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Chapter 103: The Horn of Africa: Galla, Waaq and Omo
We are continuing a little further northwards, to the region known as the Horn of Africa. This area, in contrast to that which has been described in the previous update, is much more arid, and the people living here had to meet much more urgent ecological challenges, such as gaining access to water.
View attachment 531355
Some animals living in the region, like Oryx beisa beisa, have two horns
This was at least true to the Cuchitic-speaking regions of the Shebelle Basin and surrounding regions. In the previous century we have witnessed the unification of many of the clans into the kingdom of Ogaden, while the northern coast had been under control of the Hadhramis (based in Salalah) and Suqutris.
View attachment 531350
Religion in the Horn of Africa region. The Oriental Orthodox dominate the north and Waaqefanna dominates the east. Between them, dark brown are the regions of unreformed pagan Cushitic beliefs
While the Waaqefanna religion did maintain its influence even in the later periods of the 13th century, the Kingdom of Ogaden as a unified realm ceases to exist, and various successor realms emerge. Among them, Šerafein as an independent city-state emerges, controlling the coastal regions, therefore known as the Lordship of Banaadir (1). Further westwards, we can notice the Boqordom of Rahanwein.(2), with the Boqor being a rough equivalent to a king. Given the unique historical developments of the Somali region, and its distinct religious system mean that these Cushitic titles will remain in use.
Ultimately, at the tip of the peninsula another mighty tribal confederation, the Darod arise. The Darod clans seized control over the area known to many of us as Puntland from Suqutri viceroys, who had no other option but to return as merchants to the coasts around Hafun.
View attachment 531347
Most of the Cushitic regions are depicted as being nomadic. While being cattle herders, this description tries to emphasize their clan system
Both the lordship of Banaadir and Rahanwein are however dependent on clever and efficient administration of irrigation and water management, thus becoming a hydraulic empire. Being as such, the realm necessarily becomes highly centralized, with little to no regional autonomy. Similar is the fate of Ogaden, which maintains a degree of unity in the inner regions of the Upper Shebele river.
The need to administer the hydraulic system and to prepare for droughts will necessarily result in the need to write down ideas and processes. This had previously been done using the Himyaritic script, however as the need of writing has become more and more urgent in the face of the droughts often experienced in the region, a distinct Somali writing system evolves, descended from the Himyaritic script, but also taking some influence from Geez writing as well.
View attachment 531351
A map of writing systems: orange is Geez script, blue is Qoraal (the name of the Somali writing system; Qoraal is the Somali word for writing) and yellow is Himyaritic.
The situation of subordinance to Hadhramawt in the north would not however continue in the long run, as the population of the city of Berbera rises in revolt and establishes their own merchant republic (3).This independence does not last long, however, as the area is conquered by the neighbouring Qafar Kingdom.
The Qafar kingdom, previously described as the Harar Kingdom, is one of the major realms existing in east Africa at this point in time. It has shifted its capital to Zeila, which has become a very prosperous and multicultural city, benefiting from its position at the Bab-el-Mandeb, on the valuable trade routes to India. The Qafar kingdom is populated by two major Cushitic peoples: mostly the Qafars(4), also known as the Danakil people inhabit the so-called Qafar Triangle, while the eastern maritime regions around Zeila and Berbera are populated by Warsangali clans of the Somali people.
View attachment 531358
Manicheism has not completely given place to Christianity within the borders of the Qafar kingdom, although it is in decline. Here, we can see a Manichean temple in the region
In the southern regions of the Ethiopian Highlands, we can spot a handful of emerging entities, out which few can be described as truly civilized. The Ughazdom (or High chiefdom) of Bale is a Galla (5) chiefdom adhering to the Waaqefanna religion. The Galla people are among the more influential peoples of eastern Africa, now adhering to the Waaq The Galla are divided into two major clans, the Borana and the Barentu. The Borana are located in what is known as eastern Kenya, while the Barentu can be localized nar the Ethiopian-Somali-Kenyan tripoint. The Galla remain a clan society, with a level of democracy present amongst them; they have however come under the influence of the Waaqefanna religion born among the Somali (6).
View attachment 531357
Coffee, named after the Kaffa province of the Kingdom of Damot, is one of the best known products of the Horn of Africa
Further northwards, we may witness the emergence of Sidamo, Hadiya and Gurage high chiefdoms, while in the southwest, we may see the Kingdom of Damot,which has expanded from its home region to the south, to incorporate Kaffa, Welamo and Ennarea. Control over these southern chiefdoms is loose, and is exercised through local chiefs, who pay tribute to the king of Damot.
View attachment 531348
A linguistic map of the region. Dark green in Cushitic, light green is Omotic, and Ethiopo-Semitic can be seen around Lake Tana
The kingdom of Damot is ethnically very diverse, with the Welayta peoples populating the northern core area, while the southern regions are populated by very diverse populations, such as the Nilotic tribes of Anuak, or various Omotic peoples, like the Kaffa or the Dawaro. In theory, Damot had an archbishop consecrated at Alexandria. In practice, the peoples of the southern part of the Kingdom have at best heard that there was a Christian god.
View attachment 531349
A political map of the Horn of Africa region. Qafar is depicted in green controlling Djibouti, Habesha is the yellow-green in northern Ethiopia, Medri Bahri is brown in Eritrea. Ultimately, Damot is depicted as red in SW Ethiopia
The Habesha Kingdom itself cannot be considered to be any hegemon in the region. True, it has taken over Shewa, but has lost the coastal regions populated by the Tigray peoples, which is known as the Kingdom of the Medhri Bahri (7). The Horn of Africa is thus home to a large number of fragmented polities, competing with one another, with the four most powerful competitors being Qafar, Damot, Habesha and Medhri Bahri. The Qafar appear to dominate the lowland depression caused by the Great Rift Valley; the Medhri Bahri seek to dominate the northern parts of the Ethiopian Highlands facing the Red Sea, and the Habesha are on their quest to dominate the watershed of the Blue Nile.
The Ethiopian Highlands are culturally very close to the regions of Himyar/Yemen. Without major religious differences, they are in fact considered as belonging to the same cultural region, similarly to as the Tamazgha (8) is considered to belong to the same cultural region as western Europe, united by language, religion and close communication.
Therefore, this update is also going to include the developments of southernmost Arabia. For their part, the merchants of Salalah in Hadhramawt have lost a minor war to Himyar, which pushes the border a little eastwards.
Due to the rise of the Naimans, a large share of the trade has shifted to the Red Sea out of their reach, much to the benefit of Himyar. For the Himyarites, the island of Suqutra has been a minor rival for the trade, but nevertheless, the island had to be subdued. Himyar has also expanded northwards to conquer Asir as well. As mentioned, Himyar is highly dependent on trade, and its coastal cities, such as Aden are home to a large number of Persian, Coptic, and Jewish merchants. The Al-Abna, Himyaritized descendants of Persians since the Sassanid Empire have for the most part assimilated and taken up local Himyaritic customs, but maintained their Manichean religion and continue to live as merchants in the coastal cities, comparable to diasporic communities of Jews, of whom also there exists a considerable community in Himyar.
View attachment 531352
The canonical jurisdictions of the Oriental Orthodox. Pink is the Coptic Church, yellow is the Himyaritic Church
With the Syriac Jacobite Church in decline, the Himyarites were able to be granted true autocephaly, and the Himyaritic Orthodox Church has been recognized as being an equal member of the Oriental Orthodox family of churches, on equal standing as e.g. the Armenian Church.
View attachment 531355
Some animals living in the region, like Oryx beisa beisa, have two horns
This was at least true to the Cuchitic-speaking regions of the Shebelle Basin and surrounding regions. In the previous century we have witnessed the unification of many of the clans into the kingdom of Ogaden, while the northern coast had been under control of the Hadhramis (based in Salalah) and Suqutris.
View attachment 531350
Religion in the Horn of Africa region. The Oriental Orthodox dominate the north and Waaqefanna dominates the east. Between them, dark brown are the regions of unreformed pagan Cushitic beliefs
While the Waaqefanna religion did maintain its influence even in the later periods of the 13th century, the Kingdom of Ogaden as a unified realm ceases to exist, and various successor realms emerge. Among them, Šerafein as an independent city-state emerges, controlling the coastal regions, therefore known as the Lordship of Banaadir (1). Further westwards, we can notice the Boqordom of Rahanwein.(2), with the Boqor being a rough equivalent to a king. Given the unique historical developments of the Somali region, and its distinct religious system mean that these Cushitic titles will remain in use.
Ultimately, at the tip of the peninsula another mighty tribal confederation, the Darod arise. The Darod clans seized control over the area known to many of us as Puntland from Suqutri viceroys, who had no other option but to return as merchants to the coasts around Hafun.
View attachment 531347
Most of the Cushitic regions are depicted as being nomadic. While being cattle herders, this description tries to emphasize their clan system
Both the lordship of Banaadir and Rahanwein are however dependent on clever and efficient administration of irrigation and water management, thus becoming a hydraulic empire. Being as such, the realm necessarily becomes highly centralized, with little to no regional autonomy. Similar is the fate of Ogaden, which maintains a degree of unity in the inner regions of the Upper Shebele river.
The need to administer the hydraulic system and to prepare for droughts will necessarily result in the need to write down ideas and processes. This had previously been done using the Himyaritic script, however as the need of writing has become more and more urgent in the face of the droughts often experienced in the region, a distinct Somali writing system evolves, descended from the Himyaritic script, but also taking some influence from Geez writing as well.
View attachment 531351
A map of writing systems: orange is Geez script, blue is Qoraal (the name of the Somali writing system; Qoraal is the Somali word for writing) and yellow is Himyaritic.
The situation of subordinance to Hadhramawt in the north would not however continue in the long run, as the population of the city of Berbera rises in revolt and establishes their own merchant republic (3).This independence does not last long, however, as the area is conquered by the neighbouring Qafar Kingdom.
The Qafar kingdom, previously described as the Harar Kingdom, is one of the major realms existing in east Africa at this point in time. It has shifted its capital to Zeila, which has become a very prosperous and multicultural city, benefiting from its position at the Bab-el-Mandeb, on the valuable trade routes to India. The Qafar kingdom is populated by two major Cushitic peoples: mostly the Qafars(4), also known as the Danakil people inhabit the so-called Qafar Triangle, while the eastern maritime regions around Zeila and Berbera are populated by Warsangali clans of the Somali people.
View attachment 531358
Manicheism has not completely given place to Christianity within the borders of the Qafar kingdom, although it is in decline. Here, we can see a Manichean temple in the region
In the southern regions of the Ethiopian Highlands, we can spot a handful of emerging entities, out which few can be described as truly civilized. The Ughazdom (or High chiefdom) of Bale is a Galla (5) chiefdom adhering to the Waaqefanna religion. The Galla people are among the more influential peoples of eastern Africa, now adhering to the Waaq The Galla are divided into two major clans, the Borana and the Barentu. The Borana are located in what is known as eastern Kenya, while the Barentu can be localized nar the Ethiopian-Somali-Kenyan tripoint. The Galla remain a clan society, with a level of democracy present amongst them; they have however come under the influence of the Waaqefanna religion born among the Somali (6).
View attachment 531357
Coffee, named after the Kaffa province of the Kingdom of Damot, is one of the best known products of the Horn of Africa
Further northwards, we may witness the emergence of Sidamo, Hadiya and Gurage high chiefdoms, while in the southwest, we may see the Kingdom of Damot,which has expanded from its home region to the south, to incorporate Kaffa, Welamo and Ennarea. Control over these southern chiefdoms is loose, and is exercised through local chiefs, who pay tribute to the king of Damot.
View attachment 531348
A linguistic map of the region. Dark green in Cushitic, light green is Omotic, and Ethiopo-Semitic can be seen around Lake Tana
The kingdom of Damot is ethnically very diverse, with the Welayta peoples populating the northern core area, while the southern regions are populated by very diverse populations, such as the Nilotic tribes of Anuak, or various Omotic peoples, like the Kaffa or the Dawaro. In theory, Damot had an archbishop consecrated at Alexandria. In practice, the peoples of the southern part of the Kingdom have at best heard that there was a Christian god.
View attachment 531349
A political map of the Horn of Africa region. Qafar is depicted in green controlling Djibouti, Habesha is the yellow-green in northern Ethiopia, Medri Bahri is brown in Eritrea. Ultimately, Damot is depicted as red in SW Ethiopia
The Habesha Kingdom itself cannot be considered to be any hegemon in the region. True, it has taken over Shewa, but has lost the coastal regions populated by the Tigray peoples, which is known as the Kingdom of the Medhri Bahri (7). The Horn of Africa is thus home to a large number of fragmented polities, competing with one another, with the four most powerful competitors being Qafar, Damot, Habesha and Medhri Bahri. The Qafar appear to dominate the lowland depression caused by the Great Rift Valley; the Medhri Bahri seek to dominate the northern parts of the Ethiopian Highlands facing the Red Sea, and the Habesha are on their quest to dominate the watershed of the Blue Nile.
The Ethiopian Highlands are culturally very close to the regions of Himyar/Yemen. Without major religious differences, they are in fact considered as belonging to the same cultural region, similarly to as the Tamazgha (8) is considered to belong to the same cultural region as western Europe, united by language, religion and close communication.
Therefore, this update is also going to include the developments of southernmost Arabia. For their part, the merchants of Salalah in Hadhramawt have lost a minor war to Himyar, which pushes the border a little eastwards.
Due to the rise of the Naimans, a large share of the trade has shifted to the Red Sea out of their reach, much to the benefit of Himyar. For the Himyarites, the island of Suqutra has been a minor rival for the trade, but nevertheless, the island had to be subdued. Himyar has also expanded northwards to conquer Asir as well. As mentioned, Himyar is highly dependent on trade, and its coastal cities, such as Aden are home to a large number of Persian, Coptic, and Jewish merchants. The Al-Abna, Himyaritized descendants of Persians since the Sassanid Empire have for the most part assimilated and taken up local Himyaritic customs, but maintained their Manichean religion and continue to live as merchants in the coastal cities, comparable to diasporic communities of Jews, of whom also there exists a considerable community in Himyar.
View attachment 531352
The canonical jurisdictions of the Oriental Orthodox. Pink is the Coptic Church, yellow is the Himyaritic Church
With the Syriac Jacobite Church in decline, the Himyarites were able to be granted true autocephaly, and the Himyaritic Orthodox Church has been recognized as being an equal member of the Oriental Orthodox family of churches, on equal standing as e.g. the Armenian Church.
- This literally meaning coast
- It may be useful to note the Somali honorific and court title
- Covering modern Somaliland
- Afar people, living in NE Ethiopia, Djibouti and SE parts of Eritrea
- The contemporary term for the Oromo is Galla. I know that today it is out of use, and may be considered derogatory, but in a different scenario, it may not be the case.
- The Waaqefanna is the Cushitic monotheistic religion, and with “pulling a Muhammad” it is among the serious competitors for religious dominance in eastern Africa. Being part of the Afro-Asiatic group, it is going to bare several similarities with the other Abrahamic religions, but being much more distinct, than islam.
- Largely synonymous to an enlarged Eritrea
- Maghreb
- Tomislav Addai
- Word Count: 1.5k