The objective of this study is investigating how and why the Harari peoples Music and cultural Identity isdifferent from the other parts of the Ethiopian people. This study has mainly focused on the forms and thescale and why this scale or music, forms and cultural identities are different from the other parts of Ethiopia.
This study contributes to the debate on khat by comparing the family wellbeing of khat chewer (consumer) and non-chewer families in Harar city, by using the International Wealth Index’s (IWI) characterization of wellbeing. The study utilized the survey method. Respondents were identified using a cluster sampling method. The data was gathered using an interview schedule, in-depth interviews, and non-participant observation...
Given its geographical situation across the Red Sea from the Arabian Peninsula and the Gulf of Aden, it is perhaps not surprising that the Horn of Africa was exposed to an early and continuous presence of Islam during the Middle Ages. Indeed, it has long been known that Muslim communities and Islamic sultanates flourished in Ethiopia and bordering lands during the medieval centuries. However, despite a sizeable amount of Ethiopian Christian documents (in Gǝʿǝz) relating to their Muslim neighbors and valuable Arabic literary sources produced outside Ethiopia and, in some cases, emanating from Ethiopian communities themselves, the Islamic presence in Ethiopia difficult to apprehend. It is so because it has not attracted the same amount of scholarly investment as Ethiopian Christianity, so much so that epigraphic and archeological evidence have long remained scanty and only recently started to produce a significant corpus of material evidence, which now allows to revisit the history of Islamic penetration in Ethiopia and of Muslim-Christian relationships through centuries.
his article recounts fifteen years of archaeological and historical research on the Islamic Sultanates of Medieval Ethiopia. After intense surveys in different areas from Eastern Ethiopia to present-day Somaliland that revealed the ruins of Islamic cities, the research focused on the Ifāt region in Central Ethiopia. Several urban sites were spotted there and one of them, Nora, was investigated, showing vestiges (houses, mosques, cemetery) dating back to the 14th and 15th centuries. Finally, a major discovery, that of a necropolis composed of epigraphic tombs of members of the Walasmaʿ dynasty, whose texts are published here, made it possible to locate the 14th century capital of the Ifāt Sultanate. The spatial organization of this site, Awfāt, closely matches the description made by the Arab writer Abū al-Fidā’ in the early 14th century
Northeast African Studies, 4, 1 (1982): 65-67 REVIEW OF Peter Koehn and Sidney R. Waldron-Maxwell , Afooha : A Link between Community and Administration in Harar 3 Ethiopia. Syracuse, New York: School of Citizenship and Public Affairs, Syracuse University. Pp. 120, 6 maps. Mohamed Hassen School of Oriental and African Studies University of London
Harar, the present provincial capital of Hararghe administrative region, used to be a unique center in North East Africa. Before the Addis Abeba- Djibouti railway road by-passed the city and made the old caravan route obsolete at the beginning of this century (thus undermining the mercantile economy of the city), Harar was a major commercial entrepot whose fame spread far and wide and led to prosperity for its citizens. Located 175 miles southwest of the port of Zeila and 219 miles from the port of Berbera, Harar was the center at which a number of major and minor caravan routes met. Along the caravan routes that linked ports of the northern Somali coast with Southern Ethiopia there were a number of commercial centers (settlements). Today there are no less than twenty-one ruined commercial settlements between Zeila and Harar. Some still dot the Ogaden region, while others are found in the region between Harar and Bale.
Traditional medicines remained as the most affordable and easily accessible source of treatment inthe primary health care system among diverse communities in Ethiopia. The Oromo community living in theprehistoric Harla and Dengego valleys has long history of ethnomedicinal know-how and practice against humanand livestock ailments. However, this rich ethnomedicinal knowledge had been remained unexplored hitherto.This study focus on the comprehensive ethnomedicinal investigation in an attempt to safeguard the deterioratingethnomedicinal knowledge that can be used as a steppingstone for phytochemical and pharmacological analysis.
Traditional medicine (TM) has been part of man’s survival for long time. Harar is an ancient trade route and has a close proximity to the red sea. The use of TM is common and the majority of its habitants use TM. This study was conducted to assess why Harar households continued to prefer and depend on the utilization of TM as part of their healthcare system. Community based cross sectional study was conducted to select head of 423 households. Data was collected using face to face interview with a semi structured questionnaires and descriptive statistics including mean, standard deviations, frequencies and percentages were performed to examine the outcomes and associated factors. The result shown that 60.50% of the households preferred to use TM as their primary health care services and used TM for curative of ailments because TM had minimal side effects compared to modern medications. Socio demographic factors had no significant association to TM use; however, other associated factors had strong association with TM use. Personal experience such as minimal side effect of TM, attitudes towards TM use such as cost effectiveness, effective for specific diseases and quality service such as ready availability of TM had strong association to TM utilization. It was concluded that TM is still continued to play a significant role in healthcare of many households of Harar town because TM is dependable, affordable, safe and cost effective.
From Google Translator
The Mäläsay must, at least according to the testimony of modern historians, have a
have been a capable group. J. Doresse (1971: 205) counts the troops of the Gran
and calls them: les Malasay, musulmans convertis de tout leur coeur à la défense de leur
foi et conduits par l'Imam (Gran). A little later (Doresse 1971: 209) they stand next to one another
irregular religious fighters (gazú) as "absolument des soldat musulmans – les Malasay"
Around 1570 AD. it is then "chefs des malasay, troupes régulières musulmanes, fidèles à
l'Ethiopia, "which the Emir of Harar has destroyed and with it an offensive on the part
Särsä-Dengels (Doresse 1971: 231). R. Ferry (1962: 30) describes the mäläsay as
one of the peoples in Gran's army, which of course is difficult to match with today's ethnic groups.
to conclude: "gens analogues aux Somalis, mais plus intéressés à la guerre sainte." These
Interpretations of the term mäläsay refer to its use in Arabic history
about the first conquests of the Gran of 'Abdal-Qadir' Arabfaqih and its mention in
two Ethiopian chronicles – in the so-called "Short Chronicle" and the Chronicle of the
Särsä-Dengel – back. R. Basset (1897: 84 n.4) in his French adaptation of
'Arabfaqih tried an etymological interpretation. Starting from an Amharic
Verb mälläsä with the special meaning "convert" or a Tigrinya verb mäläsä "to-
return "one could perhaps explain the name; he suspects that it is
"Converts," notes that the common word in Ge'ez for Muslims is tänbälat (cf.
Dillmann, 1865: 562) is and refers to Portugal cited by Pereira (1887: 799 η. 17)
Giesian reports from the 16th century, where this name is freely associated with the Amalekites
is adorned. In his adaptation of the
"Short Chronicle", in which the word mäläsay also appears in the report on the Gran Wars.
, Basset (1883) abstained from any comment. F. Béguinot (1901: 18 η.
6) adopts Basset's conjecture in his Italian revision of the “Short
Chronicle "and adds the note that the mäläsay….
Excavations at three urban sites, Harlaa, Harar, and Ganda Harla, in eastern Ethiopia have recovered substantial assemblages of faunal remains. These, the first to be analysed from Islamic contexts in the country, were studied to reconstruct animal economies, and to assess if it was possible to identify Islamic conversion or the presence of Muslims in archaeological contexts through examining butchery practices and diet via the species present. Differences in animal economies between the sites in, for example, management strategies, use of animals for traction, and presence of imported marine fish, infers the development of different traditions......
......Very poor practice with Hand washing practices among studied Health Care Workers is calling for urgent intervention. Implementing five movements of hand hygiene are the best method for preventing healthcare associated infections. Therefore, the health care provider should be followed this principle to fight healthcare associated infections....
The African landscape is set to change dramatically in the coming years, and will have a detrimental impact on the inherent archaeological and cultural heritage elements if not monitored adequately. This paper explores how satellite imagery, in particular open source imagery (Google Earth, multispectral satellite imagery from Landsat and Sentinel-2), can be utilized to monitor and protect sites that are already known with particular reference to Islamic archaeological sites in Ethiopia. The four sites used are in different geographic and geomorphological areas: three on the Somali Plateau (Harlaa, Harar, and Sheikh Hussein), and one on the edge of the Afar Depression (Nora), and have varied histories. The results indicate that open source satellite imagery offers a mechanism for evaluating site status and conservation over time at a large scale, and can be used on data from other areas of Africa by heritage professionals in the African continent at no cost…
....The paper discusses the establishment of Magaalaa Guddoo market centre; changes and developments in the market by focusing on the Italian period, the imperial and the military regimes. The commodities exchanged in the market, the major actors who used the market, illegal trade, and finally the decline of the market was discussed in detail. Journals, books, archival materials, material remains, oral informants, and magazines were used intensively for the study..
The mosques of Harar have been the focus of some architectural and historical study but not archaeological investigation. This was redressed through excavation of six mosques in the city, the results of which are presented. These were identified from existing historical research as significant in the Islamization of Harar. Consensus on either the date or processes of Islamization does not exist. The partial history of the mosques investigated—Aw Abdal, Aw Abadir, Aw Meshad, Din Agobera, Fehkredin, Jami—is based on only a few sources. The results of the excavations provide insights into the Islamization of Harar and supplement the limited historical sources. The six radiocarbon dates obtained indicate a varied mosque chronology spanning the late 15th and early 20th centuries AD. Evidence indicative of the use of mosques for educational purposes, local practices such as animal sacrifice and child burial near the mihrab, and for extensive mosque rebuilding, alteration and remodelling was found. Comparable mosques in Djibouti, Somaliland, and elsewhere in Ethiopia are considered. It is concluded that all the Harari mosques investigated post-date the late 15th century and that the city also dates from this era and was linked with the establishment of Harar as the capital of Adal. Prior to this the Hararis, likely in the form of the legendary Harla, were elsewhere, possibly at Harlaa and other sites in the eastern Harar Plateau and Chercher Mountains.
…." On the morning of the fifth day after quitting Errur we ar- rived at Harrar, hacTing travelle(l by daily- marches of about 10 miles. We had water at each halting place; and the people we met with were very civil. " I retnained at Harrar and in the vicinity thereof for six years, (luring which period there were several l)attles fought between the Harrar people an(l the Galla, in one of which I was engaged on the part of the Emir, and receie(1 a spear-wound in my right cheek…..
The objective of the study is to reconstruct the history of Derbé Belanbel historical and cultural site. This is very crucial because though the historical and cultural site in question played a significant role in revealing the history and the tourism industry of the Region and by extension the history of the country; scholars have not given the attention it deserves so far. In the process of reconstructing its history, we came to realize that no scholar has studied the site before. Derbé Belanbel is located in Dhuhun wereda of Nogob Zone of the Ethiopian Somali Regional State. It is far from the town of Jigjiga, the administrative center of the Region, by about 450 kilometers in its southern direction. Methodologically the researcher mainly used the qualitative method and culled data from secondary literature but the study heavily relies on field observation and information gathered from knowledgeable informants. As far as we have tried to establish, Derbé Belanbel was a medieval center of culture and civilization of the Harla Somalis characterized by stone built houses, steles, and a Mosque that appropriately suggest a religious settlement. The stone built houses are similar with those located in the Harar, Dire Dawa and Zeila areas as well as with those located in the northern parts of proper Somalia. Though differences in the softness and hardness of the surfaces of the materials used in their productions and the artistic elements we see in them, many of the steles found at Derbé Belanbel display interesting geometric similarity with the Ţiya steles located in the Guraghe Zone of southern Ethiopia. Fragments of pottery, grains of beads, and fragments of glasses that we recovered from the very site suggest the people were skilled in the preparation of household materials from clay soil and had established commercial link as far as the port of Zeila in the northwest and Mogadishu in the east. Overall, though the site is found in a precarious condition owing to lack of attention by the concerned bodies, Derbé Belanbel represented a medieval culture of greater importance, which would immensely contribute to the history of the Ethiopian Somalis and for the growth of the tourism industry of the Regional State.
..... the houses might well have been constructed, and the streets laid out, by men who built Zanzibar, or Harrar. But the smaller houses, all two-roomed, were of uniform plan - two interior walls, at right angles, set against a back corner of the shell, forming one small, inner, rectangular chamber that opened on to a larger L-shaped outer room.....
Waqfiyyas of books from Harar
Waqf in Ethiopia has been so far an almost completely unstudied field: only two general studies by Hussein Ahmed are available on this topic22 but no Ethiopian waqfiyya has been published nor research has been conducted on waqf of Ethiopian Islamic books and libraries…..
Historically, Harar as a trade center linked the high land of Ethiopia with the rest of the world. While merchants were taking out from and bringing in products and services to Harar they were taxed by various institutions.
Author: Tesfaye Assebe Yadeta,1 Haji Kedir Bedane,2 and...
Date: 2014
....this study was conducted to assess factors that affect parent-adolescent discussion on RH issues with their adolescents in Harar town, Harari region, Ethiopia, in May 2010
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