N. 16 Periodico Culturale dell’Associazione Onlus Italia Eritrea dicembre 2013 /Aut. 29/2010 Poste Italiane S.p.a. Spedizione in Abbonamento Postale - D.L. 353/2003 (conv. in L. 27/02/2004 n. 46) art. 1 comma 2-DCB-AC/RM Abbonamento Postale - D.L. 353/2003 (conv. Poste Italiane S.p.a. Spedizione in Foto Lusci SOMMARIO

pag. Iter Editoriale ...... 3 Lidia Corbezzolo Eritrea Experiencing Debresina ...... 4 PERIODICO CULTURALE DELL’ASSOCIAZIONE Daniel Semere ITALIA ERITREA ONLUS Trimestrale - Reg. Trib. di Roma 87/2005 del 9/03/2005 Eritrea: A Glance at Traditional Via Dei Gracchi, 278 - 00192 Roma Wickerwork ...... 6 Tel. 348 40 67 111 - Fax 06 32 43 823 Yosief Abraham www.assiter.org - e.mail: [email protected] MaTea: The Anchor of Modern Direttore responsabile: Lidia Corbezzolo Eritrean Music ...... 8 Redazione: Lidia Corbezzolo, Nahom Haile, Pier Luigi Mew ail Weld emichael Manocchio, Franco Piredda The Ancient Adulis ...... 10 In collaborazione: Daniel Semere Marriage Customs in Eritrea ...... 11 Daniel Semere A Glance Into The Holy Month Of Ramadan...... 12 Meron Abraha Afar Traditional Wedding ...... 14 Meron Abraha

Archivio fotografico: Antioco Lusci Progetto grafico e Stampa: Arti Grafiche San Marcello S.r.l. Viale Regina Margherita, 176 - 00198 Roma Abbonamento annuale euro 25,00 Ass.Iter Onlus c/c postale n. 84275023 Finito di stampare: dicembre 2013 In copertina: monaci di Debresina (foto Lusci) Hanno collaborato a questo numero: Lidia Corbezzolo, Nahom Haile, Antioco Lusci, Daniel Semere, Meron Abraha, Mewail Weldemichael, Yosief Abraham eritreaeritrea.com

Istituto di Cultura Eritrea EDITORIALE di Lidia Corbezzolo

Carissimi Amici e Carissime Amiche partecipare l’Eritrea al corso culturale a Nairobi-Kenya. Nel 2013, anche se a piccoli passi, siamo anda- ti avanti: il Cammino del Nostro Volontariato è SIATE SEMPRE CON NOI, “I BAMBINI sempre in salita. Ma noi siamo fiduciosi nella ED I GIOVANI CI ASPETTANO, NON Provvidenza, nel Vostro Aiuto e nel Nostro DELUDIAMOLI, NON FACCIAMO Impegno. MANCARE LORO IL NOSTRO SOSTE- GNO”. Il Progetto Asmara Benefiting Sport Activities procede bene, abbiamo potuto anche, grazie Nel segno della Solidarietà e dell’Amicizia Vi all’aiuto economico della Dott.ssa Gargano far auguro Buon Natale e Felice Anno 2014.

3 EXPERIENCING DEBRESINA by Daniel Semere

ritrean Religion prominent historical sites in the country, one of History: Eritrea is them being the Monastery of Debra Sina. E endowed with sev- Situated in the Eritrean highlands, just around eral and different historical 18 kilometers east of the town of Elabered, on and cultural monuments the Asmara-Keren road, the Monastery of that stand witness to the Debre Sina is a site of pilgrimage by Eritrean historical wealth of the Orthodox Tewahdo believers each year in the nation and its people. month of June. Every patch of land has a profound history to The Debre Sina pilgrimage includes thousands narrate and tell; every corner of the country of ordinary Eritrean believers camping for one embraces histories within its belly. Eritrea’s night in the village of Debra Sina, singing, population is diverse, reflecting many lan- drumming, chanting and celebrating the Virgin guages, cultures, religions yet living together Mary. with harmony under the umbrella of unity. The journey from Elabered to Debre Sina is This unity makes the people even stronger with quite an arduous one. One has to climb to the each passing day. Eritreans are also known for monastery through a steep slope dry weather their friendly and generous nature, not to men- road; very challenging for buses to go through. tion their unique trait of hospitality, which has During the celebration in which it is common been a trademark characteristic for years. to see more than 300 buses and countless small- Eritrea is also endowed with natural and cul- er cars making their way to the monastery. tural heritages that are appealing and attractive Many more pilgrims also go on foot all the 18 to tourists. Beautiful landscapes in the high- kilometers, climbing the hill and carrying their lands and lowlands, valleys, mountains, hills, food and drink. Even though the journey is and ridges are awe inspiring to anyone who exhausting, they manage to reach their destina- happened to visit those places. The picturesque tion safely. The pilgrims do not only come from landscapes, which are seasonally blanketed by inside the country many Eritrean from green carpets of grass, flowers and bushes, are Diaspora also come here to join the pilgrimage. indeed breathtaking to the viewers and a sooth- ing sight to the sore eyes. The cultural relics including remains of houses and household utensils to architectural ruins, tracing their times to ancient human civiliza- tions are found in this very land, spreading in every corner of the country. There are different historical places: the Steles of Metera and Qohaito; the monasteries of Debre Sina, Ham and Debre Bizen; Mariam Dearit; the Liberation Struggle trenches in Nakfa; rock paintings in Karura; ancient ports of Zula and Adulis… the list goes on. The Anseba Region is home to some of the most

4 one another, the safely to their respective homes and to have a good rainy season. What the mothers were asking St. Mary through their songs all the way were really heart touching and astonishing. Both Muslims and Christians make the pilgrimage to Debre Sina. The landscape inside the monastery is unbe- lievable. Every rock you see seems to be carved out by a great architect. The pilgrims continue praying all the way into the night and the net day. Despite the freezing night air, the pilgrims were kept praying and chanting praise hymns. The older, inner part of the church (which I also witnessed the generosity of Eritreans. unlike many monasteries in Eritrea is open to People, I think they were inhabitants of the both men and women) is hewn from rock and, area, were offering free water and food to those according to local tradition, is 2100 years old. who were climbing on foot. They welcomed The troglodyte dwellings of the 60 nuns and these complete strangers to their house for priests who live there can be visited. shelter. Some of the inhabitants were also One of the oldest religious sites in Africa, offering Siwa (traditional drink) to anyone thought to date from the 6th Century AD, who passed by their doors. Debre Sina could play a great role in reviving When we reached the monastery, everybody the tourism industry in Eritrea. And for that to was so relieved to reach at the top of the moun- happen, we have to work hard towards devel- tain. Finding a parking lot was another difficult oping the basic infrastructure and especially mission. After getting off the buses and cars, the road that leads to the monastery. The everyone starts packing and arranging their Ministry of Tourism has to work relentlessly to things, then walk for about a kilometer to the guarantee easier and more comfortable accessi- church, call the time carrying our belongings. bility to the place, so as to make it a tourist-lur- Once again, I observed the kindness of the ing site. youth and children of that area. They ask you if you need any help and offer their hands to sup- port to carry your belongings. You feel so proud to be part of this harmonious and loving people. When we reached to our final destination, we could see down to where the buses were parked. There you can’t help but notice how all those buses made out that almost triangular shape of Eritrea. Everybody was happy and cheered with amazement. The pilgrims were singing praising song all the way the 83 kilometer starting from Asmara. The themes of their songs were God to bless Eritrea, peace to prevail, to have peace and love with

Daniel Semere, is a researcher at Research and Documentation Center, he is also a columnist in Eritrean profile.

5 ERITREA: A GLANCE AT TRADITIONAL WICKERWORK by Yosief Abraham

magine what possibilities the highlanders open markets of Agordat and Keren abundant- in Eritrea could have had, if such numer- ly. After buying it from the market at afford- I ous wickerwork products had not been able price, our mothers take it home. After part of their daily lifestyles? thinking cautiously, they start to exert their skills in accomplishing such eye-capturing tra- As it is commonly known, most of the Eritrean ditional wickerwork. families households feature utensils made of the leaves of arkobkobay (doum tree), highly Therefore, when ready to start the tedious prevalent in the Eritrean lowlands. And work of crafting, the women soak the lakha in assuredly, during your first pace to a tradition- water to make it flexible. And some well skilled al home in the Eritrean highlands, take for women use a colored powder which needs to be granted the fact that your eyes will witness the mixed in hot water. And as a result of this, the existence of Mesob, conical shaped wicker- leaves get good looking colors known as kihe work with platform tslmi, certainly. for holding injera, a typical food staple Another interested among Eritreans. researcher, Marcel What really takes Claxton, has also me by storm of detailed about this interest about in his article entitled Mesob is the fact “Eritrea: The Other that it consummates New Horizon for a lot of time and Tourists (The skill to make. Chronicle of Travelers’, p.21, Meanwhile, the 2009). He elaborat- skills to prepare ed clearly that the such traditional spiral structure on wickerwork are not which the lakha is easy and are truly wound is called laborious. In the edni. One uses an initial stage, you awl to pierce holes expect to take in the edni to make leaves of the doum the lakha which tree and allow a lastly describe as a time till it became complete revolution fully dried. And this for producing beau- is what you can see tiful patterns. in the undiscovered

6 In addition to this, women skilled in wicker- patriotic nationals and 1960s youngsters to work also use a tall and slender grass with shin- shower their witnesses about Zembil. As the ing surface, argehe, to decorate their products opportunity of education was severe despairing attractively. at that time, students had to leave their villages and go studying sheltered in large cities. And Meshrefet, which we use for fanning a brazier, surely, the only option they had to answer their agelgl, another traditional utensil which used to food demands of their food is from the contents be carried by women to marriage ceremonies to of what the parents were sending. Whatever mekhombia, take injera, conical lid, sometimes the food stable it is, Zemibil was the handling used as a ceremonial hat for dancing by basketry product. women, are therefore among the products of the laboring skills. Besides, Zembil played a significant role in the Similarly, in the lowlands, lakha is used to harvesting of Beles, a picky and seasonal wild make everything from mat prayers to wall fruit. Industrious Beles-vendors walk along the paper, mattresses, carpets…etc. Besides, the steep mountains of the eastern escarpments, fiber is used to make ropes for making cots, starting from Arbe-Rebue till Segheneiti and sacks, and soft chairs among others. other surrounding areas, carrying large zembils full of this wild fruit hanging from both bends However, from all products of the wickerwork, of a wooden pole. By selling this fruit, they Zembil is the most common (famous) among earn a lot of money which helps them to cover Eritrean mothers and it is easy to hear many range expenditures account.

7 MATEA: THE ANCHOR OF MODERN ERITREAN MUSIC by Mew ail Weld emichael

he development of music in Eritrea has along the way and in spite of the difficult cir- its own historical and traditional roots cumstances it realized most of its objectives. T that date back thousands of years with Another milestone in Ma.T.A’s history was the churches and mosques teaching students empowerment of women artists. The inclusion hymns and chants in choirs from an early of women artists in the 60s, in what was other- age. But one of the most innovative periods in wise a mainly men dominated field, was anoth- the development of modern Eritrean music er high note of the association that cannot be took place in the early 60s with the formation overlooked. By bringing women artists to its of Mahber Theater Asmara (Asmara Theatre line-up, the association was able to fling the Association), famously known as MaTeA. door wide open for Eritrean women in the Had it not been, in part, for MaTeA, Eritrean world of art. In fact, it can be argued that music would not be where it is today. MaTeA managed to mobilize Eritrean women One of MaTeA’s many goals was to push for an to contribute to the growth of Eritrean arts in Eritrean cultural and national renaissance. general and Eritrean music in particular. Though many of its stated goals were hindered The association’s policy of inclusion was not by excessive censorship by the Ethiopian restricted only to Eritreans, but also to authorities at the time, it still went ahead and Ethiopians, Eritrean-Italians, Sudanese and met the challenges head-on and accomplished some incredible feats. Subsequently, for 15 years following its for- mation, the association contributed immensely to the sustenance of some of the Eritrean tra- ditional music. At the same time, MaTeA introduced modern musical instruments, par- ticularly to the Tigrigna and Tigre songs, giv- ing rise to some brilliant and timeless musical arrangements. The blending of modern instru- ments and traditional Eritrean musical instru- ments in many Eritrean songs meant the arrival of a new trend in the development of Eritrean music. The association’s aim was not limited to playing a role in the revival of Eritrean music. The ulti- mate goal was to also covertly strengthen the national identity and instill in the youth of the time a sense of duty and responsibility. While embarking on this risky task in what was a highly precarious political climate of those days, the association faced several hurdles

8 ble mark on the Eritrean musical landscape. Some talented MaTeA bred musicians also played at international venues as they quickly caught up with the 60s and 70s American psy- chedelic rock and Motown soul music styles. Some of the great MaTeA musicians who soared to fame include the acclaimed guitar vir- tuoso Tekle Adhanom (Huwket) and keyboard Egyptians as well. This certainly is further maestro Abdella Abubeker. proof of MaTeA’s farsightedness in bringing This was very evident in the fact that there people together and fostering lasting friendship were several other Eritrean musicians who with other cultures through music. hailed from MaTeA and in varying degrees Moreover, prior to the formation of MaTeA, contributed to the development of Ethiopian many of the bands and orchestras were entire- music of the 60s and 70s. Most of the bands in ly made up of Italians. However, with the for- Ethiopia at that time had many Eritrean mation of MaTeA, Eritreans found a way to members. showcase their artistic skills and were invigor- As an independent association, MaTeA also ated to be more and more creative. played a significant role in giving back to the Up to that point, many of the songs, plays and community by taking part in various humani- other stage performances were exclusively tarian activities, which suggests it also lived up Italian and for Italian-only audiences. As a to its social responsibility. For instance, result, the natives were left with no option of MaTeA contributed a big portion of the pro- exercising their right to be creative and ceeds it was collecting by staging shows to advance their artistic talents. But with the charitable organizations such as local orphan- inception of MaTeA, all that changed when it ages, the school for the blind as well as adult lit- began staging plays and performances in eracy programs. Tigrigna and Tigre languages. Having been long deprived of an opportunity to enjoy songs and plays in their own lan- guages, the youth of Asmara were very enthu- siastic about MaTeA. They supported the asso- ciation and that very support from the Asmarini in turn meant more and more was expected from this home-grown association which eventually encouraged the various artists to come up with their own original Given the long history and creative nature of sound. Eritrean artists, the task now for today’s bud- Throughout its existence, MaTeA has also pro- ding singers, songwriters and musicians is to duced many talented singers and musicians strive even higher and advance Eritrean music who eventually became legends in their own so it reaches audiences far beyond its borders right. Giants such as the indomitable Ato and in the process, emulate the ideals of Ateweberhan Segid, Yemane Gebremichael MaTeA. And with that, just like what the late (Barya), Alamin Abdeletif, Teberh Abraham Afeworki always sought to do, they Tesfahuney, Tewolde Redda, Osman can take Eritrean music to a whole new level. Abdelrehim and many more have left an indeli-

9 THE ANCIENT ADULIS by Daniel Semere

dulis is situated on adulis exported tortoise shell, ivory horn, obsidi- the Red Sea coast an, and others. of Eritrea, 50 km Aksum began to assert a growing influence on A st south of the city of the region by the middle of the 1 century CE. Massawa. One of the most Aksum needed access to the sea to ensure its con- important trading center of tinued success, both politically and economically, the classical world, material and Adulis was doubtless as vital to aksum as exported through Adulis has Aksum was to Adulis. Whenever Adulis became been recovered from archaeological contexts absorbed into the Aksumite Empire, the city had, th th from Egypt to India. Clearly it was of great by the 4 and 5 centuries CE, become the pre- importance, yet Adulis remains relatively poorly eminent port of northeast Africa, its harbor filled understood by modern standards. Adulis has with ships from Egypt, India, Ceylon, and the mostly been seen as an extension of Aksum, Arabian Peninsula. It also features prominently th rather than as an integral point in a communica- in the 6 century Christian topography, written tions network that stretched from the Nile to the anonymously by an Alexandrian monk. Indian Ocean. If the origins of Adulis are difficult to determine, Despite the references to adulis in classical then the decline of the great port is equally prob- sources, relatively little is known of its origins. In lematic. The complete destruction of the site is the Periplus of the Eritrean Sea Adulis was undeniable, because, unlike many towns of the described as a “a fair sized village”. The author ancient world there are no upstanding remains, suggests that ships with cargo bound for Adulis just mounds of debris marking the location of had previously moored at “Diodorus Island,” destroyed buildings. It has been postulated that connected to the mainland by a causeway, but the city was razed by the Arab naval expedition that attacks on the port from local barbaroi had of 640. yet the expedition was described by the forced ships to seek an alternative anchorage off- caliphas a failure, which is unlikely if the chief shore at “Oreine”. Adulis is referred to as “a port of Aksum had been destroyed. legally limited port,”although there has been con- Furthermore, coinage recovered from the site siderable debate about what this means. seems to suggest continued occupation until ca. Strangely, only three of the ports mentioned in 700 AD. It is true that an episode of fierce burn- the periplus are designated in this way, so trade ing is visible in the archaeological record, could clearly take place elsewhere. although whether this can be attributed to a sin- The periplus refers to adulis as a place where gle event is unclear. It is possible that political most of the trade took place at some distance shifts in the southern Red Sea associated with the away, around the harbours. It sees that large rise of Islam, combined with the corresponding quantities of cloth, fabric, brass, glass, copper decline in Byzantine trade networks, forced and coinage were imported, along with smaller Aksum to look inward; the fierce fires that quantities of wine, olive oil, and jewellery as burned across the site signaling the death of knell some scholars state. It is generally accepted that of one of antiquity’s most important ports.

Daniel Semere, is a researcher at Research and Documentation Center, he is also a columnist in Eritrean profile.

10 MARRIAGE CUSTOMS IN ERITREA by Daniel Semere

n most Eritrean ethnic riage as eternally binding and sacred. groups, the head of the Nevertheless, Eritrean traditional practice has I family and its bread- a custom of marriage by abduction, which most winner is the father, who probably is a vestige of past matrimonial com- also retains the right to munities. The matrilineal system is still preva- choose future husbands for lent in some communities like the Kunamas and his daughters. This is not the Naras. In such groups the maternal uncle of however the case with the the bride has a privileged status in the family. Kunama and Nara communities which give In addition, the bride and the bridegroom live their youngsters their own marriage partners. in the bride’s village starting from the day they In highland Eritrea, where the people mostly get married. live by farming, a girl once married, lives in the At present, due to the emergence of internal village of her husband and cannot own land. In changes and various external influences as well many Muslim dominated regions, polygamy is as the subsequent urbanization and standardi- practiced generally by the rich, who can afford zation of life patterns, the difference in wed- such marriage arrangements. ding feasts and marriage customs which were In almost all Eritrean ethnic groups, it is cus- quite discernible in the past are fading away; tomary for the families of both the bride and and so is the spirit of cooperation which had for bridegroom to exchange gifts and money. long existed among various clans. Among the Christians, the dowry given by Youngsters are now free to choose their mates the father of the bride should surpass the gifts as they please, for at present, they are econom- offered by the father of the bridegroom. In ically more independent than their older broth- other ethnic groups, however, it is the other ers and sisters, who because of lack of proper way around: the father of the bridegroom education were not able to get attractive jobs. pays more. The girl, whose sentiments were completely In Eritrea religious institutions play a big role neglected before, is now relatively well placed in the preservation of the sacrament of mar- to voice her concern about her future. riage, often seeing to it that the wedded pairs remain faithful to each other. Furthermore, the churches also intervene in social events such as betrothal, divorce, baptism, and giving of birth. In most Eritrean ethnic groups, the pledge of marriage reveals a lot about the moral principle of the people who look upon mar-

Daniel Semere, is a researcher at Research and Documentation Center, he is also a columnist in Eritrean profile.

11 A GLANCE INTO THE HOLY MONTH OF RAMADAN ... by Meron Abraha

e are him on his path to becoming a prophet and the already founder of the Islamic faith. W past All Muslim sects believe that the Night of halfway into the Power occurred during the month of Ramadan, holy month of although there is some disagreement as to the Ramadan. specific date. Still, the event is so much a cor- Ramadan Kareem nerstone of Islam that the entire month is given to all the Muslim over to its remembrance. faithful! Muslims also believe that the Qur’an was sent Ramadan may down to the lowest heaven during this month, imply nothing more thus being prepared for gradual revelation than the name of by Jibraeel to the Islamic prophet Muhammad, the holy month of fasting for all Muslims. But, who supposedly told his followers that the as is the case with all Arabic names, month gates of Heaven would be open all the month names have a special meaning and significance. and the gates of Hell (Jahannam) would be Names usually refer to stories or specific inci- closed. dents: some are historically documented, while Ramadan is also a time when Muslims are to others come from traditions and legacies hand- slow down from worldly affairs and focus on ed down from generation to generation, but self reformation, spiritual cleansing and cannot be verified. enlightenment, establishing a link between God Most resources agree that the name Ramadan Almighty and themselves by prayer, supplica- is derived from the source ramad, meaning heat tion, charity, good deeds, kindness and helping or, more specifically, the intense heat of the others. sun. This most probably relates to the daytime Since it is a festival of giving and sharing, fasting that Muslims are expected to perform Muslims prepare special foods and buy gifts for during Ramadan. their family and friends and for giving to the Ramadan is a Muslim religious observance that poor and needy who cannot afford it, this can takes place during the ninth month of the involve buying new clothes, shoes and other Islamic calendar, believed to be the month in items of need. There is also a social aspect which the Qur’an began to be revealed. involved - the preparing of special foods and Prayers, tsaw m (fasting), which is one of inviting people for the Iftar meal (the meal to the Five Pillars of Islam, charity, and self- break the Fast). accountability are especially stressed at this In many Muslim and non Muslim countries time; religious observances associated with with large Muslim Ramadan are kept throughout the month. populations, mar- In Islamic belief, the Prophet Mohammed was kets close down in spoken to by Allah on a date known as Laylat the evening to al-Qadr, or the Night of Power. Allah gave enable people to Mohammed the teachings of the Qur’an and set perform prayers

12 and consume the the Quran states: Iftar meal - these “Postponement (of a sacred month) is only an markets then re- excess of disbelief whereby those who disbe- open and stay open liev e are misled ; they allow it one year and for- for a good part of bid it (another) year, that they may make up the night. Muslims the number of the months which Allah hath can be seen shop- hallow ed , so that they allow that w hich Allah ping, eating, hath forbidden. The evil of their deeds is made spending time with their friends and family fair-seeming unto them. Allah guid es not the during the evening hours. d isbeliev ing folk.” One of the puzzling things about the month of Many Muslims insist on the local physical Ramadan is its migrating calendar. sighting of the moon to mark the beginning of The fact is that the old Arabic calendar was Ramadan, but others use the calculated time of based on lunar months and solar years. This the new moon or the Saudi Arabian declaration meant that the year was composed of 12 lunar to determine the start of the month. Since the months, but the Arabs of old times would allow new moon is not in the same state at the same for the shift of the months within the seasons time globally, the beginning and ending dates by adding an extra month every three years. of Ramadan depend on what lunar sightings This was known as ‘postponement’, the aim of are received in each respective location. As a which was to ensure that the months con- result, Ramadan dates vary in different coun- formed to both the seasons and the solar year. tries, but usually only by a day. This is due to Most historians give several reasons for ‘post- the cycle of the moon. When one country sees ponement’. One reason was the commercial the moon, mainly Saudi Arabia, the moon trav- and trade considerations of neighboring mar- els the same path all year round and that same kets, with the Syrian calendar in use in the moon seen in the east is then seen traveling Levant and the Coptic calen- towards the west. All the dar in Egypt. Another was to countries around the world have definite dates for certain see the moon within a 24 hour rituals, celebrations and festi- period once spotted by one vals (like the yearly pilgrim- country in the east. age, Hajj, and the Each year, Ramadan begins ancient open Okaz market, about eleven days earlier than for example), allowing these in the previous year. events to take place during Regardless of its history or specific seasons and climates. timing, Ramadan remains the Nowadays, however, month for purifying the spirit, Muslims observe an 11-day, doing good and seeking for- annual shift of Ramadan giveness and blessings. within each solar year. This is Again Ramadan Kareem! because Islam forbade ‘post- ponement’, considering it to (This article was compiled be a violation of the rules of from a variety of resources) the sacred months. A verse in

Meron Abraha, is journalist and web chief editor for Shaebia.org.

13 AFAR TRADITIONAL WEDDING by Meron Abraha

ritrea is a tradition. But most of the time the decision of the nation wedding relies on the uncles of the girl. E endowed More than the father, the uncles and the girl’s fam- with multi ethnic ily play a key role when it comes to the approval of groups, different lan- the wedding. It is after the approval of the uncles guages and cultures that the mother of the girl goes and tells her daugh- living in peace and ter that she is going to get married. At this point of harmony, each prac- time, both the families gather and decide the sched- ticing its own differ- ules for the time of the wedding. ent traditional cus- After the first step is done, both fathers of the bride toms. Among these and the groom proceed to the administrator of the diverse practices is village in Afar to the Derder or Sultan of the city. the traditional wed- The wedding is then officially approved and both ding customs of the Afar ethnic group. sides of the families finalize their legal duties. There are three ways of planning a wedding in It is after this that the exact timing of the wedding Afar ethnic group which is mostly similar to differ- is being decided. The wedding could be after sev- ent other ethnic groups in the country. Sometimes eral months or even a year. The men then depart the parents agree for marriage when a child is born after praying for the success of the wedding. and the male’s family chooses a bride and it grows Before three days from the wedding, there is a spe- solely by the choice of the man. cial ceremony prepared by women of the village The first thing the groom does is after he chooses a known as ‘Bookali.’ Bookali is prepared on this bride is informing his father and ask for his occasion which is scented with butter, different approval. Because his father could not only decide perfume and leaves so that the bride could put it on his son’s wedding, he calls his brothers and then her wedding day. Different programs are prepared the approval of the wedding is discussed within the for the ceremony the women prepare several days group discussions. During these discussions, the before the actual ceremony begins. They dig a father consults his son’s choice and asks if the girl small hole and put their container made of clay in is suitable. The uncles also discuss where and the hole for three days. This specific norm has which family the bride is from. If the family is d is- passed through six generations; it’s believed to be a tant one of the groom’s uncles suggest it’d be bet- good omen for the weeding if the women who par- ter if the groom w ould take his daughter. After ticipate in the making of the perfume butter for the long and exhaustive discussions, the groom is bride are still mar- asked again about the offer. But since a man can ried. That way the not be deprived of his choice in this culture, he gets smell of the perfume his approval from his father and his uncles. butter is believed to The men give their blessings and pray for the ful- be stronger so that fillment of their thoughts. Since the groom’s family the bride could put it has discussed in approving the wedding, what on her body on the comes next is informing the bride’s family. Then wedding day. The the family of the groom’s father head to the bride’s women are dancing residence. different songs After welcoming the guests, the bride’s father praising the girl and schedules the meeting between the two sides in her family. order to discuss the issues with the uncles of the During this ceremo- girl and his clan. In Afar, the clan is informed as a ny the mother of the

14 girl breeds the girl in It is mandatory that the Feima is informed about two or three corner any wedding ceremony in the villages just a day and the girl hides in before. The Feima then officially decides if the her friend’s house. wedding is going to be held or not. They could ban She hides there for the wedding if the father of the bride or groom has four to five days convicted any crime or not abide by the legislation before the wedding. of the Sultanate or see intact punishment can be The girl occasionally imposed upon the families. comes to her house This wedding has already been approved by the covered in order to Feima. So both the families are only waiting for the assist her mother beginning of signal to begin the wedding ceremo- with in the house- ny. At this time the groom chooses two of his best hold. The reason men and the head of the Feima chooses two for the why the girl hides is groom’s best men during the wedding. to avoid exposure to The Dekar, a traditional drum is played for the different invitees for the different ceremonies even honor of the groom and elders are presented with before the wedding day. different food provided by the groom’s family. The girl returns to her bed room just two days The women wearing glittering clots with their sil- before the weeding day along with her friends and vers, gold as well as other decorations on their hair, her friends sing different songs for her. After this, play and dance until dusk. Different traditional a man comes to the girl and moves het to the left dances such as Denkalit and Malebuwa play dur- and right as a sign of testing the girl’s endurance. ing this time. This tradition is known as Niksow. On the wedding day, the bride eats before she The girl could not stand from where she fell the attends the wedding for there is no time for her whole day until her friends come in the afternoon well of being by the legal procedures of the wed- to help her prepare for the wedding. ding. The person who does her hair for the wedding On the groom’s side, one of the best men gives the should also be some one married. groom a hair cut and prepares a head of washing The house for a honeymoon of the Afar wedding his body. The groom also washes his hair with an is prepared by the bride’s family. It is chosen to egg after a hair cut. One of his trusted men enclos- be further a way from the main house of the es the groom and ties a stick on his hand, known as bride. Therefore, the villagers gather to help the Ketel, which is not allowed to put it on the build the house after a message is sent early in the ground. After this, the groom goes out to eat a spe- morning through the Banda, already made of cial food prepared by his mother-in-law. The spe- antelope’s horn. cial food is known as Ara-Iskw ad a, which is made The eve of the wedding is then celebrated in the of milk, butter, rise and different spices. house of the Derder or the Sultan. The villagers It is said that this food is specially prepared for the then make for the beginning of signal of the strength of the groom and nobody starts to eat Derder at dawn by the Banda to precede the before he does. The groom is said to be even above wedding ceremony. his father forty days after he’s washed with Hanna. Everyone then goes and gathers in the house of the Similarly, the bride prepares for the wedding while Sultan Abdelqadir Dawd which is beautifully dec- her hair is being breaded while different plays and orated by the women in the village. This gathering dances are taking place. is to handle occasions to the members of Feima. The perfume butter prepared and buried in the With in the Feima, all the members of the legisla- hole for three days is opened and put in different tion above the age of 15 which serve as the main containers on the wedding day. Then the bride assistance of the Derder in the rules and regula- makes for her groom large dawn covered after tions of the Sultanate. going through all the ceremonies prepared for her.

Meron Abraha, is journalist and web chief editor for Shaebia.org.

15 Foto Lusci