She, Ethnic Group (Sub-Group Related To The Bench) : Local History of Ethiopia Shebba - Shlwamke © Bernhard Lindahl (2005)
She, Ethnic Group (Sub-Group Related To The Bench) : Local History of Ethiopia Shebba - Shlwamke © Bernhard Lindahl (2005)
She, Ethnic Group (Sub-Group Related To The Bench) : Local History of Ethiopia Shebba - Shlwamke © Bernhard Lindahl (2005)
Shebel, Shäbäl was an early Amhara family group name in eastern Gojjam.
?? Shebel (Shäbbäl) (historically recorded), cf Shabel ../.. [+ Pa n]
In 1611 Emperor Susneyos fought against the Wäränsha and the Ittu Oromo at Shäbäl in
Gojjam. He sent back to the Wäränsha an old woman that had been captured and told her
to negotiate a peace agreement with her people. This was duly effected.
[Pankhurst 1997]
H.... Shebel Berenta sub-district (-1997-) 10/38 [n]
H.... Shebel sub-district (centre in 1964 = Yedemes Abo) 10/38 [Ad]
[D N Levine]
JCP50 Shek Husen (Sheh Husen, Scech Husse/i/n) 07/40 [Gz Ro WO Gu]
(Sheikh Hussein, Shaykh Husain, Shek Hussain) 07/40 [n]
(Fre: Cheikh Hussein), cf Shek Hasan
Gz: 07°45'/40°42' 1386 m; MS: 07°35'/40°40' = JCN39, 1489 m
Shek Husen was a Muslim mystic and teacher of the Sufi order, revered as a saint in Arsi
where he is said to have introduced Islam in the 13th century. The village where he is
believed to be buried attracts some 30,000 visitors in February every year.
[C Prouty 1981]
The Oromo took possession of the area in the 1500s, and an Oromo family became
hereditary custodians of the tomb.
"On September 17, 1894 -- /Arthur Donaldson Smith/ met up with the first Ethiopians. --
Sheikh Hussein was all that Smith expected, a town of stone houses set high up in the
mist-covered mountains. There were only a few Ethiopians in the town, but they were
clearly in control of its Galla population."
"After two weeks in the fog and rain of Sheikh Hussein, two Ethiopians appeared on
October 1, 1894, and told Smith that Menelik's governor of the region /Welde Gebriel/
wanted him to come to Ginea (Ginir). -- Smith, Dodson, and Gillett put their heads
together and decided that only one of them should go to Ginea. Gillett agreed to go with
eight men, confident the Ethiopians would not attack with the main Somali force and
Dodson and Smith at Sheikh Hussein. During the week Gillett was gone, Dodson and
Smith collected natural history specimens, and Smith drilled his Somali in preparation for
a possible Ethiopian attack.
A week later, a message came from Gillett saying that it was safe for the entire caravan to
proceed to Ginea. When Smith arrived there three days later, he was warmly greeted by
the Ethiopian governor."
[P J Imperato, Quest for the Jade Sea, USA 1998 p 112]
"The order /of Qadiriyya/ has spread amongst the Muslim Galla of the Arusi region from
the Web and Wabi, and 'Abd ash-Shakur, amir of Harar (1783-94), had a mosque built on
the holy site of Shaikh Husain and dedicated to 'Abd al-Qadir al-Jilani."
/Citing A. Donaldson Smith 1897 and E. Cerulli 1932:/ "The sanctuary of Shaikh Husain
in the plain of Goba -- is one of the most interesting religious phenomena in north-east
Africa. The foundation of the original sanctuary goes back to the old Muslim Sidama
kingdom of Bali and today local Harari tradition claims him as the first missionary to the
country. When the Galla conquered Bali in the sixteenth century they took over the cult of
the shaikh as it had been developed by the islamized Sidama -- The result is a strange
amalgam of Islamic saint-cult and Mecca pilgrimage ceremonies. The sanctuary has been
visited by a number of travellers, but the ceremonies have only been fully described by
Dr. E. Cerulli --"
"The main pilgrimage takes place in February of each year, the anniversary of the saint's
death, and bands of pilgrims will be found arriving from all over the region. --
the village contains the tomb and the valley of Kachamsare. The entrance to the sacred
zone is marked by two trees -- where the pilgrim gets his first view of the sanctuary and
recites the Fatiha. Then the way opens out into the arid plain of Shaikh Husain with, on
the horizon, a view of the hill of Dodola which, the Galla say, the saint caused to be
miraculously transported from Gedeb. Near the pool of Dinkiro, fed from a miraculous
spring, is the mosque of the shaikh."
"The remains of the saint are in a crypt surrounded by four stone columns. Within the area
is also the qubba of the father of the shaikh, a mosque said to have been partly
constructed by the saint which has a phallic monolith in its courtyard, and a mosque
dedicated to 'Abd al-Qadir al-Jilani --"
"A path, which is flanked by various venerated symbols (the footprints of the dove and
mule, and the tree of Abul-Qasim), leads to the valley of Kachamsare where the pilgrim
visits the grotto of the snake, so called from a formation due to the action of water on the
rock, before entering which he burns incense. Other objects in the grotto petrified by the
shaikh according to tradition are a nude woman in the act of combing her hair and a group
of horsemen -- Other places to be visited are the grotto of the sinners, from which the
pilgrim collects pebbles and earth called jawara; the valley of the sinners into which he
throws the pebbles, after which he is in a state of ritual purity; a wishing-cave from which
the pilgrim collects grass and utters his wish; the skull for contemplation; the honey grotto
where water, symbolical of the honey made for the saint by his bees, trickles out of a
black rock; and a precipice which opened up to engulf a sacrilegious person who had
dared to spy upon the Shaikh conversing with the Prophet."
"The custodianship of the tomb is the hereditary charge of a Somali family -- the Imam is
the head of the whole sanctuary; another al-Hajj Mahmud, teaches Islamic law in the
school attached to the chief mosque, whilst the third, Shaikh 'Abd al-Qadir, is the qadi of
the sanctuary."
[J S Trimingham, Islam in Ethiopia, 1952 p 240, 253-255]
The mosque of Shek Husen in dry stone masonry is near the pond of Dinkiro where there
is also a spring with "miraculous" water. There is a "jajaba" tree. Near the pond of Imaro
there is the mosque of Shek Husen's father, both with a gubba of Harar type.
There is also a mosque of Shek Abdelkadir al Jilani. Before the bottom of the valley
Kachamsare there is the "cave of serpents". There are also a "cave of herbs" and a "cave
of honey" and rock formations said to be petrified persons.
[Guida 1938 p 469 based on Cerulli]
The missionary Johan Sonne Lindblom visited Shek Husen in 1949 or 1950. He wrote
that "Islam had no place" for the followers of Husen. "His religion is still a mystery."
Shamsuddin Abdo wrote: "The big celebrations you see today are not supported by Islam,
yet many muslims -- individually go to Shakh Hussein to claim his baraka or blessing. --
Popular Islam is very difficult to define as it changes forms from people to people from
area to area."
[T Salmelid, Kallets kamp i Bale, Oslo 1990 p 21-22]
Charles Birch-Iensen, employed at the Air Force training school in Debre Zeyt, visited the
Shek Husen area in early 1955, mostly for the purpose to study a large rock picture which
he had discovered from the air, see under Einage.
The following are some comments made by Birch-Iensen about the the pilgrim sites at
Shek Husen itself, in a book which he published in Swedish language.
Enrico Cerulli found three texts telling about Shek Husen: Nisbat ash-sharif + Kitab
nuzhat al-asrar wa taharat al-adqar + Rabi al Qolub. They were later published in one
volume by a sociaty in Addis Abeba for revival of Arabian books.
Birch-Iensen could make his camp inside the compound of Imam Mahmud. He was well
received at the tomb of Shek Husen and could take photos without problems. This he
attributed to the comparatively lenient Qadiriyya order of Islam.
The most important holiday for pilgrims is Arafa on 29 August.
Kachamsare as reported by Cerulli is not a valley but a mountain. The two trees at the
entrance of the holy area are wild figs called kiltu in the Oromo language (Ficus
sycamorus or some related species). The mosque of the Shek is near a steep waterhole
Haro Lugo, and there is a rainwater pond Dunkure at 300 m south of the mosque. Smith's
estimate of the size of the tomb may be a little too large, and his figure for the size of the
area fenced in by stone walls is clearly too small.
The cleft sticks carried as a symbol by Shek Husen pilgrims are too small to serve as
walking sticks and are not utilized for any practical purpose.
[C Birch-Iensen, Ett okänt Mecka, Sthlm 1960 p 127,
some traditions retold and commented p 149-162]
"Twice a year, thousands of Oromo converge at a site -- to honor -- Sheikh Hussein. The
first pilgrimage occurs in February-March to commemorate Sheikh Hussein's death; the
second occurs in August-September to celebrate the -- birth. -- Of the approximately
50,000 Oromos who participate in each pilgrimage, some will make the journey only once
in their lives, others will return again and again."
"Sheikh Hussein was an Islamic missionary from the Red Sea Coast who spread Islam in
the Ethiopian interior in the 13th century -- During the /pilgrimage/ journey -- pilgrims
are not allowed to cut their hair or sleep indoors. They traditionally carry forked walking
sticks known as Oule Sheikh Hussein -- Once they arrive at the shrine, the pilgrims take
their turns entering Sheikh Hussein's tomb by crawling through a small doorway."
[S Gish, Ethiopia, New York 1996 p 75]
The Italian diplomatic mission deaded by Duca degli Abruzzi passed Shek Husen on their
return journey after having signed a treaty in Addis Abeba in 1928.
Pilgrims go to this holy place at the birthday of the Shek in February, and also at Maulid
an-Nabi, the birthday of the Prophet which does not occur on a fixed date in the Christian
calendar.
[Äthiopien 1999 p 432]
Naturalists from Chicago travelled in this region in late 1926:
"At Sheikh Hussein in a school for mullahs, or priests, a low structure of loose stones with
weeds growing between the interstices. Two old mullahs sat all day in the shade teaching
a class of boys, mumbling interminably, passages from the Koran. They eyed us with
stares of mingled hostility and aversion; clearly we were not of the anointed and our
invasion was resented; an insult to the memory of the dead sheikh, perhaps. Women
carried water from the goat-watering, cow-drinking, clothes-washing hole and the village
men reclined on the dirt floors of tukuls or outside in the shade. Boys, herding a few goats
and cattle on nearby hills were doing the only work beside water carrying. The inhabitants
lived as their ancestors a thousand years ago. Sheikh Hussein gave the impression of a
community long dead but whose members, strangely enough, were still living. The
apathy, the lack of interest or curiosity, was distinctly noticeable even to us who had seen
much of it."
"The headman of the village, a mullah, ignored us completely. He neither visited camp
nor sent a representative. -- The spirit of resentment so noticeable in the lowering glances
of the inhabitants and their refusal to give any information on trails, water or game, was
deep and uncalled for. The mullahs had evidently forbidden the people to give us
information and the villagers appeared to be colossally ignorant."
A boy of twelve was the only one in the village who would guide the visitors to the next
water.
[J E Baum, Savage Abyssinia, New York 1927 p 179-182]
The missionary Dr Fride Hylander with family arrived to Shek Husen by caravan in the
beginning of 1930, on their way to Ginir:
They camped at a large pond excavated to receive rain water, within view of minarets and
walls. When they walked to have a look at the town they saw many graves and cupolas
but at first no people. They were gathered for praying at the tomb of Sheikh Hussein.
Hylander learnt at some time that there were contacts between Christians and the
Muslims, and that the governor of Ginir used to send yearly a bull for conciliation
offering at Sheikh Hussein. Hylander's caravan men being Christians, however, were
clearly afraid at the place. A contact man sent from the headman to the camp told that as
much as 100 oxen might be slaughtered in one day during the period of pilgrimage. Local
stories said that Hussein was born 500 years after the flight of the Prophet from Mekka,
which would mean 1122 AD. After his death in the town which Hussein established, there
was a famine so that the locality lay abandoned for some time. It was rebuilt under Sheikh
Muhammed Tillmo, an Arsi Oromo. The head of the town in 1930 was Sheikh Imahma
Abdul Kadir, a great-grandson of Muhammed Tillmo. He lived in a stone house of the
type seen in Harar. Concerning some strange limestone shapes outside the town, there was
a legend that Sheikh Hussein had fixed his eyes on attacking enemy cavalry so that they
became turned into stone.
When leaving Sheikh Hussein in the beginning of the rainy season, Hylander's caravan
still had great difficulty in finding water along the route.
[F Hylander, Ett år i tält, Sthlm 1934 p 54-66]
Feast days take place during May and October, with minor ones during February and
September; the exact dates depend on the lunar calendar.
[Lonely planet 2000 p 252-253]
text B.W. Andrzejewski, A genealogical note relevant to the dating of Sheikh Hussein
of Bale, in Bulletin of the School of Oriental and African Studies (London) 1,
1975 no 38.
picts F Hylander, Ett år i tält, Sthlm 1934 p 59 temple from distance,
p 61 three gates and Ficus tree;
D Buxton, Travels .., London (1949)1957 p 96-97[15] pilgrim with Y-shaped stick;
C Birch-Iensen, Ett okänt Mecka, Sthlm 1960 p 80 two air views;
112-113 two views of grave buildings, 128 detail of tomb, 129 three gates and tree.
Village with tomb of the hermite saint Shek Shekedi. There is water in the stream.
Population about 300 in the 1930s.
[Guida 1938]
?? Shek Sheriff ../.. [+ x]
Sheik Sheriff was a refugee camp in Ogaden with about 5,000 people in 1984. They were
Ethiopians who had returned from Somalia after having fled there during the war in 1977-
1978 and also Somali and Oromo who had not been to Somalia but for whom livelihood
had been destroyed. Collaborating aid agencies invited about twenty journalists to see the
camp and tell them that a project had been started for rehabilitaion into livestock tending
and agriculture.
[Vi (Sweden) 1984 no 4 p 5-6]
HEP39 Shek Umer (Sheh Umer, Sceic Omar) (mountains) 12/36 [+ Gz WO]
12°59'/36°34' 971 m, east of Metemma
JDA09 Shek Umer Ali (Sheh U.A.) 08°14'/40°36' 1559 m 08/40 [Gz]
?? Sheka (visiting postman under Jimma) ../.. [Po]
HDT67 Shekefoch 10°33'/39°05' 2254 m, west of Were Ilu 10/39 [Gz]
JCT24 Shekosh (Sheikosh, She/i/k Hosh) (with sub P.O.) 07/43 [Gz WO x]
Gz: 07°22'/43°55' 701 m; MS: = 07°30'/43°47' 916 m
JCT24 Shekosh sub-district (-1997-) 07/43 [n]
HET25 Shekura Mikael (church) 12°55'/38°57' 12/38 [Gz]
south-west of Fenarwa
HD... Shel Afaf (centre in 1964 of Bita & Bilew wereda) 09/38? [Ad]
[J Graham]
pict D Buxton, Travels .., London (1949)1957 (p 66) p 96-97[3] mountain view
with church of Kidus Mikael.
"Ashebir was an Amhara and had taught for twenty-one years in Addis before he joined
the Front -- He was unable to use the purpose-built schoolhouse because its tin roof and
isolated position on the edge of the town made it an easy target for MiGs, so the school
was semi-mobile in whatever buildings they could find -- was called March 28 School
/what name by Ethiopian calendar?/ -- in memory of the war between the TPLF and the
EDU."
[Hammond p 136]
"-- in every conversation, in every encounter with people in Sheraro I had been getting
messages about this past. In the house of the baito -- I had been very taken with a huge
banner hanging on the wall. Each half was divided into five horizontal sections and each
of the ten sections represented a different year in the history of the Front, like elongated
frames in a comic. -- A huge python (the Dergue) almost filled one frame; a mountain
denoted an important battle. The frame for 1977 showed the Front -- caught between the
double onslaught of the feudals (a locust) and the Dergue (a raza bird). 1979 -- showed
the Front organizing its first Congress. -- The 1983 frame recalled the Red Star Campaign
of the Dergue -- Sheraro was there in the right hand corner - in flame."
"Every house has an air-raid shelter like a large rabbit hole dug out of the road in front, its
roof supported by three branches. I have never seen them fenced or covered. It must be
easy to fall down them in the dark. On the edge of the market square a chunky masonry
monument looks down on market stalls sparsely stocked -- But the people need no
reminders of the day in 1983 /Africa Watch says 21 November 1989/ when MiGs killed
thirty-one people, injured sixty-one more, destroyed thirty houses and slaughtered many
animals. The raid was in retaliation for five or six days of heavy fighting around Sheraro
after which the fighters pushed the Dergue troops right back. -- The shelters have been
built since then and the early warning system has grown more sophisticated, both through
spies and advance intelligence radioed from the Front."
[Hammond 1999 p 137-138, same figures of casualties by Africa Watch 1991]
"Nationality is an issue, even within Tigray. -- In Sheraro, close to the traditional Kunama
homelands, long-term Tigrayan oppression of the Kunama people is a hot topic. The Front
is trying to persuade the population that if they are justified in fighting for freedom from
Amhara domination, then they should be critical of their own history of discrimination
against the Kunama."
[Hammond p 174]
HFD85 Shere awraja (Scire .., Shire ..) 14°20'/38°00' 14/38 [Gz]
HD... Shere Setema (in Buno Bedele awraja) 08/36 [Ad]
cf Setema wereda
The Shere Setema primary school in 1968 had 89 boys and 17 girls
in grades 1-3, with two teachers.
?? Shereda Agaro (visiting postman under Jimma) ../.. [Po]
Dejazmach Taye was official governor of Gimira province in 1935, but resident
instead of him at Shewa Gimira was Dejazmach Debebe /as above/, and he was
a descendant of Negus Wolde Giyorgis.
[Zervos 1936]
1938 On cultivated slopes at the upper part of the Dima stream. Used to be the main seat
of the province of Shewa Gimira.
Important market with cereals, beeswax, coffee and skins, and there used to be
even leopard skins.
About 2,000 inhabitants, Italian Residenza del Ghimirra, post, telegraph,
infirmary, two churches.
[Guida 1938]
1940 Post office of the Italians was opened on 28 June 1940.
Its cancellations read SCEU GHEMIRA * GALLA SIDAMA.
1960s The primary school in 1968 had 109 boys and 26 girls, with 7 teachers.
The junior secondary school had 11 male and 2 female students
in grades 7-8, with one teacher (Ethiopian).
HCH71 Shewa Gimira sub-district (-1997-) 07/35 [n]
doctor to 446,000 inhabitants. SC-UK and the US worked together to distribute relief
food.
[AddisTribune 2003/10/31]
[Young 1997]
After the 3rd Army Division was lifted from Aksum and sent to Eritrea in March 1988,
the TPLF in a series of offensives destroyed government forces in Shire and elsewhere.
Only about 200 soldiers of the 17th Army Division were able to evacuate Shire and reach
Gondar.
Between 19 June and 3 July 1988 the 604th Core Army was able to regain control over 12
districts and reach Shire with no significant resistance from the TPLF forces.
[Tekeste Melake in 12th Int. Conf. of Ethiopian Studies 1994]
The major and decisive war at the Shire front began on 28 December 1988 with an
offensive operation of the 604th Core Army of the government and was concluded on 19
February 1989 with the victory of the TPLF forces. The main battles were fought in four
stages, with the government side attacking in stages one and two and the TPLF in stages
three and four. After a campaign to Adi Hagaray, the government forces retreated and
reached Shire by 9 July 1988.
[12th Int. Conf. p 971]
After the defeat of the 9th Army Division in December 1988, the 103rd Commando Army
Division with its four brigades and 2,400 conscripts were sent from Mekele to Shire.
Around January 1989 the TRA (Third Revolutionary Army of the Derg) transferred its
forward headquarters from Mekele to Shire.
[12th Int. Conf. p 972]
The battle of Shire was started on 18 February 1989 with TPLF's offensive at a time when
government forces were in the worst conditions. The rebels launched offensives through
three directions: Qoyetsa, Adi Kokob and Af Gaga (Afgahgah) directions. The main
offensive was, however, launched from the strategically key places of Qoyetsa, Adi
Kokob and Enda Giyorgis.
Government sources show that the number of heavy weapons of the rebels and the way
they were operated appeared to be surprising to Derg forces because it was unpre-
cedented in the past. The war in the evening of 18 February went on for the first four
hours in conditions which satisfied the command of the 604th Core. Conditions among
Derg forces began to deteriorate next morning when the whole force of the Commando
Division retreated in a disorganized manner and made its way to the airport of Shire (Inda
Silase). The division commander and a group of men went to the command center of the
138th Brigade of the 4th Division. In the meantime the 9th Division left its position on the
pretext of being intercepted by the rebel forces and marched toward the airport behind the
commando force.
On the other hand fierce fighting was going on between the 4th Army Division and the
rebel forces through the key defensive lines to the town of Shire (Inda Silase). By noon
the EPLF mechanized brigade moved ten tanks and five Zu-23 anti-aircraft guns into the
open battlefield through the Adi Kokob direction and launched an offensive against the
4th government division. The government forces too employed tanks and Zu-23 anti-
aircraft guns. Government forces were able to destroy some of the tanks and the anti-
aircraft guns of the EPLF.
As the rebels found the 4th Division in a strong position they changed their direction of
offensives and moved their tanks, artillery and anti-aircraft guns towards Af Gaga.
Attacks were the launched against the 4th Army Division from behind.
In the meantime TPLF fighters openly launched attacks on Derg forces stationed at one of
the strategic hills known as Gobo Atarit (later renamed Endaba Woyane Tsen'at). After
fierce fighting which reportedly cost the TPLF relatively heavy casualties the rebels
managed controlling the hill. The 103rd and 9th divisisions ran away in the Endabaguna
(Inda Aba Guna) direction, being driven by a small force of the TPLF. The Core
Command made efforts to stop desertion partly with the use of machine guns and anti-
aircraft guns and partly through begging in the name of 'Ethiopian revolution and flag'.
But this was to no avail. Two government brigades were eventually forced to leave their
position by the rebels' continuous offensive from four strategic places.
At about 4:30 p.m. government forces set fire to the institutions and property found at
Shire. In the afternoon of 19 February the commander of the 604th Core reported to the
TRA Commander-in-Chief in Mekele that the rebels had driven government forces out
and controlled the remaining military strategic places. The TRA Commander-in-Chief
asked the Core Commander as to whether it was possible to conduct a rescue mission and
at least save some of the top commanders at Shire. However, it was found to be
impossible for by then conditions had already reached a point of no return. By 6.30 p.m.
the victorious rebel forces completely controlled the town.
The TPLF reported to have captured about 20,000 government troops and a considerable
number of light and heavy weapons including two rocket launchers and ten tanks. The
Derg government lost many of its senior officers at the top level of command. Brigadier-
General Hailu Berawork and Brigadier-General Addis Agilachew were killed while
Brigadier-General Barata Gomoraw was captured. Most of the division commanders were
killed or captured. A considerable number of the prisoners of war, even senior officers,
decided to join the TPLF forces and continue the struggle against the military
government. Others were set free and allowed to go back to government controlled
territories.
[12th Int. Conf. of Ethiopian Studies 1994 p 975-977]