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This paper results from the research project carried out in 1996. Different notable personalities, community leaders and elders were interviewed in different parts of the region. Through this work the author, a Sidama himself, hopes that the article will help those who are interested in carrying out further study in the field in the future. The presentation below is restricted to the foundational elements of the Sidamas’ faith and the way the Sidamas live out this faith.
The Sidama nation is located in the north-east Africa, the now southern Ethiopia. Customarily, the Sidama people have been agriculturalist and semi-pastoralist. However, today, because of the high density of population and education, pastoral life is disappearing. The Sidama land is located between 4500 - 10000ft above sea level, and is marked by three climatic zones: lowlands, midlands, and highlands all supporting different activities and life styles. About 90% of the Sidamas live in rural areas with the substantial number being adherents of Sidama religion. There exist the followers of Christianity and Islam.
The social organization in Sidama is changing because of the education, political changes, contacts with different people from other regions and provinces and religions. This phenomenon also affects their cherished values, such as the rule of Halaale (truth), the government of the elders, dialogical and consensus based method of problem solving, and the fear (respect) of Magano (God).
God, spirits, and ancestors are the foundational elements of faith for the Sidamas and are the constitutive part of their life.
God is named as Magano. The word magano is a compound word of ma and gano. Ma means "what" and gano has three meanings: as a noun it means conspiracy; when used as a verb it means I beat and I say or call or name. The approximate meaning of the compound word Magano can be "What can I call?" or "What can I say?" It indicates a deep experience of incomprehensible and incomparable God. It could be that the original person, unable to express the experience, resolved by calling Magano, "What can I say or call?"
Magano is addressed by the Sidamas as father. Other attributes for Magano are Kalaqa (the Creator), Kaaliqa (the Almighty) and Halalancho (the True One). There exists one, supreme, and universal Magano. He alone created all that a person could see around: humankind, nature, animals, birds, heaven, sun, moon, stars, and so on. The Sidamas make a clear distinction between God and their common ancestors saying that the ancestors were created by Magano. They say that "Magano had created and taken them away". Even during their sacrificial offering to their common ancestors Magano comes first before the ancestors' names.
An elaborate story of creation is not what is typical of Sidamas. Some clans attribute a mythical element and special power to their common ancestors, such as claiming a descent from heaven or emergence from earth. Yet every Sidama, if asked about the one responsible for creation, he/she automatically replies that Magano is the one who created all.
The Sidamas generally agree that in the beginning God used to live with people. As the result of sin they committed, Magano departed far away into the sky. Even then Magano is perceived as being actively involved in human life for which reason people continue reconciling themselves with God through sacrificial offerings until today. Magano is called daily in different situations. For instance, people say Maganu wolqai... (In God's power...), Magano anna’ya kaa’li’e (God, my father, help me), Maganu kaa’lona (may God help), and so forth.
The Sidamas possess no statues or images of Magano. For them Magano, though active in their life, cannot be represented. Generally Magano’s name is feared or highly respected and is not called for wrong intentions (e.g. cheating, telling lies, stealing). But one can observe some mischievous people or thieves swearing in Magano’s name to hide themselves from being discovered when they are suspected of such acts. Theft itself is a recent experience for the Sidama people.
There is no special day (like Sunday for Christians) for worshiping Magano. Apart from daily invocation of Magano’s name individuals such as the family heads make burnt offering for thanksgiving without any obligation or time set by a special authority. Communal burnt and sacrificial offerings take place at a particular moment and are dependent on the situations provoking them. More than offerings Magano demands good behavior because one often hears people saying "Do not do that for it displeases Magano" or "Magano will get angry". It is only the act of responding to Magano either in thanksgiving or asking forgiveness that people make animal offerings. The Sidamas see their Magano as a true loving father, the one who really cares for his children. They also experience Him as merciful and believe that He forgives their trespasses when they ask for forgiveness. Sprinkling of the blood of the sacrificial lamb is a sign of reconciliation with Magano and with each other.
The Sidamas believe that there exist good and bad spirits. The good spirit, dancha Ayyaana, is identified as God's spirit, as the spirit coming from God. This manifests how Magano is perceived as being present in the people's daily life. Maganu Ayyaana, God’s Spirit, is presented as real and playing the role of giving life and blessings. Without Magano’s name, the spirit is not mentioned. One can certainly think that the hierarchical structure that exists within the community (i.e. ancestors - clan elders and religious leaders - parents - children) reflects the degree of the presence of Maganu Ayyaana. Consequently, a common ancestor is conceived as having Maganu Ayyaana abundantly and is made like divine. He lives with Magano and plays the role of a mediator between Magano and his people. Tribal elders and religious leaders are also filled with Maganu Ayyaana.
The bad spirit, Busha Ayyaana, is also seen as real and is hated by the religious leaders and community elders. They curse it whenever they offer sacrifice to Magano. They command saying, Busha ayaana gobbatee ba’i (Bad spirit, go away from the world!) and Magano busha ayaana gobbatee huni (God destroy the bad spirit from the world". The term sheexaane is a borrowed name from the Christians to refer to the bad spirit and is widely used. The Sidama People also say that evil spirits can cause diseases but cannot cure them. Consequently, some Sidamas fear the evil spirits. The individuals called qaallo are seen as the medium of the bad spirits through which communication with them is enhanced. In order to avoid getting sickness some people give animals (male sheep or goats). These spirits have recognition only in a family setting and not in the community setting. There is no community acceptance of them.
There also exists a female spirit, belonging to mothers-in-law, prayed and honored by women alone. They make food offering to it, sing and dance (always at night and under a tree). They call it woxa. It is a cult of fertility. At child birth, mothers-in-law say: ane woxa tirtohe - let my spirit help you for safe delivery. Sometimes when a dream occurs telling of eventual dangers such as war or plague or drought, women also make an offering (always food) and pray to this invisible mother-in-law spirit. However, they never associate it with being Magano but see it as another existing reality. They are aware that Magano alone is the Supreme. At the same time they believe that this mother-in-law spirit can protect them from the evil spirits and help them during their delivery. The food offered is expected to be eaten by the hyenas in the absence of women. The significance of this requires further investigation.
The Sidamas believe that the ancestors live with Magano, who granted them special power to act. They play a mediating role. However, daily practice of praying to Magano directly or daily calling of Magano’s name and spirit renders the ancestors’ involvement superfluous and reveals Magano’s direct involvement in the life of the people. During the time of supplication Magano’s name takes precedence and that of an ancestor comes next.
Since the Sidama people are organized according to clans, the common ancestor of each clan receives special respect and is paid homage in terms of appreciation that the people came into existence through his instrumentality. The Sidamas, being a patriarchal society, attribute power and authority to men alone. Equal respect and homage is not given to women ancestors. Common ancestors are regarded as very much blessed and filled with Magano's spirit, living in a state of divine. A lot of animals are periodically offered to them as a sacrifice.
Apart from acting as mediators, the common ancestors are seen as blessing and protecting the people and their ethical and religious values. They communicate with their people through dreams and warn them against human abuses of the defenseless, animals, and nature. Whoever dreams a dream, if the dream touches a situation implicating a clan or the nation, spiritual leaders call their councils and examine the dream carefully. If they conclude that the dream truly touches the reality existing within the clan or the nation, they give directions to the people on what to do. They also make an offering to Magano asking for forgiveness and protection from the eventual dangers. The following example illustrates these points.
During an interview with one elder called Ribbo talked about a recent dream dreamt by someone from Holloo clan. The dream was being carefully studied by the clan’s spiritual leaders called Gaana and Woma. And the dream goes as follows: a horse, cow, and dog were pleading in Magano's presence. When Magano asked about their problems, they explained a miserable life they were living in. The horse complained that the areas reserved for the horses to graze (always along the rivers) were no more there. There were now fences everywhere that they could not move as before. The cow complained that the areas reserved for them were shared by the people and that they had no place to move and feed upon. The dog complained that people used to give them food but now no one cared for them. Instead, everyone chased them away and that they were dying of hunger. Magano asked the common ancestor of Holloo clan, who is called Aabo, about the issue. The ancestor replied to Magano that he was going to ask his representatives, the Gaana and Woma.
This dream is to be understood in the Sidama cultural context. It is already noted that the Sidamas used to be semi-pastoralist people. Because of the high population growth, all free places are being occupied. The lands left free for communal use have been divided and shared. People with small pieces of land are very much affected for they lack enough grazing places for their cattle. In the past, all the areas along the rivers were free for the horses to graze. Now it is becoming very narrow and the number of horses as well as cattle is decreasing. Certainly many Sidama people do not like dogs and chase them away. This dream does reflect the reality. The story shows how the Sidamas conceive the relationship between Magano and the common ancestors. The mediator role of the common ancestors is shown in the story. Moreover, even animals are shown receiving Magano’s concern.
The immediate dead parents also receive respect and veneration. A grand-father is also remembered. A person offers a bull for his dead father and to a certain degree he also remembers his dead mother. They are seen as being part of the family still living. They play a role of mediating, blessing, and protecting the family from misfortunes.
Thus far we have seen the elements of faith in Sidama Religion, we now proceed to the faith responses which the Sidamas make in their lives.
Morality, prayer and sacrifice reflect the faith of the Sidama people. And this section explains what these elements are.
Morality and religion are identified in the Sidama culture so much so that outsiders may not recognize the existence of monotheistic religion in it. Consequently, they would easily regard the Sidamas as animists. Many of the missionaries have spoken and some have even written about the people as animists and today some still hold this idea with conviction. However, for a thorough observer and sensitive person, the opposite is true. For Sidamas, morality holds a holistic approach: relationship among individuals, with God, and vis-a-vis creation (land, animals, plants, trees, ...). The dictums, Gafo ikkanno and Maganu di-baxxanno (God does not like it), are the keys that regulate individual’s attitude towards the "other".
At all times a Sidama person would never fail to mention God's name. For example, Magano anna'ya ati afootto; Hai Magano anna'ya; Maganu lao; Maganu kaa'lo,... [in a respective order: God, my Father, You know it all; O God, my Father; May God see or witness; May God help,...].
One cannot find a commandment taught and imposed on the people saying that there is only one Magano to worship and everyone must worship Him. One does not receive or learn the values and practices of Sidama through formal teaching, but learns the ways of behaving and even beliefs and practices from elders through hearing comments about acts, following the elders, and also being reprimanded or physically punished if one acted in an unacceptable way. All passed through customary practices. In other words, the social structures contribute to the young ones to grow in conformity to the cultural values. Seeing, listening to, and following mark children's behavior. As they grow up they, consciously or unconsciously, assimilate and interiorize all the cultural values and practices. Grand-parents and mothers play a role in helping their children to grow in the socially accepted ways. Elder brothers and sisters also help their younger ones.
Elders are generally respected. There has existed a harmonious and supportive relationship between parents and children or the older generation and the younger one. However, today young people, due to different factors such as education, political ideologies, new fundamentalist churches and so forth are diluting the force of the relationship which previously existed between the two generations.
Killing a Sidama person by a Sidama is prohibited. Unfortunately, this value is changing because of the political motivations imposed from outside. For instance, if some people are seen as a threat to Ethiopian government, those who promote the interest of the government would seek to eliminate them.
Adultery and fornication have been also strictly forbidden. Virginity for a girl has been a value honored very much until today. It is considered a very shameful thing for the parents if their daughter is discovered to have lost her virginity. A virgin girl is considered as equal to a man. During marriage people talk of making a girl a woman as if she was never a woman. But if she is not a virgin, she loses her respect and pride, and under customarily setting, she often becomes a second wife and remains under the kindness of her husband. No dowry will be paid for the family. Today, however, because of education there is more relaxation and contact between boys and girls. The educated group does not put emphasis on virginity as a necessary condition for paying dowry and for marriage. As for adultery, Sidama people have lived according to family, sub-clan, and clan level. Those who belonged to one clan regarded themselves as brothers and sisters, and sleeping with the wife of one’s brother was unacceptable and a taboo.
Truth is highly regarded. The expression Halaale gorsitooti [don't abuse or diminish truth] carries with it a deep respect for truth. Maybe this is because truth is also associated with Magano. The people believe that a person who takes offence against truth will certainly suffer the consequence. This is manifested in the expression, Halaalu annasi di-hawao. The exact translation of the expression into English is difficult, but it implies that truth itself will take revenge against the offender and bring justice to the offended. It also means that the one who walks in the truth will win. This is a principal reason for respecting the property of others and refraining oneself from speaking false things. There exist, however, some dishonest people and thieves, who falter this value within the Sidama people.
The consecrated people practice three days fasting before the new year feast, Fichee. Customarily the Sidama people do not practice of fasting, and even the fasting of the consecrated people could be because of their being too busy reconciling and solving problems in the community before the new year.
A holy man is a man who avoids bad words and acts in a good (acceptable) way. He is respected and considered as being blessed and loved by Magano. Maganu maassi'no manchoti, Maganu battino manchoti, Maganu battino bettoti, Maganu maassi'no bettoti are the common expressions. The Sidamas consider Magano as fully involved in people's daily life. With this and other reasons which I have directly or indirectly mentioned, I conclude that for the Sidamas morality and religion are one. Fr. Markos Beyene, a Sidama priest, rightly observed and wrote in his unpublished article - 'A Christian Approach to Traditional Religion in Sidama Area"' - saying that 'the Sidama people see the direct action of God in creation more than the natural laws. Everything comes from God...the fulfillment and success in life is achieved only by the will of God (...). They believe that if people misbehave God goes away from them' [p.8].
Meaningful life is understood as doing good things and passing life (procreating). Every young man is expected to get married and beget children. This is very much valued.
Generally elders, the cimeeyye, try to live an exemplary life. Wherever hatred or quarreling exist the elders bring reconciliation. They solve problems; they take care of social affairs, look after the needs of the widows and the weak, and maintain justice and peace. Misbehaving results in disturbing a harmonious relationship that exists between God and the people, among the people themselves, and among them and their ancestors.
Apart from the consecrated ones (e.g., Ga'ro and Qqaddo) one has to be at least 50 years old and a circumcised in order to assume the position of a community elders. The good life a person lives determines his position or importance. One can be the eldest in the community but if his way of living is not appreciated he cannot play a role of an elder (cimeessa), who is a very much feared and respected. This is explained in the expression, "chimeesu chilo itisano" [The elder can make a person eat faeces].
Many other practices such as hospitality, respect to foreigners, ceremonies during birth, marriage, funerals, and festivals that exist in the Sidama culture are left for future study.
People pray to Magano individually or communally. Individual prayers can be done with or without sacrificial offerings. But communal prayers are always accompanied by sacrifices. During communal offerings the consecrated people act as the celebrants. If it is at the sub-clan level, unless there exists a consecrated person, a notable elder leads the community into prayer.
The Sidamas follow twenty seven important "moments", which are called ayyaana, in a month. They are followed through the position of the stars. Only some particular men called the ayyaanto (astrologists) know how to follow the stars and discover the types of ayyaana. Each ayana is used for a special function: ayyaana for marriage, for feast, for war, for success, and so forth. The ayyaana for offering sacrifice to Magano are either adula or gutcha. The ayyaanto and the consecrated people whose duty is to look after the issues of their people, direct most of their activities according to the ayyaana. Individuals consult these people to know, for example, when weddings should take place.
Two types of sacrifices exist within the Sidama religion: one is offered to Magano and the other is to the ancestors.
Burnt offering: As thanksgiving and asking for blessing the Sidamas offer this sacrifice to Magano. It is offered individually (e.g., a family head) and communally (e.g., at the sub-clan or clan level).
Magano, itoommo, agoommo, duwoommo. Tini xinino, tini shilqqo, atera iilitohe ... Gobba'ya gowi, keere assi, ge'issi, gada'ya geedo'ya seeki, gobbate, saadate kaaya kaayoma qqoli. [God, I have eaten, I have drunk, I am satisfied. Let this burnt offering reach you.... Unite my country, bring peace and stability, bless my generation and the coming generation, and domestic animals].
At the family level, the family-head offers the sacrifice to thank Magano for all the blessings (e.g., children, wealth, good fortunes) he has received from Him. While burning the animal he says, "My Father, take this. Let it reach you. It is for you, and take it." He also prays for more blessings. Some individuals who prayed during their suffering, such as barrenness and serious sickness, offer the burnt offering sacrifice to Magano when their prayer is answered. These people had promised Magano an animal if He would respond to their prayers, if He would come to their help. Women and young men bring their promises to the spiritual leaders who would offer on their behalf.
Blood offering: This is done communally for the purpose of purification, reconciliation and protection from bad things such as enemies, drought, and plague. If something which is considered as grave offense against human beings, and indirectly against Magano, within a sub-clan or a clan by an individual or the individuals, the community offers this type of sacrifice. When those with the gift of foreseeing tell the eminent danger (e.g., war, plague, drought) or when a dream revealing the eminent danger occurs, the consecrated people organize the sacrifice. If the people are suffering because of plague or drought, the consecrated people make supplication through blood sacrifice.
With this act the people are reconciled with Magano and with the earth, which is regarded as mother, and with themselves. Thus, they are purified from their guilt. They also make their supplication to Magano. Then a small piece of meat is taken before removing the skin. The presider takes and raises the meat, tastes it, and passes it to the elders. After this the meat is cut, roasted and cooked, and everyone present in the gathering consumes it. Finally, the future issues of the community are discussed. The presider concludes and the people go to their home.
The Sidama people show their gratitude to their ancestors through sacrificial offerings. At the communal, clan level, the offering is done to the common ancestors. At the family level, the husband fattens a bull and offers it for his father.
Bulls are slaughtered in several numbers periodically as a sacrifice of thanksgiving for the blessings received from the common ancestors and for their continuous presence among the people. At the same occasion, people also ask for their continuous blessings and presence. For instance, the people of Holloo clan offer their sacrifice to their common ancestor after every seven years.
During an interview with an eighty-eight years old elder from the Holloo clan concerning the sacrifice, he says that their common ancestor does not demand that the people must bring animals for sacrifice. But individuals who possess animals want to keep a bull among their cattle in gratitude for the blessings they have received from their common ancestor. Moreover, out of the sacrifice the ancestor wants the poor in the society to feast on meat, for they rarely get it. So it is a joyful moment for the poor to gather together with others and enjoy meat to the full. Both the poor and the rich alike celebrate together, and carry the remains back to their homes.
When the bulls are killed the blood is poured on the tomb of the ancestor. Those who received favours (e.g., children) they had asked from Magano or the ancestor also bring whatever they had promised . The lambs brought on this account are killed and burnt as a thanksgiving offering to Magano, and to the ancestor if he was asked to mediate. His name is mentioned after Magano’s name.
gedeno'ya seeki, geedo'ya seeki, galte'ya seeki, ooso'ya seeki. Ooso'yarana saada'yara gosa'yarano kaaya abbi [Make straight my future, my wife, my children, my cattle. Bring blessings to my children, cattle and to my nation].
However, if an individual is poor, he is not obliged to do so. Responding to the question why an individual has to make an offering to his parents, an elder, Gujo No’ora, said that when a sacrificial offering is done here on earth a simultaneous gathering and celebration of the people living with Magano in heaven takes place. When one is remembered by his son, all his friends come to celebrate together. But if one is forgotten by his own, he will feel that he is like an abandoned beggar. So he communicates through a dream to his son. It is believed that if the son who possesses wealth refuses to respond to the dream, he will fall sick until he reconciles himself with his dead father. As we observe, the concern is more on a father than a mother.
An offence a father commits against somebody is perceived to affect not only himself but his children as well. If he dies without solving the problem, the case has to be solved before or after his burial by his relatives. This signifies that the familial and affective relationship continues between the living and the physically dead. The relatives organize reconciliation to heal the wound caused by their late member lest their children suffer the consequences. The dead parents are also beneficiaries of this reconciliation, for they too are perceived getting peace.
harm. This is a family affair that does not involve the whole community.
Concerning the sacrifices offered to Magano on communal level, no fixed place is found. There exists neither a house nor a tent, not even an altar. All depends on the dreams specifying the place or on the indication of those who possess the gift of prophesying or on consensus. On the individual level, it is done at home not inside but outside the house of the one offering the sacrifice.
As for the ancestors, the sacrifice is offered where their tombs are found. There exist in different places the shrines called hara but only houses, without statues or images, where the elders and others come to pray. The elders also conduct their meetings there. Sometimes burnt offering to Magano at the sub-clan level takes place at these shrines.
The Sidamas are truly Monotheist and they do not see Magano as a tribal or exclusive entity. God does speak to people through their cultures and situations. To this communication or revelation each individual or group responds according to its understanding of God and culture.
God has been speaking to the Sidama people in their culture, revealing through dreams, prophets, and individuals' deep experience of the sacred. What I consider important is that be it a dream or a prophecy, but if it deals with avoiding evil, promoting human life, and bringing people closer to God it is good and a revelation. The Sidama religion is an example of God's universal salvific act. God truly acts and Christianity is not the only way for salvation. An honest dialogue and true respect to other religions are important not only for collaboration in promoting human life and to live in harmony with others, but also to discover more the mystery of God's work to bring humankind into Himself.
 These people are the consecrated ones. They offer sacrifices on behalf of their clans. Each one has his own council of elders (all men). They do not take any decision without the knowledge of their councils. In their councils' meeting they act as moderators. Gaana and Woma announce and execute the decisions of their respective council. They are very much respected and their words are taken seriously by their people. They live separately and each one has his own council. Yet they work harmoniously in such a way that whatever decision one takes, the other one does not oppose or act against it. There exists constant communication between them.
 Animism denotes the belief in many spiritual beings who are autonomous in their dealings with human beings. It is characterized by its "particularism, a quality opposite to the universalism of the ‘great religions’, which conceive man as subject to global powers and personal destiny." Individual divinity is attached to a particular place and person or resident in a particular creature. "If animistic spirits anywhere exercise authority, they do so in particularistic, even egoistic fashion, sanctioning men for ritual neglect or breaking taboos, not for acts of moral neglect or secular offence. Animistic religion do not readily coalesce with systems of political authority and probably do not favour their development." See Encyclopaedia Britannica, Macropaedia, Vol. I (Chicago: Encyclopaedia Britannica, Inc., 1977), under "animism", pp. 923-4. If Christianity is not associated with animism, one wanders why the Sidama religion is termed animistic. Both religions venerate ancestors (e.g. Catholic and Orthodox Christians venerate the saints as the Sidamas venerate their ancestors). The ancestors or the saints possess no autonomous power to practice over human beings unless in relation to God. The only difference would be that the Sidamas take their ancestral veneration as a duty. The ancestors are not seen as egoistic. They are concerned with the well being of people. For instance, the common ancestor of Holloo clan, Aabbo, shows concern not only to his clan but also to the whole nation and to others who ask for his help. The Sidamas do not worship trees or stones but God alone.
 Ga'ro (Moote) plays the following roles: he organizes communal sacrifices if war or drought or plague occurs, commands the army during war, reconciles if two clans are at war or tension, takes decisions on issues concerning the whole clan, solves juridical problems which cannot be solved in sub-clan level, and announces the date of the new year feast, Fitchee, and makes prayer. Qqaddo is a collective name for Woma, Gaana, Gaadala, and Qqaarricha. Their roles are more or less the same but with some particularity to each one. Two of the Sidama clans do not have Woma. The Holloo clan has created a complicated organization. It has both Ga'ro and Qqaddo. Except Woma the rest of the Qqaddo are not found in any other clans except in the Holloo. Ga'ro and Qqaddo are the consecrated people who take care of the life of the whole Sidama people. Each of them have their own council of elders. These people are deeply religious as the elders too are notoriously religious.
 Elder women (Qqarubba) are respected, too. But they do not practice authority over men. In the Sidama culture men do not associate with women. Consequently, women also have their own organization. The elder women practice authority over them. Women can change men's decision if it violates peace and harmony in the society. The eldest woman (Qqaro) can impose a punishment if a husband abuses his wife. The punishment cannot be reversed unless he fulfils the imposed obligation by the Qqaro.
The Author is a Sidama specialising in Theology and Philosophy.

lowercased:
this paper results from the research project carried out in 1996. different notable personalities, community leaders and elders were interviewed in different parts of the region. through this work the author, a sidama himself, hopes that the article will help those who are interested in carrying out further study in the field in the future. the presentation below is restricted to the foundational elements of the sidamas’ faith and the way the sidamas live out this faith.
the sidama nation is located in the north-east africa, the now southern ethiopia. customarily, the sidama people have been agriculturalist and semi-pastoralist. however, today, because of the high density of population and education, pastoral life is disappearing. the sidama land is located between 4500 - 10000ft above sea level, and is marked by three climatic zones: lowlands, midlands, and highlands all supporting different activities and life styles. about 90% of the sidamas live in rural areas with the substantial number being adherents of sidama religion. there exist the followers of christianity and islam.
the social organization in sidama is changing because of the education, political changes, contacts with different people from other regions and provinces and religions. this phenomenon also affects their cherished values, such as the rule of halaale (truth), the government of the elders, dialogical and consensus based method of problem solving, and the fear (respect) of magano (god).
god, spirits, and ancestors are the foundational elements of faith for the sidamas and are the constitutive part of their life.
god is named as magano. the word magano is a compound word of ma and gano. ma means "what" and gano has three meanings: as a noun it means conspiracy; when used as a verb it means i beat and i say or call or name. the approximate meaning of the compound word magano can be "what can i call?" or "what can i say?" it indicates a deep experience of incomprehensible and incomparable god. it could be that the original person, unable to express the experience, resolved by calling magano, "what can i say or call?"
magano is addressed by the sidamas as father. other attributes for magano are kalaqa (the creator), kaaliqa (the almighty) and halalancho (the true one). there exists one, supreme, and universal magano. he alone created all that a person could see around: humankind, nature, animals, birds, heaven, sun, moon, stars, and so on. the sidamas make a clear distinction between god and their common ancestors saying that the ancestors were created by magano. they say that "magano had created and taken them away". even during their sacrificial offering to their common ancestors magano comes first before the ancestors' names.
an elaborate story of creation is not what is typical of sidamas. some clans attribute a mythical element and special power to their common ancestors, such as claiming a descent from heaven or emergence from earth. yet every sidama, if asked about the one responsible for creation, he/she automatically replies that magano is the one who created all.
the sidamas generally agree that in the beginning god used to live with people. as the result of sin they committed, magano departed far away into the sky. even then magano is perceived as being actively involved in human life for which reason people continue reconciling themselves with god through sacrificial offerings until today. magano is called daily in different situations. for instance, people say maganu wolqai... (in god's power...), magano anna’ya kaa’li’e (god, my father, help me), maganu kaa’lona (may god help), and so forth.
the sidamas possess no statues or images of magano. for them magano, though active in their life, cannot be represented. generally magano’s name is feared or highly respected and is not called for wrong intentions (e.g. cheating, telling lies, stealing). but one can observe some mischievous people or thieves swearing in magano’s name to hide themselves from being discovered when they are suspected of such acts. theft itself is a recent experience for the sidama people.
there is no special day (like sunday for christians) for worshiping magano. apart from daily invocation of magano’s name individuals such as the family heads make burnt offering for thanksgiving without any obligation or time set by a special authority. communal burnt and sacrificial offerings take place at a particular moment and are dependent on the situations provoking them. more than offerings magano demands good behavior because one often hears people saying "do not do that for it displeases magano" or "magano will get angry". it is only the act of responding to magano either in thanksgiving or asking forgiveness that people make animal offerings. the sidamas see their magano as a true loving father, the one who really cares for his children. they also experience him as merciful and believe that he forgives their trespasses when they ask for forgiveness. sprinkling of the blood of the sacrificial lamb is a sign of reconciliation with magano and with each other.
the sidamas believe that there exist good and bad spirits. the good spirit, dancha ayyaana, is identified as god's spirit, as the spirit coming from god. this manifests how magano is perceived as being present in the people's daily life. maganu ayyaana, god’s spirit, is presented as real and playing the role of giving life and blessings. without magano’s name, the spirit is not mentioned. one can certainly think that the hierarchical structure that exists within the community (i.e. ancestors - clan elders and religious leaders - parents - children) reflects the degree of the presence of maganu ayyaana. consequently, a common ancestor is conceived as having maganu ayyaana abundantly and is made like divine. he lives with magano and plays the role of a mediator between magano and his people. tribal elders and religious leaders are also filled with maganu ayyaana.
the bad spirit, busha ayyaana, is also seen as real and is hated by the religious leaders and community elders. they curse it whenever they offer sacrifice to magano. they command saying, busha ayaana gobbatee ba’i (bad spirit, go away from the world!) and magano busha ayaana gobbatee huni (god destroy the bad spirit from the world". the term sheexaane is a borrowed name from the christians to refer to the bad spirit and is widely used. the sidama people also say that evil spirits can cause diseases but cannot cure them. consequently, some sidamas fear the evil spirits. the individuals called qaallo are seen as the medium of the bad spirits through which communication with them is enhanced. in order to avoid getting sickness some people give animals (male sheep or goats). these spirits have recognition only in a family setting and not in the community setting. there is no community acceptance of them.
there also exists a female spirit, belonging to mothers-in-law, prayed and honored by women alone. they make food offering to it, sing and dance (always at night and under a tree). they call it woxa. it is a cult of fertility. at child birth, mothers-in-law say: ane woxa tirtohe - let my spirit help you for safe delivery. sometimes when a dream occurs telling of eventual dangers such as war or plague or drought, women also make an offering (always food) and pray to this invisible mother-in-law spirit. however, they never associate it with being magano but see it as another existing reality. they are aware that magano alone is the supreme. at the same time they believe that this mother-in-law spirit can protect them from the evil spirits and help them during their delivery. the food offered is expected to be eaten by the hyenas in the absence of women. the significance of this requires further investigation.
the sidamas believe that the ancestors live with magano, who granted them special power to act. they play a mediating role. however, daily practice of praying to magano directly or daily calling of magano’s name and spirit renders the ancestors’ involvement superfluous and reveals magano’s direct involvement in the life of the people. during the time of supplication magano’s name takes precedence and that of an ancestor comes next.
since the sidama people are organized according to clans, the common ancestor of each clan receives special respect and is paid homage in terms of appreciation that the people came into existence through his instrumentality. the sidamas, being a patriarchal society, attribute power and authority to men alone. equal respect and homage is not given to women ancestors. common ancestors are regarded as very much blessed and filled with magano's spirit, living in a state of divine. a lot of animals are periodically offered to them as a sacrifice.
apart from acting as mediators, the common ancestors are seen as blessing and protecting the people and their ethical and religious values. they communicate with their people through dreams and warn them against human abuses of the defenseless, animals, and nature. whoever dreams a dream, if the dream touches a situation implicating a clan or the nation, spiritual leaders call their councils and examine the dream carefully. if they conclude that the dream truly touches the reality existing within the clan or the nation, they give directions to the people on what to do. they also make an offering to magano asking for forgiveness and protection from the eventual dangers. the following example illustrates these points.
during an interview with one elder called ribbo talked about a recent dream dreamt by someone from holloo clan. the dream was being carefully studied by the clan’s spiritual leaders called gaana and woma. and the dream goes as follows: a horse, cow, and dog were pleading in magano's presence. when magano asked about their problems, they explained a miserable life they were living in. the horse complained that the areas reserved for the horses to graze (always along the rivers) were no more there. there were now fences everywhere that they could not move as before. the cow complained that the areas reserved for them were shared by the people and that they had no place to move and feed upon. the dog complained that people used to give them food but now no one cared for them. instead, everyone chased them away and that they were dying of hunger. magano asked the common ancestor of holloo clan, who is called aabo, about the issue. the ancestor replied to magano that he was going to ask his representatives, the gaana and woma.
this dream is to be understood in the sidama cultural context. it is already noted that the sidamas used to be semi-pastoralist people. because of the high population growth, all free places are being occupied. the lands left free for communal use have been divided and shared. people with small pieces of land are very much affected for they lack enough grazing places for their cattle. in the past, all the areas along the rivers were free for the horses to graze. now it is becoming very narrow and the number of horses as well as cattle is decreasing. certainly many sidama people do not like dogs and chase them away. this dream does reflect the reality. the story shows how the sidamas conceive the relationship between magano and the common ancestors. the mediator role of the common ancestors is shown in the story. moreover, even animals are shown receiving magano’s concern.
the immediate dead parents also receive respect and veneration. a grand-father is also remembered. a person offers a bull for his dead father and to a certain degree he also remembers his dead mother. they are seen as being part of the family still living. they play a role of mediating, blessing, and protecting the family from misfortunes.
thus far we have seen the elements of faith in sidama religion, we now proceed to the faith responses which the sidamas make in their lives.
morality, prayer and sacrifice reflect the faith of the sidama people. and this section explains what these elements are.
morality and religion are identified in the sidama culture so much so that outsiders may not recognize the existence of monotheistic religion in it. consequently, they would easily regard the sidamas as animists. many of the missionaries have spoken and some have even written about the people as animists and today some still hold this idea with conviction. however, for a thorough observer and sensitive person, the opposite is true. for sidamas, morality holds a holistic approach: relationship among individuals, with god, and vis-a-vis creation (land, animals, plants, trees, ...). the dictums, gafo ikkanno and maganu di-baxxanno (god does not like it), are the keys that regulate individual’s attitude towards the "other".
at all times a sidama person would never fail to mention god's name. for example, magano anna'ya ati afootto; hai magano anna'ya; maganu lao; maganu kaa'lo,... [in a respective order: god, my father, you know it all; o god, my father; may god see or witness; may god help,...].
one cannot find a commandment taught and imposed on the people saying that there is only one magano to worship and everyone must worship him. one does not receive or learn the values and practices of sidama through formal teaching, but learns the ways of behaving and even beliefs and practices from elders through hearing comments about acts, following the elders, and also being reprimanded or physically punished if one acted in an unacceptable way. all passed through customary practices. in other words, the social structures contribute to the young ones to grow in conformity to the cultural values. seeing, listening to, and following mark children's behavior. as they grow up they, consciously or unconsciously, assimilate and interiorize all the cultural values and practices. grand-parents and mothers play a role in helping their children to grow in the socially accepted ways. elder brothers and sisters also help their younger ones.
elders are generally respected. there has existed a harmonious and supportive relationship between parents and children or the older generation and the younger one. however, today young people, due to different factors such as education, political ideologies, new fundamentalist churches and so forth are diluting the force of the relationship which previously existed between the two generations.
killing a sidama person by a sidama is prohibited. unfortunately, this value is changing because of the political motivations imposed from outside. for instance, if some people are seen as a threat to ethiopian government, those who promote the interest of the government would seek to eliminate them.
adultery and fornication have been also strictly forbidden. virginity for a girl has been a value honored very much until today. it is considered a very shameful thing for the parents if their daughter is discovered to have lost her virginity. a virgin girl is considered as equal to a man. during marriage people talk of making a girl a woman as if she was never a woman. but if she is not a virgin, she loses her respect and pride, and under customarily setting, she often becomes a second wife and remains under the kindness of her husband. no dowry will be paid for the family. today, however, because of education there is more relaxation and contact between boys and girls. the educated group does not put emphasis on virginity as a necessary condition for paying dowry and for marriage. as for adultery, sidama people have lived according to family, sub-clan, and clan level. those who belonged to one clan regarded themselves as brothers and sisters, and sleeping with the wife of one’s brother was unacceptable and a taboo.
truth is highly regarded. the expression halaale gorsitooti [don't abuse or diminish truth] carries with it a deep respect for truth. maybe this is because truth is also associated with magano. the people believe that a person who takes offence against truth will certainly suffer the consequence. this is manifested in the expression, halaalu annasi di-hawao. the exact translation of the expression into english is difficult, but it implies that truth itself will take revenge against the offender and bring justice to the offended. it also means that the one who walks in the truth will win. this is a principal reason for respecting the property of others and refraining oneself from speaking false things. there exist, however, some dishonest people and thieves, who falter this value within the sidama people.
the consecrated people practice three days fasting before the new year feast, fichee. customarily the sidama people do not practice of fasting, and even the fasting of the consecrated people could be because of their being too busy reconciling and solving problems in the community before the new year.
a holy man is a man who avoids bad words and acts in a good (acceptable) way. he is respected and considered as being blessed and loved by magano. maganu maassi'no manchoti, maganu battino manchoti, maganu battino bettoti, maganu maassi'no bettoti are the common expressions. the sidamas consider magano as fully involved in people's daily life. with this and other reasons which i have directly or indirectly mentioned, i conclude that for the sidamas morality and religion are one. fr. markos beyene, a sidama priest, rightly observed and wrote in his unpublished article - 'a christian approach to traditional religion in sidama area"' - saying that 'the sidama people see the direct action of god in creation more than the natural laws. everything comes from god...the fulfillment and success in life is achieved only by the will of god (...). they believe that if people misbehave god goes away from them' [p.8].
meaningful life is understood as doing good things and passing life (procreating). every young man is expected to get married and beget children. this is very much valued.
generally elders, the cimeeyye, try to live an exemplary life. wherever hatred or quarreling exist the elders bring reconciliation. they solve problems; they take care of social affairs, look after the needs of the widows and the weak, and maintain justice and peace. misbehaving results in disturbing a harmonious relationship that exists between god and the people, among the people themselves, and among them and their ancestors.
apart from the consecrated ones (e.g., ga'ro and qqaddo) one has to be at least 50 years old and a circumcised in order to assume the position of a community elders. the good life a person lives determines his position or importance. one can be the eldest in the community but if his way of living is not appreciated he cannot play a role of an elder (cimeessa), who is a very much feared and respected. this is explained in the expression, "chimeesu chilo itisano" [the elder can make a person eat faeces].
many other practices such as hospitality, respect to foreigners, ceremonies during birth, marriage, funerals, and festivals that exist in the sidama culture are left for future study.
people pray to magano individually or communally. individual prayers can be done with or without sacrificial offerings. but communal prayers are always accompanied by sacrifices. during communal offerings the consecrated people act as the celebrants. if it is at the sub-clan level, unless there exists a consecrated person, a notable elder leads the community into prayer.
the sidamas follow twenty seven important "moments", which are called ayyaana, in a month. they are followed through the position of the stars. only some particular men called the ayyaanto (astrologists) know how to follow the stars and discover the types of ayyaana. each ayana is used for a special function: ayyaana for marriage, for feast, for war, for success, and so forth. the ayyaana for offering sacrifice to magano are either adula or gutcha. the ayyaanto and the consecrated people whose duty is to look after the issues of their people, direct most of their activities according to the ayyaana. individuals consult these people to know, for example, when weddings should take place.
two types of sacrifices exist within the sidama religion: one is offered to magano and the other is to the ancestors.
burnt offering: as thanksgiving and asking for blessing the sidamas offer this sacrifice to magano. it is offered individually (e.g., a family head) and communally (e.g., at the sub-clan or clan level).
magano, itoommo, agoommo, duwoommo. tini xinino, tini shilqqo, atera iilitohe ... gobba'ya gowi, keere assi, ge'issi, gada'ya geedo'ya seeki, gobbate, saadate kaaya kaayoma qqoli. [god, i have eaten, i have drunk, i am satisfied. let this burnt offering reach you.... unite my country, bring peace and stability, bless my generation and the coming generation, and domestic animals].
at the family level, the family-head offers the sacrifice to thank magano for all the blessings (e.g., children, wealth, good fortunes) he has received from him. while burning the animal he says, "my father, take this. let it reach you. it is for you, and take it." he also prays for more blessings. some individuals who prayed during their suffering, such as barrenness and serious sickness, offer the burnt offering sacrifice to magano when their prayer is answered. these people had promised magano an animal if he would respond to their prayers, if he would come to their help. women and young men bring their promises to the spiritual leaders who would offer on their behalf.
blood offering: this is done communally for the purpose of purification, reconciliation and protection from bad things such as enemies, drought, and plague. if something which is considered as grave offense against human beings, and indirectly against magano, within a sub-clan or a clan by an individual or the individuals, the community offers this type of sacrifice. when those with the gift of foreseeing tell the eminent danger (e.g., war, plague, drought) or when a dream revealing the eminent danger occurs, the consecrated people organize the sacrifice. if the people are suffering because of plague or drought, the consecrated people make supplication through blood sacrifice.
with this act the people are reconciled with magano and with the earth, which is regarded as mother, and with themselves. thus, they are purified from their guilt. they also make their supplication to magano. then a small piece of meat is taken before removing the skin. the presider takes and raises the meat, tastes it, and passes it to the elders. after this the meat is cut, roasted and cooked, and everyone present in the gathering consumes it. finally, the future issues of the community are discussed. the presider concludes and the people go to their home.
the sidama people show their gratitude to their ancestors through sacrificial offerings. at the communal, clan level, the offering is done to the common ancestors. at the family level, the husband fattens a bull and offers it for his father.
bulls are slaughtered in several numbers periodically as a sacrifice of thanksgiving for the blessings received from the common ancestors and for their continuous presence among the people. at the same occasion, people also ask for their continuous blessings and presence. for instance, the people of holloo clan offer their sacrifice to their common ancestor after every seven years.
during an interview with an eighty-eight years old elder from the holloo clan concerning the sacrifice, he says that their common ancestor does not demand that the people must bring animals for sacrifice. but individuals who possess animals want to keep a bull among their cattle in gratitude for the blessings they have received from their common ancestor. moreover, out of the sacrifice the ancestor wants the poor in the society to feast on meat, for they rarely get it. so it is a joyful moment for the poor to gather together with others and enjoy meat to the full. both the poor and the rich alike celebrate together, and carry the remains back to their homes.
when the bulls are killed the blood is poured on the tomb of the ancestor. those who received favours (e.g., children) they had asked from magano or the ancestor also bring whatever they had promised . the lambs brought on this account are killed and burnt as a thanksgiving offering to magano, and to the ancestor if he was asked to mediate. his name is mentioned after magano’s name.
gedeno'ya seeki, geedo'ya seeki, galte'ya seeki, ooso'ya seeki. ooso'yarana saada'yara gosa'yarano kaaya abbi [make straight my future, my wife, my children, my cattle. bring blessings to my children, cattle and to my nation].
however, if an individual is poor, he is not obliged to do so. responding to the question why an individual has to make an offering to his parents, an elder, gujo no’ora, said that when a sacrificial offering is done here on earth a simultaneous gathering and celebration of the people living with magano in heaven takes place. when one is remembered by his son, all his friends come to celebrate together. but if one is forgotten by his own, he will feel that he is like an abandoned beggar. so he communicates through a dream to his son. it is believed that if the son who possesses wealth refuses to respond to the dream, he will fall sick until he reconciles himself with his dead father. as we observe, the concern is more on a father than a mother.
an offence a father commits against somebody is perceived to affect not only himself but his children as well. if he dies without solving the problem, the case has to be solved before or after his burial by his relatives. this signifies that the familial and affective relationship continues between the living and the physically dead. the relatives organize reconciliation to heal the wound caused by their late member lest their children suffer the consequences. the dead parents are also beneficiaries of this reconciliation, for they too are perceived getting peace.
harm. this is a family affair that does not involve the whole community.
concerning the sacrifices offered to magano on communal level, no fixed place is found. there exists neither a house nor a tent, not even an altar. all depends on the dreams specifying the place or on the indication of those who possess the gift of prophesying or on consensus. on the individual level, it is done at home not inside but outside the house of the one offering the sacrifice.
as for the ancestors, the sacrifice is offered where their tombs are found. there exist in different places the shrines called hara but only houses, without statues or images, where the elders and others come to pray. the elders also conduct their meetings there. sometimes burnt offering to magano at the sub-clan level takes place at these shrines.
the sidamas are truly monotheist and they do not see magano as a tribal or exclusive entity. god does speak to people through their cultures and situations. to this communication or revelation each individual or group responds according to its understanding of god and culture.
god has been speaking to the sidama people in their culture, revealing through dreams, prophets, and individuals' deep experience of the sacred. what i consider important is that be it a dream or a prophecy, but if it deals with avoiding evil, promoting human life, and bringing people closer to god it is good and a revelation. the sidama religion is an example of god's universal salvific act. god truly acts and christianity is not the only way for salvation. an honest dialogue and true respect to other religions are important not only for collaboration in promoting human life and to live in harmony with others, but also to discover more the mystery of god's work to bring humankind into himself.
 these people are the consecrated ones. they offer sacrifices on behalf of their clans. each one has his own council of elders (all men). they do not take any decision without the knowledge of their councils. in their councils' meeting they act as moderators. gaana and woma announce and execute the decisions of their respective council. they are very much respected and their words are taken seriously by their people. they live separately and each one has his own council. yet they work harmoniously in such a way that whatever decision one takes, the other one does not oppose or act against it. there exists constant communication between them.
 animism denotes the belief in many spiritual beings who are autonomous in their dealings with human beings. it is characterized by its "particularism, a quality opposite to the universalism of the ‘great religions’, which conceive man as subject to global powers and personal destiny." individual divinity is attached to a particular place and person or resident in a particular creature. "if animistic spirits anywhere exercise authority, they do so in particularistic, even egoistic fashion, sanctioning men for ritual neglect or breaking taboos, not for acts of moral neglect or secular offence. animistic religion do not readily coalesce with systems of political authority and probably do not favour their development." see encyclopaedia britannica, macropaedia, vol. i (chicago: encyclopaedia britannica, inc., 1977), under "animism", pp. 923-4. if christianity is not associated with animism, one wanders why the sidama religion is termed animistic. both religions venerate ancestors (e.g. catholic and orthodox christians venerate the saints as the sidamas venerate their ancestors). the ancestors or the saints possess no autonomous power to practice over human beings unless in relation to god. the only difference would be that the sidamas take their ancestral veneration as a duty. the ancestors are not seen as egoistic. they are concerned with the well being of people. for instance, the common ancestor of holloo clan, aabbo, shows concern not only to his clan but also to the whole nation and to others who ask for his help. the sidamas do not worship trees or stones but god alone.
 ga'ro (moote) plays the following roles: he organizes communal sacrifices if war or drought or plague occurs, commands the army during war, reconciles if two clans are at war or tension, takes decisions on issues concerning the whole clan, solves juridical problems which cannot be solved in sub-clan level, and announces the date of the new year feast, fitchee, and makes prayer. qqaddo is a collective name for woma, gaana, gaadala, and qqaarricha. their roles are more or less the same but with some particularity to each one. two of the sidama clans do not have woma. the holloo clan has created a complicated organization. it has both ga'ro and qqaddo. except woma the rest of the qqaddo are not found in any other clans except in the holloo. ga'ro and qqaddo are the consecrated people who take care of the life of the whole sidama people. each of them have their own council of elders. these people are deeply religious as the elders too are notoriously religious.
 elder women (qqarubba) are respected, too. but they do not practice authority over men. in the sidama culture men do not associate with women. consequently, women also have their own organization. the elder women practice authority over them. women can change men's decision if it violates peace and harmony in the society. the eldest woman (qqaro) can impose a punishment if a husband abuses his wife. the punishment cannot be reversed unless he fulfils the imposed obligation by the qqaro.
the author is a sidama specialising in theology and philosophy.


text: Jenny is a senior marine biology concentrator who has spent the past year studying salt marshes along the east coast. Her work focuses specifically on how changes in belowground decomposition due to global warming may change salt marsh dynamics and lead to increased rates of marsh loss in the future. She looks forward to doing research for the next year before applying to graduate school to study tropical marine ecology.

lowercased: jenny is a senior marine biology concentrator who has spent the past year studying salt marshes along the east coast. her work focuses specifically on how changes in belowground decomposition due to global warming may change salt marsh dynamics and lead to increased rates of marsh loss in the future. she looks forward to doing research for the next year before applying to graduate school to study tropical marine ecology.


text:
Rehabilitation of the existing 762 lf of 54” DIP gravity sewer with 48” sliplined pipe.
Rehabilitation of the existing 7,200 lf of 36”, 42”, 45” & 48” RCP sewer with 33”, 36”, 40” & 43” slipline pipe.
Rehabilitation of the existing 2,200 lf of 42” RCP sewer with 36” slipline pipe.

lowercased:
rehabilitation of the existing 762 lf of 54” dip gravity sewer with 48” sliplined pipe.
rehabilitation of the existing 7,200 lf of 36”, 42”, 45” & 48” rcp sewer with 33”, 36”, 40” & 43” slipline pipe.
rehabilitation of the existing 2,200 lf of 42” rcp sewer with 36” slipline pipe.


text:
Know your rights as Indian Telecom USER!
“The Indian telecom Industry with nearly 900 million subscribers is the second largest wireless market in the world”* is what written on website of TRAI Telecom Regulatory Authority Of India as on August-2017.
Wider use of WhatsApp by Indians, dirt-cheap voice & data plan by Reliance JIO forced wireless service provider to drops their tariffs drastically; with dirt-cheap rate & advantage of directly communicating with consumer (mobile owners) has made Unsolicited Commercial Communication (UCC) one of the most popular & cost-effective ways of selling products & services!
In the process no body realise privacy issue and most important irritation it brings to the cell phone users! Telemarketer calls at any time and most of the time they JUST start once they confirm your name without even waiting for your reaction; they are in hurry to read message and there are no pauses making it difficult for you to understand and stop this VOICE MACHINEGUN!
It goes to an extend that SMS to millions of people been used for SCAM; Recently mobile users started receiving tips to buy particular share / stock and sender was monitoring the results of SMS v/s buying selling of script when they see the effect they were trading it to their benefit making lots of losses to people who blindly jumped for buying and selling of shares just based on SMS tips!
All said & done we all are suffering and most of us don't know hot to stop this!!!!!! Process is not simple but it's there. You can use technology as first preference and then legal channel which gives you right as mobile users to stop this every growing menace!
Develop practice not to pickup call from unknown users; If your business or service don't allow this use an App TURE CALLER https://www.truecaller.com/ to see the name of the caller and if this Telemarketer been identified as spammer by other users who received the call from same number! Truecaller finds contact detail globally & has call-blocking functionality.
For most of smart phone you can also block number of caller. For SMS if users has sent using number you can still block the number for phone-sms but if it comes with header such as HP-SKICAR you can't block it.
Now look at legal rights you get as an Indian telecom users. All land-line & mobile users along with service provider and tele-marketer have to follow regulation from TRAI Telecom Regulatory Authority Of India. TRAI has notified "The Telecom Commercial Communication Customer Preference Regulations, 2010". All the provisions of regulations come into force from 27th September, 2011.
If you reached a level of “Enough Is Enough' for Unsolicited Commercial Communication in the form of marketing calls and SMSs its time to follow this step and protect yourself from this nuisance. It might not give you 100% results but i am sure it has a positive effect and you will be able to cut it drastically!

lowercased:
know your rights as indian telecom user!
“the indian telecom industry with nearly 900 million subscribers is the second largest wireless market in the world”* is what written on website of trai telecom regulatory authority of india as on august-2017.
wider use of whatsapp by indians, dirt-cheap voice & data plan by reliance jio forced wireless service provider to drops their tariffs drastically; with dirt-cheap rate & advantage of directly communicating with consumer (mobile owners) has made unsolicited commercial communication (ucc) one of the most popular & cost-effective ways of selling products & services!
in the process no body realise privacy issue and most important irritation it brings to the cell phone users! telemarketer calls at any time and most of the time they just start once they confirm your name without even waiting for your reaction; they are in hurry to read message and there are no pauses making it difficult for you to understand and stop this voice machinegun!
it goes to an extend that sms to millions of people been used for scam; recently mobile users started receiving tips to buy particular share / stock and sender was monitoring the results of sms v/s buying selling of script when they see the effect they were trading it to their benefit making lots of losses to people who blindly jumped for buying and selling of shares just based on sms tips!
all said & done we all are suffering and most of us don't know hot to stop this!!!!!! process is not simple but it's there. you can use technology as first preference and then legal channel which gives you right as mobile users to stop this every growing menace!
develop practice not to pickup call from unknown users; if your business or service don't allow this use an app ture caller https://www.truecaller.com/ to see the name of the caller and if this telemarketer been identified as spammer by other users who received the call from same number! truecaller finds contact detail globally & has call-blocking functionality.
for most of smart phone you can also block number of caller. for sms if users has sent using number you can still block the number for phone-sms but if it comes with header such as hp-skicar you can't block it.
now look at legal rights you get as an indian telecom users. all land-line & mobile users along with service provider and tele-marketer have to follow regulation from trai telecom regulatory authority of india. trai has notified "the telecom commercial communication customer preference regulations, 2010". all the provisions of regulations come into force from 27th september, 2011.
if you reached a level of “enough is enough' for unsolicited commercial communication in the form of marketing calls and smss its time to follow this step and protect yourself from this nuisance. it might not give you 100% results but i am sure it has a positive effect and you will be able to cut it drastically!


text: Facebook is the perfect place to connect, but our emoticons make that connection even stronger. You'll make someone feel extra special when you send a charming emoticons their way. We love to design images that help you tell someone you care. Send this sweet image in a chat message or post to a timeline.

lowercased: facebook is the perfect place to connect, but our emoticons make that connection even stronger. you'll make someone feel extra special when you send a charming emoticons their way. we love to design images that help you tell someone you care. send this sweet image in a chat message or post to a timeline.


text:
Our client are a family run, child-centred organisation, founded in 1994, who are dedicated to providing continued support and guidance. The sister company has 30 children’s homes across the UK, they strive to ensure everyone is treated as an individual and their specific needs are met.
An exciting opportunity has arisen for a Social Worker to showcase their new skills within a vibrant and successful team. This is a challenging yet rewarding role that is working directly with children, young people and Carers; focussing on offering support and developing your case load, ensuring effective placements are achieved.
The ideal candidate for this position will be a qualified Social Worker, who is ambitious and resourceful. You must have a flexible approach to your work, and a keen interest in making a positive impact on others lives. The key to being successful within this role is showing you have the right personality and drive to succeed.

lowercased:
our client are a family run, child-centred organisation, founded in 1994, who are dedicated to providing continued support and guidance. the sister company has 30 children’s homes across the uk, they strive to ensure everyone is treated as an individual and their specific needs are met.
an exciting opportunity has arisen for a social worker to showcase their new skills within a vibrant and successful team. this is a challenging yet rewarding role that is working directly with children, young people and carers; focussing on offering support and developing your case load, ensuring effective placements are achieved.
the ideal candidate for this position will be a qualified social worker, who is ambitious and resourceful. you must have a flexible approach to your work, and a keen interest in making a positive impact on others lives. the key to being successful within this role is showing you have the right personality and drive to succeed.


text:
"Superiority. (My favorite model)" (2004) from series of photos "The quiet life of things"
"Interpretation №1" (2006) from series of photos "The quiet life of things"
"Suicide. (Hangs pear - you can not eat)" (2007) from series of photos "The quiet life of things"
"Game.Prison cell" (2007) from series of photos "The quiet life of things"
"Prison cell" (2007) from series of photos "The quiet life of things"
"Cleopatra" (2007) from series of photos "The quiet life of things"
"Court of law" (2007) from series of photos "The quiet life of things"
"Well, since all lose weight..." (2006) from series of photos "The quiet life of things"
"Consilium of critics" (2006) from series of photos "The quiet life of things"
"Relationship 2" (2006) from series of photos "The quiet life of things"
"Photographer. Self-portrait" (2006) from series of photos "The quiet life of things"
"Interpretation №2 "Bill Kill" (2006) from series of photos "The quiet life of things"
"School friends. Ten years later." (2004) from series of photos "The quiet life of things"
"The SECT" (2004) from series of photos "The quiet life of things"
"As Mr. Duchesse flirted with miscis Duchesse. Fishing." (2004) from series of photos "The quiet life of things"
"Crime Scene Investigation" (2007) from series of photos "The quiet life of things"
"Portrait of family Duchesse" (2004) from series of photos "The quiet life of things"
"Portrait of a couple Duchess and girl playing with a wheel" (2004) from series of photos "The quiet life of things"
"Winter fun" (2006) from series of photos "The quiet life of things"
"Prison-breaking" (2007) from series of photos "The quiet life of things"
"Danko. Prometey" (2007) from series of photos "The quiet life of things"
"The mourners" (2004) from series of photos "The quiet life of things"
"If a friend was suddenly..." (2004) "Photographer" (2004) from series of photos "The quiet life of things"
"Oh, that I was your age..." (2004) from series of photos "The quiet life of things"
"Gulliver" (2004) from series of photos "The quiet life of things"
"Qualifying round. Casting" (2006) from series of photos "The quiet life of things"
"Russian girls" (2006) from series of photos "The quiet life of things"
"90x60x90" from series of photos "The quiet life of things"
"Conflict" (2006) from series of photos "The quiet life of things"
"Interpretation №2 "Bill Kill 2" (2006) from series of photos "The quiet life of things"
"Relationship" (2006) from series of photos "The quiet life of things"
series of photos "The quiet life of things"

lowercased:
"superiority. (my favorite model)" (2004) from series of photos "the quiet life of things"
"interpretation №1" (2006) from series of photos "the quiet life of things"
"suicide. (hangs pear - you can not eat)" (2007) from series of photos "the quiet life of things"
"game.prison cell" (2007) from series of photos "the quiet life of things"
"prison cell" (2007) from series of photos "the quiet life of things"
"cleopatra" (2007) from series of photos "the quiet life of things"
"court of law" (2007) from series of photos "the quiet life of things"
"well, since all lose weight..." (2006) from series of photos "the quiet life of things"
"consilium of critics" (2006) from series of photos "the quiet life of things"
"relationship 2" (2006) from series of photos "the quiet life of things"
"photographer. self-portrait" (2006) from series of photos "the quiet life of things"
"interpretation №2 "bill kill" (2006) from series of photos "the quiet life of things"
"school friends. ten years later." (2004) from series of photos "the quiet life of things"
"the sect" (2004) from series of photos "the quiet life of things"
"as mr. duchesse flirted with miscis duchesse. fishing." (2004) from series of photos "the quiet life of things"
"crime scene investigation" (2007) from series of photos "the quiet life of things"
"portrait of family duchesse" (2004) from series of photos "the quiet life of things"
"portrait of a couple duchess and girl playing with a wheel" (2004) from series of photos "the quiet life of things"
"winter fun" (2006) from series of photos "the quiet life of things"
"prison-breaking" (2007) from series of photos "the quiet life of things"
"danko. prometey" (2007) from series of photos "the quiet life of things"
"the mourners" (2004) from series of photos "the quiet life of things"
"if a friend was suddenly..." (2004) "photographer" (2004) from series of photos "the quiet life of things"
"oh, that i was your age..." (2004) from series of photos "the quiet life of things"
"gulliver" (2004) from series of photos "the quiet life of things"
"qualifying round. casting" (2006) from series of photos "the quiet life of things"
"russian girls" (2006) from series of photos "the quiet life of things"
"90x60x90" from series of photos "the quiet life of things"
"conflict" (2006) from series of photos "the quiet life of things"
"interpretation №2 "bill kill 2" (2006) from series of photos "the quiet life of things"
"relationship" (2006) from series of photos "the quiet life of things"
series of photos "the quiet life of things"


text:
Teenager accidentally shot in leg.
CR – Comminuted proximal tibial fracture with numerous small shards of bone along the projectile’s path.
IR – Digital subtraction angiogram shows a pseudoaneurysm of the posterior tibial artery.

lowercased:
teenager accidentally shot in leg.
cr – comminuted proximal tibial fracture with numerous small shards of bone along the projectile’s path.
ir – digital subtraction angiogram shows a pseudoaneurysm of the posterior tibial artery.


text:
Regular contributors to the MyTimeToBlossom.com blog, a great resource for conference-goers and all young women. Photo courtesy of Time to Blossom.
In her October conference message, Sister Bonnie L. Oscarson said, “Young women . . . need to see themselves as essential participants in the priesthood-directed work of salvation and not just as onlookers and supporters.” The Time to Blossom Young Women’s Conference seeks to help girls do just that.
The week-long conference, held this year from June 12 – 16 in Mesa, empowers young women to live Church standards, to become confident speakers and leaders, to cultivate healthy body images and to achieve their potentials as daughters of God.
“The program is tailored to accommodate a variety of topics that are spiritual, social, and educational, and also focus on inner beauty, outer beauty, and leadership, all taught by exceptional speakers who center their talks on the Gospel of Jesus Christ,” reports the Time to Blossom website.
Carla Jorgensen (left) and Debbie Forrest Dayton (right), founders of Time to Blossom. Photo courtesy of Time to Blossom.
Some of these role models for the 2017 conference include Elaine Dalton, Former General Young Women’s President, BYU religion professor Hank Smith and Jester’Z Improv Comedy Show, who specializes in clean, family-friendly comedy.
Young women will also participate in service at Feed My Starving Children, strut their stuff in a modest fashion show sponsored by DownEast Basics, get down at dance parties and learn new skills through crafts.
Participants can opt for a day camp experience or can stay overnight at the Hyatt Place Hotel. Registration for the overnight camp is $450 ($298 for day campers) until May, when registration goes up to $480 for girls staying overnight ($320 for day campers). A limited number of scholarships are available for women with financial burdens that would restrict them from attending.
Many would agree that the participation fee is well worth the spiritual growth. “Being a teenager can be hard and I was having a difficult time finding myself, but now there is no confusion in who I am or what I am to do,” said one Time to Blossom attendee.
For more information and to register, visit http://www.ywconference.com/ and follow the conference on Instagram @ywconference.

lowercased:
regular contributors to the mytimetoblossom.com blog, a great resource for conference-goers and all young women. photo courtesy of time to blossom.
in her october conference message, sister bonnie l. oscarson said, “young women . . . need to see themselves as essential participants in the priesthood-directed work of salvation and not just as onlookers and supporters.” the time to blossom young women’s conference seeks to help girls do just that.
the week-long conference, held this year from june 12 – 16 in mesa, empowers young women to live church standards, to become confident speakers and leaders, to cultivate healthy body images and to achieve their potentials as daughters of god.
“the program is tailored to accommodate a variety of topics that are spiritual, social, and educational, and also focus on inner beauty, outer beauty, and leadership, all taught by exceptional speakers who center their talks on the gospel of jesus christ,” reports the time to blossom website.
carla jorgensen (left) and debbie forrest dayton (right), founders of time to blossom. photo courtesy of time to blossom.
some of these role models for the 2017 conference include elaine dalton, former general young women’s president, byu religion professor hank smith and jester’z improv comedy show, who specializes in clean, family-friendly comedy.
young women will also participate in service at feed my starving children, strut their stuff in a modest fashion show sponsored by downeast basics, get down at dance parties and learn new skills through crafts.
participants can opt for a day camp experience or can stay overnight at the hyatt place hotel. registration for the overnight camp is $450 ($298 for day campers) until may, when registration goes up to $480 for girls staying overnight ($320 for day campers). a limited number of scholarships are available for women with financial burdens that would restrict them from attending.
many would agree that the participation fee is well worth the spiritual growth. “being a teenager can be hard and i was having a difficult time finding myself, but now there is no confusion in who i am or what i am to do,” said one time to blossom attendee.
for more information and to register, visit http://www.ywconference.com/ and follow the conference on instagram @ywconference.