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Harar, Ethiopia: Two months in Africa's City of Saints
What makes an adventure traveler return to a place he's been before? When so many other destinations beckon, why spend two months in a town you've already seen?Because there's so much more to see. Harar, in eastern Ethiopia between the lush central highlands and the Somali desert, can take a lifetime to understand. For a thousand years it's been a crossroads of cultures, where caravans from the Red Sea met Central African merchants, where scholars and poets have traded ideas, where a dozen languages are heard in the streets.
Harar's influence spread wide in those early days. Harari coins have been found in India and China, and a couple of my Harari friends have subtly Chinese features.
The Harari have always mixed with other tribes. Some say if you live within the medieval walls of the Jugol, the old city, and follow Harari ways, that you are one of them. Hararis have their own language spoken only by the Jugol's 20,000 residents, yet this language has created literature, poetry, and song for centuries. As Harar faces the new millennium, a dedicated group of artists and intellectuals are working to preserve and add to this heritage.
But this is no Oxford, no Western-style center of learning. Harar is different. The day starts at dawn with the muezzin's call to prayer. Hararis are moderate Sunnis with a broad streak of Sufi mysticism. There are more than 90 mosques hidden in the labyrinthine alleyways of the Jugol, and more than 300 shrines to saints. Harar is considered the fourth holiest city of Islam after Mecca, Medina, and Jerusalem.
The morning is a busy time. Oromo farmers from the surrounding countryside fill the markets with their produce. Camels and donkeys jostle each other in the narrow streets. Kids go off to school. Offices and shops fill up. As the sun reaches its zenith and presses down on the city, people retreat to the cool interiors of their whitewashed houses with bundles of qat under their arm. Groups of friends chew this narcotic leaf during the hot hours of the day. As the buzz sets in, people relax and engage in long, animated conversations that after a time lapse into quiet reflection. One man will go off into a corner to write the lyrics to a song, while another will set to work on a Harari dictionary. Others will remain together, sharing stories about Harar. The afternoon and evening are spent in studious concentration, the main benefit of the so-called Leaves of Paradise.
Gallery: Fascinating Harar
Gallery: Exploring the streets of Harar
Then Harar's other residents appear. Packs of hyenas gather at the edge of town, waiting for the humans to go to sleep so they can prowl the streets, eating the garbage or scraps left out for them. The Hararis consider the hyenas neighbors and they share an uneasy but close relationship. The Jugol walls even have low doorways to allow them to pass. Hyenas are magical beings, able to take the djinn, spirits, out of the city. Some say they're djinn themselves, or blacksmiths turned into animal form. Sometimes as you walk home along a moonlit alley one will pass by, its bristly fur brushing against your leg.
I'm spending the next two months living here. This is a journey measured not in miles traveled but by people befriended and knowledge gained. I'll sit with Harar's great scholars and artists to learn about the heritage of this unique city, and I'll meet the regular people--the Oromo farmers and Harari shopkeepers, the Tigrinya university students and Somali refugees. I'll watch traditional blacksmiths working the way their ancestors did, and women weaving the colorful baskets that adorn every Harari home.
As a former archaeologist, there are some mysteries I want to explore. I'll visit the ruins of Harla, said to be the predecessor to Harar, and investigate the prehistoric cave paintings at Kundudo, the region's sacred mountain. I'll descend into the Somali desert to visit Chinhahsan, where the 16th century conqueror Ahmad The Left-Handed is rumored to have had the capital of his vast but brief empire. Among the ruined castle and crumbling city walls I'll look for the truth behind the legend.
I'll also venture further afield, taking in the sights of Addis Ababa, Ethiopia's bustling capital. If I can assemble the right team, I'll lead an expedition to Maqdala, a mountaintop fortress deep in the Ethiopian wilderness where the mad Emperor Tewodros defied the British Empire. I might even return to Somaliland.
There's another reason I want to see Harar again--to catch a feeling that comes only once every few trips. Sometimes you'll come to a spot where everything falls into place. The person you need to see appears just at the right time, the bit of information you're searching for comes from an unexpected source, the mood is serene and the hospitality never ends. I've had that a few times before, like at Kumbh Mela, a giant Hindu pilgrimage that attracted 20 million people, but this feeling of everyone getting along despite their differences, everyone striving forward despite their lack of material resources, that's a rare thing to experience.
So I'm going back.
This is the first of a series titled Harar, Ethiopia: Two months in Africa's City of Saints. Join me as I discover more about this fascinating culture. A word of warning: the entire country is on dialup and there are frequent power cuts. I'll try to post at least twice a week but please be patient! To be sure you don't miss an installment, subscribe to my Gadling feed and in the meantime check out last year's Ethiopia travel series.
For some views of my temporary home, see this video of a day in the life of Harar.
Filed under: Arts and Culture, History, Learning, Africa, Ethiopia, Budget Travel










Reader Comments (Page 1 of 1)
Janet Newenham Mar 1st 2011 10:23AM
Great post! Harar is such an amazing city. I was only there for a few days but totally fell in love. From the street characters peering out from behind huge racks of raw meat, the entertaining Hyena men, the cute little souvenir shops hidden away at some ones house behind all the winding streets and the smell of freshly roasted coffee beans...ahh takes me right back!
may delory Mar 3rd 2011 2:27AM
Sean...all the best! Show us more of the food. Wish I was hiking with you again. Peace be with you.
www.maydelory.wordpress.com
Aidan Potts Mar 2nd 2011 7:18AM
Looking forward to reading your adventures.
cheers
Mohammed Mar 5th 2011 4:17PM
Thank you for your interest in Harar. It is indeed an interesting place to explore. I live in Harar and hope to see you here.
Abdu Mar 4th 2011 1:58AM
Hi sean. It is an interesting article. it seems to me you are traveling in Ethiopia to explore a history of nations in Ethiopia. I wonder how you started in Harar then interested to go up north some few hundred miles from where you are to know some about and then want to come back East to go to somaliland (I believe Ogaden) and keep doing your research or adventure to know more about that region. One person could have his own interest in what he study or his own interest in what he like to explore but in dismissing the reality no one could go far. what I want to say is you are in the middle of Oromo land (Oromia) but you failed to say something about this vast country and social oromo people. I know you are doing your own research but you can mention some about Oromo and Harari people social and other relations, how Harari encompassed in that small area, where the Harari came from and How they got a refugee in that region and so on. I still know it is hard to cover everything cover everything in this short article but it is that region Oromo who shares more in common with Harari than Tigray university and Tewodros, Maqdala. So, My advise to you is don't be biased or follow what you have told from some history distorting people. In general I want to here some from you about Oromo
Sean McLachlan Mar 4th 2011 2:13AM
Hi Abdu,
Don't worry, I'll be covering the Oromo too. The Oromo farmers are a big part of the Harari economy, as you know. The entire region around Harar is populated by Oromo until you get to the Somali region in the east. I already have plans to visit an Oromo village. I'm not sure when that's happening because it depends on when someone can give me a ride, but it should make an interesting article.
B. Mar 5th 2011 1:26AM
I am a fellow anthropologist and traveler, pleased to stumble upon your blog (especially as blogspot appears to be blocked from my location here). I'm curious, will you be writing about any of the xenophobic behaviors found in Harar? I was just there last week and a friend of mine was spit on. The guy was maybe in his 40's and shouted at her, "I f#(*$ YOU," and he made lewd gestures. I thought this was a thing of the past, and had read about it in Thereaux's Dark Star Safari. I have only arrived in Ethiopia/Harar and will be staying here for some time. I'm still processing this incident and welcome your comments.
Mohammed Mar 6th 2011 1:14AM
B.
I apologize for the incident that happened to your friend in Harar. However, the guy is not a representative of the society in Harar. You have to look into the possibility that he might have had mental issue or drug problems, or perhaps combination of the two. Out of the many tourists around the world, some are bound to get in trouble, including in western countries... ranging anywhere from getting mugged, raped to murdered. It is the issue of being at the wrong place, at the wrong time. I hope you enjoy your remaining stay in our city. If you need assistance feel free to contact me at mhda@hotmail.com
B. Mar 8th 2011 3:41AM
Thank you, Mohammed, for your comments and offer of assistance. I very much agree that there could have been many reasons for the behavior, and traveling -- or just living -- always has its risks. I definitely separate that behavior from the city and Harari people in general. I have met some very nice people who live in Harar.
I lived in NE Brazil for 1.5 years and I feel much safer in Ethiopia. There are also very dangerous places in my country, and I recognize that I tend to be more alert to those kinds of things when traveling. Where I live, there are shootings, and most recently by police of an innocent indigenous guy. So, I am constantly analyzing events, both positive and negative, so I can continually learn and connect with people. I appreciate your comments!
omer Mar 25th 2011 3:01AM
wenderful .Thanks for your fresh out put.Continue.
Odey Mar 29th 2011 3:48AM
Ahmad ibn Ibrihim al-Ghazi
Ahmad ibn Ibrihim al-Ghazi (c.1507 - February 21, 1543) was a Somali general who defeated several Ethiopian emperors and wreaked much damage on that nation. He is also known as Ahmad Gragn, or "Ahmed the left-handed".
He was born from the Abraine clan sub-clan of the majority populated North Gadaboursi (Samaron) Tribe in Zeylac. He was married to Bati del Wambara, the daughter of Mahfuz the governor of Zeila . When Mahfuz was killed returning from a campaign against the Ethiopian emperor Lebne Dengel in 1517, the Adal sultanate lapsed into anarchy for several years, until Ahmad killed the last of the contenders for power and took control of Harar.
In retaliation for an attack on Adal in 1527-8 by the Ethiopian general Degalhan, Ahmad invaded Ethiopia in 1529, and inflicted a defeat on Lebne Dengel. Ahmad campaigned again in Ethiopia in 1531, looting the island monastery of Lake Hayq and the stone churches of Lalibela. When he entered the province of Tigray, he defeated an Ethiopian army that confronted him there, and on reaching Axum destroyed the Church of Our Lady Mary of Zion, in which the Ethiopian emperors had been coronated for centuries.
The Ethiopians were forced to ask for help from the Portuguese, who landed at the port of Massawa on February 10, 1541 in the reign of the emperor Gelawdewos . This force was led by Christopher da Gama , and included 400 musketeers and a number of artisans and other non-combatants. In response, Ahmad received 900 well-armed men from the Ottomans in Yemen to assist him.
While the Portuguese expedition were victorious in most of their engagements with Ahmad's forces, da Gama allowed himself to be trapped by Ahmad somewhere north of the Tekezé River, where he was killed along with all but 140 of his troops. The survivors and Galawedos were able to join forces, and drawing on the Portuguese supplies, they attacked Ahmad on February 21, 1543 in the Battle of Wayna Daga , where their 9,000 troops managed to defeat the 15,000 soldiers under Ahmad. Ahmad was killed by a Portuguese musketteer, who was mortally wounded in avenging da Gama's death.
His wife Bati del Wambara managed to escape the battlefield with a remnant of the Turkish soldiers to Harar, where she rallied his followers. She agreed to marry his nephew Nur ibn Mujahid on the condition that Nur would avenge Ahmad's defeat.
Nur Ibn Mujahid was also the person who built the wall of Harar and it's five gates (but a sixth one has been built when Ethiopia took control in the 19th century)
A sum up of Ahmed the left handed.
hirran Mar 30th 2011 1:44AM
Harar is a great place and full of history a must place to visit.
Thanks,
Hiiraan
hiirran Mar 30th 2011 12:11AM
Harar is a great place and full of history a must place to visit ... good luck.
Thanks,
Hiiraan
Tom McCracken May 24th 2011 2:40AM
Hello Sean, Harar was my home from 1964 to 1967. I was a teacher at the Harar Teacher Training Institute. (I wonder if it still exists)? I used to wander all over the city. I enjoyed your videos very much, and they brought back many memories. I'm still haunted by the sights and sounds of that fascinating place. Thanks for the trip back in time. ( I missed the little donkey drawn carts that we called "garis" and served us as taxis)? I guess time has marched on! Sincerely, Tom McCracken
Salim Jul 27th 2011 9:43AM
Odey, Ahmad ibn Ibrihim was from Adal tribe (Afar) not from Somali. Please read Futuh al Habasha (The Conquest of Abyssinia) a book written by Ahmad's own biographer Sihab ad-Din Ahmad bin Abd al-Qader bin Salem bin Utman. He ruled most of Ethiopia including Ogaden all the way to Berbera.
Salim Jul 27th 2011 10:46AM
Add to your futur visiting list the Argobas. Hararies and the Argobis were in Harar area way before the Oromos occupied the surroundings. By the way the Harar wall was built to deter the Oromo expansion.
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Extracted From: Muslim Peoples : A World Ethnographic Survey, Greenwood Press
Edited by Richard V. Weekes, 1984 Author: Sidney R . Waldron
The Argobba
The cryptic Argobba, a Muslim people in Ethiopia now reduced to two small and separate populations, number less than 9,000. They pose some of the major historical and ethnological problems remaining among Ethiopia's Semitic-speaking peoples. Questions exist as to the very survival of the Argobba language, and no ethnography of the group has ever been carried out.
The two groups of Argobba are the Northern and the Southern. The former was carefully surveyed in 1973 by the late Volker Stitz, who located some 25 villages stretching 190 miles along the East African Rift escarpment, which defines the edge of the Ethiopian highlands from below Ankober to Dessie. Stitz reported:
The [Northern] Argobba today number some 6,000. They are living in a long chain of villages, some connected to each other, others isolated among different peoples. All of these villages are found in the hilly zone at the foot of the slopes of the Rift Valley. They are bordered in the west by Amharic-speaking Christians, in the east by Adal-speaking Muslims [usually referred to as Afar or Danakil]. The Argobba villages form the eastern fringe of the area of settled agriculturalists. They occupy the Wayna Ega zone (3,500 to 6,000 feet). Here the Argobba industriously till their own land and grow the lowland crops of sorghum and maize in addition to coffee, ch'at [a slightly narcotic leaf for chewing], cotton and tobacco as cash crops. Another important occupation is weaving. Some Argobba speakers are still occupied in short- and long-distance trade, especially in camels and cattle .... The long-distance trade to the east, which existed in the nineteenth century ... has ceased.
The Southern Argobba, who number about 3,000, undoubtedly derived from the Northern group, although the specifics of the historical connections are far from clear. In 1975 there were 20 named Southern Argobba settlements, ranging in size from Kurumi, which had about 500 residents, to clusters of a few houses, such as Gende Hullo. These villages are located on a ridge which forms an arc southeast of the old Muslim city of Harar, the radius of which is about 10 to 14 miles from that city (see Harari).
Ecologically these Southern villages are similar to their Northern counterparts, being located in a chain-like distribution on the edge of a projection of the Rift, some 3,500 to 6,000 feet in elevation. They are surrounded by Oromo agriculturalists and in contact with Somali pastoralists (see Oromo; Somalis). Like the Northern group, the Southern Argobba utilize terracing to maximize their marginal agricultural potential.
Most of the Southern Argobba locales are at the very edge of the cultivable zone, and in years of short rainfall and drought, hunger is readily apparent. Health conditions in the villages with the poorest water supplies further reflect the marginal position of these Argobba. Parasitic infestations and eye diseases such as trachoma are common among the young. In the 1960s, before the World Health Organization's successful campaign against the disease, smallpox regularly swept through the Southern Argobba villages, affecting primarily the young and killing about 20 percent of those infected.
The origins of the Argobba, according to oral traditions reported in both regions, trace to Arabia. The Harari say that the name "Argobba" is an elision of "Arab gaba," which means, "The Arabs came," in Harari. One version of this was recounted in 1963 by Baba Haji Mume Bashir, then 97 years old.
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"Long ago, before the Suez Canal was dug, a people called Beni Umayya were driven out of Arabia. They walked overland, coming south into Ethiopia and eventually to Harar. When people saw them, they said, 'Arab gaba,' and this became their name-Argobba. "
Historical linguistics provides a means of linking the Argobba language with other Ethiopian Semitic languages and by so doing provides a clue to the depth of time involved. Robert Hetzron, in his comprehensive analysis of the Ethiopian Semitic languages, classifies the Argobba language as a close relative of Amharic, the national language of Ethiopia. Together, the two languages comprise one of the major subcategories of Transversal South Ethiopic. The other subcategory includes Harari and the Eastern Gurage languages (see Gurage). Argobba, then, is closely related to Amharic, but is distinct.
The language is disappearing. Among the Northern Argobba, it remains their first language, but most of the people are bilingual in Amharic and Oromo. Among the Southern Argobba, it is nearly extinct, having given way to Oromo ("Galla"). Although there is no current written literature in Argobba, there may be examples of written Argobba, which have yet to be identified. Further research may uncover more about written Argobba.
There are three explanations of the problem of Argobba distribution. The first is that, in accord with the origin tradition of a migration of the Beni Umayya from Arabia, a very early Argobba presence, ca. A.D. 750, was established in Ethiopia, probably in the northern region. A further development of this possibility would allow for a continuous population of Argobba, encompassing the present locations and intermediate points. There is evidence that Argobba were more widespread than at present.
A second explanation connects the migration of the Argobba to their southern range with the fortunes of the sultanates, which developed in the northern area. This hypothesis has strong circumstantial evidence in its favor, particularly if one connects the Argobba to the Walashima' dynasty. In A.D. 1277 one Wali Asma' began the conquest of the Muslim state of Shawa, completing his task in 1285 and establishing 'Ifat as the dominant state of the region. 'Ifat itself was conquered by the armies of Christian Ethiopian kings Dawit I and Yeshaq in 1415, and the Walashima' were driven towards the Red Sea, finally establishing Adal, which was to become the most powerful of this succession of Muslim polities. This explanation of the origin of the Southern Argobba notes that the capital of Adal was near the site of Harar and the present Argobba villages. Although there is no direct evidence, this hypothesis suggests that the Southern Argobba accompanied the Walashima' leaders on their flight from 'Ifat in the early l400s. There is evidence to suggest that the Northern Argobba were the remaining population of 'Ifat after the conquest.
The third hypothesis for explaining the links between the Northern and Southern Argobba suggests relatively recent migration to the Harar region. Two major events in Ethiopian history affected the Adal kingdom. In 1529 Imam Ahmed Ibrahim al-Ghazi of Adal mounted a jihad from Harar, which swept throughout highland Ethiopia, where the Imam is still remembered with trepidation as Ahmed Gragn, "the left-handed." He was finally killed in 1549 by the Portuguese troops of Christopher de Gama, who had come to aid the Ethiopian king. In reaction to the jihad, the Christian Ethiopians counterattacked, crushing the Adal kingdom. At this point Adal retreated to an oasis in the Danakil desert, leaving the city of Harar as the last remnant of the once powerful Muslim principalities of Ethiopia. Immediately following the collapse of the jihad, a major population movement took place, which permanently altered the demographic and political balance of Ethiopia. This was the expansion of the Oromo from their homelands in southwestern Ethiopia northward until they occupied most of the Rift region, thus surrounding the Northern Argobba villages, and eastward until they isolated the city of Harar and occupied the environs of the Southern Argobba. The present Argobba villages in this
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region are, for the most part, situated on hilltops. The inhabitants explain that the sites were chosen to defend against the Oromo invaders. This would add plausibility to the second hypothesis, as would the mention of a still extant southern village, Afarduba, in the chronicles of the jihad, Futu al-Habasha, written by Shihabaddin Ahmed b. Abdalqadir Arabfuqih.
Just as the history of the Argobba presents more problems than solutions, so does consideration of Argobba society, as it exists today. All now speak the Oromo language, with the exception of the residents of the village of Kurumi, who speak Harari. This linguistic idiosyncrasy is particularly puzzling, as Kurumi is surrounded by Oromo-speaking Argobba villages.
The linguistic isolation of Kurumi indicates the degree of social isolation of the Argobba villages, not just from contiguous ethnic groups but from one another. Village endogamy is the preferred form of marriage, although as the village populations decrease, the number of exceptions increases. An Argobba man in Gende Adam explained the preference for endogamy as deriving from Muslim inheritance laws wherein males receive full shares and women receive half-shares. Among the Argobba, land is passed through the male line. "Since a girl gets a half-share from her father," he said, "it is best to marry a girl from your own village." A preferred type of wedding, called au aziza, is one in which two men of a village exchange closely related relatives as brides. These are designated "sisters" for the purpose of the wedding.
Beyond village endogamy, any marriage within the Argobba ethnic group is considered acceptable. Argobba men may marry Oromo women, although it is considered a disgrace to permit a daughter to marry an Oromo man. Occasionally the latter form of marriage occurs, but it is likely to provoke physical violence between friends of the Oromo groom and protectors of the bride.
The village of Umar Din typifies the defensive position of Southern Argobba villages, built atop a sheer-walled granite outcrop, which surveys the entire Bissidimo Valley. Even in 1975 lookouts watched for strangers and yodeled their approach to fellow villagers. Umar Din is laid out in an ascending spiral, with walls and fences enclosing the path which winds through it and through which one must pass to get to Kurumi and other Argobba villages. On both ends of the chain are villages (Umar Kuli and Atero, respectively) in which both Argobba and Oromo reside. Whether or not this co-residence indicates acculturation is not known. However, in these villages, Argobba women retain their visible identity by wearing the distinctive Argobba dress, a black-topped, dark brown robe.
Southern Argobba men are farmers who utilize both ox-drawn wooden plows and stone-weighted digging sticks to turn the soil, depending on its characteristics. The staple crop, sorghum, is stored in hidden underground pits within the village. Terracing is utilized as in the northern population and seems to be a distinctive and ancient Argobba practice, probably ultimately traceable to Yemeni agricultural traditions. Some men make wooden chairs with traditional carved designs, and pottery is made in some of the villages. Both occupations may carry a stigma, since Argobba would not discuss them. Unlike their Northern brethren, Southern Argobba men do not seem to be involved in trade. Women, who walk to Harar's markets, weave hairnets, which they sell to Harari women as an ethnic specialty.
The link between the Southern Argobba and the Harari is important and indicates a long-standing relationship. Indeed, one of the five gates of the city of Harar is called Argoberi, "Argobba Gate." Harari manuscripts and oral traditions include many citations of the Argobba; referring to a period of Argobba emirs which preceded those of the independent Harari emirate, which began in 1551. Probably this is the period of the Adal sultanate of the Walashima' dynasty.
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Harari children believe that the Argobba are were-hyenas and chant at Argobba women as they come to town, "Argobba, Argobba, nighttime hyena, daytime human!" Despite this stigma, Argobba women have an important ritual role in Harari weddings, that of officially confirming the virginity of the bride-to-be.
Evidence of the close link between Argobba and Harari is the similarity of their houses. Both are rectangular stone and mud-walled buildings, having raised earthen terraces for seating and many similar specifics in the interior. Stitz, who studied the Northern Argobba, pointed out that only the village of Shonke has Harari-style architecture, and he sees this as evidence of a return migration.
Certainly both the Northern and Southern Argobba deserve intensive study before they disappear. Acculturation to nearby ethnic groups is taking place, and changes in the nation of Ethiopia are also eradicating ethnic distinctions. Moreover, heavy fighting took place in the Southern Argobba range during the Ogaden War of 1978. The damage done to Argobba villages and the number of Argobba who fled as refugees has not yet been reckoned. Nonetheless, the chance to do significant research and thus solve some of the puzzles provided by the Argobba may still remain.
BIBLIOGRAPHY
Books
'Arabfuqih, Shihabaddin Ahmed b. 'Abdalqiidir. Futuh al-Habasha. Translated by Rene Basset as Histoire de la conquete de l'Abyssinie (XVI siecle). Paris: Publications de l'Ecole des Lettres d'Alger, 1897.
Cohen, Marcel. Etudes d'ethiopien me'ridional. Paris: Librairie Orientaliste Paul Beuuthnen, 1931.
---. Nouvelle etudes d'ethiopien me'ridional. Paris: Librairie Ancienne Honore Chammpion, 1939.
Hetzron, Robert. Ethiopian Semitic: Studies in Classification. Manchester: Manchester University Press, 1972.
Huntingford, G.W.B. The Glorious Victories of 'Amda Seyon, King of Ethiopia. Oxford: Clarendon Press, 1965.
Paulitsch1ce, Philipp. Harar: Forschungsreise nach den Somal-und Galla-landern. Leeipzig: F. A. Brickhaus, 1888.
Shack, William A. The Central Ethiopians: Amhara, Tigre and Related Peoples. London: International African Institute, 1974.
Stitz, Volker. "The Western Argobba of Yifat, Central Ethiopia. " In Proceedings of the United States Conference on Ethiopian Studies, 1973, edited by H. Marcus. East Lansing: African Studies Center, Michigan State University, 1975.
Trimingham, J. Spencer. Islam in Ethiopia. 2nd ed. London: Frank Cass, 1965.
Ullendorf, Edward. The Ethiopians. 3rd ed. London: Oxford University Press, 1973. Wagner, Ewald. Legende und Geschichte der Fath Madinat Harar van Yahya Nasrallah, Wiesbaden: Komrnissionsverlag Franz Steiner GMBH, 1978.
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Articles
Braukamper, Ulrich. "Islamic Principalities in Southeast Ethiopia Between the Thirteenth and Sixteenth Centuries, Pt. 1." Ethiopianist Notes 1: 1 (1977): 17-56.
Leslau, Wolf. "A Preliminary Description of Argobba." Annales d'Ethiopie 13: 1 (1959): 252-273.
Gay Dec 26th 2011 12:54PM
Again I say God bless u for your honest/fair/true report on Harar.
Mr McLachlan, Sean please for history purpose write a book about Harar's fall in 1887 and the master plan and conspiracy of so called king Haile Selassies's to displace and replace the indigenous/native Hararian by Amhara tribe and also to build coptic churches in every corner of the city with Hararian tax money. I chose you to take this mission since you are a sincere unbiased person from outside. There are distorted books on this matter to contaminate the reality on the ground.
Haile Selassie committed big crime against the majority population of the contemporary Ethiopia (100 yrs old country). The northern invaded the southern and called it "christian island." Why? because the coptics are minority in moslem lands surrounded by occupied moslems. For your surprise the so called king Haile's grand father from his mother side was a moslem. This is 100% true. So why he treated moslems as aliens on their own lands? Just to accommidate his ruling by using religion. The feudal off springs fooled by this and propogate wrong history till today. This caused division, hate and so many bad things for the country called Ethiopia.
Harar has over a thousand years history. Very civilized people. Hararis composed of native hararis, horomo hararis, somali hararis, afar hararis. These are the pillar for hararis. Their number is in millions. They scattered all over Ethiopia. There are in Silte, in somali, in northern Ethiopia settled during Imam Ahmed's (gragn Ahmed) libration from oppression, etc. By the way imam Ahmed's wife was Harari.
Now only in 10's of thousands left in Harar. Haile Selassie's plan was to eradicate them 100% to make them dinasour but failed with Derg's coming. Imagine when so called king try to ruin his own people out of hate? What a big crime and sin? People blame Portuguese for this sufferings. We leave the rest for the history.
Mr Sean your research in this matter will help not only the Hararis but the whole world to know the true face of the current Ethiopia. It's good for history. It'll help the country to bind together. The current government gave affirmative right to the indigenous to rule the country. Guess what? the remnant of the feudals who indoctrinated with distorted and fake history oppose this right of its citizens. They are power hungry. Nobody touch their norther lands and here they cause trouble.
Thank you
paulvew Sep 8th 2012 7:33AM
A very good article. I was in Harar for a niggardly 36 hours last month and loved it but I wonder if i shall return. If I do it will be en route to Somaliland. When I was in Kairouan in Tunisia it claimed to be the fourth holiest city in Islam after Mecca, Medina and Jerusalem.
My very superficial take is here:
http://pvewood.blogspot.ro/2012/09/harar-is-real-thing.html