Tag Archives: artists at risk

Members of Belarusian band behind 2020 protest songs receive draconian sentences

Their song ‘We are not a small nation” spread like fire.

Screenshot of YouTube video of the song ‘We are not a small nation’ by Tor Band from the YouTube channel Tor Musical Band. Fair use.

As the BBC reported, members of the Belarusian music group Tor Band were sentenced to years in prison at the end of October 2023.

This marks yet another escalation of a nationwide campaign against dissent that Belarusian leader Alyaksandr Lukashenka has been conducting for years.

The band’s leader, Dzmitry Halavach, was sentenced to nine years in prison. Another member, Yauhen Burlo, received an eight-year sentence, while third member Andrei Yaremchyk was sentenced to seven and a half years.

Tor Band actively participated in the protests against Belarus’s dictatorship and unfair elections in 2020. Their most popular song at the time, called “We are not small people” (Мы не народец), was one of the symbols of the uprising.  The musicians, together with their wives, were taken into custody at the end of October 2022. 

Before 2020, the Tor Band was already quite popular, performing in both Belarus and Ukraine together with famous rock and pop bands. During the election campaign and post-election protests, where Lukashanka’s victory was challenged by the opposition led by Sviatlana Tsikhanouskaya, the band’s songs were playing everywhere at opposition rallies. The BBC notes that at that time, “We are not small people” spread like wildfire. 

Here is the most popular Tor Band’s song at that time: “We are not small people.”

The lyrics of the song “We are not a small nation” are as follows:

We are not cattle, cattle and cowards,
we are a living people, we are Belarusians!
With faith in our hearts, we keep the formation,
the banner of freedom over our heads!  

Something has happened, something is wrong, 

something has broken in our heads. 

My soul is very empty, faith is broken, 

there is only a stink around, of any size. 

But the garbage can is full to overflowing, 

well-fed and stupid, you are waiting for an order 

when they tell you to beat your people, so the sick puppeteer wished. 

I believe, I believe, I believe that…. 

We are not cattle, cattle and cowards, 

we are a living people, we are Belarusians! 

With faith in our hearts, we keep the formation,

 the banner of freedom over our heads! 

Where is our conscience? Really sold? 

I’m afraid my answer will be very banal. 

We began to be afraid, afraid, trembling, 

we were taught to snitch again. 

And if  something happens:

“My hut is on the edge, I haven’t seen, I haven’t heard, I don’t know for sure!” That’s what a moral freak does, 

but not the native Belarusian people. 

I believe, I believe, I believe that…  

We are not cattle, cattle and cowards, 

we are a living people, we are Belarusians! 

With faith in our hearts, we keep the order, 

the banner of freedom over our heads!

After the protests were brutally crushed by the Lukashenka dictatorship, the band was warned to not organize concerts or release new songs.  However, the band’s leader, Dmitry Golovatch, said in an interview with local media in September 2020:

We didn’t have any questions about whether to continue playing. We had songs that we wanted to release: the tracks “Long Live,” “Who, if not you.” There was tremendous support. We made so many friends all over the country! In general, it seems to me that Belarusians have learned to love themselves. There has never been such a feeling of love, and the feeling of patriotism is now going wild. We got to know our country

Lukashenka’s repression has came for the band in October 2022. Their songs, including “Long live Belarus,” were deleted from their popular YouTube channel, and the musicians were detained

The BBC cited Viasna’s Human Rights Center lawyer, Pavel Sapelka, saying that the musicians received “an unprecedented prison sentence for creativity.”

Sviatlana Tsikhanouskaya, the exiled opposition leader from Belarus, whose husband is serving an 18-year prison term, said on social media: “Lukashenka’s regime shows its fear. Music can be silenced in courts, but never in our hearts.”

This article was written by Daria Dergacheva and originally published on the Global Voices website on 27 February 2024. It is republished here under the media partnership between Global Voices and Shouts – Music from the Rooftops! and a CC BY 3.0 Deed license.


I am little Iran, another name for displacement

My friend, the musician, is hiding from violent forces, when all he’d like to be doing is teach and perform music.

Photo courtesy of the artist.

“My friend, I want to die
decently in my bed.
Of iron, if possible,
with Holland linen.
Do you not see the wounds I have
from my chest up to my neck?”

(From Romance Sonámbulo by Lorca)

For the past months I have been communicating with a man whom I now call my friend (and who for security reasons I will refer to as HZ). A man whose passion for art tears through in every message he writes to me. A man who fiercely believes in the power of music and its healing capabilities. A man who, after years and years of living in limbo in hostile Afghanistan, experiencing torture and unjust imprisonment, waiting for the world to give a helping hand, still has hope in his heart that art and love will prevail.

HZ wrote a letter to the world, which has been edited for translation reasons and clarity and from which, fragments can be read throughout this article. HZ’s beautiful music can also be heard throughout the article.

“City Without Throbbing” by HZ.

My friend is not originally from Afghanistan but some years ago he escaped to there after being imprisoned and harassed by his own government in Iran. The only thing he did wrong, in the eyes of the powerful, was to voice his opinion. Using his voice, in public and in music, led to him being arrested and suffering unspeakable things in prison. War-torn Afghanistan, at that time, became a safer place for him.

Homeland is another name for displacement, displacement is another name for homeland.” Every day many lands are drowned in black waters, they die on the shores of Tunisia, they are shot at the border of Turkey, they are quarantined on the Greek islands, they dry in trucks like pieces of meat, and what is buried may not be displacement, but the concept and meaning of the name land, homeland. And it is the house that dies. Without a future, without a home, without a homeland, insecure, without bread and freedom, on the verge of death, the one who speaks to you is me, little Iran, another name for displacement. Maybe this is my last word for you, but I use it with the last bit of strength that I still have, a handful of words to shout in praise of freedom.

While in Afghanistan, HZ, a long-time student of Persian master Mohammad Reza Shajarian, started teaching music to children, especially to young girls. He established an all-girls choral group that performed hymns and musical theater and he collaborated with an animal aid center and the Afghan Literary Association. He further created cultural and artistic television programs and musical theater works with young girls.

All these activities were voluntary.

After years of fear and hiding, I throw away my fear and doubt and scream again and again. Because a person trapped in such a world has nothing to lose. I wish words were enough to explain the suffering of slaps, beatings, humiliation, cursing and all kinds of tortures and rapes in the prisons of Iran and Afghanistan for the crime of seeking freedom or looking to obtain a document for the right to live on such a large land. With this description, there is no escape other than taking refuge in this cry.

Today my friend is not that man. He is not teaching, but instead hiding. Not playing music, but instead quiet. Not creating, but instead escaping harm.

He is in a village that is not his home, but instead a refuge. The place that once was safer than his homeland, has now become uncertain grounds. After the Taliban reclaimed control over the country, a couple of years ago, he, as a musician and foreigner, is in grave danger.

One typical message exchange between us starts with me checking up on him, asking how it’s going that day. After his usual warm greeting, he sends back a photo of his bloody, wounded shoulder. He was attacked for simply wearing his homeland on his skin. Could have been worse if they’d known he was a musician.

Before I have lost my last strength to think and see and speak, I want to write about the death and psychological destruction of comrades, women and men, who perished under torture. I write about being humiliated in the streets. About sleeping hungry for weeks and being homeless. From being discriminated against because of my language, accent, type, and nationality, not only from a hostile people on the streets or authorities, but also from the people responsible for my refugee case at the United Nations. I am talking about unanswered letters to local, regional and global human rights officials. About being alone and awaiting death.

For years, my friend has been reaching out to people and branches within the UNHCR (United Nations High Commissioner for Refugees). He has sent countless applications to organisations that help at-risk artists. But today he is, painfully, still waiting for help. Without being able to work, and thus without being able to attend to his wounds, his health is deteriorating fast.

There are countless others like him. Countless artists, dissidents, activists, who only wish to provide for themselves and their family and color the world with their beautiful creations.

“The fence of life” by HZ.

My friend tells me that he does not fear death, for he knows art will prevail. Sharing his songs and his story here is but only a small thing. Getting to know HZ has become a privilege for me; his optimism, his deep love for art, and his friendship has enriched my life. No one should have to suffer through the experiences that have been put upon him and any country should be so lucky to have him augment their culture with his music and teachings. If you, who are reading this, would like to help my friend further, so he can seek medical attention and, eventually, reach safer grounds, please contact me at halldor@shoutsmusic.blog or via Shouts’ social media.

But I didn’t say these words to find sadness. I write to keep the cry of protest alive. I have written so that everyone knows who are responsible for my death if I die. In the end, I shake the warm hand of my fellow sufferers and other wounded relatives, around the world, and I end my letter with this sentence of Forugh Farrokhzad:

“Remember to fly, the bird is a mortal”

Ethiopian protest music: the songs of Hachalu Hundessa reveal the struggles of the Oromo people

Hachalu Hundessa’s songs gave a soundtrack to the Oromo resistance. Screengrab/Maalan Jira!/YouTube

Asebe Regassa Debelo, University of Zurich

The Oromo are the largest ethno-national group in Ethiopia, accounting for over 40 million people or more than one-third of the population. However, they have been politically oppressed, economically exploited and culturally marginalised under successive Ethiopian regimes. Since the 1960s, the Oromo have sought self-determination through various forms of resistance, such as armed struggle under the banner of the Oromo Liberation Front.

Music has played a key role in the Oromo resistance movement. As is the case in many other societies – especially those where open political debate is risky – music serves as an instrument of defiance, allowing artists and their fans to stand up against dominant socio-economic, cultural and political forces. From legendary musicians to amateur singers, Oromo artists have used protest songs as part of their struggle for freedom, justice and equality.

Hachalu Hundessa (also written in the Oromo language as Haacaaluu Hundeessaa) was one of those musicians. Through his poetically eloquent protest songs, the young singer-songwriter came to represent the Oromo struggle. Then, in June 2020, he was murdered. Three men were convicted for the crime a year later, but no motive was given. Many believe it was a political assassination.

Hundreds of thousands of young people across Oromia, Ethiopia’s largest regional state, took to the streets in protest, demanding justice for Hachalu. Members of Oromia’s large diaspora also staged protests in US and European cities. The Ethiopian government used the protests and ensuing violence (reports at the time suggested that more than 80 people were killed) to justify its crackdown on Oromo opposition political parties.

As a political geographer, I focus on the struggles of the dispossessed and their covert and overt forms of resistance – one of which is protest songs. After his death, I studied three of Hachalu’s works: Maalan Jira! (Do I even exist!), Jirra! (We are still there/alive!) and Jirtuu? (Are you there?). My interest goes beyond mere scholarly analysis; there is emotional attachment there, too. I was part of the Qubee Generation, the youth cohort that spearheaded the 2014-2018 Oromo protest movement to which Hachalu’s songs added inspirational impetus.

In the resulting paper, I show how Oromo protest music like Hachalu’s reveals a history and geography of violence through land dispossession and political persecution. It is also more than just a record of events in time and space: protest music forges collective identity and spurs political movements. I also strive to comprehend what a musician like Hachalu Hundessa represents – and what it means to destroy a body that embodies the power of resistance.

Three key songs

Hachalu Hundessa was born in Ambo Town, some 120 kilometres to the west of the capital city, Addis Ababa, in 1984. He was active in Oromo student movements when he was at secondary school and was imprisoned by the government when he was just 17 years old, spending five years behind bars because of his activism. While in prison he worked on his first album, Sanyii Mootii. It was released in 2009 and immediately made him popular.

A group of men, several carrying banners and one wearing a t-shirt that calls for justice for Hachalu Hundessa, raise their fists in the air
Members of Minnesota’s Oromo community protesting in the wake of Hachalu Hundessa’s murder in 2020. Brandon Bell/Getty Images

The first song I analysed was Maalan Jira! (Do I even exist!), the title track from his 2015 album. He tells of the occupation of Finfinne (what is today Addis Ababa) in the 1880s that dispossessed the Tulama Oromo clans, displaced them from their ancestral homes and sacred places and dismantled their social institutions.

He takes the listener or viewer through a mental map of history. The lyrics can be viewed as a struggle to dismantle institutions and discourses of settler-colonial systems long imposed by the Ethiopian state upon the Oromo. The murder of Hachalu, then, can be interpreted as an attempt at silencing counter-histories in Ethiopia.

Malaan Jira, the title track from Hachalu’s 2015 album.

The second song in my paper, Jirra! (We are still alive!), was released in October 2017, when the Oromo protest movement was at its peak. He underscores the determination of the Oromo, locating the resistance in physical places. He does this by naming places where the movement had a strong presence, articulating the convergence of different corners of Oromia towards the goal: liberation.

The third song, Jirtuu? (Are you there?) again exposes the historical events related to land dispossession and political oppression. At a live performance in December 2017, during a fundraiser in Bole for Oromos displaced by clashes with the neighbouring Somali region that year, he asked the crowd: “Where are you?”, then encouraged them: “Say we are in Bole!” The crowd cheerfully echoed his statement.

A live performance of Jirra!

This was not just a singalong. Bole is a district of Addis Ababa, home to wealthy people who settled on land expropriated from Oromo farmers. The performance was a declaration of the Oromos’ right to self-determination and a call that they should one day control the Imperial Palace – the offices and residence of the Ethiopian prime minister.

The lyrics include:

Kaafadhu farda keetiin loli, Arat Kiiloof situu aane (Fight with your horse, you deserve Arat Kilo – the national palace); Kaafadhu Eeboo keetiin loli, Arat Kiiloof situu aane (Fight with your spear, you deserve Arat Kilo)

Why this matters

My analysis reveals the power of Hachalu’s protest songs in unsettling dominant narratives and institutions, and in serving as a strong instrument of the Oromos’ political and social movements.

His music intertwines time, space and identity. It renders the reconstruction of the past and imaginations of the future amid contemporary uncertainties. In doing so, music serves as an archival library of the past, a platform of the present, and a mirror of the future.

Asebe Regassa Debelo, Senior research and teaching fellow, Department of Geography, University of Zurich

This article is republished from The Conversation under a Creative Commons license. Read the original article.