Guardian Article on Ethiopia Covering Up Its Slaving Past

Today’s Groaniad has published a fascinating article on Ethiopia’s refusal to acknowledge its history of slavery and slaving, ”If you had money, you had slaves’, how Ethiopia is in denial about the injustices of the past’, by Fred Harter. Here are a few extracts.

‘Histories of the country gloss over slavery and the subject rarely surfaces in public discourse. At the National Museum of Ethiopia in the capital, Addis Ababa, none of the exhibits deal with domestic slavery, while in Dalbo the chains once used to bind slaves have been melted down to make knives and farm implements. Little has been preserved.

“Slavery is a controversial issue,” says Nigussu Mekonnen, a guide at the museum. “There is limited evidence and information about it.”

“We tend to ignore certain kinds of history that would shape the negative image of the country,” says Kiya Gezahegne, an assistant professor in the social anthropology department at Addis Ababa University. Instead, official narratives focus on Ethiopia’s ancient Christian civilisation and its reputation as the only African country to have successfully resisted European colonisation.

“We are taught to be proud of our identity, and bringing in this narrative of slavery would be a challenge to that discourse,” says Kiya.

Yet slavery was once widespread in Ethiopia. Stretching back centuries, slaves served as soldiers, domestic servants and labourers, who were put to work at royal courts, in churches and fields.

Many were born into servitude. Others were captured in raids and during wars, or sold into slavery after they failed to pay debts. Much of the trade was domestic, although Ethiopian slaves were also sold across the Red Sea to Arabia and Turkey, where they were prized as concubines and servants.

Historical data on the slave trade is patchy. Ahmed Hassen, a professor of history at Addis Ababa University, says the number of enslaved people ebbed and flowed, especially during times of war, but estimates that up to one-third of Ethiopians were enslaved at different points in history.

In some districts, the proportion was likely even higher. The sociologist Remo Chiatti calculates that 50 to 80% of people were slaves in parts of Wolaita, a southern kingdom centred on Dalbo that was absorbed into the Ethiopian empire in the 1890s.

“Slavery was everywhere,” says Ahmed. “It was the backbone of labour; it was the source of everything. It was not only landlords and the court of the emperor keeping slaves, but also rich peasants. If you had money, you had them.”

Abolition came slowly, the result of “external and internal realities”, says Ahmed. The first big step came in 1923 when Haile Selassie signed an accord promising to end slavery to gain admittance to the League of Nations, although the practice was not stamped out entirely. In the 1930s, Benito Mussolini used the issue to justify his invasion of Ethiopia, which Italian fascist propaganda cast as a “civilising mission”.

In 1942, after Ethiopia’s liberation from Italian occupation, Haile Selassie issued the decree abolishing slavery. Even then, the practice lingered in some pockets and the influence of the former slave-owning aristocracy would not be smashed until 1974, when revolution swept to power the Provisional Military Administrative Council, also known as the Derg, a Marxist-Leninist military junta that introduced land reforms.

Today, the impact of slavery is keenly felt. After abolition, many slaves became part of the families of their former masters, but in some areas the descendants of enslaved people are seen as impure and are marginalised, barred from participating in ceremonies such as funerals or marrying into other clans. In Addis Ababa, it is common to hear light-skinned highlanders refer to darker-skinned people from southern Ethiopia as “bariya” (slave).

“Slavery in Ethiopia is not a historical phenomenon,” says an Ethiopian researcher, who did not want to be named. “Its legacy still affects people’s lives today.”

Little has been done to heal these rifts. In 2019, a year after Abiy Ahmed became prime minister on a tide of mass protests and promising reform, Ethiopia’s federal parliament set up a reconciliation commission to address past political repression and historical injustices, including the slave trade.

“It is one of the injustices that Ethiopian society inflicted on its members,” says Cardinal Berhaneyesus Demerew Souraphiel, the head of Ethiopia’s Roman Catholic church, who participated in the commission. “We felt slavery should not be put under the table. It should be studied and addressed if there is to be real reconciliation.”

But the commission’s work was never published and it has now been subsumed into a broader national dialogue commission, which opposition parties claim is government-controlled. Critics of the government say political repression has crept back in after the outbreak of the war in Tigray in November 2020.

The polarised environment has made it harder to discuss issues such as slavery. A teacher in Addis Ababa, who did not want to be named, says he grew up with “zero knowledge” that slavery was once so widespread.“People are too preoccupied with ethnic-based politics,” he says. “If you talk about slavery, you are accused of trying to divide your group.”

He says: “I see a lot of posts online about George Floyd, talking about how racist America is, and of course that’s an issue. But we also need to talk about inequality here. There are still ethnic groups looking down on others.”

A new generation of historians are starting to piece together the history of Ethiopia’s slave trade, but discussions remain confined to academic journals and seminar rooms. Last year, there were no public events to commemorate the 80th anniversary of abolition, and most local oral histories are still hidden.’

This is interesting, as it shows that Ethiopia, like many of the other countries outside Europe that were involved in the slavery and the slavery, is also trying to tackle this aspect of their past. Historical slavery is an issue affecting many different countries and cultures, and certainly not a case of evil White Europeans and American enslaving noble Black Africans. Nevertheless, this is how it is viewed and presented by many activist groups.in Britain and America.

For further information, see https://www.theguardian.com/global-development/2023/jan/18/ethiopia-slaves-in-denial-about-injustices-of-the-past

A Trlingual Dictionary of an Ancient Arabic Language

A.F.L. Beeston, M.A. Ghul, W.W. Muller, J. Ryckmans, Sabaic Dictionary (English-French-Arabic)/ Dictionnaire Sabeen (anglais-francaise-arabe) (Beyrouth: Lbrairie du Liban; Louvain-la-Neuve: Editions Peeters; University of Sanaa, Yemen, 1982).

Sabaic is the ancient Arabic language of Sheba, whose present, Arabic name is, I believe, Marib. It’s located in what is now Yemen, and its Queen famously visited King Solomon. Fabulously wealthy, it flourished in the 10th century BC on the profits of the spice and perfume trades, and conquered Abyssinia, now Ethiopia. The Ethiopian languages Amharic, Tigray and Tigrina are Semitic languages descended from the South Arabic language spoken by these ancient settlers.

The book’s the product of a Colloquium on Yemeni Civilisation, which requested the four authors to compile this dictionary. It appears to be of the terms found on inscriptions in the Yemen, and possibly one or two other places. It is just a dictionary, and doesn’t include any texts or inscriptions although it does give the alphabet in which they were written. I picked it up really as a curiosity in one of the secondhand bookstalls in Bristol through my interest in archaeology and the Ancient Near East. The book’s really of use only to archaeologists, linguists and historians working in Yemen, and it’s another language that I haven’t learned. Nevertheless it’s a reminder of just how ancient and advanced civilisation has been in the Middle East. I don’t know if there are any books specifically on the archaeology of Yemen, but I found a book a few years ago on the archaeology of Arabia, which I think contained a chapter or two on Yemen.

And these nations’ antiquities are seriously threatened by the region’s wars. When I was doing the doctorate at Bristol Uni, one of the speakers at an archaeological seminar said that much of the archaeological heritage of Syria had been trashed by the fighting. We’ve seen ISIS destroy precious mosques, churches and other shrines, as well as an ancient sculptures from the ancient Mesopotamian civilisations like Babylon and Akkad. It therefore wouldn’t surprise me one bit if Yemen’s archaeological heritage, including that of an Sheba, isn’t also seriously endangered and damaged by the current war between the Houthis and Saudi Arabia. And I am afraid that Iran’s similarly ancient and precious archaeological heritage won’t also suffer catastrophic losses if Trump and the Neocons have their way and launch an invasion of that country.

We need to stop these wars, because the cost in human lives and to the nations’ cultural heritage has been immense. Hundreds of thousands have been killed, millions forced to flee and priceless objects and monuments destroyed. And so our knowledge of the past is diminished.

But books like this help preserve and stimulate an interest in the preservation and exploration of these ancient treasures, if only among those few scholars able to read the ancient languages.