Location
The Oromo are indigenous African people inhabiting the North Eastern part of Africa.
Their country is called Oromia, which is currently under the domination of the Ethiopian
colonial Empire. The Oromo are descendants of the Eastern-Kushitie group of people
indigenous to the Horn of Africa, with a population of over 30 million, which makes
them one of the largest indigenous peoples of East Africa.
Fig. Map of the region showing Oromia within the current political boundaries of
Ethiopia (in beige).
Population
40 million; 3rd. largest nationality in Africa; single largest nationality in East
Africa.
Resources
Breadbasket of the Horn of Africa -cereals including wheat, barley, sorghum, maize,
tafi; exports includes coffee, oil seeds, hides and skins; it has the largest livestock
holding in Africa; forestry - houses all the forest and wildlife reserves of the
Horn including unique species like Nyala-lbex, Colobus monkey and the red fox. minerals
- two of three mineral belts of the region including gold, silver, platinum, uranium,
marble, Nickel, and natural gas.
Oromia and the Oromo people
The following summary information was adopted from the book by Gadaa Melbaa, Khartoum,
Sudan 1988.
People: Oromo
Country: Oromia (also phonetically spelled as Oromiyaa)
Area: 600,000 sq.km approx.
Capital: Finfinnee (also called Addis Ababa)
Population: 30 million (1995 estimate)
Language: Oromo, also called Afan Oromo or Oromiffa
Economy: Mainly agriculture (coffee, several crops, spices, vegetables) and Animal
Husbandry; Mining industry; Tourism trade; Medium and small-scale industries (textiles,
refineries, meat packaging, etc)
Religion: Waaqqefata (the traditional belief in Waaqa or God), Islam, and Christian
(Catholic, Orthodox and Protestant)
The Oromo People
The Oromo are one of the Cushitic speaking groups of people with variations in colour
and physical characteristics ranging from Hamitic to Nilotic. A brief look at the
early history of some of the peoples who have occupied north-eastern Africa sheds
some light on the ethnic origin of Oromo. The Cushitic speakers have inhabited north-eastern
and eastern Africa for as long as recorded history. The land of Cush, Nubia or the
ancient Ethiopia in middle and lower Nile is the home of the Cushitic speakers.
It was most probably from there that they subsequently dispersed and became differentiated
into separate linguistic and cultural groups. The various Cushitic nations inhabiting
north-east and east Africa today are the result of this dispersion and differentiation.
The Oromo form one of those groups which spread southwards and then east and west
occupying large part of the Horn of Africa. Their physical features, culture, language
and other evidences unequivocally point to the fact that they are indigenous to
this part of Africa. Available information clearly indicates that the Oromo existed
as a community of people for thousands of years in East Africa (Prouty at al, 1981).
Bates (1979) contends, "The Gallas (Oromo) were a very ancient race, the indigenous
stock, perhaps, on which most other peoples in this part of eastern Africa have
been grafted".
In spite of the fact that there are several indications and evidences that Oromo
are indigenous to this part of Africa, Abyssinian rulers, court historians and monks
contend that Oromo were new corners to the region and did not belong here. For instance
the Abyssinian court historian, Alaqa Taye (1955), alleged that in the fourteenth
and sixteenth centuries the Oromo migrated from Asia and Madagascar, entered Africa
via Mombasa and spread north and eastwards. Others have advocated that during the
same period the Oromo crossed the Red Sea via Bab el Mandab and spread westwards.
Abyssinian clergies even contended that Oromo emerged from water. On this issue,
based on the points made in The Oromo's Voice Against Tyranny, Baxter (1985) remarked,
"... the contention that the first Oromo had actually emerged from water and
therefore, had not evolved to the same level of humanity as the Amhara (i.e. treating
a myth of origin as a historical fact); or, more seriously, that Oromo were late
corners to Ethiopia and hence, by implication, intruders and not so entitled to
be there as the Amhara."
The history of the arrival of the Oromo people in the sixteenth century in East
Africa from outside is a fabrication and denial of historical facts. It is a myth
created by Abyssinian court historians and monks, sustained by their European supporters
and which the Ethiopian rulers used to lay claim on Oromo territory and justify
their colonization of the Oromo people. Several authorities have indicated that
the Oromo were in fact in the North-eastern part of the continent even before the
arrival of the Habasha. According to Perham (1948): "the emigrant Semites landed
in a continent of which the North-East appears to have been inhabited by the eastern
groups of Hamites, often called Kushites, who also include the Gallas." Paulitschke
(1889) indicated that Oromo were in East Africa during the Aksumite period. As recorded
by Greenfield (1965), Oromo reject the view that they were late arrivals, "...
old men amongst the Azebu and Rayya Galia dismiss talk of their being comparative
newcomers....... Their own (Abyssinians) oral history and legends attest to the
fact that Oromo have been living in Rayya for a long time. Beke (cited by Pankurst,
1985-86) quoted the following Lasta legend: "Meniiek, the son of Solomon, ...
entered Abyssinia from the East, beyond the country of the Rayya or Azebo Gallas
There are also evidence (Greenfield et al, 1980) that at least by the ninth and
tenth centuries that there were Oromo communities around Shawa and by about the
fourteenth century settlements were reported around Lake Tana. The recent discovery,
(Lynch and Robbins, 1978), in northern Kenya of the pillars that Oromo used in the
invention of their calendar system, dated around 300 B.C., is another indication
that Oromo have a long history of presence as a community of people, in this part
of Africa.
The so called "Galla invasion of Ethiopia" is also a tale. It was first
written around 1590 by a monk called Bahrey and henceforth European historians and
others almost invariably accepted this story as a fact. From his writing, it is
evident that he was biased against Oromo. The following quotation from Bahrey, (in
Beckingham et al, 1954), vividly illustrates typical Abyssinian cultural, religious
and racial biases against Oromo. He began his book "The History of the Galla":
"I have begun to write the history of the Galla in order to make known the
number of their tribes, their readiness to kill people, and the brutality of their
manners. If anyone should say of my subject, 'Why has he written a history of a
bad people, just as one would write a history of good people', I would answer by
saying 'Search in the books, and you will find that the history of Mohamed and the
Moslem kings has been written, and they are our enemies in religion In fact it appears
that the main purpose of his writing was to encourage Abyssinians against Oromo.
Bahrey, Atseme, Harris, Haberiand and others description of what they called the
'Galla invasion of Ethiopia' as an avalanche, a sudden overwhelming human wave which
could be likened to a flood or swarms of migratory locust is unrealistic and difficult
to imagine to say the least.
The Oromo's Voice Against Tyranny argued that: "... the so-called Galla invasion
of the sixteenth century was neither an invasion nor a migration. It was rather
a national movement of the Oromo people ... with the specific goal of liberating
themselves and their territories from colonial occupation. It was nothing more or
less than a war of national liberation." In fact the last 2000 years were occupied
with a gradual expansion of Abyssinians from north to south. This expansion had
been checked throughout by Oromo. It was only with the arrival of Europeans and
their firearms that Abyssinians succeeded in their southward expansion mainly in
the middle of last century.
Abyssinian and European historians alleged that there was a sudden population explosion
in the Oromo community in the sixteenth century that enabled it to invade Ethiopia.
The claim lacks a scientific base. During that time no significant, if at all any,
technological development such as discoveries or introductions of medicines, new
and improved tools for food production, etc. took place in the Oromo community that
could have been the cause for the sudden population explosion. The Oromo community
had no advantages of these sort over neighbouring communities.
Different areas have been indicated as place where the Oromo developed or differentiated
into its own unique community of people or ethnic group (Braukamper, 1980). According
to some ethnologists and historians, the Oromo country of origin was the south-eastern
part of Oromia, in the fertile valley of Madda Walaabu in the present Baale region.
This conclusion was reached mainly on the basis of Oromo oral tradition. Based on
scanty anthropological evidence, others have also pointed to the coastal area of
the Horn of Africa, particularly the eastern part of the Somali peninsula, as the
most probable place of Oromo origin. Bruce, an English traveller, indicated that
Sennar in Sudan was the Oromo country of origin and that they expanded from there.
It should be noted here that many European travellers have suggested the origin
of peoples, including Oromo, to be where they met some for the first time, which
in most cases happened to be peripheral areas.
There are several groups of people in East Africa very closely related to the Oromo.
For instance, the Somalis are very similar in appearance and culture. The fact that
the Somali and Oromo languages share between 30 percent and 40 percent of their
vocabulary could be an indication that these two groups of people became differentiated
very recently. Other Cushitic-speaking groups living in the same neighbourhood who
are closely related to the Oromo are Konso, Afar, Sidama, Kambata, Darassa, Agaw,
Saho, Baja and other groups.
The Oromo are also known by another name, Galla. The people neither call themselves
or like to be called by this name. They always called themselves Oromoo or Oromoota
(plural). It is not known for certain when the name Galla was given to them. It
has been said that it was given to them by neighbouring peoples, particularly Amhara,
and various origins of the word have been suggested. Some say it originated from
the Oromo word 'gaiaana' meaning river in Oromiffa. Others indicate that it came
from an Arabic word 'qaala laa'. There are other similar suggestions as to the origin
of the word. The Abyssinians attach a derogatory connotation to the Galla, namely
'pagan, savage, uncivilized, uncultured, enemy, slave or inherently inferior".
The term seems to be aimed at generating an inferiority complex in the Oromo.
Oromo have several clans (gosa, qomoo). The Oromo are said to be of two major groups
or moieties descended from the two 'houses' (wives) of the person Oromo represented
by Borana and Barentu (Barenttuma). Borana was senior (angafa) and Barentu junior
(qutisu). Such a dichotomy is quite common in Oromo society and serves some aspects
of their po!itical and social life. The descendants of Borana and Barentu form the
major Oromo clans and sub-clans. They include Borana, Macha, Tuuiiama, Wallo, Garrii,
Gurraa, Arsi, Karrayyu, ltu, Ala, Qaiioo, Anniyya, Tummugga or Marawa, Orma, Akkichuu,
Liban, Jile, Gofa, Sidamo, Sooddo, Galaan, Gujii and many others. However, in reality
there is extensive overlap in the area they occupy and their community groups. And
since marriage among Oromo occurs only between different clans there was high degree
of homogeneity.
Culture
Oromo have a very rich culture, fostered by the size of the population and large
land areas with diverse climatic conditions. One highly developed self-sufficient
system which has influenced every aspect of Oromo life is the Gadaa system. It is
a system that organizes the Oromo society into groups or sets (about 7-11 ) that
assume different responsibilities in the society every eight years. It has guided
the religious, social, political and economic life of Oromo for many years, and
also their philosophy, art, history and method of time-keeping.
The activities and life of each and every member of the society are guided by Gadaa.
It is the law of the society, a system by which Oromo administer, defend their territory
and rights, maintain and guard their economy and through which all their aspirations
are fulfilled.
The Gadaa system has served as the basis of democratic and egalitarian political
system. Under it the power to administer the affairs of the nation and the power
to make laws belong to the people. Every male member of the society who is of age
and of Gadaa grade has full rights to elect and to be elected. All the people have
the right to air their views in any public gathering without fear.
There follows a brief description of how the Gadaa system works: there are two well-defined
ways of classifying male members of the society, that is the hiriyya (members of
an age-set all born within the period of one Gadaa rule of eight years) and Gadaa
grade. The Gadaa grades (stages of development through which a Gadaa class passes)
differ in number (7-1 1) and name in different parts of Oromia although the functions
are the same. The following are the Gadaa grades:-
1.Dabballee (0-8 years of age)
2.Folle or Gamme Titiqaa (8-16 years of age)
3.Qondaaia or Gamme Gurgudaa (1 6-24 years of age)
4.Kuusa (24-32 years of age)
5.Raaba Doorii (32-40 years of age)
6.Gadaa (40-48 years of age)
7.Yuba I (48-56 years of age)
8.Yuba II (56-64 years of age)
9.Yuba III (64-72 years of age)
10.Gadamojjii (72-80 years of age)
11.Jaarsa (80 and above years of age)
We will briefly describe the duties of a Gadaa class as it passes through the above
grades.
The Dabballee are sons of the Gadaa class who are in power, the Luba. They are boys
up to 8 years of age. Thus this is a stage of childhood. Upon reaching their eighth
year, they enter the Folle grade. At this age they are allowed to go further away
from their villages and to perform light work.
At 16 years old, they enter the Qondaala. They may now go long distances to hunt
and perform heavy work. Three years before the Qondaaia ends, those of the Gadaa
class come together and nominate the future group leaders (hayyu council) who eventually
will constitute its presidium and thereby the executive, judicial and ritual authorities.
The final election is preceded by an often lengthy campaign of negotiations. After
nomination, the candidates tour the region accompanied by their supporters to win
the backing of the people before election, The individuals will be elected on the
basis of wisdom, bravery, health and physical fitness.
In the Kuusa grade, the previously elected leaders are formally installed in office,
although they do not yet assume full authority except in their own group. This is
one of the most important events in the life of the individual and the Gadaa system
over all.
In the next grade, Raaba Doorii, members are allowed to marry. This and the Kuusa
grade constitute a period of preparation for the assumption of full authority. At
the end of this period the class members enter Luba or Gadaa, the most important
class of the whole system, attain full status, and take up their position as the
ruling Gadaa class. At this stage the system comes to a stop momentarily and all
men move to the proceeding class vacating the last class which is the immediately
occupied by a new class of youth who thus begin their ascent of the system's ladder.
The former ruling class, the Luba, now becomes Yuba. The Yubas, after passing through
three separate eight-year periods, are transferred to the Gadamojjii class. Then
they enter the final grade called Jaarsa and retire completely.
As described briefly above, when the Oromo man passes from one stage to the next,
his duties and way of life in society change. For instance, during the grades of
Qondaala, Kuusa and Raaba Doorii, the individuals learn war tactics , Oromo history,
politics, ritual, law and administration over a period of 24 years. When they enter
the Gadaa class or Luba at the age of about 40 years, they have already acquired
all the necessary knowledge to handle the responsibility of administering the country
and the celebration of rituals. It ends with partial retirement of the whole, group
of elders to an advisory and judiciary capacity.
The following are the Gadaa officials and their duties according to the Tuuilama
Gadaa practice:
1. Abbaa Bokku - President
2. Abbaa Bokku - First Vice-President
3. Abbaa Bokku - Second Vice-President
4. Abbaa Chaffe - Chairman of the Assembly (Chaffe)
5. Abbaa Dubbi - Speaker who presents the decision of the presidium to the Assembly
6. Abbaa Seera - Memoriser of the laws and the results of the Assembly's deliberations.
7. Abbaa Alanga - Judge who executes the decision
8. Abbaa Duula - In charge of the army
9. Abbaa Sa'a - In charge of the economy
Thus, the entire presidium consists of nine members, called "Saigan Yaa'ii
Borana" (nine of the Borana assembly). The Abbaa Bokkus are the chief officials.
(Bokku is a wooden or metal sceptre, a sign of authority kept by the Abbaa Bokku,
the president). The Abbaa Bokkus have counsellors and assistants called Hayyus who
are delegated from the lower assemblies.
There are three level of assembly - intercian, clan and local chaffes, chaffe being
the Oromo version of parliament. The chaffe assembly was held in the open air in
a meadow under the odaa (sycamore) tree. The chaffe made and declared common laws
and was source of the accumulated legal knowledge and customs. In the hierarchy
of Gadaa chaffes, the assembly of the entire presidium of the ruling- Gadaa Class
is the highest body whose decision is final. It, is the assembly at which'reipresentatives
of the entire population come together, at predetermined times, to evaluate among
other things, the work of those in power. If those in power have failed to accomplish
what is expected of them the assembly has the power to replace them by another group
elected from among the same Gadaa class or Luba. And this was one of the methods
of checking and balancing political power in the Oromo society. The second highest
Gadaa assembly is the clan chaffe. It is from these assemblies that special delegates
to the higher assembly are elected. The lowest Gadaa chaffe is the local chaffe.
This is made up of local members of the Luba from among whom representatives to
clan chaffes are elected.
The holders of these responsible posts can remain in office for eight years only,
in normal times, and are then replaced by a new group of officers. The power is
handed over at a special ceremony at a special place and time. The office-holders
conduct government - political, economic, social, ritual and military - affairs
of the entire nation for this period. During war time all capable men fight under
the leadership of the group in office. During the eight year period the officials
live together in a village (yaa'aa village) and when necessary travel together.
There are five Gadaas in a cycle of 40 years. If a man enters office (becomes Luba)
now, his sons will become Luba 40 years from now. The five Gadaa (some times called
Buttaa) in the cycle have names, which vary slightly from region to region. Among
some Oromo communities the sets of five Gadaa names used by the sons are different
from those of the fathers. Whereas among other communities the same set of Gadaa
names are used for both fathers and sons. For instance the Gadaa practised in the
Borana community uses the following different sets of names for the five Gadaa.
(Could be likened to five parties who take power in turns).
Oromo Calendar
Time is a very important concept in Gadaa and therefore in Oromo life. Gadaa itself
can be narrowly defined as a given set of time (period) which groups of individuals
perform specific duties in a society. Gadaa could also mean age. The lives of individuals,
rituals, ceremonies, political and economic activities are scheduled rather precisely.
For this purpose, the Oromo have a calendar. The calendar is also used for weather
forecasting and divination purposes.
The Oromo calendar is based on astronomical observations of the moon in conjunction
with seven or eight particular stars or star groups (Legesse, 1973 and Bassi, 1988)
called Urji Dhaha (guiding stars). According to this calendar system, there are
approximately 30 days in a month and 12 months in a year. The first day of a month
is the day the new moon appears. A day (24 hours) starts and ends at sunrise.
In the Oromo calendar each day of the month and each month of the year has a name.
Instead of the expected 29 or 30 names for days of a month, there are only 27 names.
These 27 days of the month are permutated through the twelve months, in such a way
that the beginning of each month moves forward by 2 or 3 days. The loss per month
is then the difference between the 27-day month and the 30-day month, (Legesse,
1973). One interesting observation is that, as illustrated in the computing of time
like in the Oromo calendar, Oromos visualization of events is cyclical just as many
events in nature are cyclical.
Since each day (called ayyaana) of a month has a name, the Oromo traditionally had
no use for names of the days of a week. Perhaps it is because of this that today
in different parts of Oromia different names are in use for the days of a week.
Each of the 27 days (ayyaana) of the month have special meaning and connotation
to the Oromo time-keeping experts, called ayyaantu. Ayyaantu can tell the day, the
month, the year and the Gadaa period by keeping track of time astronomically. They
are experts, in astronomy and supplement their memory of things by examining the
relative position of eight stars or star groups, (Bassi, 1988) and the moon to determine
the day (ayyaana) and the month. On the basis of astronomical observations, they
make an adjustment in the day name every two or three months.
The pillars found a few years ago in north-western Kenya by Lynch and Robbins (1978)
has been suggested to represent a site used to develop the Oromo calendar system.
According to these researchers, it is the first archaeo-astronomical evidence in
subSaharan Africa. Doyle (1986) has suggested 300 B.C. as the approximate date of
its invention.
According to Asmarom Legesse (1973), "The Oromo calendar is a great and unique
invention and has been recorded only in a very few cultures in history of mankind."
The only other known cultures with this type of time-keeping are the Chinese, Mayans
and Hindus. Legesse states that the Oromo are unusual in that they seem to be the
only people with a reasonably accurate calendar which ignore the sun.
Religion
There are three main religions in Oromia: traditional Oromo religion, Islam and
Christianity. Before the introduction of Christianity and Islam, the Oromo people
practised their own religion. They believed in one Waaqayoo which approximates to
the English word God. They never worshipped false gods or carved statues as substitutes.
M. de Aimeida (1628-46) had the following to say: "the Gallas (Oromo) are neither
Christians, moors nor heathens, for they have no idols to worship." The Oromo
Waaqa is one and the same for all. He is the creator of everything, source of all
life, omnipresent, infinite, incomprehensible, he can do and undo anything, he is
pure, intolerant of injustice, crime, sin and all falsehood. Waaqayoo is often called
Waaqa for short.
There are many saint-like divinities called ayyaana, each seen as manifestation
of the one Waaqa or of the same divine reality. An effective relationship is often
maintained between ayyaana and Oromo by Qaaifu (male) and/or Qaafitti (female).
A Qaaiiu is like a Bishop in the Christian world and an lmam in the Muslim world.
He is a religious and ritual expert who has a special relationship with one of the
ayyaana, which possesses him at regular intervals.
Although the office of Qaaiiu is hereditary, in principle it is open to anyone who
can provide sufficient proof of the special direct personal contact with an ayyaaria.
In the Oromo society a Qaaiiu is regarded as the most senior person in his lineage
and clan and the most respected in the society. He is considered pure and clean.
He must respect traditional taboos (safuu) and ritual observances in all situations
and in all his dealings and must follow the truth and avoid sin.
The Qaaliu institution is one of the most important in the Oromo culture and society
and is believed to have existed since mythical times. It is a very important preserver
and protector of Oromo culture, more or less in the same way the Abyssinian Orthodox
Church is the preserver of Abyssinian culture.
The Qaaiiu institution has political importance, even though the Qaaiiu himself
does not possess political power as such and religion is distinctly separated from
politics. The Qaailu village is the spiritual centre, where political debates are
organized for the candidates for the Gadaa offices. Thus he plays both a spiritual
and political role in the Gadaa system. For instance, during the fifth year of the
Gadaa period, the Gadaa class in power honours the Qaaliu by taking gifts and making
their pledges of reverence. This is the Muuda or annointment ceremony. As the head
of the council of electors, the Qaaliu organizes and oversees the election of Gadaa
leaders.
The Qaallu institution was once a repository of important ceremonial articles (collective
symbols) in the Buttaa (Gadaa) ceremony, such as the bokku (sceptre), the national
flag, etc. The national flag is made in the colours of the Qaallu turban (surri
ruufa). The national flag had three colours - black at the top, red in the centre
and white at the bottom. In the Gadaa, the three colours, black, red and white,
represented those yet to enter active life, those in active life (Luba) and those
who had passed through active live, respectively. The use of these symbols is prohibited
by the colonial government.
The Oromo Qaallu must not be confused with the Amhara Qaailicha, who has a very
different, much lower, social status. He is a vagabond who resorts to conjuring
and black magic for his own benefit, (Knutsson, 1967). He is notorious for extracting
remuneration by threats or other means. On the other hand, it is beneath the dignity
of an Oromo Qaallu to ask his ritual clients for gifts or payment. The Abyssinian
ruling class has confused the terms, thus disparaging the Qaallu socially and religiously
by using the term depreciatingly.
The place of worship of Qaaliu ritual house is called the Galma. Each ayyaana has
its own Galma and its own special ceremonies. The Galma is usually located on a
hill top, hill side or in a grove of large trees. Many of these sites are now taken
up by Abyssinian Orthodox Church buildings or Mosques. Places of worship also include
under trees, beside large bodies of water, by the side of big mountains, hills,
stones, etc. This has been misrepresented by outsiders claiming that the Oromo worship
trees, rivers, etc.
The believers visit the Galma for worship once or twice a week, usually on Thursday
and Saturday nights. At this time the followers dance, sing and beat drums to perform
a ritual called dalaga in order to achieve a state of ecstasy, which often culminates
in possession. It is at the height of this that the possessing ayyaana speaks through
the Qaallu's mouth and can answer prayers and predict the future.
Religious Oromo often made Muuda-piigrimages to some of the great Qaaiius and religious
centres such as Arsi's Abbaa Muuda (father of anointment). Among the Borana Oromo
Muuda pilgrimages are still common. Muuda pilgrimage is very holy and the pilgrims
walk to the place of Abbaa Muuda with a stick in one hand and carrying myrrh (qumbii).
All Oromo through whose village the pilgrims pass are obliged to give them hospitality.
As the Mecca pilgrims are called Haj among Muslims, these Muuda pilgrims are ca!ied
Jiia.
The Qaaiiu institution was weakened with the advent of colonialism to Oromia, which
reduced contacts between various Oromo groups. The pilgrimage was prohibited. It
became the policy to discourage and destroy Oromo cultural institutions and values.
The Qaaiiu institution has suffered more during the last 14 years than it suffered
during the previous 100 years. At this stage it faces complete eradication and Orthodox
Church buildings are fast replacing Gaimas.
Just before the beginning of the harvest season every year, the Oromo have a prayer
ceremony (thanksgiving festival) called irreessa. It once took place in river meadows
where now the Abyssinian Orthodox Church takes its holy Tabot (tablets) for special
yearly festivals, the 'timqat'. The lrreessa has become illegal and anybody who
attempts to practise it is now likely to be imprisoned.
The Oromo believe that after death individuals exist in the form of a spirit called
the 'ekeraa'. They do not believe in suffering after death as in Christianity and
Islam. If one commits sin he/she is punished while still alive. The ekeraa is believed
to stay near the place where the person once lived. One is obliged to pray to and
to give offering by slaughtering an animal every so often to ones parents' ekeraa.
The offerings take place near the family or clan cemetery, which is usually in a
village.
Oromo people have been in constant contact with other religions like Islam and Christianity
for almost the last 1000 years. For instance, the Islamic religion was reported
to have been in eastern Shawa about 900 A.D. and Christianity even before that.
However, in favour and defence of their own traditional religion, the Oromo have
resisted these religions for quite a long time.
However, today the majority of the Oromo people are followers of Islam and Christianity,
while the remaining few are still followers of the original Oromo religion. It is
said that the Islamic religion spread in Oromia as a reaction to the Ethiopian colonization.
The Oromo accepted Islam and non-Orthodox Christianity en-masse because they identified
Abyssinian Orthodox Christianity with the oppressor and also to assert their identity
visaa-vis Abyssinians. The Amhara spy monk, Atseme wrote: "The Galia became
Muslim for his hatred of Amhara priests." Bereket (1980) also noted, "...
Oromos in Arsi province accepted Islam in large number as a demonstration of anti-Amhara
sentiment and a rejection of all values associated with imperial conquerors."
A somewhat similar situation in the west was the acceptance of Islam by many Afro-Americans
in 1950s and 1960s, as a reaction to the racial discrimination and oppression they
faced from the white community and in search of an identity different from that
of the oppressor group.
There are many Oromo who are followers of Islam or Christianity and yet still practise
the original Oromo religion. Bartels (1983) expressed this reality as follows: 'Whether
they (Oromo) became Christians or Muslims, the Oromo's traditional modes of experiencing
the divine have continued almost unaffected, in spite of the fact that several rituals
and social institutions in which it was expressed, have been very diminished or
apparently submerged in new ritual cloaks." Many used to visit, until very
recently, the Galma and pay due respect to their clan Qaaiiu. This is more true
in regions where Abyssinian Orthodox Christianity prevails.
The Land
The country of the Oromo is called Biyya-Oromo (Oromo country) or Oromia (Oromiya).
Oromia is a name given by the Oromo Liberation Front to Oromoland, now part of the
Ethiopian Empire. Krapf (1860) proposed the term Ormania to designate the nationality
or the country of the Oromo people. This, most probably, originated from his reference
to the people as Orma or Oroma. Oromia was one of the free nations in the Horn of
Africa until its colonization and occupation by Abyssinia at the end of the nineteenth
century. It is approximately located between 2 degree and 12 degree N and between
34 degree and 44 degree E. It is bordered in the East by Somali and Afar lands and
Djibouti, in the West by the Sudan, in the South by Somalia, Kenya and others and
in the North by Amhara and Tigre land or Abyssinia proper. The land area is about
600 000 square kilometres. Out of the 50 or so African countries it is exceeded
in size by only 17 countries. It is larger than France, and if Cuba, Bulgaria and
Britain were put together, they would be approximately equal to Oromia in size.
The physical geography of Oromia is quite varied. It varies from rugged mountain
ranges in the centre and north to flat grassland in most of the lowlands of the
west, east and south. Among the many mountain ranges are the Karra in Arsi (4340
m), Baatu in Baaie (4307 m), Enkelo in Arsi (4300 m), Mui'ataa in Hararge (3392m)
and Baddaa Roggee in Shawa (3350 m).
Similarly, there are many rivers and lakes in Oromia. Many of the rivers flow westwards
into either the Blue Nile or the White Nile, and others flow eastwards to Somalia
and Afar land. Among the large rivers are the Abbaya (the Nile), Hawas (Awash),
Gannaaiee, Waabee, Dhidheessa, Gibe and Baaroo.
For the peoples of Egypt, the Sudan and Somalia, life would be impossible without
these rivers. They carry millions of tons of rich soil to Egypt, the Sudan and Somalia
every year. Somalia depends heavily on the Gannaaiee (Juba) and Waabee (Shaballe)
rivers which come from Oromia. In fact Oromia supplies almost 100 per cent of the
fresh water for Somalia, Djibouti and Afars. At present the Ethiopian government
depends heavily on Hawas (Awash) water as a source of electric power for its industries
and irrigation water to grow sugar cane, cotton and fruits. The Wanji and Matahara
sugar estates are good examples. There is a great potential in all these rivers
for the production of electric power and for irrigation. Qoqaa, Fincha, Malkaa Waakkenne,
Gibee Tiqqaa dams are examples of where hydro-electric power is already being produced
or in the process of being harnessed.
Among the Oromo lakes are Abbaya, Hora, Bishofitu, Qoqaa, Langanno and Shaalaa.
Many of these lakes possess a great variety of fish and birds on their islands and
shores.
The climate is as varied as the physical geography, although close to the equator
(to the north of it), because of the mountain ranges, high altitudes and vegetation,
the climate is very mild and favourable for habitation. Snow can be found on the
mountains such as Baatu and Karra. In the medium altitudes (1800-2500 m) the climate
is very mild throughout the year and one of the best. Up to 80 per cent of the population
lives at this altitude and agriculture flourishes.
The low altitude areas (below 1500 m) in west, south and central part are relatively
warm and humid with lush tropical vegetation, and although few live there permanently
most graze their cattle and tend their beehives there. Although there is little
agriculture at this altitude at present, it has great potential for the future.
As the highland areas are already eroded and over populated, people are gradually
moving to the lowlands. The low altitude areas in the east and south-east are mostly
semi-arid and used by pastoralists seasonally.
The vegetation of Oromia ranges from savanna grassland and tropical forest to alpine
vegetation on the mountaintops. The forests contain a variety of excellent and valuable
timbers. Oromia is known for its unique native vegetation as well as for being,
the centre of diversity for many different species. For instance, crops like coffee,
anchote (root crop), okra, etc. are indigenous to this area.
The Economy
Potentially, Oromia is one of the richest countries in Africa. Agriculture is the
backbone of its economy. Still employing archaic methods, subsistence agriculture
is the means of livelihood for more than 90 per cent of the population. There are
a variety of farm animals and crop plants. Farm animals include cattle, sheep, goats,
donkeys, mules, horses, camels and chicken. The Cushitic speaking communities of
this region perhaps Nubians, are credited with the domestication of donkey and were
the first to breed mules, (a result of a cross between a donkey and a mare). The
Oromo are expert in animal husbandry through their long tradition as herdsmen. For
some, cattle-rearing (pastoralism) is still the main occupation.
Because of Oromia's favourable climate and rich soil, many types of crops are cultivated
and normally there is little need for irrigation. Normally one and sometimes two
crops can be harvested annually from the same field. Among the major food crops
are cereals (wheat, barley, tef, sorghum, corn, millet, etc.), fibre crops (cotton),
root crops (potato, sweet potato, yam, inset, anchote, etc.), pulses (peas, beans,
chick-peas, lentils, etc.), oil crops (nugi, flax, etc.), fruit trees (orange, mango,
avocado, banana, lemon, pineapple, peach, etc.), spices (onion, garlic, coriander,
ginger, etc. - coriander and ginger also grow wild) and a variety of vegetables
like okra which is indigenous to Oromia.
Many varieties of these important crops occur naturally in Oromia. These diverse
crop plants are very valuable natural resources. Oromo farmers have contributed
to world agriculture by cultivating and developing some of the worid's crop plants
and in this way have discovered new domesticated varieties. The main cash crops
are coffee and chat (a stimulant shrub). Coffee, a major cash earner for many countries,
has its origin in the forests of Oromia and neighbouring areas. Specifically, Kafa
and Limmu are considered centres of origin for coffee. It is from here that coffee
spread to other parts of the globe. Coffee was one of the export items of the Gibe
states. Wallagga and llubbabor regions of Oromia exported coffee to the Sudan through
the inland port of Gambelia on the Baro river and border towns of Kurmuk, Gissan,
etc. Hararge, because of its favourable location for communication with the outside
markets through the Red Sea, has been producing one of the finest coffees for export.
Coffee has remained the chief export item, representing more than 60 per cent of
the foreign earnings of successive Ethiopian colonial regimes.
The country is also rich in wild animals and plants. Many different species are
found in the waters and forests of Oromia: different kinds of fish, hippopotami,
and crocodiles. Land animals include lion, leopard, rhinoceros, buffalo, giraffe,
wild ass, zebra, columbus monkey and elephant. There are a number of wild animals
that are found solely in Oromia, such as nyaaia, bush-buck (special type), fox (from
Baale), etc.
Various types of birds, many of them unique, are found around lakes and elsewhere.
These creatures are a source of attraction for tourists and natural scientists alike.
The forests of Oromia are a source of excellent timber. Although the major portion
of the forests has been destroyed since its occupation, some still remain in the
south and west. However, this is threatened by mismanagement, particularly through
the fast the expanding state farms and resettlement programmes. At the time of colonisation
a large part of Oromia was covered with forest. This has been reduced to the present
5-7 per cent. In addition to timber trees, medicinal plants and trees producing
different kinds of gums, grow in abundance. Myrrh, frankincense and gum Arabic are
gathered from the wild trees. Forests, besides being a source of timber, medicine
and gum, are useful in the conservation of water and soil, and as shelter for wildlife.
They also have an important aesthetic value.
Oromia has important mineral deposits. The gold mines at Adola and Laga Dambi in
the Sidamo and around Nejjo, Asosa and Birbir river valley in Wallagga regions which
were the major sources of revenue for Meniiek and Haile Selassie are being exploited
using modern machinery. Other important minerals found in Oromia are platinum, sulphur,
iron-ore, silver and salt.
As early as 1900 Meniiek granted concessions to a Swiss company to mine gold, silver
and other minerals in Nejjo, Wallagga region. Later the Germans took over. English,
Russian and Italian companies extracted gold and platinum at Yubdo and neighbouring
areas in the same region. After some 60 years, the Soviet Union is continuing this
business today in the same areas. It is known that large deposits of natural gas
and oil exist in Baafe and Hararge regions. The Ethiopian government announced as
1986 the discovery of a new deposit of natural gas in Baale.
The hundreds of hot springs scattered over Oromia are also of economic importance.
Thousands of people, including foreigners, visit these springs for their medicinal
and recreational value. They are a great potential source of thermal energy. Rivers,
streams and springs are plentiful. The rivers have many fails that could be used
to generate electric power with little effort. The extent of this electric power
could easily satisfy the power needs of Oromia and several neighbouring countries.
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