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Habesha is a name that has different meanings. It is a supraethnicity which is a grouping of several interrelated ethnicities that have similar but unique cultures. It is a cultural identity that goes on top of a person's ethnicity, national identity, and citizenship. Habesha is a cultural community that contains several different ethnic groups and unique cultures of the peoples of Eritrea and Ethiopia and has two main definitions.

One definition is a meta-ethnic definition of Habesha, which is used to refer to the people who's ancestors have lived in the Ethiopian and Eritrean Highlands for many generations, generally they speak Ethiosemitic and Agaw languages, and are descended from or related to a common ancestry or ancestral culture before their cultures started spreading apart from each other.

Another definition is a pan-ethnic definition of Habesha, which s used to refer to all peoples and ethnic groups who's ancestors come from all over Ethiopia and Eritrea. This means that Habesha culture is made up of several similar but unique cultures, including the cultures of the two main countries of Ethiopia and Eritrea, the cultures of the 80 or so ethnic groups that comprise the two countries, and the adoption of cultural practices of other countries that the large diaspora population has adopted from the countries outside of Ethiopia and Eritrea that they live in now


The Ethiosemitic and Agaw speaking peoples of Northern Ethiopia and Eritrea, share a meta-ethnic connection to each other and have a common history. The Ethiosemitic-speaking peoples speak different but similar languages with each other; the Agaw-speaking peoples have the same relationship with each other as well.

The other people groups of Ethiopia and Eritrea are not meta-ethnically Habesha but they can be considered pan-ethnically Habesha . In other words, the Cushitic-speaking, Omotic-speaking, and Nilotic-speaking peoples of Ethiopia and Eritrea have their own separate meta-ethnicities, different cultures, and slight different histories respectively.

The Habesha pan-ethnic identity used mostly by the peoples of Central Ethiopia and Eritrea, as well as the diaspora. This pan-ethnic identity emerged because the cultures and peoples of Northern and Southern Ethiopia and Eritrea started interacting with each other leading to commonalities forming between different cultures and ethnic groups in areas of Central Ethiopia-Eritrea and most visibly in the diaspora where these people groups are culturally closer to each other than they are to other people groups outside of their traditional homelands of Eritrea and Ethiopia.


Very often, the term is used for groups that are mostly Eastern Christian. Habesha are either Christian or Muslim, some are Jewish like the Beta Israel. A sizeable minority of the overall religious population is Muslim, most are Sunnis, a few belong to Sufi orders. Within the Christian population, most are Oriental Orthodox of the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo (Orthodox Tewahedo) churches, while Protestants (Eastern Protestants) like the P'ent'ay / Ethiopian-Eritrean Evangelicals make up a sizable minority and Catholics (Eastern Catholics) of the Ethiopian Catholic Church and Eritrean Catholic Church exist, and are among the oldest Christian groups known.

The actual number of people who identify as Habesha is unknow, because there is no legal definition defining Habesha identity because it is based only on cultural self-identification of cultural identity. Some estimate that there are probably about 32 to 35 million Habesha people (30 million in Ethiopia and 2 to 5 millions in Eritrea), but this may be a huge undercount because of the huge variations in the definition of Habesha, this number only calculates the number of Amharas and Tigrayans of Northern Ethiopia and Eritrea, and completely ignores the number of Habesha people of all definitions in the diaspora who have left their traditional homelands.

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Habesha people
(Habesha Community)
ሓበሻ, ሐበሻ, ሀበሻ, ሃበሻ, Häbäša, Habäša, Habesha, Ḥabäša, Ḥäbäša, Abesha
Total population
Indeterminable (Self-Identification)
Regions with significant populations
National Origin:

 Ethiopia — People of Ethiopia
 Eritrea — People of Eritrea
Sub-National Regions:
Maekel Region (1)
Anseba Region (2)
Gash-Barka Region (3)
Debub Region (4)
Northern Red Sea Region (5)
Southern Red Sea Region (6)
Addis Ababa
Afar Region
Amhara Region
Benishangul-Gumuz Region
Dire Dawa
Gambela Region
Harari Region
Oromia Region
Ogaden-Somali Region
File:Flag of the Southern Nations, Nationalities, and Peoples’ Region.svg Southern Nations, Nationalities, and Peoples’ Region
Tigray Region
Diaspora Communities:
 United States[1][2]
 IsraelCite error: Invalid parameter in <ref> tag Cite error: Invalid parameter in <ref> tag
 Saudi Arabia[1]
 Lebanon[1]
 Italy[1][3]
 United Kingdom[4][5][6]
 Germany[7][”Note” 1][8]
 United Arab Emirates
 Sweden[9]
 Djibouti
 Norway[10]
 Canada[11][12][13][14]
 Kenya
 Somalia
 Netherlands[15]
 Denmark[16]
The Sudans (Sudan-South Sudan)
 Australia[17][18][19]
 Egypt
 Finland[20]
Pre-Diaspora Ethnic Groups:
Aari, Afar, Agaw-Awi, Agaw-Hamyra, Alaba, Amhara, Anuak, Arbore, Argobba, Bacha, Basketo, Bena, Bench, Berta, Bodi, Brayle, Burji, Chara, Daasanach, Dawro, Debase/Gawwada, Dime, Dirashe, Dizi, Donga, Fedashe, Beta Israel (Ethiopian Jews), Gamo, Gebato, Gedeo, Gedicho, Gidole, Goffa (Gofa People), Gumuz, Gurage, Hadiya, Hamar, Harari, Irob, Kafficho, Kambaata, Karo, Komo, Konso, Konta, Koore, Koyego, Kunama, Kusumie, Kwegu, Majangir, Male, Mao, Mareqo, Mashola, Me’en, Mere people, Messengo, Mossiye, Murle, Mursi, Nao, Nuer, Nyangatom, Oromo, Oyda, Qebena, Qechem, Qewama, She, Shekecho, Xamta, Qemant , Sheko, Shinasha, Shita/Upo, Sidama, Silt’e, Tigurats, Somali (Ogden Region), Surma, Tembaro, Tigrayans (Tigray-Tigrinya), Tsamai, Welayta, Werji, Zelmam (Baale), Zeyese, Tigre, Saho, Bilen, Nara, Yem
Post-Diaspora Ethnic Groups:
Ethiopian Australians Ethiopian Canadians Ethiopian Jews in Israel Ethiopians in the United Kingdom Ethiopian Americans Ethiopians in Denmark Ethiopians in Germany Ethiopians in Norway Ethiopians in Sweden Eritrean Australians Eritrean Americans Eritrean Canadians Eritreans in Germany Eritreans in Denmark Eritreans in Norway Eritreans in Sweden Eritreans in the United Kingdom

(and other Hyphenated Ethnicities)
Languages
Languages of Ethiopia, Languages of Eritrea, and other languages adopted by the diaspora.
Religion
Religions (Religion in Eritrea, Religion in Ethiopia

}})[21][22][23]
Predominantly: Christianity | Orthodox Tewahedo (Ethiopian Orthodoxy — Eritrean Orthodoxy) · P’ent’ay (Evangelicalism) · Catholicism (Eritrean Catholicism — Ethiopian Catholicism)

Minority: Islam-Sunni; Judaism-Beta Israel (ethno-religious group); “Traditional Faiths”.

Habesha peoples, Habesha Community, or Habesha (Ge'ez: ሐበሠተ, romanized: Ḥäbäśät or Ḥabäśät[1]; ሐበሻ, አበሻ romanized: Häbäša, 'äbäša ; ሓበሻ romanized: Ḥabäša etymologically related to English "Abyssinia" and "Abyssinians" by way of Latin) is a Supra-Ethnic term and cultural community with a wide range of meanings that is used as a cultural identifier and grouping of multiple interrelated ethnic groups and cultures in Ethiopia, Eritrea, and within communities of Eritreans and Ethiopians in the diaspora. It contains two types of Supraethnicities, one is a Meta-ethnicity and the other is a Panethnicity.

The term is most frequently employed as a meta-ethnic identifier referring to several Ethiosemitic-speaking and Central Cushitic-speaking peoples of the Ethiopian Highlands and Eritrean Highlands, and are generally linked by a common ancestry. Historically, the ethnic groups of the Ethiopian Highlands and Eritrean Highlands, were predominantly of the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo Christian faith; even though these ethnic groups are predominantly Christian, the identifier also includes Muslim communities within these same ethnic groups. In certain cases like in parts of Eritrea, the term Habesha may be used in a restricted sense as only applying to Tigrayans and Tigrinya-speakers. In other cases it can be used in a restricted sense in applying only to adherents of Christianity and excluding the adherents of Islam even though they may be part of the same constituent ethnic group of the highlands and speak the same ancestral language.

The term Habesha is also used as a pan-ethnic identifier mostly by diaspora communities outside of their ethnic homelands as a broader community identifier encompassing all peoples of Eritrean and Ethiopian national origin regardless of ethnicity as well as the inclusion of hyphenated ethnicities that have had an ethnogenesis in the diaspora. It not only encompasses the peoples of Ethiopia and Eritrea and people of Eritrean and Ethiopian national origin, it also encompasses the cultural practices and Habesha regionalisms (that are unique to their city, province/state, geographic region, costal sea board, etc.) that the diaspora have adopted in their new home. Certain national identities don’t adequately describe this phenomenon and cultural commonality, so a pan-ethnic sense of Habesha identity emerged encompassing Ethiopia, Eritrea, the various ethnic groups of both, people of both national origins, and the Habesha diaspora regionalism that make them distinct in a way that Ethiopians and Eritreans in one region are closer to each other than they are to their counterparts in another region or country.


Habesha peoples (Ge'ez: ሐበሠተ, romanized: Ḥäbäśät or Ḥabäśät[2]; Amharic: ሐበሻ, አበሻ, romanized: Häbäša, 'äbäša; Tigrinya: ሓበሻ, romanized: Ḥabäša; etymologically related to English "Abyssinia" and "Abyssinians" by way of Latin via Arabic) is a term that has most frequently been employed to refer to serval Ethiosemitic language-speaking peoples of highland Ethiopia and Eritrea, but the term in other cases has also been applied to other ethnic groups and all people of Eritrean and Ethiopian origin namely gaining popularity among those in diaspora communities brought about through an outgrowth of good non-state communal relations between Eritreans and Ethiopians in the diaspora.[24] Historically most are Eastern Christians of the Oriental Orthodox variety with origins in the state Orthodox Tewahedo Church of the Ethiopian Empire, the predecessor body of what would later become the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo churches, but the population also has a number of adherents of other denominations of Christianity like those among the Ethiopian-Eritrean Evangelical churches[23][25], as well as a few Muslim[26] and Jewish (Beta Israel)[27] minorities.

Historically, the term "Habesha" represented northern Ethiopian Highlands Orthodox Christians, while the Oromos and the ethnic groups that were referred to as "Shanqella", as well as Muslims, were considered outside the periphery.[28][29][30][31] Predominately Muslim ethnic groups in the Eritrean Highlands such as the Tigre have historically opposed the name Habesha; most Muslim Tigrinya-speakers (especially in Eritrea) are usually referred to as Jeberti people. At the turn of the 20th century, certain elites of the Solomonic dynasty employed the conversion of various ethnic groups to Orthodox Tewahedo Christianity and the imposition of the Amharic and Tigrinya languages to spread a common highland Habesha national identity.[32]

Even though the term is rarely used in modern day Ethiopia and Eritrea, because of the previously mentioned connotation it holds, within Ethiopian and Eritrean diasporic populations in North America and Europe, especially among second generation immigrants and for others (influenced by Habesha diaspora social media spaces) who employ the term, "Habesha" has taken on a broader supra-national ethnic identifier inclusive of all Eritreans and Ethiopians.[33] [34] Under this broader sense, it serves as a useful counter to more exclusionary identities, as well as a way to strengthen collaboration and ties between the Eritrean and Ethiopian communities in areas with limited numbers of both populations outside their native homelands.[35] [36] However, this usage is not uncontested especially in the Ethiopian and Eritrean homelands: On the one hand, those who grew up in Ethiopia or Eritrea may object to the obscuring of national specificity.[37]: 186–188  On the other hand, certain people groups that were subjugated in Ethiopia or Eritrea sometimes find the term offensive,[38] while others oppose the term "Habesha" as well as terms like "Ethiopian", and "Eritrean" on ethnic separatist grounds preferring to use specific ethnic identities over multi-ethnic inclusive national-citizenship, national origin, and pan-ethnic identities.|2=Passage from article}}

Part of a series on the
History of Ethiopia
Lion of Judah
Early history
Prehistory  
Dʿmt 980 – 400 BC
Middle Ages
Aksum 100 – 940 AD
Zagwe dynasty 900–1270
Early Solomonic period 1270–1529
Early modern history
Ethiopian–Adal War 1527–1543
Oromo migrations 1543 – 17th century
Habesh Eyalet 1557 – 17th century
Early Gondar period 1632–1769
Aussa Sultanate 1734–1974
Zemene Mesafint 1769–1855
Modern history
Unification 1855–1913
First Italo–Ethiopian War 1895–1896
Pre-Italian Modernization 1913–1936
Second Italo–Ethiopian War 1935–1936
Italian East Africa 1936–1941
East African Campaign 1941
Italian guerrilla war 1941–1943
Post-Italian Modernization 1941–1974
Federation with Eritrea 1952–1962
Eritrean Independence 1961–1991
Ethiopian Civil War 1974–1991
Recent history
Ethiopian general election 2005
Ogaden conflict 2007–2008
War in Somalia 2006–2009
The Qerro Revolution [39] [40] 2014–2018
Topics

There are varying definitions of who identifies as an Habesha. These definitions vary from community to community, from Western anthropological theories to day-to-day usage, from generation to generation, and between the various diaspora groups, and the communities that still reside in their ancestral homeland. Differences in usage can be found among different communities and people within the same constituent ethnic group.

While more contemporary studies done by S. M. Oliphant on Ethiopian Immigration Experiences in the United States at the Catholic University of America in conjunction with Catholic Charities Migration and Refugee Services which works with Ethiopian and Eritrean immigrants, the study shows that Habesha identity — more evidently in the context of diaspora communities (because of more funding and sociological research being done in places where the diaspora live like the West)— is used as an inclusive pan-ethnic identifier for Ethiopians, Eritreans, and the various ethnic groups they comprise. Some non-exhaustive examples are the Tigre and Oromo ethnic groups as stated in the study. Mary Goitom, a researcher at York University and the University of Calgary studying the usage of the term “Habesha” among Ethiopian and Eritrean youth in the Toronto, Ontario, Canada area, also had similar findings as Oliphant’s study in that Ethiopian and Eritrean youth use ‘Habesha’ as a “supra-national” multi-ethnic term to signify their shared cultural identity but in contrast, Goitom does mention the existence of an older narrow definition for the term even though her current findings show that a more broader “supra-national”, multi-ethnic, and inclusive definition has emerged. According to these studies, neither Oliphant nor Goitom make the assertions that non-Highlander ethnic groups would have to abandon the non-Amhara or non-Tigray aspects of their culture and identity under the contemporary usage of the term “Habesha”, while Goitom’s study shows the generational tension between the ‘only Ethiopian and Eritrean Highlanders are Habesha’ faction vs. ‘all ethnic groups of Ethiopian and Eritrean ancestry are Habesha’ factions of the cultural debate. In the study Becoming Habesha: The journey of second-generation Ethiopian and Eritrean Youth in Canada, Goitom also states similar findings as shown in her other studies including interviews with several members of the Habesha community. Goitom’s study interviewing multiple members of the Habesha community, shows the current use of the cultural identity term “Habesha” as a multi-ethnic idenity that includes all ethnic groups of Eritrea and Ethiopia and as a way to foster communal relations between the Ethiopian and Eritrean diasporas abroad, with Participant 15 stating that “Habesha” is used to fill a divide when Ethiopian and Eritrean youth want to invite each other to cultural event without having to use politically contentious terms that align with current national boundaries and also making it clear in their statement that Oromos are considered Habesha within said community. Goitom then goes to states that, “ transnational markers and experiences that comprise Habesha identity, for participant 6 [and those stated earlier in the study say that] Habesha is not a ‘zero-sum’ label that generates winners and losers rather it is an open and flexible identity” which is defined as “anyone who is Ethiopian or Eritrean.” Within this same study, Goitom re-iterates that “Habesha” was not always used as an inclusive term among previous generation of Ethiopians and Eritreans, but has emerged as an inclusive term for all peoples descended from Ethiopians, Eritreans, and their diaspora by newer generations that have consolidated this identity because of their shared experiences and their inter-dependence on each other outside of their parents’ homeland. Statements made by Hannah Giorgis of The Atlantic, Heran Mamo of the University of Southern California, and The Washington Post (in Washington, D.C.) who are heavily connected with the Ethiopian, Eritrean, and Habesha communities also corroborates this same sentiment found in the studies published about the term Habesha as used within the community itself, with Mamo and Giorgis showing its wide use among the community and the Washington Post explaining it as “an umbrella [term], a way to describe the various ethnic groups hailing from the northeast corner of Africa … an insider’s phrase, a badge of pride and kinship among Ethiopians and Eritreans”[41][42][43][44][45]

Part of a series on the
History of Eritrea
Arms of the flag of Eritrea
Pre-colonial
Colonial
Post-Colonial
State of Eritrea

See also

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Template:History of Africa templates

See also

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Template:History of Africa templates

Bibliography

[change | change source]
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References

[change | change source]
Note
  1. ↑ Roughly half of the Eritrean diaspora
References
  1. ↑ 1.0 1.1 1.2 1.3 Terrazas, Aaron Matteo (June 2007). "Beyond Regional Circularity: The Emergence of an Ethiopian Diaspora". Migration Policy Institute. Retrieved 2011–11–25. {{cite web}}: Check date values in: |accessdate= (help)
  2. ↑ United States Census Bureau 2009–2013, Detailed Languages Spoken at Home and Ability to Speak English for the Population 5 Years and Over: 2009–2013, USCB, 30 November 2016, <https://www.census.gov/data/tables/2013/demo/2009-2013-lang-tables.html>.
  3. ↑ "Istat.it". Statistics Italy.
  4. ↑ "Ethiopian London". BBC. Retrieved 2008–12–06. {{cite web}}: Check date values in: |accessdate= (help)
  5. ↑ pp, 25 (2015) United Kingdom. Available at: https://www.ethnologue.com/country/GB (Accessed: 30 November 2016).
  6. ↑ "United Kingdom". Ethnologue.com. Retrieved 26 August 2017.
  7. ↑ "Anzahl der Ausländer in Deutschland nach Herkunftsland". Das Statistik Portal.
  8. ↑ Amharas are estimated to be the largest ethnic group of estimated 20.000 Ethiopian Germans|https://www.giz.de/fachexpertise/downloads/gtz2009-en-ethiopian-diaspora.pdf Archived 2018-10-04 at the Wayback Machine
  9. ↑ "Foreign-born persons by country of birth, age, sex and year". Statistics Sweden.
  10. ↑ "Immigrants and Norwegian-born to immigrant parents". Statistics Norway.
  11. ↑ Canada, Government of Canada, Statistics (2013–02–05). "2011 Census of Canada: Topic-based tabulations — Detailed Mother Tongue (232), Knowledge of Official Languages (5), Age Groups (17A) and Sex (3) for the Population Excluding Institutional Residents of Canada and Forward Sortation Areas, 2011 Census". 12.statcan.gc.ca. Retrieved 26 August 2017. {{cite web}}: Check date values in: |date= (help)CS1 maint: multiple names: authors list (link)
  12. ↑ Statistics Canada, 2011 Census of Population, Statistics Canada Catalogue no. 98–314-XCB2011032
  13. ↑ Anon, 2016. 2011 Census of Canada: Topic-based tabulations | Detailed Mother Tongue (232), Knowledge of Official Languages (5), Age Groups (17A) and Sex (3) for the Population Excluding Institutional Residents of Canada and Forward Sortation Areas, 2011 Census. [online] Www12.statcan.gc.ca. Available at: <http://www12.statcan.gc.ca/census-recensement/2011/dp-pd/tbt-tt/Rp-eng.cfm?LANG=E&APATH=3&DETAIL=0&DIM=0&FL=A&FREE=0&GC=0&GID=0&GK=0&GRP=1&PID=103001&PRID=10&PTYPE=101955&S=0&SHOWALL=0&SUB=0&Temporal=2011&THEME=90&VID=0&VNAMEE=&VNAMEF=> [Accessed 2 Dec. 2016].
  14. ↑ Immigrant languages in Canada. 2016. Immigrant languages in Canada. [ONLINE] Available at: https://www12.statcan.gc.ca/census-recensement/2011/as-sa/98-314-x/98-314-x2011003_2-eng.cfm. [Accessed 13 December 2016].
  15. ↑ "Population by migration background". Statistics Netherlands.
  16. ↑ "Population by country of origin". Statistics Denmark.
  17. ↑ "The People of Australia Statistics from the 2011 Census, Cat. no. 2901.0, ABS" (PDF). Australian Bureau of Statistics. 2014. Archived from the original (PDF) on 2017-04-17. Retrieved 2017-08-26.
  18. ↑ Australian Bureau of Statistics 2014, The People of Australia Statistics from the 2011 Census, Cat. no. 2901.0, ABS, 30 November 2016, <https://www.border.gov.au/ReportsandPublications/Documents/research/people-australia-2013-statistics.pdf Archived 2017-04-17 at the Wayback Machine>.
  19. ↑ Australian Bureau of Statistics 2014, The People of Australia Statistics from the 2011 Census, Cat. no. 2901.0, ABS, 30 November 2016, Archived 17 April 2017 at the Wayback Machine
  20. ↑ "Archived copy". Archived from the original on 2018–06–26. Retrieved 2019–05–02. {{cite web}}: Check date values in: |access-date= and |archive-date= (help)CS1 maint: archived copy as title (link)
  21. ↑ Trimingham, J. (2013). Islam in Ethiopia. Routledge. p. 23. ISBN 978–1136970221. Retrieved 19 September 2016. {{cite book}}: Check |isbn= value: invalid character (help)
  22. ↑ "Religious Composition by Country, 2010–2050". Pew Research Center. Retrieved 26 October 2017.
  23. ↑ 23.0 23.1 2007 Ethiopian census, first draft, Ethiopian Central Statistical Agency (accessed 6 May 2009)
  24. ↑ "Habesha students strengthen cultural ties through community organization". Daily Bruin. Retrieved 2020-09-18.
  25. ↑ "Religious Composition by Country, 2010-2050". Pew Research Center. Retrieved 26 October 2017.
  26. ↑ Ahmad, Abdussamad (2000). "Muslims of Gondar 1864-1941". Annales d'Éthiopie. 16 (1): 161–172. doi:10.3406/ethio.2000.971.
  27. ↑ https://www.britannica.com/topic/Beta-Israel
  28. ↑ Makki, Fouad (2006). Eritrea between empires: Nationalism and the anti-colonial imagination, 1890–1991 (PhD). SUNY Binghamton. pp. 342–345.
  29. ↑ Epple, Susanne. Creating and Crossing Boundaries in Ethiopia: Dynamics of Social Categorization and Differentiation. LIT Verlag Münster. p. 194.
  30. ↑ Historical Dictionary of Eritrea. Scarecrow Press. p. 279.
  31. ↑ Making Citizens in Africa: Ethnicity, Gender, and National Identity in Ethiopia. Cambridge University Press. p. 54.
  32. ↑ Jalata, Asafa. Cultural Capital and Prospects for Democracy in Botswana and Ethiopia. Routledge.
  33. ↑ Goitom, Mary (2017). “‘Unconventional Canadians’: Second-generation ‘Habesha’ youth and belonging in Toronto, Canada”. Global Social Welfare. Springer. 4 (4): 179–190. doi:10.1007/s40609–017–0098–0.
  34. ↑ Goitom, M. (2012). Becoming habesha: The journey of second-generation ethiopian and eritrean youth in canada (Order No. NR91110). Available from ProQuest Dissertations & Theses Global.
  35. ↑ "Habesha students strengthen cultural ties through community organization". Daily Bruin. Retrieved 2020-09-18.
  36. ↑ Tewolde, Amanuel Isak. "'My race is Habesha': Eritrean refugees re-defining race as pan-ethnic identity in post-apartheid South Africa". {{cite journal}}: Cite journal requires |journal= (help)
  37. ↑ Cite error: The named reference :3 was used but no text was provided for refs named (see the help page).
  38. ↑ Habecker, Shelly (2012). "Not black, but Habasha: Ethiopian and Eritrean immigrants in American society". Ethnic and Racial Studies. 35 (7): 1200–1219.
  39. ↑ https://www.theguardian.com/global-development/2018/mar/13/freedom-oromo-activists-qeerroo-ethiopia-standstill
  40. ↑ https://www.aljazeera.com/opinions/2016/11/21/the-oromo-protests-have-changed-ethiopia/
  41. ↑ Giorgis, Hannah (2019–04–04). “Nipsey Hussle’s Eritrean American Dream”. The Atlantic. Retrieved 2020–04–30. https://www.theatlantic.com/entertainment/archive/2019/04/nipsey-hussle-la-rappers-eritrean-american-dream/586474/. [The Atlantic].
  42. ↑ Mamo, Heran. “Habeshas around the globe mourn Nipsey Hussle: “It hit our community a different way””. University of Southern California’s Annenberg Media Center. http://www.uscannenbergmedia.com/2019/04/08/habeshas-around-the-globe-mourn-nipsey-hussle-it-hit-our-community-a-different-way/. [University of Southern Califronia].
  43. ↑ staff, Washington Post. “Review | Our favorite takeout in D.C. for nights when there’s no chance we’re cooking”. Washington Post. Retrieved 2020–04–30. https://www.washingtonpost.com/goingoutguide/our-favorite-dc-takeout-spots-for-nights-when-dinner-must-be-had-in-pajamas/2018/01/03/0305db7a-e438-11e7-833f-155031558ff4_story.html . [The Washington Post].
  44. ↑ Goitom, Mary (2017). "'Unconventional Canadians': Second-generation 'Habesha' youth and belonging in Toronto, Canada". Global Social Welfare. Springer. 4 (4): 179–190. doi:10.1007/s40609-017-0098-0.
  45. ↑ Oliphant, S. M. (2015). The impact of social networks on the immigration experience of ethiopian women (Order No. 3705725). Available from Ethnic NewsWatch; ProQuest Dissertations & Theses Global. (1691345929).
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