Residents Dig Mass Graves to Bury Tigray War Victims

On the outskirts of Hawzen, Ethiopia, rocks and dirt cover the bodies of war victims in shallow graves.

Some graves hold dozens of bodies, some only a few. About 200 people are believed to be buried in and around the town after more than seven months of war.

Locals say there are about 20 graves in all, containing bodies that were found in the streets after multiple battles, the most recent of which happened just a few weeks ago. 

Hawzen has changed hands about five times in fights between the Ethiopian National Defense Forces and the Tigrayan People’s Liberation Front. Militias and Eritrean soldiers also are among the warring parties.

As sand blows over the field outside her house on the edge of town, Letay Girmay, 50, says she helped bury bodies and hopes they can soon be moved to a churchyard.

“The bodies lay … on the ground for seven or eight days,” she said. “And there was no one to help us take them to the church, so a few of us buried them. They smelled bad, rotting and attracting maggots.”

A priest was summoned for a blessing before they covered the bodies.

War-torn town

Inside Hawzen, many buildings are in ruins, and people can be seen funneling water from trucks. Much of the local infrastructure has been destroyed.

Government forces are now in control, manning checkpoints and patrolling the market.

Most of the residents have fled to camps or to the homes of families or friends in safer towns, villages and cities. Nearly 2 million people in the Tigray region are displaced inside Ethiopia and more than 60,000 have fled to neighboring Sudan.

Those remaining in Hawzen are on edge, fearing new battles could break out again at any moment.

“There have been so many bombings,” says a woman selling tomatoes and onions in a market, still open despite the tension. She doesn’t want her name used for security reasons. “Children have died, and houses are destroyed.”

In the market, most sellers lay their wares on tarps on the ground. Vegetables, cooking oil and a little candy is available, but almost no one is buying. The usual shoppers are residents of the town. Many remaining say they only stay because they cannot afford to go anywhere else.

“There is no business at all,” says the woman. “But we sit here all day.”

At an outdoor coffee shop near the market, a 33-year-old man, who also does not want his name used for safety reasons, says he used to own a small grocery store. He sold things like coffee, pasta and sugar. His shop, like so many others, was looted and is now empty, he says. “Now, I have nothing.”

In one of the few restaurants still open, Haftom Gidey, 35, says he was once a waiter in a local hotel. Since the war began, the hotel has been closed and now it is looted and damaged.

But Haftom says poverty is the least of his worries. He also helped bury the dead after bombings and has fled his home several times.

“I’m not afraid,” he insists. “There may be things to fear, but nothing could be worse than what I have already seen.”

Recovery?

The Ethiopian government says it is working to help the people of Tigray recover, distributing aid and prosecuting soldiers accused of sexual violence.

But much of the region is cut off, with roads closed and internet service blocked. The World Food Program says more than 90% of the people in Tigray need emergency food aid. Most health care centers in Tigray are looted and/or damaged, and hundreds of women and girls have reported being raped by Eritrean soldiers, the Amhara regional militias and Ethiopian federal soldiers.

And while the government appears to have captured most of the region, battles continue, with war-wounded arriving at hospitals daily.

In Hawzen, locals say they see no sign of the war abating as they bury their dead themselves.

“The killing continues,” says Letay, as the wind whips up her forest-green head wrap. “Recently we buried another seven bodies near the church.”

Source: Voice of America

ICC Prosecutor Calls on Sudan to Hand Over War Crimes Suspects

The departing prosecutor of the International Criminal Court has called on Sudan’s government to transfer four men wanted for war crimes in Darfur to The Hague.

“Sudan has to tangibly demonstrate that the new Sudan is now a fully fledged member of the international community that has joined the fight against impunity and is fully committed to justice and the rule of law,” Fatou Bensouda said Wednesday during her final briefing to the U.N. Security Council as the court’s chief prosecutor.

“Almost all the suspects are in the custody of the government of Sudan, and there is no legal impediment to their surrender to the ICC.”

Only one Darfur war crimes suspect is in ICC custody. Ali Kushayb, whose given name is Ali Muhammad Ali Abd-Al-Rahman, surrendered voluntarily and was transferred to the ICC a year ago.

The arrest warrant for the former Janjaweed militia commander includes 22 counts of crimes against humanity and 28 counts of war crimes, allegedly committed in 2003 and 2004 in Sudan’s Darfur region. He is suspected of planning and, in some cases, participating in attacks against civilians.

The yearslong conflict between Darfur rebels and the Khartoum government killed more than 300,000 people and displaced 2 million more, causing a humanitarian crisis that is still felt today.

Prosecutor’s ‘historic visit’

Bensouda just returned from her first trip to Darfur.

“My historic visit to Darfur last week opened my eyes even more to the reality of what we and the people of Darfur have been fighting for over the years,” she told the council.

She said that another suspect, former Sudanese Interior Minister Ahmad Harun, who is at large, reportedly wants to surrender to the court, and that there is an “urgent need” to transfer him to The Hague soon.

Harun is charged with many of the same crimes as Kushayb. Their cases were separated because one is in the court’s custody and the other is not. Bensouda said there is still time to rejoin their cases, which would be more efficient and allow witnesses to testify only once about traumatic events.

“Sudan is under a legal obligation to surrender the suspects pursuant to Resolution 1593,” she said of the Security Council resolution that first referred the situation in Darfur to the ICC more than 16 years ago.

Bensouda said last year’s Juba Peace Agreement between Sudan’s government and various rebel groups also states that war crimes suspects must appear before the ICC, and that Sudan should fully cooperate with the ICC’s investigations and prosecutions of these suspects.

Other warrants

The other three outstanding warrants are for former President Omar al-Bashir, who has been in a Khartoum jail since he was ousted during a popular revolution in 2019; Abdallah Banda, former commander of the rebel group Justice and Equality Movement; and former Sudanese Defense Minister Abdel Raheem Muhammad Hussein.

Last August, Sudan’s prime minister, Abdalla Hamdok, said the transitional government was ready to cooperate with the court. But so far, it has not handed over any of the suspects. His representative at the Security Council said Wednesday that ending impunity remains a top priority.

“Last week, the prime minister announced that the government ‘is working with the ICC and victim groups to find the best ways to bring wanted suspects to justice before the ICC,’ ” the representative said, quoting Hamdok.

Prosecutor Bensouda leaves the court this month after nearly 20 years, nine of them as the top prosecutor. Her tenure has not always been smooth.

In 2016, African countries threatened a potential exodus from the court over complaints that it disproportionately targeted Africans. They eventually backed down. And in 2019, the Trump administration revoked Bensouda’s U.S. visa and, the following year, sanctioned her and a colleague over investigations into U.S. troops in Afghanistan.

Sanctions lifted

The Biden administration lifted those sanctions in early April, and at Wednesday’s meeting, its envoy expressed support for the prosecutor’s work. The U.S. is not a member of the ICC.

“The United States fully supports the ICC’s investigations in Darfur,” Ambassador Jeffrey DeLaurentis said. “We call on the civilian-led transitional government to honor its obligations under the Juba Peace Agreement and U.N. Security Council Resolution 1593 to cooperate with the ICC.

“In that regard, the United States has taken — and will continue to take — active steps to encourage the civilian-led transitional government to immediately transfer Ahmed Harun to the court.”

On June 16, Bensouda, a native of Gambia, will be succeeded at the ICC by British human rights lawyer Karim Khan.

Source: Voice of America

Ethiopians, Eritreans Call on Int’l Community to Have Clear Picture of Situation in Tigray

(ENA) Ethiopians and Eritreans made rallies at the State Capitol Square in Colorado State to call on the international community to have a clear picture of the situation in Tigray, and detach itself from encouraging the supporters of the criminal group.

Representatives from both communities lauded the Ethiopia-Eritrea peace accord that ended the 27 years of divisive policies of the TPLF that separated people by deliberately fabricating and exaggerating various fault lines.

The demonstrators have also condemned the treasonous act of TPLF against the Ethiopian Defense Force, according to Ministry of Foreign Affairs.

Besides the communities of two countries, the Ethiopian American Civic Council, Friends of Ethiopia, and other Ethiopian rights organizations, including Ethiopians living in Denver and neighboring cities have organized the rally.

Source: Ethiopia News agency

African Medics Asked To Play Key Role In Medical Research

African countries should participate in the manufacturing and vaccine clinical trials to stop perpetual myths against western countries for allegedly using Africans as guinea pigs.

Prof. Walter Jaoko, the Director Kenya AIDS Vaccine Initiative (KAVI), Institute of Clinical Research, sounded the call to Africa pointing out that he was against hoarding of vaccines, including those against Covid-19 that has caused mayhem globally. Prof. Jaoko said this was immoral and unjust to the African countries.

“It was high time we established a regional block like EAC, ECOWAS, SADC among others from where vaccine manufacturing and trials can be done,” he explained.

The Don observed that this way, countries in the respective regions could leverage on each other’s strength to establish such centers, which required colossal resources, thus rendering them to have minimal contribution or determine to an extent what goes on elsewhere in the global arena.

He stated that such regional manufacturing and vaccine testing centers could make dealing with diseases such as whooping cough, polio, measles and Covid-19 or any other future pandemic much easier to handle in a more coordinated manner.

Speaking during a webinar: Africa Science Media Center (AfriSMC) press briefing, Prof. Jaoko said that so far, 2.1 billion doses of Covid-19 have been given out globally by last week including Johnson & Johnson, AstraZeneca, Sputnik V, Sinovac and Covexin.

He singled out Tanzania, North Korea, Haiti, Chad and Eritrea but pointed out that there was unfair distribution of the vaccines with the United States, Canada and UK having the highest doses of the vaccines.

“As a result of this poor distribution, some of the countries above have up to 15 pc of their population already vaccinated against various variants of the Covid 19. On the other hand, Africa as a whole has less than 2 pc of its entire population having received the jab”, he explained.

However, he added, Seychelles is leading the continent having vaccinated 70 per cent of its population using the multiple vaccines as opposed to sticking to one type, depending on what was readily available in the market at the time.

Not all has been lost in Africa, considering that Rwanda, Kenya and South Africa have also been mentioned as the better countries in terms of those vaccinated against Covid-19 but the numbers are still very low.

“To fully get protected from Covid-19, the public should know that this kicks off two weeks after one gets the second dose of the vaccine. In Germany, UK and France there is no further use of face masks as hotels, cinema halls, theatres are now open”, he stated.

Prof. Jaoko told participants that when the Covid-19 viruses multiply, then if you have several mutations you end up with a variant of Covid-19 which may be a little bit more difficult to manage.

“Consequently, this leads to more infections and types of variants,” he said.

However, he added, as the world continues to fight the deadly Coronavirus, the emergence of new variants of the SARS- CoV-2 there are only 4 variants of the Covid 19 including (B.1.1.7) –UK, (B.1.351) –South Africa which form part of the four variants of concern which have been labeled with the first Greek letters– Alpha, Beta, Gamma and Delta.

The Don cautioned that vaccines are a critical tool against Covid 19 and so if we hope to go back to normal life then the global community must act in a more coordinated manner, without leaving any country behind in terms of fighting the pandemic and others like it in future.

Source: Kenya News Agency

Empowering the Youth: Generating and Disseminating Wealth

On the cover page of its 17th edition, the Defense Ministry’s magazine quoted President Isaias Afwerki as saying: “There are two things we need to achieve through hard work … we need to create wealth and distribute wealth.” The development pilot projects at Logo and Misilam dams, like other development projects nationwide, are good illustrations of how Eritreans intend to create and distribute wealth. Definitely

Many dams have been built over the years in the country to serve as hubs of social transformation. As we have seen in previous editions of #UnderstandingEritrea, the construction of Logo and Misilam dams has resulted in the empowerment of communities who live in villages around the dams. The communities now have access to potable water and have made a transition from traditional to modern farming and animal breeding, all of which have raised their standards of living.

“Creating and distributing wealth” is the mantra guiding the future development path of the nation. But who generates the wealth? The youth, of course! The Government of Eritrea’s scheme of national development heavily relies on its human resource, and the overwhelming majority of the Eritrean population is made up of the youth. With access to free education from primary school all the way to higher education, it is not difficult to imagine the prospects of Eritrea as a nation that is endowed with a lot of educated and skilled youth, who work in a variety of capacities as prime movers of change. During our visit to the Logo and Misilam development projects, we saw firsthand young college graduates and trainees on-site engage in activities that contribute to the social transformation of Eritrea.

For example, the Logo Dam plant has five metal workshops that cater to the construction and assembly of water tanks nationwide. Each unit, composed of hundreds of welders, covers specific geographic areas, allowing the four units to deploy their workforce to different locations simultaneously.

Mr. Semere Tareke, the supervisor whom we met in Metal Workshop 1, said the unit was formed in March 2015 with 80 students from the 27th round in Sawa, who were given intensive vocational training in metal works. Since then the unit has been recruiting every year graduates from the vocational school in Sawa. They leave their trademark in the work they have done even far from the Logo Dam area where they began as amateurs before they became skilled professionals who contribute immensely to Eritrea’s national development.

Mr. Semere told us that some members of the unit who had been his students at the project have become trainers while others have become experts in making and installing water tanks in other parts of the country. He says that he is gratified to see his former students leave the unit after having learned important skills. He expressed his appreciation for their enthusiasm and endurance working in the open air under a scorching sun.

Mr. Semere is currently supervising the training and performance of 180 students who joined his unit not long ago. So far his unit has overseen the development of 600 young Eritreans who engage in metal works. They all learned while being extremely productive. In fact, works related to water distribution operated by the youth from Metal Workshop 1 have been deployed from Adi Halo to Adi Ke, Gherghera, Laguyen, Aitiabir, and others. In Asmara, their water tanks can be seen at the hills in Arbaete Asmara and Mai Chehot. The youth from Metal Workshop 1 has also worked at infrastructures for water distribution systems in the Northern and Southern Red Sea regions, including Gahtelay, Massawa, Assab, Wia, and Laite.

The workshop at Metal Workshop 5 is slightly different from the other four as it includes wood, plastic, and designing works. It is the most recent establishment in the Logo project and has 556 students and college graduates, equipped with the latest technologies.

Logo and Misilam projects have become youth training centers and hubs for social transformation. As we’ve seen in previous editions of #Understanding Eritrea, we have witnessed the youth working hard everywhere we went. At the community farms, we met agronomists who assist farmers in making the transition from traditional to small-scale commercial farming, and as part of the awareness-raising campaigns, we have seen college graduates travel village to village to teach the communities public health and modern farming. We have also seen how the youth made solar farms and generate power to be supplied to villages. At Misilam dairy project, we met veterinarians and animal science graduates working hard to multiply imported cattle breed by thousands so that they could be given to farmers all over the country and boost milk production.

Overall, in the journey we made to “understand Eritrea,” we have come to realize that after building dams and collecting water, one of the grand goals of the Eritrean government is empowering the youth by creating opportunities for learning and developing skills to assist the nation reach its development goals that put the peoples’ interest first. Indeed, there is no question that by arming the youth with the needed knowledge and skills Eritrea is poised to multiply its potential to generate and evenly disseminate wealth.

Source: Ministry of Information Eritrea

“I Can’t Deny the Fact That I’m Also An Eritrean”

“She gave me the strength and courage to get where I am now.” “She is not a teacher but more like a friend to all of us.” “She is a strong woman but yet sympathetic.” “She has always been by our side, especially during the hard times.” “She is not only a teacher but a demonstrative mother”. “She jokes around but yet leaves you with essential tips for life.” These are some of the words of her former students and colleagues at the University of Asmara. I bet you may be wondering who this person is. Please read on.

• I would like to thank you for agreeing to do this interview. Sister Thomas, please introduce yourself?

My name is Sister Thomas Johnston. I was born in 1938 from a working class family. I have a lot of Irish blood in my veins as my mother’s father and mother were of Irish origin. That way I am catholic. Being a nun was never on my mind as I had the dream of becoming a musi¬cian. But God has his own plans. I became a nun after my experi¬ence of being a music teacher at the age of 20. Six years later I set my foot in Eritrea which current¬ly is the country I’m living in.

• How do you characterize your stay in Eritrea?

I came when I was 26 years old in 1964. Now I’m leaving at the age of 82 in 2021. I have lived all this time, at the time of struggle and hardships, along with the people. I literally tried to live the life of the Eritrean people. So I can’t deny the fact that I’m also Eritrean. I started my career at Asmara University which was a difficult duty for me. The rea¬son for that was I was a student myself when I was giving les-sons and teaching the students. But I especially characterize my stay here by the resilience that I found in the people. They passed through difficult times to enjoy their happy lives now. I was in Eritrea when the people were suffering. I’m living proof. I witnessed the good and bad times with the people. This is the special characteristic of the people and I got the opportunity to grab that from them.

• We all go through good and bad times in our lives. Tell us about the happy moments that you remember during your stay in Eritrea?

The inauguration of Asmara Uni¬versity is one of the happiest mo¬ments during my stay here. The other was the first graduation cer¬emony, which was held in 1969. However, nothing can be compared to the moments when Er¬itrean fighters made their way to Asmara. On May 24, 1991, I was literally rejoicing and dancing with the people as if it was the in¬dependence of my own country. That day I felt the freedom and was too happy to handle it. Then I made my presence in the air¬port when the first flight attendants started their job in 1993. Another memorable mo¬ment was my time with the people of Afabet. You have no idea how beau¬tiful my time with them was.

• So tell us about your stay in Afa¬bet?

I stayed in Afabet from 1996 till 2012. I really had a good time in Afabet. The people have got a lot of space in my heart indeed. I was so happy among them feel¬ing like I’m one of them. They are simple people, in a good way. They are kind and lovable. The unique thing that you can get in every Eritrean is there with them too. I’m Christian while major¬ity of the people there are Mus¬lim. They warmly allowed me to blend just like any Eritrean and made me part of their society. I consider this a national treasure that you can never find in any other country. That alone was good enough to make me fall for their charms and warmth. Let me tell you this. I once wore a scarf which they call “shash”. That specific shash (white with black stripes) is only worn by men. The women there saw me wear¬ing that specific shash and were surprised and told me that it is supposed to be for men. I liked it and tried to explain my self by telling them that I’m also a man because I’m a nun. They simply laughed and allowed me to have it my way because they noticed that I loved that specific scarf. The more I started to spend time with the people the more I fell in love with them.

• You must have enjoyed your time there. Any moments that saddened you?

I have been in Eritrea for the past 56 years. This means I was there when their history was made; so, of course, there were a lot of sad moments that broke my heart and other moments that shocked me. To tell you some, back then my students used to love school and studying. Their ambi¬tion for education and knowledge was really incredible, motivating me to teach them more and more. They attended classes regularly and were always busy studying despite the war and chaos that was going around. There was this specific moment that really broke my heart and that was when a stu¬dent showed up in my office after class alone. They would come and whisper, “Sister, I’m leaving my bike here in the university” or they would go like this, “Sister, you might not see me tomorrow.” Those moments were very hard to endure. You couldn’t hold back your sadness to see such kids leaving their studies and going to the front for they were too des¬perate to bring freedom and live a peaceful life. At moments like that, you really can’t be neutral because you are already attached to them.

• Those must be some of the moments that made you sad. How about the shocking part?

It was on February 1, 1975. The previous day we went to Massa¬wa as we had some work to do there. It was a one-night trip. We came back with one of the Las¬salle brothers. As we entered that around the world, rural areas and remote, hard-to-reach populations frequently have worse social-, economic-, education-, and health-related outcomes and are frequently underserved, overlooked, and undervalued. Unfortunately, they remain almost forgotten and basically an afterthought.

Moreover, social justice is also reflected in the fact that the recently opened schools will offer lessons to students in accordance with the country’s mother tongue policy, which sees education made available in the various languages used across Eritrea. Accordingly, this will help to allow the local communities to preserve their rich heritage and culture, and also means more equitable access for all ethnolinguistic groups and improved enrolment, retention, and comprehension. Ultimately, these schools and policies will help to ensure that more children, irrespective of background, distinction, or status, have the opportunity to enroll in education, become literate, maximize their potential, and transform their lives.

Asmara we heard shooting and he drove me to the university where I used to stay. That night I had already arranged an extra evening class for the students and not more than 15 students were waiting for me in the university while some of them had already left. They waited for me there till I arrived. I couldn’t send them back to their homes as the shooting was overwhelming the city. So, I took out a mat and we all stayed the night in one classroom sleeping on the mat, not knowing the worst was yet to come in the morning. The next morning we woke up and the shooting had already ceased. How¬ever, it started again in a frightening way and we could feel that the shooting was getting closer and closer. Suddenly, some soldiers from the enemy [Ethiopian army] came to the classroom with their weapons and all and ordered us to bring the shabia soldiers who were attacking from the roof of the university with a sniper or we take the fall. I then noticed that the university was surrounded by soldiers. We didn’t even know that there were soldiers with snipers right above us. They searched and searched but couldn’t find them. Finally, they let us off the hook in the evening hours. That mo¬ment, being surrounded by soldiers with their guns aiming at you, was really terri¬fying. It was a bit dangerous for me and I went to Sidamo, an Ethiopian province. But I made my way back to Eritrea after a couple of months. That’s what I learned from Eritreans–resilience. In 1976, we started classes again.

• What a story! Any final thoughts?

To have lived my life in Eritrea is simply a gift that God himself gave to me. I can’t deny the fact that I’m Scottish but I can’t deny that I am Eritrean, too. I spent many years here. Spending my youth and my lat¬er ages with warm people, Eritreans at that is really a big deal for me. Looking at those who once were your students as successful adults and many of them with families also brings me satisfaction. Finally, I am glad I brought joy by taking my life journey with such kind and courteous people. It indeed is making me sad to leave now after spend¬ing those beautiful years with the people.

Source: Ministry of Information Eritrea

Customary Laws of Eritrea

The customary laws of Eritrea are products of centuries-old customs, rituals, norms, religious beliefs, and cultural values. Successive colonizers sought to impose alien judicial institutions upon the Eritrean society to no avail. The traditional society of Eritrea has historically had its own legal institutions for regulating behavior and resolving problems.

The customary laws of Eritrea are products of historical, socio-economic, and cultural features of the Eritrean society. They have contributed immensely toward strengthening the social bond within the society and served as essential tools in settling disputes and ensuring peace and order. The traditional legal institutions of Eritrea are democratic institutions. Muluberhan Berhe, in his book, Customary versus Modem Laws of Eritrea and Intangible Cultural Heritage, wrote “The contemporary Eritrean people’s respect to the rule of law is an attribute to the deeply cherished, loved and adhered customary laws.”

The customary laws of Eritrea have been preserved and passed down from generation to generation orally until they were documented. Some of them were codified before the 14th century. Carlo Conti Rossini, Pollera, and other Italian field researchers, who studied the Eritrean society, were amazed by the results of their studies. They came to know that long before the coming of the Italians, many customary laws of Eritrea had been codified. They include the customary laws of Adghina Tegeleba, Loggo Chiwa, Adkeme Milgae, Afar, Engn’a, Sirat Atsmi Harmaz, Enda Figray, and Waela Seleste Tsimaro. Other codifications of customary laws, which continued after the Italian colonization of Eritrea, include the codes of Waela Shewate Anseba, Habselus, Ghebrekristos, Deqiteshim, Lamzan Sehartin, Weqertin Damban, Karneshim and Dembezan, Sahil, Bilen, and Maria.

The customary laws of Eritrea, which are basic to the life and custom of the Eritrean society, regulate the welfare and other aspects of human life, from the moment a child is conceived in her mother’s womb.

There is a strong link between the rule of law, peace, and security, human rights, and development. The Eritrean society has its own tradition with the administrative and judicial system that considers the family as the fundamental basis of the society. The traditional and indigenous wisdom considers the family as the foundation for freedom, security, and unity within the society. Family life is seen as an initiation into life in society. There is no development without the security of the family and no security without the development of the family. Both development and security also depend on respect for human rights and the rule of law.

The customary laws of Eritrea were amended at different times in a way that met the requirements of the local people and conditions. They are the intellectual and moral property of Eritrean society. The Ministry of Justice of Eritrea has examined the merits of the customary laws and tried to incorporate their spirit in the civil and criminal codes published in 2015. In the introduction of the legal document, Minister of Justice Fawzia Hashim states: “From the inception of the drafting process up to this final form, relentless and continued efforts have been made to make it consistent with the values and principles of the Eritrean society.”

The Ministry of Justice of Eritrea announced its acknowledgment of the merits of traditional means of dispensing justice by issuing a proclamation in 2003. As a result, in November 2003 community courts were set up and since then have been operating throughout the country. Community courts are often more accessible than the established courts for the poor and disadvantaged people and have the potential to give quick, and socially relevant remedies. They play a vital role in settling conflicts. The law is supposed to aim at bringing about “the greatest happiness to the greatest number.” It should also conform to the local needs and feelings of the society. The customary laws of Eritrea deliver justice without delay. They bring offenders to face the consequences of their actions quickly, using effective, local solutions.

Access to justice is essential for human development, poverty reduction, and conflict prevention. The community courts of Eritrea, operating according to the proclamation of 2003, have broadened access to the institutions of justice. Access to justice is defined as “The ability of people to seek and obtain a remedy through formal or informal institutions of justice, and in conformity with human rights standards.” Access to justice exists when people can pursue their goals and address their law-related problems in ways that are consistent with fair legal standards and processes.

In dealing with disputes the community courts often look for mechanisms to solve the disputes through reconciliation. Decisions are based on a process of consultation and enforcement of decisions is secured through social pressure. The community courts emphasize reconciliation and restoring social harmony. Arbitrators or judges are democratically elected from within the community by the community on the basis of equality. The goal of community court is not just to punish the perpetrator, but to compensate the victim and to reintegrate both the victim and offender back into the community. The type of justice promoted by community courts is by far the most appropriate option for people living in a close-knit community whose members must rely on continued social and economic cooperation with their neighbors.

The community courts operate with limited infrastructure and resources and provide a very cost-effective means of justice by which people can voluntarily choose to settle their disputes, thereby reducing court congestion. It reflects local social norms and is closely linked to the local community. Community members often have a sense of ownership towards their respective systems.

In conclusion, customary laws are central to the very identity of the Eritrean people, defining rights, obligations, and responsibilities of members relating to important aspects of their lives. Maintaining customary laws is crucial for the continuing vitality of the intellectual, cultural, and moral life of Eritrean society. The customary laws of Eritrea should continue to be the fundamental legal basis or source of law for modern Eritrea.

Source: Ministry of Information Eritrea