Seattle ecma

Membership increased dramatically and many people donated small amounts of money toward the project. The association will host programs for Ethiopian youth, such as after-school tutoring, Amharic language classes, cultural classes, computer classes, and arts and music events.

The hope is that these programs will help Ethiopian youth develop their own identity and pride and teach them to be good citizens. Some Ethiopian children have strayed from their immigrant parents, who often cannot speak English fluently, work two jobs away from their homes in order to support their families, and cannot integrate into American culture as quickly as their children can. As a result, some young Ethiopians have gotten involved in gang-related activities.

Community leaders believe that youth programming at the community center will help address this problem. In addition, the association hopes to bring in police officers, health officers, and politicians to teach Ethiopians about the law, health and nutrition, and other issues pertinent to the well-being of the community. Finally, the community center will be a place for retired Ethiopians to spend time with one another, support each other, learn new skills, and help young Ethiopians learn their language and heritage.

The Ethiopian Community Center will also celebrate major Ethiopian events and holidays, such as the anniversary of the Battle of Adwa when Ethiopians drove out the Italians on March 1, , Kiddus Yohannes, which is the Ethiopian New Year, as well as a celebration for new Ethiopian graduates at all levels and a summer family picnic. Diouf Washington D. In Ethiopia and Eritrea, teff is the most common cereal crop used to make engera.

Some estimates put the Orthodox at just over half the population, while other estimates suggest that the Muslims are in the majority. Ethiopian Orthodox Christian Encounter offers a perspective about death taken from conversations with community members. Rural Ethiopians depend primarily on traditional healers, who treat illnesses with local herbal and animal remedies.

Spiritual healing, such as prayer, is the preferred treatment for many diseases. Mental illnesses are seen as the result of evil spirits and are treated with prayer.

Rural Ethiopians who come to the city often keep their traditional beliefs and attitudes towards health. Where Western-style medical care is available, antibiotics are used frequently. Ethiopians who consult doctors usually receive a medication for every illness. Refugees from urban centers in Ethiopia have experience with Western-style medicine, but rural people have trouble understanding the concept of disease and the causes, means of transmission and methods of prevention.

Because Ethiopians are accustomed to receiving antibiotics or other medications for every illness, they feel it is a waste of time to go to a doctor if no medication is given, even for a minor illness. This is a common point of dissatisfaction with health care in Seattle. The businesslike and direct approach of Western doctors is in contrast with the more interpersonal approach of Ethiopian doctors.

For example, an Ethiopian doctor will never inform a patient of a terminal diagnosis. Instead the doctor will tell a close relative. This protects the patient from being discouraged; encouragement from relatives gives the patient hope and protects him or her from despair. Language is also a problem. Ethiopians who come from rural areas have very limited English language skills. Although interpreters may be provided, the interpreters are not always appropriate.

Because of these differences, patients often feel they cannot express all their needs and may not trust the medications prescribed. The cost of health care is a problem for many Ethiopians.

Those who cannot afford to pay are afraid to use the health care system. Little information is available about the Basic Health Plan or other options. The article includes information about a trend toward higher rates of disease in African immigrant women compared to African immigrant males.

The ECMA uses the languages of these three groups as well as smaller ethnic groups for its programs. Programs include ESL and literacy classes, referrals for employment and social services, legal advice, and counseling for families with dependent children.

The total Ethiopian population in the greater Seattle area is estimated at between 6,, with women and children highest in number. Most of the Ethiopians settling in Seattle came from rural areas and have had little formal education. Those from urban areas are educated and worked as health professionals, engineers, teachers and social workers. Unemployment or underemployment are leading problems for many Ethiopians in Seattle.

Some suggestions from the community that would help smooth the acculturation process in terms of access to health care:. The following two sections were written December by Rachel Brandon, based on information contributed by Ethiopian medical interpreters and caseworker cultural mediator at Harborview Medical Center.

Language is probably the largest hurdle that Ethiopian immigrants face in American society. Ethiopians who do not speak English are often limited to low—paying jobs. This is particularly pronounced among older members of the community who have more trouble with language proficiency. Many immigrants lose their professional status after coming to the U. Medical and law degrees received in Ethiopia are not entirely transferable to the U. Because of this, even educated immigrants may end up in low paying jobs.

Additional economic pressure is placed on immigrants through demands made on them by the extended family back home. Ethiopian immigrants in Seattle view monetary remittances as a duty to poorer family members in Ethiopia. Many work two jobs in order to meet their financial needs. Older members of the community express the desire to one day return to Ethiopia, although for many this reality is becoming increasingly unlikely.

Some are reluctant to return to Ethiopia due to political circumstances. Oppression and poverty are two of the many reasons members of the Seattle community cite for ongoing emigration from Ethiopia. Second generation Ethiopians are those born to immigrant parents. There is also a 1. Both the second and 1. In general, the issues faced by all East African youth are quite similar. This is most likely due, in part, to the homogenizing influence of American racial categorization.

Parents try to keep their children in touch with their tradition and with their families back home. This includes trips back to Ethiopia most children are eager to go and involvement in religious activities. In Seattle, Ethiopian youth have organized for language and cultural education programs. The youth pick up the language quickly and are often cultural mediators between their parents and the larger society. This can potentially breakdown the established generational hierarchy of the family unit.

On the other hand, children often help their parents navigate through difficult cultural transitions. Getahun, H. Abortion among rural women in north Ethiopia. Most common treatments areas include face, neck and legs. We can help you restore, rejuvenate and improve the appearance of other conditions like stretch marks, age spots, sun damage, hyperpigmentation and freckles. Our office is open Monday through Friday by Appointment only. Please call our office to schedule your appointment or consultation.

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