Ethnic Identity: The Case of the Qemant of Chilga Woreda, North Gondar Zone
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Date
2010-06
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AAU
Abstract
This study is all about the ethnic identity of the Qemant people in Chilga woreda, North
Gondar zone. Despite few researches have been done so far on the Qemant, they mainly
focused on the ethnographic account of the people; only the objective cultural content of
the people is addressed. The objective versus the subjective aspects of Qemant ethnic
identity; its content versus boundary; and the internal versus the external factors that
dichotomized the Qemant ethnic identity are largely not discussed. Likewise, the changes
versus continuities of the contents and boundary of Qemant ethnic identity together with
the factors behind are not uncovered. So, this study tried to address all such issues jointly
with an overview of Qemant ethnic identity in light of the constitutional ethnic rights of
the country. Qualitative research methods such as semi structured interview, focus group
discussions, key informant interviews, life history narrations and observation were
employed to generate data. But published and unpublished materials were also used as
secondary sources.
The Qemant were once a closely knit ethnic group with its own ethnic identity markers.
The moiety based ethnic organization and the associated marriage rules; the kemantney
language, the traditional political structure and their religion all served as the basic
integrative and ethnic boundary maintaining mechanisms. In addition to this, the internal
social networks and the self ascription of the people internally solidified their ethnic
identity. Externally, the nature of the economic system and religious difference together
with the prejudiced ascription and identification of their Amharan neighbors once
dichotomized the Qemant ethnic identity. However, following the massive
Christianization movement launched in the area during the 1960s both the internal and
external factors that dichotomized the Qemant ethnic identity get ruptured. This initial
kick together with other contingent factors further weakens their ethnic identity. Today,
except the near extinct kemantney language and their "hega libona" religion almost all
the objective identity markers of the people are wiped out. The subjective identity
markers are reflected in different ways. Ethnic members reflect their ethnic feelings and
subjectively associate themselves to those extinct objective markers in various ways.
Some ethnic members identify themselves as "A{entd qemant". On the other extreme are
those who tried to conceal their ethnic identity and mostly identify themselves as an
"Amhara". All these show the Qemant ethnic identity was constructed across the long
time social, economic and political interactions they have with their Amhara neighbors;
and the diffused nature of Qemant ethnic identity at the present time