History

As there are no traditional written records, history is reconstructed from oral traditions, linguistic studies, generation counts and archaeological data. Archaeology is limited and inconclusive, oral traditions attest arrival from the north and the east. The earliest evidence of a chief priest (POQALLA) dates from 21 generations before (approximately 500 years).

‘When Bamalle (one of the 3 main Poqallas) first came to Konso, people from all over (Sidamo, Gofa and Chencha) lived in the forests. No one knew who else lived there. The people were poor and hungry, but they came together when Bamalle made the drum and played the drum and were drawn to that place and prayed to Waka (the Sky God) and called for rain and rain came and people tilled the land and raised crops’

Historical Context

PRE 1890s

Konso was an autonomous region experiencing little contact with the north. They traded in gold, ivory, slaves, civet and coffee. It was said to be a very dangerous time with lots of fighting amongst the Konso and with the Borano. It was dangerous to travel from one part of Konso to another alone. Local leadership and management of confrontations were through traditional systems.

1st NORTHERN RULE 1890s – 1935

The integration of Konso into the Ethiopian Empire by Menelik 2nd at the end of the 19th century introduced a new administrative system, taxation and religion. However, he failed to impose the use of the plough as thoroughly as he did elsewhere in the country. If he had succeeded it would have resulted in erosion, drought and famine.

There was highly decentralised rule. This time was known as the time of Fitawari Habta Giyorgis (governor) or the time of Lulsaggad (military officer). Konso submitted to northern rule due to superior arms demonstrated by their word for northerners - QAWETA = rifle. Jarso and Dokattu were the main villages that resisted

GABBAR = tribute, where the giver gave 1/3 of his time and expensive gifts of honey, meat, dried grass, grinding, transporting, building, animal care and serving as messengers and escorts. Where tribute could not be given to Gult holders (those with the right to rule and collect tributes) their children were given instead. The Amharas also introduced money for taxation.

MELKAGNA (rulers) used traditional leaders as intermediaries: BALABBATS (one who has a father). In Konso the Balabbats were often Poqallas but they did not abuse their power, as was often the case elsewhere.
 
Amharisation of the south and conversion to orthodox Christianity began.

ITALIAN RULE 1935 – 1941

From the Konso point of view, one master was replaced by another. The Gabbar system was abolished, but taxation continued. The Balabbats continued to operate. The Konso initially resisted the occupation but were attacked from the ground and heavily bombed from the air. Xormalli, Aba Roba, Gaho and Fasha were severely attacked.

Many Konso were captured and sent to Gidole and many were killed. Others fled to surrounding areas, armed themselves and hid in the plains and forests, continuing to resist the occupation. Many were also taken to join different military forces (voluntarily and by force) and fought in international and internecine campaigns.

There were divisions amongst the Konso as some hated the northerners so much they sided with the Italians.

2nd PERIOD OF NORTHERN RULE 1941 - 1974

The new government of Ethiopia did not reinstate Gabbar but established salaried positions in the provinces. A strong centralised authority developed as the process of modernisation continued. Fitawari Tadessa Wolde governed for 30 years and the Konso were able to maintain some autonomy. They were still taxed and still paid a labour tribute.

From the 1950’s protestant Christianity began to have a profound effect following the arrival of missionaries from Iceland and other countries.

SOCIALIST PERIOD 1974 – 1991

After the Socialist revolution of 1974 and the establishment of the Derg (committee) Government, revolutionaries came and instilled the principles of Marxism and Leninism. Banks, companies and land were nationalised. The Zemecha program where students implemented land reform and set up 30000 peasant associations nationwide which collected taxes, administered their own area and managed local judicial affairs.

They organised literacy campaigns, set up cooperative and communal farms and taught ideologies of the revolution; No taxes, no tributes, no landlords (users of the land were the owners). The peasants associations were made up of farmers and not elites therefore they knew and understood the problems faced by the people.

The Poqalla’s traditional activities were considered anti-revolutionary and therefore it took a long time to gain the trust of the socialists.

In the war against the Tigrayan Peoples Liberation Front (TPLF) the government scoured the country for young men. Initially people volunteered but as the situation continued and the men did not return they were taken by force by the peasants association (5-10 men/village/year)

PRESENT PERIOD

The current government, a direct result of the TPLF victory against the Derg regime, restructured the state into autonomous regions based on ethnicity. The Konso enjoy a much greater degree of autonomy than many other parts of Ethiopia due to their status as a Special Wareda.


Contact with Outsiders

The occasional Borana person, Northern traders, missionaries, academics and government workers have come to live amongst them

Some outsiders are informally granted membership of a clan, to show that although they are not Konso, they are also not an outsider and therefore a member of the community.

The Konso people also travel to other areas for the purposes of trade and agriculture.

Konso supply the Borana with KALLACHA (phallic emblem worn on the forehead of elders during certain passages of the KADA ceremony). They also provide cloth, pottery, metal utensils and agricultural produce.


Modernity  

Old beliefs and traditions are now being forgotten. Following colonisation, occupations, missionaries, revolutions and the current government came outside influences, peasants association, Christianity, concrete, plastic and tourists.

The price of grass and other commodities has increased significantly. Introduced religion has impacted upon traditional beliefs and ceremonies.

People used to travel and work topless because of the heat, but this is now less common due to the ideologies of Christianity. Now people wear tyre slippers instead of animal skin as the material is more readily available.

The youth are abandoning the traditional towns and way of life due to a shortage of land, a need for education, trade and in search of better jobs and more secure futures. Due to their reputation for hard work they are in high demand as labourers.

Konso have migrated to different areas (Arba Minch, Gumayde, Gidole, Teltele, Yabello, Arbore, Moyale, Ormale, Negel Boran and others).

Sometimes conflicts, lack of land and difficulty in cultivation also demands migration.