The Qemant (also known as western Agaw people) are a small Cushitic peoples ethnic group in northwestern Ethiopia, specifically in Gondar, Amhara Region. The Qemant people traditionally practiced an early Pagan-Hebraic religion; however, most members of the Qemant are followers of the Ethiopian Orthodox Church. They are historically related to, but distinct from, the Beta Israel.Gamst (1969), p.67
The ethnicity's population is reported to be 172,000, according to the 1994 national census;and 169000 according to the 1984 Ethiopian Census. 1994 Population and Housing Census of Ethiopia: Results for Amhara Region, Vol. 1, part 1 , Table 2.7 (accessed 6 April 2009) the latest available national census, the one performed in 2007, does not list them as a separate group. "Census 2007" , first draft, Table 5. However, only 1,625 people still speak Qimant language, and it is considered endangered, as most children speak Amharic language; likewise, adherence to the traditional religion has dropped substantially, as most of the population has converted to Christianity. Converts often consider themselves to be Amhara people.
The Qemant live in an area traditionally called Qwara Province, along an axis stretching from Ayikel in Chilga woreda to Kirakir and north to Lake Tana in the woredas of Lay Armachiho. Most remaining speakers of the language are near Ayikel, about west of Gondar. They are mainly farmers.
The Qemant are divided into two patrilineal moieties, Kɨbbɨr and Yetanti; the Kɨbbɨr moiety is higher in rank. A traditional Qemant can only marry a member of the other moiety, so, while the moieties are exogamous, Qemant society as a whole is endogamous.
Religion
Qemant religious observance includes a literal reading of the 11th chapter of Leviticus (see kashrut). As with Rabbinic Judaism, even permitted animals can only be consumed if they are shechita. Qemant practices include animal sacrifices and the tending of called degegna. Worship is conducted outdoors, usually at a site near a sacred tree called a k'ole, wrapped in variously-colored strips of cloth. This appears to be a survival of a Bible tradition: "Abraham planted a grove in Beersheba, and called there the name of God" (Genesis 21:33) and "where the women wove hangings for the grove" (II Kings 23:7). However, due to their dislike to being observed by the increasingly pervasive Christians, they eventually constructed a prayer-hall at Chelga.Gamst (1969), p. 27 They also practiced levirate marriage, similar to the Jewish practice of yibbum.
Shabbat is observed on Saturday, when it is forbidden to light a fire. The extent to which they observe the rabbinically prohibited activities of Shabbat or the traditional Shabbat prohibitions of the Beta Israel is unclear.
The Qemant call God Yïdära, or Mïzgänä, which might be a proper name. He is described within the religion as omnipresent, omnipotent, omniscient, and anthropomorphic. He is approachable directly or through figures called in Amharic k'edus "holy ones", which are angels or culture heroes.Gamst (1969) pp. 34–37
The highest political and religious leader among the Qemant is called the womber, an Amharic term meaning "chair". There were formerly two superior wombers, at Karkar and at Chelga, with the first being senior, and a varying number of subordinate wombers in other parts of Qemantland. All wombers are chosen from certain lineages in the Kïbbïr moiety. The last womber of Karkar died in 1955, and since then the only womber has been Mulunah Marsha, womber of Chelga (born 1935). Each womber chose from the kïbbïr moiety one or more delegates with the Amharic title afa liq "mouth of the master" to represent him in judicial matters. These men traveled the countryside, settling disputes, seeing that the laws were obeyed, and punishing wrongdoing, usually with a fine.Gamst (1969), p. 62 Each womber also chose two stewards with different titles, one from each moiety, who served different elements of the sacred meals.Gamst (1969), p.43
There are two orders of priesthood: the kamazana, the higher, of the Kïbbïr moiety, and the abayegariya, the lower, of the Yetanti moiety. Each Qemant locality has at least one of each; they must work together to conduct the traditional sacrifices and other religious ceremonies. When offering a sacrifice, the abayegaria holds the legs of the victim and the kamazana wields the knife. The priests also have a subordinate judicial function.
According to the early 19th century missionary Samuel Gobat, their neighbours considered the Qemant boudas, or sorcerers, along with "the Falashas or Jews (Beta Israel), most Mussulmans (), and some Christians." Gobat knew little more about this "small Pagan people inhabiting the mountains in the vicinity of Gondar."Samuel Gobat, Journal of Three years' Residence in Abyssinia, 1851 (New York: Negro Universities Press, 1969), p. 263
Writing in 1967, US anthropologist F. Gamst said he expected total assimilation of the Qemant with the Amhara within three decades. However in the modern era, Qemant identity has resurfaced.
Today, most ethnic Qemants overwhelmingly identify as Amharas, and Qemant was removed as an identity from Ethiopia’s 2007 national census, but there are some Qemant communities who are still attempting to preserve their culture and language.
History
See also
Further reading
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