The Coming of Dejazmatch and Fitawrari: the Wars of New Nobility in Ethiopian Politics

By Tsegaye Tegenu

The recent turmoil in the Andnet political party (Unity Party) forced me to write this piece. Even if I am not a member to any political party, just like any other ordinary Ethiopians I am following the political developments in Ethiopia very closely. The quarrels and the split first within Kinjit and now in Unity Party reminded me the political organization of the Era of Princes (1632-1855). During this period, area and military administration were based on an organization system called aleqa-chifra (chief-followers). The Aleqa had different titles, of which the title of Dejazmatch and Fitawrari were prominent due to high status and power conferred to the office holders. Fitawrari, commander-in-chief of the royal army, was responsible for the central administration and campaign of the royal troops. During peaceful time the fitawrari commanded the chifra (retainers and soldiers) of palace troops. The title Dejazmatch (commander of the rear) was given to a provincial governor and was entitled to possess private chifra who provided civil and military services in the governor’s court. This title emerged during the time of King Serse Dengel (1563-1597). For details on the military organization and functions see Tsegaye 1996, Ethiopian Absolutism...

In the Era of Princes, there were constant recruitment of followers, military campaigns and conflicts based on gult-land-tax rights, titles and offices. In a situation when there was low agricultural productivity upward mobility could only be met at the expense of the other partner and thus no surprise if there were wars among office holders. Before going to war, however, the tradition was such that an official letter was sent at first calling for peaceful resolution of the conflict and when that fails an army was sent to get submission. In such conflict those who paid the high price, both in life and resources were always the chifras of the aleqas. Even if the era of princes was gone, I can argue that the aleqa-chifra mentality is still present in the Ethiopia politics represented by the old generation politicians. The difference between the current old generation politicians and the Dejazmatch and Fitawrari of the era of princes is that the former have no military origin like the latter. Following the European history, I may call old generation politicians as the new nobility or nobles de l'éducation (nobles of the educated elite).

My observation of their current and past political activity is that the essence of conflict within the nobles de l'éducation is personal ego. These politicians are concerned mainly about their title and position, since control over party economy is conferred by the power of the office. In their squabble, it does not make any difference to know who the culprit is since the end game is clear. It is like choosing between a Dejazmatch and Fitawrari, they are of the same ilk. Indeed the views of their followers matters and hence one may advice me that it may not be my business to air comment as I am not contributing membership fee. My concern is about the fate of the chifra, very unfortunately, the youth organized in the parties hoping for better future. I think the nobles de l'éducation are exploiting our cultural tolerance or ignorance of their behavior. May be by calling them as Dejazmatch and Fitawrari, it might be possible to bring an end the dragging of the youth in their play of “giving a lesson to each other”. If viewed from demography, they will be around in the political scene for the next ten years.

As a research in population economics, I study the life trajectories of young adults (15-34) and this age group constitutes 34% of the Ethiopian population, according to 2007 census. This age group needs education, employment, marriage, housing and first birth, all occurring in a sequence manner and in a short interval time period between them. Under the present condition, the Ethiopian youth is experiencing only one or two of the events for long duration, without transition to another event. Because life is stuck in one position there is deep frustration among the Ethiopian youth. Instead of creating opportunities for a proper sequence and timing of these events, the new Dejazmatch and Fitawrari are fighting for their own title and office, and the Ethiopian youth is used as chifra (follower). I wish the nobles de l'éducation use their energy to change the life of the youth. In my next posting I will discuss how and where to put the fighting energy: I will explore on the concept of industrial decentralization as a policy option for creation of productive and rapid employment for the Ethiopian youth.