Qat culture in Harar: East Africa’s favorite legal high

by Sean McLachlan on


Every afternoon in Harar, you see men walking along carrying plastic bags filled with leaves. Hararis aren’t big fans of salads; they’re chewing these leaves for a completely different reason. It gets them high.

Qat (pronounced “chat” in Harari, Amharic, and Somali) is a narcotic leaf from a fast-growing bush found all over the Horn of Africa and Yemen. It’s legal and hugely popular in this region.
In Harari culture it’s mostly the men who chew, although some women do as well. Many people have a regular birtcha (qat-chewing session) where they meet most afternoons to socialize and work.

I’m not going to be coy like some travel writers and talk about drugs in foreign countries while pretending I haven’t used them. When I’m in Harar I chew qat regularly. I attend a birtcha at the home of a man who works in one of the government bureaus. Birtchas usually attract people who have similar jobs, political views, or who are friends from childhood. My birtcha includes dictionary writers, government workers, and a public prosecutor. A birtcha gives people a chance to while away the afternoon in conversation.

Visitors to Harar will be invited to several birtchas. Going to them allows you to see the inside of Harari homes and meet people from all walks of life. I’ve been to birthcas in more than a dozen homes.

%Gallery-120576%When I mentioned I was writing this article, my birtcha got into a debate over whether qat is a drug or not. Some said that because it’s legal it’s not a drug, similar to some Americans I’ve known who insist alcohol and caffeine aren’t drugs. I don’t agree. Qat is a drug like alcohol, caffeine, or marijuana. Qat is a mild drug, though. Chewing a large bundle has less of an effect on my mind than three pints of beer.

In Eating the Flowers of Paradise, Kevin Rushby describes having wild psychotic trips from some of the qat he chewed. Perhaps he chewed more or was more susceptible, but I’ve had nothing like the results he had. The effects on me, like most people, are slow in coming. You usually don’t feel anything for almost an hour, although by this time you’ve been having a nice conversation with friends in a traditional Harari home and feel relaxed anyway. Then you notice a deeper relaxation, mingled with a feeling of goodwill that can become euphoric if you chew enough. Food tastes better, cigarettes taste sweet (or so I’m told) and at least for me colors appear more vibrant.

The best effect of qat is that you end up in long, enthusiastic conversations that can last for hours. Unlike with booze or pot, you’ll actually remember these conversations later! After a time many people quieten down and start to work. Qat helps concentration and often people in a birtcha drop out of the conversation one by one and start writing or working on their laptops. Others return to their offices. Some students use it to help them study for exams. Manual laborers say it’s good for physical work too.

Like all substances, qat has side effects. Chewing too much can lead to sleeplessness and constipation. Long-term use can also lead to mental instability. In qat-chewing regions you’ll always see a few older guys with ragged clothes and wild eyes wandering the streets collecting discarded qat leaves that people have dropped onto the ground. Another downside is that farmers are growing qat instead of food. Most crops can only be harvested once or twice a year. A field of qat plants can be harvested every day by taking shoots from a few plants one day and different ones the next. Farmers like having the constant source of income but its lowering the region’s food production, a really bad idea in a country that sees periodic droughts.

All in all, I think the social effects of qat in Ethiopia are no worse than alcohol in Western countries. The number of qat addicts in Ethiopia’s streets is no greater than the number of winos on Western streets. Qat is a social lubricant that has bad effects for those who use it too much, but for the casual user it’s harmless.

I’m a bit worried about this article. It’s impossible to talk about Harari culture without talking about qat but I don’t want Harar to become a destination for drug tourism. Right now there’s a relaxed, friendly relationship between foreigners and Hararis. A bunch of wasted tourists would spoil that really quickly. I don’t think drug tourists would like Harar, though. Qat’s effects are mild and slow to start. Most drug tourists want to get blasted, and qat doesn’t do that. They also want other drugs, and all of them are illegal in Ethiopia. Despite being considered the Holy Land by Rastafaris, getting caught with marijuana in Ethiopia can get you two years in jail.

So please, if you come to Ethiopia, feel free to chew chat, but don’t try anything else. You don’t want to mess with the Ethiopian justice system. The public prosecutor at my birtcha opens Coke bottles with her teeth.

Don’t miss the rest of my Ethiopia travel series: Harar, Ethiopia: Two months in Africa’s City of Saints.

Coming up next: Visiting the Argobba, a little-known African tribe!

Oromo villagers fight to preserve their heritage

by Sean McLachlan on


A week ago I talked about exploring the ancient civilization of Harla near Harar, eastern Ethiopia. The modern Oromo village of the same name sits on the site and of course farmers come across ancient artifacts as they work in the fields. Harla ruins are scattered in between modern buildings and even the favorite tree for kids to climb is growing out of an ancient ruin.

While this makes for a picturesque village, it’s also dangerous for the ruins. There isn’t much knowledge of historic preservation or archaeology here and heritage is always in danger of new development. A Muslim shrine was destroyed in 2004 when the Chinese put a new highway through the area.

The villagers of modern Harla, however, want to protect their past. They trace their lineage to the ancient Harla people and they want to honor their ancestors by preserving their remains. A few days ago Sheikh Omar of Harla visited Harar to talk with historian and Harar tour guide Mohammed Jami Guleid (harartourguide @gmail.com) and discuss how best to protect the artifacts they have. I got to meet him and interview him about what they’re doing.The Sheikh already has a locked cabinet in his house filled with artifacts the farmers have turned up-pots, bits of jewelry, and small silver coins with mysterious designs on them. They’ve also stopped a local farmer who was selling artifacts to antiquities dealers. They’ve isolated him in the community. In a small village like that, being socially spurned is a big punishment. The Sheikh’s cabinet isn’t big enough for all the artifacts that have turned up and so the villagers reburied many of them. He says he has enough to fill a large room with displays.

Now Sheikh Omar is trying to raise funds to build a small museum in Harla to attract tourists. Mohammed is acting as an adviser and there’s at least one European investor who has expressed interest in funding the project.

It’s great to see these Oromo villagers taking interest in preserving their heritage. I worked as an archaeologist for ten years and I saw way too many cases of locals ignoring or even deliberately destroying archaeological remains. I’ve also seen way too many villagers selling artifacts to antiquities dealers who illegally export them to sell on the international market. The villagers get very little money for these artifacts and they permanently lose their past and the possible tourism development they could earn from it. I hope Mohammed and Sheikh Omar manage to get funding for a museum and develop Harla as an interesting day trip from Harar.

Don’t miss the rest of my series: Harar, Ethiopia: two months in Africa’s City of Saints

Coming up next: Qat culture in Harar!

Ethiopia’s Somali region: a potential adventure travel destination?

by Sean McLachlan on


As I mentioned yesterday, I’ve been exploring Ethiopia’s Somali region. While my quest for Ahmed Guray’s castle was a failure, I did see potential for adventure travel in the region.
Adventure travelers generally are looking for three things: historical sights, interesting cultures, and natural wonders. The Somali region is a bit short of historical sights, although there are a few of interest, but it’s strong on culture and nature.

First, the historical sights. The main one is Alibilal Cave in the Erer District, about 10 km (6 miles) from Erer town. This cave is covered with prehistoric paintings of cows, giraffes, gazelle, and other figures. Last year I was amazed by the prehistoric cave art of Laas Geel in Somaliland, and I’m really curious to see this cave. I’ve seen some video footage and it looks impressive. Other historical sights include the mosque I wrote about yesterday, and some colonial buildings scattered about the region.

The Somali Region is much stronger on cultural attractions. There aren’t many places left in the world where you can see camel herders living much as they did centuries ago. You can drink fresh camel milk in traditional domed huts made of mats. Try shay Somali, Somali tea that’s mixed with sugar and camel’s milk and tastes a lot like Indian chai. The culture here preserves itself by oral traditions. Sitting with a clan elder and listening to his stories can be a one-of-a-kind experience. The Somali region is the easiest place to experience Somali culture, being cheaper than Somaliland and far safer than Somalia.Most Somalis don’t speak English, of course, but I know of at least one Somali tour guide in Harar, Muhammed “Dake” (guleidhr @yahoo.com). He even spent some of his youth herding camels in this region! Harar makes the best base for seeing the Somali region. It’s much cooler and more interesting than the dusty lowland regional capital of Jijiga, and only adds an hour to your trip.

Because the Somalis are unused to tourism, adventure travelers will be free from a lot of the usual hassles like touts and pushy vendors. Expect plenty of attention though, and a large dose of curiosity. This isn’t a bad thing. You’ll get into lots of interesting conversations that will teach you about the local culture. Virtually all foreigners they see are working in NGOs, so expect a lot of questions about your development project.

Ethiopia’s Somali Region offers plenty of natural attractions for adventure travel. There are five regional parks with various types of wildlife. The Somali officials I spoke to recommended Dado Park, which has lion, giraffes, and elephants. I also got to see three families of baboons on the highway between Harar and Jijiga. Another attraction are the Somali Region’s many hot springs. Like hot springs everywhere, they’re reputed to have healing qualities and people come from all around to “take the waters”. The easiest to get to from Harar or Jijiga is in the Erer district near Erer town, not far from the Alilbilal painted cave. The town is 113 km (68 miles) from Harar and the cave and hot springs together would make a good day trip from Harar. The Erer-Gota hot springs are located on the grounds of one of Haile Selassie’s palaces (now gone to ruin) and it’s still popular with people looking for cures of various diseases. Hot springs are popular with herders too, who wrap their lunch up in cloth and stick it in the water to cook it! Reminds me of wrapping potatoes in aluminum foil and sticking it in the coals of a campfire.

Let me stress that while I’ve been through the Somali Region twice now, I haven’t seen many of these attractions myself, only heard about them from Somalis. Hopefully next year I’ll have a chance to explore this region more thoroughly. In the meantime, if you go to the Somali Region, please drop me a line and tell me your experiences. One person already has. A member of the Ethiopia-U.S. Mapping Mission wrote to tell me that he spent a year there in 1967-68 mapping the region. He had lots of fun hunting and exploring, even though he often didn’t bathe for up to two weeks at a time! Veterans of the mission have a website called the Ethiopia-United States Mapping Mission with lots of information and photos. Be sure to check out the “Stories and Memories” section.

Don’t miss the rest of my series: Harar, Ethiopia: two months in Africa’s City of Saints

Coming up next: Not sure yet. Wherever my travels in the Harar region take me!

Exploring Ethiopia’s Somali region

by Sean McLachlan on


It’s the dream of every adventure traveler–to explore a region that gets virtually no tourism, to see a culture with little contact with the outside world, to be among the first to visit the sights. It can be a thrill, an amazing rush that gives you valuable insights into a foreign culture and its history.

It can also be a major pain in the ass.

To the east of Harar lies Ethiopia’s Somali Region, a vast lowland spreading out east to Djibouti, Somaliland, and Somalia. Home to only 4.3 million, it’s Ethiopia’s most sparsely populated region, where many Somalis still live a traditional pastoral life.

To visit the Somali Region I hired a driver with a Landcruiser (the transport of choice in Africa) and Muhammed Jami Guleid (guleidhr @yahoo.com) a Harar tour guide who is Somali and lived for many years in the region. “Dake”, as everybody calls him, may be Somali, but he’s lived in Harar and speaks fluent Harari, so he’s accepted as Harari. Nebil Shamshu, who introduced me to a traditional African healer, came along too.

We set out in the early morning, climbing up and over several large hills to the east of Harar and passing through the Valley of Marvels, a beautiful geological wonder of strange rock formations and towering pinnacles that reminds me of some parts of the Arizona wilderness. I ask our driver, Azeze, to stop so I can take pictures but he refuses. “”A few weeks ago bandits stopped a minibus here,” he says. “They killed nine men and kidnapped and raped six women.” Suddenly I don’t feel like taking pictures anymore. While Ethiopia is generally safe (I haven’t had any problems in four months travel all over the country) there are bandits in some parts of the countryside.

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Now this section of the road is quiet. After the attack the army launched a huge manhunt but the bandits slipped away into the rough terrain or disappeared into the local population. Soldiers are everywhere now, so the bandits will have to find another road for their ambushes.

After climbing a last steep hill the road winds down to a dusty plain. I remember this road from my trip to Somaliland last year. Men lead strings of camels along the side of the highway. Low domed structures called aqal somali dot the landscape. Covered with mats and bits of cloth, they look like patchwork quilts. Muhammed Dake perks up, looking around eagerly and singing along to Somali songs on the radio. He also knows the words to every Johnny Cash song. Dake is a man of the world.

Our first stop is Jijiga, a rambling town of low concrete buildings that is the region’s capital. The Ministry of Culture and Tourism is here, conspicuous by the large aqal somali in its front yard. Nearby are the foundations of the new regional museum, to be opened. . .sometime. We’ve come here looking for information about the castle of Ahmed Guray, the Somali conqueror who 500 years ago brought the great Abyssinian Empire to its knees. I’d heard his castle still stands at Chinaksen just north of Jijiga. Dake hadn’t heard of this, and the Ministry had little information about their own region, just one leaflet in nearly incomprehensible English and a promotional video in Amharic that included nothing about the castle. The officials believe it’s at Darbi, close to Chinaksen, so we head there.

The road from Jijiga to Darbi is what’s locally referred to as “improved.” That is, a steamroller has squashed a strip of ground flat and it’s used as a road. It’s not a smooth as asphalt, but it’s far better than some African roads I’ve been on. The only problem is the steady stream of dust blowing through the window and caking our hands and faces. It’s far too hot to close the window, so we just sit and deal with it.

We get to Darbi and find nothing but a village–no castle, no city walls, and nobody who knows what we’re talking about. We head to our original goal of Chinaksen and find the same thing. Confused and frustrated, we sit down to a lunch of spaghetti (eaten in traditional Somali fashion with our hands) while Dake makes a few calls to local officials. After a long wait we meet up with them only to learn that they’ve never heard of a castle here, but there’s a mosque from Guray’s time not far off. We decide to head there and one official insists on being our guide, his eyes lighting up with dollar signs.

I am not at all surprised when he gets us lost within the first fifteen minutes. He soon has us driving across farmers’ fields, insisting it’s the right way. Azeze is about to go on strike, I’m wishing I’d learned some swear words in Somali, and Dake finally gives up on the guy and grabs a local guy to give us directions.

The local, of course, knows exactly where to go and soon we make it to a strange rectangular stone building that doesn’t really look like a mosque at all. There’s no courtyard or minaret like you usually see. Another local farmer comes up to us and a long discussion in Amharic ensues. The farmer gives me a few angry looks and Nebil talks to him in soothing tones. I understand just enough to know that the guy doesn’t want me to go in and Nebil is explaining that since everyone else is Muslim, that there’s no harm in it.

Eventually the farmer relents. We take our shoes off at the nearby wall and hop across sizzling flagstones to enter the cool interior. In the narrow front hall stand long wooden boards used by religious students for memorizing verses of the Koran. They can be found all over the Muslim world. These look old, stained nearly black from generations of handling. Further on we come to the main room, a long rectangular room painted with blue crescent moons and abstract decorations. Everything emanates an air of antiquity, and I wonder if Ahmed Guray himself ever prayed here before going off to battle.

Nebil must be wondering the same thing, because he looks around with wonder and declared that he wants to pray here. The farmer is making more nasty comments and Dake is getting nervous. “No, we need to go now. Sean, stop taking pictures.” We head out and the farmer is almost shouting now. The official flashes his badge and that shuts him up. After a final poisonous look at me, he stalks off.

“What was all that about?” I ask.

“He was saying that he smashes people’s cameras if they try to take pictures in there,” Dake replies.

“Nice.” I say. “I’ve taken pictures in mosques all around the world with no problem.”

Dake merely shrugs. On the way back the official asks me for a tip. I give him 20 birr ($1.20, a day’s wage for many working class jobs).

“Only 20 birr!” he freaks out.

“How many times did he get us lost?” Azeze asks me in English so he can’t understand.

“Exactly! But he helped out by waving his badge. I’ll give him 20 birr for waving a badge,” I reply.

As we head back to Harar I try to look at the trip philosophically. I didn’t find the castle of Ahmed Guray. Maybe it isn’t there. But maybe it is. It could have stood just a kilometer away from where we were, its battlements gleaming in the sun like some Somali Camelot, but the local tourism officials wouldn’t have known a thing about it. I did get some insights into life in the Somali region, however, and there does seem to be potential here that I’ll talk about in my next post. As I shrug off my day as a fairly expensive yet educational failure, a herd of camels passes by, their tan skin turned golden by the setting sun. A little further on we spot three families of baboons crossing the road.

There are things to see in the Somali region, just not what I set out to see.

Don’t miss the rest of my series: Harar, Ethiopia: two months in Africa’s City of Saints

Coming up next: Ethiopia’s Somali region: a potential adventure travel destination?

Harla: Ethiopia’s lost civilization

by Sean McLachlan on


Eastern Ethiopia’s history is shrouded in mystery. Most archaeologists investigate early hominids like Lucy, the famous Australopithecus afarensis, or study the great civilizations of the north like Gondar and Axum. The east, though, is virtually unknown, and only enigmatic ruins and strange legends remain.

Scattered around eastern Ethiopia all the way to Somaliland and the Red Sea are the ruins of towns with large stone buildings unlike anything made by the modern Oromo and Somali peoples. These are the remnants of the little-known Harla civilization. Wanting to learn more, I contacted archaeologist, author, and Harar tour guide Muhammed Jami Guleid (guleidhr @yahoo.com). “Dake”, as everybody here calls him, helped me travel to Somaliland last year and is an invaluable resource for local culture and history. He knows everybody and he’s excavated Harla graves in Ethiopia’s Somali region and in Somaliland.

They were a race of giants, people say, and immensely strong. They’d perform amazing feats of strength like playing with balls made from the entire hide of a goat. A schoolkid we gave a lift to told us the Harla were three meters tall! This rumor probably came about because of their unusual graves. They’re long and thin, sometimes three or four meters long, although the skeletons in them aren’t unusually tall. The graves are usually covered with a layer of ash (probably from burnt offerings), the skeleton of a sacrificed cow, and below that a stone slab sealing the tomb.

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Harla skeletons are often buried with pots resting above their head. Inside the pots are black sand (why? nobody knows), necklaces of gemstones, and silver coins that are slightly smaller than a dime. There seems to be writing or designs on the coins but they’re old and poorly minted, and if they ever once said anything, they’re unreadable now. The necklaces are usually agate, but also ruby and amber. The style of the pots, coins, and jewelry are the same both in the mountains around Harar and in the Somali lowlands all the way to the Red Sea. This has convinced Muhammed Dake that the sites all belong to the same culture.

Legends say the center of this civilization was around Harar, which makes sense since it has the best land in the region. The kings of Harla were wizards who boasted about their powers. One said he’d make a river of milk between two mountains; another bragged he could make a sorghum plant that could be laid down and be used as a highway all the way to the Awash River, 150 miles away. Allah got angry at all this and destroyed them. A few Harla survived and fled to Kush in the Sudan, the site of another great civilization.

The Hararis are believed to be descended from the Harla. The closest Harla site to Harar is at the Oromo village of Harla, from which the civilization gets its name. We have no idea what the Harla called themselves. When Allah destroyed the civilization and the survivors fled to Kush, one woman stayed behind to found the modern town of Harla. With a population of about 2800, it’s a half-hour drive from Harar on a winding mountain road that offers sweeping views of the lowlands to the north.

When we arrived at the modern Harla I saw the Oromo there looked and dressed a bit different than other Oromo I’d met. The women didn’t wear the usual Western-style striped shirt that’s almost a uniform for Oromo women in this region. Was this a remnant of their different origins? It’s hard to say, but the modern residents of Harla say they’re of different origins than the rest of the Oromo. Over the years they’ve taken on Oromo customs and the Oromo language, but still consider themselves a distinct people.

Like everywhere else, Muhammed Dake seems to know everyone in Harla. Some of the villagers showed us the ruins. There are thick walls of stone cemented together with a type of plaster that’s still strong after centuries of weathering. Some remain standing above the height of a man, and one field is filled with a network of walls, showing the ancient town was a cluster of closely built structures. In one spot, a tree has grown up through a wall. Plants may be slow, but are almost unstoppable. This tree cracked through the tough Harla plaster and grew around the ancient stones, lifting them into the air as the tree grew. Now the building looks like it’s frozen in the middle of an explosion, its stones suspended several feet above the ground. The local kids love to climb this tree, using the Harla stones embedded in the wood as footholds.

Muhammed Dake believes the Harla people were pagan, judging from how they built their graves. They don’t look either Muslim or Christian. But the Harla village presents another mystery. At one ruin that looks constructed in the Harla style, a villager pulls away some bushes along one wall to reveal a niche. To confirm my suspicions he raises his hands and says “Allahu akbar” (God is Great). It’s a miqrab, the niche in a mosque that points the way to Mecca. And it does point the right direction. Is this mosque from the Harla times? If so, the Harla were the first Muslims in the region, predating the Harari people who can trace their roots back to the tenth century.

Or perhaps it’s a later ruin. So little is known about the Harla, and so little archaeological research has been done here, that for the time being all we have are legends of a race of giants who once ruled the land.

Don’t miss the rest of my series: Harar, Ethiopia: two months in Africa’s City of Saints

Coming up next: Exploring Ethiopia’s Somali region!