Feature Destination
Featured Destination: Go Mo Go Travel Blog: The Omo Valley Ethiopia

I have a friend, who is gay as well and a homo in arms, if you will, as both of us travel in a similar style. He’s one of the few I listen to when they give travel advice. Although to be fair he’s a bit more rough and rugged than I am. Don’t get me wrong, I don’t have any problem chucking on a backpack and getting dirty. I’m not, however – how shall I put this – the smartest traveller out there. I remember once, while in Nicaragua, we entered a rather local market and I got a call from my mom, which I decided to take. Not a big deal in my mind but the other gringos with whom I was travelling nearly peed themselves. I didn’t realize that by doing so I made us a moving target for all pickpockets. I was basically exclaiming, to anyone interested in ripping us off, that we had money. Oooops! So, as it turns out, there are many places, being aware of my limited intellect, where I need to take a little extra precaution. Thus, when I asked my friend where his favourite place in the world was and he replied ‘Ethiopia’; I immediately thought, “Oh wow I’m gonna’ have to do some research.” (as all the information I had about the country was quite outdated and I assumed it would be risky travel).

It turned out when it comes to safety; my initial impression couldn’t have been more wrong. Despite having a very embryonic tourism industry Ethiopia is one of the safest, if not, the safest place in Eastern Africa. Upon learning that, my mind was at ease and I really began getting into the nitty-gritty of the country.
Ethiopia, as a country, is a circus. The nation, itself, lies in the northeastern section of Africa making it hugely diverse. Sharing borders with Eritrea to the north, Sudan to the west, South Sudan to the south-west, Kenya to the south, and Somalia and Djibouti to the east and northeast. You couldn’t get a more varied landscape – ranging from the total desert – to arid mountains – all the way to lush rainforest. An hour flight in any direction and the topography of the land changes completely. Forget that, an hour drive in any direction and it is like you’re somewhere completely different.



If you’re into biology (since you are pursuing this website, I assume you are), Ethiopia is as diverse as one can come across. It ranges from; alpine to subalpine; to The Great Rift Valley starting near Eritrea; to wetlands hosting many hippos and huge crocodiles; to deserts and semi-desert ecosystems. If you’re looking for Big Game you will find them south in Kenya and Tanzania. Ethiopia has, however, many varied types of smaller game and is host to many endangered species.

Since we’re on the topic of biology and since I, myself, am a great student of Biology (lie); Ethiopia is pretty much from where we all came. Yes, all of us humans. Our First Lady, Miss Lucy (or the remains of being 3.2 million years old) was found in the Ethiopian lowlands and represents the first ancestor to humans we have. Moving away from biology and into religion, of which I am also not much of an expert, reveals that Ethiopia is one of the oldest Christian countries in the world and the only country in Africa to remain Christian during the expansion of Islam. And… and…and it is believed to host the Ark of the Covenant, which is the box that holds The Ten Commandments. Remember Sunday School? or that Indiana Jones movie?

Now the one thing that Ethiopia does not have, or more correctly, does have but does not have any tolerance towards, are homos. Now I’m very cool going to many a country that doesn’t like me, however, this particular trip was not solo and I would be meeting my boyfriend, Sila, in Addis Ababa and we would be vacationing together. This always proves a bit tricky in deeply religious countries. Being a deeply conservative country LGBTIQ rights are terrible in Ethiopia and many of our citizens face dangers on a day to day basis. I talked to my guide, who I will introduce later in this blog, about gay travel to Ethiopia and he didn’t have much good news to say about it. Basically, in the capital Addis Ababa there is a bit more of a chance of living as your authentic self, but, never openly gay to society. However, there are places where members of the LGBTIQ community can meet and get to know one another. My guide even knows of one couple living together. Being gay in other parts of Ethiopia is impossible. If you’re a member of any of the tribes within Ethiopia, coming out as gay could mean being kicked out or even murdered by your own people. I was told once that a gay tour company organized a tour to Ethiopia and when the government caught wind of it they banned the tour from coming completely.
I decided to take no chances and contacted a well-reviewed tour company and told them a ‘friend’ and I would be travelling to Ethiopia and needed a tour. I did, however, respond (when asked what kind of sleeping set up I wanted) that two beds or one big bed would be fine. We were not picky. I’m not sure what that translated.


After a lot of research and back and forth with the tour company we decided on five days touring the southern part of the country called The Omo Valley. The valley is known for its various tribes. Afterwards, we would have a three-day stint through Lalabella, which hosts beautiful mountains and some exquisite churches carved from rocks. As the trip came closer, Sila expressed concern that perhaps we were doing too much in a short period and wanted a more chilled schedule, since it was a New Year’s vacay after Christmas craziness. Therefore, in the end, I changed the schedule and we spent four days in Addis Ababa before flying out leaving Lalabella for another day. Addis seemed to have more than enough going for it and I’ll tell you all about it in a later blog.
I had a long flight. I was coming from Christmas with the family and it was just a painfully long flight from Phoenix, Arizona, where we had Christmas. We went through Canada, where I was very happy to obtain a Tim Hortons at four in the morning. If you are Canadian you will understand that. We then went on for thirteen hours to Addis. As a result, when I got to Addis I wasn’t all smiles and flowers, and unicorns, and certainly not at my best when they told me they had lost my luggage! After battling to remain calm, losing that battle, and moving on to chew up a young lady at Ethiopian Airlines; it turns out they didn’t lose my luggage but put it on the First Class conveyor belt. My luggage had aspirations to which I couldn’t live up.
Sila arrived on time and in very good spirits so we immediately jumped a taxi to our hotel; which was located in the heart of the city and not much more than a twenty or thirty-minute drive, outside of rush hour.
Here’s the thing about Addis Ababa. Unlike cities such as Mumbai, Prague, or even Yangon, who wear their historical significance on their sleeves and simply drip with importance and significance; Addis does not. To sum up, Addis is a large city which does not give away much of its glittering past. And a glittering past it has! The buildings are nondescript. The streets are busy with many interesting shops and markets lining every available space. But certainly, nothing that would cause anyone to stop for exceptionally long and marvel umm – perhaps some goat eating a palm frond on the side of the road next to a plumbing store might be of interest. I knew Addis had some interest in it, but it was not giving it away easily. I’ll tell all about Addis later; let’s get into The Omo

The Tribes of Omo
There are always moral choices to make when it comes to tourism. Going into another country with its own culture and rules (oftentimes rules with which one may not agree) can be difficult. It becomes more difficult when money gets involved. I did wrestle with the idea that going into Ethiopia and touring around to see these different tribes may not be entirely ethical. Treating people and their culture as an attraction didn’t really sit well with me, but at the same time that is exactly what tourism is, paying for a cultural experience. I read a lot of travel blogs on the subject and I noticed a large divide between those who said it was completely inappropriate to force people of The Omo Valley to ‘sell’ their culture to camera clicking tourists. While others said it isn’t like that. The tribes are happy to make money from tourists, as it financed a lot of positive things for the tribes’ people, and they are also happy to welcome guests into their camps and show them around. After talking with my friend and talking with the tour company, and after being assured that little harm was going to come from me touring around in this region and everyone involved was happy to be part of the tour; I decided to go. Afterwards, I have to say, that I agree. But again, it is a choice that everyone must make, and I present this experience as to how I saw it and as to how it felt for me. Please use this as only one opinion.


It was an hour flight into Jinka from Addis, and even before we landed, I could feel that we were somewhere impressive. You can see The Omo Valley clearly from the air as everything turns a brilliant green. It goes from a dull beige to green… green… green as if God drew a line and said, “Here is where it starts.”. Jinka airport was barely there but it made the trip from the plane to the parking lot quite easy. Our guide, Babi, with his beaming smile and Rasta threads, was there to meet us; eagerly awaiting to begin the tour with us.
I was eager, maybe too eager, to get going as I remembered seeing photos in National Geographic while growing up showing the various tribes of The Omo Valley. Also, around the age of 19, I went through a Goth/ Modern Primitive phase, (don’t judge). I was a white boy from the suburbs and I only had a few choices to be edgy and so became wildly obsessed with all the body modifications specific to these particular tribes. Thus, going to Southern Ethiopia and seeing it for myself was a bit of a lifetime dream come true. We saw many… many Tribes on this tour but I am going to relegate my blog to three of them.


The Mursi




I toyed with the idea a lot and discussed it with Babi. I also instantly sent some messages back and forth with my doctor friend, who is a doctor of infectious disease specializing in HIV, about the risk levels in doing what I was contemplating. What was I contemplating? Well, I guess old habits sometimes die hard. As grown-up as I have become, I couldn’t resist the idea of having ritual scarification done by a member of the Mursi people who are renowned for their scars. Babi said he would organize it for me and after a go-ahead from the Doc; I had a new pack of razors in hand ready to go.
Our first encounter with a Mursi was by chance. Much like all the roads in the area, we were travelling down a non-descript road of green vegetation on both sides with, for some reason, there were butterflies everywhere. Seriously, it was like that scene from the Disney version of Alice In Wonderland where all the flowers turn to butterflies, fly away and then I think they turn into bread. I’m not sure. Maybe I was stoned when I watched it the first time.
We took a turn completely out of nowhere, onto another non-descript road with old trees dripping vines from ancient branches and boom we were in the vicinity of the Tribe. The tip-off that we were in the area was when we randomly passed a small group of guys sitting by the side of the road. They waved us to a stop as we rolled by. One of the gentlemen came over to have a talk with our driver and Babi. This interaction would have been completely normal had he not been totally and completely as naked as the day he was born. The only clothing, he had on was a small shawl thrown over his shoulder. To be fair it was quite warm out.
‘Don’t look down’, I told myself as he came over to the truck to see who was inside. A couple of the other guys, equally as nude, also casually wandered over.



‘Don’t look down.’ The first man who was all smiles and waves came over.
‘Eyes up, you’re a gentleman.’ Noticing we had some mangoes in the back he smiled, pointed to his penis and asked us for a mango.
‘YOU LOOKED DOWN dammit. EYES UP.’ Having no idea what the penis point meant, Sila smiled bashfully and handed him one of the fruits. He smiled again, gave us a wave, and went back to talking with Babi. I kept my eyes on the ceiling of the van until we continued. Babi, coming back, mentioned that these gentlemen were Mursi (which I kind of figured considering the stretched earlobes with beautiful jewelry dangling from them and the stunning black skin covered in decorative scars). I began to get nervous, but in a good way.
When we got to the village, we were greeted by a local guide. Each one of the villages has a representative come and meet you, explain the rules, and collect your money. The way the tribes have organized things I think is very well done. Usually it’s 400 bir or 11 usd for two people to take as many photographs as they want. You can barter for souvenirs within the village, and it’s fine to wander around and interact with whomever you like; as long as they are interested in interacting with you in the first place. The money collected from the meager number of tourists coming through the area is pooled into one amount and used to buy amenities for the village. However, the individual souvenirs sold by the ladies around their homes were clearly sold strictly for personal profit. It became evident as things started to get heated when I considered an item from one lady and not the other.
The Mursi people were stunning and profoundly serious looking. At first, I was wildly intimidated. After ever so slightly cracking their stanch façade; everyone was lovely. Most of the women were happy to have us wander around. They didn’t really want to interact with us much except to sell us handmade souvenirs (of which I bought several). The men were more sociable and came over to talk with us. Several had exceptionally good English.



We were shown around a little and a few aspects of the culture were explained to us, mostly regarding how they lived and how the tribe is set up. Being semi-nomadic their homes resembled small, thatched cottages that were round and about the same height as a person standing. All around the camp, there was relaxed activity going on. Lots of childcare, some were making beer, selling souvenirs, or just generally escaping the heat of the day by reclining under a tree. I inquired about the various scars and stretched appendages and why this was done. The only answer I received was ‘it looks nice.’ Fair enough. Upon further research, I discovered that as the area was undergoing colonization, rape of village women was not uncommon, so The Mursi women took things into their own hands. They started stretching their lower lips in order to appear grotesque to their male oppressor and escape the fate of other women in the area. It turns out their ploy worked but over time the enlarged lip became a symbol of wondrous beauty.

I decided that it was time to get in on the “bod mod” action and signaled to Babi to ask about getting cut. Again, all I could think was, ‘Oh if my mother knew what I was doing she’d kill me.’ As soon as word got around that I was to be scarred everyone wanted to come over and see the foreign guy who was about to go under the blade. It was explained to me that a tool would be used to lift the skin and a little nip would be cut to create a scar. Seems easy. The lady who was doing the cutting had a fierce look about her, which I suppose was appropriate. When I mimed the fact that I was nervous and ‘was it going to hurt?’ she nodded yes and laughed. I guess Mursi humor.
Turns out the ‘tool’ she was going to use was just a bit of twig with thorn on the side. She gave a hat tip to sanitation, which I appreciated, by rinsing her hands off with water and got down to business. She pricked my skin with the thorn, pulled it up a little bit, and gave a quick slice to the skin underneath. Not painful at all really. However, the situation got a bit chaotic as everyone in the village wanted to see. I had a huge crowd around me with everyone crowding in; children who had previously been playing in the dirt decided to come over and give the wound a grab. They giggled at the funny white guy cringing with each slice. Eventually, I had had enough and decided we were done. My artist indicated that she wanted to create a pattern all the way around and down my arm. At that I smiled and said, ‘No no no this is beautiful enough.’ Babi translated and she seemed appeased.


I walked back to Sila who shook his head and gave me the ol’, ‘What am I going to do with you?’ look. I know it well, from my mother.
Once I clotted and had a moment to pick the small stones out of the wound, I thought it looked quite nice. The experience cost me 50 BIR, for which I tipped an additional 50, making the total about 3 USD. I was incredibly happy with the experience. I’m not going to go running back for a second one, but I was very happy I’d done it.
The Hammer




Let me start out by saying these people are gorgeous. Gorgeous. Fin. I mean seriously. The Hammer people of Ethiopia are stunning. They are best known for the women putting red ocher into their hair and rolling it around into cylindrical dreads. This ocher then drips down their skin giving it a radiant red bronze hue that is just stunning. Their clothes consist of goat hide to form a skirt and both women and men adorn, (and I am using the word adorn here for a purpose). They adorn themselves with incredible jewelry from earlobe to ankle. And their eyes! Forget it. Some of these people have the most intense hazel eyes that could get away with anything. They are also known for their Bull Jumping Festival, where young naked men jump over bulls and women receive lashings from a whip as a way of supporting their male family members. As in so many cases in life I feel the men get the better deal here.







We first came across the Hamer people at a local market, which sold everything from jewelry, to oats, to goat hides. Sadly, we arrived a little late in the day and only managed to see the final moments of the market as most people were getting ready to pack up. We made a short walk over to their village to find most of the women had come back from the market, but the men were still out in the fields. This meeting was a lot more casual than the Mursi and the ladies were happy to just let us sit with them and have a little chit chat.

Jewellery must be a very important part of the Hammer culture because it took one lady about two seconds to notice the rings I had hanging from my ears and nose and we immediately began comparing our various ornaments. I liked her a lot. She had a brilliant smile and an extremely easy laugh. We talked, through translation, about her children, of which she had many. We talked about her husband and how her family made a living. Turns out she stayed in the village to see the tourists on the days we came, while her husband tended to a herd of cattle. Her house was a stone’s throw away from where we sat. Cattle were what kept her tribe going and cattle were their main resource and a large part of their currency. You were as rich as the number of cows you owned. Of course, there were a few ladies offering up some souvenirs and I was not going to turn down the possibility of owning one of these stunning necklaces, so, for the small sum of 10 USD, I walked away with my own choker cum full décolletage necklace. As we walked away, I made a mental list of functions where I could possibly showcase my new necklace.

The Daasanach Tribe

Before I left Phoenix, my wonderfully protective Aunt Yvonne decided, about 15 minutes before she drove me to the airport, to check any travel warnings for Ethiopia. I have always taken travel warnings seriously but also with a grain of salt, so I had not really read any beforehand. Turns out, we discovered, that there was a Stage 4 or Do Not Travel, no go zone in the area of The Omo quite close to Kenya and awfully close to Southern Sudan. I probably should have thought of checking. This border can be quite volatile as there have been many disruptions over cattle and wars with Sudan. Oh crap. Again, I tend perhaps not to worry about these things so much which could very well be to my detriment. Since I was bringing my boyfriend into all this, however, I got nervous. I instantly sent off a WhatsApp message to the tour company asking about the area. He immediately replied that it was absolutely fine. “Can I trust this guy?” I wondered as Aunt Yvonne loaded me into the car.


This was the only part of Ethiopia where we had to register before visiting as they needed a record of who came in and who went out in case something happened. I questioned Babi, perhaps a little too intensely, about the safety of the area and he reassured me that it is totally safe and if there were any skirmishes; he would have known about it well in advance. “Okay”, I felt better.
We were on our way to see our final Tribe of people, The Daasanach Tribe, are known for the men having very ornate and dramatic jewelry, their AK47s, and their female circumcision. I’ll just leave that one there.




We crossed the Omo River in a wooden boat which was honestly gorgeous. Upon climbing up the opposite bank we arrived in the area of the Daasanach Tribe. It was a large flat area of land perfect for cattle. I was still a bit nervous as I could literally see the border of South Sudan, which, just saying, was ranked the third most dangerous country in the world. However, from where I stood everything was lovely and quiet, so I decided not to focus on the “what ifs?”. It was around this time that the gentlemen of the tribe started coming back from a day’s work, cattle herding. Yes it was true; each carried his own rifle given to him by the Ethiopian government as their way of keeping the border with Kenya safe from cattle poachers. Also, true to the rumours each man was heavily adorned with many a feathery or beautifully crafted jewel. It was such a contradiction to see these guys so elegant and carrying loaded kalashnikovs. I didn’t know how to feel.

We made our way into the heart of the village and as we got there several of the women of the tribe made a circle and started singing and dancing for us. It was suggested that we join them as it would be a nice gesture on our parts. Sila is not much of a dancer so I jumped in and attempted, rather unsuccessfully, to keep up with the dipping and swirling ladies. Even though I did not do anyone I know proud with my white boy from the suburbs moves, it was all very good fun. For the Daasanach people, like many of the tribes, cattle are currency and they protect their cows at any price. This village was one of the larger villages with about 550 inhabitants. Here was the first time I noticed a wealth discrepancy amongst the tribe’s people. This was interesting and different as, for the first time, there were rich villagers and poor villagers. Some of the tribe’s people were living without food while other households had more than what they comfortably needed. Before, with the other tribes, there may have been an uneven distribution of wealth but not as much as I noticed here. It was the first time I would say I felt the sad hand of poverty.

We made our way back across the river as the sun was starting to set and decided to have a sunset Habesha beer with a few of the boatmen resting on the banks of The Omo river. Well actually, I had two, and since Sila isn’t much of a drinker I had his as well. It was New Year’s Eve and as the sunset on 2019 we drank our beers, talked with the boatmen, and listened to the Ethiopian top forty from a small radio 20 feet away. If this was a red, no travel zone, it wasn’t showing any signs of it this evening

Mark Scodellaro

Neo hippie, yoga non- guru, and man of mystery. Avid traveller but only recently started writing about it. Yoga enthusiast, activist, and teacher in Bangkok. Loving father of four fur babies.
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Art & Culture
Sixteen days in Tunisia

Tunisia is named after Tunis. Not the other way around. If the country takes its name from the city, then any attempt to understand Tunisia must start in Tunis.
Before reading any further, look at a map. You must appreciate the exceptional location of Tunis; only then does the city make full sense. Historically, Tunis was little more than a compact nucleus pressed in the strip of land between the Séjoumi lagoon (a flamingo sanctuary) and Lake Tunis, once the natural harbour. Everything that now feels expansive, avenues, neighbourhoods, infrastructure, rests on land reclaimed from water. Bab Al-Bhar, the Sea Gate, crystallises this transformation: standing there today, flanked by white buildings, you have to imagine the water once visible straight through the gate. The city quite literally stole land from the sea as it expanded.
That tension between land and water, between natural geography and human intervention, repeats itself everywhere in Tunisia. An artificial peninsula appears in the ancient harbours of Carthage. Salt lakes replace vanished seas in Chott el Djerid. Urban coastlines are pushed back, fortified, paved over. Today, the landscape bears the marks of centuries of negotiation with water, sometimes reverent, sometimes violent. But let’s stay in the capital for a moment.
Visiting the medina (old town) on a Sunday, when most souks are closed, made the architecture audible. Without the commercial noise, proportions, light and texture take over; the business-day buzz is thrilling, but silence teaches you how the city breathes. That quiet also sharpens your attention to thresholds. And then the beauty of the doors hits you. Again and again. Painted, carved, symbolic, they demand to be read, often concealing unexpected worlds behind them. In the medina, access is never guaranteed: museums may still be family homes, so you knock, you wait and someone might let you in. Knowledge survives through generosity. This constant negotiation between private and public space explains why repurposing feels so natural here. People inhabit ancient burial sites, former shrines become cafés and even the old slave market has transformed into the jewellers’ quarter; history reused rather than erased. The twenty madrasas scattered through the medina embody this logic perfectly: still embedded in daily life, neither fully public nor entirely private, their doors test your luck. Finally stepping inside one felt unreal, courtyards opening suddenly, tiled interiors that seemed imagined rather than constructed. I honestly felt I was dreaming.
But don’t forget to look up, as architecture constantly communicates power, belief and belonging, often far more than we initially perceive. The green-tiled domes signalling burial places, the octagonal or patterned motifs minarets proclaiming variants of Islam (Ottoman and Almohad respectively) or the colour codes identifying hammams and barber shops all speak a visual language that locals instinctively read. In Tunis, belief is never private, it is inscribed into skylines and façades.
That inscription extends inward. Mosques feel less like austere institutions than wellness centres, spaces of rest, learning and calm. Mats are placed against ancient columns to shield people’s backs from the cool marble. I even witnessed people nap inside Al-Zaytuna. So much peace that you can sleep. How do churches compare?

Al-Zaytuna itself is the city’s anchor, the Great Mosque. The souks grew around it, originally as little more than rented awnings, now covered streets wrapping commerce around devotion. You walk through trade and suddenly stumble into the sacred. Built in the seventh century, shortly after the Islamic conquest of Byzantine Africa, the mosque stands on layers of belief. While it is likely that a temple existed here since antiquity, legend says it was built on the shrine of Saint Olive of Palermo. “Zaytuna” means olive, in Arabic and in Spanish. Language preserves memory even when stones are repurposed. Indeed, the entire prayer hall is held by a forest of Roman columns and capitals, older worlds literally supporting newer ones.
As a Spaniard, Tunisia had many a surprise in store for me. Rue des Andalous reveals one of Tunisia’s most consequential migrations. During the Middle Ages, much of Spain was Muslim. Forced conversions, expulsions and finally the mass expulsion even of Moriscos (former Muslims converted to Christianity) in 1609 drove tens of thousands across the sea. Spain was Al-Andalus in Arabic and so these Spaniards became known as “Andalusians”. Large numbers settled in Tunisia, founding neighbourhoods and entire industries. That legacy is not abstract. Chechias, the characteristic red felt hats associated with Tunisois men, were produced using techniques brought by Andalusian refugees. By the nineteenth century, chechia makers were among the wealthiest and most influential merchants in Tunis. The Tunis souks where you can still watch them work are living archives of forced migration turned cultural inheritance. Indeed, the link with Al-Andalus is still emotionally present. Several people called me “cousin” when I told them I was Spanish. It did not feel metaphorical. It felt familial. Spanish presence resurfaces repeatedly: forts at La Goulette, inscriptions in Castilian, Andalusian refugees founding towns like Testour, where the mosque clock runs backwards (‘anticlockwise’) like Arabic script. Jewish and Muslim Spaniards built whole towns together after fleeing persecution. They brought urban planning, architecture, food and memory.

Non-human animals are also everywhere if you know where to look, silently narrating human history. Today, cats dominate Tunis, lounging, glamorous, fully at home in the city. But North Africa was once also home to another feline: lions, ultimately erased from the landscape by hunting. At the Bardo museum, Roman mosaics celebrate them while also depicting their mass slaughter in amphitheatres. Venationes (gladiatorial hunting shows) paved the way to extinction long before modern poaching. Rome’s “games” were ecological disasters disguised as entertainment. El Djem boasts the third largest amphitheatre in the world, an uncomfortable reminder that the spectacle of violence against animals became industrial. Birds, too, mark survival. Storks now nest on electrical poles, thanks to recent conservationist efforts, and the ancient castle on the artificial Chikly island in Lake Tunis is now a natural reserve for over fifty-seven species.
Water management reveals another continuity of power. Ancient Carthage was defined by water engineering. Artificial harbours, commercial and naval, remain legible after 2,200 years. Aqueducts carried water across vast distances; cisterns stored enough to sustain one of the Mediterranean’s largest cities. Fresh water was sacred. Springs, such as that at Zaghouan, were divine. Nymphs were believed to guard the source so temples rose where water emerged from the rock. But human transformations of the landscape sometimes rival natural phenomena. Chott el Djerid, now a salt desert, was once part of the Mediterranean Sea. When geological shifts cut it off, the water evaporated, leaving salt behind. The salt is now actively extracted and shipped north, sold to Scandinavian countries as grit to combat icy roads. At the same time, visions of reversing this desiccation persist, from colonial-era schemes to the revival of the “Sahara Sea” project in the 2010s, approved by the Tunisian state in 2018. Coastlines have also been shaped by humans. Hammamet’s medina once met the waves directly. Boulders and walkways intervened. Monastir’s ribat once stood on the beach before roads severed it from the sea. Sousse’s medina now violently cut away from the Mediterranean. Tunisia has never stopped imagining how to reshape water.



Just as water and animals shape human settlement, so too does climate. Again and again in Tunisia, habitation reveals extraordinary adaptation to environment. At the ancient site of Bulla Regia, houses were built partly underground to escape heat, flooding interior spaces with light while sheltering them from extremes. At Matmata, troglodyte dwellings carved into the earth have stabilised temperature in a harsh desert landscape for centuries. At Zriba Olia, a town only abandoned decades ago, Amazigh (Berber) architecture merges seamlessly with mountain rock: the house ends, the mountain begins. Even the Roman theatre at Dougga takes perfect advantage of the mountain’s elevation. These are not picturesque oddities; they are intelligent, time-tested responses to landscape. But changes aren’t always benign, especially when colonial brutality is concerned. In Carthage, Roman policy deliberately buried, erased and levelled the Punic past on Byrsa Hill. Centuries later, French authorities turned amphitheatres into chapels, erected cathedrals atop Punic acropolises and even built a farmhouse on the Roman capitol at Oudna. Layers of civilisation were literally crushed to assert dominance. The irony is that archaeology eventually resurrected what imperial ideology tried to annihilate.



Language binds all of this astonishing diversity together. Phoenician (Punic) script underpins our Latin alphabet. Tifinagh survives among Amazigh communities. Writing systems are fossils of contact. Even humour reveals linguistic layering: Tunisians seem to have the worst, and best, wordplay, producing gems like “Pub-elle”, “Bar Celone” or “Mec Anic”, jokes cleverly built on French that land perfectly in Tunisian streets. Religion, too, refuses neat boundaries. Phoenician deities merge with Egyptian, Persian and Roman gods. Judaism flourished in North Africa from antiquity and remained deeply rooted in Tunisia until the twentieth century. Christianity arrived early, fractured into multiple denominations and left basilicas, cathedrals and martyrs’ narratives across the landscape. Islam absorbed, adapted and reinterpreted what came before. Syncretism is not the exception here, it is the rule.
By the end, what remains clearest is this: Tunisia is not a palimpsest with erased layers. It is an accumulation where nothing disappears entirely. Former seas leave salt. Empires leave infrastructure. Migrations leave words, recipes, and cousins!
Sixteen days is nothing.
And it was everything.
Written by: Fernando Nieto-Almada
ABOUT THE AUTHOR

Fernando read History at university in London and Paris and currently teaches Languages. You can follow him on Instagram here.
Aquacultures & Fisheries
Small Scale Fishing in Tunisia Faces Growing Environmental and Economic Strain
For generations, fishing along Tunisia’s coast has been both livelihood and identity. From the shallow tidal flats of the Gulf of Gabès to the small ports of Sfax, Kerkennah, and Mahdia, the sea once offered a reliable rhythm. Fishermen knew the seasons, the winds, and the species that would arrive and depart each year. That knowledge shaped not only income, but family life, food traditions, and entire coastal cultures.
Today, that rhythm is breaking down. Tunisian fishermen are facing a convergence of pressures that few communities are equipped to absorb. Climate change is altering weather patterns and sea conditions faster than local knowledge can adapt. Fish stocks are declining or shifting their ranges. At the same time, destructive bottom trawling has expanded into coastal waters, undermining both ecosystems and the economic viability of small scale fishing.
Together, these forces are eroding a centuries old relationship between people and sea.

A Coast Shaped by Small Scale Fishing
Tunisia’s fishing history is deeply tied to artisanal practices. With more than 1,300 kilometres of Mediterranean coastline, the country developed one of the largest small scale fishing fleets in the region. The vast majority of Tunisian fishing vessels are small boats operating close to shore, using nets, traps, and fixed gear designed to work with coastal ecosystems rather than against them.
In places like the Kerkennah Islands, fishing traditions such as the charfia system were refined over centuries. Wooden barriers and palm fronds guided fish into enclosures using tides and seasonal movements. These methods depended on healthy seagrass meadows, predictable spawning cycles, and intact coastal habitats. They also reflected a deep understanding of ecological limits.
By the early 2000s, fishing supported tens of thousands of Tunisian families directly and many more through processing, transport, and trade. Fish was both a staple food and an important export, especially to European markets.
That balance is now under strain.
Climate Change Reaches the Docks
The Mediterranean Sea is warming faster than the global ocean average. Rising sea surface temperatures have intensified marine heatwaves, altered currents, and increased the frequency of extreme weather events. For fishermen working in small boats, these changes are not abstract trends. They translate into lost days at sea, damaged equipment, and growing danger.
Fishermen across Tunisia report longer periods of bad weather and storms that arrive with little warning. Conditions that once followed seasonal patterns are now unpredictable. Autumn and winter storms are stronger and more erratic, making it harder to plan fishing trips or ensure safe returns.
Research by international fisheries and climate bodies shows that weather related disruptions already affect fishing activity for a significant portion of the year, particularly in northern and central Tunisia. The risks are highest for artisanal fishermen, whose boats lack the size, shelter, and safety systems of industrial fleets.
In some cases, these risks have been fatal. Storm related sinkings in recent years underscore how climate change is increasing the human cost of fishing in the Mediterranean.
A Sea Rich in Life, and Increasingly Fragile
Beneath Tunisia’s coastal waters lies one of the Mediterranean’s most ecologically important regions. The Gulf of Gabès is unique due to its shallow depth and tidal range, which support vast meadows of Posidonia oceanica seagrass. These underwater forests are among the most productive ecosystems in the sea.
Posidonia meadows act as nurseries for fish, feeding grounds for invertebrates, and carbon sinks that help regulate the climate. Hundreds of marine species depend on them at some stage of their life cycle, including species of commercial importance and others already considered threatened.
Tunisia’s waters also host migratory species, sea turtles, dolphins, and endemic organisms found nowhere else. This biodiversity has long supported artisanal fishing, allowing small scale gear to yield steady catches without exhausting stocks.
However, climate change is weakening this ecological foundation. Warmer waters affect reproduction, oxygen levels, and species distribution. Some fish are migrating north or into deeper waters. Others are declining as habitats degrade.
These changes alone would challenge fishermen. Combined with destructive fishing practices, they become devastating.
The Rise of Bottom Trawling in Coastal Waters
Over the past decade, bottom trawling known locally as kys fishing has expanded dramatically along Tunisia’s coast. Using heavy nets dragged across the seabed, these vessels capture everything in their path. The method is highly efficient in the short term and highly destructive in the long term.
Bottom trawling damages seagrass meadows, disturbs sediments, releases stored carbon, and destroys the complex structures that support marine life. It also tears through the nets and traps used by artisanal fishermen, causing direct economic losses.
Although bottom trawling is regulated under Tunisian law and Mediterranean fisheries agreements, enforcement has struggled to keep pace with its spread. Legal ambiguities, limited monitoring capacity, and misclassification of vessels have allowed trawlers to operate in areas where they are restricted or banned.
In regions such as Sfax and the Gulf of Gabès, the number of kys trawlers has increased sharply since the early 2010s. Many fishermen attribute this rise to declining catches from traditional methods and economic pressure following political and social upheaval after 2011.
The result is a vicious cycle. As trawlers degrade habitats and reduce fish stocks, artisanal fishermen see their catches fall. Some abandon fishing altogether. Others feel compelled to adopt destructive methods themselves, even as they recognise the long term damage.
Economic Stakes Beyond the Shore
Fishing remains economically significant for Tunisia. Annual production reaches well over one hundred thousand tonnes, with a substantial portion exported. European markets are particularly important, making sustainability and traceability critical for trade.
Illegal and indiscriminate fishing practices threaten that relationship. International partners have raised concerns about bottom trawling and enforcement gaps, warning that continued violations could jeopardise exports and reputational standing.
Tunisian authorities have increased inspections, seizures, and surveillance in recent years, and have acknowledged both progress and limitations. With a long coastline and limited resources, oversight remains uneven.
Meanwhile, coastal communities bear the consequences first.
Lives Caught in the Middle
On the docks, the impacts are deeply personal. Fishermen speak of species that once fed families now becoming luxuries. Octopus, once affordable and common, has become scarce and expensive. Younger fishermen hesitate to invest in boats or start families, unsure whether the sea can still provide a future.
Older fishermen recall a time when knowledge of tides, winds, and seasons was enough to make a living. Today, even experience cannot offset degraded ecosystems and unpredictable conditions.
The loss is not only economic. It is cultural. As fishing becomes less viable, traditions tied to food, language, and community risk fading with it.
An Uncertain Horizon
Tunisia’s fishermen are navigating a narrow passage between climate change and industrial pressure. Protecting their future will require more than enforcement alone. It will demand rebuilding marine ecosystems, supporting small scale adaptation, and recognising that artisanal fishing is not a problem to be replaced, but a solution worth preserving.
The sea still holds life. Whether it can continue to sustain those who have depended on it for generations depends on choices made now, before the tide turns further against them.
Sources and References
Arab Reporters for Investigative Journalism. Climate Change Deepens the Struggles of Tunisia’s Fishermen, as “Kys” Trawlers Boats Steal Their Livelihoods.
Food and Agriculture Organization of the United Nations. Mediterranean fisheries assessments and Tunisia country profiles.
Intergovernmental Panel on Climate Change. Sixth Assessment Report. Mediterranean regional impacts.
Environmental Justice Foundation. Reports on bottom trawling and seafloor carbon release in Tunisia.
General Fisheries Commission for the Mediterranean. Technical regulations and Gulf of Gabès management measures.
UNEP Mediterranean Action Plan. Coastal ecosystems and climate vulnerability.
International Union for Conservation of Nature. Mediterranean biodiversity and Posidonia oceanica assessments.
Mongabay. Investigative reporting on illegal trawling and seagrass loss in the Gulf of Gabès.
Giacomo Abrusci, SEVENSEAS Media
Conservation Photography
Running Wild: The Return of Patagonia National Park’s Rheas
The Chacabuco Valley stretched wide before us. The golden steppe was broken by winding rivers, framed by snow-capped ridges that seemed to glow in the fall sun. We were in the heart of Patagonia National Park, a place reborn from what used to be one of the largest sheep ranches in Chile. Old Estancias once carved the land into squares made of barbed wire and filled with overgrazed pastures. But today, those fences are gone. The grasslands pulse with guanacos again and the park has become a symbol of what rewilding can mean when it’s done right.
We’d come here to see a beacon of rewilding in the area, which took shape as an oddly familiar looking species of bird called the Darwin’s rhea (known locally as ñandú or choique.) It’s Patagonia’s strangest survivors, this flightless animal with legs built for speed and feathers streaked in soft browns that disappear into the grass. From a distance, they look almost prehistoric, like something you might imagine darting across the steppe in a bygone epoch. Up close, they’re ecosystem engineers, spreading seeds that shape grassland health, and feed predators such as pumas and foxes that depend on them for survival.

These birds possess an unusual way of fertilizing the land, making them critical players and worth a heavy invesment in their rewilding. Unlike guanacos, which use fixed latrines (skat dropping areas) that concentrate nutrients in one spot, rheas are wanderers in every sense. As they roam, they drop seeds across the steppe in a steady scatter, with each pile of droppings carried further by rodents like tuco-tucos that burrow and churn the soil. This gives plants a chance to take root in Patagonia’s harsh winds. It’s a less prominent, yet highly fundamental cycle where rheas eat, move, fertilize, and in doing so, stitch the landscape together. Without them, the steppe would grow weaker and far less resilient.

Rheas, standing about three feet tall, are designed to vanish into Patagonia’s grasslands rather than dominate them. Rheas move almost like ghosts, disappearing into the landscape until you realize the ground itself was alive and moving all along. And yet here, in what should be one of their strongholds, rheas had nearly vanished.
Just a decade ago, a survey inside the park found fewer than 22 individuals left—a catastrophically low number for a bird so integral. The reasons were painfully manmade, as they often are when it comes to biodiversity loss like this. Decades of ranching, which ended here in 2008, had blanketed the valley in fences that trapped and killed rheas. Eggs were taken for food, chicks were chased down, and their range shrank until they were pushing just shy of a memory.

That’s where Emiliana Retamal, a young veterinarian turned wildlife ranger, comes into the conversation. She’s part of a small team with Rewilding Chile trying to bring rheas back to the Chacabuco steppe. The first thing she said upon meeting was to slow our movements, talk less, and to follow her lead when approaching these flightless wonders. We were off to the holding pens that served as a temporary home for both rhea adults and chicks, known here as charitos. Some of them were getting ready to be released into the wild, marking another historic moment for the rewilding team.
The following morning was all about getting things right. Rewilding Chile’s rhea initiative, called Ñandú Conservation and Recovery Programme, has been running since 2014. Ever since, the team has been incubating eggs, raising chicks, slowly reintroducing birds into the wild, all building toward a goal of restoring a self-sustaining population of at least 100 adults and at least four actively reproducing.

For Emiliana, release days are equal parts research, nerves, and a ton of hope. Each bird is carefully prepared, including mandatory health checks, parasite treatments, and a period of acclimatization inside open-air pens where they gain strength and learn to fend for themselves. The idea is not to domesticate them in any way, but rather, give them just enough of a head start to survive top predators, and Patagonia’s harsh winters once the pen gates swing open. Some are fitted with GPS collars—the first of their kind for monitoring rheas here—allowing the team to track their survival rates and see if they’re reproducing in the wild.
We were fortunate enough to witness this particular relase, which was a true milestone. Alongside captive-born birds, a group of 15 rheas had been translocated from Argentina for the first time. These wild individuals were specifically brought in to bolster genetics. These bird groups act quite differently, with the wild ones moving as a tighter group and demonstrating discomfort around people. That’s exactly what Emiliana wants, as the goal is to ensure the animals remember what it means to be wild or remain entirely wild to up their chances of survival.

When the moment finally came, the puesto (or field station) buzzed with controlled urgency. Emiliana and her patchwork team of rangers, vets, community leaders, and allies, moved with practiced rhythm, coaxing these powerful, awkward-looking birds into small wooden crates. These rheas were not tame, so asking them to willingly go into confinement requires a patient and steady hand. Every movement was about safety—maximizing calmness while minimizing stress, and avoiding injury for all.
Outside, a convoy of trucks rumbled to life while drones circled high above, ready to follow the release. Autumn had painted the surrounding forests in fire-reds, yellows and oranges. The air carried the kind of crispness that warned of winter’s approach. Bundled in layers, we set off across the park along a road that wound through valleys where iconic mountains dominated the horizon. The landscape begged us to stop and stare, but the mission pushed us forward. When we reached the release site, the cages were lifted down and arranged side by side. The team stood in a nervous silence. Everything was ready, so the countdown began.

On the count of three, the gates opened and the wranglers stepped back fast. For a heartbeat, not a single bird moved. Then, with a rush of feathers and legs, the rheas spilled out into the open, scattering across the grasslands like wind made visible. Some lingered, hesitating at the threshold. Others bolted in tight groups, vanishing into the tawny steppe. It certainly was not graceful, but it was emotional nonetheless. A species that had nearly disappeared from this place was running free, once again.
Releases like this may look simple. Open the gates, let the birds run, right? But the reality is far from it. Rewilding is hard work, and with rheas, it’s closer to brutal. In the wild, more than half of chicks don’t survive their first year. Eggs are eaten by predators or trampled by livestock, chicks are picked off by foxes, eagles, and pumas, and even curiosity can be fatal. Young birds often die from mistaking the wrong thing for food, like rocks or other inedible objects. And on top of that, the male birds are sometimes left caring for 50 chicks at once, making survival that much harder. Add to that the genetic bottleneck of starting with so few individuals in the wild, and every single bird that makes it into adulthood feels like a victory against impossible odds.

That’s why Emiliana and her team treat each rhea like an individual case study. Every release is followed by weeks of long days in the field monitoring and collecting data. Collars on individuals provide glimpses of survival, but much of the knowledge still comes from old-fashioned ranger work of tracking footprints across the steppe. Their job next will be to spot birds from a distance, asking local police and community members to report sightings to speed up the process.
And yet, for all the setbacks, the progress is undeniable for this team. From a ghost population of just 22 individuals to more than 70 now roaming the Chacabuco steppe, the recovery is indisputable. But numbers alone aren’t enough around here. Survival depends on genetics, and until recently, most of the birds released here had been hatched or raised in captivity. This means they were strong in body, but softer in instinct. This release however, was marking a turning point.

These 15 wild rheas translocated from Argentina to Puesto Ñandú—just a few kilometers from the border—arrived carrying what captive-bred birds could not: diverse DNA, sharper instincts, and that memory of how to live without the aid of humans. While borders divide people, they mean nothing to the animals who cross them freely. Rheas don’t recognize Chile or Argentina, but they recognize habitat. And if this recovery is to last, it will take both nations working together to protect the grasslands they share.
Even with the numbers trending upward, one of the biggest challenges is, of course, social. In nearby Cochrane, Emiliana is known casually as “the choique girl.” People are aware of the project, but they don’t always feel ownership of it. Many still see the park as something created by outsiders, disconnected from their lives. That gap is fundamental, and something the Rewilding Chile team, as well as its other collaborators including Quimán Reserve, CONAF (Chile’s National Forestry Corporation), SAG (Agriculture and Livestock Service) and Carabineros de Chile, are putting emphasis on. Rewilding efforts must be equally about saving species and building genuine relationships with communities or everything done in the field will not be effective.

Being in attendance on that release day, standing in the steppe as the cages opened and rheas burst back into a landscape that once nearly lost them, was something that will never escape our memory. The pride on the team’s faces, the outward relief after months of preparation, the sight of those birds vanishing into the golden grasslands, all felt triumphant.
As Emiliana reminded us, this is only the beginning. In the vastness of Patagonia National Park, surrounded by snow-capped ridges and rivers that once ran through sheep pastures, the work ahead is as immense as the landscape itself. Watching rheas roam free again was proof that rewilding means to restore the past, in addition to defining a new future, where ecosystems can someday thrive without our intervention.
Written by: Andi Cross
ABOUT THE AUTHOR

Andi Cross is an explorer, strategist, and extended range diver with Scuba Schools International and Scubapro, who leads Edges of Earth—a global expedition and consulting collective documenting resilience and climate solutions across the world’s most remote coastlines. Her work centers on “positive deviance”—spotlighting outliers succeeding against the odds—and using storytelling and strategy to help scale their impact.
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