Chapter Two.pptx

UnitTwo:Peoples&CulturesinEthiopiaandtheHorn
2.1. Human Evolution
-accounts only a fraction of history of the globe that had
been formed via gradual natural process since circa 4. 5
billion years B.P.
.The earliest life came into being b/n 3 & 1 B.Y.B. P.
.Primates branched of placental mammal stream as of
200-170 M.Y.B.P.
.Some primates developed into Pongidae (such as
gorilla, chimpanzee, orangutan, gibbon etc.).
.Others evolved into Hominidae (human ancestors).
. East African Rift Valley is the cradle of humanity.
.Biological & cultural evolution have been discovered in the
Lower Omo & Middle Awash River valleys.
1

Cont’d
.Fossil named Chororapithecus dated 10 M.B.P. was unearthed
in Anchar (in West Hararghe) in 2007.
.Ardipithicus ramidus kadabba (5.8-5.2 M.Y.B.P) was
discovered in Middle Awash.
.Ardipithicus ramidus (4.2 M.B.P.) was discovered at Aramis in
Afar in 1994.
.Others were uncovered at Belohdelie (3.6 M.Y.B.P.) in Middle
Awash.
.Selam (Australopithecus afarensis, 3.3 M.Y.B.P) was
discovered at Dikika, Mille, Afar in 2000.
.Lucy/Dinkinesh, (A. afarensis, c. 3.18 M.Y.B.P.) with 40%
complete body parts, weight 30kg, height 1.07 meters with a
pelvis looks like bipedal female was discovered at Hadar in
Afar in 1974.
2

Cont’d
.Fossil of Au. anamensis was discovered around Lake Turkana.
.Au. garhi (means surprise in Afar language) dated to 2.5
M.Y.B.P was discovered at Bouri, Middle Awash, b/n 1996
&1999.
.The dev’t of the human brain was the main feature of the
next stage of human evolution, which produced the genus
Homo.
.believed to have emerged 2-2.5 M.Y.B.P.
.d/t evidences of it have been recovered in d/t parts of
Ethiopia & the Horn.
. A partial skull of Homo habilis, dated 1.9 M.Y.B. P. has been
found in the Lower Omo.
. A fossil of Homo erectus (dated 1.6 M.Y.B.P.) was discovered
at Melka Kunture, Konso Gardula & Gadeb with 900-1100 cc
brain size.
3

Cont’d
.H. erectus seems to have originated in Africa & then spread
out to the rest of the world.
.Skeleton of Archaic Homosapiens (400,000 Y.B.P.) named
Bodo with brain size of 1300-1400cc was discovered in Middle
Awash.
.Fossils of Homo sapiens sapiens (100,000 Y.B.P.) were
discovered at Porc Epic near Dire Dawa, & Kibish around
Lower Omo (in 1967).
.In 2004, Kibish fossils were re-dated to 195,000 B.P, the
oldest date in the world for modern Homo sapiens.
H.sapiens idaltu, found in Middle Awash in 1997, (c. 160,000
Y.B.P.)
4

Cont’d
• Cultural evolution is related to technological
changes that brought socio-economic
transformation on human life.
• conventionally grouped into:
Stone Age,
Bronze Age &
Iron Age.
• Stone tools-the 1st technologies to be developed
by human beings.
• can be grouped into:
• Mode I (Olduwan, which was named based on the
1st report made at Olduvai Gorge, Tanzania).
5

Cont’d
.mainly cxzed by crude & mono-facial styles, & were
produced by the direct percussion.
.Mode II (Acheulean, named after the 1st report at St.
Acheul, France).
.produced by indirect percussion, by using hand-ax or
hammer, & mainly cxzed by bifacial, pointed & convex
features.
.Mode III (Sangoon)
-cxzed by flexible & fine form of production by the use
of obsidian.
N.B. E.gs. of the above types of stone tools have
been found in Ethiopia & the Horn.
6

Cont’d
.Fossilized animal bones (3.4 M.YB.P.) were found with
stone-tool-inflicted marks on them (the oldest evidence in
the world) at Dikika in 2010.
.Olduwan tools made & used by H.habilis were discovered
near Gona (2.52 M.Y.B.P. in 1992) & at Shungura in Afar.
.H.erectus produced Acheulean tools (1.7.M.Y.B.P,
invented fire & started burial practice.
.Acheulian tools (over a million years old) were found at
Kella, Middle Awash in 1963.
.H.sapiens produced Sangoon tools (300,000Y.B.P.)
.Gademotta site in central Ethiopian Rift Valley (200,000 Y
B.P.) is the other one.
.Other sites include Gorgora, Ki’one & Yabello in Ethiopia
& Midhidhishi & Gudgud in Somalia.
7

Cont’d
• The period of usage of stone tools is divided into :
• Paleolithic (Old Stone Age, from 3.4 million to 11,000
Y.B.P.)
human being sheltered in caves,
developed language, &
 used stone, bone, wood, furs, & skin materials to
prepare food & clothing.
there was sex-age labor division
.Mesolithic (Middle Stone Age /11,000-10,000 B.P.) was
transition between Paleolithic & Neolithic (New Stone
Age /10, 000-6,000 B.P).
8

2.2.NeolithicRevolution
• During the Neolithic period human beings transformed
from mobile to sedentary way of life.
• This was a radical shift involving changes from hunting &
gathering to the domestication of plants and animals.
• Climatic change & increased hunter-gatherers’
population resulted in the declining no. of animals &
availability of plants.
• They began to grow grass types, which were most
common & yielded seeds that are more edible.
• The big animals were reduced by hunting while smaller
animals that were easy to domesticate were easily
domesticated.
9

Cont’d
• The process of domestication took place independently
in the various parts of the world.
• In Ethiopia & the Horn chiefly in the more elevated &
wetter-parts, people cultivated plants including Teff
(Eragrotis teff), dagussa (Eleusine coracana), nug
(Guzotia abyssinica), enset (Ensete ventricosum) etc.
• The discovery of polished axes, ceramics, grinding
stones, beads, stone figures and animal remains in sites
like Emba-Fakeda around Adigrat (Tigray) & Aqordat &
Barentu in Eritrea evinces the existence of Neolithic
material culture.
• The Gobodara rock shelter near Aksum has provided us
agricultural stone tools.

Cont’d
• Remains associated with domesticated cattle, chickpeas
& vegetables have been excavated from Lalibela Cave on
the SE shore of Lake Tana.
• Stone tools used for cutting grass & grass like plants &
rock paintings of domesticated animals have been found
at Laga Oda rock shelter near Charchar.
• Evidence for domesticated cattle also comes from
around Lake Basaqa near Matahara.
• Playa Napata & Kado in the Sudan, Cyrenaica in Libya &
Futajalon in W. Africa were among known places of
domestication of animals like Nidamawa & Zebu (Bos
indicus) cattle that in due course expanded to Ethiopia &
the Horn.
11

2.3.ThePeoplingof theRegion
2.3.1. Languages & Linguistic Processes
• The region is marked by ethnic & linguistic diversity.
• There are about 90 languages with 200 dialects.
• Beneath this apparent diversity, there is some degree of unity.
• Linguists classify languages of the region into 2 major language
super families; Afro-Asiatic & Nilo-Saharan.
• A. Afro-Asiatic: is sub-divided into the f/g families:
• Cushitic: divided into 4 branches:
• Northern: is represented by Beja, spoken in NW Eritrea
bordering the Sudan.
• Central: Agaw includes Awign, Kunfel, Qimant; Hamtanga &
Bilen.
12

Cont’d
• Eastern: includes Afar, Ale, Arbore, Baiso, Burji, Darashe,
Dasanech, Gedeo, Hadiya, Halaba, Kambata, Konso, Libido,
Mosiye, Oromo, Saho, Sidama, Somali, Tambaro, Tsemai, etc.
• Southern: represented by Dhalo in Kenya & Nbugua in
Tanzania.
• Semitic: is divided into 2:
• North: Ge'ez, Rashaida (spoken around Eritrea-Sudanese
border); Tigre (spoken in Eritrean Lowland); Tigrigna (spoken
in highland Eritrea and Tigray).
• South: is further divided into 2
• Transverse: Amharic, Argoba, Harari, Silte, Wolane & Zay.
• Outer: Gafat (extinct), Gurage & Mesmes (endangered).
13

Cont’d
• Omotic: Anfillo, Ari, Banna, Basketo, Bench, Boro-Shinasha,
Chara, Dawuro, Dime, Dizi, Gamo, Gofa, Hamer, Karo, Keficho,
Konta, Korete, Male, Melo, Oyda, Sezo, Shekkacho, Sheko,
Wolayta, Yem, Zayse etc.
• B. Nilo-Saharan: Anywa, Berta, Gumuz, Kacipo-Balesi, Komo,
Kunama, Kwama, Kwegu, Majang, Mi'en, Murle, Mursi, Nara,
Nu’er, Nyangatom, Opo, Shabo, Suri & Uduk.
• Language classification did not remain static.
• population movements, warfare, trade, religious & territorial
expansion, urbanization etc. have resulted in intense linguistic
processes that forced languages to be affected.
• In this process, some languages died out or have been in
danger of extinction while others thrived over time .
14

2.3.2.SettlementPatterns
• the distribution of peoples across the landscape,
• is the results of long historical processes in NE Africa.
• In some areas, settlement was dense & sparse in others.
• Some inhabited extensive highlands & others the lowlands.
• Environmental, socio-economic, & political processes
significantly shaped & reshaped their spatial distribution.
• Since early times, the Cushitic & Semitic peoples had
inhabited the area b/n the Red Sea & Blue Nile from where
they dispersed to d/t directions.
• In due course, the Cushites have evolved to be the largest
linguistic group in the region & have also spread over wide
areas from Sudan to Tanzania.
15

Cont’d
• Semitic peoples spread over large area & eventually settled
the N, NC, NE, SC & E parts of the region.
• The Semites are the 2nd majority people next to the
Cushites.
• Except the Shinasha, who live in Benishangul-Gumuz & the
S.Mao in Wallagga, the majority of Omotic peoples have
inhabited SW Ethiopia along the Omo River basin.
• In the earlier times, they had extended much further to the
N.
• In the W, the Nilotes are largely settled along the Ethio-
Sudanese border although some of the Chari-Nile family
inhabited as far as S.Omo.
• The latter are identified as the Karamojo cluster living
around Turkana Lake along Ethio-Kenyan border.
16

2.3.3.EconomicFormations
• Domestication gave humanity 2 interdependent modes
of life: agriculture & pastoralism.
• While there may be pure pastoralists, it is very rare to
think of a farmer without a head of cattle or two.
• In the region these 2 forms of livelihood have coexisted
& quite often intermingled .
• Topographic features & climatic conditions largely
influenced economic activities in the region.
• A predominantly pastoral economy has cxzed the
E.lowland region since early periods.
• Pastoral economy (production of camel, goat, & cattle)
has been the most common economic practice among
the Afar, Saho & Somali & Karayu & Borana Oromo.
17

Cont’d
• The Afar & Karrayu have depended on the Awash River, &
the Somali on Wabi Shebelle & Genale (Jubba) Rivers.
• The plateaus have sustained plough agriculture for thousands
of years supporting sizable populations.
• Majority of the populations were engaged in mixed farming.
• It is here that sedentary agriculture had been started &
advanced circa 10,000 Y.B.P. by the Cushites, Semites &
Omotic groups.
• The major economic activity of the Omotic has been mixed
farming & trade in N.Omo while S.Omo have predominantly
practiced pastoralism & fishing.
• Many of the Omotic have also been famous in metallurgy,
weaving & other crafts.
18

Cont’d
• In the sparsely populated W. lowland region, the dominant
economic formations were pastoralism, shifting agriculture,
fishing, apiculture & hunting.
• Sorghum, millet, cotton & other crops have been largely
cultivated in the lowlands along Ethio-Sudanese border
since antiquity.
• The Nilotes along the Blue Nile & Baro-Akobo Rivers have
been shifting cultivators where sorghum has been a staple
food.
• Among majority Nilotic communities, cattle have high
economic & social values.
• Berta & other Nilotes had trade & other social contacts with
N.Sudan.
19

2.4.Religion& ReligiousProcesses
2.4.1. Indigenous Religion- includes a variety of religious beliefs
& practices, which are native to the region & have been followed
by the local people since ancient times.
.A distinctive mark is belief in Supreme Being, but special
powers are attributed to natural phenomena, which are
considered sacred.
.Spiritual functionaries officiate over rituals, propitiate divinities,
& are held in a lot of respect as intermediaries b/n the society &
spirits.
.Some still claim adherents among the region's population are:
.Waqeffanna of the Oromo is based on the existence of one
Supreme Being called Waqa, whose power is manifested via the
spirits called Ayyana.
20

Cont’d
The major spirits include:
Abdar/Dache (soil fertility spirit),
Atete (women or human & animal fertility spirit),
Awayi/Tiyyana (sanctity spirit),
Balas (victory spirit),
Chato/Dora (wild animals defender),
Gijare/ Nabi (father & mother’s sprit),
Jaricha (peace spirit),
Qasa (anti-disease spirit) etc.
21

Cont’d
• There is also a belief that the dead exist in the form of a ghost
called Ekera in the surrounding of his/her abode after death, or
his/her cemetery (Hujuba).
• In the autumn & spring seasons every year at the edge of ever-
flowing river & top of mt. respectively, there is thanks giving
festival called Irrecha besides New Year (Birbo) rite.
• Revered experts called Qallu (male) & Qallitti (female) have
maintained link b/n the Ayyana & the believers.
• Qallu's ritual house called galma is located on hilltop or in the
groves of large trees.
• On Wednesday & Friday nights, there is Dalaga/ecstasy at which
Qallu or Qallitti is possessed by Ayyana so that s/he can interpret
mysteries.
22

Cont’d
• The Jila/Makkala (delegated messengers) used to make pilgrimage to
get consecration of senior Qallu (Abba Muda or anointment father)
until about 1900.
• Abba Muda had turban surrirufa of tri-colors: black at top, red at
center & white at bottom representing those in pre-active life, active
(Luba) & those in post-active life respectively.
• In Hadiya the Supreme Being is called Waa, who is believed to exist
before everything (hundam issancho) or create world (qoccancho) &
whose eyes are represented by elincho (sun) & agana (moon).
• Spirits like:
 Jara (male’s protector),
 Idota (female’s guard),
Hausula,
Qedane &
Warriqa attracted prayers & sacrifices at Shonkolla & Kallalamo mt.s
chosen by Anjancho & Jaramanjcho.
23

Cont’d
• One of Hadiya's clans, Worqimene, is believed to have the
power to send rain in drought.
• Fandanano (sing.Fandancho) practice is believed to be
introduced by either spiritual leaders, Itto & Albaja from
Bimado clan, or Boyamo, father of 5 Hadiya clans, & was
largely followed by inhabitants of Boshana, Misha etc.
• The Kambata have Negita or Aricho Magano/Sky God &
religious officials called Magnancho.
• The Gedeo called the Supreme Being, Mageno & had
thanks giving ceremony called Deraro.
• The Konso religion is centered on worship of Waaq/Wakh.
• The Gojjam Agaw used to call the Supreme Being Diban
(Sky God).
24

Cont’d
• Gurage, there have been Waq/Goita (Supreme Being), Bozha
(thunder deity) & Damwamwit (health goddess).
• Yem worshipped Ha’o (Sky God).
• So’ala clan was considered as the top in religious duties as it was
in charge of Shashokam (the most vital deity).
• Religious functions were performed through couriers in each
village called Magos.
• The Konta’s spirit-cult was called Docho.
• The Wolayta called God Tosa & spirit Ayyana including:
Tawa-Awa /Moytiliya (father’s spirit),
Sawuna (justice spirit),
Wombo (rain spirit),
Micho (goat spirit),
Nago (sheep spirit),
Kuchuruwa (emergency spirit),
Gomashera (war spirit),
 Talahiya (Beta Talaye or talheya, Omo spirit) etc.
25

Cont’d
• Dufuwa (grave) was believed to be abode of Moytiliya.
• Annual worship of spirits was performed at a sacred place called
Mitta usually at the end of May & beginning of June to offer
sacrifice of the 1st fruits called Teramo or Pageta (Dubusha).
• People gathered around tree called Dongowa, which varied from
clan to clan: sycamore (Ficus sur exasperate) for the Bubula,
podocarpo for Zatuwa etc.
• The Qesiga called their meeting place Kasha (Dabre).
• To protect people from eating crop before harvesting Zomboro
clan used Diqaysa practice by planting in their fields sour olive &
nubica trees.
• The Wolayta also had the practice of Chaganna (prohibited days
to work) to protect produce from disaster.
26

Cont’d
• They chose & kept dark brown heifer called Beka (Beqabe) or
Baqa Potilliya (Literally, ritual cattle) as birthday fate.
• If they made error in respecting this custom, they would
anoint their bodies with a leaf called Aydameta (ground red
pepper) as repentance.
• Religious practitioners called Sharechuwa had Becha or Kera
Eza Keta (ritual house).
• The Keficho called Supreme Being as Yero; spirit as Eqo & a
person who hosts Eqo is called Alamo or eke-nayo.
• Father of all spirits is dochi or dehe-tateno &
• its host is called dochi-nayo or Ibedechino/Ibede-gudeno
(including Arito & Wudia Riti), with residence at Adio.
27

Cont’d
• Harvest spirit is called Kollo & sacrifice to it is dejo.
• Earth & area spirits are called Showe-kollo & Dude-baro
respectively.
• There are also local spirits like damochechi of Channa,
yaferochi of Sharada & wogidochi of Adio & gepetato or king
of hill identified by Yetecho clan as landowner.
• Members of the Dugo clan led spiritual services.
• The Boro-Shinasha people believe in super natural power
called Iqa, which created everything & presides over the
universe.
• The indigenous religion elements prescribe praying for the
prevention of drought, flooding, erosion, disease & starvation
within the community & their surrounding environment.
28

Cont’d
• Among various prayer rituals, the 1st is Gure Shuka for
preservation of their locality through slaughtering animals
by calling the name of God being at the tip of the mts.
• The 2nd is Shode De’na, praying & slaughtering when
unexpected disease happens.
• The 3rd is Marrowa Shuka; slaughtering for children to
grow without disease & to prevent children from evil
spirits attack; for rehabilitation of wealth; to promote
harmonious way of life & productivities in the family.
• The rituals are led by recognized elders, whose pray &
bless are trusted to reach God among the 3 clans: Enoro,
Endiwo & Dowa.
• The Nuer believe in Kuoth Nhial (God in Heaven), but
believe in the coming of God through rain, lightning &
thunder, & rainbow is necklace of God.
29

Cont’d
• Sun & moon & other entities are also manifestation or sign of
God.
• There are also spirits associated with clan spears names such as
WiW (spirit of war) associated with thunder.
• The Nuer believe that when a person dies, flesh is committed
to earth while breath or life goes back to Kuoth & soul that
signifies human personality remains alive as a shadow or a
reflection, & departs together with ox sacrificed to place of
ghosts.
• An interesting feature of indigenous religion is the way its
practices and beliefs are fused with Christianity and Islam.
• This phenomenon of mixing of religions is called syncretism.
30

2.4.2.Judaism
• It is the expression of the covenant that Yahweh/Jehovah
(God) established with the ancient Hebrew community.
• It has been followed in Ethiopia & the Horn by peoples
before Christianity reached the region.
• The Bete-Israel practiced Haymanot (religious practices,
Israelite religion that differs from Rabbinic Judaism).
• trace their religion from the very ancient migration of some
portion of the Tribe of Dan to Ethiopia, led it is said by sons
of Moses, perhaps even at the Exodus (1400-1200 B.C.).
• Alternative timelines include perhaps the later crises in
Judea, e.g., split of the N.Kingdom of Israel from the
S.Kingdom of Judah after the death of King Solomon or
Babylonian Exile.
31

Cont’d
• Others take as their basis the account of return to Eth. of Menilek
I, who is believed to be the son of King Solomon (r. 974-932 B.C.)
of ancient Israel & Makeda, ancient Queen of Saba (Sheba), &
considered to be the 1st Solomonic Emperor of Eth.
• Another group of Jews is said to have been arrived in Eth. led by
Azonos & Phinhas in 6th C.A.D.
• Other stories attribute the presence of the Bete-Isreal in Eth. to
an intermarriage b/n Jewsh immigrants with native Agaws.
• Tadese Tamirat & Kay Shelmay argue that the Bete-Israel are
remnants of old testament followers of orthodox Christianity
rather than Jews who migrated from abroad.
• Whatever the case, the Jews appear to have been isolated from
mainstream Judiac practice for at least a millennium.
• The Jews developed & lived for Cs in N & NW Ethiopia.
32

2.4.3.Christianity
• became state religion in 334 A.D. during the reign of King
Ezana (r. 320-360), who dropped pre-Christian gods like Ares
(Hariman/Maharram/war god), Arwe (serpentpython god),
Bahir (sea god) & Midir (earth god), & embraced Christianity.
• Instrumental in conversion of the king were Syrian brothers,
Aedesius & Frumentius (Fremnatos).
• When Fremnatos (Kasate Birhane or Abba Salama) visited
Alexandria, Patriarch Atnatewos (328-373) appointed him as
the first Bishop of EOC.
• Consecration of bishops from Coptic Church in Egypt
continued until 1959, when Abune Baslios became the 1st
Ethiopian Patriarch.
• Christianity was further expanded to the mass of the society
the later part the 5th C, during the reign of Ella Amida II (478-
86) by the Nine Saints.
33

TheNineSaints
Name Origin Church/Monastery Location of the
Church
Abuna Aregawwi
(Abba Za Mika’el)
Constantinople Debre Damo Eastern Tigray
Abuna Isaq (Abba
Gerima)
Constantinople Debre Gerima Medera (East of
Adwa )
Abba Pentelwon Constantinople Debre Pentelwon Asbo (North East of
Aksum)
Abba Afse Ladocia Debre Afse Yeha (Northeast of
Aksum)
Abba Alef Qa’esare’a Debre Haleluya Biheza (Northeast
of Aksum)
Abba Gubba Cilicia Debre Gubba West of Medera
Abba Liqanos Constantinople Debre Qonasel North of Aksum
Abba Sehama Antioch Tsedania Southeast of Adwa
Abba Yima’ata Qosa’iti Debre Yima’ata Ger’alta

Cont’d
• They translated the Bible & other religious books into Geez.
• The expansion of Christianity continued in Zagwe period
(1150-1270) & chiefly gained fresh momentum during the
early Medieval Period (1270-1527), when many churches &
monasteries were constructed including:
 Rock-hewn churches of Lalibela,
Debra-Bizan of Hamasen in Eritrea;
Debra-Hayiq in Wollo,
Debre-Dima & Debre-Werq in Gojjam;
Debra-Libanos in Shewa,
Birbir Mariam in Gamo &
Debre-Asabot on the way to Harar.
35

Cont’d
• They are not merely religious centers, but served via the ages as
repositories of ancient manuscripts & precious objects of art.
• From mid-16th to the early 17th Cs, the Jesuit missionaries tried to
convert Monophysite EOC to Dyophysite Catholic.
• This led to bloody conflicts that in turn led to expulsion of the
Jesuits.
• The Jesuits intervention triggered religious controversies within
the EOC.
• As of 1804, missionaries’ religious expansion also resulted in the
conclusion of treaties b/n European diplomats & Ethiopian
authorities.
• The Catholic Giuseppe Sapeto (Lazarist mission founder),
Giustino De Jacobis (Capuchin order founder), Cardinal Massaja,
Antoine & Arnauld d'Abbadie were active.
36

Cont’d
• Anglican Church Missionary Society (ACMS), Church Missionary
Society of London (CMSL) & Wesleyan Methodist Society led
Protestant missionaries under such leaders as Samuel Gobat,
C.W. Isenberg & J. L. Krapf.
• They translated spiritual books into vernaculars.
• They adopted old names for Supreme Being like Waqayyo, Tosa
etc. & used them in new versions as equivalent to God.
• Village schools were established as centers of preaching the faith.
• These schools were open to all children of chiefs & farmers.
• They also provided medical facilities.
• All these attracted a large no. of followers.
• Eventually, continuous & systematic indoctrinations seem to
have resulted in grafting of new teaching on indigenous religion.
37

2.4.4.Islam
• When Prophet Mohammed had preached Islam in Mecca since
610 AD, he faced opposition from the Quraysh rulers.
• The Prophet sent some of his early followers to Aksum including
his daughter Rukiya & her husband Uthman & the Prophet's
future wives Umm Habiba & Umm Salma.
• The 1st group of refugees was led by Jafar Abu Talib.
• In his advice to his followers, the Prophet said of Ethiopia, "…a king
under whom none are persecuted. It is a land of righteousness, where
God will give relief from what you are suffering."
• The then Aksumite king, Armah Ella Seham (Ashama b. Abjar or
Ahmed al-Nejash in Arabic sources), gave them asylum from 615-28.
• Leaders of the Quraysh asked Armah to repatriate the refugees,
but the king did not comply.
• Armah is said to have replied, "If you were to offer me a
mountain of gold I would not give up these people who have
taken refugees with me.”
38

Cont’d
• Islam then spread to the Horn largely via. peaceful ways
including trade.
• Islam was well established in Dahlak (Alalay) Islands on the Red
Sea by the beginning of the 8th C.
• In the early 10th C, the Muslim community on the islands
developed a sultanate.
• Muslims then settled other places on the Red Sea coast.
• It was from these coastal areas that Islam gradually spread
among the predominantly pastoral communities of the interior,
largely via the agency of preachers & merchants.
• Dahlak route played a minor role in the introduction of Islam
into the interior as Christianity was strongly entrenched as a
state religion in Aksum & later states of N.Ethiopia & open
proselytization of Islam was prohibited.
39

Cont’d
• The port of Zeila on W. coast of the Gulf of Aden served as an important
gateway for the introduction of Islam mainly into the present day Shewa,
Wollo & Hararghe.
• Islam firmly established itself in the coastal areas by the 8th & 9th Cs.
• From there, it radiated to C, S, & E Ethiopia via the role of Muslim clerics
who followed in the footsteps of traders.
• In this regard, Sheikh Hussein of Bale, a Muslim saint (Waliy) of medieval
period, played very important role in the expansion of Islam into Bale, Arsi
& other SE parts of the region.
• Another Islamic center in this region is Sof Umar cave.
• Islam was introduced into Somali territories in the 8th C A. D. through
Benadir coasts of Moqadishu, Brava & Merca.
• Abu Bakr Ibn Fukura al Din Sahil set up Moqadishu Minirate c.1269.
• The mosques, Islamic learning & pilgrimage centers have been the
depositories of cultures, traditions & literature of local Muslims.
40

Chapter Two.pptx

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Chapter Two.pptx