About Hiriyoo

Ethiopia has a long history and is home to several cultural heritage monuments, including the Aksum Obelisk, Gonder's Fasile-Genbe (Fasile Palace), Lalibela Monolithic Church, and Harari's city walls. The history of the Kawo (King) Amado Kella defensive wall in Wolaita, southern Ethiopia, was investigated in this research. The report provides a thorough to elucidate the indigenous knowledge relating to the history and construction of 'Kawo Amado Kella', the purpose of construction, significance, material technology, changes, and continuity. To obtain data, the researcher employed a qualitative ethnographic approach. In-depth interviews, focus group discussions, and semi-structural interviews were used to collect data. In addition, pedestrian surveys record the wall implemented. It took place in the Wolaita zone's Woredas (districts). Residents who live near the region's defensive wall were the study's target group. The data were analyzed utilizing description and interpretation in thematic data analysis. It provides a sufficient understanding of the Kawo Amado Kella defensive wall and ditches in a rational manner. Yet, there has been a lack of written records, missing information, and missing data without particular information for centuries. This study's findings show that defensive walls and ditches were constructed and excavated at Wolaita for the purpose of defensive systems. This defensive construction ensured Wolaita's political supremacy in the 18th century.

2018

Routledge Handbook of Medieval Military Strategies , 2024

The Ethiopian Christian kingdom in the medieval period employed a variety of military strategies. Ethiopia's founding myth emphasises that, after Israel, Ethiopia was the second promised land. The legend provides a paradigm of Jewish origin for the State and the Church. According to this worldview, Christian Ethiopians are God's chosen people, the king was the elect of Him, and the descendant of King Solomon. The Christian army's constant goal was to protect the promised land of Ethiopia. The central court, č̣äwa regiments, and provincial court army comprised the three military organisations that made up the army. The central court used to displaced without permanent capital as part of military strategy. The reorganization of the č̣äwa military regiments stationed in various areas to uphold law and order. They could move to different areas on the king’s orders. Weapons made by royal artisans and obtained through various foreign agents. This essay will highlight the ways in which the Christian kingdom of Ethiopia in the Horn of Africa was elevated for more than 250 years by these mediaeval military strategies. Key-words- medieval Ethiopia, ideology, č̣äwa regiments, organization

Editorial by Yemataw Wondie 1 Research Articles A Survey of Anywaa (Anuak) Proverbs Related to Animals by Varghese Alexander Raju 3 Correlates of Juvenile Delinquency among Jailed Delinquents in Gondar, Ethiopia by Daniel Sewasew, Selamawit Kassa, Gebeyehu Abate, Mengesha Shebabaw, Hone Mandefero and Yemataw Wondie 13 Crop Sensitivity to inter-annual climate variability in Lay Gayint woreda, Northwest Ethiopia by Addisu Baye and Menberu Teshome 27 Community Based Ecotourism as a Tool for Biodiversity Conservation in Wunania-Kosoye Natural Attraction Site, Ethiopia by Endalkachew Teshome and Mulugeta Astery 43 Land Use and Land Cover Dynamics, Driving Forces and Impacts in Lay Gayint woreda of Amhara National Regional State, Ethiopia by Girma Zewdie and Ebrahim Esa 57 Social Vulnerability to Climate Change in the Abbay Basin, Upper Blue Nile of Ethiopia by Menberu Teshome 73 Book Reviews Archaeology: English-Amharic Dictionary. የአርኪዎሎጂ እንግሊዝኛ-አማርኛ መዝገበ ቃላት . By Hasen Said and Asamrew Dessie by Andreu Martínez d’Alòs-Moner 99 News On the release of the first issue of Renaissance Journal of Social Sciences and the Humanities 103 About the Journal 107

The Digging Stick, 2015

1 The paucity of historical sources is a problem in dealing with the overall organisational evolution of č̣ äwa regiments in medieval Ethiopia. Historical sources provide only brief information on the institutional evolution of ofces at the royal and regional courts. For example, the bǝḥt wäddäd, which was the highest medieval ofce of Ethiopia, is mentioned in the sources but we have little information on the activities of these dignitaries. In addition, based on available sources it is practically impossible to understand the individual activities of the military regiments of č̣ äwa. Nonetheless, we will attempt in this article to study systematically the evolution and organisation of the collective role of the č̣ äwa military regiments. How did the kings exercise their authority in promoting these regiments throughout the realm? How did they become incontestably a pillar of the political administration of medieval Ethiopia? Have the č̣ äwa always been guardians of the central authority over regional powers? This paper aims to unveil the roles of the č̣ äwa military regiments in the political administration of medieval Ethiopia. At the end of 13 th century, when the 'Solomonic' dynasty took power from the Zagwe dynasty, the centre of power moved further south. The centre of power was at the time without fxed capital and the seat of the moving capital was known as kätäma. Kätäma has various defnitions in medieval Ethiopia: it can designate a mobile court or a military camp, but it is also used for permanent provincial towns and for towns along the caravan routes. Kätäma is furthermore a component of the names of various gates of the royal camp. 2 Here for our discussion kätäma will

in: Journal of Eastern African Studies 1 (3), 2007, pp. 484-497, 2007

Dealing with questions of the transmittance and transformation of social institutions and organisational patterns throughout history, this article describes an Ethiopian clan assembly which was founded in 1992 in eastern Shewa by members of the Oromo ethnic group, in response to ongoing changes in the ethno-political arena that went along with previous government changes in Ethiopia. The notion of ‘nostalgia’ is introduced as an analytical tool to explain the foundation and growth of this institution. Nostalgia, in this context, is understood as a non-derogative, dynamic concept, and recognised as a powerful motivating force for social action with at times direct effects on social structure. The article shows that, although the official designation of the assembly was to re-install old, traditional patterns of Oromo social organisation and to establish a counter-force to Amhara dominance in the region, the Oromo clan assembly relied to a significant degree on organisational patterns and ‘knowhow’ deriving from modern-day contexts and spheres of interaction with the Amhara, such as jointlyrun burial associations, NGO capital-raising, and market-oriented projects. The question about the relationship between a possible recognition of ‘tradition’, or continuity on the one hand, and innovation, or ‘invented tradition’ on the other, is thus raised. http://www.tandfonline.com/doi/abs/10.1080/17531050701625490 pdf-download: http://www.tandfonline.com/doi/pdf/10.1080/17531050701625490

2015

17 The Digging Stick The southern Omo region is a social melting pot. Here, the cultural frontier is not a point at which groups arrive and interact, but a normative condition within which groups constantly manifest and maintain their identities (Brittain et al. 2013). This does not imply that group identity is meaningless; it is in fact a dynamic and changing unit of cohesion providing a rich source of belonging (see Abbink 2000: 3 and Brittain et al. 2013). Travelling through the southern Omo, one is immediately aware of the distinction between, for example, the Hamer and the Mursi people, and the elaborate measures to which people go to identify themselves with their community in a unique manner.

This paper deals with the new administration system under Gojjame rules and the Oromo people resistance to them in Abbay Choman, South of Abbay River from 1850 to 1882. The year 1850's was a turning point in the history of the Oromo of Abbay Choman Oromo because it was a period when the system was transformed into a semi-monarchical administration. On the other hand, the year 1882 was the period when Horro Guduru in general and Abbay Choman in particular came under Ethiopian feudal rulers. This paper focused on reconstructing the political structure of Oromo of Abbay Choman from 1850 to 1882. The main objective of this paper is to show the indigenous administration system of the Oromo area before Gojjame invasion and emergence of new system of government with new chiefs, at the expense of the indigenous system under Gojjame rule. The paper also shows the local resistance against Gojjame army from 1870 to 1882. The paper comes up with the idea that the Gojjame invasion of the area resulted to the whole destruction of Oromo people indigenous practice. Since historical methodology requires extensive collection, closer investigation and analysis of the available primary and secondary sources, the paper seriously took those into account in treating the new Gojjame rule and the Oromo resistance in Abbay Choman, North East Wallaga, Oromiya, Ethiopia from 1850 to 1882. The study used and explored both primary and secondary sources. For the paper, both published and unpublished works of scholars of diverse background had been identified.