What is CBE Birr?

The Commercial Bank of Ethiopia (CBE) has launched its mobile money services
called CBE Birr.CBE Birr is a mobile based banking system, in which, the bank
selects, trains and authorizes agents to provide banking services on behalf of the
CBE bank through a mobile phone.The system's main goal is to extend financial
services to the unbanked segment of the Ethiopian population.CBE Birr enables
its users to deposit, withdraw, transfer money, buy mobile airtime, pay bills
(utilities: electricity, water, telecom, DSTV, etc.) and make payments.Customers
can visit any Commercial Bank of Ethiopia branch or any authorized dealers, and
then deposit any amount of cash, along with displaying their valid ID, and
providing their phone number.

It is basically as easy as that.

How to Register with CBE Birr

1.Go to any Commercial Bank of Ethiopia branch or authorized CBE Birr dealer.

2. Show valid ID or CBE bank book.

3. Fill out a CBE Birr deposit slip and deposit any amount of cash.

4. Provide your phone number and download CBE Birr app (optional).

5. Receive your PIN code, which you can use through *847# or CBE Birr app.cbe
birr commercial bank of ethiopia mobile payments How to Use CBE Birr to Pay
Electricity Bill (ELPA/Ethiopian Electric Utility) using USSD or regular call:

1. Dial *847# (CBE-birr USSD service) on your phone.

2. Choose 5 for Pay Bill.

3. Choose 2 for Input Short Code.

4. Enter 707070 (ELPA/Ethiopian Electric Utility short code) when requested.

5. When asked for Bill Reference No, enter your Contract Account Number which
you will find from your previous Electricity Bill.
6. When asked to confirm the payment, Reply 1.

7. Enter your CBE-Birr PIN number to finish the payment.

how to pay using cbe birr

How to Use CBE Birr to Pay Water Bill (AAWSA/Addis Ababa Water and
Sewerage Authority) using USSD or regular call:

1. Dial *847# (CBE-birr USSD service) on your phone.

2. Choose 5 for Pay Bill.

3. Choose 2 for Input Short Code.

4. Enter 878787 (AAWSA/ Addis Ababa Water and Sewerage Authority short
code) when requested.

5. When asked for Bill Reference No, enter your Customer Key Number which
you will find from your previous Water Bill.

6. When asked to confirm the payment, Reply 1.

7. Enter your CBE-Birr PIN number to finish the payment.

How to Use CBE Birr to Pay Ethio Telecom Bill (WiFi, Postpaid, etc.) using USSD
or regular call:

1. Dial *847# (CBE-birr USSD service) on your phone.

2. Choose 5 for Pay Bill.

3. Choose 4 for Ethio Telecom Bills Fixed-line, Post paid.

4. Choose 1 to input your Phone Number then your Service Number for the bill
or...

5. Choose 2 to input your Account Number then your Account Code from your
Ethio Telecom Contract.

6. When asked to confirm the payment, Reply 1.

7. Enter your CBE-Birr PIN number to finish the payment.

How to Use CBE Birr to Pay DSTV Bill (DSTV Africa Ethiopia) using USSD or
regular call:

1. Dial *847# (CBE-birr USSD service) on your phone.

2. Choose 5 for Pay Bill.

3. Choose 2 for Input Short Code.

4. Enter 888100 (DSTV Africa Ethiopia short code) when requested.

5. When asked for Bill Reference No, enter your Contract Number which you will
find from your previous DSTV Bill.

6. When asked to confirm the payment, Reply 1.

7. Enter your CBE-Birr PIN number to finish the payment.

How to Use CBE Birr to Pay Ethiopian Traffic Charges Bill (Addis Ababa City
Transport Authority) using USSD or regular call:

1. Dial *847# (CBE-birr USSD service) on your phone.

2. Choose 5 for Pay Bill.

3. Choose 2 for Input Short Code.

4. Enter 979797 (Addis Ababa City Transport Authority short code) when
requested.

5. When asked for Bill Reference No, enter your Number.

6. When asked to confirm the payment, Reply 1.

7. Enter your CBE-Birr PIN number to finish the payment.

How to Use the CBE Birr App - Android Google PlayStore and Apple AppStore:cbe
birr how to use app
1. Download the CBE Birr App on your respective device.

2. Call 951 to request a PIN number or visit your local CBE bank or dealer.

3. Input old PIN (the one you receive from CBE) then input new PIN (your choice)
twice.

4.You can now Send Money,Cash Out,Buy Airtime,Buy Goods,and Pay Bills. How
to Use the CBE Birr App to Pay Utilities -Water,Electric,Tele, DSTv, Traffic
Charges

1. Open CBE Birr App and choose Pay Bill

a. Biller Short Code for Water: 878787

b. Biller Short Code for Electric: 707070

c. Biller Short Code for Tele: Use *847# (look above for instructions)

d. Biller Short Code for DSTV: 888100

e. Biller Short Code for Traffic Charges: 979797

How to Report a Lost or Forgot CBE Birr Password and Get a New One

1. Call 951.

2. Tell operator your full name.

3. Receive new PIN code on phone through SMS.j

How to pay with CBE-Birr

Customers of CBE-Birr can extend this existing service to complete their

payments on YenePay without further hassle. If you don’t already have a CBE-
Birr account, you can easily register for one by visiting your nearest CBE branch
and filling out a form for a CBE-Birr account and deposit cash. Once you have
landed on YenePay’s checkout page to make a payment, select CBE-birr from the
list of available payment methods. Image here
You will see a screen that shows detailed instructions to use the CBE-birr service
to complete the payment from your phone.

Dial *847# (CBE-birr USSD service) on your phone

Reply 5 for Bill Pay

Reply 2 for Input Short Code

Enter 251997 (YenePay merchant short code) when requested

When requested for Bill Reference No, enter the order code indicated on
yenepay checkout page When requested to confirm the payment, Reply 1 Enter
your CBE-birr PIN to complete the payment and you are done. Once you
have completed the payment, you will receive SMS notification from CBE as well
as YenePay to indicate the successful completion of the payment.

For CBE Birr service /Agent User Guide/

To Pay for Ethiopia Electric Utility, follow the following Steps.

Step 1. Dial On *847#

Step 2. Input Number 4 to select business service.

Step3. Input Number 2 to select pay bill.

Step4. Input Number 1 to enter short code.

Step 5. Input (707070) for Ethiopia Electric Utility

Step 6. Input Recipient Tel.no

Step 7. Input customer account number.

Step 8. Check customer name and Amount

Select 1. OK

0. Cancel.
Step 9. Input PIN.

For confirmation; check message on you mobile.To Pay for Immigration,

Nationality and Vital Event Agency follow the following setps.

Step 1. Dial On *847#

Step 2. Input Number 5 for pay bill.

Step3. Input Number 2 to enter short code.

Step 4. Input short code(555555)

Step 5. Input customer key number or refirence number.

Step 6. Check customer name and Amount

Slect 1. OK

0. cancel.

Step 7. Input PIN.

For confrmation check message on you mobile.How to pay with CBE-Birr

Customers of CBE-Birr can extend this existing service to complete their
payments on YenePay without further hassle. If you don’t already have a CBE-
Birr account, you can easily register for one by visiting your nearest CBE branch
and filling out a form for a CBE-Birr account and deposit cash. 1.Once you have
landed on YenePay’s checkout page to make a payment, select CBE-birr from the
list of available payment methods.Image here 2.You will see a screen that shows
detailed instructions to use the CBE-birr service to complete the payment from
your phone. Dial *847# (CBE-birr USSD service) on your
phone. Reply 5 for Bill Pay.
Reply 2 for Input Short Code. Enter
251997 (YenePay merchant short code) when requested

When requested for Bill Reference No,enter the order code indicated on yenepay
checkout page When requested to confirm the payment,Reply 1 Enter your CBE-
birr PIN to complete the payment and you are done. Once you have completed
the payment,you will receive SMS notification from CBE as well as YenePay to
indicate the successful completion of the payment.To Pay for
Immigration,Nationality and Vital Event Agency follow the following setps.
Step 1. Dial On *847# Step 2.
Input Number 5 for pay bill. Step3. Input
Number 2 to enter short code. Step 4. Input
short code(555555). Step 5. Input
customer key number or refirence number. Step 6.
Check customer name and Amount. Slect 1. OK.
0. cancel. Step 7.
Input PIN.
For confrmation check message on you mobile.
How To Use CBE Birr to Pay Utilities: Water,Electricity,Tele,DSTV,Traffic
TECHNOLOGY IN ETHIOPIA.
how to use cbe birr to pay utilities water electricity tele dstv traffic.
What is CBE Birr?
The Commercial Bank of Ethiopia (CBE) has launched its mobile money services
called CBE Birr. CBE
Birr is a mobile based banking system,in which,the bank selects,trains and
authorizes agents to provide banking services on behalf of the CBE bank through
a mobile phone.The system's main goal is to extend financial services to the
unbanked segment of the Ethiopian population.CBE Birr enables its users to
deposit,withdraw,transfer money,buy mobile airtime,pay bills
(utilities:electricity,water,telecom,DSTV,etc.)and make payments.Customers can
visit any Commercial Bank of Ethiopia branch or any authorized dealers,and
then deposit any amount of cash,along with displaying their valid ID,and
providing their phone number. It is basically as easy as that.
How to Register with CBE Birr. 1.Go
to any Commercial Bank of Ethiopia branch or authorized CBE Birr dealer.
2.Show valid ID or CBE bank book.
3.Fill out a CBE Birr deposit slip and deposit any amount of cash.
4.Provide your phone number and download CBE Birr app (optional). 5.Receive
your PIN code,which you can use through *847# or CBE Birr app. cbe birr
commercial bank of ethiopia mobile payments How to Use CBE Birr to Pay
Electricity Bill (ELPA/Ethiopian Electric Utility) using USSD or regular call:1.Dial
*847# (CBE-birr USSD service) on your phone. 2.Choose 5
for Pay Bill. 3.Choose 2 for Input
Short Code. 4.Enter 707070
(ELPA/Ethiopian Electric Utility short code) when requested.
5.When asked for Bill Reference No, enter your Contract Account Number which
you will find from your previous Electricity Bill.
6.When asked to confirm the payment,Reply 1.
7.Enter your CBE-Birr PIN number to finish the payment. how
to pay using cbe birr How to Use CBE Birr to Pay Water Bill (AAWSA/Addis
Ababa Water and Sewerage Authority) using USSD or regular call:
1.Dial *847# (CBE-birr USSD service) on your phone.
2.Choose 5 for Pay Bill.
3.Choose 2 for Input Short Code.
4.Enter 878787 (AAWSA/ Addis Ababa Water and Sewerage Authority short
code) when requested.
5.When asked for Bill Reference No, enter your Customer Key Number which you
will find from your previous Water Bill. 6.When
asked to confirm the payment, Reply 1. 7.Enter your
CBE-Birr PIN number to finish the payment. How to
Use CBE Birr to Pay Ethio Telecom Bill (WiFi,Postpaid,etc.) using USSD or regular
call: 1.Dial *847# (CBE-
birr USSD service) on your phone. 2.Choose 5 for Pay Bill.
3.Choose 4 for Ethio Telecom Bills Fixed-line,Post paid.
4.Choose 1 to input your Phone Number then your Service Number for the bill or.
5.Choose 2 to input your Account Number then your Account Code from your
Ethio Telecom Contract.
6.When asked to confirm the payment, Reply 1.
7.Enter your CBE-Birr PIN number to finish the payment.
How to Use CBE Birr to Pay DSTV Bill (DSTV Africa Ethiopia) using USSD or
regular call:1.Dial *847# (CBE-birr USSD service) on your phone.
2. Choose 5 for Pay Bill. 3.Choose 2
for Input Short Code. 4.Enter 888100
(DSTV Africa Ethiopia short code) when requested. 5.When
asked for Bill Reference No,enter your Contract Number which you will find from
your previous DSTV Bill. 6.When
asked to confirm the payment,Reply 1. 7.Enter
your CBE-Birr PIN number to finish the payment.How to Use CBE Birr to Pay
Ethiopian Traffic Charges Bill (Addis Ababa City Transport Authority) using USSD
or regular call: 1.Dial *847# (CBE-birr USSD
service) on your phone. 2.Choose 5 for Pay Bill.
3.Choose 2 for Input Short Code.
4.Enter 979797 (Addis Ababa City Transport Authority short code) when
requested.
5.When asked for Bill Reference No,enter your Number.
6.When asked to confirm the payment,Reply 1.
7.Enter your CBE-Birr PIN number to finish the payment.
How to Use the CBE Birr App-Android Google PlayStore and Apple AppStore:cbe
birr how to use app. 1.Download
the CBE Birr App on your respective device. 2.Call
951 to request a PIN number or visit your local CBE bank or dealer. 3.Input old
PIN (the one you receive from CBE) then input new PIN (your choice) twice.
4.You can now Send Money, Cash Out,Buy Airtime,Buy Goods,and Pay Bills. How
to Use the CBE Birr App to Pay Utilities -Water,Electric,Tele,DSTv, Traffic
Charges. 1.Open CBE
Birr App and choose Pay Bill. a.Biller Short
Code for Water: 878787. b.Biller Short
Code for Electric: 707070. c.Biller Short Code
for Tele: Use *847# (look above for instructions). d.Biller Short
Code for DSTV: 888100. e.Biller Short
Code for Traffic Charges: 979797. How to Report a
Lost or Forgot CBE Birr Password and Get a New One 1.Call 951.
2.Tell operator your full name.
3.Receive new PIN code on phone through SMS.
Minilik genocide against others.Kumilachew Gebremeskel Ambo Frank Chalk
and Kurt Jonassohn (1990: 24) wrote that‘No fewer than 80 percent of the
Herero and 50 percent of the Nama had fallen victim to colonial rule’.They
indicated that the Herero and Nama were exterminated for opposing German
colonial rule.They added that ‘the staggering human cost of German colonial
rule in South-West Africa’was accompanied by plunder.The sources suggest that
more than 90 percent of the Maji or Dizi, about 80 percent of the
Gimira,between third thirds and three quarter of the Kaficho and about half of
the Oromo population had lost their lives as the consequence of the conquest
and colonisation The small kingdom of Walaita also lost a large proportion of its
inhabitants.An Abyssinian expedition in 1894 slaughtered about 119,000
men,women and children (Prouty, 1986:115) in less than two weeks.Secondly, to
spread terror among real and potential enemies, the Abyssinian forces
committed acts of mass murder and mutilation against the different peoples
they conquered. Here, unlike in the north, mutilation included even women. In
that respect the best-known case was the mass mutilation of the Arsi Oromo
during the wars of conquest fought from 1882 to 1886. What was remarkable
here is that mutilation did not stop with Abyssinian victory at the battle of Azule
in 1886 that cost the lives over 12,000 Oromo fighters (Haji, 1995; Zewde, 1991:
63). Weeks after the Arsi were defeated at battle of Azule, the commander of
the conquering forces, Ras Darge Sahle Selassie, ordered thousands of Oromos
to gather at a place called Anole.Thousands came obeying the order and were
killed or mutilated – the men of their hands and the women of their breasts
(Haji, 1995: 15-16).According to (De Salviac, 1901:349-354 During the protracted
war of conquest and the pacification that lasted for several decades, vast
amounts of property belonging to the conquered peoples was confiscated or
destroyed, and millions of head of livestock were looted. Tens of thousands of
captives were deported and sold into slavery. The conduct of Abyssinian armies
invading a land is simply barbaric. As the fire begins, surprised men in the huts
or in the fields are three quarter massacred and horribly mutilated; the women,
the children and many men are reduced to captivity. General Walde Gabriel was
for a long time held in check, he had cut the right wrist of 400 notable Oromo in
one day alone. In these great expeditions (war), the generals have right to be
preceded by eight drummers (negarit); the Nugus has 24 of them. The number is
trumpets is unlimited, Menelik brought back 10,000 oxen, and several
thousands of slaves form just one campaign, not including the booty of
subordinate officers. The number of heads of cattle captured in one expedition
sometimes rises to 100,000; we have seen our eyes some of these glorious ones
mutilated. In his hours of reflexion the general, almost a centenarian, believed
seeing the specter of these 400 heroes, pursuing him with their reproach. The
Nugus, whom I had asked the number of dead, had his guard of the seal make
an inventory; each chief told how many victims their men had. Finally I had a
total of 96,000 men killed and taken prisoners. I have seen Abyssinians escort
string of prisoners; women, and children, making them carry the bloody stripped
skins of their husbands or their fathers. I have seen, and the Nugus (Menelik)
had to make an edict to prevent the atrocities, Abyssinian solders pull away
infant from the breast and throw them in the field, in order to unload off the
mother the weight which would have obstructed her from continuing on the
road all the way to the country. Page 354.It was reported that in 1912, about
40,000 of the Gimira were rounded up and taken to the north, and that half of
them died on the way while the rest were sold as slaves and scattered within
and outside the Ethiopian empire (Pankhurst, 1968: 107).While, in the case of
the Arsi Oromo, both resistance and surrender to the conquering forces led to
massurder and mutilation, the initial passive incorporation of the Gimira and
Maji/Dizi expedited their enslavement and mass deportation from their land
(Hodson, 1927: 02). Writing about the Maji/Dizi, the German anthropologist
Eike Haberland (1984: 47) notes that before the arrival of the Amhara troops in
the 1890s and the subsequent forced incorporation of the Dizi into the Ethiopian
empire, the Dizi probably numbered between 50,000 and 100,000.Bulatovich
referred to the one-sidedness of the killing he had witnessed. An expedition
which would have cost any European power millions,was carried out by the
Abyssinians almost free, if you don’t count several hundred men killed and
several thou sands cartridges shot ([1898], 2000: 381). .Bulatovich, the Menelik
punishments against Oromo even peace time.
Judicial System and Procedure
The exercise of judicial functions rests partly in the emperor and commanders of
regions and districts, and partly in the people itself.

Each leader has the right to judge and punish his subordinates, and each
individual person has the same right over his servants.

In the forty-fourth chapter, it talks about imperial power. The time of

appearance of this book coincides with the apogee of imperial power.

Crimes and punishments are as follows:

1) State crime — capital punishment (in very rare cases); cutting off the right
hand and left leg; most often, putting inchains and life imprisonment.

2) Insulting majesty — cutting out the tongue.

3) Murder — the murderer is given to the family of the person killed, who kill
him in the same manner that he killed.

4) Robbery — capital punishment (in this way, Emperor Menelik eliminated

robbery, which formerly was very widespread).

5) Insulting a personality by action or word 104 — monetary fine.

6) Fraud — monetary fine.

7) Accidental manslaughter — monetary fine from 50 to 1,000 talers.

Non-performance of instruction of the government — monetary fine and

flogging.

9) Criminal breach of trust — removal from job, putting into chains, monetary
fine, confiscation of property. The imposition of punishments by separate
individuals goes in the following steps:

1) Each private individual in relationship to servants and minor commanders

have the right to throw someone into chains for an indeterminate time and to
impose 25 lashes by birch rods (kurbach).
2) The commander of a marketplace can impose monetary fines and flogging
with whip (jiraf) up to 8 lashes.

3) The commander of an area — cutting off hands, up to 50 lashes (jiraf), and

monetary fine.

4) Afa-negus — cutting off hands, up to 75 lashes (jiraf), and monetary fine.

5) The emperor — capital punishment, up to 100 lashes (jiraf), monetary fine,

and life imprisonment. Capital punishment is carried out by hanging, or, in case
of murder, it is carried out by relatives in the same manner in which the
murderer killed. When the murderer is sentenced, he is given over to the
relatives, who take him outside town and kill him. Very often, this task is
entrusted to a child. Bulatovich,

“Tekle Yeshaw Explains the History of Anole – Hiber Radio as you see in this pic.
They are cutting one mans arm

A short History of the ARGOBBA PEOPLE:

MINORITY SEMITIC TRIBE AND SKILLFUL TRADERS IN ETHIOPIA. The

Argobba also known as Ankober are skillful trading,minority Semitic-speaking
ethnic group inhabiting Ethiopia.They are mostly made up of Muslim community,
they are spread out through isolated village networks and towns in the
northeastern and eastern parts of the country. Argobba girl carrying her
little sister,Kroemi,Ethiopia. By Stefan GaraThe are saturated
in Northeast,Amhara, Oromiya and Afar regions; Rift Valley in
Yimlawo,Gusa,Shonke,Berehet, Khayr Amba, Melkajillo,Metehara, Shewa Robit,
villages area (Source: Ethnologue 2010).Group members have typically been
astute traders and merchants, and have adjusted to the economic trends in their
area.Argobba people call their language Argobgna and their population is about
174,000. Language:-The
Argobba speak their native language called Argobba or Argobgna.Argobba
language,is an Afro-Asiatic tongue of the Semitic branch.it belongs to the South
Ethiopian Semitic subgroup together with Amharic and the Gurage
languages.Writing in the mid-1960s, Edward Ullendorff noted that it"is
disappearing rapidly in favour of Amharic, and only a few hundred elderly people
are still able to speak it.In some places, Argobba has homogenized with
Amharic.In other areas, the people have shifted to neighboring languages for
economic reasons. At this time there are only a few areas left where the Argobba
are not at least bilingual in Amharic,Oromiffa or Afar.All of these languages have
a literature that can be used to serve the Argobba, even though their current
literacy rate in any language is low; the Argobba reportedly do not like to send
their children to school because they will be influenced by the non-Moslem world.
This is the same reason that the Argobba do not go to court.
Argobba people of Harar,Ethiopia A short History of the Argobba It is said the
Argobba came from Arabia.Nonetheless, on account of historical migrations,the
Argobba are now intermingled both through marriage and shared culture with the
neighbouring Amhara,Oromo,and Afar peoples. An Argobba does not speak only
Argobbigna,but two,three or even more languages.Although they are all called
Argobba, they are also found to be Doba, Shagura and Adiya.In language and
culture, the Argobba have close connections with the Tigreans, the Amhara, the
Harari, and the Gurage. However, they are Muslims.This makes them nearer to
the Harari,and both claim to be Arabs and descendants of the Prophet
Muhammad.When the Harari trace their dynasty, they go back to the Walasma.In
this regard, the history of the Argoba and the Harari has continuity and they have
been and are connected in faith,domicile,and history.Beautiful Argobba
woman,Kroemi,Ethiopa. By gadling.com. The
meaning of Argobba:-What does Argobba mean? The elders say that Argobba
means Arab geba (Arabs have entered) and relate its etymology to an
event.Others give a slightly different etymology and say it is derived from har geba
and explain that it means silk that is seen on a mountain. They further explain that
the first Arabs who came into the area settled on a hill and pitched a silk tent and
so they were given this appellation. Argobba man playing traditional
guitre,Ethiopia:- Nevertheless,all Argobba believe that the name is derived from
Arab geba and that they are descended from Arabs.Consequently,they consider
themselves Arabs and tell others that they are so.They say that Islam entered
Ethiopia via their ancestors.They claim their genealogy to go back to the first
followers of the Prophet Muhammad who came as refugees to Ethiopia.For
them,the history of the Argobba and of the coming of Islam to Ethiopia are one
and the same.
Argobba girl:-Different people and different authors give different explanations on
their origins.Some say that Argobba is an area that is found in Yifat,while others
say that there is an area in Southern Wollo in the sub-wârâda of Qalu that is
called Argobba.As the natives of the area are also called Argobba,it is both the
land and the people that are called Argobba.As Argobba is associated most of the
time with Yifat,the Christians in Yifat call themselves Yifate,while the Muslims
there are called Argobba.The Muslims call the Christians there Amara,while the
Christians call the Muslims Argobba.Thus Argobba and Muslim denote the same
thing.The Argoba in turn,consider their history and the coming of Islam into
Ethiopia as one and the same thing.According to writings on Christian Ethiopian
history,the Argobba are one among the many Semitic-speaking peoples like the
Amhara,Gurage,Harari (Adare) and Gafat who moved south in the Aksumite
era.The writings say that they came from the north and settled on an amba
(hilltop) in Eastern Shoa.Some other researchers say that when the ancient
Aksumite Empire expanded southwards past Angot, there was a nomadic people
called Gebal which used to live in South-Eastern Shoa in the Awash valley and fell
under Aksumite rule. They assert that this ethnic group was the first to
accept Islam and further forward the opinion that Gebal are what came to be later
called Argobba.
Argobba people.Stefan Gara:-In his description of the territory of Prester John
(the Christian King), the 16th century Portuguese author,Alvarez wrote that when
the king went on a campaign to Adiya,he left the queen and his children in the
custody of the rulers of the Kingdom of Argobba. He wrote that this
kingdom, which was adjacent to the Kingdom of Adiya, had its eastern border in
the direction of Mogadishu. The present-day Argobba around
Harar say they are Adiya. Argobba informants say that the Argobba
came from Persia and from Baghdad,Iraq.After the 6th century A.D.,there was
military expansion southwards from Aksum and accompanying migration.
Again,in the 10th century A.D., villages cropped up on the trade route from Zeila
to the interior of Ethiopia,and began to be settled by traders. These traders
intermingled with the people and increasingly moved up to the amba of Shoa.The
Emperors recognized the prominent Walasma family, known for their good
deeds,as the overlords of Yifat and gave them the authority to administer this
territory where Muslims and Christians lived intermingled.It was thus that the
Yifat Walasma civilization was formed.The newly organized Yifat under Walasma
rule gave security and political power to the Muslims and became a trade
centre,in which Arab merchants dominated.Thus,the phrase Arab geba (the Arabs
have entered) came to represent an ethnic group which created unity among the
inhabitants who then acted as a political force.It became the vanguard for
Muslims and consolidated its authority.In the course of history,it migrated in two
main directions through commerce, through the expansion of Islam and through
new settlement. From internal pressure and yet keeping the Argobba as its
umbrella and Yifat as its core, this ethnic group spread to different places
establishing villages and giving them its own names. The two main directions
in which it migrated were: in the north,starting from Yifat, it established the
villages of Guze,Tolha,Shenke and many others in northern Shoa and Southern
Wollo. Especially in the 19th century, it established the Argobba areas known as
Argobba Serche and Argobba Wanta in Northern Wollo.The southward migration
includes that which occurred eastwards as well. Along this route, it established the
villages of Bereshet, Minjar, Kessem, Mebab and many others. Among these,
Wosel and Harar were Muslim centres, while many other existing and vanished
villages are also often cited. The Argobba around Harar call themselves "Adiya"
and are mixed with the Oromo.Argobba woman,Ethiopia Among linguists, the
Argobba are classified as Northern and Southern Argobba. However, their spread
is diffuse and discrete. The Argobba have their own historical and cultural features
based on Islam. Wherever they go, they mix with the pagan and nomadic peoples
they come in contact with, teaching them religion, agriculture and establishing
village settlements.In Hararge, this system is known as Mogassa. With time, the
Argobba came to use their own language only at home, and learn and adopt the
language of the larger host community.The Argobba in the North speak Amharic,
Oromo and Afar. Those in the middle speak Amharic, while some speak Afar.Those
in the South speak Oromo and Afar, while a few speak Somali.After 1991,the
people known as Argobba formed a nationality and organized the Argobba
People's Political Party which is based in Gachene town in the Argobba Zone of the
Afar National Regional Government.The Argobba Political Party is faced with the
great challenge of creating a social, political, and economic unity among the
Argobba found dispersed in so many different places. Judging from the present
situation, it has gained acceptance in its effort to have the Argobba
recognized.Argobba old woman The Historical Origins of the Argobba:-The
history of the Argobba is narrated in close connection with the coming of Islam to
Abyssinia and with the establishment of the Yifat civilization. Thus, it is difficult to
separate one from the other. In narrating about Islam in Abyssinia, the Argobba
and Yifat are inevitably cited. One version of the coming of the Argobba holds that
they first came in via northern Abyssinia's commercial port of Dahlak (Massawa),
then they crossed Tigrai and came to the highlands of Central Shoa, from which
they later moved southwards. Another version equally holds they first came in via
Abyssinia's eastern port of Zeila from which they followed the Afar plains until
they reached the Shoan Highlands, and subsequently moved to the south-eastern
regions of Bale and Dara.It is not possible to assert definitively the date of the
coming of the Argobba, the direction they came from, or the reason why.
Nonetheless, it can be asserted that they came in at different times, and built the
Islam-based Walasma civilization in Yifat by the 13th Century and became a
formidable Muslim political force. In general, investigation of their coming and
spread reveals that it both pre-dates Islam and continues after Islam. The reasons
were commerce, religious expansion, wars, and emigration from economic
pressures. When the Aksumite Kingdom was strong and glorious, it had relations
with states that were both near and far. It had friendly commercial dealings with
those states. As a result, there were foreigners coming into the country for trade
as much as there were natives going out of the country for a similar purpose. Such
commercial activity went on both in the pre-Islamic and post-Islamic periods. At
this time when Abyssinia had commercial relations across the Red Sea with
Arabia, Persia, and Byzantium, it is certain that people of different nationalities
came to Aksum. After Islam was established as a religion, Muslim merchants (from
Arabia, Persia, etc.) settled in the ports and commercial depots and acted as a
bridge between Abyssinia and the outside world. They established villages around
the commercial depots and mingled with the indigenous population and formed
friendships and contracted marriages. They further spread their culture, way of
life, and religion to the local populations. They also adopted some of the culture of
the local population.In the reign of Emperor Kaleb in the 6th Century A.D., Aksum
had expanded its rule across the Red Sea to Arabia as well as southwards to
Southern Abyssinia. It is mentioned in history books that during the internal
expansion, Kaleb's main camps were in Angot, between the Takazze and Awash,
and that Semitic speakers mixed with the local population. At this time, there is
evidence that there was an ethnic group called Galab under Aksumite rule. This
ethnic group accepted Islam in the 10th Century. Some historians propose that this
ethnic group was the Argobba.In 1998, pieces of pottery were found around tombs
in Atatiya in Southern Wollo in Harbu wârâda to the south-east of Hayq and to the
north-east of Ancharo (Chiqa Beret). The decorations and symbols on the pottery
are reliable archaeological evidence that Aksumite civilization had extended to
Southern Abyssinia beyond Angot. The stone statue of a lion with the sign of a
cross on it found in Chiqa Beret was first attributed to the medieval
period.However,this archaeological find (piece of pottery) has pushed the date
back to Antiquity.This saint's shrine between Harar and Koromi is a popular spot
for prayers saint's shrine between Harar and Koromi is a popular spot for prayers.
By gadling.com. Many Argobba villages are found in this
wàràda of Harbu in Southern Wollo. These villages are not far from Atatiya, the
site of the new archaeological find, or from Chiqa Beret, the older site. The villages
are connected in topography as well as religion. An informant from the Argobba
villages of Tolha and Shenke states as follows: Those who first settled here are
Kulu Base. They are the ones who made all Ethiopia fit for settlement; they came
from Tigrai. After they came, they declared in Argobba "Listen! Behagim. I am
Kulu Base; I am Aksumawi! It is possible that "Kulu Base" is "Nigus Kaleb."It is
probable that, prior to Islam, the way of life in the area was non- Argobba. As the
Argobba consider themselves Muslims, they do not accept archaeological evidence
that is outside the Islamic tradition. A local inhabitant explained to us that there is
the tomb of Bin Hawiya in this Tolha Shenke area. When we dug in this farm plot,
we found human bones. He further said that their forefathers told them it was the
tomb of Bin Hawiya and that the Bin Hawiya people were very tall. According to
historical books, Bin Hawiya was a queen who attacked the Abyssinian king at the
end of the 10th Century A.D. Some say that this queen was Yodit Gudit. And she
was Agaw. In Agaw, there is an area called Damot whose language is Awa. In the
Bati area close to the Bin Hawiya tomb, there is a kàbàlé called Damot. Thus, the
area might have been inhabited by the Agaw before the Argobba, considering the
tradition that Bin Hawiya was queen of Damot. Some Ethiopian history books
suggest that the Christian troops who expanded southwards from the beginning of
the 6th century A.D. onwards were Semitic speakers, namely Amhara, Gurage,
Adare, Argobba and Gafat. They further mention that they reached as far as
South-Western Shoa and South-Eastern Awash. When internal contradictions in
Aksum later weakened the Christian forces, the Muslim merchants who had come
to trade spread Islam and came to dominate over the residual troops in the region
of Yifat and consolidated themselves. Indeed, the Argobba are close to the
Tigreans, the Amhara and the Gurage in language, in customs, and in the manner
of building their houses. The Muslim tombs, stelae and inscriptions found in
Inderta in Tigrai show that the Argobba first came via Massawa to Northern
Abyssinia and Aksum, and that the Arab Muslim merchants who came through
Zeila did so at a later time.Oral tradition holds that the capital city to which the
first followers of Islam went was Kubar. With the decline of the city of Aksum, the
capital became Kubar. Although it is not certain today exactly where Kubar was, it
is said that it was an ancient place located to the south of Aksum. Argobba elders
explain the first followers of the Prophet Mohammed who came to Ethiopia as
refugees met the king in the city of Kubar. Although some of them say that this
city might have been called Ankober, they locate the city in Tigrai nonetheless.
They call the place Ado Kebere and say that the people who inhabited it were
Argobba. The Abyssinian king received the Muslim followers of the Prophet and
converted to Islam. He thought of visiting the Prophet Mohammed, but died on
the way. The place where he died and was buried, and to this day, is a place of
worship called Negashis Tomb. Although Islam entered early in the north, it was
later that it spread to the south and south-east and that it came to Yifat. Islam
coming into Yifat is connected to the port of Zeila in the second half of the 10th
Century A.D. and there are written sources indicating this to be so. Argobba
informants say that Arabs came to Ethiopia after the turmoil that arose in the
rebellion against Ali to avenge the Caliph Osman 's death in 656 AD. At that time,
those in power were the Mawyan, the opponents of Ali, and on entering Ethiopia
they asserted their authority over the Arabs already in the country. These Mawyan
were the ones who later became the Walasma. As the land they first settled in was
called Doba, they came to be known as Walasma Doba.Looking out over Koromi:-
According to the traditional narration of Argobba elders, the Argobba came from
the east via Zeila. The first Argobba settled in Mejid (Ayelu) on a high mountain.
Ayelu is a mountain in Harar to the east of Gewane. Once settled there, they
developed the area through farming and cattle raising and became wealthy.
Feeling the surfeit, they held weddings and feasted during the fast of Ramadan.
God got angry and sent genii who then showered famine and plagues on them.
Fleeing this situation, they left the area and went up to the highlands of Shoa and
settled in Yifat.There, they established a sultanate under Walasma leadership and
spread to Cheno, Guze, Tolha,Shenke and other areas. Then they spread Islam to
many places and founded new settlements. In short, traditional accounts connect
the coming of the Argobba and the founding of the Yifat sultanate, while field
data have established that the term Argobba means Arab geba or the Arabs have
entered. Argobba as a nationality encompasses all. It is a general term. Although
the Argobba are considered as one ethnic group under the Yifat sultanate, they
are also found in Doba and Shagura in northern Shoa, in Sertu and Watta in
Southern Wollo, and Adiya and Alia in Harar. However, the origin of all of them
are Doba and Shagura.Argobba kids:-Doba is the clan name of the Walasma; it is
the root of the genealogy of the local Walasma. Land belongs to it and it is the
Muslim authority. It is privileged in the eyes of the state; it gives out land to the
qadi. The qadi is elected among the Argobba; he is not a Walasma. It is said that
when the Bin Mawiya first crossed Arabia to come here, they first landed in Doba
that came to be called Wallasma Doba. Doba is located near the river Mofer Wiha
in Menz. People say also that Doba is in Bulga and Doba is found too in Inderta.
The first Islamization probably took place in Inderta. There are ancient Muslim
tombs there. Doba is an ancient territory south of Angot, and the people are called
Doba after the toponymy. Although it is not now possible to locate a people called
Doba, it is known that, at the time of Alvarez, the Doba were Muslim warriors. He
wrote that they guaranteed the security of traders by patrolling the areas
between the Afar lowlands and the highlands and thus were allies of the Christian
kingdom. The Doba were everywhere. They are considered members of the
Walasma group. Walasma is the name of the nobility found in Yifat and in many
other places. The founder of this noble line was Awel Asmal. With time, his name
came to be Walasma.Shagura are also members of the Argobba, but are different
from the Walasma. Their language is Argobba, but their origin seems different. It
is said that it means "mixed." Desta Tekle Wold says that Shagura means one who
is sold as a slave. There is also a tradition, according to informants, to that effect.
However, they do not put it in such plain language; they gloss it over saying it
means "mixed". They say that there is a place called Shagure around Debre Sina.
Professor Tadesse Tamrat writes that at the time of Emperor Amde Tsion's
campaign to Yifat, his encampment was at a place called Shagure which is to the
north of Yifat. He indicates that Shagure was inhabited by Christians then.A
typical Argobba home:-For the reasons given above, it is not possible to accept
the claim that the Argobba are Arabs in origin.The chief reason for this is that the
Argobba are connected with many events in Ethiopian history.From the point of
view of ancient Ethiopian history, the Argobba are one of the Semitic-speaking
peoples who migrated from north to south. The Argobba, however, relate
themselves to the coming of Islam and claim their origin to the Qoraish tribe. It is
known that Muslim traders came to Ethiopia from Persia and Yemen at the time of
the Ummayad and Abbasid dynasties. Elders suggest that they came from
Baghdad and Damascus. Finally, the Argobba came into formation following an
intermingling of the local population with Muslim merchants who came from'
various places. This mixed population then came to be known as the Argobba after
the Walasma dynasty was established. The Argobba have an origin in the north
which was Semitic-speaking and then mixed with many ethnic groups. Thus, they
are a composite people. They claim, however, that they have not mixed with
others and that they are pure Argobba. "Argobbaness" (Being Argobba):-As one
Semitic-speaking people, the Argobba have their own tradition and mores.
Retaining their Argobba features, they carry with them their tradition and mores
wherever migration takes them. These features express their being Argobba, and
distinguish them from others. They also help to easily identify who is
Argobba.There are many Argobba villages in Northern Shoa, Southern Wollo, and
Harar. The ruins of vanished villages with their cemeteries attest to their existence
in ancient times. These ruined villages had at one time served as commercial
centres, but were later abandoned on account of migrations that took place for
various reasons. The villages share similarities. Their first similarity is that they are
all located on hills36, while the other is that the building style of their houses is of
the idmo (rectangular house built of stone) type. The manner of building their
house is similar to those of the Tigre and Adare.In settlement, the Argobba prefer
to build their villages on hills. The reason is that such settlements are easy to
defend; the access to the amba on which the settlements are located is often only
one, and difficult to enter. Further as the dâga (highland) weather is in general
healthier, such amba are preferred. The qolla lowlands are suitable for farming,
but are unhealthy for settlement. The layout of an Argobba village has the
features of a town. The outer walls of the houses built all around the hill are joined
and contiguous. Thus, they enclose the settlement much like a fort and make it
easy to defend from attacks. The outer walls of the houses serve as a fence. A
village has two or more gates. The gates are narrow and easy to guard. Inside, the
village has houses for each family with an inside court in front. The houses have
roads facing and connecting them. In a village, there is, at least, one mosque, a
weavers' workshop, a public square, and an area for the schooling of children. All
the inhabitant of the village are Muslims, and there are no outsiders other than
those who come to teach or to work as blacksmiths.The Argobba do most of the
work themselves, while they employ communal labor for farming. They do not hire
carpenters or masons to build their houses. Every Argobba knows farming, house
building and Shemnbo. Shemnbo work is individual, while house building is
communal. The house is rectangular and it is built of stone, wood, and gravel. The
ceiling is made of stacked and latticed wood on top of which gravel and earth are
laid. In front of the house, there is a cattle pen as well as children's playground.
The house is divided into sections inside, and all the houses have the same pattern
of internal division.The Argobba are self-reliant in every way, and the basis of their
livelihood is primarily agriculture. They also trade, but the one item they need
from outside is mostly salt. Although the Argobba are farmers, their style of life
and their villages are almost town-like. An Argobba is often a good farmer, raises
livestock, works hard and does not spend time idly. It is said that it is the Argobba
who taught the Oromo and the Afar how to farm. The Argobba produce mostly
sorghum, cotton, red pepper, coffee, qat, peanuts, beans, and peas. Every year, at
the time of first ploughing, of the ripening of grain, and of harvest, the Argobba
offer sacrifices communally. They slaughter cows, oxen, goats, sheep, and chicken.
The Argobba produce their own implements except those made from iron or clay.
Weaving is not despised. On the contrary, it is said that, in combination with
farming, it makes one self-supporting; it complements farming. Commerce is
also highly regarded.The Argobba do not fear to move from place to place for the
sake of trade.In former times, the Argobba were engaged in the slave trade as
intermediaries.They have established villages along trade routes.The Argobba
despise the work of the blacksmith and the potter; they do not know either
work.The goods of the blacksmith or the potter are bought in the
market.Alternatively, the blacksmith may be granted by the community yekesel
meret (charcoal land) which he may farm for his subsistence.Nonetheless, he is
paid for his work as a blacksmith.The Argobba are ruled by Sharia law (the law of
the Qu'ran). On top of the Islamic law,they have their own tradition.
The Argobba are God-fearing; they respect people.The law of the Qu 'ran is
adapted to local tradition and qadi and elders administer the community. Issues
unresolved by them are passed on to government authority. Children learn the
Qu'ran from early age. In the morning, before farm work begins, children, both
boys and girls, go to the Qu 'ran School. They study until the time that cattle are
taken out to pasture. Girls stay with their mothers in the house, do household
chores, fetch water, spin cotton, and weave basket. Depending on their age, boys
herd cattle or join their fathers in farm work. Boys who wish to continue their
Quranic studies go to ulammaa Sheikhs. If they are far from their parents, they
sustain themselves by begging much like itinerant Christian students. They go in
pairs to beg; they do not beg singly. Teachers do not charge fees.Girls marry at
age 15, while boys marry when they are over 18 years old. A married woman puts
on a gofta on her hair and wears necklaces, braces, and anklets. The men trim
their hair on which they attach a long hairpin. The women wear dresses while the
mean wear wrap-arounds. Both men and women wear kohl on their eyes.The
Argobba are extremely conservative. As they consider themselves a special people,
they do not intermarry with others. There is marriage among first cousins. The
Argobba look down on others and claim genealogical descent from the Prophet
Mohammed. As the Argobba have always lived among pagans since Antiquity,
they are afraid of attacks from outside and deal with people from outside their
village with caution. They do no trust others and are very suspicious. In their
relations with neighbours, there is not only suspicion but also scorn. As they are
worried about attacks by others, they guard the gates of their villages with
vigilance. They tie threads on the gates; if they find that they are broken, they
conclude that some enemy has come in. On the whole, the Argobba established
new settlements spreading Islam along the way. Nonetheless, their relations with
Christians are based on mutual respect and co-existence.Migration arising from
trade,the search for new land religious expansion,war,economic pressure,and
outside marriage have characterized Argobba history.Argobba migrate singly or
communally. The Argobba adapts to his new environment,gives his new home a
new name,and is found spread all over.Although contacts are maintained with his
old domicile initially,they are cut and disappear over time.Nevertheless, he never
abandons the Argobba name and identity;He takes it with him all over like his
shadow.The Argobba's ancient language appears to have been close to
Tigrinya,Gurage-gna,and Adere (Harari).Nowadays,the Argobba are being
assimilated,and speak the languages of the larger society in which they live like
Amharic,Oromo and Afar.Nevertheless,at the level of the family and their own
community,the Argobba maintain their old language,religion,and culture.The
Argobba are found spread in many places now.From the time of their first entry
into Abyssinia,their origin in Mejid (Ayelu) here,and their govermental seat in
Yifat,they have,at various times,migrated to many places.After the formation of
the Yifat sultanate in 1285 A.D.,we find an Islamic political power playing a
significant role in Ethiopian history.It had its rise and fall in the course of history
and its centre moved from one place to another.Argobba moved to Southern
Wollo and to Harar while their centre was in Yifat.Modern linguists classify the
Argobba now as Northern Argobba(Shoa and Wollo)and Southern Argobba
(Harar).
Northern Argobba:-This is the region formerly known as Yifat. It is the plateau to
the south of the river Borkena, to the south of the river Kessem, and bordered by
Menz on the west.The Argobba here are found in Northern Shoa and Southern
Wollo.The people are generally referred to as Argobba.However,there is a clan
called Doba Shagura among them,and the Doba are those who established the
Walasma dynasty. Even though the Shagura are also called
Argobba and speak the Argobba language,it is said that they are a mixed people.
Doba does not refer to a language,but to a clan within the Argobba.
The Argobba in southern Wollo make a distinction within the Argobba on the basis
of race and settlement.They distinguish between Argobba Serte and Argobba
Wata.They explain that the Argobba Serte are pure Argobba,while the Argobba
Wata are nomadic and mixed with the Oromo and the Afar.
Southern Argobba:-These are the Argobba who live around Harar in Fedis and
Bisidemo. Although they all consider themselves Argobba like their northern
brothers, they also make an internal distinction between Adiya and Ala.Ala are
mixed with the Oromo.Outside this, each village carries the name of the village
founder, e.g. Yishaq Umardin, Umar Kule, etc.Both Northern and Southern
Argobba are Semitic speakers and claim that they have the same religious,
cultural and historical origin.They are indeed similar. Nevertheless, it is possible to
indicate differences in their present language use.Although the language of the
Northern Argobba is influenced by Amharic, Oromi- gna, and Afarigna, we can
observe that it is similar and close to Tigrignya and Gura- gegna. On the other
hand, Southern Argobba has been fully absorbed by Oromigna. Nevertheless, on
close examination, there are indications that their ancient language was either
very close to Amharic or that they were Amharic speakers. Although the language
has disappeared now, women and mothers recall lyrics sung at weddings.They say
they learnt those poems from their mothers. It can be said that the poems are
Amharic.Although it is established that the Argobba in Harar share the same
religion and history as the Northern Argobba, they are now Amharic speakers.Saut
au contenuExceptional kemise’s & Northern Caravan and Historic Tours offer.
About This exceptional Caravan & Historic Route Itinerary. Mimosa-
Ethiopia Tours encourages Group and Individual Tourists to experience our long
history, hospitality, endemic foods and drinks, smiling faces, cultures, beautiful
natural sceneries, social life, ritual ceremonies, wearing, feeding ,hairdressing,
marriage, and the like styles We organize different Historical, Cultural, Adventurer,
Trekking/Mountain climbing, Hiking, Natural and requested Tour packages in
conducting research on the interest and demand of Tourists. This exceptional and
unspoiled caravan/Islamic and Historic route is one of our ancient sites and
history, so that our clients will be able to explore the magnificent caravan &
historic route starting from Ankober (the former capital of Emperor Menelik II) to
Goze Mosque around shewa Robit town, the beautiful and still existing village of
Shonke which ages 900 years and the Argobans traced their amazing architectural
design on their layer houses and the exiting thatched roof mosque of Turusina
which was built in 1960s and then you will be treated by natural steam bath of
Aweytu Hot spring, the landscapes (chained mountains) of south wollo are
marvelous, the local markets where you can observe 5 ethnic groups buying and
selling out their products are adorable, not only these but more and more
attraction sites will be discovered in Kemise and surroundings.Tourists will cover
all important sites of Kemise zone in this Caravan-Historic route. Hiking and
walking on foot from one site to another are fabulous. Mimosa-Ethiopia Tours
suggest you to book for this trip in advance, before the last booking date because
there is a limit of maximum number of visitors in a group or individual , we will be
serving you on a ‘first comes first served basis’ we will confirm you by email when
you are part of it.

The last booking date of this Tours is 20 days before departure date. The detail
itinerary is presented as follow:-

Company name = Mimosa Ethiopia Tours Tour code = MET Kemise & Surroundings
(caravan & historic route)

Group name = Length of stay = 12 days/11 nights

Means of Transport = Surface (Flight on Request)

Route = Caravan & Historic Route

Guide name = Jemal Birega (Professional English, French & Italian Speaking Guide

Day 1, You are going to be welcomed by our professional guide on arrival at Addis
Ababa Bole International Air Port, and transfer to hotel., then you will have a full
day city tour of Addis that includes visiting the National Museum of Ethiopia
where Lucy is found, Merkato – the largest open-air market in Africa, and driving
to Mt. Entoto (3,200 meters) the former capital of Emperor Menelik II who was the
founder of Addis, trinity cathedral church and Ethnographic Museum.

Over Night at Panorama/Siyonat Hotel

Day 2, ADD – Ankober

Ankober is located, off-the-road about 40 km from Debre Birhan (and 170 km from
Addis Ababa) through the hilly area and dusty roads. Ankober today is typical of
the villages of the southern Ethiopian highlands where several cottages scattered
in the Shewan Mountains bordering the Afar region. However, it is not only the
beautiful landscapes and rural culture that makes this place worth visiting;
Ankober is one of the most historical places in Ethiopia and also the cultural heart
of the province of Shewa. The people of Ankober say that the dynasty of Shewan
lords ruled from these mountains since the time of Emperor Yikuno Amlak in the
thirteenth century. Yikuno Amlak is known in Ethiopian tradition as the one who
restored Solomonic dynasty. This line of emperors did not belong to one family but
claimed their origin from the Queen of Sheba (called Makeda by the Ethiopians),
King Salomon and their son, Menelik I. This is the same dynasty which Menelik II
and Haile Sellasie I, both powerful emperors of the 20th century Ethiopia,
belonged to. The highlands surrounding Ankober, which sit at an elevation of
some 2,500m, are great for hiking and even more rewarding for birdwatchers. You
will have the chance to observe the very rare endemic Ankober serin, while two
breeds of seedeater, the white throat and the yellow throat may also be spotted
and hiking on the mount of Ankober.Over night at Ankober Palace Lodge Day 3,
Ankober – Kemise After breakfast, we will drive from Ankober to Kemise to explore
the oldest villages and mosques. Kemise (also known as Kascim) is a town and
separate woreda in northeastern Ethiopia. The administrative center of Oromia
Zone of Amhara Region.There are three villages with mosques around Kemise,
Dewe Rahmedo, about 20 kilometers from Kemise; Shonke, 23 kilometers away;
and about 12 kilometers south of Kemise Tiru Sina mosque can be seen. These are
allegedly Muslim monasteries for men and women around this town, with their
members living in round huts distributed in the landscape. The genealogy of
Wallo The Oromo tribe that is at present known as a “Wallo" (with stressed words
is), according to Warra Qallu elders, said to be correctly known by the same word
“Walo" (without stress). The first writer’s account of wallo genealogy is the work
of Abba Bahrey. Accordingly, four main evidences on the genealogy of wallo
Oromo. 1) he says that Wallo is the son of Karrayu, w/c is, grouped under the
Barentuma branch. 2) The second evidence presents a list of Karrayu descendants
including Wallo w/c consists of Liban, Wallo, Jille, Obbo, Subba, and Balaa. 3) The
third evidence presents Wallo separately with its known families of Warra-Bukko,
Warra-Gurra and Warra Nole (Illu).Finally, he explained Wallo by a collective
name of its three members known as Sadacha consisting of Warra – Karrayu,
Warra-Illu and Warra-Nole Ali. Though Abba Bahrey explained that Wallo Oromo
into six families (tribes). But, elders of Wollo says that Wallo is divided into seven
families; Warra – Hibano, Warra-Illu, Warra -Bobo, Warra-Qallu, Warra-Albuko,
Warra -Karrayu, Warra-Nole.(Many elders obviously agreed on this genealogical
pattern of Wallo Oromo) (Source; History of Oromo to the 16 th century)We will
visit Goze mosque or the famous Senbete market (if the day is Sunday) on the way
when we get in Shewa Robit.Over night at Hotel in Kemise Day 4, Kemise – Shonke
VillageIt has been witnessed by elders of the area that Shonke mosque and its
village is an ancient place which is 900 years old, the village is basically found in
Dewa Chefa district, Jirota kebele which is 25 km away from Kamise town towards
the east. Compared to other Ethiopian rural houses, Shonke village and its Mosque
have a unique building structure in its design. This is to say that the houses were
built using white stones for their walls and wood, sand and soil for the roofs.
Amazingly, white sand and soil spread out and flattened on top of the roof so that
people can use to dry their grain and sit to relax. Geographically, the place is
situated in a way that it is inclined to the east and south. The houses were built on
a slant from north towards the south. When looked up ward from north to south,
these houses do not seem stories built jointly. Rather, they seem a kind of hill
standing there. Roofs to be used as a ladder so that visitors can easily visit the
area and the way the stories were built. The other thing that makes Shonke village
& its mosque exceptional is that the communities are capable of speaking four
languages which is Argoba, Afan Oromo, Amharic and Arabic (to some extent) so
the village is a place where researchers and other visitors can easily get services
without getting any difficulties. It is believed that the Toleha village & its mosque
which is found near Shonke village was the cause for the foundation of Shonke
village & its mosque. Shek Feki Ahmed was said to be the founder of the village.
Juhar Hayider Bin Aliy, a teacher of Islamic religion, was a respected person and
latter named Shek Shonke. It’s from this village got its name. By the time Shek
Shonke had taught in the mosque,people from Gurage, Jimma as well as from
Yemen were said to come to this village to learn Islamic education.This clearly
indicates that the Shonke mosque was a place where Islamic education was given
long time ago. Short History of Argobans.
The Argobans are one of the Semitic-speaking peoples’,and their language is part
of the south Semitic group of languages.The data provided by knowledgeable
elders in all the areas inhabited by the Argobans indicate that there are three
different versions on the origin of this people. The first version holds that when the
Arab clan known as Benew Imeya lost its ruling power to another clan 800 years
ago and dispersed throughout the world, it came also to Ethiopia. The second
version holds that when a dispute arose between the Prophet Muhammad and the
followers of other religions, eighty-two followers of the Prophet came to Ethiopia
to Ahmed Nejash carrying a letter asking him to accept Islam. After having
delivered the letter, they came to Yifat and settled there. The third version on the
origin of Argobans differs from the previous two.According to this version, the
Argobans are not immigrants, but an ancient and indigenous people who
accepted Islam very early from religious leaders who came from Arabia. The elders
give various reasons for the migration of Argobans from the center of the country
to different regions.Among the chief reasons they cite, are the forcible conversion
to Christianity that the Emperor Yohannes tried to impose, and the problems
caused to them during the era of Lij Iyassu, the fascist Occupation, and by the
troops of Ras Abebe. They maintain that migrations took place during these
periods. When we observe the movements made and the settlements chosen, we
see that the Argobans selected well-watered and hilly areas which they cleared for
cultivation. Once settled they engaged in agriculture and weaving. The elders
explained the matter thus, and it has been possible to confirm their account of
village settlements from field observation. Argoba is a name used for both the
ethnic groups and the language. The name is related to the historical origin and
settlement of the ethnic group. There is one point on which all the elders
knowledgeable about the people’s history and culture agree. In all the areas
studied and according to all the elders, the name Argoba is derived from the
Amharic phrase Arab gebba (“Arabs came"). On the other hand, the term Argoba
has a variety of significations when we examine written documents. In this regard,
if we look under the entry Argobba in Kesate Birhan’s Amharic Dictionary, we find
that it gives as its meaning a woreda in Yifat which is inhabited by Muslims. From
this definition, we understand two basic points: one, that argobba is the name of a
place or territory, and, two, that it is an area inhabited by followers of Islam who
are called Argoba. Of scholars who have made a study of the history, culture, and
language of the Argoba people, one is Volker Stitz. In his study entitled “The
Argoba of Western Yifat, Central Ethiopia", he writes that the term Argoba refers
to the people who speak Argobigna, follow Islam, and engage in agriculture,
weaving, or commerce and that it excludes Muslim Oromo and Afar herders, or
the Christian Amhara who are cultivators. Where
are they Located?
On the basis of the new administrative division, the people are found spread in the
Amhara,Afar,Oromiya, and Harari Regions. Amhara National Region the Argobba
lives in the following villages of the sub-district of Argobba, Aallu woreda, Debub
Wollo zone: Feteqoma, Areranechro, Chomiye, Medina and Afeso. In the Oromiya
zone of the same region, they live in the villages of Shonke, Toleha, Jile & Timuga,
Artuma, Farsi, Isye Gola, Chefa Gola and Dewe. In the Semen Shoa zone, they live
in the villages of the environs of Shoa Robit, Goze Berasageze, Mafad and Aliyu
Amba. Afar National Region The Argobba live in zone 3 in the special district of
Gachene in the villages of Suf Ager, Abale, Belai Meteqleia, Betach Meteqleia,
Bilo, Chesa, Debreko, Koka Begweze, Work Amba, Maqo Amba, and Cheno. In
Fentale they live in the towns of Awash and Metahara, while in Amibara woreda,
they live in Melka Werer. Oromiya National Region in four woreda in two zones. In
the Eastern Hararge Zone, they live in Fedis woreda in the villages of Gureqere,
Afeyzero, Issaqoi, Ikiyo, Genda Adem, Atero, Urde, Adasha, Qaleya, Adadi,
Shanqo, Umere, Hajigoda, Berofife, Areda, Gendagara,Gutush,Nure Kliche,Arer
Hamero, Fekati, Sadiqo Berbère, Roriso, Qelad,
Qululut,Towiko,Ademrare,Umerkelle,Bereda, Adamhakola, and Qumash.In Mieso
woreda of Western Hararge zone, hey live in the environs of the towns of
Bordede,Asebot,and Mieso,in Lega Arba kebele of Chiro woreda,and in the villages
of Cheleqleqa,Fera,Besse, Adaele,Gedamba,Boradiya,Chorora and Bedey of
Anchar & Gurba Qorcha woreda.Harari National Region The Argobans live in
Hundane woreda in the villages of
Koreme,Umerdin,Halilo,Eledi,Werarawa,Alela,Afer Deba,and Qaqi. On account of
their geographical spread in the various regions,the Argobba are thus found to be
living as neighbours of the Amhara,Afar,Oromo,and Harari peoples.The climate
and vegetation is that of qolla,woina dega,and dega.Over night at camping or in
Argobans shonke village. Day 5,
Shonke – Kemise – Turusina – Kemise.
Tirusina Mosque was built in imperial regime of Haile Sellase around 1960 E.c,
takes probably around 11 km from Kamise town towards Kombolcha and then, 5
km to the east of the main asphalty road. It is a place surrounded by natural
beauty. In the mosque, Muslims (male and female) who deprive themselves from
the actual world and decide to spend their whole life in fasting, praying and
preparing different religious (Islamic) books. Amazingly, female and male Muslims
who serve both sexes in separate rooms during holiday are always available in the
mosque. The mosque was built on a culturally designed model. It has different
rooms arranged for different purposes. For example, it has coffee room, meat
room, honey room, store and etc. Moreover, all serving equipment found in the
mosque is by nature very big and wide. For instance, big coffee pot, big coffee
grinder and big coffee plate (rekebot) which can able to hold around 190 coffee
cups are some among many others. Therefore, these and other amazing natural
and manmade things make the Tirusina mosque a place to be visited by
tourists.Over night at Hotel in KemiseDay 6, Kemise – Dessie – Hayik Estifanos –
WoldiyaAfter breakfast, Drive from Kemise to Woldiya enjoying the breathtaking
scenery of Wollo Mountains and visit Ayeteyef Hall (converted in to Museum) built
by Ras Mikael and the 13th Century Monastery of Hayek Estiphanos (Lake
Stefano’s) founded by Aba Tekle Haymanot.

Over night at Hotel in Woldiya

Day 7, Woldiya – Lalibela

After breakfast, drive from woldiya to Lalibela (home of the incredible hand carved
12th century rock churches of King Lalibela) through the scenic Wollo Mountains
visiting the Amhara people and local markets. Over night at Hotel in
Lalibela Day 8, Lalibela In the morning, you will Visit the rock-hewn churches of
King Lalibela built in 12th Century, which are unofficially regarded as ‘the eighth
wonder of the world’. In the morning, visit six churches that are grouped as first
group of churches and in the afternoon visit the second and the third group of
churches of Lalibela. These churches are Ethiopia’s top tourist attractions and are
registered as UNESCO World Heritage Site 1978.Day 9, Lalibela – Gonder After
breakfast, drive to Gonder the 17th Century capital of Ethiopia –Gondar was the
capital of Ethiopia from the rise of Emperor Fasil Ladas to the fall of Emperor
Tewodros II (1632 -1868) and you will enjoy the beautiful natural scenery of Lasta
and Gonder.Over night at hotel in Gonder Day 10,Gonder Full day visit of Gondar
which includes visiting the Imperial Castle Compound of Gondar (UNESCO World
Heritage Site),the ‘Bath of Emperor Fasiladas’, the church of Quskuam Mariam
(18th century AD), the residence of Empress Mintewab, and the church of Debre
Birhan Sillassie which is famous for its wall and ceiling paintings.

Over night at the same hotel

Day 11, Gonder – Bahirdar

In the morning, drive from Gonder to Bahir Dar and in the afternoon drive 32 km
south of Bahir Dar to the remarkable Blue Nile Falls, and visit the cultural market
of Bahir Dar and Bezawit Hill to have a panoramic view of the town.

Over night at Hotel in Bahir dar

Day 12, Bairdar – Lake Tana.

In the morning make a boat trip on Ethiopia’s largest water body – Lake Tana
(3,600 Km Sq) to visit the island monasteries of Ura Kidane Mihret (14th Century
AD) and Azwa Mariam (14th Century AD). These monasteries are famous for their
colorful murals and collection of manuscripts.

Over night at the same hotel

Day 13, Bahirdar – Addis Ababa

Drive from Bahir dar to Addis Ababa visiting the remarkable Blue Nile Gorge that
is comparable in scale with the American ‘Grand Canyon’, and the largest
monastery in Ethiopia – Debre Libanos Monastery (13th Century AD) where you
can visit the mosaics by the most famous Ethiopian Artist Afework Tekle and the
Portuguese Bridge which was built in 16th C. In the evening before departure, you
will be invited a farewell dinner party at one of the best traditional restaurants in
Addis where you taste variety of Ethiopian meals while you are watching
Ethiopian folkloric dances.

History of Ethiopian Urbanization. The

massive urbanization and primacy of Addis Ababa in the last 50 years is a new
phenomenon in Ethiopia, historically a nation of small villages and homesteads
(Tarver 184). Ketemas The earliest settlements in Ethiopia were the ketemas,
towns that developed inside military garrissons. These defenses provided
protection from European invaders and other Ethiopian tribes (McClellan 33-35).
The ketemas were often established by peasants in zones between the territories
of several constantly warring ethnic groups. Small market centers developed in
many of the ketemas, which were supplied with agricultural products by gabbars,
peasants who sold their surplus goods (McClellan 33-35).
First, during 1887–1936, the country saw the creation and growth of a national
capital (1887) that coordinated the country’s economic and political activities and
facilitated the growth of other towns in the empire. It introduced new towns, the
railway, modern schools, and health centers. Rudimentary factories were
established in Addis Ababa and Dire Dawa, along with motor cars and modern
roads, which increased trade between cities. The next era was the Italian
occupation from 1936–1941, which shook the pre-existing process of urban
growth by introducing a modern European style urbanization system. Ethiopian
cities saw a qualitatively different way of urban growth in both form and content.
The Italians introduced modern economic and physical planning, administration,
and internal organization. People were introduced to modern life in urban areas,
exposed to modern wage labor system, and thus moved to towns to take
advantage of the opportunity. The Italian occupation left behind many features of
modern urbanization, and this influenced population exposed to modern
consumptive tastes was determined to retain what the Italians introduced.
Factors Preventing Ethiopian Urbanization.
Constant warring between rival chiefs forced peasants to live semi-nomadically.No
single ruler or group held power long enough to develop a large enough market
center to draw the population away from an agricultural lifestyle.Religious wars
between Moslems and Christians from 1300-1700 AD left the region in ruins and
pushed peasants back and forth across the land like pawns.The aggression of
foreign powers including the Turks, Egyptians, Dervishes (Sudan) and Italians,
prevented the establishment of centers.The 16th century migration of the Oromo
(Galla) people to the Highlands (Addis Ababa region) from the southeast altered
settlement patterns. (Tarver 181).
Ancient Capital Cities.
Addis Ababa, merely a century old, is only the last in a long succession of capital
cities dating back to the first century B.C. The capital has shifted every few
centuries over the past two-thousand years along with the nomadic people of the
Amharic and Somali plateaus. The Pre-Christian city of Axum was followed as
capital by Lalibela, Gorgora, Gondar and Mekele, all of which are located in
northern Ethiopia (see map of Ethiopia)(Tarver 184).The primary reason for the
continuing relocation of capitals was exhaustion of wood resources for fuel and
construction. New capitals were prosperous for several decades until the sparse
forests around the city became depleted. Each capital went through a stage of
decline and was finally abandoned in favor of a new site.
A New Flower: The Founding of Addis Ababa.
In 1881, the powerful emperor Emperor Menelik II and his followers moved to the
foothills of the Entotto mountains near present day Addis Ababa (Zewde 68). This
temporary encampment in central Ethiopia had several advantages for Menelik II.
Firstly, its location further south than any previous capital allowed him to unite
the southern reaches of the empire with the more populated north under his rule.
Secondly, the site had historical significance as a legendary camp of medieval
kings (Zewde 68).In November 1886, while Menelik was off in a distant corner of
the empire, his wife Taytu moved the encampment from the hills down onto the
current site of Addis Ababa. She reportedly left the Entotto mountain camp
because of the unpleasantly cool temperatures at that high elevation and was
drawn to the site of Addis by the Fel Weha hot springs (Zewde 68). More
important than the comforts of the Addis Ababa site, was its potential for
expansion. The Entotto site was perched on a ridge and offered little room for
development of the grand city Menelik envisioned. The hills were also limited in
proximity to water and commerce routes (McClellan 37) Upon his return, Menelik
apparently became fond of the new location and in 1892 named the settlement,
Addis Ababa, proclaiming it the new and permanent capital of the Ethiopian
Empire (Area Handbook 49).
Menelik II.
Emperor Negus Menelik II moved Ethiopia's capital to Addis Ababa in the south-
central highlands (1886) to gain control of southern Ethiopia (Zewde, Bahru. A
History of Modern Ethiopia. Addis Ababa: Addis Ababa University Press and
Publications Office, 1991). Menelik's Imperial City:
Early Settlement.
In the 1890's and early 1900's, Addis Ababa had not yet become the grand capital
city Menelik dreamed of. Throughout the 1890's, laborers worked in construction
of the two oldest structures in Addis Ababa, Meneliks Gebbi (palace) at the
highest point in the area, and the St. George Church to the west (Zewde 69). Addis
Ababa's earliest market opened adjacent to the church in the Arada district.Part of
the city's indigenous character was established by the early settlement patterns of
the followers and subjects of Menelik II and his nobles. The lesser nobles were
each granted land on one of the hilltops of Addis Ababa as "gults", or rewards for
their loyalty (Zewde 69). The servants and dependents of each noble settled on the
flanks of his hill, surrounding his hilltop Gebbi, and forming clustered
neighborhoods called safars(Zewde 69). These Safars eventually became the
distinct sectors known today as Ras Berru Safar, Ras Tasomma Safar, and Fitaurari
Habta-Giyorgis Safar (Zewde 69).The servants settlements on the great hill of
Meneliks Gebbi gave rise to neighborhoods differentiated by occupation:
Saratagna Safar (Worker's quarters),Zabagna Safar (Guards' quarters), and Weha
Senqu Safar (the "Quarters of the Unprovisioned", an imperial army camp with no
amenities but water) (Zewde 71).
Why Addis Ababa Survived.
Four primary factors allowed Addis Ababa to escape the fate of its predecessors
and become the permanent capital and city of 2 million it is today: Perhaps the
most important event was Ethiopia's victory over Italy at Adwa in 1896. This
stunning defeat of a European power brought peace and stability to the region,
along with recognition and prestige for Menelik and his Ethiopian army. Finished
with their duties at war, the nobility settled in Addis Ababa, further concentrating
the power of the empire in the capital and giving rise to the aforementioned
Safars (Zewde 71). As Menelik�s fame and fortune grew, foreigners flocked to
Addis Ababa to trade and conduct business in the capital of the 'Champion of
Adwa.' Menelik II, Ethiopia and hence Addis Ababa, had gained credibility and the
respect of the world (Zewde 71).By investing heavily in Addis Ababa, these
foreigners from Europe, Arabia, and India, played a direct role in preventing a
relocation of the capital.The tradesmen, including merchants and craftsmen,
settled in the area at the base of Menelik's hill near the Arada, while foreign
diplomats and advisors,known as the 'legations', lived on the northern fringe of
the town (Zewde 71).Most of the foreign population of Addis Ababa had high
stakes in the local economy and constructed elaborate homes and shops in the
area.The completion of the railway connecting Addis Ababa to the French port of
Djibouti on the Gulf of Arden in 1917 provided access to trade and transport by
sea and firmly established Addis Ababa as the political, commercial and cultural
capital of Ethiopia. Eucalyptopolis.
When Addis Ababa, like capitals before, was stricken by shortages of wood for fuel
and building materials, Menelik plotted another relocation of the capital to a site
40 miles away, but foreign merchants and legations objected fiercely. Effort was
taken to plant Eucalyptus trees, imported from Australia, on every available plot
of land in and around the city. Menelik recognized the potential for the
development of this resource, not only distributing seedlings at low prices, but
exempting lands planted with Eucalyptus from taxation (Ellis 680).This massive
reforestation effort created a greenbelt surrounding the city which has solved the
everpresent dilemma of wood shortages. Since 1925, when the capital was
sometimes referred to as 'Eucalyptopolis', this greenbelt has spread further,
covering 20 square kilometers by 1936 and more than doubling in area to 45
square kilometers by 1964 (Horvath 313). In 1969, ninety percent of the buildings
in the burgeoning metropolis of Addis Ababa were constructed of Eucalyptus
wood (Horvath 314-315). Consequences of
Urbanization From the very beginning,urbanization has been intimately
associated with rapid population growth,rural-to-urban
migration,industrialization or deindustrialization,social transformation,and
environmental change.While it is not always possible to fully disentangle the
mutual causation between urbanization and these other major processes, it is
forever important and necessary to identify a range of significant consequences of
urbanization, especially how these consequences may play out in rapidly
urbanizing countries that remain less developed and thus less equipped to deal
with them.“Is urbanization harmful as far as good health is concerned?”-This is
what several people nowadays ask. Urbanization, or the movement of people to
urban areas, started as a “population drift that has fast become a stampede” as
one authority put it.According to experts in thefield,urbanization has quite several
reasons and the consequences are not yet realized.Investigators are of the opinion
that a thorough investigation into the matter has to be conducted in order to be
fully aware of the consequences and also as to find the lasting solution.
Nevertheless, there are still some researchers, who happen to have few points to
say as regards the motivation of urbanization. As one research paper outlined,
motivating some of the movement is the mechanization of agriculture; the
reduction of job availability in rural areas; and, of course, the industrialization
around urban centers, which creates jobs.It is, however, worth noting that the
necessary infrastructure, which is essential to balanced growth, has been missing,
resulting in the sprouting of “shantytown conditions” in cities of many developing
countries, which is underlined as “very unfortunate.” As far as the so-called
“developed cities” come in question, experts indicate the overpopulation and
resultant stress on aging infrastructure are also not by any means to be
ignored.Professionals in the province have reportedly been carrying out researches
as regards the health consequences, which vary geographically, “although being
very distinct.” The current epidemic of obesity predominantly in –although not
limited to- developed countries, typically involves the less affluent. According to
some authorities, “the inner cities have often very few stores selling fresh produce,
while fast-food outlets, which encourage obesity, proliferate and predominate.” It
is also noted that social interaction may typically be reduced among city dwellers
with an increase in loneliness and isolation. “Mental health is less robust with an
increase in anxiety, depression and suicide among the youth” as experts noted. It
is indeed very tragic to hear that societies of North America are experiencing a
marked increase in mental disability.Health professionals have stressed that
urbanization is of great concern in less developed communities. They have
indicated that a rise in infectious disease may be expected, as the public health
measures of appropriate sanitation and hygiene fail to be maintained or are never
developed. Inadequate sanitation, a lack of clean, potable water and crowded
living conditions are causative factors in outbreaks, such as the one in Haiti in
which thousands have suffered from cholera during the last summer
season.Furthermore, densely populated large cities with their “ghettos” breed a
climate to drug dealing, prostitution and sexually transmitted disease. They fear
that crime and social unrest will then scar such neighborhoods if the appropriate
measure has not been taken on time.The other concern is also worth noting; which
is pollution. A recent paper underlined that China, the most populated nation
under the sun, has seen massive industrial development, huge population shifts
and, of course, associated environmental pollution.As a result of pollution, it has
been known for a very long time that city dwellers have more respiratory disease
including lung cancer.Recent findings in France have confirmed declining sperm
counts in the mainly urban male population. As physicians noted, it may be
difficult to find out the specific potential pollutants, but, as one man of medicine
put it “something is definitely going wrong.”What about birth defects?- this is also
another point, which may not at all be overlooked, as birth defects have recently
been tied to traffic pollution. In an analysis of data recovered from two large
studies in the State of California, it was shown that “mothers-to-be residing in
areas of the highest traffic pollution, with elevated carbon monoxide and nitrogen
oxide concentrations, had almost double the risk of delivering a child with a
neurological birth defect, such as spina bifida.” The data is, however, said yet to
be confirmed properly, but gives “much food for thought” as one commentator
emphasized.As far as our society is concerned, I don’t know whether the
appropriate studies have been made as regards this particular issue. But
urbanization may, on the long run, be our problem as well, or such difficult matter
requiring solution has already started, although we have not been fully aware of
the very existence of it. I, myself, do not have any such tangible material. What
about you? ISSN 2250-3153 people to leave their areas (Abate, 1989, cited in Ezra
and Kirso, 2001:750). Environmental degradation, lower agricultural productivity,
inadequate social services, demographic pressure, land shortages in rural areas
were identified as the major push factors of migration (Kebede, 1991; Sileshi,
1978; Befekadu, 1978). Similarly Markos and Gebre-Egziabher (2001) state that,
population pressure, famine, poverty, land scarcity and lack of agricultural
resources push the rural people to the urban areas of Ethiopia. Empirical Studies
on Causes and Consequences of Rural to Urban Migration in Ethiopia Causes of
Rural-Urban Migration in Ethiopia Available studies indicated that rural-urban
migration in Ethiopia is a suitable mechanism to improve own and families’ living
standards and to relax land constraints in the rural areas (Brauw and Mueller,
2011:3). Most of the studies agree that the Ethiopian rural areas are characterized
by weak socio-economic conditions, unreliable weather for agricultural activities,
poor infrastructure and environmental degradation (Demeke and Regassa, 1996,
cited in Ezra and Kiros, 2001:752 and Brauw and Mueller, 2011:6). According to
Feleke (2005), in the four Kolfe (one of Addis Ababa's sub-cities) migrants in theses
urban neighborhoods have revealed rural poverty as their initial and main reasons
for the migration of male migrants notably from the Southern
Nations,Nationalities and Peoples Region (SNNPR), Amhara, Oromiya,and, to
some extent, from Tigray. Like the case of Shashemene, the main push
factors are rural vulnerability and lack of assets expressed in the form of
diminishing farmland sizes in all their rural localities and shortage of landholdings,
lack of rain, recurrent drought, absence of an effective extension system, limited
investment in irrigation based agriculture, high population pressure, lack of off-
farm employment opportunities, and imposition of heavy taxes. In addition to this,
pull factors for their step migration mentioned by urban male migrants included
increasing construction activities, demand for urban domestic workers, better pay
for service work and the presence of social support from the long term migrants in
Kolfe ( Feleke, 2005). Among these predictors four of them (namely, household
size, educational status, sex, and ethnicity) are found to have significant
relationship with the response variable. Households with 4-6 members are 35.1
percent less likely to migrate because of economic reason compared to the
reference category. Similarly, households with 10+ members are 87.6 percent less
likely to migrate because of economic reasons compared to the reference
category. It is also evident from the table that the odds of migration because of
economic reason increase steadily as educational status of household heads
increases. The same table indicates that female migrants are 1.6 times more likely
to migrate because of economic reasons compared to their counterpart male.The
relationship between ethnicity and reasons for migration was found to be
significant only for Amhara migrants (Alemante et al., 2006).Zewdu and Malek
(2010) indicated that rural urban migration in Ethiopia could be triggered by low
income generated in the agriculture sector and need to diversify activities in other
sectors.However, the majority of cases in Ethiopia show that the poor have more
inclination for migration than the rich. Unlike experiences in other countries,with
diminishing income opportunities, the poor tend to migrate than the rural rich in
Ethiopia (De Haan et al, 2000, cited in Zewdu and Malek, 2010:15). Hence, the
nature of the factors would happen to be more of problem driven. A study
conducted on seasonal migration in the Amhara Region of Ethiopia (Gete et al.,
2008b) showed that the young and single men tend to migrate seasonally because
they do not have land to work on and means of subsistence to establish their own
livelihood. Land policy and other related political decisions may force subsistent
farmers to tie themselves with a piece of land and avoid being away.
Nevertheless, with the new generation remaining landless and land fragmentation
reaching to an unaffordable level, migration to urban areas is something that
every desperate rural residents would like to embark on. In the
mentioned study, in the Amhara Region, 55 percent of the respondents who are
young and single migrate seasonally (ibid).Similarly,Mesfine (1986) and
Betemariam and White (1999) also witnessed that landlessness, agricultural
policy, population pressure, recurrent drought and famine, war and political crisis
were the major factors responsible for mobility and they also stated that the
difficulty of locating all the various factors causing rural exodus.There is evidence
that small plot of farmlands, which are inadequate to support a family, are a
driver of migration (World Bank, 2010). Gibson and Gumru (2012) report that a
development initiative providing water taps in villages in Ethiopia led to lower
mortality rates and higher fertility. The resulting competition between male
siblings for land led to higher rates of migration in the villages that had taps than
those that did not. For women and girls, there is evidence that early marriage and
sexual abuse are drivers of migration (World Bank, 2010). Nevertheless, migration
rates in Ethiopia are relatively low. Migration is mainly to nearby towns, and for
the purpose of employment (de Brauw et al. 2013a; World Bank, 2010). Low rates
of migration may be linked to land ownership policies in Ethiopia. All land is
owned and allocated by the government and households maintain the right to
farm it through continuous residence and use of the land, this mitigates against
migration (de Brauw and Mueller, 2012). The review document revealed that the
significant cause of migration is lack of land ownership in rural areas. Therefore, it
is an indicator that to develop policies and strategies which include engaging rural
youth in non-farm activities and establish different income generating activities by
providing loan and extension service for the rural people. Tesfaye (2009) also state
that in rural Ethiopia, migration of labor is a common practice by the rural people
during the slack farming season so as to supplement their income. This type of
migration is undertaken even in normal times so as to diversify household
livelihood portfolio and as a copping strategy in poor farming periods.Zewdu and
Malek (2010) argue that improved agricultural productivity could facilitate rural-
urban migration with growing non-farm activities.This assumption seems to show
increasing capacity and opportunity with growing agricultural output per person.
Those who are able to hold adequate farming land could wconsequences of rural-
urban migration in Ethiopia. Environmental degradation, lower agricultural
productivity, inadequate social services, demographic pressure, land shortages in
rural areas were identified as the major push factors of migration. Although
“push” factors predominate, there are some significant “pull” factors that attract
rural people to urban areas such as education, health services, security, better job,
advancement opportunities and other urban amenities. Depending on reviewed
document, the most significant consequences of migration in the urban areas are
overcrowding and congestion, strain on urban social services rising food costs,
worsening air and water quality and increasing violence, prostitution and diseases
are important. Index Terms- Causes, Consequences, Migration, Rural and Urban. I.
M INTRODUCTION igration and mobility continue to attract much interest, but
also growing concern. The 2013 World Policies report states that, ”among 185
countries with available data in 2013, 80 per cent of governments had policies to
lower rural to urban migration, an increase from 38 per cent in 1996” (UN DESA,
2013). This proportion is highest in low- and middle-income nations in Africa and
Asia – the regions that are currently undergoing urban transitions. Rural-urban
migration has been historically connected with industrialization, urbanization and
economic growth (Bhattacharya, 1993). Rural-urban migration eases inter-
sectoral factor mobility and plays a vital role for structural changes. Moreover,
migration has also been a key livelihood and survival strategy for many poor
groups across the developing world, particularly in Africa. In Africa, migration has
been considered as a way of life where the people migrate from place to place due
to political, socio-economic and demographic reasons. Rural-urban migration has
contributed for half of the urban population growth in Africa in 1960s and 1970s
and about 25% of urban growth in 1980s and 1990s (Waddington &
SabatesWheeler, 2003; Adepoju, 1977; Lall et al, 2006). Concentration of
investment in industries, commerce, and social services in towns has been the
causes for regional inequalities and differences in economic opportunities. In
addition, the productivity of the rural and agricultural sector has remained low
and leading to rural out-migration to urban and industrial sectors (Adepoju, 1977).
Similarly, Ethiopia has been common mainly in the form of rural-urban migration
flows (Fransen and Kuschminder, 2009). As a result, rural-urban migration trend in
Ethiopia can be explained by a number of so-called push and pull factors (Kunt,
1973 cited in Fransen and Kuschminder, 2009). Markos and Gebre-Egziabher
(2001) summarize the main push factors in Ethiopia as being over population,
famine, poverty, land scarcity and lack of agricultural resources. In addition to
these push factors; many rural people are being pulled to Ethiopian urban areas as
a result of the development of these areas into more important business centers
(Betemariam and White, 1999). Migration in Ethiopia was not only an individual
and/or family response to adverse socio economic, physical and political
environment, but also as a result of the official government policy. Therefore, the
paper reviews the causes and consequences of rural-urban migration to provide
significant suitable planning and response strategies to the emerging challenges
and problems.II.Concepts and Definitions LITERATURE REVIEW Migration can be
defined in terms of spatial boundaries as internal and international. Internal
migration is the movement of individuals within a country whereas international
migration involves the flow of individuals between countries where national
boundaries are crossed. The UN (1970:2) defines migration as:“a move from one
migration defining area to another (or a move of some specified minimum
distance) that was made during a given migration interval and that involves
change of residence.” A migrant is also defined as: “a person who has changed his
usual place of residence from one migration-defining area to another (or who
moved some specified minimum distance) at least once during the migration
interval” (UN, 1970:2). Migration is considered as the movement of people from
one geographic region to another, which may be on temporary or permanent
basis. It usually takes place at a variety of scale; intercontinental (between
continents), intracontinental (between countries of a given continent), and
interregional (with in countries) (National Geographic Society, 2005). However,
the nature of migration and the cause for it are complex, V. CONSEQUENCES OF
RURAL-URBAN The

History of Ethiopian Urbanization

Map of Menelik's Empire

Introduction to Addis Ababa, Ethiopia

The Nation of Ethiopia

With a growing population of 2 million people, Addis Ababa is the capital and
largest city of Ethiopia. Addis Ababa is located at the geographic center of the
nation (see map of Ethiopia)in the mountainous Shawa Province and is the
political and cultural center of Ethiopia. Climate and Terrain of
Addis Ababa Region Geography of Addis Ababa
The city is sharply divided by class and ethnicity, with informal settlements
concentrated near the center and wealthier districts to the southeast and
southwest.
History of Ethiopian Urbanization and Founding of Addis Ababa Addis
Ababa, which means "New Flower" in Amharic, is an intriguingly indigenous
African city.Unlike many other African capitals,it's founding, growth and
development, are not rooted in colonization. Founded in 1896 by
Emperor Menelik II,Addis Ababa is the last in a succession of capitals of the great
Abyssinian empire dating back to the pre-Christian Axum (Brunn & Williams 273).
Italian Occupation of Addis Ababa: 1936-1941. For a
brief period between 1936 and 1939, the conquering Italians under Mussolini
attempted to Europeanize this lively and vibrant city. Because their rule was so
short-lived, the Italian influence on the geography and society of Addis Ababa was
minimal and never amounted to a full scale colonization.
Post War Urbanization in Addis Ababa. Growth
occurred in three waves following world war II, with the lagest population boom
during the late 60's, as rural to urban migration reached its peak.War and famines
in the last 10 years have increased in-migration to the capital.
Ethnicity

Rural migrants come villages all across the nation and dozens of ethnic and
linguistic backgrounds.Amhara,Oromo and Gurage are the dominant ethnicities in
this diverse city. The Eucalyptus Belt
and Near City Agriculture. Addis Ababa was
saved in the 1920's by an ambitious campaign to plant Eucalyptus trees in and
around the city as a fuel wood and construction material.Today, a greenbelt of
forests and semi-subsistence cultivated land surrounds the city.
Housing Conditions and Services.
Addis Ababa is no paradise for most of its residents and workers. The
majority of the population lives in substandard housing and many citizens lack
running water or electricity.

Unemployment and Economic Conditions

Today, Addis Ababa is in a stage of transition as Ethiopia adjusts to a new free
market economy and a democratic government. The end of a 30-year civil war
which resulted in the independence of the former northern province of Eritrea in
1993 has further stabilized the capital's economy.

Addis Merkato

The situation only stands to get worse as more people flock to Addis Ababa, which
is the main market center of the nation. The Addis Merkato, located in the Addis
Ketema district of western Addis Ababa, is the primary retail, wholesale and
distribution point for the city and the central highlands.

Roads and Public Transportation

Addis Ababa in the Information Age Because of its indigenous character, and the
great legacy of the Abyssinian Empire, Ethiopia and its capital city have become a
source of pride for the Pan-African movement. Many African nations followed the
lead of Ethiopia (The first independent African nation) upon gaining independence
and adopted the Pan-African Colors of the Ethiopian flag, red, green and yellow in
their own. This historical significance and the enchanting, mountainous setting of
Addis Ababa has drawn more than tourists in the later part of this century as the
secretariats of both the Organization of African Unity (OAU) and the United
Nations Economic Commission for Africa chose to locate their headquarters here
(Brunn & Williams 277).Addis Ababa, Ethiopia is recognized by African diplomats,
tourists, geographers and residents alike as one of the world�s most
problematic, yet fascinating and beautiful cities.

Map from: Zewde, Bahru. A History of Modern Ethiopia. Addis Ababa:

Addis Ababa University, 1991.

The massive urbanization and primacy of Addis Ababa in the last 50 years is a new
phenomenon in Ethiopia, historically a nation of small villages and homesteads
(Tarver 184).
Though it never became a truly 'Colonial' city, with the European dominated
markets, infrastructure and administration characteristic of other African capitals,
Addis Ababa was occupied by Mussolini's Fascist Italy from 1936 until 1941; a
colonial effort which left an indelible imprint on the city.

In the first decades of the 20th century, Addis Ababa grew slowly but steadily and
became by the mid-1930's the nation's largest city, with a population of 300,000
(Tarver 186). It was also Ethiopia's most important commercial center, as nearly
all export/import trade with the interior reached the highlands via the Addis
Ababa-Djibouti rail way.

Incentives to Take Addis Ababa

This concentration of population and the economic and political advantages of its
location made Addis Ababa an overwhelmingly primate city (Asmara, Eritrea was
the second largest city in 1938 with 98,000 people) (Tarver 186). Ethiopia's capital
was thus a natural target for capture and colonization by Mussolini and his Italian
army in their fascist romp through East Africa in May of 1936. The Italians saught
not only revenge for their humiliation at Adwa in 1896, but a slice of the 'African
Pie' that had been divied up by other European nations.The dictator dreamed of
an Italian East African Empire stretching from Somalia in the south to Eritrea in
the north with Addis Ababa postitioned centrally as a colonial administration
center (see map of the Horn of Africa).

Riots in the Capital

The Ethiopian military was no match for the conquering Italians and on May 2,
1936, Emperor Haile Selassie I, the Rastafarian successor to Menelik's throne, fled
Addis Ababa, anticipating the Italian invasion of the capital (Pankhurst). With the
Emperor and top government officials absent, panic and anarchy struck the city.
As the invasion loomed, Addis Ababa was wracked by looting and rioting for three
days, in what historians suggest was a concerted effort by Ethiopian residents to
'deny' its riches from the Italians. When the Italian Occupying forces finally
marched into Addis Ababa on May 5, 1936, many of the foreign legations and
merchants welcomed them with open arms, seeking refuge from the looting and
rioting (Pankhurst).

Haile Selassie

Emperor Haile Selassie I fled Addis Ababa three days before it was invaded and
occupied by Italian forces. Anticipation of the invasion sparked rioting and looting
in the capital (photo from UPenn Ethiopia archives).Mussolini's first objective as
commander of occupied Addis Ababa was to de-Ethiopianize the city, so it could
be rebuilt as a colonial capital. He ordered the removal of all symbols of Ethiopia's
historic independence, including famous statues of Menelik II and the Lion of
Judah (Pankhurst). He also demanded the looting of the great Obelisk of Aksum
and had many historic paintings, crowns, and other ornaments of the nobility
removed and shipped to Rome (Pankhurst-pt. 2).

Italian Settlement Plan

The ultimate goal of the fascist leadership of the occupation was to restructure
Addis Ababa and colonize it with a surplus from the overpopulated homeland. The
only remnants of this scheme are 'suburban' settlements on the outskirts of Addis
Ababa at Bishofu and Halata, both of which lacked the infrastructure and
amenities to attract many Italians or other foreigners (Pankhurst).

Building and Infrastructure Improvements

Though the envisioned settlement of the East African Empire by the general
population of Italy never materialized, over 130,000 Italians, mostly temporary
laborers, lived and worked in Ethiopia during the occupation (Pankhurst). This
labor pool, along with an equal proportion of Ethiopian workers, constructed
dozens of European style offices, shops, flats and houses.Massive efforts were also
made to construct roads in the city and throughout the empire between 1936 and
1937 by 60,000 Italians (Pankhurst). After 1937, the crews, consisting by then of
only 10,000 Italians and 50,000 Ethiopians, set to work on connecting Addis Ababa
to Italian port cities at Mogadishu, Somalia and Massawa, Eritrea (Pankhurst).

Neighborhood Segregation

The majority of construction projects and Italian investment were centered in a

few areas of Addis Ababa deemed 'Italian' as part of an apartheid-like plan to
geographically segregate the races within the city. Casa INCIS (Instituto Nazionale
per Case degli Impiegati delli Stato) named for the managing corporation of the
city under the fascist government, was to be an Italian-only sector of the city,
housing state officials. Another Italian sector was the Casa Popolare or 'worker's
flats' (Pankhurst). This city plan was drafted and partially implemented in
accordance with a strict social policy of segregation that included laws disallowing
intermarriage and even informal contact between Ethiopians and Italians
(Pankhurst). Even public facilities such such as buses and vans were segregated
throughout the city.

An Altered Economy

The Italians didn�t locate any large industrial operations in Addis Ababa, but
they did manage to disrupt the local economy (Pankhurst). Italian Economists
feared that cheaply produced goods, imported from Addis Ababa, would
undermine the homeland economy, so no factories were built. But the xenophobic
fascists altered trade by pushing well-patronized Indian and French businesses out
of the city. They also banned Ethiopians from the central market area and
established a 'new market, Addis Merkato, west of the Arada. (Pankhurst-pt.2).

A Legacy of Improvement

The Italian occupation left a lasting legacy of improved housing and amenities in
the 'Italian' neighborhoods, which after the city's liberation on April 6, 1941
became wealthy residential and commercial zones for the Ethiopian elite. A new
dam, constructed by crews of Italians and Ethiopians at Gafarsa, provided power
and water for a grid of blocks near the Arada (Pankhurst).To this day, Ethiopians
can thank the Italians for many of Addis Ababa�s modern facilities and
infrastructure, including a large part of the paved road network, which was
constructed during the occupation. Six years after Mussolini marched into the city,
most Italians had fled the country and the benefactors of the Occupation were the
native Ethiopian citizens of Addis Ababa.

Transportation National and International Connections

Addis Ababa is an important regional and international transportation hub. The

Addis Ababa-Djibouti Railway, the only major rail link in Ethiopia today (Asmara
railway is now in Eritrea) has been the most influential in the development of the
capital as a primate city. This line stretches 480 miles connecting Addis Ababa to
the nearest major port at the entrance to the Red Sea as well as Dire Dawa and
Nazareth (Area Handbook 50). Through this line, the majority of Ethiopia's
agricultural and manufactured products are prepared for export.Air transport
facilities have also been influential in shaping the geography of Addis Ababa and
spurring investment and development. The city has two airports, the old Lideta
Airport southwest of the city and the Bole International Airport to the southeast.
By providing international connections these facilities have established Addis
Ababa as the most global city in East Africa as it attracts conventions and tourists
alike. Foreign embassies, hotels and wealthy residential neighborhoods have also
grown around both airports as the upper class relocated from the central city to
be near these transport centers (Brunn & Williams 177). Bole International is
connected by rail to the terminal of the Ethiopian Railway in south-central Addis
Ababa (Brunn & Williams 277).

Local Transport Services

wee eeut pic

A small bus in the foreground and the Wee Eeut mini-van behind it are the
cheapest and fastest ways to get around Addis Ababa for those without cars
(Photo courtesy of Tom Re).For the vast majority of Addis Ababa's residents,
transportation is a local or regional endeavor. Though cars, trucks and motorbikes
clog the narrow streets, most residents do not own their own automobiles.The
fastest and easiest transportation around town, according to visitor John Bolton
is: in mini-vans called "Wee Eeuts", which drive through the city or its outskirts on
specific routes. Transport in these vehicles is an adventure in itself. The drivers
usually go real fast and there is always room for a few more customers! The
name, 'Wee Eeut', is derived from the name given to the old communist party
meetings. Everyone was forced to go, but they would just sit around and say
nothing. So they gave these group taxis the same name as the old meetings...lots
of people sitting around and saying nothing (Bolton).Bolton also acknowledged
the importance of roads for pedestrian transportation in the city and its
outskirts:The more we traveled, the more I realized that the 'road' was the artery,
the life blood, of the people. All facets of life center around the road. Since
virtually no one owns vehicles, every one walks along the road, coming or going to
town, visiting neighbors, selling goods, and bartering. Cars and trucks play a minor
role compared to all this [pedestrian] activity. The road belongs to the people, not
the cars.

New Infrastructure

Relief from the congestion of the main roads which radiate from the Piazza is
coming. Construction is under way on the government's largest transportation
project, a ring-highway scheduled for completion in 2002 (Addis Tribune 3/20/97).

Ketemas

The earliest settlements in Ethiopia were the ketemas, towns that developed
inside military garrissons. These defenses provided protection from European
invaders and other Ethiopian tribes (McClellan 33-35). The ketemas were often
established by peasants in zones between the territories of several constantly
warring ethnic groups. Small market centers developed in many of the ketemas,
which were supplied with agricultural products by gabbars, peasants who sold
their surplus goods (McClellan 33-35).

Factors Preventing Ethiopian Urbanization

Constant warring between rival chiefs forced peasants to live semi-nomadically.No
single ruler or group held power long enough to develop a large enough market
center to draw the population away from an agricultural lifestyle.Religious wars
between Moslems and Christians from 1300-1700 AD left the region in ruins and
pushed peasants back and forth across the land like pawns.The aggression of
foreign powers including the Turks, Egyptians, Dervishes (Sudan) and Italians,
prevented the establishment of centers.The 16th century migration of the Oromo
(Galla) people to the Highlands (Addis Ababa region) from the southeast altered
settlement patterns. (Tarver 181)

Ancient Capital Cities

Addis Ababa, merely a century old, is only the last in a long succession of capital
cities dating back to the first century B.C. The capital has shifted every few
centuries over the past two-thousand years along with the nomadic people of the
Amharic and Somali plateaus. The Pre-Christian city of Axum was followed as
capital by Lalibela, Gorgora, Gondar and Mekele, all of which are located in
northern Ethiopia (see map of Ethiopia)(Tarver 184).The primary reason for the
continuing relocation of capitals was exhaustion of wood resources for fuel and
construction. New capitals were prosperous for several decades until the sparse
forests around the city became depleted. Each capital went through a stage of
decline and was finally abandoned in favor of a new site.

A New Flower: The Founding of Addis Ababa

In 1881, the powerful emperor Emperor Menelik II and his followers moved to the
foothills of the Entotto mountains near present day Addis Ababa (Zewde 68). This
temporary encampment in central Ethiopia had several advantages for Menelik II.
Firstly, its location further south than any previous capital allowed him to unite
the southern reaches of the empire with the more populated north under his rule.
Secondly, the site had historical significance as a legendary camp of medieval
kings (Zewde 68). In November 1886, while Menelik was off in a distant corner of
the empire, his wife Taytu moved the encampment from the hills down onto the
current site of Addis Ababa. She reportedly left the Entotto mountain camp
because of the unpleasantly cool temperatures at that high elevation and was
drawn to the site of Addis by the Fel Weha hot springs (Zewde 68). More
important than the comforts of the Addis Ababa site, was its potential for
expansion. The Entotto site was perched on a ridge and offered little room for
development of the grand city Menelik envisioned. The hills were also limited in
proximity to water and commerce routes (McClellan 37) Upon his return, Menelik
apparently became fond of the new location and in 1892 named the settlement,
Addis Ababa, proclaiming it the new and permanent capital of the Ethiopian
Empire (Area Handbook 49).

Menelik II

Emperor Negus Menelik II moved Ethiopia's capital to Addis Ababa in the south-
central highlands (1886) to gain control of southern Ethiopia (Zewde, Bahru. A
History of Modern Ethiopia. Addis Ababa: Addis Ababa University Press and
Publications Office, 1991).

Menelik's Imperial City: Early Settlement

In the 1890's and early 1900's, Addis Ababa had not yet become the grand capital
city Menelik dreamed of. Throughout the 1890's, laborers worked in construction
of the two oldest structures in Addis Ababa, Menelik�s Gebbi (palace) at the
highest point in the area, and the St. George Church to the west (Zewde 69). Addis
Ababa's earliest market opened adjacent to the church in the Arada district.Part of
the city's indigenous character was established by the early settlement patterns of
the followers and subjects of Menelik II and his nobles. The lesser nobles were
each granted land on one of the hilltops of Addis Ababa as �gults�, or rewards
for their loyalty (Zewde 69). The servants and dependents of each noble settled on
the flanks of his hill, surrounding his hilltop Gebbi, and forming clustered
neighborhoods called safars(Zewde 69). These Safars eventually became the
distinct sectors known today as Ras Berru Safar, Ras Tasomma Safar, and Fitaurari
Habta-Giyorgis Safar (Zewde 69). The servants settlements on the great hill of
Menelik�s Gebbi gave rise to neighborhoods differentiated by occupation:
Saratagna Safar (Worker's quarters), Zabagna Safar (Guards' quarters), and Weha
Senqu Safar (the "Quarters of the Unprovisioned", an imperial army camp with no
amenities but water) (Zewde 71).

Why Addis Ababa Survived

Four primary factors allowed Addis Ababa to escape the fate of its predecessors
and become the permanent capital and city of 2 million it is today:Perhaps the
most important event was Ethiopia's victory over Italy at Adwa in 1896. This
stunning defeat of a European power brought peace and stability to the region,
along with recognition and prestige for Menelik and his Ethiopian army. Finished
with their duties at war, the nobility settled in Addis Ababa, further concentrating
the power of the empire in the capital and giving rise to the aforementioned
Safars (Zewde 71). As Menelik�s fame and fortune grew, foreigners flocked to
Addis Ababa to trade and conduct business in the capital of the 'Champion of
Adwa.' Menelik II, Ethiopia and hence Addis Ababa, had gained credibility and the
respect of the world (Zewde 71).By investing heavily in Addis Ababa, these
foreigners from Europe, Arabia, and India, played a direct role in preventing a
relocation of the capital. The tradesmen, including merchants and craftsmen,
settled in the area at the base of Menelik's hill near the Arada, while foreign
diplomats and advisors, known as the 'legations', lived on the northern fringe of
the town (Zewde 71). Most of the foreign population of Addis Ababa had high
stakes in the local economy and constructed elaborate homes and shops in the
area.The completion of the railway connecting Addis Ababa to the French port of
Djibouti on the Gulf of Arden in 1917 provided access to trade and transport by
sea and firmly established Addis Ababa as the political, commercial and cultural
capital of Ethiopia.

Eucalyptopolis

When Addis Ababa, like capitals before, was stricken by shortages of wood for fuel
and building materials, Menelik plotted another relocation of the capital to a site
40 miles away, but foreign merchants and legations objected fiercely. Effort was
taken to plant Eucalyptus trees, imported from Australia, on every available plot
of land in and around the city. Menelik recognized the potential for the
development of this resource, not only distributing seedlings at low prices, but
exempting lands planted with Eucalyptus from taxation (Ellis 680).This massive
reforestation effort created a greenbelt surrounding the city which has solved the
everpresent dilemma of wood shortages. Since 1925, when the capital was
sometimes referred to as 'Eucalyptopolis', this greenbelt has spread further,
covering 20 square kilometers by 1936 and more than doubling in area to 45
square kilometers by 1964 (Horvath 313). In 1969, ninety percent of the buildings
in the burgeoning metropolis of Addis Ababa were constructed of Eucalyptus
wood (Horvath 314-315).

Ethiopian Climate and Terrain

Ethiopia is situated on two plateaus, the Amhara to the north and the Somali to
the east. The Chercher, Aranna, and Chelalo mountains and the Great Rift Valley
bisect these two zones. The Somali plateau is arid, rocky and sparsely populated.
Much of the rural population of Ethiopia lives south of Addis Ababa in Sidamo and
Goma Gofa, the primary coffee growing provinces which are rugged, but lower in
elevation (Area Handbook 13). Three primary climate zones are differentiated by
elevation. The highest zone, above 8000 Ft. is cool year-round and
known as the Degga.The majority of the population of Ethiopia lives in the Weina
Degga,the temperate climate zone between 5000 and 8000 Ft.which has daily
high temperatures varying between 60 and 85 degrees farenheight.
The lowest region, near the eastern border of Ethiopia is known as the Kolla and is
warm year-round (Area Handbook 407). Geography of
Addis Ababa:-The built up area of Addis Ababa covers 222 square kilometers in the
shadows of the Entotto mountains. Like many urban regions in America, beyond
its suburbs, Addis Ababa is surrounded by smaller cities on the rail line and major
roads leading into the city. which rely on it as a market for products of industry.
Nearby towns include Akaki on the outskirts of Addis Ababa, which is a center for
light industries including textiles and food processing,and Nazareth,a sugar
processing center which is southeast of the capital.Debre Zeyt,the headquarters of
the Ethiopian airforce and a weekend resort for many citizens of Addis Ababa is
also to the southeast. A vacation destination for city people is Lake Bishofu,a
crater lake swimming hole to the east of Addis Ababa (Area Handbook 183).
Because of its desirable central location and primate city status, �All roads� do
indeed,�lead to Addis,which offers a blending of modern and traditional living
patterns�according to the Area Handbook for Ethiopia (30).Upper Addis Ababa

The city itself is divided by elevation. In the north lies the old central sector, Arada,
home of St. George's Church, the public square (�Piazza�), several small
markets, and Addis Ababa University. This area is centrally located on a hill 450
meters above the surrounding city (Area Handbook 30). This upper market area is
a patchwork of narrow, winding streets with occasional open spaces used for
commerce. Many of the shops, which sell everything from local produce, to
international merchandise, are operated by Arab and other Moslem traders.
Street Layout and Plazas

Connected to the Arada by Churchill Avenue, the main north-south corridor in the
city, is Lower Addis Ababa. This commercial core is more characteristic of small
American and European central business districts, with its mid-rise hotels and
government buildings. This southern part of the city houses restaurants, shops,
and museums as well as the soccer stadium and railroad station (Area Handbook
30). Wide avenues are part of a more organized grid which has north-south, east-
west, and diagonal axis. Diagonals converge at seven circular plazas scattered all
about Addis Ababa which are the focal points of the city's transportation network.
The streets are busiest at dusk, during Addis Ababa�s equivalent of �rush
hour�, when cattle and goats are driven from fields on the urban fringe, to their
owners� homes in the city (Area Handbook 30). New Town: Addis
Ketema:-East of the Arada is Addis Ketema ("new town"), which was constructed
by the Italians as the new home for the Ethiopian population of the young
metropolis (Brunn & Williams 276). Today, the Merkato d�Indigino (native �s
market) is located west of a small grid of streets erected by the Italians, is the
largest market center in Ethiopia.Most of the foreign embassies,including those of
the United States,Kenya, Britain, France,Italy,Russia,and Belgium,are located
northeast of the Arada. Distribution of Wealth:-The wealthiest
residents of Addis Ababa make their homes in a "high class residential complex,"
which is situated far to the southeast of the Arada, next to the Bole International
Airport (Brunn and Williams 277). Another upper-class neighborhood is similarly
located adjacent to the Lideta airport in the southwestern suburbs.While cities in
developing nations in Asia and South America tend to have a concentration of
wealth in mixed use neighborhoods near the central business district, Addis Ababa
appears to better fit the American/European model for distribution of wealth. Like
most US. cities, poverty is most intense in the neighborhoods surrounding the
CBD,while government officials, elite businessmen and wealthy foreigners live in
spacious compounds, far away from the noise and congestion of the market
center. Location of Informal Settlements:-The Arada is
surrounded by low-income slums and shantytowns to the north, northwest and
west at Addis Ketema with particularly high density low income residential areas
immediately southeast of the business district (Brunn & Williams 277).Addis
Ababa is certainly no Los Angeles, Miami or Houston, as its problems of urban
poverty are much more severe, but the geography of wealth and power in the city
is strikingly similar to the pattern found in these and other western cities.Addis
Ababa, in Shewa province, is nestled in the central mountain region, on the
western ridge of the Great Rift Valley, at 8000 feet above sea level.I wishes all
Muslims a blessed Eid al-Adha.May the Almighty accepts your sacrifice and bless
you with safety,health,happiness and success!