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A peace treaty with Ethiopia was negotiated by the U. At the turn of the millennium, mounting criticism and resistance, most notably from lowland groups and intellectuals, against the monopolistic role of EPLF was coming to the fore and splitting the unitary, nationalistic impression of an all-embracing Eritrean identity.

Much of the criticism reflected the view that the EPLF was a monopolistic, Tigrinya-dominated front that was subduing the interests and cultures of the minority groups.

Ethnic Relations. The highland Tigrinya ethnic group is the dominant group, numerically, politically, and economically.

There is also a minority group of Tigrinya-speaking Muslims called Jeberti in the highlands. The Jeberti, however, are not recognized as a separate ethnic group by the Eritrean government.

Traditionally, the relationship between the highland and lowland groups has been one of tension and conflict. Raids on livestock and encroachment on land and grazing rights have led to mutual distrust, which is still, to a certain degree, relevant in the relation between the minorities and the state.

Many of the groups are also divided between Eritrea and Ethiopia, Sudan, and Djibouti, making cross-border ethnic alliances a possible threat to the national identity.

An Eritrean woman harvesting Teff in Geshinashim. The Eritrean economy is totally dependent on agriculture. The architecture of Eritrean towns reflects the nation's colonial past and the shifting influence of foreign powers.

The Italian population in the country called Asmara "Little Rome. The port of Massawa, on the other hand, is influenced by the Ottoman period, the Egyptian presence, and the long tradition of trade with far-off countries and ports.

In the countryside, traditional building customs are still upheld. In the highlands, small stone houses hidmo with roofs made of branches and rocks dominate.

The house is separated into two areas, a kitchen section in the back and a public room in the front that is also used as sleeping quarters.

Food in Daily Life. Eritrean cuisine is a reflection of the country's history. The injerra is commonly eaten in the rural areas. It is a pancake-like bread that is eaten together with a sauce called tsebhi or wat.

The sauce may be of a hot and spicy meat variety, or vegetable based. In the urban centers one finds the strong influence of Italian cuisine, and pasta is served in all restaurants.

The lowland groups have a different food tradition than the highlands with the staple food being a porridge asida in Arabic made of sorghum.

Food Customs at Ceremonial Occasions. Both Islam and the Orthodox Christian tradition require rigorous observance of fasts and food taboos.

Several periods of fasting, the longest being Lent among the Orthodox and Ramadan among Muslims, have to be adhered to by all adults. During religious celebrations, however, food and beverages are served in plenty.

Usually an ox, sheep, or goat is slaughtered. The meat and the intestines are served together with the injerra. Traditional beer siwa is brewed in the villages and is always served during ceremonial occasions.

Basic Economy. The Eritrean economy is totally dependent upon agricultural production. Over 75 percent of the population lives in the rural areas and conducts subsistence agricultural production, whereas 20 percent is estimated to be traders and workers.

No major goods are produced for export, but some livestock is exported to the Arabian peninsula. Land Tenure and Property. The granting of equal land right use to all citizens, irrespective of sex, ethnicity, or social class, has been a political priority for the EPLF since the days of the armed struggle.

After independence, the Eritrean government passed a new land proclamation abolishing all traditional land tenure arrangements, and granting the ownership of all land to the Eritrean state exclusively.

Accordingly, each citizen above the age of eighteen has the right to receive long-term usufruct rights in land in the place he or she resides.

The Eritrean government has not yet fully implemented the new land proclamation, and land is still administered under traditional communal tenure forms.

Land scarcity is widespread in Eritrea, particularly in the densely populated highland plateau. Thus, any reform touching upon the sensitive issue of access to land necessarily creates controversies.

Commercial Activities. Agricultural production and petty trade make up the bulk of the commercial activity in Eritrea.

The informal economy is significant, since petty traders dominate the many marketplaces throughout Eritrea, where secondhand clothing, various equipment, and utensils are sold.

Major Industries. The marginal industrial base in Eritrea provides the domestic market with textiles, shoes, food products, beverages, and building materials.

If stable and peaceful development occurs, Eritrea might be able to create a considerable tourism industry based on the Dahlak islands in the Red Sea.

Eritrea has limited export-oriented industry, with livestock and salt being the main export goods. Division of Labor. In urban areas, positions are filled on the basis of education and experience.

Key positions in civil service and government, however, are usually given to loyal veteran liberation fighters and party members.

A large share of trade and commercial activity is run by individuals from the Jeberti group Muslim highlanders. They were traditionally denied land rights, and had thus developed trading as a niche activity.

Classes and Castes. Eritrean society is divided along ethnic, religious, and social lines. Traditionally, there were low caste groups within many of the ethnic groups in the country.

The last slave was reportedly emancipated by the EPLF in the late s. The traditional elites were the landowning families.

After land reforms both during and after the liberation struggle, however, these elites have ceased to exist. Generally, in the rural areas, the people live in scarcity and poverty and few distinctions between rich and poor are seen.

In the urban areas, however, a modern elite is emerging, composed of high-ranking civil servants, business-people, and Eritreans returning from the diaspora in the United States and Europe.

Symbols of Social Stratification. In the rural areas, the better-off are able to acquire proper clothing and shoes. The rich may have horses or mules to carry them to the market.

A sign of prosperity among the pastoral groups is the display of gold jewelry on women. Eritrea is a unitary state with a parliamentary system.

The parliament elects the president, who is head of state and government. The president appoints his or her own cabinet upon the parliament's approval.

The new constitution, which was ratified in May but not put fully into effect, guarantees the freedom of organization, but it is too early to say how this will influence the formation of political parties.

Leadership and Political Officials. The president of Eritrea, and the former liberation movement leader, Isaias Afwerki, is the supreme leader of the country.

In addition to serving as president, he fills the roles of commander-in-chief of the armed forces and secretary-general of the ruling party, the PFDJ.

He is held in high regard among large portions of the population because of his skills as the leader of the liberation movement.

Former liberation movement fighters fill almost all positions of trust both within and outside the government.

Social Problems and Control. With the coming to power of the EPLF, strong measures were used to curtail the high rate of criminality in Asmara.

At the turn of the millennium, Eritrea probably boasted some of the lowest crime rates on the continent. The people generally pride themselves in being hard working and honest, and elders often clamp down on youths who are disrespectful of social and cultural conventions.

Growing tensions between the lowland minority groups and the Tigrinya—reinforced by the Muslim-Christian divide and Ethiopia's support for Eritrean resistance movements—may threaten the internal stability in the country.

Military Activity. As a result of the — war with Ethiopia, Eritrea was characterized as a militarized society in the early twenty-first century.

The majority of the population between the ages of eighteen and fifty-five had been mobilized to the war fronts, and the country's meager funds and resources were being spent on military equipment and defense.

Since Eritrea gained independence in , the country has had military border clashes with Yemen, Djibouti, and Sudan, in addition to the war with Ethiopia.

This has led to accusations from the neighboring countries that Eritrea exhibits a militaristic foreign policy.

There are indications that the Eritrean government uses the military to sustain a high level of nationalism in the country.

The government of Eritrea is concentrating its development policies on rural agriculture and food self-sufficiency.

Few resources are available to social Women carrying water from a river two hours away from their homes in Adi Baren, Akeleguzay. Reconstruction of destroyed properties, resettlement of internally displaced people, and demobilization of the army are huge challenges facing the government.

Few national or international nongovernmental organizations NGOs are allowed to implement social welfare programs on their own initiative.

The Eritrean government prides itself on its policy of self-reliance, rejecting development aid projects that are not the priority of the government.

The majority of international NGOs were expelled from the country in , although all were invited back later due to the humanitarian crisis caused by the war with Ethiopia.

The government restricts the development of national NGOs, and foreign aid has to be channelled through governmental organizations.

Division of Labor by Gender. Since subsistence agriculture is the main production activity in Eritrea, the division of labor is influenced by custom.

Women's input in agricultural production is vital but certain tasks, such as plowing and sowing, are conducted only by men.

Animals are generally herded by young boys, while young girls assist in fetching water and firewood for the household. The Relative Status of Women and Men.

Since Eritrean society is still highly influenced by customary principles, the status of women in many communities is inferior to that of men.

The war of liberation, where female fighters served side by side with men, was believed to have changed the status of women.

The EPLF culture of gender equality, however, did not penetrate deeply into the Eritrean patriarchal culture. Nevertheless, with the government's policies of modernization and gender awareness, changes are slowly occurring in the status of Eritrean women.

Customary rules of marriage vary among the ethnic groups. Generally, girls marry at an early age, sometimes as young as fourteen. A large share of the marriages in the rural areas are still arranged by the family groups of concern.

Domestic Unit. Generally, people live together in nuclear families, although in some ethnic groups the family structure is extended.

The man is the public decision-maker in the family, whereas the woman is responsible for organizing the domestic activities of the household.

Inheritance rules in Eritrea follow the customary norms of the different ethnic groups. Generally, men are favored over women, and sons inherit their parents' household possessions.

Kin Groups. The nuclear family, although forming the smallest kin unit, is always socially embedded in a wider kin unit. With the exception of the Kunama who are matrilineal, all ethnic groups in Eritrea are patrilineal, that is, descent is traced through the male line.

Infant Care. In all ethnic groups, children are raised under the strong influence of parents and close relatives, as well as neighbors and the kin group.

While conducting domestic chores or working in the fields, mothers usually carry the infants on their backs. Child Rearing and Education.

From an early age, both boys and girls are expected to take part in the household's activities: boys as herders of the family's livestock, girls as assistants to their mother in domestic affairs.

An increasing number of children is joining the formal educational system, although education sometimes conflicts with the children's household obligations.

In some of the nomadic and seminomadic communities, children might be unable to regularly attend classes in the formal educational system. Digital Library.

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I Hate Eritrean Guys! Even though I can be difficult, I never really put much preference in guys. Long story longer, I gave up on Eritrean guys and said the hell with it.

So a little over a year and half ago, I was siting on a plane seat, waiting for it to take off when this cute Eritrean guy comes on late and sits next to me.

The first thing I noticed when he sat next to me was he smelled really good. He is amazing, charming, whatever you want to call it, he has it!

I quickly caught up with him inside the airport and asked if he was scared to ask for my number?

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