people live from one day to the next trading goods, bartering, and praying for rain for the harvest. The legends of the past are only preserved in song, and the wandering bards are rarely seen,as they work in the fields as much as fifteen hours a day. A medicine man 1s rare, because the spirit of the old religions and customs are not permitted to continue in a culture which is fast breaking its way into the Twentieth Century. Mythology 1s song in Ethiopia, and the song is the experience of life o As the animals die, the songs of the water-hole and the market disappear; the deeds of the warriors who fought the Turks and the Egyptians are silenced forever.
One of the last traditionally Hebraic tribes of Ethiopia, the Falashim live in Ambover, in a village about ten miles ~om Gondar. In order to reach the village, one must either walk seven miles from where the bus stops, or take a Landrover over cow pastures and farming lands, through small valleys and over small hills. Quiet people, the Falashim still worship in the same traditions as their ancestors did 2,000 years ago.
Speaking Geez, the ancient language from which Amhara, the national language of Ethiopia developed, the Falasha worship in a small hut without an altar.
The Kohnian, or prayers, are conducted by the leader, while the other m@mbers chant and singo Geez is also the language used by the Coptic Church for prayer, but at times Hebrew words are interspersed. The
Falasha people used to conduct the service entirely in Hebrew, but since the time of the Sudanese War in 1892, when the Hebrew books were
burned, they have been praying in Geez.
The Falasbim believe that in 586 the first exiles from Babylon came through Egypt to Ethiopiao There are still other conclaves or groups of isolated Falasha who live around Gondar, in the GoJjam Province, but their numbers are steadily decreasing because of intermarriages.
The Falashim or Falasha people migrated from a very substantial community in Jerusalem, during the l7th, l8th and 19th Centuries.
The combination of the Turkish seizure of the Ethiopian seaboard, the plague which ravaged Jerusalem in 1838, and the unacceptance of the Armenians who persecuted the new Turkish subjects, forced the Falashim to flee to their present location.
In Ambover, one of the centers of the Falasha, the people live around the school, which was built in 1970, yet it is not uncommon for a
villager to live on an ajoining hilltop. The Falashim children learn three languages in school: English, Amharic, and Hebrew. Atter they reach the age of fifteen, they must either be accepted by the university in Addis, or go to work in the fields. Extremely poor people, the Falasha depend on the land to survive, yet farming La difficult without machines. The chanting of the Falasha is the celebration of life, and was recorded 8/11/72. The ceremony has rarely been heard.
The Adjuran are a semi-nomadic group of wandering cattle herders who
live north of Isiolo, Kenya, and south of Dilla, Ethiopia, approximately a distance of 500 miles. The small, pastoral agricultural villages are along a road of tar, clay and dirt, which is sometimes non-existant in the mountains of the Maji Province o Part of the Garris Tribe, 'N'hich is Berber, these people make temporary shelters, trade, barter, and raise cattle. Their music is traditional; singers, dancers, religious nomads, Moslems, who raise their hands in trance-like dances, undulate their bodies, inhale/exhale short audible modulations of poly- rhythmic chanting. With their raised arms, the Adjuran hop together, lifting one foot, jumping three or four feet into the air, imitating their camels which graze a short distance awiay, licking a white powder from their hands.
Like the Garris, the Burgia, the Borana, the Adjuran also sing ot the camel, the King, the cow and the baby.The love of man for man is instinctual; it is revealed in the actions of the dance - the ritual play of the animal or man, even before there was speech. The King, Emperor Haile Selassie, is praised as a hero, for letting the people be free (not for letting them live in destitution). Although the tribes are rounded up by the local police and ushered intothe villages for the ceremonial festivities of the Emperor's eightieth birthday, they do not regret coming because they are permitted to eat all the raw meat they can the two-day celebration. Tedj, honey-mead beer, is abundant, and this is the event when camel herders arrive in Moyak to talk, love, reminisce, and barter their goods o The Borana come across the border from Kenya, and the Rindilla sine on the water barrels.
Jewish Community in Gondar, Ethiopia
01 - Members of the Falasha Tribe recorded in Ambover & Ethiopia - Falasha: The Complete Ceremony of Shabbat Shalom (24:15)
This album features the religious music of Ethiopian Jews, known as Falashas. While most Falashas--and Ethiopians in general--speak Amharic, the tracks on this album are in Geez.
There is no evidence the Falashas have ever spoken Hebrew. Liner notes include photographs as well as a brief history and description of the Falasha culture.
Falasha - Exile of the Black Jews Beta Israel
Origins & History Of The Tribe of Falasha
Falashas, native Jewish sect of Ethiopia.The origin of the Falashas is unknown. One Falasha tradition claims to trace their ancestry to Menelik, son of King Solomon of Israel and the queen of Sheba. Some scholars place the date of their origin before the 2nd century BC, largely because the Falashas are unfamiliar with either the Babylonian or Palestinian Talmud.
The Bible of the Falashas is written in an archaic Semitic dialect, known as Ge'ez, and the Hebrew Scriptures are unknown to them. The name Falasha is Amharic for "exiles" or "landless ones"; the Falashas themselves refer to their sect as Beta Esrael ("House of Israel").
The religion of the Falashas is a modified form of Mosaic Judaism unaffected generally by postbiblical developments.
The Falashas retain animal sacrifice. They celebrate scriptural and nonscriptural feast days, although the latter are not the same as those celebrated by other Jewish groups.
One of the Falasha nonscriptural feast days, for example, is the Commemoration of Abraham.
The Sabbath regulations of the Falashas are stringent.They observe biblical dietary laws, but not the postbiblical rabbinic regulations concerning distinctions between meat and dairy foods.
Marriage outside the religious community is forbidden.
Monogamy is practiced, marriage at a very early age is rare, and high moral standards are maintained.
The center of Falasha religious life is the masjid, or synagogue. The chief functionary in each village is the high priest, who is assisted by lower priests. Falasha monks live alone or in monasteries, isolated from other Falashas. Rabbis do not exist among the Falashas.
The Falashas live either in separate villages or in separate quarters in Christian or Muslim towns, in the region north of Lake Tana. They are skilled in agriculture, masonry, pottery, ironworking, and weaving.
Under Haile Selassie I, a few Falashas rose to positions of prominence in education and government, but reports of persecution followed the emperor's ouster in 1974.
More than 12,000 Falashas were airlifted to Israel in late 1984 and early 1985, when the Ethiopian government halted the program.
The airlift resumed in 1989, and about 3500 Falashas emigrated to Israel in 1990. Nearly all of the more than 14,000 Falashas remaining in Ethiopia were evacuated by the Israeli government in May 1991.
The Falashas themselves say that they are direct descendants from the family of Abraham, the first Jew. Terah, Abraham's father,came from the land of Ur of the Chaldees which was located in the southern part of the Euphrates.
The Chaldees were one of many Kushite tribes of the region and Kushite means Black according to the Bibical dictionary. The Kushites were descended from Kush a son of Ham.
Godfrey higgins,an English expert on antiquities stated in his book :
"The Chaldees were originally Negroes"
Falasha (or Beta Israel), a Jewish Hamitic people of Ethiopia who claim descent from Menelik I, the son of the queen of Sheba and King Solomon; have no knowledge of Talmud but use a Bible and a prayer book written in Ge'ez, the ancient Ethiopian language.
They follow Jewish traditions including circumcision, observing the Sabbath, attending synagogue, and following certain dietary and purity laws.
Recognized in 1975 by the Chief Rabbinate as Jews and allowed to settle in Israel.
In 1984-85 thousands of Falashas resettled to Israel from refugee camps in Sudan as part of the Israeli government's "Operation Moses" and the U.S. government's "Operation Sheba."
Falasha, also spelled Felasha, an Ethiopian of Jewish faith. The Falasha call themselves House of Israel (Beta Israel) and claim descent from Menilek I, traditionally the son of the Queen of Sheba (Makeda) and King Solomon. Their ancestors, however, were probably local Agau (Agaw, Agew) peoples in Ethiopia who were converted by Jews living in southern Arabia in the centuries before and after the start of the Christian Era. The Falasha remained faithful to Judaism after the conversion of the powerful Ethiopian kingdom of Aksum to Christianity in the 4th century ce, and thereafter the Falasha were persecuted and forced to retreat to the area around Lake Tana, in northern Ethiopia. Despite Ethiopian Christian attempts to exterminate them in the 15th and 16th centuries, the Falasha partly retained their independence until the 17th century, when the emperor Susenyos utterly crushed them and confiscated their lands. Their conditions improved in the late 19th and 20th centuries, at which time tens of thousands of Falasha lived in the region north of Lake Tana. Falasha men are traditionally ironsmiths, weavers, and farmers. Falasha women are known for their pottery.
The Falasha have a Bible and a prayer book written in Geʿez, an ancient Ethiopian language. They have no Talmudic laws, but their preservation of and adherence to Jewish traditions is undeniable. They observe the Sabbath, practice circumcision, have synagogue services led by priests (kohanim) of the village, follow certain dietary laws of Judaism, observe many laws of ritual uncleanness, offer sacrifices on Nisan 14 in the Jewish religious year, and observe some of the major Jewish festivals.
From 1980 to 1992 some 45,000 Falasha fled drought- and war-stricken Ethiopia and emigrated to Israel. The number of Falasha remaining in Ethiopia was uncertain, but estimates ranged to only a few thousand (see Researcher’s Note: Falasha migration to Israel, 1980–92). The ongoing absorption of the Falasha community into Israeli society was a source of controversy and ethnic tension in subsequent years.
Falasha! The Saga of Ethiopian Jewry Part 2
Unspecified - Prayer for Passover 01464A1 (1:36)
Unspecified - Prayer for New Year 0146A2 (1:20)
Unspecified - Prayer for Passover 01464B1 (1:46)
Unspecified - Prayer "Adonai" for Saturday 0146B2 (2:24)
Unspecified - Prayer of Absolution 01465A1 (3:03)
Unspecified - Prayer "Adonai" for Weekdays 01465A2 (2:25)
