HARAMAYA UNIVERSITY

COLLEGE OF SOCIAL SCIENCE AND HUMANITIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

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HISTORICAL FOUNDATION OF EJERSA GORO TOWN (FROM ITS
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ESTABLISHMENT TO 1991)

SENIOR ESSAY SUBMITTED TO DEPARTMENT OF HISTORY AND HERITAGE

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MANAGEMENT, FOR THE PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR THE DEGREE OF BACHELOR OF ART IN HISTORY AND HERITAGE
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MANAGEMENT
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BY: MUJIB SHAFI MOHAMMED

ADVISOR: HABTAMU ALEMAYEHU (M. A)

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JULY 1, 2017
HARAMAYA,
 ETHIOPIA

Haramaya University
College of Social science and Humanities
Department of History and Heritage Management

Historical foundation of Ejersa Goro town (From 1888 to 1991)

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Senior essay submitted to department of History and Heritage management,
for the partial fulfillment of the requirements for the degree of Bachelor of

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Art in History and Heritage management

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ID.No: K/P/0739/05

Advisor: Habtamu A (M. A)

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Approved by board of examiners

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Advisor___________________ signature ____________date_______

Internal examiner ____________ signature _________ date ________

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 ACKNOWLEDGEMENTS

First of all, thanks to the Almighty God, the everlasting, the only supporter and the owner
of peace and love for giving me the endurance and patience in accomplishing this piece of
work.

I would like to express my everlasting gratitude to my former advisor and instructor

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Dr.Mohammed Hassen for entrusting me with such an interesting work from which I
have gained tremendous amount of knowledge and experience. I would particularly like

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to thank him for the trust he placed in my thesis and for his continued words of
encouragement and motivation throughout the period of research.

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To my informants, Ahmed Sadik Ahmed, Jibril Gaje, Jibril Ali, Taso Dubala, Gezahegn

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Anteneh and the others. I am also thanking full to my advisor Mr. Habtamu A. My friends
Baharudin Hassen, Birhanu Olani, Abayneh Yilma, Tamiru Girma, Liban Denge and Guyo
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Dida, all of you are my supporter.

I am grateful to ministry of education for granting me the scholarship to undertake my

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degree of bachelor of art at Haramaya University.

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I am particularly indebted to my lovely wife Suleka Jamal for her financial and moral
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support throughout the period of research.

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 GLOSSARY OF WORDS

Abba ’father’, owner in Afaan Oromo, also tittle for ordinary priest

Abru Hama name of a small village in Jarso Woreda (particularly in Ifa Jalala kebele)

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Ala name of clan in Oromo Hararghe (son of Daga Qallo Barento)

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Amhara general name of non-Muslim community in the study area

Awufugug name og a kebele which is located on the East of Ejersa Goro town

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Ato a title equivalent to ‘Mr’

Awuraja
gman administrative unit below or equivalent to the province

Balambarasd ‘commander of the fort’

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Ballo wide

Chalanqo a village which is located in Meta Woreda, East Hararghe zone or a battle
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place

Of 1887
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Dajjach ‘commander of the gate’, a politicfo military tittle below Ras

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Damina leader of clan in Oromo of Hararghe

Ededa Korre a hilly area whch is located to the east of Ejersa Goro town
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Ejersa kind of medium-sized tree, brown olive, Olea Africana

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Endode kind of tree

Fitawrary ‘commander of the vanguard’, a title below Dejazmatch but main war general

Girazmatch , commander of the left wing’, a politico-military title below Qegnazmatch

Goda Qesi ‘cave of the priests’, name of historical cave near Ejersa Goro town

Goro hilly land

Hulunqo the original name of Qes-Amba, a small village in Awufugug kebele

Jarso name of clan in Hararghe (son of Daga Qalo, or grand son of Qalo Barento)

mujibshafi10@gmail.com

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Ketema military center during Menelik’s expansion

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Kombolcha name of a woreda in East Hararghe zone

Laga Edo a water stream near Ejersa Goro

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Lij son (in Amharic)

Malka Raju
Hararghe gma town (administrative center of Kombolcha Kombolcha vworeda in East
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Zone)

Mamire titie for a priest

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Obbo a title equivalent to ‘Mr.’ in Afaan Oromoo

Qagnazmach ‘commander in chief of the right wing ‘, a politico military title below
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Fitawrary

Qes Amba name of a small villageis located in the East of Ejersa Goro town
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Ras ‘head’, the highest traditional politico-military title under Nigus

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Tullu mountainous area

Tullu Ballo the first settlement of the Amharas (mainly solders of Ras Mokonnon ) near
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Ejersa

Goro which was ruined in 1936

Woizero a title equivalent to ‘Mrs’

Woreda an administrative unit equivalent to district

 Table of Contents

Acknowledgement……………………………l

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GLossary …………………………………….......II--III

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Abstract………………………….……………IV.

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CHAPTER ONE

1 .General Background of Urbanization……………………1

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1.1 What is Urbanization……….......………….2

1.2 Background of Urbanization in the Worl

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d…………………………………………………………………….2

1.3 Background of Urbanization in Africa…………….2

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1.4 Background of Urbanization in Ethiopi…………………….2

1.5 Background of Urbanization in Har……………………….3

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1.6 Background of Urbanization in Jarso W…………..3—6

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CHAPTER TW…………………………………….7
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2. The major Historical Events in Ejersa Goro and its

surroundings (1888—194)..……….7-16
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2.1 How Ejersa Goro Became Birth place of

Emperor Haile Sillassie? ...................................7-9

2.2 The Establishment of Church Kidane Mihre

t……………………………………………………………..9-11

2.3 The Golden Period of Tullu Ballo (Worede Ketema)

 From 1888—1936……………… ...12-13

2.4 Ejersa Goro and its Surroundings during the Italian

occupation (1936—1941………...13--17

CHAPTER THREE……………………………………………………………... 18

3. Historical Historical Foundation of Ejersa Goro

from a Fort to Town (1941—1991)..........…18-29

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3.1 Ejersa Goro from 1941—1974 ……………………………….21-26

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3.1.1 Introduction of Major Infrastructures…………………21--25

3.1.2 Trade in Ejersa Goro Town……………………………………25--26

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3.2 History of Ejersa Goro from 1974—1991 ………………………26—30

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3.2.1 The major Changes in Ejersa Goro after 1974………………..27-28

3.2.2 Ejersa Goro Town and the Ethio-Somali War of 1977/7………..28--29

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4.1 Conclussion…………………………………………………..3O-31
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Bibliography………………………………………………………………… 32--33
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List of the Informants………………………………………………34--35

Important Photoe…………………………………………………..36
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To contact the researcher:_ mujibshafi10@gmail.com mobile: 0928562796

Abstract

This study deals with a historical foundation of Ejersa Goro town form 1988 to1991. The
purpose of the study is to construct the urban history of Ejersa Goro town form
1941-1991historica research method is employed for this study. Collection of data by
considering documents and other remains, primary and secondary sources , criticism of

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data collected(external and internal criticism) and the giving of the facts by considering
of organization and interpretation are the three important steps of historical research

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method follows by the researcher.

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The writing of this essay is mainly based on oral information with interview. Because, the
history of EjersaGoro town was not studied by the historians that the researcher used the

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oral sources as a main means of data.Additionally, unpublished and published thesis,
published primary source (Autobiography)and published secondary source like history
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books are used to strengthen the oral information. After gathering data in different ways,
all data gathered are categorized in to their groups. The data are carefully prepared, and
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then they are analyzed interpreted and narrated chronologically and thematically.
Historical foundation of Ejersa Goro town from 1941 to 1991 is constructed in this
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method.
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IV
Chapter one

1. General Background of Urbanization

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1.1 What is Urbanization?

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Urbanization can be defined in different ways, the word itself is produced from its base

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wordurban, which means belonging to or related to town. Shortly we can define
urbanization as a process of creating towns in country areas.1 However the way of

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defining urbanization had difference form continent to continent or form country to
country , there are common crier as for the defining an urban areas these criteria are,
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population size population density, space, economic and social organization, economic
function, lab oursupplyanddemand and administration 2
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The way of using the above criteria to define an urban area has its own differences
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between different parts of the world. For example number of population to call one area
as an urban is 2500 and more in USA, 250, or great in Denmark, 5000or more in India
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and Japan.3In the Ethiopian context, the CSA (2006:4) defines an urban center as all
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administrative capitals (of regional, zonal or woreda) localities with urban dwellers
association, or all closing a population of 1000 or more personals, and whose inhabitants
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are primarily engaged in non –agricultural activities.4

6. H.Frey, Zachar Zimmer, “Defining the city and levels of Urbanization: Research Reports”,
Population Study Center, University of M ichigan, Report Number 98-423 (September 1998), p.1
7. JEDWAB, Douglas Gollin , Dietrich Vollrath, “Urbanization with and without Industrialization:
IIEP-WP-2014-1,” Inistitute for International Economic Polcy Working Paper Series, Elliot School
of International Affairs, The George Washington University,p.6
8. Teshome Emana , “The Transforming Power Urbanization: Changes and Uncertainties Among
the Farming in Laga Xafo Laga Dadhi Town , Ethiopia” ( A Dissertation Submitted for Partial
Fullfillment of the Requirements for the Degree Of Doctor Philosophy in Social Anthropology,
Addis Ababa University, September 2014), p.p65-66

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1.2 Background of urbanization in the world

According to archaeological evidences, many towns and few cities were existed in the
world before the Christian era. The first cities were emerged in Mesopotamia, the Nile
Valley, the Indus valley and the Hoangho Valleys.5 Several factors like commercial and
trade, religious and political factors were the motivators of the bath of towns and
cities before 1850number of urban population played between4%to 7%, But, the

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expansion of urbanization and urban living patterns was highly changed since

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1850dueto industrial revolutions.

1.3 Background of urbanization in Africa.

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The Nile valley of Africa is well known by its historical emergence of the first towns

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and cities the earliest cities of Egypt were Telle’ Amarna which was built about 1400 B.C
,Hotep- sanusert in about 1900B.C and the best in about 1600 B.C .After 1850,Africa
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became perfect example of urbanization without industrialization 7.

1.4 Back ground of urbanization in Ethiopia.

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Scholars argue that urban settlements have had existed since the 5th B.C. The first
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Settlement areas in Ethiopia were existed in different part of the country. For example
,Adulis and Aksum were known ancient towns of
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Ethiopian. The 18th century and

19thcentury were characterized by the birth of urban centers of different sizes like Debare
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Berhan, Gondor, and Debre Tabor andHarar has been serving as the center of commerce
and knowledge for manycenturies in the eastern part of Ethiopia.8 The Ethiopia urban
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development was challenged by wars political crisis and unfavorable economic

environment. In the early 19thcentury and early 20th century Menelik expansion
to the south and consolidationof the central government led to the births of military
centers known as ketema or market place.9

1.5 Back ground of urbanization in Hararghe.

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Before the Menelik’s conquest of Hararghe, there were small towns like Jaldesa,

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BobasChinaksan, Fugnan Biraand Qunnifollowing the caravan trade routes. ,Harara was
the only large center of town in the Hararghe province.10

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1.6 Background of urbanization in Jarso woreda.

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Jarso is one of the 21 Woredas of East Hararghe Zone of Oromia Regional State
.TheWoreda has an areas of 487.7 Km2.EjersaGoro is its administrative center.11
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According to the famous traditional historians of Jarso Oromo;Jarso Daga Qallo had
occupied the lands of the present Jarsoworeda in the 18thcentary. 12Among thesix sons of
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Jarso, three of them ( Walabu, Oromo and Danka) are the first settlers and main clans
of the westeleft three sonsof Jarso ( Sayo, Oga and Dawaro) are the first settlers and
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current main clans of eastern Jarso.13 EJersa Goro a land which is located at the western
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edge of Jarsoworeda was occupied by Walabu the son of Jarso Daga QalloBarento since
the 18th century. But, the 6th January 1887 marked the conquest of Harar and its
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surrounding Oromo lands (including Jarso Woreda) by Menelik’sarmy.14Because the

bloody war of Chalanqo which was characterized by the victory of Menlik’s aramy over
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the Harar and Oromo of Hararghe was took place on this day. Since 18877, the emirate of
Harar and its surrounding Oromoland was turned in to a province governed by Dejjach(

mujibshafi10@gmail.com

14. Informant-Ahamad Saddiq Ahamad

15. Bahru Zewude, 2002,P.P.63-64
16. Belew Worku, “A History of Chiro Woreda(1900-1991),” (MA Thesis, History Department:
Haramaya University, July,2013),p.18
17. Informant-Ahamad Saddiq Ahamad
Page 4
later Ras) Mokonnon Walda- Mikael,15

During menelik’s expansion to the south , the duty of military chief was to select
comfortable area as is home to pacify the newly occupied territories and the subjugated
people.16

In the context of the study area ,Dajjach Mokonnon, the governor of Harar province

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chose the settlements of his closs relatives at the Eastern part of Harar highland ,
particularly Jarso area. In the early 1888 Qegnazmach Aba Nada, a close relative and

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strong soldier of Dajjach Mokonnon was appointed as governor of Jarso area. Before
1888, EjersaGoro a land which is located in the western part of Jarso was the settlement

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of Karayu Bora, a member of Warra Usman of Walabu Jarso . But the land( EjersaGoro)

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was proposed as a toll post ( Small fort) by Qegnazmach Aba Nada in 1888.Ejersa Goro
was given this name from the frist Oromo, made their settlement in Ejersa Goro. The
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name Ejersa Goro was created from two Oromowords which represent / explain the
nature of the area. When the Jarso Oromo reached there, the area had been coverd by
high number of tree called, Ejersa in Afan Oromo.Additionally, the area was known by its
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hilly geographical feature which isknown as Goro in Afan Oromo. Then the first Jarso
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Oromo who reached there named the area as Ejersa Goro which means Olive tree of the
hilly area.17
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Since 1888 EjersaGoro became a toll post( Small fort) of Aba Nada and it started to
serve as a defense center for the gate of Ala( kombolcha) to supervise the movement of

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enemy from Harar to Jarso through kombolcha.18

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This village ( EjersaGoro) was preffered by Qegnzmach Aba Nada for its high elevation
Aba Nada constructed his fort at the top hill of Ejersa Goro the place where Church

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Kidane Mihret is stood today .19 Even though ,Eejrsa

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mujibshafi10@gmail.com

14. Informant-Ahamad Saddiq Ahamad

15. Bahru Zewude, 2002,P.P.63-64
16. Belew Worku, “A History of Chiro Woreda(1900-1991),” (MA Thesis, History Department:
Haramaya University, July,2013),p.18
17. Informant-Ahamad Saddiq Ahamad
Page 4
Goro was made a toll post( Fort), the wide flatted top hill called TulluBallowas chosen
for the Settlement of Qegnazmach AbbaaNada’s followers.Tullu Ballo is located in
Awufugug peasant Association and it is about 1.5 km far fromEjersaGoro to the East.20.
Before the establishment of the Amhara’s (Neftegna’s) settlement in the lands of Jarso

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Oromo (later Jarso Woreda ) except Anano Mite, the large settlement which was

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established in the botton of Mite valley .21 While TulluBallo( Worede ketema) was
growing to atown , EjersaGoro remained to post (Small fort) until the ruination of the

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former by the Italians in 1936. Ejersa Goro, which was established as fort by Qegnazmach
Aba Nada in 1888 was developed to a town by Balambras Nigatu after the liberation

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(1941).22 0@
The next chapter deals about the major historical events in EjersaGoro and its
surroundings form 1888 to 1941 like the birth of Emperor Haile Sillase in 1892, the
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establisgement of church Kidane Mihretin 1905, the golden period of Tulluballo( woreda
ketema) and history of EjersaGoro and its surrounding during the Italian occupation
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(1936 to 1941). This chapter is important to construct the real history of Ejersa Goro.
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mujibshafi10@gmail.com

14. Informant-Ahamad Saddiq Ahamad

15. Bahru Zewude, 2002,P.P.63-64
16. Belew Worku, “A History of Chiro Woreda(1900-1991),” (MA Thesis, History Department:
Haramaya University, July,2013),p.18
17. Informant-Ahamad Saddiq Ahamad
Page 4
Chapter Two

The major Historical Events in EjersaGoroand its surrounding (1888-1941)

2.1. How was Ejersa Goro became the Birth Place of Emperor Hailesillasie I?

In the previous chapter, the researcher stated that Qegnazmach Aba Nada, the governor

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of Jarso since 1888 and the founder of fort at EjersaGoro in the same year was the close

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relative of Dajjach( later Ras Mokonnon Walda Mikael. But it is well to know about the
absence of written materials which clearly put about the relationship between

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Qegnazamch Aba Nada and Dajjach Mokonnon.

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To fill the above gap, the related documents were reviewed by the researcher. According
to these documents the two well-known historical eventsmay explain about the relation
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betweenQegnazmach Aba Nada and Dajjach Mokonnon ( the later Emperor HaileSelassie
I) in Ejersa Goro and the second historical event is the participation of Qagbazmach Aba
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Nada as member of Ras Mokonnon’s deligates who visited Rome in 1896.

If we start form the first, it is clear that RasMokonnon had no home from Ejersa Goro,
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but he had close relatives like Qagnazmach Aba Nada form Ejersa Goro. In 1892 Woizero
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Yeshimebet Ali, a wife of Ras Mokonnoon became pregnant , then RasMokonnon Sent
his pregnant wife from Harar to EjerasaGoro for relief until the day of her child bearing
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. WoizeroYesgimemebetwas warmly welcomed by Qagnazmach Aba Nada. A small

house was given to WoizeroYeshimebet from the fort of EjersaGoro by Qegnazmach
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AbbaNada. Later, Woizero Yeshimebet delivered ababy boy, TafariMokonnon ( the later
emperor Haile sillassie I) in Ejersa Goro.23Later, the Emperor erected Church Kidane
Mihret on his birth place. Today Woizero Yeshimebet’shouse hasruined and remained to
acircle of its stone .24

[Type text]Page 17
The second historical event which could speak loud about the close realtion ship
betweenRas Mokonnon and Qagnazmach Abba Nada is the 1896 of RasMokonnon’svisit
of Rome. In 1896 RasMokonnon and his delegates visited Rome to solve the problem of
Wuchale treaty.25The delegates of Ras Mokonnon had Consisted more than thirty four
persons .Among these persons ,Qegnazmach Abba Nada was the notable member of the
delegates.

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…Irsachonim teketiloyahedut wanegnochu kezih ketilo

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Yetezerezeru nachau 1. Aba Wolde-Mikael------------ya nissah Abat

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2.Qegnazmach Abba Nada (ya Dejjazmach Mokonnon ye kirb zemed)

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4Girazmach Yosef
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5. Girazmach Dessalegn(Be Adiwa gize fitawurari nachew)
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6. Balambaras Geneme(ya huala qegnazmach ketilo degazmach)

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7. Basha Qolec (behuala fitawurari tebilo ya kedamawi

Hailesillasiet.26
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2.2 The Establishment of Church Kidane Mihret in 1905

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In the years between 1888 to1905, there was no Ethiopian Orthodox Church in Ejersa
Goro and its surroundings. The soldiers of Qaganamch Abba Nada and his followers were
burying their dead child around their settlement. Inorder to pray their God and to bury
their men and women deads travelling to Harar or Malka Rafu was their obligation.Ras
Mokonnon, the governor of Harar province sent LijImiru Hailesillasie (Later, Ras) to
EjersaGoro to communicate about the establishment of new church with the Amharas
/neftegnasof EjersaGoro and Tullu Ballo (Worede Ketema).27

Later LiJ Imiru and the Amharas of Ejersa Goroand its surroundings decided to construct
a new Church on a place called Hullunqo (later Qesamba), a place which is located
between Tullu Ballo(Woredaketema)and EjersaGoro. Large lands was confiscated form
the local people for the establishment of a new charch28

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Additionally , local people ( the oromos) were forced to participated toits construction

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the new church was completed in 1905.29 As its establishment (foundation) the
church was built of mud thatched roof .30 After the church construction Was completed

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Lij Imiru returned to Ras Mokonon and asked him to employchurchmen and to grant

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atabot (ark of covenant) to the newlyconstructed church.Ras Mokonnonalsocollected
some church men form harar and its area .For instance he appointed Mamire Banjaw
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close relative of bothRas mokonnon and Emperor menelikformDakar as head of the new
chirch.He also gave them an ark of covenant called kidanemihret ( our lady covenant
Called kidanemihret (our lady covenant ofmarcy) then the church in hulunqo(later
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qesAmba)near Ejersagoro started its work as chirch kidanemihret in 1905.31

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Church kidane Mihret, which started its work by mamire Banjaw got about ten church
men in a period of one year.32 In1906 number of homes were constructed in hulunqo
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(later qesamba)for the churchmen .33 After the construction of house for chutch men in
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hulunqo,Amharas of the area started to call Hullunqo as Qes-amba (priest village)To

expand church’s land ,Imiru introduced a new type ofplant called eucalyptus tree and
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planted it on the lands of the local peoples ( the oromos ) of Hulunqo in 1906.34

All lands which is occupied by jarso secondary school was belongs to my father until the
coming of orthodox church for Amharas, rasIm,iru introduced eucalyptus tree and
planted it on our lands . The lands which was occupied by eucalyptus tree was recognized
as Church land by the Amharas.After Hailesilasise I it was redistributed to the landless the
current government also took this lands for the construction of the secondary school .35

The establishment of church kidane mihretin Hulunqo ( Qes –Amba) strengthen the link
between A small forst of EjersaGoro and the lerge villages of Amharas (
TulluBallo)WoredeKetema)Churchkidane Mihret became a center of prayer and place of
burial for allAmharas (Christians)ofJarsoworeda .36

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Before the Italian occupation (1936-1941) there were high numbers of churchmen

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serving church kidanemihret by making their settlement in Hulunqo (Qes-Amba)37 The
followingnames are of the churchmen of before 1936 in Huluqo.

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MamireBanajaw –Head of the charch

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MamireGereIgziabiher

MamireHabtiye
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MamireHayile
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MamireAshete
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MamireGebreMeskel
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MamireMei’aza
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Mamire Mengistu and

MamireAshiye.38

2.3 The Golden period of TulluBallo(Woredaketema) 1913-1916

When TafariMokonnon (Dajjach)succeeded Dajjach Balcha as a governor of Harar
province , he started to introduce some reforms to the province to strengthen the land
tenure systemof the period dividing Harar province into different Awurajas was one of
Tafaei’s Reform Harar Province was divided into thirteenAwurajas (sub-
provinces)Chercher, Kori , [oborraa], meta, ,Aniya, Harar’s surrounding , Garamuleta,
AfranQalo,Jarso,Jigjiga ( Ogaden),Issa, andGurgura.39 According to this administrative

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division , Jarso became an Awuraja including parts of the present chinkasan and
Gursunworeda.40In the same timeTafari Ordered the construction of the court houses in

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each worked for the leaders of the woredas41. The large villageof Tullu Ballo( near
EjersaGoro) became the court center of JarsoWoreda and the court house was

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constructed there.42 Following this event ,a village of Tullu Ballo was renamed ”

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Worede ketema” which means town of the district. 43

Following RasTafari’s appointment as a governorofHarar province, about six thousands of

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RasMokonnon’s soldier,made their choice to work withRasTafari in Harar province and
they come to him. Then RasTafari decided to grant madeira meret ( Lifehood land) for
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For instanceBalambarasNigatu was given a fertile

.44
these soldiers form his province
land of EjersaGoro from around the fort of Qegnazmach Abba Nada.This land was
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takenaway form karayuBora’ssons. Karayu Bora was amember of warrausman, sub clan
of Jarso Oromo consequently sons of karayu Bora continued to live as tenants of
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BalambarasNigatu on their own land .45

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This long narration was made by the researcher to produce true evidences on the exact
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date of the establishment of EjersaGoro town. Before 1941,Ejersa Goro was not existed
as a town. This essay may help to avoid the urban myth of EjersaGoro. ‘’ An urban myth
is urban legend or surprisingstory which is not actually true.’’46 In case of EjersaGoro , the
current generation of its residents are believing that, it was established as town in the
first year of Abba Nada’s occupation (1888). But the evidences indicated that Ejersa Goro
was a fort form 1988-1941. But the nearest settlement of the neftegnas (Amaharas)
calledTulluBallo (WoredeKetema) was flourished in the years form 1888 to1936.Itis the
Italian occupation, which caused the destruction of Tullu Ballo (Worede ketema) and
which helped a fort of EjersaGoro to develop into a town in 1941.47The history of
EjersaGoro and its surrounding during the Italian occupation is organized in the following
section.

m
2.4 EjersaGoro and its Surrounding during the Italian occupation (1936-1941)

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In the early November 1935 qora he, part of Ethiopia was controlled by the Italians . this
major was followed by the systematic burning of major towns .The Italians used about

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one hundred air craft on the southern front, had the sky to its self in 1936 the Italian

gm
aircraft on its way to harar fired Tullu Ballo (woreda ketema) alarge village near
toEjersaGoro and turned it in to ash .The residents of this large village mostly the
0@
Amahas led the area and started to search for the safe settlement like natural forests
and caves . 48
fi1

After burning TulluBallo (worede ketema) ,the aircraft started flying around over
church kidne Mihret of Hulunqo (Qes-Amba). But the pilot could not realize that if there
ha

was a church in the area. Because eucalyptus tree were highly grew there .49In the Muslim
regions like Harar, number of priest and monks were killed by the Italian troops in the
bs

initial time of Italian occupation. In the province of Harar, Muslim eye with witness had
uji

dramatic memory about the situation they thanked their god that he made theIslamafter
watching the continuous attacks of the Italian, Christians over the Ethiopian Christians
m

and the orthodox churches .50

One day after destruction of TulluBallo(woredeketama) one Italian air craft came from
the east and started throwing bombs around church Kidanemihret of EjersaGoro(In
Hulunqo). Before the reaching of the aircraft,mamireHailiye whoheard voice of the craft
started to run out of church kidanceMihret and moved down to
aWaterStreamCalledlage Eddo between Ejersa Goro and Qes-Amba ( Hulunqo). The air
craft started tofollowmamireHailiye , because his cloth was white. After reaching Laga
Edo, MamireHailiye quickly entered under the leaf of endode trees. 51

In the same years, all Amharas and Church workers of EjersaGoroand its surroundings
left their home and church. They took away all of their church materialsincluding the ark

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of covenant ( tabot). Various natural caves in Jarsoworeda became the safe shelters for

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the Amharas and their church materials. Untill1941 Parts of church kidaneMihiret was
attacked by the Italia aircraft.52

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In the five years of Italian occupation a natural cave whichis located around

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Woredeketema and Hulunqo (Qes-amba) served the church workers and their families as
home. Ark of covenant (kidanMihret) of Ejarsa Goro was safely stayed there until 1941.
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There was no religious movement in church kidanemihret for the period of five years.53

The natural Cave mentioned above became to kanown as Goda QesiinAfan Oromoto
fi1

mean Cave of the priests. In that period the inner patriotsof Ejersa Goro and its
surroundings like daminaAbdiAhamed and Waday Siyyo were systematically organized
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the local peoples (the Jarso Oromos) and supplied all needsof the priests including food
and clothes. Balambaras Nigatu (the former soldier of Ras Mokonnon )had worked well
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with the Italian administration of Harar. On the other hand, he had helped the inner
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patriots of Ejersa Goro and the priests by importing the significant information about
the fascist movement for them .54
m

During that danger time(Italian occupation) the local eiders of Jarsooromo around
EjersaGoro preserved both the life and the religion of the Amharas by serving themin the
secret shelter ,Goda Qesi.As the researcher attempted to mention, supplying all needs of
the priests and their families in the Goda Qes was clearly loaded on the shoulder of local
Oromo peoples by the Oromo elders.55The eye witness elders explained about the
Christians, the Oromos and Goda Qesi, briefly with their own words.

In 1936 I was a seventeen years old adult. I had a dramatic memory

aboutGoda Qesi. Here around Ejersa Goro, ten church workers
including Mamire Banjaw and their families made their settlement in
a stone cave. We (the Oromos) were obliged to help them. I myself

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had took the fatten goats to the cave with my step father several

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times. I watched the church workers, their families, and church
materials in the cave. The cave is located in a secret place rounded by

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natural forest. After liberation, the priests of church Kidanemihret
prepared a hot celebration, in July 1941.Both Muslims and Christians

gm were offered on the celebration and more than ten elders of Oromo
were given tunics as a prize for their historical work to save the life
0@
and religion of the Amharas. Form the Italians .56
fi1

The above quotation strongly pushed the researcher to realize the existence of such
historic cave around Ejersa Goro by making physical observation to the cave May
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27,2017 the researcher madejourney to visit ,GodaQesi( cave of the priests) with one
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localelder,Gezahgnantenh on the way to the cave the researcher met with another local
elder, ObboDawidBakarAbdalle while the elderwas looking after his goats with his
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children. ObboDawid told the reality about the cave to the researcher.
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There is a wide stone cavein the mid of this forest. During the Italian
occupation it served the life of the priests of the time from fire of the
Italians. Our fathers (the Oromo) served the priest here for five
years. This cave is historical cave which need conservation. But all
regimes (Hailesillasie’s rule, the dergue and the current government)
 left behind the historical cave in this forest.57

The detail information about GodaQesi(the priests cave) is mentioned in the table I
below:-

Table I: the detailinformationabout ‘GodaQesi’cave

m
.co
Loc Address Distan Len Len Leng Length Height
al ce gth gth th (atits

ail
na from (fro (on (its end)
me Ejersa mits itse midd

gm Goero
town
entr
anc
ntra
nce)
le
0@
e to
its
fi1

en
d)
ha

In Awufugug 1.5 26 8 13m 8 metres 6metres

bs

Go kebele to the km met met etres

valley of Abru
uji

da res res
Hama ;then to the
Qe
North of Jars o
m

esii
secondary school

School

Researcher’s visit of May 27, 2017

Chapter Three

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The Historical Foundation of Ejersa Goro town (1941 to 1991)

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3.1 Ejersa Goro from 1941 to 1974

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Ejersa Goro which was served as a fort of Abba Nada since 1888 developed to a town in
1941. The major factor which facilitated the development of Ejersa Goro fort to a town

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was the Italian occupation that caused the destruction of Tullu Ballo village (Worede
ketema). Following the Haile sillasie’s restoration to the throne, there was a sign of
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restoration of church workers to the church kidane Mihret of Hulunqo (Qes-Amaba) near
Ejersa Goro. Also, Balambarsa Nigatu who had served as inner patriot during the Italian
fi1
occupation (1936-1941) was appointed as a governor of Jarso woreda by the governor of
Harar province in 1941.58 In same period the previous residents of TulluBallo (worede
ha

ketema) demanded a new settlement, because their village was ruined by the Italians. To
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solve this problem, Balambaras Nigatu started to distribute hislands in Ejersa Goro for
them.59 In 1941 Balambaras Nigatu shifted the seat of the woreda’s administrative office
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from Tullu Ballo to Ejersa Goro and constructed his office at a place of the present police
office of Jarso Woreda. This issue marked the development of Ejersa Goro from a fort to a
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town.60 In addition to the construction of Jarso woreda’s office in Ejersa Goro, the shifting

Page 22
73. Informants-Gezahgn Anteneh and Taso Dubala
74. Informant-Taso Dubala
75. Informants- Jibril Ali, Gezahgn Anteneh and Hallo Yuya
76. Informant- Ahamad Saddiq Ahamad
77. Informants- Mohammed Umer, Mohammed Muktar; profile Of Jarso Woreda road Authority
Office
place of church kidane Mihret from Hulunqo (Qes-Amba) to Ejersa Goro which took
place in 1945 became the second factor to comfirm Ejersa Goro as a town. In 1944
Mamire Banjaw and the church elders made discussion to shift the church from its
original place to the new settlement of the Amharas (Ejersa Goro). Later they took their
question to Balambaras Nigatu to give them land for the church. Consequently,
Balambaras Nigatu accepted their question and gave land from around the present area
of Telecom office of Ejersa Goro.61

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After they got lands for the church, the elders of church kidane Mihret organized the
chiristans and constructed a small house using eucalyptus tree, mud and corrugated iron

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in 1945. Later they left Huluqo (Qes-Amba) and they took all of their church materials to
the new church in Ejersa Goro. Also the Amharas changed their settlements from

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Hulunqo (Qes-Amba) to Ejersa Goro. At the end of 1945 the population of Ejersa Goro
started to increase rapidly. Before the establishement of the new church in Ejersa Goro,
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the lands of the Northern part of Ejersa Goro was the village of sons of Karrayu Bora, the
previous owner of the whole lands of Ejersa Goro before 1888. They had used some parts
fi1

of the lands to the valley of Abru Hama as their burial place. Since 1945 the Orthodox
Christians made their burial place there near the burial place of the Muslim Oromos
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(sons of Karrayu Bora). Today the burial place of Ejersa Goro town is remained divided.
The lands to the town is serving as a burial place of the Orthodox Christians and the land
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to Abru Hama is serving as a burial place of the Muslims.62

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The third factor for the development of Ejersa Goro town is the expansion of settlements
(sefer) in 1946. In 1945 Dejjach Taso, a member of the governor of Harar province came
m

to Ejersa Goro and demarcated lands of Ejersa Goro town by adding about ten shibata of
lands to its former land, In 1946 the lands was distributed for the Amharas and the
Oromo of the area by Balambaras Nigatu.63 As a result of land tenure system the Oromo
who benefitted from the town’s land distribution were not as high in number as the
Amharas.64
Since 1946 the sefers were created on both sides of the road from Malka Rafu to
Hulunqo (Qes-Amba), on the both sides of the road from Admnistrative office (the
current police office of Jarso woreda) to the former church kidane Mihret (the current
Telecom office). Today the settlements (sefers) are known as Quufan ziq, Awutiso and
Biftu.65Following the growing of the settlements (sefers), Hamza Mosque (Masjidul
Hamza) was erected in the center of Ejersa Goro in 1947. From 1947 up to 1991 the

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Hamza Mosque was the only religious center for the Muslim communities of the town.
The second mosque was erected after 1991.66

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3.1.1 The role of infrastructures to the development of Ejersa Goso town

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Ejersa Goro, a town which was established in 1941 stayed without infrastructures except

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church Kidane Mihret and Hamza Mosque until 1960. Limitation of infrastructures
obliged the town to develop stagnantly during its first twenty years67 In the second half of
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1960s Mamire Banjaw and Damina Abdi Ahamad had gone to Addis Ababa to meet
Emperor Haile sillasie I. As they reached there, they asked the Emperor to build some
infrastructures in Ejersa Goro town. The Emperor decided to answer their question and
fi1

he promised to build a Primary School, Piped water and Health Station for the town and
ha

he told them that, he had a plan to reconstruct Church Kidane Mihret in a modern way at
his birth place or in the previos fort of Qegnazmach Abba Nada to commemorate his birth
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place. Then Mamire Banjaw and Damina Abdi Ahamad gave their thanks to the Empleror
for his hospitality during the week they stayed in the place and they had got back to
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Ejersa Goro.68
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In the early 1957 the agents of Emperor Hailesillasie had reached Ejersa Goro and
completed all preconditions for the construction of modern buildings of church kidane
Mihret at a birth place of the Emperor, a Primary School, and Health Station in the town.
All the promised infrastructures were completed in 1960. The year 1960 was a golden
time in the history of Ejersa Goro town. The infrastructures were launched by the
Emperor himself in 1960.69The detail information about the establishment of the town’s
infrastructures is mentioned one by one in the next paragraphs.

A. Establishment of Ejersa Goro primary school (1960)

In Ethiopia, formal education was introduced in the last years of Menelik II. The
beginning of formal education was launched by the founding of Menelik II School in
1908. French was the medium of instruction, until 1941. In the difference of four years

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Alliance Françoise schools were opened in Dire Dawa and Addis Ababa in 1912. After a

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period of thirteen years, Tafari MokonnonSchool became to exist. The 1930, was well
known by the founding of numerous of schools in the provinces as well as in Addis

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Ababa.70 In the case of our study area there was no access of formal education in Ejersa
Goro and its surrounding until 1960. Since 1930, the Amharas (the ruling class) had
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option to teach their children at Harar. The majority of Ejersa Goro societies had no any
chance to participate in formal education.71
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But religious education was well notable by the Oromos of Ejersa Goro. They had enough
fi1

options to teach their children in their localities. The Islamic teaching of the area was
available to learn Arabic alphabets, reading, writing and as well as studying the Islamic
ha

holy book (Qur’an) and others.72

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The Orthodox Christians of Ejersa Goro were participated in the learning of church
education since the introduction of Church kidane Mihret, in 1905. After 1941, Mamire
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Banjaw employed a Person called Zeray Araya as a teacher for the children of the
Amharas. Zaray was an Eritrean man who was experienced by trading egg from Jarso
m

Woreda to Harar, Jaldesa and Dire Dawa. But he was employed by Mamire Banjaw for his
best skill of writing, reading, and speaking in Amharic language.73

In the early 1957 lands for the construction of Ejersa Goro Primary School and Ejersa
Goro health station was confiscated from Adam Elemo, AdamoAli Waro and Wolde
Amanuel. The construction of the school started in 1957 and it was completed in the late
1959. The formal educationstarted in 1960 in Ejarsa Goro Primary School for the first
time.74The former informal teacher Zaray Iyasu was recognized as a formal teacher and
continued his teaching at Ejersa Goro School. Additionally, the former students of Zaray
Iyasu had joined their education at Ejersa Goro primary school as the first formal
students of the school. Among these students; Atlabbachew Tesfaye, Tashome Mitiku,
Maliyon Haile, SolomonTefera, Zegeye Abdulay, Tsige Ha ile, Woinitu Araya, Mamuye

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Hailu, Teshome yirdaw, Mulugeta Yigezu, Abebe Desta, Fantu Beyene, Roman Desalegn

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and Shimelis Moges were the notable.75

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The above paragraph clearly stated that the inequality among the neftegnas and the
oromos of Ejersa Goro informal education. Until the last date of Hallesilasie’s period the

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Oromos of Ejersa Goro were not benefitted from the Ejersa Goro primary school. But,
some of the daminas. And local notable persons has got a chance to teach their children
0@
at Ejersa Goro primary school. For instance the grandson of Qegnazmach Abdi Ahamad
(Damina before 1960); Dr. Mohammed Aliyyi Abdi was the notable from the Oromo
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students of Ejersa Goro primary school before 1974.76 Since 1974 the number of Oromo
students rapidly increased in the school.77
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B. Establishment of Ejersa Goro Health station (1960)

Ejersa goro health station was constructed in the year from 1958 to 1959. It started its
work in 1960.78 Before the introduction of health station in Ejersa Goro, the best
medication of the study area was different traditional medicines which were prepared

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from different bodies of various plants by the local persons.79 Theestablishment of Ejersa

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Goro health station strengthen the Ejersa Goro town by adding a new element of the
difference between a town and its surrounding rural villages.80

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B.Reconstruction of ChurchKidane Mihret.

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Church of kidane Miheret, which was established in a place called Hulunqo (Qes, Amba)
in 1905 was moved to Ejersa Goro in 1945 and started its work in the northern part of
0@
Ejersa Goro around the present Telecom office of the town. But, in 1957 Emperor Haile
Sillasie decided to reconstruct the church in a modern way at his birth place. The church’s
fi1
construction was started in 1957 and completed in 1960.81TheEmperor changed the
church place and reconstructed it only to commemorate his birth place.82 The church was
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said tobe constructed by the Egyptian professional architects. At the end of 1960 a big
ceremony was prepared in Ejersa Goro and the infrus tructures (school & health statis
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were launched launched by the Emperor in the church kidane Mihret’s barrier. The
uji

Emperor used an aircraft to travel from Addis Ababa to Ejersa Goro due to the lack of com
for table road on that day, child Meseret Adino and Sosina Takele have been selected to
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hold flowers on the welcoming program of the Emperor. Because they had blood relation
with the Emperor.83

Page26
95. Informant- Jibril Gaje
96. Bahru Zewude, 2002, p.243
97. Informant-Ahamad Saddiq Ahamad
98. Bahru Zewude, 2002, p.243
99. Informant- Taso Dubala
100. Official profile of Ejersa Goro town; Informant-Abdala Baqata
 C. Piped Water Supply

Introduction of the piped water supply to Ejersa Goro was related to the establishment of
School, Health Station and Reconstruction of Church Kidane Mihret of Ejersa Goro. But,
before 1960 the residents of Ejersa Goro town had used water for their daily life by
fetching it from Ededa korre which is located on the south east of the town. Additionally,
the residents of the northeastern part of the town had used Laga Edo, a water stream

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which is located on the distance about 0.5 km from Ejersa Goro to North east.84 At the end

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of 1960 piped water supply was constructed for the town from Ededa korre. A big tanker
or container was constructed in the barrier of Church Kidane Mihret and the piped water

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station was also constructed in the Eastern part of the town, near to Ejersa Goro Primary
School and Ejersa Goro Health Station. One line of water was also distributed to the
Church.85
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E.Road Construction
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The expansion or developments of transportation and communication systems are the

essential factors of the expansion and development of towns or cities.86 Before the first
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quarter of the 20th century, Mule and donkeys were the major means of transportation in
bs

Hararghe. However the Addis Ababa-Djibouti railway construction was completed in

1917, the produce of HararHighlands was transported to the railway stations by Mules
uji

and Donkeys.87 In case of our study area, Mules and donkeys were the important
transportations in linking the Ejersa Goro town with its nearby towns like Chinaksan,
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Malka Rafu, Fugnan Bira, and Harar until 1962.88

The first road construction was made in 1962 to connect Ejersa Goro town with Malka
Rafu town which was already connected with Harar. The road construction was
completed without any construction machine. Huge number of Jarso peoples participated
to the road construction.89

3.1.2 Trade in Ejersa Goro town

In 1950s, Balambarsa Nigatu was said to be that a person who made motivation to the
beginning of internal trade in Ejersa Goro twon. He inspired the residents of the town to
start trading items like food, oil, salt, spices, traditional beer and other.90 The Amhara
women had begun to open pubs in the town. At the beginning the pubs were only known

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and welcomed by the Amharas (Christians) of the area. Through time the local Oromos

.co
started to drink traditional beers secretly.91

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Trade in Ejersa Goro was rapidly developed after 1960. Because, the infrastructures which
were introduced to the town in 1960 influenced the rural societies to migrate to the town

gm
and to start trading activities. The road which was constructed in 1962 was the major
motivators of the trade development in Ejersa Goro. For instance the first flour mill was
0@
introduced to Ejersa Goro in 1962. Abduraman Takele (Zemedkum) was the owner of the
mill. But, he was a resident of Malka Rafu town. The operator of the first flour mill of
fi1

Ejersa Goro was Abdule Wofcho. Abrahim Bukur and Taso Dubala were the first
purveyors of Ejersa Goro. The first kiosk or small shop was also opened by by Abrahim
ha

Bukur in 1963. However traveling by a vehicle to Kombolcha(Malka Rafu) and Harar was
started in 1963, Mule and Donkeys continued to help the purveyor (traders) as
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transportation to import trading items from Boramathrough Chinaksan. For example Ato
uji

Taso Dubala employed more than seven Donkeys from Aneno Mite.92 The first vehicle
which served as transportation between Ejersa Goro to Harar through Malka Rafu was
m

known as ’ Land-drover’, and Basha was its driver. It was well known by importing fuel
petroleum from Harar. Garadually, trade extended in Ejersa Goro town.93

Generally the early period of 1970, was the important period in the history of Ejersa
Gorotown. Because, the major infrastructures were constructed in this period. The
development of trade also followed the introduction of the infrastructures.94
3.2 The history of Ejersa Goro town from 1974-1991

Ejersa Goro which was developed from a port to a town in 1941 did nt developed well ion
the reigh of Haile sillasie. There various factors which influenced the town’s development.
Among these factors; Geographical situation of the town and the land tenure system of
Haile Sillasie were the major obstacles, of the towns development. Firstly the town was

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established on the hilly area With different elevations which was encircled by a vally and

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mountainous places. The nature of Ejersa Goro town made the town that uncomfortable
for different construction. In addition to this the land tenure system of Haile Sillasie

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influenced the town to be dwarf. Because the system restricted the high number of the

gm
local people, (tenants) from the urban development. The town’s land and its area has
controlled by the absente land lords until 1974.95 But, this situation were changed after
1974.
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3.2.1 The major Changes in Ejersa Goro town after 1974
fi1

The year 1974 was the turning point in the history of Ejersa Goro town. Because the year
marked by the demission of the Imperial land tenure system. The land proclamation of
ha

1974 was a significant historical event in Ethiopia by ending landlordism. The tenants and
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the landless peoples became the beneficiaries of the proclamation.96 In case of our
studyarea the proclamation paved the way for the peasants of Ejersa Goro area to start
uji

producing Khat and Potatoes for market. Later most of the local peasants became to build
houses in Ejersa Goro town. Also some of them entered into trade competition of the
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town in the early 1990s.97

Additionally, the nationalizatiuon of urban land and extra houses which was proclaimed
in 1975 had a huge significance in the Ethiopia an history. Because extera houses of the
rich were confis cated by the government and became the shelter of the homeless and the
poor peoples. In case of Ejersa Goro town more than 200 extra houses were confiscated
from the absente landlorsds and distributed for the homeless and poor people under the
authority of urban dwellers union.99 Today there are 166 kebele houses in service in
Ejersa Goro town.100

The period from 1974 to 1991 was not only characterized by the confiscation of lands and

m
extra houses from the absentee landlords in the history of Ejersa Goreo town. The road

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construction which connected Ejersa Goro with Malka Rafu and Fugnan Bira was also
constructed in the

ail
gm
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fi1
ha
bs
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m
Dergue regime. Telephone service was also introduced to Ejersa Goro in the last years of
1980s. The other major historical event in Ejersa Goro history is the Somali conquest of
the town in 1977/78. Ejersa Goro was captured by the Somali units for six months during
Ethio-somali war of 1977/78.101Detail information about the history of Ejersa Goro town

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during the Ethio- Somali war is presented in the following paragraphs.

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3.2.2. Ejersa Goro town and the Ethiop-Somali war of 1977/78

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During the Ethio-somali war of 1977/78 Ejersa Goro town was captured by Somali troops

gm
from the early time of the war to the first ten days of February 1978.102 As a result, most
of the Amharas (Christians) of the town left their home and Church Kidane Mihret to
0@
save their life and Church materials from the warriors. The Church workers took the
similar measure with their measure of 1936 to 1941.103
fi1

They took out all church materials and stayed out in the different caves and forests of
jarso woreda and kombolch woreda for the time of six months. The left Amharas
ha

(Christians) moved to Harar and other areas during the war.104

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Later the Ethiopian units which were enlarged by the local militias started their move
uji

from kombolocha (Malka Rafu) to Ejersa Goro to recapture a town which had been
controlled by the Somali units from August 1977 to February 1978. A bloody fighting was
m

made between the sanali units and the Ethiopian forces from 5to9 February 1978.105 On
February 9, 1978, Ejersa Goro town was recaptured by the Ethiopian forces.106 The eye
witnessed elder and the participant of the war mentioned the struggle of Ethiopian

Page 27
101. Informants-Ahamad Saddiq Ahamad, Jibril Gaje, Mohammed Muktar and Taso Dubala
102. ibid
103Informant-Ahamad Saddiq Ahamad
104. Informants-Mahammad Hassan, Mahmud Hassan and Taso Dubala
105. Gebru Tareke, p.658
106.Informant- Taso Dubala
troops against the Somali units to recapture Ejersa Goro town.

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 The year 1978 was the important year in a history of Ejersa Goro
town. Because we made a bloody struggle against the Somali units to
recapture the town. My left leg was wounded in the war by the

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Somali fires. Huge number of Somali soldiers lost their life here in

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Ejersa Goro. Thanks to God, the chrstians and the church materials
were restored to Ejersa Goro, following the victory of Ethiopian units

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in the town. After the recapture of Ejersa Goro, the oromo societies
of Ejersa Goro were suspected by the Ethiopian force. The Ethiopian

gm
force had a sort of thought about the collaboration of the Oromos of
Ejersa Goro with the Somali unts . But, this distrust was delated from
0@
the groups of Ethiopian forces in Ejersa Goro by the local notable
persons like damina Aliyi Abdi Ahamad.107
fi1
ha

Generally the period from 1974-1991 in the history of Ejersa Goro town was known by
the rapid increase of the competition of the peasants of the surrounding kebeles into the
bs

development of the town. The introduction of telephone service and the construction of
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rood from Malka Rafuto Fugnan Bira through Ejersa Goro were another signs of the
town’s development. Lastly, the six months conquest of the Somali units (August 1977
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Feb 1978) is also the major historical events of Ejersa Goro town which emerged in the
Dergue regime.

Page 30
108- Informants-Ahamad Saddiq Ahamad,Gezahgn Anteneh and Taso Dubbala
109- Informants-Ahamad Saddiq Ahamad, Abdulay Alisho and Taso Dubbala
110- Emperor Haile Sillassie, ‘Hiywote-na Ya Itopiya Irmija’ (Amharic) (my Life and the Ethiopia’s
Progress), 1965 EC, P.16
111-Informants-Ahamad Saddiq Ahamad, Abdulay Alisho, Gezahgn Anteneh and Taso Dubala
Chapter Four

4.1 Conclusion

Ejersa Goro the current administrative center of Jarso woreda of East Hararghe zone was
occupied by Jarso, the sub clan of the the Afran Qallo Oromo during the expansion of the

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Oromo people.108After 1887, the land was occupied by Menelik’s expanding army under

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Ras Mokonnon Walda-Mikael.In 1988 to 1941 Qegnazmach Abba Nada, the known war
leader of Ras Mokonnon Wolde Mikael built his fort in Ejersa Goro and subjugated the

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Oromo of Jarso. From 1888 to 1941 Ejersa Goro served Abba Nada and his soldiers as a
fort. Abba Nada was not only the prominent war leader of Dajjach(later Ras Mokonnon).

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But also he was the close relative of both Ras Mokonnon and Emperor Menelik II109. Since
July 1892, Ejersa Goro came to be known as a birth place of Lij Tafari Mokonnon (the
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later Emperor Haile Sillasie I).110But the settlement or seat of Ras Mokonnon was not in
Ejersa Goro. As a result of the blood connection between Qegnazmach Abba Nada and Ras
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Mokonnon Ejersa Goro came to be the birth place of Emperor Haile Sillassie I. The town
was transformed from a fort to a town in 1941 by Balambaras Nigatu, the governor of
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Jarso woreda of the time.111

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From 1941 to 1960 the town was not developed due to lack of infrastructures. But a
Primary School, a Health Station and Piped water supply were introduced to the town in
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1960. The first road was also constructed in 1962 and trade activities started to grow in
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the town. The period from 1974-1991 was also known by the participation of local
peasants (farmers) in the development of Ejersa Goro town. From August 1977 to
February 1978 Ejersa Goro was
conquered by the Somali troops. After six months the town was recaptured by the
Ethiopian forces.112

Generally, Ejersa Goro is a town which was established as a fort of Qagnazmach Abba

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Nada in 1988 and it was developed in to a town in 1941 by Balambaras Nigatu. The town

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was not developed well both in the time of Haile Sillasie and the Dergue regime.
Geographical situation, the harsh rule of the Imperial regime and the policy of the

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military rule affected the town’s development. Nowadays, Ejersa Goro is growing
stagnantly.

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 Bibliography

Published sources

Autobiography

-Emperor Haile Sillassie. ‘Hiywote-na Ya Itophiya Irmijja’ (Amharic). Addis Ababa: ‘Berhan-na

m
Selam Ya-Qedamawi Haile Sillase Matemia bet’ (Berhan and Selam the Emperor Haile Sill

.co
asie’s printing press). 1965 EC (1972).

Thesis and Dissertation

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-Belew, Worku. A History Of Chiro Woreda 1900—1991. (MA Thesis). Haramaya University,

July 2013.
gm
-Teshome, Emana. The Transforming Power of Urbanization: Changes and Uncertainties Among
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The Farming Community in Laga Tafo Laga Dadhi Town, Ethiopia. (PhD Dissertation): Addis

Ababa University, September 2014.

fi1
ha

Books

-Bahru, zewude. A History of Modern Ethiopia 1855—1991. Addis Ababa: Addis Ababa Univer
bs

sity Press, second edition, 2002.

uji

-Mire-sillasie, Gebre-Amanuel. Church and The Missions In Ethiopia During The Italian

Occupation. Addis Ababa: Addis Ababa: Artistic Printing Enterprise, 2014.

m

-Tekle-tsadiq, Mekuria. ‘Atse Menelik-na Ya Itophia Andinet’ (Amharic) (Emperor Menelik and

The Ethiopia’s Unity). Addis Ababa: Bole Printing Press, 1983 EC.
 Internet Sources
-Celline, Allaverdian. “Innovation and Collective Action in Farmer Managed Irrigation Schemes.’’
Study case of Burka Jalala Irrigation Scheme in East Hararghe, Ethiopia. Montpellier, February ,
15th 2007.

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< www.agter.asso.fr>IMG>PDF>Allaverdian>

-George Washington University.“Urbanization With and Without Industrialization.” Elliot

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School of International Affairs, October 2013.

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<www.org.edu/iiep>

-Kingsley, Davis. “The Origin and Growth of Urbanization in the World.” Chicago University: Am

gm
erican Jornal of Sociology. Vol 6. No5.

<http:/www.Jstor.org/stable/2772530> (Accessed 21/01/2012)

0@
-William, H.Frey. “Deffining the City and Levels of Urbanization.” Research Report Number98—
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423, September 1998. Population Studies Center, University of Michigan.

<http:/www.psc.Isa.Umich.edu/pubs/psc-pubs@umich.edu>
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PHOTOES

Birth place of Emperor Haile Sillassie

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Kidane Mihret (A church in Ejersa Goro)
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Photo by: Tamiru Girma
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 LIST OF THE INFORMANTS
informant)

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 LIST OF THE INFORMANTS

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I PHOTO OF GODA QESI
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The remain of the first School in Ejersa Goro (photo by Mujib)

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 LIST OF THE INFORMANTS
NO NAME AGE SEX PLACE OF DATE OF REMARK
. INTERVIEW INTERVIEW

1 Abdalla Baqata 37 M Ejersa Goro 10/04/2017 Expert at Ejersa Goro

town Administrative
Office

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2 Abdulay Alisho 110 M Awufugugf 15/10/2016 Local elder

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3 Ahamad Saddiq 99 M Awufugugf 10/10/2016 Traditional historian
Ahamad of Jarso Oromo

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4 Mohamad gm 65 M Ejersa Goro 20/10/2016 Local elder
Muktar
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5 Taso Dubala 94 M Ejersa Goro 3/04/2017 Member of Orthodox
church committee
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6 Mohamad Musa 68 M Ejersa Goro 13/03/2017 Local elder

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7 Gezahegne 69 M Awufugug 27/02/2017 Local elder

Anteneh
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8 Mahmud Hassan 104 M Awufugug 07/03/2017 Local elder

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9 Safiya Taddese 60 F Awufugug 18/02/2017 Local elder

10 Hallo Yuya 105 F Awufugug 20/02/2017 Local elder

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 LIST OF THE INFORMANTS

11 Hayiliye Taddese 93 M Awufugug 05/04/2017 Local Elder

12 Hassane 68 M Awufugug 05/04/2017 Local Elder

Mahmud

`13 Mustefa Ali 64 M Ejersa Goro 02/05/2017 Member of

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18 Jamal Abdala 60 M Awufugug 19/04/2017 Local Elder of
committee
HamzaMosque

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19 Mankir Banjaw 84 M Oda Muda 17/03/2017 Local elder Elder

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20 Dawid Bakar 77 M Awufugug 23,04,2017 Local Elder
14 Idris Shano 97 M Ejersa Goro 24/03/2016 Local Elder

21
15 Mumme
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Jibril Ali 68
78
M
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Burka
Ejersa Goro
Misoma
07/03/2017
26/03/2016
Local Elder
Local Elder
Abrahim
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22 Jibril Gaje 72 M Burka 07/03/2017 Local Elder
16 Mohammed 72 M Awufugug 15/04/2017 Local Elder
Misoma
Gutema
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17 Mohammed 65 M Awufugug 13/03/2017 Local Elder

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Umer
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