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This outrageous theory was first spread by European "historians" in the 16th century who have done minimal research in order to maintan the Eurocentric view of the world at that meaning, Africans could not be capable of great accomplishments or glorious history.

Are you Habesha? How about you? I only speak Tigre. Habesha, is frequently used to refer to all Ethiopians and Eritreans, refers more specifically to the Semitic-speaking peoples of those countries.

It is sometimes used to refer to just the two politically dominant Semitic-speaking Amhara and Tigray-Tigrinya ethnic groups of Ethiopia and Eritrea.

Habesha speak Semitic languages, but they intermarried and absorbed the surrounding indigenous Cushitic-speaking peoples to a great extent.

While Habeshas,are often though to be "Semitic," this term as well as the term Cushitic is merely a linguistic one, and has no bearing on ethnicity.

However, according to some Ethiopian sources,the name "Habesha," is a synonym for dibilliq "mixed" , referring to the hybrid mixture of Semites from Yemen with the indigenous "Hamitic" ie, Cushitic peoples, and is thus explained as Ham "-be-" with Shem.

Both the Amharic and Tigrinya languages are descended from the ancient Ge'ez. According to tradition, the Habesha, people also trace their roots back to Menelik I who was the son of the Queen of Sheba and King Solomon, whose lineage historically gave kings a divine right to rule.

It is a pan-ethnic term that includes the various ethnic groups of Ethiopia, Eritrea , and the Ethiopian-Eritrean Diaspora who live abroad.

What ethnicity are you? Within Ethiopian and Eritrean diasporic populations, some second generation immigrants have adopted the term "Habesha" in a broader sense as a supra-national ethnic identifier inclusive of all Eritreans and Ethiopians.

For those who employ the term, it serves as a useful counter to more exclusionary identities. However, this usage is not uncontested: On the one hand, those who grew up in Ethiopia or Eritrea may object to the obscuring of national specificity.

The early Semitic term appears to refer to a group of peoples, rather than a specific ethnicity. The first attestation of late Latin Abissensis is from the fifth century CE.

Modern Western European languages, including English, appear to borrow this term from the post-classical form Abissini in the mid-sixteenth century.

English Abyssin is attested from , and Abissinia and Abyssinia from the s. Abyssinian civilization has its roots in the pre-Aksumite culture.

The Kingdom of Aksum , one of the powerful civilizations of the ancient world, was based there from about BC to the mid of 12th century AD.

Spreading far beyond the city of Aksum, it molded one of the earliest cultures of Ethiopia and Eritrea. Architectural remains include finely carved stelae , extensive palaces, and ancient places of worship that are still being used.

Around the time that the Aksumite empire began to decline, the burgeoning religion of Islam made its first inroads in the Abyssinian highlands.

During the first Hegira , the companions of prophet Muhammad were received in the Aksumite kingdom.

The Sultanate of Showa , established around , was one of the oldest local Muslim states. It was centered in the former Shewa province in central Ethiopia.

The polity was succeeded by the Sultanate of Ifat around Ifat was governed from its capital at Zeila in northern Somalia and was the easternmost district of the former Shewa Sultanate.

Throughout history, populations in the Horn of Africa had been interacting through migration, trade, warfare and intermarriage. Most people in the region spoke Afroasiatic languages , with the family's Cushitic and Semitic branches predominant.

They mainly traded with Egypt. Earlier trade expeditions were taken by foot along the Nile Valley. The ancient Egyptians' main objective in the Red Sea trade was to acquire myrrh.

This was a commodity that the Horn region, which the ancient Egyptians referred to as the Land of Punt , had in abundance. Much of the incense is produced in Somalia to this day.

Very little is known of the time period between the mid-1st millennium BCE to the beginning of Aksum's rise around the 1st century CE. Axum remained its capital until the 7th century.

The kingdom was favorably located near the Blue Nile basin and the Afar depression. The former is rich in gold and the latter in salt: both materials having a highly important use to the Aksumites.

Aksum was accessible to the port of Adulis , Eritrea on the coast of the Red Sea. Aksum's "fertile" and "well-watered" location produced enough food for its population.

Wild animals included elephants and rhinoceros. From its capital, Aksum commanded the trade of ivory.

It also dominated the trade route in the Red Sea leading to the Gulf of Aden. Its success depended on resourceful techniques, production of coins, steady migrations of Greco-Roman merchants, and ships landing at Adulis.

In exchange for Aksum's goods, traders bid many kinds of cloth, jewelry, metals and steel for weapons. The South Arabian kingdom of the Himyarites and also a portion of western Saudi Arabia was also under the power of Aksum.

Their descendants include the present-day ethnic groups known as the Amhara, Tigrayans and Gurage peoples.

After the fall of Aksum due to declining sea trade from fierce competition by Muslims and changing climate, the power base of the kingdom migrated south and shifted its capital to Kubar near Agew.

They moved southwards because, even though the Axumite Kingdom welcomed and protected the companions of Prophet Muhammad to Ethiopia, who came as refugees to escape the persecution of the ruling families of Mecca and earned the friendship and respect of the Prophet.

Their friendship deteriorated when South-Arabians invaded the Dahlak islands through the port of Adulis and destroyed it, which was the economic backbone for the prosperous Aksumite Kingdom.

Fearing of what recently occurred, Axum shifted its capital near Agew] [ clarification needed ] In the middle of the sixteenth century Adal Sultanate armies led by Harar leader Ahmed Gragn invaded Habesha lands in what is known as the "Conquest of Habasha".

In the late sixteenth century the nomadic Oromo people penetrated the Habesha plains occupying large territories during the Oromo migrations.

The Amharas seemed to gain the upper hand with the accession of Yekuno Amlak of Ancient Bete Amhara in , after defeating the Agaw lords of Lasta in those days a non-Semitic-speaking region of Abyssinia.

The Gondarian dynasty, which since the 16th century had become the centre of Royal pomp and ceremony of Abyssinia, finally lost its influence as a result of the emergence of powerful regional lords, following the murder of Iyasu I , also known as Iyasu the Great.

The emperors were considered to be figureheads. Until a young man named Kassa Haile Giorgis also known as Emperor Tewodros brought end to Zemene Mesafint by defeating all his rivals and took the throne in The Tigrayans made only a brief return to the throne in the person of Yohannes IV in , whose death in resulted in the power base shifting back to the dominant Amharic-speaking elite.

League of Nations in reported that after the invasion of Menelik's forces into non Abyssinian lands of Somalis , Harari , Oromo , Sidama , Shanqella etc, the inhabitants were enslaved and heavily taxed by the gebbar system leading to depopulation.

Some scholars consider the Amhara to have been Ethiopia's ruling elite for centuries, represented by the Solomonic line of Emperors ending in Haile Selassie I.

Marcos Lemma and other scholars dispute the accuracy of such a statement, arguing that other ethnic groups have always been active in the country's politics.

This confusion may largely stem from the mislabeling of all Amharic-speakers as "Amhara", and the fact that many people from other ethnic groups have adopted Amharic names.

Another is the claim that most Ethiopians can trace their ancestry to multiple ethnic groups, including the last self-proclaimed emperor Haile Selassie I and his Empress Itege Menen Asfaw of Ambassel.

Solomon is said in this account to have seduced the Queen, and sired a son by her, who would eventually become Menelik I , the first Emperor of Ethiopia.

The tradition that the biblical Queen of Sheba was an ingenuous ruler of Ethiopia who visited King Solomon in Jerusalem is repeated in a 1st-century account by the Roman Jewish historian Josephus.

There is no primary evidence, archaeological or textual, for the queen in Ethiopia. The impressive ruins at Aksum are a thousand years too late for a queen contemporary with Solomon, based on traditional dates for him of the 10th century BC.

In the past, European scholars including Hiob Ludolf and Carlo Conti Rossini postulated that the ancient communities that evolved into the modern Ethiopian state were formed by a migration across the Red Sea of Semitic-speaking South Arabians around BC, who intermarried with local non-Semitic-speaking peoples.

Both the indigenous languages of Southern Arabia and the Amharic and Tigrinya languages of Ethiopia belong to the large branch of South Semitic languages which in turn is part of the Afro-Asiatic Language Family.

Even though the Ethiosemitic languages are classified under the South Semitic languages branch with a Cushitic language substratum, Edward Ullendorff and Carlo Conti Rossini 's theory that Ethioemitic-language speakers of the northern Ethiopian Highlands were ancient foreigners from Southwestern Arabia has been disputed by most modern indigenous Horn African scholars like Messay Kebede and Daniel E.

Alemu generally disagree with this theory arguing that the migration was one of reciprocal exchange, if it even occurred at all.

This is not to say that events associated with conquest, conflict and resistance did not occur. No doubt, they must have been frequent.

But the crucial difference lies in the propensity to present them, not as the process by which an alien majority imposed its rule but as part of an ongoing struggle of native forces competing for supremacy in the region.

The elimination of the alien ruler indigenize Ethiopian history in terms of local actors. Scholars have determined that the ancient Semitic language of Ethiopia was not derived from an Old South Arabian language such as Sabaean.

Essentially no archaeological evidence supports the story of the Queen of Sheba. In the reign of King Ezana , c. This is the first known use of this term to describe specifically the region known today as Ethiopia and not Kush or the entire African and Indian region outside of Egypt.

Fleminga Grahamiana. King Ezana's claims to Sahlen Saba and Dhu-Raydan Himyar during a time when such control was unlikely may indicate an Aksumite presence or coastal foothold.

Before the 20th century, the Sabean theory was the most common one explaining the origins of the Habesha. It was first suggested by German orientalist Hiob Ludolf and revived by early 20th-century Italian scholar Conti Rossini.

They said that at an early epoch, South Arabian tribes, including one called the " Habashat," emigrated across the Red Sea from Yemen to Eritrea.

According to this theory, Sabaeans brought with them South Arabian letters and language, which gradually evolved into the Ge'ez language and Ge'ez script.

Linguists have revealed, however, that although its script developed from Epigraphic South Arabian whose oldest inscriptions are found in Yemen, Ethiopia and Eritrea used to write the Old South Arabian languages, Ge'ez is descended from a different branch of Semitic, Ethiosemitic or Ethiopic sub-branch.

The large corpus of South Arabian inscriptions does not mention any migration to the west coast of the Red Sea, nor of a tribe called "Habashat.

Levine has argued that this view "neglects the crucial role of non-Semitic elements in Ethiopian culture. Alemu , and others. Genetically, culturally, and geographically speaking Habeshas Abyssinian people are traditionally Cushitic Peoples.

Ethiopia and Sudan are among the main areas linguists suggest were the Afro-Asiatic Urheimat. Recent linguistic studies as to the origin of the Ethiosemitic languages seem to support the DNA findings of immigration from the Arabian Peninsula, with a recent study using Bayesian computational phylogenetic techniques finding that "contemporary Ethiosemitic languages of Africa reflect a single introduction of early Ethiosemitic from southern Arabia approximately 2, years ago", and that this single introduction of Ethiosemitic subsequently underwent quick diversification within Ethiopia and Eritrea.

There are many theories regarding the beginning of the Abyssinian civilization. One theory, which is more widely accepted today, locates its origins in the Horn region.

The Habesha developed an agricultural society, which most continue, including raising of camels , donkeys , and sheep.

They plow using oxen. The Orthodox Church is an integral part of the culture. The church buildings are built on hills. Major celebrations during the year are held around the church, where people gather from villages all around to sing, play games, and observe the unique mass of the church.

It includes a procession through the church grounds and environs. Coffee is a very important ceremonial drink.

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