Thursday, 15 December 2016

اصل وتاريخ وتراث قبائل البني عامر The origin, history and culture of the Beni Amer

تأريخ شرق السودان، ممالك البجة قبائلها وتأريخها
الجزء الأول، مملكة قبائل بني عامرـ قبائلها وحوادثها

The origin, history and culture of the Beni Amer (Arabic notes)

اصل وتاريخ وتراث قبائل البني عامر


Notes in English:

'Notes on the Beni Amer' by F.S. Nadel pages (51 -94) in the original manuscript (Pages 61 - 104) in this  Vol. 26 of  "Sudan Notes and Records" published 1945. Thanks to Tsegu Kahsay for sharing the link:

A History of the Beja tribes of the Sudan, (parts related to Eritrea) from a book by A. Paul 1954

تاريخ قبائل البجا في السودان، (مقاطع  ذات الصلة  بإريتريا) من كتاب أ. بول ١٩٥٤

 وفيه إشارة إلى أن ألالمدا، وهم حواالي ٣٦٠٠٠ في اريتريا، كانو قد أسسوا مملكة على الساحل بين مصوع وعقيق، وحتى بعد الإطاحة بها من قبل بيت أسقدي في القرن في ال ١٦

Thanks to Aida Kidane for sharing this note
What Ferdinando Martini wrote on the Beni Amer tribes

“Next day, we continued our visit with Beni Amer tribal leaders with Mohamed Arei (leader of Ad Ali Bekhit who are pastoralists, but on their way to converting gradually to farming) and Mahmoud Sheriff (leader of Ad Aagot). They used to live in the mountains of ‘Agraa’ where there was an Abyssinian monastery where Christians on their way to Jerusalem, rested. The Ad Aagot were attacked several times by the Mahdists. Though they defeated the Mahdists every time they came, they decided to move from that area to Keren to have peace.”

Maritini adds, “The Beni Amer, unlike many other Muslim tribes are known to be peaceful, and this is reflected on their love for a peaceful life. You can see that on their faces and external appearance. The authorities in Keren are trying to lift them one step upwards in terms of civilization and that is to transform them from pastoralism to farming. From the discussions, I had with Mahmoud Sheriff, he does not seem convinced about this transformation. He looked with much more greater respect to the herder rather than the one who uses a farm implement. The reason may be his love of freedom and his fear not to lose it under farming. Pastoralists are submissive to the one who protects their lives; but are reluctant to change their traditions and local institutions. They know how to get rid easily of the laws that tend to limit their freedom. Mahmoud sheriff knows that the marriage of his tribe to the land is eternal. He knows that the day they practice farming, they will not be able to live outside their farms. But now they are free of the bondage of land…they go everywhere; even access to water that may limit their freedom and movement, can be compensated by camel milk” (Eritrea in Colonial Africa, pp. 126 -127, Arabic translation)

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