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== Further Reading ==

* Habesha Union [ሐበሻ] . “What Do You Mean by Habesha? — A Look at the Habesha Identity (P.s./t: It’s Very Vague, Confusing, & Misunderstood) | @habesha_union.” ''Academia'', 1 Oct. 2018.


==Notes==
==Notes==

Revision as of 01:55, 11 October 2018

Tigrayans
ተጋሩ (Tigrinya)
Regions with significant populations
Horn of Africa
 Ethiopia4,500,000
 Eritrea2,700,000
 Germanyc. 33,000[1][Note 1]
 Swedenc. 20,000[2]
 Norwayc. 13,500[3]
 United Kingdom12,400[4]
 Canada10,220[5]
 Netherlandsc. 7,500[6]
 Italyc. 4,600[7]
 Denmarkc. 3,000[8]
 Australia2,794[9]
Languages
Tigrinya
Religion
Predominantly Ethiopian Orthodox Christianity, Eritrean Orthodox Christianity
Minority Islam, Catholicism, Protestantism
Related ethnic groups

Tigrayans (Template:Lang-ti; tägaru) are an ethnic group in Eritrea and Ethiopia.[11][12][13][14][15] They mainly inhabit the highlands of Eritrea and the Tigray Region of northern Ethiopia, with diaspora communities in many countries.[15][16] In Eritrea they comprise about 40% to 50% of the population, i.e. above two million people (and additionally half a million in the diaspora), and in Ethiopia there are about 4.5 million Tigrayans, according to the 2007 census, most of them in the Tigray Region.[17][18] The great majority are Ethiopian Orthodox Christian and Eritrean Orthodox Christian, but there are minorities of Muslims, Beta Israel, and since the 19th century, Protestant in Eritrea and Catholics mainly in Akele Guzay and Agame. Most Tigrayans are traditionally agriculturalists, practicing plough agriculture (cultivating teff, sorghum, millet, wheat, maize, etc.) and also keeping cattle, sheep and goats (but usually without stock-breeding), and in many areas bees. Some Tigrayan groups have a strong local identity and used to have their own traditional, quite autonomous self-organization, sometimes dominated by egalitarian assemblies of elders, sometimes by leading families or local feudal dynasties.[19] In some areas the meritorious complex played a considerable role in achieving a social status, which led to the creation of local honorary titles and social institutions, and, historically, to an active involvement in the warfare of Christian Ethiopia; through this, even the sons of simple peasants could rise considerably in the state of hierarchy.[11]

The daily life of Tigrayans are highly influenced by religious concepts. For example, the Christian Orthodox fasting periods are strictly observed, especially in Tigray; but also traditional local beliefs such as in spirits, are widespread. In Tigray the language of the church remains exclusively Ge’ez; in Eritrea also Tigrinya is used in the Orthodox Church context, but rather as an exception (different from Protestant churches, well-enrooted in Hamasen and urban Eritrea). Tigrayan society is marked by a strong ideal of communitarianism and, especially in the rural sphere, by egalitarian principles. This does not exclude an important role of gerontocratic rules and in some regions such as the wider Adwa area, formerly the prevalence of feudal lords, who, however, still had to respect the local land rights.[11]

Demographics

Tigrayans constitute approximately 6.1% of the population of Ethiopia and are largely small holding farmers inhabiting small communal villages. They are also mainly Christian and members of the Ethiopian Orthodox Tewahedo Church (approximately 96%), with a small minority of Muslims, Catholics and Protestants. The predominantly Tigrayan populated urban centers in Ethiopia are found within the Tigray Region in towns including Mekelle, Adwa, Axum, Adigrat, and Shire and in Eritrea are Asmara and Keren. Populations of Tigrayans are also found in other large Ethiopian cities such as the capital Addis Ababa and Gondar as well as abroad in the United States.

The Tigrayans are, despite a general impression of homogeneity, composed of numerous subgroups with their own socio-cultural traditions. Among these there are the Agame of eastern Tigray, mentioned in the Monumentum Adulitanum in the 3rd century; the autonomous Senadegle and Meretta of Akkele Guzay in Eritrea; the Hamasenay, agriculturalists in Hamasen and cattle herders in Humera; the egalitarian Wajjarat of south-eastern Tigray. Many others, sometimes numbering only a few thousands and scattered over several districts, could be listed. Usually they define themselves through common descent, but in some cases also as a political confederacy uniting different groups (such as the Shewatte Anseba on the north-western borders of the Eritrean highlands). Assimilation processes, which still continue, have led to the inclusion of other ethnic (sub-)groups. For example, Agaw settlers in Seraye, the Adkeme Malga became Tigrayans several centuries ago; some Bilin villages near Keren now also belong to the Tigrayans.[11]

The subgroups are composed of descent groups and lineages. Often these are called "Deqqi-...", sometimes also "Ad...", after a common ancestor, such as the Deqqi Tesfa of the western lowlands of Seraye or the Ad Deggiyat, a name for the Seazzega dynasty of the Mereb Melash. In addition, there are ancient, more vague group-designations above the level of subgroups, used by elders as identity-markers: Agaziyan (descendants of the Agazi) for the inhabitants of Agame and Akkele Guzay, and Sabawiyan for the people of Aksum and Yeha. [11]

Muslim Tigrayans

A usually urban and semi-urban sub-group are the Muslim Tigrayans, who form around 5% of the Tigrayan population (in Eritrea called Jeberti, a term often rejected, however, by Muslim Tigrayns).[11] Most are merchants, but some are peasants with traditional land rights, such as in their sacred town Negash in eastern Tigray, and in a few other street settlements, e.g. Wukro Meray near Aksum (with the mosque used by the Muslims of Aksum) or Enticho.[20] In the past, many Muslim Tigrayans also acted as servants for wealthy farmers and nobles. Most settled near trade routes and in important towns, such as Asmara and Keren in Eritrea, or Adwa, Enticho, Adigrat, Wukro, or Mekelle in Tigray. Arabic inscriptions prove a Muslim presence in eastern Tigray along trade routes (in Enderta and Sera) already starting from around the 9th or 10th century.[20] Islam as practiced by Tigrayans has barely been studied yet, but seems to be marked by influences of diverse origins, from the Sudan, Egypt, and Muslim communities of the Yemen and the Hijaz. According to tradition, the festival of Ashura, on 10th Muharram, was introduced in 1664/65 by a council chaired by a Muslim of Tembien, which decided to make Negash a pilgrimage center with Ashura as the annual day of pilgrmage; suppressed later, the festival was revived in the 1990s.[20] The Tigrayan Muslims are Sunnis, and Ashura is celebrated as a day when "prophets" (e.g. Moses) were "relieved from difficulties", which is also an allusion to Negash as the asylum for the persecuted followers of Prophet Muhammed. The festival may have been established as a response against Shi'ite influence, possibly from the Zaydites of the Yemen, whose connection to the coast is known from the 17th century.

History

Main article: History of Ethiopia
Palace of Emperor Yohannes IV of Ethiopia.

The majority of Tigrayans trace their origin to early Semitic-speaking peoples whose presence in the region dates back to at least 2000 BC, based on linguistic evidence (and known from the 9th century BC from inscriptions).[21] According to Ethiopian traditions, the Tigrayan nobility; i.e. that of the former Kingdom of Tigray, trace their ancestry to the legendary king Menelik I, the child born of the queen of Sheba and King Solomon as do the priests of the Ethiopian Orthodox Tewahedo Church (Ge'ez ካህን kāhin). Menelik I would become the first king of the Solomonic dynasty of rulers of Ethiopia that ended only with the deposing of Emperor Haile Selassie in 1974.

The first possible mention of the group dates from around the 8th to 10th centuries, in which period manuscripts preserving the inscriptions of Cosmas Indicopleustes (fl. 6th century) contain notes on his writings including the mention of a tribe called Tigretes.[22] A Portuguese Map in the 1660 shows Medri Bahri consisting of the three highland provinces of Eritrea and distinct from Ethiopia.[23] The Bahre-Nagassi ("Kings of the Sea") alternately fought with or against the Abyssinians and the neighbouring Muslim Adal Sultanate depending on the geopolitical circumstances. Medri Bahri was thus part of the Christian resistance against Imam Ahmad ibn Ibrahim al-Ghazi of Adal's forces, but later joined the Adalite states and the Ottoman Empire front against Abyssinia in 1572. That 16th century also marked the arrival of the Ottomans, who began making inroads in the Red Sea area.[24] Bruce noted "They next passed the Mareb, which is the boundary between Tigre and the Baharnagash". [25] James Bruce in his book published in 1805 located Tigré(a region based arbitrarily by James Bruce on the Language of Tigrinya) between Red Sea and the Tekezé River and stated many large governments, such as Enderta and Antalow, and the great part of Baharhagash were part of Tigré region based on the language of Tigrinya.[26][27][28][dubious – discuss]

By the beginning of the 19th century Henry Salt (Egyptologist), who travelled in the interior of Abyssinia, divided the "Abyssinia" region, like James Bruce into three distinct and independent states.[29][30] These three great divisions(based arbitrarily on Language) are Tigré, Amhara, and the province of Shoa.[29] Henry considers Tigré as the more powerful state of the three; a circumstance arising from the natural strength of the country, the warlike disposition of its inhabitants, and its vicinity to the sea coast; an advantage that has secured to it the monopoly of all the musquets imported into the country.[31] He divided the Tigré kingdom into several provinces as the centre where it was considered the seat of the state being referred as Tigré proper. Provinces of this kingdom includes Enderta, Agame, Wojjerat, Temben, Shiré and Baharanegash.[31] Hamasien, a district of Baharanegash, is the furthest north and narrowest part of Tigré, and Henry places Bejas or Bojas as the people who live north of Tigré state.[32][33] By the time Henry made his travel to Abyssinia the seat of the empire, Gondar, was ruled by Gugsa of Yejju, a Oromo commander who ruled from 1798 up to 1825 as enderase to the powerless emperors with Solomonic dynasty.[34][35]

Culture

Tigrayans are sometimes described as “individualistic”, due to elements of competition, jealousy and local conflicts.[36] This, however, rather reflects a strong tendency to defend one’s own community and local rights against—then widespread—interferences, be it from more powerful individuals or the state. Tigrayan communities are marked by numerous social institutions with a strong networking of character, where relations are based on mutual rights and bonds. Economic and other support is mediated by these institutions. In the urban context, the modern local government have taken over the functions of traditional associations. In most rural areas, however, traditional social organizations are fully in function. All members of such an extended family are linked by strong mutual obligations.[37] Villages are usually perceived as genealogical communities, consisting of several lineages.[11]

A remarkable heritage of Tigrayans are their customary laws. In Eritrea, several Tigrayan groups have elaborated them as written law books, which are still valid locally (subsidiary to state law). In Tigray, customary law is also still partially practiced to some degree even in political self-organization and penal cases. It is also of great importance for conflict resolution.[19]

Language

Tigrayan politician Meles Zenawi, the former Prime Minister of Ethiopia.

Tigrayans speak Tigrinya language as a mother tongue. It belongs to the Ethiopian Semitic subgroup of the Afroasiatic family.[38]

Tigrinya is closely related to Amharic and Tigre, another Afroasiatic language spoken by the Tigre as well as many Beja. Tigrinya and Tigre although close are not mutually intelligible. Tigrinya has traditionally been written using the same Ge'ez alphabet (fidel) as Amharic, whereas Tigre has been transcribed mainly using the Arabic script. Attempts by the Eritrean government to have Tigre written using the Ge'ez script has met with some resistance from the predominantly Muslim Tigre people who associate Ge'ez with the Orthodox Tewahedo Church and would prefer the Arabic or the more neutral Latin alphabet. It has also met with the linguistic difficulty of the Ge'ez script being a syllabic system which does not distinguish long vowels from short ones. While this works well for writing Tigrinya or Amharic, which do not rely on vowel length in words, it does complicate writing Tigre, where vowel length sometimes distinguishes one word and its meaning from another. The Ge'ez script evolved from the Epigraphic South Arabian script, whose first inscriptions are from the 8th century BC in Eritrea, Ethiopia and Yemen.

In Ethiopia, Tigrinya is the third most spoken language. The Tigrayans constitute the fourth largest ethnic group in the country after the Oromo, Amhara and Somali, who also speak Afro-Asiatic languages.[39] In Eritrea, Tigrinya is by far the most spoken language, where it is used by around 55% of the population. Tigre is used by around 30% of residents.

Tigrinya dialects differ phonetically, lexically, and grammatically.[40] No dialect appears to be accepted as a standard.

Cuisine

Tigrayan food characteristically consists of vegetable and often very spicy meat dishes, usually in the form of tsebhi (Template:Lang-ti), a thick stew, served atop injera, a large sourdough flatbread.[22] As the vast majority of Tigrayans belong to the Ethiopian Orthodox Church (and the minority Muslims), pork is not consumed because of religious beliefs. Meat and dairy products are not consumed on Wednesdays and Fridays, and also during the 7 compulsory fasts. Because of this reason, many vegan meals are present. Eating around a shared food basket, mäsob (Template:Lang-ti) is a custom in the Tigray region and is usually done so with families and guests. The food is eaten using no cutlery, using only the fingers (of the right hand) and sourdough flatbread to grab the contents on the bread.[41][42]

Regional dishes

T'ihlo dish

T'ihlo (Template:Lang-ti, ṭïḥlo) is a dish originating from the historical Agame and Akkele Guzai. The dish is unique to these parts of both countries, but is now slowly spreading throughout the entire region. T'ihlo is made using moistened roasted barley flour that is kneaded to a certain consistency. The dough is then broken into small ball shapes and is laid out around a bowl of spicy meat stew. A two-pronged wooden fork is used to spear the ball and dip it into the stew. The dish is usually served with mes, a type of honey wine.[43]

Notable Tigrayans


Further Reading

  • Habesha Union [ሐበሻ] . “What Do You Mean by Habesha? — A Look at the Habesha Identity (P.s./t: It’s Very Vague, Confusing, & Misunderstood) | @habesha_union.” Academia, 1 Oct. 2018.

Notes

  1. ^ Roughly half of the Eritrean diaspora

References

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  21. ^ Stuart Munro-Hay, Aksum: A Civilization of Late Antiquity (Edinburgh: University Press, 1991), pp. 57
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  29. ^ a b Penny Cyclopaedia of the Society for the Diffusion of Useful Knowledge. Charles Knight. 1833. p. 53.
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  34. ^ Pearce, The Life and Adventures of Nathaniel Pearce, edited by J.J. Halls (London, 1831), vol. 1 p. 70
  35. ^ Bahru Zewde, A History of Modern Ethiopia, 1855–1994, second edition (Oxford: James Currey, 2001), p. 12; Henze, Layers of Time (New York: Palgrave, 2000), p. 122.
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  39. ^ "Country Level". 2007 Population and Housing Census of Ethiopia. CSA. 13 July 2010. Retrieved 18 January 2013.
  40. ^ Leslau, Wolf (1941) Documents Tigrigna (Éthiopien Septentrional): Grammaire et Textes. Paris: Librairie C. Klincksieck.
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  44. ^ "Together for a healthier world", Dr Tedros Adhanom Ghebreyesus, WHO's General Director [1]
  45. ^ Herbert Weld Blundell, The Royal chronicle of Abyssinia, 1769–1840, (Cambridge: University Press, 1922), pp. 384–390
  46. ^ Gebru Tareke, The Ethiopian Revolution: War in the Horn of Africa (New Haven: Yale University, 2009), p. 105 ISBN 978-0-300-14163-4
  47. ^ Africa Insight, Volumes 23-24. Africa Institute. 1993. p. 187. Retrieved 31 August 2016.
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