Islam in World Cultures: Comparative Perspectives - Islamic Books ...
Islam in World Cultures: Comparative Perspectives - Islamic Books ... Islam in World Cultures: Comparative Perspectives - Islamic Books ...
Religion, Language, and Nat i o n a l i s m 2 4 9ance of their Islamic religious rituals. All of this had its effect on thespread of the Islamic religion and the increase in its followers. Thebiggest example of that Arab immigrant influence was on the city of DireDawa, which is the third-largest Ethiopian city and located in theprovince of Harar, where Arabic gained ascendancy over all the languagesand dialects, including Harari and Amharic, because of the densityof existence of Arabic, which caused the Arabization of other langu a g e s .And to the Arabs who immigrated to them, the Abyssinian Muslimssincerely showed all kindness, and their respect was the greatest, and theygave to them their daughters to marry, and enabled them to farm lands.They accorded them love and honor and dignity that exceeds description.And all that regard and generosity is a link in the relationship thatbinds Arabs through the merciful Prophet Mustafa [that is, Muhammad],may the prayers of God, and peace, be upon him. And the brotherhood in God was so beautiful and respectful that most of the immigrantsforgot their people and their nations, and they got used to thec o u n t ry and its people and were reassured by the abundant life, the love,and the exquisite hospitality that encircled them. Most of these Arabswere from simple rural areas and left their country in search of sustenance.They kept to their religion and its culture, like religious zeal, goodrepute, haughtiness over vile things, and adherence to religious rituals.They brought up their women and children like that, or, say they exertedtheir greatest effort in that direction. And they were deserving of theh o n o r, the welcoming and the open-armed reception with which theywere met.It is worth mentioning that Islam spread widely among the pastoraltribes that remained away from the influence and authority of the feudalOrthodox Church, where the imposition of the serfdom system on theinhabitants was associated with the order to convert to Christianity. Indicativeof that were the pastoral Arsi tribes, who live in the province ofArsi, southwest of the province of Harar, who converted to Islam, whilethe Darasa and Guji tribes in the province of Sidamo [in the south] remaineddifficult for Christianity, which makes them a good target for Islamicmissionary work.Religion occupies a broad and very important part in the Orthodoxp e r s o n ’s life. This is apparent from the large number of priests andmonks [and from] the increase in symbols, rites, rituals, and religiousevents devoted to the saints, to the extent that no day in the year was lackingthem. For these link the Christian to his church through strong ties,which are strengthened by the traditional separation from other Christiansects and from Islam, which is the issue that creates a state of reli-
2 5 0Islam i n World Cult u r e sgious fanaticism that, fortunately, did not reverse the loyalty of the Muslimsto previous conditions mentioned above. Therefore, even if the Orthodoxperson left his faith, he always remained a goal difficult to obtainin the face of Muslim missionaries, despite the existence of individualcases that are not statistically significant. This mutual aversion restrictedinteraction between the followers of the two religions. Behavioral appearancesstrengthened this aversion, such as the Muslim refusal to eat meatslaughtered by Christians, in spite of the Qur’anic text declaring it permissible,and similarly, the refusal to ever marry Christian women. Likethe fanatical Christian washes many times or gets rid of utensils that theMuslim touched, hatred and similar things are fanatical behavior.NotesFor the funding that made research for this chapter possible, thanks and appreciationare due to the Social Science Research Council International PredissertationFellowship, Fulbright-Hays, and the We n n e r-Gren Foundation forAnthropological Research.1 . This paragraph and the following are based on Anonymous 1930.2 . Its pagination runs 6–13, but I never saw any other pages from the larger documentof which this is clearly one part. I would like to thank Malik Balla for checkingmy translation against the original Arabic version.3 . In fact, this practice can be traced back much further, though under a differentguise. In the mid-1950s, elderly Harari reminiscing about the then largely defunct m u-g a d s (that is, formal groups of young boys and girls) described similar activities, especiallyduring the Arafa feast (Duri 1955, 15).4 . Legal in Ethiopia, as well as Great Britain and other countries in Europe, q a t is illegalin Saudi Arabia, other strictly Islamic nations, and the United States. In Harar, it ischewed weekly by a majority of adult men and many adult women.5 . The basic unit of currency was provocatively named the nakfa, the name of abattlefield where Eritrean forces won a major victory over Ethiopian forces in 1988.6 . Somali support was influenced by fears that instability in southern Somaliawould spread into eastern Ethiopia, and Harari support was influenced by the fear ofOromo domination.7. There is, sadly, a horrific exception. It was clear to me that feelings in Hararand Jijjiga toward Eritrea and Eritreans varied widely from those dominant in AddisAbaba. Because the two eastern cities were largely insulated from the conflict and becauseof the constant bombardment of government propaganda and the despicabledeportations of Eritreans and Ethiopians of Eritrean descent, people there supportedthe Ethiopian cause but expressed concern for their Eritrean “brothers and sisters.”In Addis Ababa, nationalist fervor and anti-Eritrean hostility had been stirred up to afar greater degree, and in many cases, the deportees (as well as “mixed” Eritrean-
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Religion, Language, and Nat i o n a l i s m 2 4 9ance of their <strong>Islam</strong>ic religious rituals. All of this had its effect on thespread of the <strong>Islam</strong>ic religion and the <strong>in</strong>crease <strong>in</strong> its followers. Thebiggest example of that Arab immigrant <strong>in</strong>fluence was on the city of DireDawa, which is the third-largest Ethiopian city and located <strong>in</strong> theprov<strong>in</strong>ce of Harar, where Arabic ga<strong>in</strong>ed ascendancy over all the languagesand dialects, <strong>in</strong>clud<strong>in</strong>g Harari and Amharic, because of the densityof existence of Arabic, which caused the Arabization of other langu a g e s .And to the Arabs who immigrated to them, the Abyss<strong>in</strong>ian Muslimss<strong>in</strong>cerely showed all k<strong>in</strong>dness, and their respect was the greatest, and theygave to them their daughters to marry, and enabled them to farm lands.They accorded them love and honor and dignity that exceeds description.And all that regard and generosity is a l<strong>in</strong>k <strong>in</strong> the relationship thatb<strong>in</strong>ds Arabs through the merciful Prophet Mustafa [that is, Muhammad],may the prayers of God, and peace, be upon him. And the brotherhood <strong>in</strong> God was so beautiful and respectful that most of the immigrantsforgot their people and their nations, and they got used to thec o u n t ry and its people and were reassured by the abundant life, the love,and the exquisite hospitality that encircled them. Most of these Arabswere from simple rural areas and left their country <strong>in</strong> search of sustenance.They kept to their religion and its culture, like religious zeal, goodrepute, haught<strong>in</strong>ess over vile th<strong>in</strong>gs, and adherence to religious rituals.They brought up their women and children like that, or, say they exertedtheir greatest effort <strong>in</strong> that direction. And they were deserv<strong>in</strong>g of theh o n o r, the welcom<strong>in</strong>g and the open-armed reception with which theywere met.It is worth mention<strong>in</strong>g that <strong>Islam</strong> spread widely among the pastoraltribes that rema<strong>in</strong>ed away from the <strong>in</strong>fluence and authority of the feudalOrthodox Church, where the imposition of the serfdom system on the<strong>in</strong>habitants was associated with the order to convert to Christianity. Indicativeof that were the pastoral Arsi tribes, who live <strong>in</strong> the prov<strong>in</strong>ce ofArsi, southwest of the prov<strong>in</strong>ce of Harar, who converted to <strong>Islam</strong>, whilethe Darasa and Guji tribes <strong>in</strong> the prov<strong>in</strong>ce of Sidamo [<strong>in</strong> the south] rema<strong>in</strong>eddifficult for Christianity, which makes them a good target for <strong>Islam</strong>icmissionary work.Religion occupies a broad and very important part <strong>in</strong> the Orthodoxp e r s o n ’s life. This is apparent from the large number of priests andmonks [and from] the <strong>in</strong>crease <strong>in</strong> symbols, rites, rituals, and religiousevents devoted to the sa<strong>in</strong>ts, to the extent that no day <strong>in</strong> the year was lack<strong>in</strong>gthem. For these l<strong>in</strong>k the Christian to his church through strong ties,which are strengthened by the traditional separation from other Christiansects and from <strong>Islam</strong>, which is the issue that creates a state of reli-