Ethiopian new relationships

[Reformedlaais]

Supposedly one of the girls rejected cadaan guy. He killed all 3 like a psycho path bet you wont see Elon and right wing bots post about this caveman violence. Habesha mostly very conservative and marry within community the ones who dont get spotlight
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Yt men fatigue

 

[Unicorn]

because of 77 I would like to see them mix out and go extinct. thank u

 

[Saleh]

Most one sided beef ever people wishing extinction on an entire country in here astaghfirullah

 

[Chase]

@Keep it a boqol @sums20 @Gracias @SpaceyCadet @Chaseyourdreamzz

One thing I find really weird about these young habesha influencers is the fact that they willingly go out of their way to platform chicks that date out.

If your a dude that has a preference for dating your own kind. There's nothing wrong with only hanging out with women that share the same preference. You do not have to cater to women that don't either. You can just ignore them.

Habeshas have this weird cuck thing going on that's cringe to see online.

They're not catering to them, just laughing along. Besides, what's the alternative, psychos like D&rkNN? Ethiopian guys have the right approach when it comes to this, if they don't want you no biggie, just let em be and move on, something we could learn to take a page from.

 

[Chase]

Most one sided beef ever people wishing extinction on an entire country in here astaghfirullah

Here, you dropped your crown king

 

[Kisame]

They're not catering to them, just laughing along. Besides, what's the alternative, psychos like D&rkNN? Ethiopian guys have the right approach when it comes to this, if they don't want you no biggie, just let em be and move on, something we could learn to take a page from.

They literally do cater to them though. There was another podcast clip I saw awhile ago where habesha dudes were asking chicks why they dated out. These niggas make themselves look lame and desperate.


"Ethiopian guys have the right approach when it comes to this, if they don't want you no biggie, just let em be and move on, something we could learn to take a page from."

Most of them ignore them which is a good thing. It's just these weird habesha content creators that put a lot of spotlight on the ones that date out. There's literally no reason to do this.

Also

"what's the alternative, psychos like D&rkNN? "

They already have weird anon trolls that constantly cry about habesha women that date out. Most of these guys are just straight up losers.

 

[JamalFarah]

Ethiopians and Somalis largely took polar opposite strategies, unconsciously of course. Somalis were very inward, aiming to maintain as much of ourselves as possible and rejecting assimilation. They built their own parallel institutions and helped each other.

Ethiopians, on the other hand, didn’t. I understand why, Africans and Black Americans borderline worship them. But now most second-generation Ethiopians seem either very “Black-washed” or very “white”/majority-culture washed. They don’t strongly associate with their ancestral culture, with many identifying as atheists or secularists.

Being a conservative Ethiopian is a tough fight honestly. Funny thing is, Eritreans don't seem to fall for that and have a way stronger sense of community than Ethios.

 

[Galool]

Ethiopians and Somalis largely took polar opposite strategies, unconsciously of course. Somalis were very inward, aiming to maintain as much of ourselves as possible and rejecting assimilation. They built their own parallel institutions and helped each other.

Ethiopians, on the other hand, didn’t. I understand why, Africans and Black Americans borderline worship them. But now most second-generation Ethiopians seem either very “Black-washed” or very “white”/majority-culture washed. They don’t strongly associate with their ancestral culture, with many identifying as atheists or secularists.

Being a conservative Ethiopian is a tough fight honestly. Funny thing is, Eritreans don't seem to fall for that and have a way stronger sense of community than Ethios.

It has more to do with the fact that they are christians and we are Muslims.

Same thing applies to most diasporas.

Muslims tend to retain and increase in religiosity for the most part. Non-Muslims, especially christians in the west tend to liberalize/secularize and assimilate fully including marriage. The same thing happens even in their countries, they become secular liberals and fully adopt western culture.

Look at christian Arabs compared to Muslims. Same dynamic.

It is the strength and truth of Islam versus a false religion prone to atheism and liberalization.

 

[Galool]

Habesha men are well known cucks who live vicariously thru their women. They remind me of latino males as both essentially pimp their women out/advertise them to ajnabis in order to be accepted by them. Ask yourself who’s running those brothels in Addis that passport bros like to visit lol

They have always had a normalized culture of prostitution. It is normal to them. There are historical accounts of it.

That is why it is still so widespread and normal in Ethiopia. There have been tourists complaining about it as well.

Prostitution was a highly respected profession in Ethiopia before they were civilized by Europeans

https://www.tandfonline.com/doi/abs/10.1080/0966369X.2011.552319?journalCode=cgpc20 Traditionally, to provide for and support men was considered by society to be a reputable position for a woman and respect was often gained through duties carried out for husbands and male relatives. Therefore...

www.somalispot.com

Traditionally, to provide for and support men was considered by society to be a reputable position for a woman and respect was often gained through duties carried out for husbands and male relatives. Therefore, in tracing the history of prostitution in Ethiopia, it is important to recognise that cultural values and beliefs have changed regarding the status of this work. Previously, prostitution was reserved as an occupation for high status respectable women who were thought to provide important services. During the middle ages, such women travelled with the Emperor's camp offering sexual services and later in the nineteenth century were found to offer such services to sailors, both local and foreign, at the coastal towns. It was from this point, although particularly through European infiltration into Ethiopia during the Italian occupation in the 1930s, that a different perspective emerged of prostitution as dirty, diseased, and not a service, confining women to hidden locations and degrading medical inspections. This thinking changed the value of sex workers in Ethiopia from respected to insignificant and despised, creating a prostitute identity that was in conflict with traditional societal norms and values.

These girls earned very little money from clients, often as little as 30 birr (£1.50) for the whole night, and generally worked from the small local bars and Tella and Araki.

One of the characteristic features of Ethiopian life in the middle ages, and indeed up to relatively recent times, was the Emperor's camp, a vast establishment which moved around the country at the ruler's wish, and was often composed of several thousand tents and upwards of a hundred thousand people.

The existence of such a multitude of people resulted in a far more pronounced division of labour than existed elsewhere in the land, for the inhabitants of such camps included not only the sovereign's soldiers and servants, but also their families and various categories of men and women ministering to their needs. Among such persons, according to the sixteenth century Portuguese priest Francesco Alvares, who provides us with our first testimony on this score, were a singi- ficant number of "prostitutes" though exactly what is implied in the term is not defined.

Alvares records that at the camp of Emperor Lebnä Dengel (1508-1540) he saw "the tents of the prostitutes, whom they call Amaritas," i.e. amarli, an Amharic word defined by the Italian linguist Ignazio Guidi at the beginning of the twentieth century as a female minstrel or dancing girl. The Portuguese traveller, who fails to give us any details which would enable us to evaluate how far he is correct in terming them "prostitutes/' adds that these women women were "numerous," and that "an immense number" of them were "rich and well dressed." Such women seem to have formed an integral part of the moving camp, and, we may assume, would have spent much of the time, like the camp's population at large, in travel- ling from one site to another, but how far we can consider them in the modern sense as "prostitutes" is open to question.

The French travellers Combes and Tamisier, who as good Saint Simonians took a keen interest in the profession, reported in the 1830's that the Ethiopian capital was "a town of pleasures" and that "courtesanes abound there", while two other Frenchmen, Ferret and Galinier, noted a decade or so later that the female courtesans of the city displayed "distinction and elegance of manners", and were "not despised in the capital of Abys- sinia as those in our countries of Europe", and add: "In the eyes of the inhabitants nothing shameful or degrading is associated with these unrepenting madeleines." Further evidence as to the existence of the institution in this period is afforded by the fact that the French scientific mission of the 1840's lists the word "prostitution" and its Amharic translation zemut in their brief vocabulary though whether they found this word employed at Gondär or elsewhere is not specified.

Prostitution at Gondär seems to have acquired some notoriety, for the great reforming Emperor Téwodros (1855-1868) was later quoted in an Ethiopian chronicle as expressing disgust with the monks and däbtäras , or lay clerics, who were reputed to "live in the city" with galämota as well as the "wives of others," while the essentially intolerant Protestant missionary Henry Stern angrily exclaimed, "Most of the merchants and debterahs at Gondar live in undisguised adultery."

The generally assumed debauchery of mid-nineteenth century Gondär is confirmed by the French linguist Antoine d'Abbadie who as a result of his researches in the city listed in his Dictionaire de la langue amariñña no less than five terms which he states were then used for a prostitute.

The existence of "prostitutes" in various parts of the countriy was also asserted by the Armenian priest Dimothéos who claimed that whereas important persons travelled with their wives or female servants those of lower status "found prostitutes in the places where they stopped, and found them everywhere." Revealing the domestic character of such "prostitution" he adds that such travellers when "remaining for some time in the same place" would "give salary to one of these women with whom they lived," providing them with food and perhaps a dress and a couple of dollars a year, while the poor would "also find women who do not have permanent husbands ... this employment is regarded as honourable in this country."

Another observer of this period, the British surgeon Henry Blanc, reported that "professional prostitutes" were "very numerous in the large towns and camps," and, confirming the good status of such women, added:
"They are very highly considered there; rarely will they condes- cend to marry even a great chief or a rich man; and when for love or interest they exchange the voluptuous life of the prostitute for the seclusion of the harem they rapidly age and lose their beauty, their grace, and that charm which led so many lovers to their feet."