THE
NATIVES AND THE INDIGENOUS POPULATIONS OF ERITREA “THE KUNAMA AND THE
BARIA/NARA”
Many
historians, anthropologists and scholars have already researched and
written about how different we Eritreans are ethnically, linguistically
and culturo-traditionally.
According to those research-works, the Kunama and the Baria/Nara were
the first two ethnic groups which had put down their roots in the
Eritrean soil.
These two ethnic groups are known and classified as belonging to the
“Nil-Chary tribes”.
All the
other seven, today forming the nine Eritrean ethnic groups, are either
immigrants or of mixed races.
Concerning the sensitive land issue in Eritrea, particularly regarding
the western lowlands inhabited by the Kunama and the Baria/Nara
populations, Ras Alula had spearheaded a genocide type of war against
those tribes the effects of which linger to these very days.
The
past rulers of Eritrea, though recognising the land belonging to these
two ethnic groups, had given themselves and the other ethnic groups an
ample freedom to inhabit as well as administer the land. The Italians
and the British were said to have been very aware that the Tigrian
populations were always the ones creating problems in matters of land
use.
However, in order to facilitate their own territorial interests as well
as allow other populations to have some access, they invented the
principle of the “Terreno Demaniale” (State Land) in the western
lowlands of Eritrea thus practically creating more conflicts and hatreds
among the local populations.
One-hundred-and-fifteen (115) years have elapsed since Ras Alula’s
failed attempts and there is no question that, the Kunama ethnic group
has been suffering ever since.
It had
enjoyed a short period of peace during the Italian colonisation but when
the British came the conflicts between the Tigrians and the Kunama
people began anew and “land” has always been the main point of
contention.
In
the past, the main stream of the Eritrean Tigrian component had always
opted for the union with Ethiopia which it did take place. They have
always shown clear signs of volatility in the Eritrean affairs,
arrogance and a great desire for dominance over the other Eritrean
ethnic groups.
In
the 1960s, some Eritrean Tigrians, ignoring their past and following the
main stream of the western Eritrean populations, changed side to fight
against the Ethiopian domination.
The
western Eritrean lowlanders however, had their scepticism conscious of
the Eri-Tigrians volatility. Many of them in fact, had remained faithful
to their “mother-land Ethiopia” but few others, like Iasayas Afwerki &
co., joined the Jebha 1966, as if he and his colleagues had been
motivated by genuine intentions.
After a
few years, in 1970, Isayas, together with 9 of his closest friends,
decided to split from the Jebha to form his own group.
Without
going into details to fathom out also the failures of Jebha, let us
state that, with that decision, Isayas had begun a purely Tigrian
movement as quite a number of that ethnic group members immediately
joined followed by an ever-increasing number of other Tigrians from the
Eritrean as well as from the Ethiopian cities, towns and countryside.
The
principle of “NHNAN ILAMANAN” was
born then and developed over the years.
It was
a clear call to strive not only to fight against the enemy but also to
gain dominance over and subjugate the western Eritrean populations.
Adopting very fine tactics, the EPLF attracted also the sympathy of the
Ethiopian Tigrians and together it succeeded in defeating and expelling
Jebha from the Eritrean into the Sudanese soil. This was a well-planned
and carefully carried out political move which gave Isayas and his
friends an absolute dominance in the Eritrean fields.
In
1991, Eritrea got its independence
and
that too with the help and consent of the Ethio-Tigrians. The political
independence of Eritrea meant more plights for the western-lowland
populations. The great majority of the Eritrean refugees were and are
either lowlanders or the supporters of Jebha and its sub-groups.
Isayas
has been occupying the Eritrean seat claiming to have brought the
Eritrean independence.
One
day, at a meeting, Isayas was said to have told his ministers that, in
reality, the Eritrean seat should be occupied by the people of the
western Eritrean lowlands, but that because of their weaknesses, the
Tigrian contingent is occupying it instead.
Asked
by his ministers why he had come out with such a controversial
statement, Isayas was said to have retorted that he had told them the
truth. This story had not been fabricated but it was confided by the
ministers themselves at a later time. They reported that, Isayas went so
far as to state that, had it not been because of the lack of courage of
the western lowlanders, the hilghlanders would not be now holding the
political power in Eritrea.
Perhaps
it was the first and the only time Isayas told the truth, but there is
some objectivity in his statement.
As primary Eritrean natives, we, the Kunama and the Baria/Nara
populations, know our human and social rights and how to implement them
on the bases of our traditional laws and interests. The Tigrian
component has no right to infringe and impose its cultural and
territorial domain upon us. The land issue has to be resolved in the
context of our laws and traditions.
From
now on. We Kunama are neither to step backwards nor stay still and let
others dictate on us and on our affairs. Our determination to claim for
and defend our social and territorial rights is as strong as our demand
for an equal share in the Eritrean political power.
We are
therefore requesting the present and the future Eritrean governments to
recognise, respect and protect our ethnic rights, rescind the present
land law, re-instate our traditional land ownership and administrative
systems.
The
Eri-Tigrians have to eliminate their attitudes of despise,
discrimination and arrogance on our regards. Eritrea has to heading
towards a total justice of its political dispensation and equality of
its diverse ethnic components.
Let
each Eritrean ethnic group live according to its own social and
customary laws, if we desire peace and tranquillity to rain over Eritrea
and over the Eritrean societies.
As long
as the present social, political and territorial laws exist, Eritrea may
be heading for and falling back into new ethnic conflicts which could be
transmitted from generations to generations thus lasting much longer
than the 30-years of its liberation movement.
If the
Eritrean ethnic groups and their diverse cultural heritage are not given
their due respect and protection, we may be facing permanent problems in
the future.
We
Kunama have never invaded the Tigrian territories nor given any problems
to their inhabitants as the Tigrians are now doing in the Kunama Land
and to the Kunama people.
We know
and expect the Kunama Land as such to be administered by its own natives
and on the bases of their own traditional and customary laws; to meet
the expectations and needs of its prime inhabitants.
We have
been stressing on this point for quit sometime, we are stressing on it
now and we shall be stressing on it even more firmly in the times to
come as we believe it to be a point of tantamount importance.
The
Australian “Aborigines”, had suffered for years till one day they rose
up to claim for their native rights and got them. Faced with a
legitimate and legal demands, the Australian whites had no other choice
but remunerate the natives. The Australian people and government,
realising how important a cultural heritage could be for an ethnic
group, did not hesitate to solve such a basic and vital human problem.
The
Eritrean government too has to apply identical principles in matters of
ethnic values such as land, traditions and cultural issues.
The
present Eritrean regime has expropriated the land of the “Sahel
Hawashawit” and resettled them in the Kunama Land.
When on
earth, had the natives of Sahel ever known the Kunama Land before if not
only as cow-herds?
The
Kunama Land is not and should not to be turned into a national refugee
camp.
This
has to be taken into a great consideration both by any Eritrean
government as well as by all those other ethnic group members who
believe that the principle of the “State Land” is a free license for
invading and occupying the Kunama Land at will.
We
Kunama have been often telling the present Eritrean regime and stressing
the point that, such inhuman and unilateral decision to bring about
demographic disruptions are likely to create constant resentments and
conflicts among the local populations but, as the Italians would say,
“il cane che abbaia non morde”, meaning, “a barking dog does not bite”,
the PFDJ regime has been letting our cries fall on “deaf-ears”.
The
many topics we Kunama have been so far covering and shall be covering in
our web-site are not motivated by either “fun or hobby” but by an urgent
need to send our message across that our Kunama people have reached the
point of saying, ”enough is enough” with the problems we Kunama have had
to live with but that actually they are the creation of external forces
operating in our territory.
Let us
not forget that a movement by the western lowland populations has always
had lasting effects in Eritrea.
Let us
also remind our readers that, when we use the definition “the
Eri-Tigrian ethnic group” and comment on its negative attitude and
arrogant behaviour, we do not mean all the “Tigrigna-speaking
components” but only those who, throughout the Eritrean history played
and are playing a double, exclusive, arrogant and a greedy role in
Eritrea and in the Eritrean society. They are not to unite but to divide
our nation and nationalities.
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