Nomenclature:

There are some ambiguities in the geographical and Ethno-linguistic group's concepts and terms in the political context. The term's kebesa or lowlands are not accurate or precise rather are very confusing and misleading. For instance the term lowlands may or may not include Dankalia or the Northern Plateau. When we talk about Kebesan or highlander it also may or may not includes the Saho or the Jeberti. Therefore, and just for the sake of convenience, simplification and precision I will use other terms that may appear strange to some, nevertheless, are commonly used in some parts of our country without any racial or religious connotations or biases. They are used to identify individuals or places. Al Habashi, Hillat Habash. Al Jaberti, Hillat Jaber, Hillat Habab, Hillat Sudan and so force.

The following terms will be used in this and subsequent articles:

* The North Eastern Sahil (Sahil = Coast)- part of Eritrea that are composed of Samhar, Senhit, Sahil, Barka and the Gash-Settit provinces.

* The Southern Sahil - Dankalia and the exclusively Saho areas in Eastern Akele Guzai

* The Southern Plateau or simply The Plateau -will be used to mean the provinces of Hamasien, most of Akele Guzai, and Seraie

* Abyssinia (Abyssinians) -Historical Abyssinia or Abyssinia proper that included Begamider (Ben Shengul and Gumuz excluded), Gojjam, parts of Showa (only Menz), Parts of Wallo (Rayya, Azabu and the Afar excluded), parts of Tigray (Afar areas excluded), and the Southern Plateau in Eritrea (Saho excluded).

* Tigray-will be used to include all the Tigrigna speaking people of Ethiopia and their land.

* Bejaland, Beja Midir (not to be confused with Begamider of Ethiopia), Bogos or simply Bejaya-will be used to denote all the coastal areas and its interiors between Massawa and Sawakin, and between Keren and Kassala, including the Northern Sahil and Eastern Sudan.

* Tigre- will mean the language and not a social class.

* Tigregna- will not be used to mean an ethno-linguistic group but a language used both in Tigray and the Southern Plateau.

* Habash- is used to refer only to Tigregna speaking Christian Eritreans from the Southern Plateau to distinguish them from those of the Tigray and Ethiopia who speak Tigrigna.

* Ethiopia-the modern state of Ethiopia, founded by Emperor Minilik II, that incorporates most parts of Historical Abyssinia (not all of it) and other territories in the East, west and South, Eritrean territories excluded.

* Nation and Nationality: I found some ambiguities in these terms, therefore, I will use small letter "n" to mean a territory of one nationality where its development to a State is not completed. I will use Capital "N" to mean a State that was transformed to higher homogeneity and social and cultural cohesiveness. For more clarity I will also use in brackets the Arabic Terms of "Qawmiya", "Umma" and "Dawla".

(hade hizbi hade libi) a myth or reality? A people or peoples?
ONE PEOPLE ONE HEART (II)

Prior to the Italian occupation in 1890 the present Eritrean territories, as it stands today, were never comprised one political, historical or cultural entity. Three exclusively independent, distinctive political cultural and administrative regions could be recognised. These three regions were never subdued under one political power. Never shared one political organisation or common markets. They in fact have totally different and conflicting economic modes of production and of course different climates and topography. These three regions were:

(I) THE NORTH- EASTREN SAHIL

Before Italy annexes this region to its newly occupied territory, it had always been a part of Bejaland and of the Beja nation. Beja Land constituted one inseparable geographical, climatic, political, cultural and economic unit. The dominant economic mode of Production was Pastoral Nomadic and Islam was the dominant faith.

Ethnically and religiously, the inhabitants of Bejaland were/are not homogeneous. They constitute a number of Ethno-linguistic groups, some Catholics in the Blin and Protestants in the MansaA and the Kunama. However, some important factors and conditions cemented their commonality and identity:

(1)-Islam and Arabic Language

Islam had been expanding, from its origin in Arabia, to many peoples, nations and continents throughout the last fifteen centuries. Islam, by its nature, a universal faith that transforms Islamic societies, without canceling their original cultures or languages, to a higher profile of political, cultural, ethical and linguistic unity. It creates some sort of unity and identity beyond the local one, without necessarily conflicting with it. In most societies, Arabic takes the leading and first role without canceling the local languages. The situation in Bejaland was not different from that general rule.

(2) Centralisation, Political Organisation and Cultural Influence:

Bejaland came under the direct political and cultural influence of Islam and Arabic language from two directions. From the East when the Caliph Omer sent his ships and occupied the Dahlak Islands around 700 AD, and from the North when the Arabs completed their conquest of Egypt and started moving south towards the centre of the Sudan. The Islamo-Arabic influence on the region continued through the rule of the Umayades and Abassyids in Dahlak and some of the coastal areas. Bejaland, at least the greater part of it, became subjected to the rule of the Islamic Fung kingdom and was ruled through viceroys sent from Sinnar. Some historians assert that the founder of the Fung Kingdom, Amara Dungus, himself was a "Belaw" born in the area between the Gash and Barka rivers, who later moved to Sinnar with his army and found the Kingdom of Sinnar.

(3) The Ottomans occupied the region from 1557 to 1865. The Ottomans used to control the area from their stronghold posts of Massawa and Sawakin both on the Red Sea, and Keren and Kassala in the interiors. When the Ottoman Empire started to crumble the Egyptian emerged as the dominant force and replaced the Ottomans. Egyptian rule in Eritrea continued from 1865 to 1890. The Arabo-Islamic influence continued with great momentum under both the Ottomans and the Egyptians. Due to some subjective reasons and the strong British pressure on Egypt, the Italians encouraged by Great Britain replaced Egyptians on the North Eastern Sahil. Italians were not able to go beyond the present boundaries because of the Mahdist Revolution in the Sudan. Notably, the local Beja revolutionary Mahdist Osman Digna hindered the Italians from taking the whole of Bejaland.

(4) Bejaland had strong geographical, commercial, cultural and religious communications with the Arabic and Islamic world in general and the Sudan and Egypt in particular. This and due to the direct or indirect rule of Islamic states, the local cultures of the different Ethno-linguistic groups were intermarried and intermingled with the Arabo-Islamic culture on the one hand and among themselves on the other hand. As a result, a new united distinctive local culture and identity came into being in the North Eastern Sahil. Islamic values and the Arabic language became cornerstones that occupy a wider space in the cultural and social consciousness of this identity and in the historical memory of the inhabitants.

(II) THE SOUTHERN PALTEAU

This region is different from the other regions in many aspects. From the geographical and climatic aspect, it is a natural extension of the Abyssinian central plateau. From the Ethnic, cultural, linguistic and religious characteristics it constituted, together with Tigray the central core of historical Abyssinia. The inhabitants, in their great majority, share Tigrigna language, Abyssinian culture and Coptic Christian faith with the Abyssinians of the Tigray. The Economic mode of production, like other parts of Proper Abysinnia, is peasantry that depends in rain fed agricultural practices.

The immigrants from Southern Arabia, who established the great Axumite Civilisation with their relative superior agricultural and crafts techniques, had always feared conquest and domination of the much larger African neighbours. They had no choice but to conquer and dominate the others to avoid being dominated. However, this fear of being dominated and therefore intolerance and aggressiveness constituted a major part in the historical memory and consciousness of the Abyssinian peoples. The competitive Islamic Sultanates that surrounded Abyssinia from the east and south posed a threat to its existence, its culture and religion. The most famous of these threats was the attempts of Mohammed Bin Ibrahim Alqazi (Gragn) to conquer and Islamize Abyssinia. This strengthened the psychology of fear, suspicion, hate and despise for every thing Arab or Islamic deep in the subconscious historical memory of the people.

The people of the Plateau, unlike the egalitarian, decentralised pastoral nomadic societies of the other two regions, had inherited strong and highly centralised social and political organisation from Historical Abyssinia. They also inherited the warrior sprit, goal orientation and determination qualities, and readiness for "kitet" mobilisation. The sense of discipline, organisation and obedience of leaders is a cultural feature in the society. Not least, they also inherited the art of survival, social cohesion and appetite to dominate that emanating from the fear of being dominated.

Depending in the strength or weakness of the centre, the Plateau had always been subjected to direct or indirect rule by Abyssinia. It sometimes enjoyed independence on other times forced to dependence. In certain times opted for unity and co-operation, on other times rejected and resisted. In short the region was swinging, due to some subjective and objective realities at the time, between dependence and independence from Abyssinia. However, the Plateau was always subject to the historical, cultural, political ideological and religious influence from Abyssinia and later from Ethiopia, especially from the strong Coptic Orthodox Church and its leaders.

Despite the repeated attempts of the Ottomans and later the Egyptians to conquer it and adjacent regions in Ethiopia. Their endeavour was crushed against the resistance of the people. Immediately prior to the Italian conquest the Plateau was an integral part of the kingdom of Emperor Yohannes of Ethiopia - 1879-1889.

Beside the Habash there is a Moslem minority, the Jaberta, that inhabits the region. Throughout the Plateau, they live in separate villages or share the same ones with the Habash. The Jabarta do not constitute one Ethnic origin. According to some historians (Hegai-for example), some of them were Belaw (Tigre) and Arabs, or the their mixture, from Dahlak Islands that moved and settled in Abbyssinia. Others were those who moved north after the demise of the Islamic Sultanate of Yifat in the south. The Jaberta also includes Moslems from Bejaland (Tigre and others) who, for one reason or the other settled in the Plateau. The Jaberta beside the Tigrigna language adopted many other cultural features and traits of the Habash.

However, For the Jaberta Islam were not only a religion but an identity as well. A non-Tigrigna speaker, like myself can easily distinguish their dialect of Tigrigna, highly loaded with Arabic and Islamic words and expressions. Unlike other Moslems of the North Eastern Sahil, the Jaberta, throughout their history, paid the bill for the political and cultural competition between Abyssinia and its Islamic neighbours. The worst was remembered to be the reign of Emperor Yohannes. Their situation could be described by "falqabidu minhum ala dinihi kelqabidu ala jamreen" (one who holds fast to his faith was like one who holds fire on his hand. The Italians occupation of Eritrea was a great relief to them. To this historical experience and background, the Jaberta detached themselves from politics and power struggle in the region and adopted a patient, most peaceful, most tolerant way of life, involved in business and handcraft work.

(III) THE THOUTHERN SAHIL

To begin with, I have to confess that my knowledge of this region is very limited. I always call it the less known partner who has an equal share and stake in Eritrea. I have deliberately put the areas of Eastern Akele Guzai exclusively inhibited by the Saho linguistic group in this region. I have no other intentions than simplicity, specificity and precision in the analysis of culture and history. In addition, I took into consideration geographical territorial continuity, common language (two dialects of the same language), common mode of economic production -Nomadic Pastorals and common religion and culture.

This region is inhabited by one (or similar) Ethno-linguistic group, the Affar (and Saho). The region is endowed with ethnic, linguistic, cultural and religious homogeneity. In natural geography and climate, the region is a natural extension to the greater Affar land in the Sultanate of Awsa and Djibouti. From the Ethnic, linguistic, cultural and historical understanding it was an integral part of the Affar nation or nationality if you wish.

The Affars as Moslems were influenced by the values of Islam, Arabic language and culture. They interacted, intermarried and traded with the Arab neighbours across the sea. However, the influence from Arabia was of less magnitude than that of North Eastern Sahil. The Affar country is harsh inhospitable desert and the Affar worrier tribes seldom trusted foreigners or compromised other people. They were always at their guard from Abyssinia and other conquest and dominance. The Affar land never known any rule by colonial powers. They were always independent in their different Sultanates. The Southern Sahil never experienced any direct or indirect foreign rule before the Italian occupation.

CONCLUSION

A nation or a nationality (Qawmiya) on my opinion, could be defined as a number of people, who may or may not have one origin, living in a specific territory, with common or similar economic mode of production, culture, language, history, social and political organisation. Different ethnic groups within the same nation (Qawmiya) could have different languages and dialects but all perceive and concede to a common indigenous or acquired language of communication, education, documentation and political and legal expression. Common language together with commonly experienced history and culture are cornerstones that cements a nation together and creates a community of opinion that leads to a union of purpose that in its turn determines the identity and behaviour of the nation.

History shows us different passes of Nation (Umma) formation processes. Some are:

(1) A nation (Qawmiya) through natural economic, cultural, social and political transformations could develop to a State (Dawla) and later to a Nation (Umma).

(2) A Nation or nation could conquer and subjugate other nation or nations, create a State (Dawla) and later through cancellation and assimilation develops to a Nation (Umma).

(3) Many nations may come together and integrate in one State (Dawla) without the one canceling the other and without constituting a Nation (Umma).

(4) Foreign Colonial Power may conquer nations or fragments of nations, abort their natural development, incorporate and integrate them into a Colony State (Dawla) imposing new conditions of Nation formation processes and development.

European colonialism aborted the natural process or the geneses of the national-nations formation in Africa. It fragmented nations, States and kingdoms that existed in so many parts of Africa. The Italians in 1890 desperate for colonial territories occupied and incorporated three fragments of three nations in the making into their colony were they named Eritrea. The three regions were integral parts of nations (Qawmiyaat). The N.E Sahil as fragment from the Beja nation, the Plateau from the Abyssinian nation and Southern Sahil from the Affar nation.

We, the Eritreans, are peoples of three different nations and therefore three distinctive nationalities (never nine). This is our reality we have to accept it admit it and take it into consideration to forge a practical and just society and governance. "hade hizbi hade Libi" is a beautiful myth and a dream. We need to name things by their real names while we are awake and act accordingly so that we can realise the dream. People dream about things they had been through. No one has the right to flog another for what he/she should dream and in which language. However, this reality is not unique to Eritrea. Almost all-African countries and their boundaries were the creations of colonialists. Non of us had the choice was he or she would belong to.

Social and political scientists point out that territorial integration is the first condition in the process of nation formation. Territorial integration of Eritrea was completed under the Italian occupation. THE FIRST NECESSARY CONDITION ON THE PROCESS OF THE ERITREAN NATION FORMATION WAS REALISED. Eritrea was born as a result of an artificial insemination delivered by an Italian midwife. Nevertheless, IT IS DESTINED TO LIVE. MARHABA ERITREA, MARHABA.