አማርኞች ስለ አባይ ጉዳይ ሲጮሁ በሰፊው ይሰማል፡፡ ምን ቤት ናቸው?
የአባይ ውሀ 85 በመቶ የኦሮሚያ ሲሆን ግድቡ የቤኒሻንጉል ጉሙዝ ሕዝብ ነው፡፡ አማርኞች ጩኸታቸው 95 በመቶ ሲሆን የግድቡ ይዞታቸው ትዝታ ብቻ ነው፡፡ በዚህም 5 በመቶ ሊታሰብላቸው ይችላል፡፡ ከዚያ ውጭ ከንቱ ድካማቸው ያሳዝነኛል፡፡ ሌላ የሚጮሁበት አመክኖ ካላቸው እና የምታውቁ ካላችሁ እባካችሁ ብታስረዱኝ?
ለእኔ ሁኔታው ይለያል፡፡ ቡና ሳይኖራቸው የቡና ባህላችን እያሉ ሲያስተዋዉቁ እንደኖሩት ወይም ኤርትራ አንድ የቡና ዛፍ ሳይኖራት በዓለም ገበያ ቡና ሻጭ ሆና እንደተገኘች መሆኑ ነው፡፡ ኤርትራ ወደ ድንጋይ ፈለጣ እንደተመለሰችው ሁሉ እነዚህ አማርኞችም ወደ መንገድ ዳር ልመናቸው ይሰበሰባሉ፡፡
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
Hizb ena polelikegna meleyet yelebhm? Yhe eko ye chgru akal mehon meselegn
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
አዲሳባ ኬኛ! Boy! 
It should be noted here that, the rivers aren't coming from South of Bale. OK? So, when majority of you migrated in the 16th century, following Gragn invasion to the north, annihilating some 28 national groups to non existence while you're at it; then, how in hell you claim a country & its rivers that existed thousands of years before you arrived?
I am sure you're not counting the tulama, that existed in Shoa before hand; with only similarity to you is language, who you just destroyed their statue of Ras Mekonen Gudisa, and killed many of them in Arusi, Harar.
With friends like you who needs enemies?
A New "Origin Within an Origin"
By: Chris Davidson
Ethiopia’s Amhara National Region State is one of the country’s most popular tourist destinations but is only recently developing a reputation as a significant producer of specialty coffee. Located north of Ethiopia’s capital of Addis Ababa, Amhara Region is entirely unique in its production system from the more commonly known coffee growing regions in the West, South and East. Lake Tana is not only the largest lake in Ethiopia, it also happens to be the source of the Blue Nile river which runs over 900 miles from its source to Khartoum, Sudan. In a country known for its incredible internal coffee consumption (around 60% of coffee produced is consumed in-country,) residents of the northern part (including Amhara Region) consume more coffee than any other.
Situated on Lake Tana, the Zege Peninsula encompasses around 20 square kilometers (~5,000 acres) of pristine forestland. In 2007 a highly motivated farmer from Zege started promoting coffee from the peninsula and later mobilized the community to form the Zege Farmers Coffee Producers and Marketing Coop.
The Zege Peninsula is also home to the Ura Kidane Mehret monastery. Founded in the 14th century, it is one of the oldest and most famous Orthodox monasteries in Ethiopia. Legend says that four hundred years ago a monk from Zege by the name of BetreMariam blessed the land to live off of three plants only: Coffee, Limes and “Hops.” Staying true to this divine instruction the farmers of Zege have maintained the verdant forests and are famous (locally) for their flavorful limes and “hops” used to brew a local beer called “Tala.”
In 2014 the Hanns R. Neumann Stiftung (HRNS) initiated the CAFE Project (Coffee Alliance For Ethiopia) in the Amhara Region, in partnership with other private and public donors. That year HRNS opened office in Bahir Dar and set its focus on coffee farming communities in selected coffee growing areas, including the Zege Peninsula. HRNS’ motivation for working in Amhara may be best summarized by a core value featured on the organization’s home page: “Because Coffee Farmers Deserve Prosperity.” The same page identifies several sustainability elements that are often neglected by other NGO’s. In addition to improving quality and productivity, HRNS’ CAFE Project has components dedicated to balancing gender equity in the farming household, retaining youth in farming and mitigating the effects of climate change on farming communities.
For smallholder coffee farmers, business development and marketing are other oft-overlooked areas that are critical to commercial success. One of the CAFE Project’s first initiatives was to help Amhara farmers organize into legally registered cooperatives. Zege Coop was the first to restructure under the Amhara Coffee Farmer’s Cooperative Union (ACFCU,) newly formed and legally registered in 2015. In 2018 ACFCU took another leap forward by appointing Mare Getnet as general manager, the first woman to lead a coffee cooperative union in Ethiopia’s history.
Thanks to the farmers’ hard work and HRNS’ years of support, Zege’s fame is spreading internationally as improvements in farm husbandry and processing have catapulted their coffee into the upper echelon of specialty quality. At this time all coffee produced by Zege is Natural process, carefully sun-dried on raised bed over several weeks. We’ve never seen a profile like this from Ethiopia, with blackberry, raisin, date and plum dominating in a fashion more commonly found in Kenya and Tanzania. The focused acidity of syrupy Amarena cherries has come up more than once at our cupping table.
It’s not often that we’re able to feature a new “origin within an origin” so we hope that you enjoy these coffees from Amhara Region as much as we do!
It should be noted here that, the rivers aren't coming from South of Bale. OK? So, when majority of you migrated in the 16th century, following Gragn invasion to the north, annihilating some 28 national groups to non existence while you're at it; then, how in hell you claim a country & its rivers that existed thousands of years before you arrived?
I am sure you're not counting the tulama, that existed in Shoa before hand; with only similarity to you is language, who you just destroyed their statue of Ras Mekonen Gudisa, and killed many of them in Arusi, Harar.
With friends like you who needs enemies?
A New "Origin Within an Origin"
By: Chris Davidson
Ethiopia’s Amhara National Region State is one of the country’s most popular tourist destinations but is only recently developing a reputation as a significant producer of specialty coffee. Located north of Ethiopia’s capital of Addis Ababa, Amhara Region is entirely unique in its production system from the more commonly known coffee growing regions in the West, South and East. Lake Tana is not only the largest lake in Ethiopia, it also happens to be the source of the Blue Nile river which runs over 900 miles from its source to Khartoum, Sudan. In a country known for its incredible internal coffee consumption (around 60% of coffee produced is consumed in-country,) residents of the northern part (including Amhara Region) consume more coffee than any other.
Situated on Lake Tana, the Zege Peninsula encompasses around 20 square kilometers (~5,000 acres) of pristine forestland. In 2007 a highly motivated farmer from Zege started promoting coffee from the peninsula and later mobilized the community to form the Zege Farmers Coffee Producers and Marketing Coop.
The Zege Peninsula is also home to the Ura Kidane Mehret monastery. Founded in the 14th century, it is one of the oldest and most famous Orthodox monasteries in Ethiopia. Legend says that four hundred years ago a monk from Zege by the name of BetreMariam blessed the land to live off of three plants only: Coffee, Limes and “Hops.” Staying true to this divine instruction the farmers of Zege have maintained the verdant forests and are famous (locally) for their flavorful limes and “hops” used to brew a local beer called “Tala.”
In 2014 the Hanns R. Neumann Stiftung (HRNS) initiated the CAFE Project (Coffee Alliance For Ethiopia) in the Amhara Region, in partnership with other private and public donors. That year HRNS opened office in Bahir Dar and set its focus on coffee farming communities in selected coffee growing areas, including the Zege Peninsula. HRNS’ motivation for working in Amhara may be best summarized by a core value featured on the organization’s home page: “Because Coffee Farmers Deserve Prosperity.” The same page identifies several sustainability elements that are often neglected by other NGO’s. In addition to improving quality and productivity, HRNS’ CAFE Project has components dedicated to balancing gender equity in the farming household, retaining youth in farming and mitigating the effects of climate change on farming communities.
For smallholder coffee farmers, business development and marketing are other oft-overlooked areas that are critical to commercial success. One of the CAFE Project’s first initiatives was to help Amhara farmers organize into legally registered cooperatives. Zege Coop was the first to restructure under the Amhara Coffee Farmer’s Cooperative Union (ACFCU,) newly formed and legally registered in 2015. In 2018 ACFCU took another leap forward by appointing Mare Getnet as general manager, the first woman to lead a coffee cooperative union in Ethiopia’s history.
Thanks to the farmers’ hard work and HRNS’ years of support, Zege’s fame is spreading internationally as improvements in farm husbandry and processing have catapulted their coffee into the upper echelon of specialty quality. At this time all coffee produced by Zege is Natural process, carefully sun-dried on raised bed over several weeks. We’ve never seen a profile like this from Ethiopia, with blackberry, raisin, date and plum dominating in a fashion more commonly found in Kenya and Tanzania. The focused acidity of syrupy Amarena cherries has come up more than once at our cupping table.
It’s not often that we’re able to feature a new “origin within an origin” so we hope that you enjoy these coffees from Amhara Region as much as we do!
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
እርስዎም ይሞክሩት::
ማንነት ያሌለው ዲቃላ፣ በሌላው ማንነት መኖር የሚሻ፤ የጀግና ታርክ ሊሠራ ያልታደለ በሌላው ታርክ ሰርቆ የሚኖር ሕዝብ አለን? ማን ነው? በኢትየጵያ ኤምፓየር ውስጥ ፈልጉት፡፡
Reward is lifetime residence permit in the forthcoming nation state of Oromia.
ማንነት ያሌለው ዲቃላ፣ በሌላው ማንነት መኖር የሚሻ፤ የጀግና ታርክ ሊሠራ ያልታደለ በሌላው ታርክ ሰርቆ የሚኖር ሕዝብ አለን? ማን ነው? በኢትየጵያ ኤምፓየር ውስጥ ፈልጉት፡፡
Reward is lifetime residence permit in the forthcoming nation state of Oromia.
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Za-Ilmaknun
- Member
- Posts: 4486
- Joined: 15 Jun 2018, 17:40
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
The tribe of Argoba whcih dotted the way from Wello to Dire Dwa (Bisidimo) and the tribe of Harala
...political element in Ifat which became the territorial successor of Shäwa in approximately 1285. At a no longer determinable point in time the ancestors of Argobba in Ifat around 1000 A.D. acquired an Amhara dialect, and before the arrival of Abadir they are said to have reached the Harär area with in-between stages in Arba-Gugu and Charchar. From the 17th century onwards, in their eastern residential zones, they were gradually oromised. The Argobba from Bisidimo, whose villages constructed of stone should be dated back to when amir Nür b. Mudjähid (1551-68) decreed the construction of a defensive rampart, did not have enough room for settlement in the municipal area. 34 They nevertheless retained their own specific ethnic character up to the present day.
Arsi-Oromo informants in the Arba-Gugu region35 told me that before the occupation of their group the country had been occupied by Amharic-speaking Orgobba (Argobba) who can be credited with stone-built tumuli, clay fragments, and other archaeological legacies in this area. The neighbouring Karrayyuu occasionally mention the Harala and also the Argobba builders of the dilapidated terrace system and stone ruins at Mätähara (Matahaaraa) at the middle Awas River and compare these previously settled groups with the Hadiyya who were the original population in the Arsi area. Housing of stone and a system of agricultural terraces were atypical for the Oromo, whereas the Ifat-Argobba retained them in their settlement areas in association with relatively intensive farming practices. (This technology which is commonly employed in the southern parts of the Arabian Peninsula remained restricted in Ethiopia to a limited number of pockets such as Tagray and Konso). The question as to whether the cultural characteristics in Ifat trace back to an Arabic migration in the Islamic period or even prior to that, remains unanswered up to now. According to the account in the Futül.l al-Haba'a36, a group named Balaw (Bäläw, Balawa, Balu,)…
History of Hadya (The fact that Bekele Garba...)
For a long time, alongside the Christian Empire, the name Hadiyya constituted one of the most significant Ethiopian political and territorial power blocs which then broke down in the 16th century and disappeared from historical documentation. Populations with this name – as a proper group numbering approximately 1.3 million and those of Hadiyya descent probably several million – survived in central-southern Ethiopia.
The Arsi-Oromo generally called the Hadiyya west of the Bilate by the name Garba (Gabaro) whose origin seems to be verifiable. It was collectively assigned to peoples who had been conquered and assimilated by the Oromo in the course of their great expansion from the 16th century onwards.
The term Garba originally applied to conquered people – also in the disdainful meaning of “slaves”. Because the Hadiyya were the first foreign ethnic group encountered by the Oromo, “Garba” was retained for them in a particularly marked way. In the 1970s, the Arsi were certainly no longer aware of the original significance of the name and understood Garba rather as a neutral ethnic term. To the east of Lake Zway they eventually dif differentiated between “pure” Oromo and “Oromo Gabaro”, who trace back to assimilated Hadiyya clans, and in the Arba-Gugu region the old battle call oofa Garba or dhiibaa Garba (“expel the Hadiyya”) was remembered in the oral traditions (cf. chap. 3.4.3). Most of the Hadiyya groups between the Omo and Bilate know Guffuttaamo, a kind of ethnonym supposed to be derived from guffuutta, a leather cap which was a typical feature of the women’s traditional costume. Sometimes Guffuttaamo also appears as an ancestor in the genealogies and likewise it occurs as an ethnic desig-nation among the Baarentuu-Oromo. The abbreviation Gufte for the name Guffuttaamo then became corrupted to Tufte, apparently due to D’ABBADIE’s defi-ciency in transcribing, because he never visited these areas himself. With this name he referred particularly to the people in the Baadawwaachcho region where it was especially remembered and preserved“Nine are the Borana [pure Oromo] and ninety the Garba [the assimilated]” (Jawar and Bekele Garba's root, probably)
There is much historical evidence that the “original” or “pure” Oromo before the 16th century constituted a relatively small group. Through massive processes of expansion and assimilation they thenemerged as one of the biggest ethnic clusters of north-eastern Africa
...political element in Ifat which became the territorial successor of Shäwa in approximately 1285. At a no longer determinable point in time the ancestors of Argobba in Ifat around 1000 A.D. acquired an Amhara dialect, and before the arrival of Abadir they are said to have reached the Harär area with in-between stages in Arba-Gugu and Charchar. From the 17th century onwards, in their eastern residential zones, they were gradually oromised. The Argobba from Bisidimo, whose villages constructed of stone should be dated back to when amir Nür b. Mudjähid (1551-68) decreed the construction of a defensive rampart, did not have enough room for settlement in the municipal area. 34 They nevertheless retained their own specific ethnic character up to the present day.
Arsi-Oromo informants in the Arba-Gugu region35 told me that before the occupation of their group the country had been occupied by Amharic-speaking Orgobba (Argobba) who can be credited with stone-built tumuli, clay fragments, and other archaeological legacies in this area. The neighbouring Karrayyuu occasionally mention the Harala and also the Argobba builders of the dilapidated terrace system and stone ruins at Mätähara (Matahaaraa) at the middle Awas River and compare these previously settled groups with the Hadiyya who were the original population in the Arsi area. Housing of stone and a system of agricultural terraces were atypical for the Oromo, whereas the Ifat-Argobba retained them in their settlement areas in association with relatively intensive farming practices. (This technology which is commonly employed in the southern parts of the Arabian Peninsula remained restricted in Ethiopia to a limited number of pockets such as Tagray and Konso). The question as to whether the cultural characteristics in Ifat trace back to an Arabic migration in the Islamic period or even prior to that, remains unanswered up to now. According to the account in the Futül.l al-Haba'a36, a group named Balaw (Bäläw, Balawa, Balu,)…
History of Hadya (The fact that Bekele Garba...)
For a long time, alongside the Christian Empire, the name Hadiyya constituted one of the most significant Ethiopian political and territorial power blocs which then broke down in the 16th century and disappeared from historical documentation. Populations with this name – as a proper group numbering approximately 1.3 million and those of Hadiyya descent probably several million – survived in central-southern Ethiopia.
The Arsi-Oromo generally called the Hadiyya west of the Bilate by the name Garba (Gabaro) whose origin seems to be verifiable. It was collectively assigned to peoples who had been conquered and assimilated by the Oromo in the course of their great expansion from the 16th century onwards.
The term Garba originally applied to conquered people – also in the disdainful meaning of “slaves”. Because the Hadiyya were the first foreign ethnic group encountered by the Oromo, “Garba” was retained for them in a particularly marked way. In the 1970s, the Arsi were certainly no longer aware of the original significance of the name and understood Garba rather as a neutral ethnic term. To the east of Lake Zway they eventually dif differentiated between “pure” Oromo and “Oromo Gabaro”, who trace back to assimilated Hadiyya clans, and in the Arba-Gugu region the old battle call oofa Garba or dhiibaa Garba (“expel the Hadiyya”) was remembered in the oral traditions (cf. chap. 3.4.3). Most of the Hadiyya groups between the Omo and Bilate know Guffuttaamo, a kind of ethnonym supposed to be derived from guffuutta, a leather cap which was a typical feature of the women’s traditional costume. Sometimes Guffuttaamo also appears as an ancestor in the genealogies and likewise it occurs as an ethnic desig-nation among the Baarentuu-Oromo. The abbreviation Gufte for the name Guffuttaamo then became corrupted to Tufte, apparently due to D’ABBADIE’s defi-ciency in transcribing, because he never visited these areas himself. With this name he referred particularly to the people in the Baadawwaachcho region where it was especially remembered and preserved“Nine are the Borana [pure Oromo] and ninety the Garba [the assimilated]” (Jawar and Bekele Garba's root, probably)
There is much historical evidence that the “original” or “pure” Oromo before the 16th century constituted a relatively small group. Through massive processes of expansion and assimilation they thenemerged as one of the biggest ethnic clusters of north-eastern Africa
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
This irrelevant here.Za-Ilmaknun wrote: ↑02 Aug 2020, 17:45The tribe of Argoba whcih dotted the way from Wello to Dire Dwa (Bisidimo) and the tribe of Harala
[/b][/b]
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Tog Wajale E.R.
- Senior Member
- Posts: 14364
- Joined: 31 Oct 2019, 15:07
Re: ጥያቄ ለአማርኞች, i.e., አማራ ነኝ ለሚለው ማንነት ያሌለው ማህበረሰብ
አዘዞ፤ ላይ ሰፍረዋል፤ ይሄ ሁሉ ያዙኝ ልቀቁኝ መጨረሻው ይታያል፤ ደማች ሁን ነው የምንጠጣው፤ ጠብቁን።