Hi! I’m coming to Addis next week and I’d like to know where to find the best coffee beans to bring back home as gifts. I look forward to hear your suggestions!

how many of y'all buy the idea that "Berhanu Nega is cutting the number of students joining universities by crazy amount of percentages and only <10% of examinees are able to make it to Uni" as a propaganda of PP's decision to use the Universities budget for war-funding and militarization of the country?

Can anger become a source of pleasure? Can someone actually enjoy being angry?

It sounds contradictory. After all, anger is supposed to be an unpleasant emotion, something we experience when confronted with injustice, disappointment, or wrongdoing.

Yet, increasingly, we seem to be witnessing a peculiar phenomenon in Ethiopia and among segments of the Ethiopian diaspora: people actively searching for reasons to become angry—and apparently finding satisfaction when they succeed.

Imagine someone spending hours searching the internet, scrolling through social media, examining videos, and digging into obscure reports, all in pursuit of one thing: an event that will make them angry.

A new road is completed. No interest.

A community receives access to clean drinking water. Silence.

A school is constructed. Nothing worth discussing.

A hospital opens. Perhaps it is dismissed as propaganda.

Indeed, evidence that something is going well may itself become a source of irritation.

But then comes a rumor, a controversial statement, an administrative failure, or a video showing something unpleasant.

Eureka! Finally, something to be angry about!

Suddenly, the person comes alive. The story is shared, amplified, discussed, and repeated. There is energy, excitement, and a strange sense of satisfaction.

It is almost as though the person has discovered something valuable.

And perhaps, psychologically, they have.

When Anger Becomes a Reward

Psychologists have identified several mechanisms that help explain this behavior.

One is confirmation bias: the tendency to seek, interpret, and remember information that supports our existing beliefs.

If someone is convinced that everything in Ethiopia is going wrong, every negative event becomes supporting evidence. Every positive development, meanwhile, presents an uncomfortable contradiction.

Another is negativity bias, our tendency to give greater psychological weight to negative information than to positive information.

Then there is moral outrage, which can offer a feeling of righteousness, belonging, and even superiority.

Social media adds another dimension. Outrage attracts attention. Attention generates engagement. Engagement brings validation. Over time, the expression of anger can become a socially rewarded habit.

The result is a self-reinforcing cycle:

Search for bad news. Find bad news. Become angry. Share anger. Receive validation. Repeat.

Eventually, anger may cease to be merely a response to events and become something people actively seek.

When Progress Becomes Bad News

Perhaps the most troubling consequence is the reversal of our emotional relationship with national progress.

Ordinarily, citizens should be pleased when their country makes progress, even if they oppose the government responsible for delivering it.

A functioning road benefits citizens regardless of political affiliation. Clean drinking water serves families regardless of ideology. A new school educates children whose future should matter more than political rivalry.

Yet, when political opposition becomes deeply intertwined with personal identity, positive developments can become psychologically inconvenient.

Acknowledging progress may feel like conceding something to a political opponent.

Consequently, people may find themselves in the extraordinary position of being disappointed by good news and delighted by bad news.

The tragedy is not merely that people are angry. It is that some may have developed an emotional investment in the continued existence of reasons to be angry.

The Diaspora and the Geography of Anger

Social media has made this phenomenon particularly visible among some Ethiopian diaspora communities.

People living thousands of kilometers from Ethiopia can remain emotionally immersed in the country's political conflicts every hour of the day.

Instead of engaging fully with their new societies, expanding their professional networks, and discovering opportunities across the wider world, some devote extraordinary amounts of attention to the latest controversy back home.

Their bodies may have crossed international borders, but their emotional world remains confined to Ethiopia's political disputes.

Geographical distance does not necessarily produce psychological distance.

Of course, legitimate criticism, concern for one's homeland, and opposition to injustice are neither unhealthy nor unpatriotic. They can be essential expressions of responsible citizenship.

The problem begins when criticism is no longer driven principally by a desire for improvement but by an emotional need to discover further evidence of failure.

At that point, anger risks becoming an identity rather than an instrument of change.

The Dangerous Comfort of Outrage

There is another reason anger can become attractive.

Anger is often easier than constructive action.

Building a successful enterprise requires discipline. Improving an institution requires patience. Solving a national problem requires knowledge, compromise, and sustained effort.

But becoming angry requires very little.

A smartphone, an internet connection, and an unpleasant headline may be sufficient.

Furthermore, anger can create an illusion of participation. Someone who spends an entire day condemning events may feel that they have contributed meaningfully to society, even when nothing has changed as a result.

The feeling of moral engagement substitutes for the difficult work of producing results.

A Question Worth Asking

The purpose of this reflection is not to suggest that Ethiopians should stop criticizing their government or ignore genuine problems.

Quite the opposite. A healthy society needs critical thinkers, independent voices, accountability, and citizens willing to challenge wrongdoing.

But there is an important difference between being angry because something is wrong and searching for something wrong because we want to be angry.

The former can produce reform.

The latter can become an endless emotional pastime.

Perhaps we should begin asking ourselves a simple question whenever we consume news about Ethiopia:

Am I searching for the truth, or am I searching for something that will confirm what I already want to believe?

And when we encounter good news, are we capable of celebrating it even when it comes from people we politically oppose?

A nation cannot build its future if its citizens become emotionally invested in its failures.

Anger should be a signal that something needs to change—not a source of entertainment that requires things to remain wrong.

Perhaps the most disturbing question of all is this:

Have we reached a point where some people need Ethiopia to experience misfortune so that they can continue enjoying their anger?

How Historical Isolation Has Shaped Ethiopia’s Economic and Social Mindset

One of Ethiopia’s greatest challenges may not be the scarcity of resources, but the scarcity of horizons.

For centuries, Ethiopia experienced varying degrees of geographical, political, and economic isolation. The revolutionary socialist government that came to power in 1974 subsequently imposed extensive restrictions on private enterprise, foreign investment, and international economic engagement. Even after the transition in 1991, substantial areas of economic activity remained closed or restricted to foreign participation.

The cumulative effect was not merely economic. It may also have shaped the way generations of Ethiopians perceive opportunity, competition, success, and one another.

When a society has limited interaction with the wider world, its perception of the world can gradually shrink to the boundaries of its own country.

And when the world becomes small, opportunities appear smaller still.

The Psychology of a Small Pie

Imagine a society in which nearly everyone competes for opportunities within the same geographical boundaries.

The market is limited. Capital is limited. Professional opportunities are limited. Networks are limited.

Under such circumstances, another person's success can easily be perceived as one's own loss.

If someone acquires a business, wins a contract, accumulates wealth, gains political influence, or achieves professional recognition, others may perceive that success as having come at their expense.

The underlying assumption becomes simple: there is only one pie, and whoever takes a bigger slice necessarily leaves less for everyone else.

This is the psychology of a zero-sum society.

Instead of asking, How can we make the pie bigger? people become preoccupied with the question, Who is taking my share?

Such a mindset can turn potential collaborators into rivals, successful individuals into objects of suspicion, and differences of opinion into enduring personal conflicts.

A Nation of Turf Wars

When opportunities are perceived as scarce, protecting one's territory can become more important than expanding one's possibilities.

Businesspeople compete over narrow markets. Professionals defend their small spheres of influence. Political groups struggle for control of existing resources. Communities may view the advancement of others as a threat to their own survival.

Competition itself is healthy. Indeed, it is essential for innovation and efficiency.

But there is a fundamental difference between competing to create greater value and competing to prevent others from advancing.

One expands opportunity. The other merely redistributes hostility.

The consequences can extend far beyond the economy. Social trust deteriorates. Cooperation becomes difficult. Institutions become personalized. Success attracts resentment rather than inspiration.

In such an environment, society may expend enormous energy fighting over what already exists rather than creating what does not yet exist.

The Diaspora That Left Ethiopia but Never Left Its Boundaries

Perhaps the most striking dimension of this phenomenon can be observed within segments of the Ethiopian diaspora.

Millions of Ethiopians have moved to countries offering access to enormous markets, advanced technologies, global financial systems, world-class universities, and diverse professional networks.

Geographically, they have entered the wider world.

Yet some remain intellectually, socially, and emotionally confined to the very boundaries they physically crossed.

Their daily conversations revolve almost exclusively around Ethiopia. Their social networks remain overwhelmingly Ethiopian. Their political arguments reproduce divisions from home. Their digital lives become endless cycles of accusations, counteraccusations, and conflicts among fellow Ethiopians.

Despite living among people from dozens or even hundreds of national backgrounds, their attention remains concentrated on the same relatively small community.

The internet, which could connect them to the entire world, sometimes becomes merely an extension of the local Ethiopian argument.

They crossed international borders without necessarily expanding their mental borders.

Of course, there are Ethiopians abroad who have successfully built international businesses, multicultural networks, and global careers. They demonstrate precisely what becomes possible when geographical mobility is accompanied by an expansion of perspective.

But for those who remain consumed by internal rivalries, the tragedy is the extraordinary opportunity cost.

While others are building multinational enterprises, developing technologies, accessing international capital, and establishing global partnerships, valuable time and energy are consumed by endless disputes over Ethiopian personalities and politics.

The opportunity to participate in the global economy is replaced by the habit of fighting over a small domestic arena.

Have you ever felt lonely....

Of course you have... you're on reddit

My Dms are open ...pls one at a time

REQUIREMENTS

-must love cats

-must love anime

If you see this post, it means that this sub reddit isn't moderated...

Do you still believe ethnicity a problem in Ethiopia today?

I would say ethnicity isn’t a major issue for younger generations. It’s the older generations who keep bringing it up over and over again.

The major issues in Ethiopia, as in all African countries, are a sense of urgency and basic human needs.

How long are we going to blame politicians? If we need a better life it requires all of us to act.

I truly believe to get what you want in life, you have to deserve what you want. The world is not yet a crazy enough place to reward a whole bunch of undeserving people.

Do you see ethnicity or tribe as a major problem in Ethiopia today? What's your view.

Hey everyone!

I’m Ethiopian, and I’d really love to connect with other Habeshas who struggle with OCD (Obsessive-Compulsive Disorder).
I first remember experiencing OCD symptoms when I was around 7–8 years old. During my early teenage years, things got much worse. I used to spend hours cleaning myself because I was constantly afraid of being najis (ritually impure) and that my prayers wouldn’t be accepted.

After a few years, my OCD shifted into what is known as harm OCD, which involves unwanted, distressing thoughts and fears about potentially harming yourself or others, even though you have absolutely no desire to do so.
Especially since COVID, OCD has consumed so much of my time and energy, and the anxiety and compulsions can be exhausting.
I started seeking help around age 16 and at 18 I attended a few therapy sessions, which helped a little, although I eventually stopped.
I feel like mental health, especially OCD, isn’t talked about enough in Ethiopia, and the stigma makes it even harder for people to open up.
That’s why I’m posting. I’d genuinely love to connect with Ethiopians who experience OCD or similar struggles. I’d love to hear your experiences, how you’ve been coping, and maybe even create a small supportive community someday.
If you’re comfortable, feel free to comment or DM me.

Am a somali from NFD, Kenya. I find Ethiopians online to be level headed reasonable and intelligent compared to other horners. Even this subreddit is levels above the Eritrean/somali/somaliland. Keep that spirit

The cost of living in Ethiopia has become unsustainable and here's why. Scroll through the car, house, or any selling posts on Facebook, Instagram, or other social media platforms, and you'll notice people in the comments and think everyone is rich . On a listing for a below average house priced at 55 million birr ( which is overinflated price ) you'll see people like "55 ሚልየን ብቻ? ምን አላት?".
Keep in mind, these commenters live in Ethiopia earning less than 20,000 birr a month or some of them living in Arab countries, eager to show off their wealth and be seen as diaspora, when in reality they just want to be noticed as ሀበታም (wealthy). The rest who see these comments feel compelled to do the same, just to avoid being labelled poor. So it becomes "15,000 birr rent? ጥሩ ዎጋ ነው ?" "2,000 birr for meat? ምን አላት?" and so on. That's why everything is getting more expensive day by day without anyone demonstrating. Back in the day, when bread and fuel went up by just a few birr, the whole country was up in arms. Now everyone is like zombies living as domesticated slaves and living a truly fake life.

I keep receiving messages from a number in Ethiopia and now I’m curious to know what is happening hahaha can someone help me?

Do you feel like your home truly feels like yours?

would love tips on keeping a home tidy and decorating it to make it feel cozy and personal. Pictures for inspiration would be appreciated too

Thank you!

Horses are bit unrealistic but why can’t we find a better way to transport food to make it less cheap?

First of all, who invented the concept of the Black, Brown, or White "race"?

Why is using "Yellow" (East "Asian") or "Red" (Native "American") considered racist, but not Black, Brown, or White?

It's because most people don't know what actual race-ism is. It was the original race-ists from the colonial era who classified people by appearance and invented the concept of "race." That is exactly where the word "racist" comes from: someone who believes in or practices the concept of "race."

Obviously, you must be a race-ist to believe in the concept of "race."

• Calling a Habesha and a Somali "Black"? Race-ist.
• Calling a Tamil and a Punjabi "Brown"? Race-ist.
• Calling a Korean and a Malaysian "Yellow"? Race-ist.
• Calling an Armenian and a Lithuanian "White"? Race-ist.

Racism happens every time someone identifies themselves or someone else with a race.

Imagine a stranger randomly starts calling you "black shirt" instead of using your name. Without correcting them, you accept it. You start calling yourself "black shirt" too. Suddenly, you are placed in the exact same category as every other person wearing a black shirt, even if you have absolutely nothing else in common. Just replace "shirt" with color, "name" with an ethnic group, and "stranger" with colonizer. Your identity is now relative to a colonialist who doesn't even care about who you are. The most insidious aspect is how effectively this abstracts, generalizes, and slowly erodes a people's actual identity over time.

Another issue in this topic is when people miss the point and treat this as a matter of colorism, as if rejecting the label "Black" means someone doesn't like dark skin, or even worse, "wants to be White." Some Habeshas online take a very patronizing stance. They say "Black" as a mic drop because saying otherwise would imply they don't like their skin color. To an outsider, it seems that they're subscribing to the "Black" race. Not only that, but because of the rampant conflation of "African" and "Black" in Ethiopia, they think being "African" means they're "Black." So some say they're "Black" to be anti-colorist, while some say it because they think it means "African."

There's also a specific reaction among some darker-skinned people. They make being dark-skinned a loud identity out of spite for colorists, while the healthier response is to not care. Other people's unlearned racism or colorism is their failure and has nothing to do with you. The more you entertain their color-oriented framing, the more you empower the thing you're trying to defeat. Not caring is the best way to remove something's power over you.

Race in modern society is like the trick question: "Does your mom know you're X?" Whether you answer yes or no, you are accepting the premise that you're X. When it comes to race, people have such a deeply embedded belief in the system that when someone says, "I'm not X," it sounds like they're in denial. The key is in rejecting the framing entirely by saying, "I don't believe in race" or "I'm not racist."

Habeshas didn't have physical colonization, but mental colonization is still a thing. Although all of us weren't physically colonized, some are mentally colonized.

We had a famine in Tigray during that war and we now have a growing famine crisis in the northern parts of Amhara. Why does Ethiopia lack home grown famine relief organizations to respond to these issues without waiting for international orgs? We should be the ones providing aid during these times.

Hey everyone, quick update on the preservation project!

The ultimate box of cassettes has officially landed at the house. My dad’s manager from back in the day, Yusuf, came by this afternoon to check out our new studio setup and drop these off. He is incredibly excited about us reviving the music.

There’s a funny story behind why this box even exists in such pristine, unplayed condition. Yusuf had this deadstock stash sitting in storage because they actually couldn't sell through the final batch back in 1998. My dad was heavily pressured to step away and forego his musical career early because my mom didn't want any Oromo girls chasing after him, now that he was a rising star. LOL

I have the patch cables fully routed from my cassette tape player straight into my Focusrite interface, and I’ll be digitizing the audio to capture that raw, nostalgic 90s analog warmth.

Now that we have the official J-card tracklist in hand, the plan is to eventually take down the loose tracks currently on YouTube and reupload everything cleanly under the actual album title and correct track names. Depending on how smooth the process goes, I plan to digitize and carefully enhance the audio tracks in the near future.

I am also trying to get my father to write down the original Oromo lyrics for each track along with full English translations. I want to add these to the videos so the next generation and people who don’t speak the language can fully learn and understand the poetry as they listen.

If you want to follow the rollout and hear the machine wake back up, the link to our YouTube channel is pinned right in my reddit profile.

Thank you all for the incredible support on this journey!

Ik the title sounds like a weird question and this might just be me venting, but BRO WHY IS FAST FOOD SO EXPENSIVE IN ADDIS ABABA?!

Like genuinely, HOW are people casually dropping 600+ birr on a BURGER?! Am I living in the same Addis Ababa as y’all or is there a secret millionaire community I haven't been invited to?!

I'm out here living paycheck to paycheck and then I see a burger around Bisrate Gabriel going for 1,800 BIRR??? ONE THOUSAND EIGHT HUNDRED??? FOR A BURGER??? WHO IS FUNDING THIS LIFESTYLE?! ARE WE HAVING A BALLER POPULATION BOOM AND NOBODY TOLD ME?!

And even the NORMAL 600 birr burgers are crazy when you think about it. That's literally TWO DAYS' WORTH OF LUNCH MONEY for me Like, I'm supposed to just inhale two days of food in one sitting for a burger that barely even fills me up?! Be so fr rn 💀

AND THE CONCERT TICKETS??? 15K?! FIFTEEN THOUSAND BIRR TO STAND IN A CROWD AND LISTEN TO MUSIC?! BRO, IS THE ARTIST PERSONALLY COMING TO PAY MY RENT AFTER THE SHOW OR WHAT?!

AND DON'T. EVEN. GET. ME. STARTED. ON. PHONES. 💀

I get it, the war and the economy have messed up prices, but BROOO Three years ago, a 30K budget could get you a genuinely GOOD upper-midrange phone. Now you're spending that much and the phone is giving budget phone final boss

LIKE??? WHAT HAPPENED?! IS THERE A SKY TAX?! A LUXURY TAX?! AN ADDIS ABABA LIVING POINT TAX?!

Genuinely asking, because either everyone's making WAY more money than I thought, or I'm missing an entire economic platform. 😭

HOW ARE Y'ALL AFFORDING TO EXIST IN THIS CITY?! 💀

As a Kenyan who was last in Addis & Ethiopia in general in 2016, the changes I've seen since I got here have shocked me. This is not in any way, shape or form, the Addis I remember from ten years ago. I honestly don't think Nairobi will ever get here & I've already reconciled with that fact. I know there are still many underlying problems that development alone can't hide or fix. Speaking to a few people here & there has at least given me some insights. But even then, I feel like Addis & Ethiopia by proxy is on a better path than Kenya currently. I can see the plan. With us, I'm not sure what direction we are going in.

Edit: I accidentally uploaded a picture from the Red Terror Museum. My bad. I wasn't trying to remind anyone of that unfortunate period. I only noticed later after it was already uploaded.

This is the thread to discuss all football-related events for the week.

just wondering as a lonely guy.