Friday, 1 August 2025

Günter Schröder's interviews with 12 ELF cadres and fighters PART 4 and last

 

This document presents PART 4  and the last part of  Günter Schröder's interviews, featuring conversations with  12 ELF cadres and fighters:   

Musie Dagnew, Seyoum Ogbamichael, Taha Mohamed Nur, Tekle Melekin, Tesfamariam Assefaw, Tesfay Gebremariam, Tewolde Gebresellasie/Musie Dagnew, Tewolde Gebresellasie, Tsegay Kahsay, Omer Damer, Woldeab, Woldeyesus Ammar

يقدم هذا الجزء الرابع والاخيرمن مقابلات غونتر شرودر حوارات مع ١٢ من كوادر ومقاتلي جبهة التحرير الإريترية ، وهم: موسيي دانيو، سيوم عقبا ميكئيل، طه محمد نور، تخلى ملكين، تسفاماريام أسفهاو، تسفاي قبرماريام، تولدي قبرسلاسي / موسيي دانيو، تولدي قبرسلاسي، تسفاي كحساي، عمر دامر، ولدآب، ولديسوس عمار.

https://www.mediafire.com/file/6z7nakj5go45bv0/Gunter+Schroeder+interview+with+12+ELF+cadres+and+fighters++Part+4.pdf/file

Günter Schröder's interviews with 12 ELF cadres and fighters PART 3

Günter Schröder's interviews with 12 ELF cadres and fighters PART 3


This document presents PART 3  of  Günter Schröder's interviews, featuring conversations with 12 ELF cadres and fighters:  Jaafer Ali Assad, Mohamed Adem Idris Nur, Mahmoud Mohamed Saleh, Mohamed Omer Abdella (Abu Tayara), Mohamed Adem Gesir, Mohamed Saleh Humed,  Mohamed Omer Yahya, Mohamed Osman Izaz, Mehreatab Afworki, Mohamed Saad Adem, Mohamed Seid Berhatu, Mohamed Burhan Blatta. Additional interviews will be published in subsequent parts.

يقدم هذا الجزء الثالث من مقابلات غونتر شرودر حوارات مع ١٢ من كوادر ومقاتلي جبهة التحرير الإريترية ، وهم: جعفر علي أسد، محمد آدم إدريس نور، محمود محمد صالح، محمد عمر عبد الله (أبو طيارة)، محمد آدم قسير، محمد صالح حمد، محمد عمر يحيى، محمد عثمان ازاز، محرتآب أفورقي، محمد سعد آدم، محمد سعيد برحتو، ومحمد برهان بلاتة. وستُنشر مقابلات إضافية في الأجزاء القادمة.

https://www.mediafire.com/file/3rmsk3h4dxcq03v/Gunter+Schroeder+interview+with+12+ELF+cadres+and+fighters++Part+3.pdf/file

Thursday, 31 July 2025

Günter Schröder's Interviews with 13 ELF cadres and fighters Part II

 

Günter Schröder is a German scholar renowned for his extensive research on Eritrea and the broader Horn of Africa. His work includes numerous in-depth interviews with leaders and veteran fighters of the Eritrean Liberation Front (ELF), providing valuable insights into the movement's history and dynamics.

This document presents PART 2  of his interviews, featuring conversations with  13 ELF cadres and fighters: Abdella Hassen, Abdelgadir Jelani, Abdulkarim Ahmed, Abubaker Mentai, Ahmed Suri, Assefaw Berhe, Esayas Redeab, Fessahaye Gebremichael, Gebrai Woldesellasie, Gemi Hamid, Adem Mohamed Hamid Gendefil, Genet Adam Hateghiorgis Abraha.  Additional interviews will be published in subsequent parts.

غونتر شرودر،  باحث ألماني مرموق، يشتهر بأبحاثه الواسعة حول إريتريا ومنطقة القرن الأفريقي بشكل عام. ويتضمن عمله عددًا كبيرًا من المقابلات المتعمقة مع قادة وكوادر من جبهة التحرير الإريترية ، مما يوفر رؤى قيّمة حول تاريخ الحبهة وديناميكياتها.

يقدم هذا الجزء الثاني من مقابلاته، ويضم حوارات مع 13 من كوادر ومقاتلي الجبهة: عبد الله حسن، عبد القادر جيلاني، عبد الكريم أحمد، أبو بكر منتاي، أحمد سوري، أسفهاو برهي، إسحاق ردئاب، فسهايي قبرمكئيل، قبراي ولدسلاسي، جمع حامد، آدم محمد حامد قندفل، قنت آدام، وهبتقورقيس أبرها. وستُنشر مقابلات إضافية في الأجزاء القادمة.


https://www.mediafire.com/file/f3765q1j8pq0lie/Gunter+Schroeder+interview+with+13+ELF+cadres+and+fighters++Part+2.pdf/file

Günter Schröder interviews with ELF Leaders and Veterans: Part I

 

Günter Schröder is a German scholar renowned for his extensive research on Eritrea and the broader Horn of Africa. His work includes numerous in-depth interviews with leaders and veteran fighters of the Eritrean Liberation Front (ELF), providing valuable insights into the movement's history and dynamics.

This document presents the first installment of his interviews, featuring conversations with Ahmed Nasser, Tesfay Degiga, Huruy Tedla Bairu, Ibrahim Mohamed Ali, Idris Mohamed Adem, Idris Osman Glaidos, Mohamed Saeed Nawed, and Osman Saleh Sabbe. Additional interviews will be published in subsequent parts.


غونتر شرودر هو باحث ألماني بارز أجرى بحوثًا معمّقة حول إريتريا بشكل خاص، ومنطقة القرن الأفريقي بشكل عام. وقد أجرى العديد من المقابلات مع قادة جبهة التحرير الإريترية (ELF) والمقاتلين القدامى في صفوفها، وغيرهم، مما ألقى الضوء على مسيرة الجبهة وتاريخها.

هذا هو الجزء الأول من مقابلات غونتر شرودر مع عدد من قادة جبهة التحرير الإريترية: أحمد ناصر، تسفاي دقيقا، هِرُوي تدلا بايرو، إبراهيم محمد علي، إدريس محمد آدم، إدريس عثمان جلايدوس، محمد سعيد ناود، وعثمان صالح سَبِّي. وستتبعها مقابلات أخرى لاحقًا.

https://www.mediafire.com/file/arrtstb7h0q1sue/Gunter+Schroeder+interview+with+9+ELF+leaders+Part+I.pdf/file

Friday, 25 July 2025

The Story of Extraordinary Loyalty by an Afar Young Man, Ismail Hassan, Who Guarded a Buried Weapons Depot of the Eritrean Liberation Front in Dankalia for 13 Years

 

The Story of Extraordinary Loyalty by an Afar Young Man, Ismail Hassan, Who Guarded a Buried Weapons Depot of the Eritrean Liberation Front in Dankalia for 13 Years

This story was narrated by Alamin Omar Osman in the Agordat group:

In October 1994, our battalion was deployed as part of the 491st Division in the Dankalia region, specifically in the area of Kiluma. We were undergoing regular military training when, on one November night, it was decided that we would conduct a night exercise known as Gu'zo Agri (a night march). We set off on foot from the outskirts of the Kiluma camp, with our intended destination being Mount Musa, located at the border triangle of Eritrea, Ethiopia, and Djibouti. However, our route was later altered to head southwest.

While marching in the darkness, our company commander, Wedeqshi, ordered us to halt after he heard the sound of a radio coming from an isolated area. Three soldiers were dispatched to investigate the source of the sound, and to our surprise, they found a man holding a radio. His name was Ismail Hassan, an Afar by ethnicity.

The commander immediately began questioning him: “What brought you to this remote place?” Ismail confidently replied, “I am guarding buried weapons that belong to the Liberation Front.” He pointed to the site, leaving us all astonished, since the Liberation Front had withdrawn from Dankalia back in 1981.

The first platoon quickly moved to the indicated location and escorted Ismail with us. The following morning, three military trucks of the Ural type arrived, and the depot was opened. It was filled with ammunition crates and some light to medium weapons, which were then transported to maintenance warehouses for inspection.

Despite Ismail’s clear display of patriotic devotion, he was arrested on the charge of “concealing weapons,” a move that sparked wide controversy among us. Later, an emergency meeting was held for all members of the brigade, during which the brigade commander addressed us, emphasizing that what Ismail had done was a rare example of loyalty to the nation. He said: “The Liberation Front ended years ago, yet it seems your father Ismail continued to dream of its return. Some of you complain about standing guard for one hour, while this man guarded a site for more than 13 years.”

Ismail later explained: “I expected the Front to return until 1990, so I made sure to come every three days to guard the site. After that, once a week. And after liberation, I started coming once a month depending on my circumstances. It was by coincidence that I happened to be here today when you passed by.”

This story embodies the loyalty of the fighters of the Eritrean Liberation Front and their deep commitment to their homeland and people. For them, the Front was a matter of life or death — Jabha or death.

قصة وفاء استثنائي لشاب عفري، إسماعيل حسن، الذي حرس مستودع اسلحة مدفونة لجبهة التحرير الإرترية في دنكاليا لمدة ١٣ عاما

 

قصة وفاء استثنائي لشاب عفري، إسماعيل حسن، الذي حرس مستودع اسلحة مدفونة لجبهة التحرير الإرترية في دنكاليا لمدة ١٣ عاما

روى هذه القصة الامين عمر عثمان في مجموعة اغردات:

في أكتوبر من عام 1994، تم توزيع كتيبتنا ضمن الفرقة 491 في إقليم دنكاليا، وتحديدًا في منطقة كيلوما. كنا نتلقى تدريبات عسكرية بشكل منتظم، حتى جاءت إحدى ليالي نوفمبر حين تقرر تنفيذ تمرين ليلي يُعرف بـ "كعز أقري" (طابور سير ليلي). انطلقنا سيرًا على الأقدام من أطراف معسكر كيلوما، وكانت وجهتنا المقررة نحو جبل موس الواقع على المثلث الحدودي بين إريتريا، إثيوبيا، وجيبوتي. ولكن لاحقًا تم تغيير الاتجاه نحو الجنوب الغربي.

وأثناء المسير في الظلام، أمر قائد السرية، ودقشي، بالتوقف بعد أن التقط صوت مذياع قادم من مكان منعزل. تم إرسال ثلاثة من الجنود لاستكشاف مصدر الصوت، وكانت المفاجأة أن وجدوا رجلاً يحمل مذياعًا، يُدعى إسماعيل حسن، من قومية العفر.

باشر القائد التحقيق معه فورًا وسأله: "ما الذي أتى بك إلى هذا المكان النائي؟"، فأجاب إسماعيل بثقة: "أنا أقوم بحراسة أسلحة مطمورة تعود لجبهة التحرير". أشار بيده إلى الموقع، وقد أصابتنا جميعًا الدهشة، إذ أن جبهة التحرير كانت قد انسحبت من دنكاليا منذ عام 1981.

تحركت الفصيلة الأولى بسرعة إلى الموقع، وتم اقتياد إسماعيل معنا. وفي صباح اليوم التالي، حضرت ثلاث شاحنات عسكرية من نوع "أورال"، وتم فتح المستودع الذي كان مليئًا بصناديق الذخيرة وبعض الأسلحة الخفيفة والمتوسطة، حيث جرى نقلها إلى مستودعات الصيانة لفحص حالتها.

رغم ما أظهره إسماعيل من إخلاص وطني، فقد تم اعتقاله بتهمة "التستر على أسلحة"، وهو ما أثار جدلاً واسعًا في أوساطنا. لاحقًا، عُقد اجتماع طارئ لجميع أفراد اللواء، تحدث فيه قائد اللواء مؤكدًا أن ما قام به إسماعيل يُعد مثالًا نادرًا في الوفاء للوطن، وقال: "جبهة التحرير انتهت منذ سنوات، ولكن يبدو أن والدكم إسماعيل ظل يحلم بعودتها. أنتم تتململون من حراسة ساعة واحدة، بينما هذا الرجل ظل يحرس موقعًا منذ أكثر من 13 عامًا".

أوضح إسماعيل لاحقًا قائلًا: "كنت أتوقع عودة الجبهة حتى عام 1990، فكنت أحرص على الحضور كل ثلاثة أيام للحراسة، وبعد ذلك مرة واحدة في الأسبوع. وبعد التحرير، أصبحت أزور الموقع مرة واحدة شهريًا حسب ظروفي، والصدفة جعلتني أكون هنا اليوم عندما صادف مروركم".

تجسّد هذه القصة وفاء مناضلي جبهة التحرير والتزامهم العميق تجاه وطنهم وشعبهم. فقد كانت الجبهة بالنسبة لهم قضية حياة أو موت — "جبهة او موت".

 


Saturday, 19 July 2025

وثيقة حزب العمل الديمقراطي الإرتري A Publication of ELF's Clandestine Party

 

 وثيقة حزب العمل الديمقراطي الإرتري الحزب السري لجبهة التحرير الإرترية




مضت سنوات عديدة منذ آخر مرة بحثت فيها عن وثائق تتعلق بحزب العمل السري التابع لجبهة التحرير الإريترية. تواصلت مع قادة وكوادر وأعضاء سابقين في الجبهة، لكن لم أعثر على أي أثر لهذه المواد. وأخيرًا، وبفضل ياسين محمد عبد الله، حصلت على "الغد" لسان حال حزب العمل الديمقراطي الإرتري، العدد ١٥ ٱكتوبر ١٩٨٠، ومكتوب باللغة العربية. صدر هذا العدد بعد شهرين فقط من الهجوم المشترك الذي شنّه كل من الجبهة الشعبية لتحرير إريتريا والجبهة الشعبية لتحرير تيقراي. ويتضمن افتتاحية كتبها الأمين العام آنذاك، الزين ياسين.

تكشف محتويات النشرة أن الحزب، والجبهة التي كان من المفترض أن يقودها، كانا يعيشان أزمة عميقة. ورغم أن الأمر لم يُصرّح به بشكل مباشر، إلا أن من الواضح أن تداعيات الهجوم المشترك كانت، جزئيًا، من صُنع الحزب نفسه، الذي كان يعاني من انقسامات قيادية حادة. لقد كان الأمر أشبه بقراءة نعي الحزب

:يمكن تنزيله

https://www.mediafire.com/file/ajjxej83fn6t5eq/Eritrean+Democratic+Labour+Party+combined+doc.pdf/file

It had been many years since I last searched for any documents related to the ELF’s clandestine Labour Party. I reached out to former ELF leaders, cadres, and members, but no trace of such materials could be found.

Finally, thanks to Yassen Mohamed Abdella, I obtained what appears to be an earlier publication of the Party—Issue No. 15—dated October 1980 and written in Arabic. This issue was released just two months into the joint EPLF-TPLF offensive. It features an editorial by then-Secretary General Azein Yassin.

The content of the publication reveals that both the Party and the ELF, which it was meant to guide, were in a state of serious crisis. Although not explicitly stated, it is evident that the aftermath of the joint assault was, in part, a consequence of the Party’s own internal divisions. The document reads almost like the Party’s obituary.


Wednesday, 9 July 2025

A 1985 PhD Thesis on the 'Political Economy of the Afar' by Maknun Gemaledin Ashami

 A 1985 PhD Thesis on the 'Political Economy of the Afar' by Maknun Gemaledin Ashami 


The major shift from the Derg to the Ethiopian People's Revolutionary Democratic Front (EPRDF) led to the establishment of the federal Democratic Republic of Ethiopia, founded on nine ethnic-based states in 1994. The Afar National Regional State was established. Indeed, since then, this new development has improved the life of a small segment of the Afar population, but not the life of the semi-nomadic pastoralists who constitute the majority of people living in the Awash Valley. The change of the political situation was shaped by the federal government’s ‘growth and Transformation Strategy’ which involved the promotion of large scale projects in the peripheries of the Ethiopian State without the consent of the local populations. in the awash Valley a twin strategy was adopted allocating more than 70,000 ha of land to the development of sugar plantations, and the continuation of villagization programs that had been started under the Derg. as a result of the sugar project thousands of pastoralists have been displaced and removed from their traditional grazing and watering areas close to the awash river and its tributaries. as the government intends to implement a policy of forced sedentarisation, it has not provided pastures in these new settlements. Other promises such as schools and clinics have neither materialized. one observer noted that the sugar development project is perceived negatively by the local Afar, who see it as an initiative that confiscates their land and leads to impoverishment of the local inhabitants, rather than as an agent of positive change (Firehiwot and Yonas 2015: 28). 

Now we have a newly formed Ethiopian government, with fresh promises to tackle corruption and inequality. However, there is no talk of moving away from the federal government’s ‘ Growth and Transformation Strategy’. how will the afar fare in this newly emerging power structure?


The thesis can be downloaded from the link below:

https://www.eth.mpg.de/5242605/FN_Vol22_PoliticalEconomyAfarRegion_web.pdf



 

Tuesday, 24 June 2025

A Biographical Note about Mohamed Omer Yahya

 

Mohamed Omer Yahya, one of the prominent leaders of the Eritrean Liberation Front (ELF), passed away on June 3, 2025, in Gedaref, eastern Sudan. Allah Yerhamu

المناضل محمد عمر يحي في ذمة الله




Mohamed Omer Yahya to the right with Saleh Iyay to the left

He was born in a small village called Qararat, approximately three hours from Adi Qaeih, around 1942/1943. He joined the Eritrean liberation struggle at an early age and became an active member of the Eritrean Liberation Movement (ELM) from 1959 to 1962. During this period

https://www.mediafire.com/file/nnivb09es10o1s6/Mohamed+Omer+Yahya.pdf/file

Sunday, 22 June 2025

Paul Henze Conversations with Isaias 1989 - 2000

 

Paul Henze Conversations with Isaias 1989 - 2000  (24 Pages)

Paul Hentz worked 30 years with the CIA (field posts in Turkey, Ethiopia; later senior roles in Washington)
Station chief in Addis Ababa (late 1960s) and Ankara (early 1970s) • Deputy to U.S. National-Security Advisor Zbigniew Brzezinski on President Carter’s NSC staff (1977-80) • • Long-time RAND Corporation consultant and analyst of the Horn of Africa, the Caucasus, and Central Asia.

 Paul was close to Isaiah and had conversations with him on   May 3, 1989, March 11, 1991, July 4, 1991, January 16, 1992, April 27, 1993, and February 2, 2000. This is a collection of his notes on those conversations.  You may need to zoom in  to read the text




https://www.mediafire.com/file/mo17vdy7buirc9a/Paul+Henze+Conversations+with+Isaias+1989+-+2000.pdf/file

Source:  Paul B. Henze papers, box 77, Folder no. or title, Hoover Institution Library & Archives.

Wednesday, 18 June 2025

A set of 95 biographical cards of tribal chiefs and notables in the Western Lowlands

 A set of 95 biographical cards of tribal chiefs and notables, 80 of which are accompanied by portraits, prepared in Agordat. Prepared in Agordat by Vittorio Piola Caselli, most likely made between 1937 and 1940. Preserved in the Piola Caselli Archives.




https://www.mediafire.com/file/syv2rs1ztqrmdwl/95+Notables++CVs+Agordat+Barentu+Tessenei+Omhajer.pdf/file


Source: Quaderni del Museo Europeo n. 5, Roma – 2024, 2

Premessa: una recensione al libro Gianni DORE, Capi locali e colonialismo in Eritrea. Biografie di un

potere subordinato, Viella, 2021, pp. 392.


95 بطاقات سير ذاتية لرؤساء وأعيان القبائل في كل من أغردات و بارنتو و تسني و ام حجر

 لمجموعة النادرة ل 95 بطاقات سير ذاتية لرؤساء وأعيان القبائل  في كل من أغردات و بارنتو و تسني و ام حجر،80 منها  مرفقة بصور شخصية  أُعدت في أغوردات صيغت غالبًا بين عامي 1937 و1940 محفوظة في أرشيف بيولا كاسيلي


:الاسماء

https://www.mediafire.com/file/9wdnvjjvfhruhc6/سجل+رؤساء+القبائل.pdf/file

بطاقات سير ذاتية لرؤساء وأعيان القبائل


https://www.mediafire.com/file/syv2rs1ztqrmdwl/95+Notables++CVs+Agordat+Barentu+Tessenei+Omhajer.pdf/file


Source: Quaderni del Museo Europeo n. 5, Roma – 2024, 2

Premessa: una recensione al libro Gianni DORE, Capi locali e colonialismo in Eritrea. Biografie di un

potere subordinato, Viella, 2021, pp. 392.


Monday, 31 March 2025

A 101-page collection of poetic lyrics in Tigrait song مجموعة من 101 صفحة تضم كلمات شعرية لأغاني باللغة التقرايت


مجموعة من 101 صفحة تضم كلمات شعرية لأغاني باللغة التقرايت، جمعها وكتبها بالعربي ،عمر عبد القادر

 A 101-page collection of poetic lyrics in Tigrait songs, compiled and written in Arabic script by Omer Abdulgadir.

 It included, among others, songs by Wed Amir, Alamin Abdulatif, Seid Abdella, Idris Mohamed Ali, Ibrahim Guret, Ahmed Osman Wed Sheikh, Hamid Abdella, Mahmoud Lobinet, Aber Suleiman, and Helen Melles. Some of the lyrics have been translated into English by Omer Kekia.

The document can be downloaded below: If it says 'You will be forwarded to a page.' Follow it is safe and protected.



A sample

https://www.mediafire.com/file/xn8ijvzq94ljlss/Poetic+Lyrics+of+Tigrait+songs+in+Arabic.pdf/file

 


Monday, 30 December 2024

Friday, 13 December 2024

MARRIAGE, VITAL EVENTS REGISTRATION & ISSUANCE OF CIVIL STATUS DOCU MENTS IN ERITREA

 

MARRIAGE, VITAL EVENTS REGISTRATION & ISSUANCE OF CIVIL STATUS DOCU MENTS IN ERITREA by Günter Schröder 2017


General Considerations 1. 2. 3. 4. 5. 6. Various factors and processes have shaped the social and legal concepts relating to marriage in Eritrea, the two most important ones being: the multi-ethnic (9 ethnic communities) and multi-religious (two major religious communities) composition of its population. the succession of different political powers actually ruling over parts or the whole of what today constitutes Eritrea (traditional Ethiopian Empire and Turco-Egyptian Empire until 1890, Italy 1890-1941, Great Britain 1941-1952, Ethiopia 1952-1991, Eritrean Government since 1991).

https://migrationlawclinic.org/wp-content/uploads/2017/05/paper-gc3bcnther-schrc3b6der-eritrea-marriage.pdf?utm_source=chatgpt.com

Tuesday, 3 December 2024

US Interagency Memorandum on Ethiopia and Eritrean Liberation Movements 1975

 

 Interagency Intelligence Memorandum DCI/NIO 2461/75
[Page 2]

PROSPECTS FOR ETHIOPIA IN THE NEXT YEAR1

https://history.state.gov/historicaldocuments/frus1969-76ve06/d153

Excerpts: 

14. The most serious provincial dissidence is the Eritrean insurgency, which over the past year has burgeoned into a war between more than 20,000 Ethiopian troops and approximately 10,000 insurgents, not all of whom are armed. The rebels are backed by most of the province’s civilian population. The administration of martial law continues to be carried out in ruthless, repressive fashion. Frequent sweep operations, food rationing, and strict control of transportation have been successful in keeping the insurgents off balance. Still, heavy engagements occur sporadically, and both sides have incurred fairly heavy casualties. The insurgents’ major military objective seems to be an attempt to cut the Ethiopians’ long and exposed supply lines.

15. The two insurgent factions—the Eritrean Liberation Front (ELF) and the Popular Liberation Forces (PLF)—have stopped fighting each other and have engaged in limited military cooperation against the Ethiopians. Their political leaders abroad have agreed to form joint committees to coordinate the two groups’ activities, and they are making plans to hold a general conference to discuss complete unification. Real political union, however, does not appear to be imminent. The unification effort is supported by the ELF military command, but opposed by the PLF military command led by Isaias Afework.

16. Isaias’ opposition probably stems partly from his concern that unification will upset the delicate religious balance in the PLF. Both rebel factions are predominantly Moslem, but the PLF has more Christians, especially among its leadership. Isaias, a Christian, probably fears unification will dilute Christian influence—and weaken his own position.

17. Other issues have contributed to the widening split between the PLF military command and the Foreign Mission, led by Osman Saleh Sabbe and Woldeab Woldemariam. The long-standing personal enmity and rivalry for power between Osman and Isaias has intensified. Ideology plays a part: Osman—although a leftist—is more pragmatic than Isaias.

18. The PLF guerrillas, now that they are carrying the burden of fighting a full-scale insurgency, are even less inclined to accept the direction of their political representatives abroad. The fighters also resent the comfortable living conditions enjoyed by members of the Foreign Mission, and they are probably suspicious that Mission members have diverted Front funds to their personal use.

Wednesday, 9 October 2024

A LOOK AT ITALIAN COLONIALISM: THE WRITINGS OF ERMINIA DELL'ORO

 A LOOK AT ITALIAN COLONIALISM: THE WRITINGS OF ERMINIA DELL'ORO

UNO SGUARDO SUL COLONIALISMO ITALIANO: GLI SCRITTI DI ERMINIA DELL'ORO*

https://academia.edu/79272187/Uno_sguardo_sul_colonialismo_italiano_gli_scritti_di_Erminia_Dell_Oro

Erminia Dell’Oro, an Italian born in #Eritrea, is one of the few writers to have addressed the issue of Italian colonialism in her works from the point of view of the colonized. She describes the consequences of domination based on racial laws, massacres,, and deportations. Asmara addio (Goodbye Asmara), L’abbandono (The Abandonment), Il fiore di Merara (The Flower of Merara), Vedere ogni notte le stelle (Seeing the Stars Every Night), La gola del Diavolo (The Devil’s Throat) are some of her works dealing with cruel aspects of Italian colonialism, such as the "madamato," the concubinage between Italian men and Eritrean women, and “meticciato”, children born from the concubinage, that led to the humiliation of the Eritrean woman and to the identity crisis of so many children. https://academia.edu/79272187/Uno_sguardo_sul_colonialismo_italiano_gli_scritti_di_Erminia_Dell_Oro

The scents of spices fill the air, the clear skies and the red hues of African soil are visible in the novels of Erminia Dell’Oro. Like Elisa Kidané, Ribka Sibhatu, Igiaba Scego, Cristina Ali Farah, Maria Abbebù Viarengo, and Gabriella Ghermandi, Erminia Dell’Oro comes from a former Italian colony and writes in Italian, her mother tongue. Dell’Oro is, according to Daniele Comberiati’s definition, a “postcolonial” writer of the “fourth shore.” The first term refers to the themes in her works, particularly Italy’s relationship with its former colonies and the consequences of colonialism, while the second term recalls the phrase used in Fascist propaganda to designate the then Italian colony of Libya and, by extension, the other colonies of the Horn of Africa in addition to the three shores (Adriatic, Tyrrhenian, and Ionian) of the national territory.

However, unlike the aforementioned writers, Dell’Oro, along with Luciana Capretti, born in Libya, is the only one to have both parents of Italian origin, thus fully belonging to the colonizers rather than the colonized. A rather unique case in a literary landscape of names like Wole Soyinka, Chinua Achebe, Abdulrazak Gurnah, or Ngugi Wa Thiong’o, to name a few. Yet, her voice, arriving in Italy from the “fourth shore,” is fundamental for gaining a different and less idealized perspective of Italian colonialism.

Born in 1938 to Luigi Dell’Oro and Gioconda Vespa in Asmara, Eritrea—the earliest Italian colony—where her paternal grandfather Carlo, who came from Lecco, had settled as early as 1896, Erminia was the first of four children. For the small city situated on a plateau at 2,400 meters above sea level, this was a period of maximum splendor in terms of infrastructure, industrial, and economic growth. The presence of Italians at that time was significant, considering that, according to the 1939 census, Asmara had a population of 98,000 inhabitants, 53,000 of whom were Italian. The Asmara of Erminia’s childhood would always remain an enchanted land for her, with its breathtaking landscapes: the Dahlak Islands and their coral sea, walks along the dry bed of the Anseba River, trips to Keren for the Monday camel market, and overnight stays at the “Sicilia” hotel, picnics at Hebo, and train journeys on the littorina from Asmara to Massawa, where her grandparents lived, among the mountains covered with prickly pear cacti and populated by baboons. Tunnels piercing through the mountains, cliffs, and bridges suspended over ravines. Camel drivers, veiled women walking along with caravans and driving mules and donkeys with sticks. And then, the Green Island off the coast of Massawa, inhabited only by hermit crabs and birds.

For Erminia, Asmara is also a city of smells and colors: the coffee drunk by her father and uncles at the Vittoria Bar on Viale della Regina, the colorful fabrics, the zuries (long dresses worn by Eritrean women), the multicolored beads, the berberé (red chili pepper mixed with other spices), the scirò (fava bean flour), and the taff (a local grain) used to make anghera (a thin flatbread), all products sold at the grain market. And in addition, the blue skies, the red earth, the colorful birds, a city where crickets sing and hyenas and jackals howl, where children play and laugh outdoors. A charming city also because of its multi-ethnic nature, where along with the Eritreans, Indians, Arabs, Greeks, and people of various races and religions coexist: Copts, Jews, Muslims, Catholics. An aspect of Asmara that, as Daniele Comberiati states, is also highlighted by another writer born in Eritrea, Elisa Kidané.

After Italian colonialism, on April 1, 1941, the British took over as the new administrators of the country. Viale Mussolini, the majestic main street lined with double rows of palm trees, known as the “closed field” by Eritreans because it was closed off to their passage, became Corso Italia, symbolizing that the era of Italian colonialism was over. In the 1950s, Eritrea was first federated and then annexed to Ethiopia. Erminia, who attended Italian schools, remained there until 1958, after which she moved to Italy, feeling like a magical plant in one of her recent stories: “torn from its roots” (2006:16), from a land where the sky seemed to be “washed every morning [...] and then spread out entirely above the earth, clear and blue” (2006:19).

“Arriving in Milan in April,” Dell’Oro recounts in an interview she graciously granted us, “thanks to a train pass that I received as a gift from my father to explore the country of my origins, which I had never visited before, I began to travel mainly in the north.” In Milan, she collaborated with the daily Il Tempo, and in the ‘68 era, became socially engaged, married, and from 1975 to 1990, managed the Einaudi bookstore. Later, she worked for Einaudi as a reader of foreign texts. Meanwhile, she became a writer, first with novels for adults, and from 1993, she started publishing children’s stories. “I never imagined I would write for children,” Dell’Oro confesses. “The first story, Matteo and the Dinosaurs, published by Einaudi ragazzi, was born from an experience accompanying my grandson to the Natural History Museum in Milan. Since then, I have continued to write for children. My latest book is titled The Kidnapped Cat, published by Battello a Vapore.”

I arrived in Italy. I did it thirty years later, but inside me, unconsciously, it was already formed. To be honest, I initially wrote a 400-page novel, but it was lost. It contained memories of Asmara, but it was more of a love story; I hadn’t yet fully processed my life experiences. Then, after many years, one early morning, I woke up and began to write its beginning. Something, I don’t know what, had unlocked. It was what the poet Franco Loi talks about: what was already inside me surfaced.”

In an interview published on El Ghibli, Erminia states: “When I arrived in Italy, I realized that almost no one knew about the history of the Italian colonies in Africa. It was a part of our past that no one knew about or wanted to know about. Our colonies were small, quickly lost, and populated mainly by fascists... there was no literature on this subject, unlike in other European countries. So, when I returned to writing, I positioned myself on the side of the Eritreans.” Dell’Oro, more than anyone else, sought to dispel the myth of a “humane” Italian colonialism, which was established from the very beginning of our colonial policy. Her demystification of the myth of Italians as “good people” — supposedly more tolerant, humane, and magnanimous than other conquerors — is driven by the desire to clarify what our colonial adventure really was, from its origins to the fall of the Fascist Empire. Even in our colonial history, Dell’Oro points out, there were massacres, deportations, and racial laws. And while distinguishing between the early colonialism, characterized by a desire to improve the lives of African populations, and Fascist colonialism, which was marked by oppression, Dell’Oro does not hesitate to highlight the different living conditions between the privileged class of whites and that of blacks, presenting us with a city divided in two.

In Asmara Addio, she describes Sunday at the Campo Polo stadium, where trotting and galloping horse races were organized. There, the elite of Asmara gathered, with ladies flaunting elegant dresses and binoculars to better follow the races. “My mother,” Erminia recalls, “detested the strolls on the main avenue and the social scene. She also avoided attending the Italian Club, a somewhat snobbish and Fascist place, where people spent evenings playing canasta and bridge, and where dance parties were often organized.” Besides the parties, there were tennis tournaments, outings, and hunting trips. There was the time for a stroll through the central streets: “Hats, veils, pipes, canes [...] It was the Asmara of the whites, and at the time, Eritreans were not allowed to walk on Corso Mussolini, later renamed Corso Italia” (1997:22). They were relegated to Abbasciaul, on the outskirts of the city. They would come to the center only to sell eggs and poultry, while children went there to beg for bacscisc, or tips. “It was from our domestic staff,” Dell’Oro recounts, “that I learned the local language, Tigrinya, not from Eritrean children, as they were not allowed to attend Italian schools.” In fact, many Eritreans worked as servants or gardeners in European households. The city was structured according to who governed it, and as Erminia Dell’Oro emphasizes in La Gola del Diavolo, “It was the whites who considered themselves masters, in a land where blacks had always lived” (25). The same infrastructures built—roads, bridges, the Asmara-Massawa railway, hospitals, factories—according to Dell’Oro, served Italian interests exclusively, not those of the conquered country, and what was considered advantageous for the conquerors was not necessarily beneficial for the conquered.

The pages of many of Erminia Dell’Oro’s novels also reveal underlying racism on the part of the Italians. The concept of Eritreans as an inferior race was deeply rooted in our colonizers and manifested itself in the sexual advances they made toward Eritrean women. Characters like Sahira, the Bilena maid of the Conti household, are portrayed in her novels. With her splendid, sinuous body wrapped in long, colorful dresses, Sahira became the object of desire for many men who frequented the Contis’ home, until she met a tragic end due to a bad affair with an Italian who killed her with twelve stab wounds in the middle of an Asmara street for having ended the relationship (1997:172-173). Then there’s Elsa, whose real name is Haimanot. The Italian engineer she works for as a maid refuses to pronounce a name that is too difficult for him and renames her Elsa. Every night, the engineer goes to Elsa’s room, until she becomes pregnant and is sent back to her village with a little money. “A beautiful baby girl was born, with skin as pale as the moon, almost too delicate for Elsa to dare to touch” (1991:101). A year later, the engineer returns to Italy, taking the child with him and leaving Elsa to her sad fate. Finally, there is “the beautiful Nura, with curly black hair, golden melancholic eyes, and the bearing of women from the lowlands; [...] she worked on a banana plantation just outside the village; the owner, who had been occupied with other affairs in Asmara for some time, had been her man. Nura was fourteen when she met him, and he was already old. [...] One morning, while she was going to her wells, she saw Nura—a child-woman—washing herself” (1994:70). Nura had a child with this man who came from Southern Italy, who later abandoned her.

Another theme widely addressed in Dell’Oro’s novels is that of the madamato, an institution that existed since the first Italian colonialism in Eritrea and later spread to other Italian colonies, referring to concubinage between Italian men and Eritrean women. In Eritrea, it was justified as part of a local tradition, the “marriage by wage” of limited duration, called dumoz: the groom was required to provide for the bride by giving her a fixed compensation until the contract expired. However, Italians did not care much about the obligations implied by this contract and understood the madamato as the possibility of freely enjoying domestic and sexual services, which ultimately devalued the Eritrean woman and her personhood. Moreover, these peoples—as Major Donati claims in the novel L’abbandono—“forget quickly, they don’t have feelings like us, they are different” (1991:44).

Dell’Oro thus sketches the character of Lisetta’s mother in Asmara Addio. Lisetta is a mixed-race child, the daughter of an Italian who, in old age, fathered three children with a young native woman. While the girl listens to the words her father says to her mother as he leaves for Italy, her gaze is lost in the void: “Don’t worry [...] I’ll bring you to Italy, I’ll send you money soon” (138). But the mother “nodded in agreement and said nothing. She knew hard times were ahead, the man would disappear; she didn’t want to hope, like other women who lived in the futile expectation of a letter” (138). Lisetta reappears in the following pages when, in order to survive hunger, she ends up becoming a sciarmutta, or prostitute. There are many references to sciarmuttismo in Eritrea in Dell’Oro’s works, especially in L’abbandono, where in the opening pages, the character of Salvatore the Calabrian appears, who, despite the declaration of love tattooed on his chest for his fiancée Rosalia waiting for him back in Italy, spends every night with the sciarmutte of Massawa (1991:28).

Starting in April 1937, with the introduction of racial laws, unions with local women were punishable by imprisonment of one to five years, and mixed marriages were prohibited, leading to the denial of recognition for children born from such relationships. Mixed-race children, called “missions” because they were often abandoned in orphanages run by Catholic missionaries, were considered the fruits of sin.

Cinzi overcomes his fears of the racial laws when he realizes that “a relationship with an Eritrean woman was tolerated as long as it was not too conspicuous. The Duce was far away, and with that climate and those women, it was impossible to expect that the laws would not be modified to suit personal needs and passions” . But when Italy enters the war, Carlo sends Sellass and their children back to their native village and abandons them, boarding a ship to South Africa. As a result of this marriage, Sellass will be rejected not only by the Italians—since mixed families were not well accepted—but also by the Eritreans of the village of Adi Ugri, because she made herself a servant of the “bad people who came as masters” (36) in their country. The same happens to her children, Marianna and Gianfranco, who belong fully neither to one people nor the other, but are simply considered “mixed,” “bastards,” or “pro-Italy.” Erminia Dell’Oro recounts: “It was the story itself that sought me out in the person of Marianna, the mixed-race daughter of Sellass. One day, I was presenting Asmara Addio in Milan when a woman of my age approached me to ask for an autograph. As I signed the book, she told me that she remembered seeing me often pass by on Corso Italia, in Asmara. That’s when I began to think about when, as girls, we would take evening strolls along the avenue, we Italian girls all well-dressed and groomed, while Eritrean or mixed-race girls were kept out of that world, and I thought to myself that I would like to write something on the subject. Then one day, this person called me and asked me to write her story. I did, and I added some imaginary elements to soften her loneliness, such as the bush in front of her house with which young Marianna continuously talks.”

Another terrible aspect of colonialism highlighted by Dell’Oro is the use of gas in the war for the conquest of Ethiopia. A chapter of Asmara Addio is dedicated to the fascist attack on Ethiopia in 1936 and the battle in which mustard gas, a poisonous gas, was used against the defenseless population. This sad truth, denied until a few years ago, came to light thanks to films and documents preserved in the State Archives. Dell’Oro herself admits she knew nothing about it until she read the works of Angelo Del Boca, one of the few historians committed to reconstructing our colonial history. As she writes in Asmara Addio: “For two days, the men stationed around the lake to fight against the white men had waited in vain for reinforcements, food, and water [...]; instead, another attack came from the enemy, poison gases were dropped from airplanes, and many of them died in terrible agony” (139). 

“In Asmara,” Erminia Dell’Oro recalls, “we did not have precise news about what was happening in Ethiopia, we only knew that atrocities were being committed. In 1989, a few months after the release of Asmara Addio, before the historical documentation on the war in Ethiopia had been made public, I was invited to the television show of journalist Maurizio Costanzo, who provocatively asked me if what I claimed in my book about the poisoning of Lake Ashanghi with mustard gas by Italian troops was true. I replied yes and said that documents would soon be released to prove it. The next day, I received many letters of protest, but the facts proved me right.”

To complete the picture of Italian colonialism, there is still one of Erminia Dell’Oro’s unpublished works, written in 1999 and titled Il Re di Pietra (The Stone King). “I will propose it to a publisher soon,” says Erminia. “I had Angelo Del Boca read it, and he liked it very much. It tells the story of a storyteller from Axum who arrives at the court of Haile Selassie and falls in love with a courtesan. The book describes the attack on the Viceroy of Ethiopia, Rodolfo Graziani, who had committed horrific acts in Addis Ababa.” This book would complete the history of Italian colonialism that Erminia Dell’Oro has skillfully depicted in her novels to ensure that Italians know or remember it.

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*Translated from Italian to English by: OpenAI. (2024). ChatGPT [Large language model]. https://chatgpt.com