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لكن لا بد أن أوضح لك أن كل هذه الأفكار المغلوطة حول استنكار النشوة وتمجيد الألم يعرض هذا النص من اليمين إلى اليسار.
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Notes On Islamization And The Muslim Shrines Of The Harar Plateau
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Three Unforgettable Months In The Blessed City Harar
I wrote this valuable article; Three Unforgettable Months the In Blessed City Of Harar; with full of joy and sad, deep grieve and pleasant, a guilty conscience and spiritual cleanse I profoundly felt and experienced in a lovely sacred land the holy city Harar..... -
Le” Futuh al-Habasa” : écriture de l’histoire, guerre et société dans le Bar Sa’ad ad-din (Ethiopie, XVIe siècle).
Comparativement à celle consacrée à leurs voisins chrétiens, l’historiographie relative aux populations musulmanes de la Corne de l’Afrique des époques médiévale et moderne est extrêmement réduite. Dès 1992, Hussein Ahmed soulignait le fait que les études éthiopiennes ont longtemps négligé l’histoire de l’islam, en la plaçant en appendice de l’histoire dominante chrétienne1. En 2002, Hussein Ahmed remarquait également que, si depuis quelques décennies cette pauvreté des études touchant aux musulmanes d’Éthiopie tend peu à peu à se résorber, l’historiographie récente s’attache surtout aux populations musulmanes du Sud et de l’Est du pays2 et qu’elle se concentre sur les époques récentes, à partir du XVIIIe siècle. Cela s’explique en partie par la rareté des sources écrites produites par ces sociétés et par des voyageurs de passage avant le milieu de l’époque moderne. Un texte, toutefois, fait exception. Le Futu al-abaša (« Conquête de l’Abyssinie ») est un récit en arabe de plusieurs dizaines de folios rédigé au XVIe siècle par un auteur musulman du nom de ‘Arab Faqih. Il relate de manière détaillée les premières années de la conquête, malheureuse, du royaume chrétien des hauts plateaux éthiopiens par les musulmans de la région de Harar, menés par l’imam Amad au cours des années 1530. Unique en son genre de par son point de vue, sa longueur et sa teneur, ce texte n’a jamais été exploité à sa juste valeur pour comprendre la société des musulmans de l’Est éthiopien du début du XVIe siècle…. -
Press Release - ESAT’s Prejudice
Press Release The Global Harari Unity Advocacy Council believes that democracy exists only with a free and unfettered press. The Council does not agree with a press that disseminates false and unfounded information that could have the potential to ignite violence, as we repeatedly witnessed a broadcast through the so-called ESAT television network that has declared open war on the legitimacy of the Harari State. Though this outlet is known to be an equivalent of the old Pravda propaganda machine of the Soviet era, it has to be identified for what it stands for- to promote the supremacy of Amhara culture and tradition over every region that has been annexed through the territorial aggrandizement policy of their emperors. ESAT, certainly represents the worst in media practice, having justified its hidden agenda that stands on the way of the peaceful coexistence of peoples by broadcasting unfounded and often out of sync information -
A PREJUDICED DEMEANOUR-
A PREJUDICED DEMEANOUR Habetamu Ayalew's Misappropriated Journalism of(Hear it all from me, Takeit from me &Believein me, I know it all!)and His Repulsive perception on Harar " In a sound journalistic platform, a responsible media strives to impart and deliver a discourse on a subject matter responsibly enough having correct background information be it on verbatim, recorded archived history or self physical observations without favour and bias. It is hoped that Ethio360media does endeavour to uphold journalistic etiquette and dictum of do not cause harm and do not infringe on the rights of others nor be the vessel for disharmony, disgruntlement and misgivings rather strives to maintain the highest standard of neutrality. Nevertheless while acknowledging the right of freedom of expression which is as well premised within a context of responsibility in imparting informations in its actuality and truthfulness, Having heard Habetamu Ayalew's narration such unwarranted vilification on the people of Harar and selectively on Abdella Sherif shouldn't be ignored as it is inflammatory, prejudicial, bias, defamatory and demeaning having an ulterior motive to garner political expediency and malicious intent." <strong -
WHY YOU FORSAKEN ME?
WHY YOU FORSAKEN ME? Cowed in Silence or Political Apathy "The Harar region that had experienced a tumultuous political upheaval, colossal social and economical misappropriation, religious erosion and subjugation for decades, as the political tide changed after the fall of the military rule Harar had to come to terms to embrace a new model of political format and a formation of a regional establishment in accordance to the script of the ruling EPRDF. Thus the establishment of Region 13 the Harar region with its political geographical landmark of (Jegol & Hundanaa) came to being. The inception of this region was graced by massive euphoria and exaltation from the public at large and gave birth to the formation of a political party in the history of Harari's after along decade that was given the soul mandate to govern and administer the Harar region named and referred as the Harari National League (HNL) with the hope that it shall deliver and meet the expectation of the people primarily on" -
![](https://tst.abdullahsherif.com/files/medium/e40f86722671f3c5f9cee356814430ce3128c246.jpg ""Heard about the Good-Deed-Sayers?" Islam and everyday conversations on religious difference in Harar, Ethiopia")
"Heard about the Good-Deed-Sayers?" Islam and everyday conversations on religious difference in Harar, Ethiopia
In this article, I take the absence of public religious debates, sermons and of displays of piety as a starting point to explore the ambiguous ways in which people in the Ethiopian city of Harar express religious difference through everyday talk. Drawing on two specific social situations, daily morning strolls and afternoon cat1 chewing sessions, I illustrate that Harari men claim, maintain and strengthen religious affiliation and difference through acts of exclusion and self-identification in the form of chit-chat, gossip and artful narratives. Given that Harar is considered an important centre of Islam at the Horn of Africa, I frame the religious issues at stake in relation to changes in the religious and political landscape of Ethiopia since the nineteen-nineties that have influenced religious discord and triggered strong identity politics among ethnic groups in the city. Against this background, I investigate social consequences and strategies of avoidance among Harari men who are anxious to be the target of gossip and backbiting. -
QUEEN ARAWEILO
..... 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..... -
THE OROMO OF ETHIOPIA, 1500-1850 : WITH SPECIAL EMPHASIS ON THE GIBE REGION
Thesis submitted for; the degree of Ph.D. of the University of London, School of Oriental and African Studies, 1983. ......The Rise of a new Muslim power in Harar It is ironic that at the very time when the initiative had passed from the hand of Christian emperors to the hand of Adal sultans, effective power started slipping out of the hands of the dynasty that had borne the brunt of the struggle against the Christians. Gradually power passed into the hands of the landed Harari nobility, who championed the cause of Islam, This started in the second half of the fifteenth century... -
Hararies' life in Addis Ababa From 1920s to 1970
ቡዕቲ ባድቤ መውጣእ ዚናሩቦ አታዩ ማህደግማ አላይ ኩፎኝ መሌጣ በኒአደም ሃያት ዞባህ ዚትቃተራ ሺኢንታ። ኡሱእ ወልዲ አታይ መናዋጥ ባድ መህድግማ ኪል አለጋ ባድ መሌጣ ይቡርዲበዛላች ኹንቲያች የትኺትላዛል አዳንታ። ዪ ኹንቲያች አው ሰበባች ባድቤ አማንነት መትቀበጥ፣ ፈረት ዘጋህቤ መትሪአዞ፣ አዊን መንዚል ጠቢአ መትናወጥማ ደረር መትሬኸብዞ፣ አዊን ቃጪ አዳዋ ባድ መልሀድዋ ኡሱኡ ታብ ሞሻ አዊን ኢቅቲሳድ መዴአፍማ ዲላጋ አልመግኛ አዊን ኢቆት መፋጫዋ ዲኑው ነሽሪ አው መዝጋጋህ ሞሻንታ። -
Essays in Ethiopian Manuscript Studies Proceedings of the International Conference Manuscripts and Texts, Languages and Contexts: the Transmission of Knowledge in the Horn of Africa Hamburg, 17–19 July 2014
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….. -
The visual resonances of a Harari Qur’ān: An 18th century Ethiopian manuscript and its Indian Ocean connections
Although not widely recognized as Harari, a Qur’ān manuscript in the Khalili Collection in London (QUR706) provides an opportunity to consider long-distance artistic circulations and encounters in the early modern Indian Ocean. Dated to 1162/1749, the Khalili Qur’ān can be linked with Mamluk and earlier Indian Qur’ān manuscripts through its illuminations and its use of biḥārī script, a type rarely seen outside of India. Later inscriptions in the Qur’ān record its eventual arrival in Zanzibar. The transregional visual resonances of the manuscript, and its later circulation, highlight the position not only of Harar as a regional artistic center within Ethiopia, but also that of the Horn of Africa within a broader Indian Ocean ecumene. Focusing on the Khalili Qur’ān, this essay will explore Harar’s nuanced engagement and selective participation in networks of artistic circulation and exchanges and their role in the formation of a Harari visual idiom within the burgeoning globalization of 18th-century Ethiopia.
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