The national unity of a people should be viewed the context of the
historical development of its socio-economic formation. As stated in
the introduction of this report in developing societies the process of
the emergence of nations took place under colonial rule. Though
colonialism played a catalyst role in the formation of nations, it did
not smash the backward socio-economic fabric and transform them into
developed industrial economies. Moreover, the structural changes
brought about by colonialism did not affect all sections of the
societies equally. This reflected in the different levels of
nationalism of the people of the nation. Thus, the task of nation
building which was left uncompleted by colonialism becomes the primary
task of the political forces or organizations that lead the
anti-colonial struggles or the post-colonial movements. In the final
analysis, the nationalism of a political organization is judged by its
competence, in assuming this responsibility.
Generally speaking, the Eritrean people comprise nine nationalities.
Since these nationalities did not to the same extent fulfill the
criteria of geographical unity, an integrated and developed economy
and a common psychological make up, they could not in the conventional
sense be called nationalists. And the religious factor which affects
the spiritual and psychological make up complicated the issue.
Similarly, since the common sentiments and structures of the
nationalities was not properly developed, narrow tribal, clan, ethnic
and religious sentiments used to prevail. Moreover, the influence of
these narrow sentiments in the rural peripheries, where it was strong,
differed from that in the urban areas where it was weak. In discussing
the question of nationalities, their rights and their equality, we
should take these facts into consideration.
The Tigrigna speaking nationality inhabiting the highlands of Eritrea
was in comparison to other nationalities a cohesive section of
Eritrean society. Besides one language, it shares a sedentary
agricultural economic order, similar administrative laws and
traditions and a similar psychological make up. Moreover, aside from a
minority of Moslems, and despite differences on minor significance
between the Orthodox, Catholics and protestant Churches members of
this nationality are followers of one religious faith. The religious
factor therefore, favors cohesion rather than division. Provincial and
district differences exist, but, their influence is secondary. The
highlands were also an area where colonialism had greater interest
(mainly economic0 and in which it built towns and expanded
infrastructure, there by dismantling the traditional socio-economic
structure and exerting a relatively greater cultural influence.
However, colonial influence did not affect all Tigrigna speakers to
the same degree.
The Tigre speaking nationality spreads over the (then) provinces of
Semhar, Sahel, parts of Senhit and Barka. In addition to their wide
dispersal, some are sedentary, others nomadic; some farmers, the rest
pastoralists, some are coastal people others not; most live in the
lowlands, a few in the highlands. With the exception of a small
minority of Christians, the Tigre are adherents to Islam. They are
also closely tied together by common spiritual and cultural
sentiments, even though their administrative laws affected by their
economic formations differ slightly. The cultural level of the Tigre
speaking people varies according to the degree of Italian colonial
influence. Consequently, provincial sentiment predominates in the
towns and adjacent areas, while tribal and clan ties and sentiments
are stronger in the outlying areas.
The Bilen speaking nationality, which inhabits parts of (then) Senhit
is bilingual because it is surrounded by the Tigre speaking people.
Some of the Bilen also speak Tigrigna as a third language, influenced
by their religion and location. The Bilen are sedentary and their
means of livelihood is primarily agriculture. The Bilen are partly
Moslem and partly Christian. This difference is however, overshadowed
by their strong economic, ethnic and cultural ties. Since the moderate
climate, fertility and strategic location of the areas they inhabit
attracted Italisn interest, the socio-economic structure as well as
the culture of Bilen was greatly influenced by Italian colonialism.
Among the Bilen, regional sentiments prevail over tribal and clan
attachments.
The Afar speaking people that inhabit the (then) Damkalia region
constitute a nationality with geographic unity. Except for those
practicing agriculture in restricted localities, most of the Afar are
nomadic pastoralists, while those inhabiting the Red Sea coast depend
on fishing and commerce. Among the Afar, who are all Moslems and have
common administrative laws and practices, nationality sentiments are
strong. But so too are tribal and clan attachments. Thus, both
sentiments are found overlapping in many of their traits.
Even though the Italian colonialists were attracted by the economic
potential of Dankalia and the strategic importance along the sea, they
found its climate inhospitable, and their influence was restricted to
the vicinity of Assab. Aside from those inhabiting Assab and its
environs, they only other section of the Afar nationality influenced
by modern “civilization” were the inhabitants of northern Dankalia who
maintained commercial and cultural ties with Massawa.
Written by Yishak Yared
Received on Fri Nov 16 2012 - 19:15:42 EST
