Various Aspects of Life of the Oromo People - Research Paper Example

 Various Aspects of Life of the Oromo People Introduction History plays an important role of describing origin of various aspects of life in different societies. Origin of different social, political, and economic activities in various African communities dates back to early antiquity1. Compared to other continents, African communities, during their formation, organized themselves into groups of individuals with similarities in various aspects of life. Settlement of African communities, therefore, involved coalescence of various indigenous tribes. However, as distinguishing factors, African communities have different cultural practices and beliefs. According to Freund2, societal beliefs and practices, which define each community, are used to distinguish various African communities. Traditional practices and beliefs are, thus, used to describe each ethnic community. Inhabitation of various parts of Africa mainly depended on geographical factors, such as accessibility, topography, and nature of a place at different weather conditions. Even though each African community was and is still distinguishable from other communities, certain issues, nevertheless, brought the communities together. Examples of the factors include economic, social, and religious accords among various communities. According to Freund3, most African communities have not only settled in Africa, but also inhabit other continents. Example of such communities is the Oromo people. The community has the highest population in Africa and considerable numbers in America and Saudi Arabia. Therefore, while discussing the community, focus is directed to Africa. This paper explores the Oromo community. Background of the Community The name “Oromo” means “the powerful.” Triulzi4 informs that several suggestions attempt to explain origin of the name. One postulate argues that the name is associated with the river Oromiffa. Levine (Greater Ethiopia, 45) also claims that the name was coined from “qaala laa” an Arabic word. Galla is another name used to refer to the community. The term “Galla” is used mostly by Amhara to refer the community. Abyssinians, on the other hand, use derogatory characteristics to describe the group5. The offensive names, which include “pagan,” “slave,” “uncivilized,” or uncultured, are meant to generate inferiority complex within the community. Members of the community, however, insisted on the name “Oromo” because it described the strength or self-defense of the community. Oromo community is a member of Cushitic-speaking individuals. The native language of the community is Oromo. The language is part of an Afro-Asiatic language family. The community is estimated to have a population of 30 million members. In Africa, the community is largely found in Ethiopia, Kenya, and Somalia. In Ethiopia, census carried in 2007 revealed that 34.49 percent of the entire population of the country was Oromoota. Records indicate that the Oromo occupy eastern and north-eastern Africa. Migration and Demographic Information Mohammed6 asserts that Oromo community is an ancient group in Africa. The author claims that physical features, language, culture, and various other aspects of life conform to traditions of African societies, with slight variations. Ethiopia, which is the main settlement region for the community, has an approximate of 74 ethnically diverse language groups7. Because population of the country is majorly the Oromo, individuals of the community significantly contribute to development of the country in various capacities. Based on the report published by United Nations Population Fund, about 95 % are settled agriculturalists. A significant proportion is nomadic pastoralists and archaic farmers. Oromo archaic farmers practice subsistence farming. On average, settlement distribution is higher in rural set-ups than in urban areas. Settlement The history of the Oromo people became known at around mid-10th century. From late 1800s when Romans ruled the horn of Africa, Italian geographers accurately drawn population and distribution map of their colony. The map, in which the community is referred as Galla, also supports the fact that Oromos are widespread in eastern Africa. According to Herbert8, unity of the Oromo in the horn of Africa was enhanced by formation of the Western Galla Federation (WGF). During the settlement period, the community could not easily integrate themselves among Muslim communities, especially in Somalia. Religion significantly determined interaction between the community and the surrounding societies. Religion was also a contributing factor to the names other communities used to refer the community. Being non-Muslims, surrounding communities, which were mainly Muslims, considered the Oromo as strangers deeply rooted in old pagan religion. Original homeland of Oromos is Borena. From 17th century, the Oromo started inter-relating with the neighboring Amharic communities. Settlement of the community was also influenced by political organization of Oromos. The community was ruled by chiefs, who ensured that communal unity is upheld. Several chieftains of Oromo used government of monarchy to gain power. In the mid 1800s, the Oromo dynasty of chiefs was one of the most uninterrupted lines of warlords. Consequently, the community dominated figurehead emperors in Ethiopia. Emperor Iyoas, for instance, brought the community together by endorsing the Oromo language. The emperor, who ruled between 1730 and 1755, ensured that the language of his kinsmen became the language used in the court of Gondar. Other leaders who significantly contributed to bringing the community together included Zemene Mesafint, Ras Ali I, and Kassa Hailu. Towards the end of 18th century, influence from the government of countries in the horn of Africa declined, making local Oromo kings to enjoy great autonomy. Weakness of the country was catalyzed by chief Mesafint who become the strongest Oromo leader during his era. Subsequent Oromo leaders, in effect, became successful rulers in Ethiopia. Other leaders who also took advantage of the powerlessness of Ethiopia included Lady Menen and Ras Mohammad of Wollo and Menen of Ambassel. The Oromo Subgroups The community is divided into two major groups, which are the Boran (Borana) and the Barentu9. The groups are further divided into sub-branches made up by several tribes. Brief description of the groups is as follows: The Boran Migratory trends of the Borana Oromo from Ethiopia to northern Kenya became clear in the mid 16th century. Southern Ethiopia, however, still has the highest population of the Boran. Population of Boran in Ethiopia is five million, while in Kenya, the Boran population is two million10. A small number is also found in Somalia. Major subgroups of the Boran include the Samaalo, the Ormaa, the Grabra Oromo, and the Ormo Oromo. The Boran are pastoralists, with large herds of livestock. The population of livestock is, however, slowly reducing because there is an increase in the population of camels in the community. The Borana culture adopts the traditional Gadaa system. The system is a complex and indigenous socio-political structure governing the strategic interests of the society. The Gadaa system is based on a structure that stratifies the Borana community into several age strata11. The system takes responsibility of all issues affecting pastoral life of its members. Specifically, the Gadaa system provides a framework for socio-political permanence of the community. The system also governs available pastures and protects the society from any external invasion. A Borana Gadaa is selected after eight years by representatives of the society or by an assembly of the entire society. Different sub-groups of the Borana Oromo can be distinguished by variations in housing and clothing styles. In addition, patterns used by different sub-groups to establish a homestead varied from one subgroup to another. The Barentu The moiety of Oromo largely inhabits Oromia region in Ethiopia. Other zones largely inhabited by the Barentu Oromos include Mirab Hararghe (West), Misraq Hrarghe (East), Arsi, and Bale. Barentu Oromos also speak the Oromo language. Compared to their counterpart, Barentu Oromos are mostly urbanized. Rural-based individuals, however, still cling to traditional nomad lifestyles. The main economic activity of the Barentu is agriculture, with slightly more camel population than in the Boran society. Even though the moiety is dominated by Islam, other religions also exist in the Oromo branch12. Protestant individuals predominantly occupy western parts of the Mirab (West) Walenga and Miraq (East) Walenga. Other zones, however, contain mixtures of Protestants, Ethiopian Orthodox Christianity, and Islam. The EPCC13nevertheless, estimates the Oromo Muslim community to constitute 98.5 percent of all Barentu Oromo. Major subdivisions of the Barentu Oromo include the Wallo Oromo, the Marawa Oromo, the Afran Qallo, the Dagaa, and Babille Oromo. Other subclasses include Dhumuga, Humabannaa, and the Ambo (Ambata). Summary of the Oromo Society In an attempt to explore more about the community, Aguilar14 identifies key issues that are used to describe the community. Specifically, Aguilar15 identifies the government system of the community, religion, remarkable traditions, and program of events (calendar). The Oromo community can, thus, be described using the three aspects. Structure of the Oromo Community Structure of the Oromo community is traditionally built on the Gadaa. As mentioned earlier, the system is a social stratification, pegged on an eight-year cycle. Under the Gadaa system, the community holds meetings and/or assembly at specific periods. During the meetings, issues that sustain unity in the society are highly discussed. On the other hand, individuals and/or factors that stir peace and unity in the community are strongly discouraged. According to Aguilar16, the assemblies are referred to as Gumi Gayo. Because the community apply an eight-year administration system of, all laws and regulations in the society are formulated after eight years. Also, amendment of existing regulations is done at the end of an eight-year term. The Gadaa system is, therefore a structure through, which life of Oromos is defined. By maintaining and guiding economy of the community, the Gadaa system ensures that aspirations of the society are fulfilled. The Gadaa system is considered as the foundation of egalitarian and democratic political systems in Ethiopia. The community does not condone discrimination and hence, all members are free to air their opinions in any public gathering. Apart from the Gadaa system, strong bond between Oromo sub-tribes has been enhanced by having a rich culture, the large population size, and a vast land areas characterized by diverse climatic conditions17. Religion In Oromia, three religions exist. The religions include Islam, Christianity, and traditional Oromo religion18. Before introduction of Islam and Christianity, the community had their own religion. A significant proportion of the community still practices the traditional religion. The traditional Oromo religion is characterized by one God called Waaqayoo (in short “Waaqa”)19. Members of the community believe in existence of a one supernatural being and consequently, Oromo people have no other gods. Oromos, in addition, do not carve any statues, as substitutes of Waaqa. The God is same for all people in the society. Several attributes are used to describe the supernatural being. For instance, Waaqa is considered as the creator of the universe. The ‘Being’ is also the source of life and can do anything. As a way of nurturing good moral behaviors, the Oromo people believe that Waaqa does not tolerate sin, crime, injustice, and any other falsehood. Despite being one God, the community believe that Waaqa manifest Himself through ayyaana, which are saint-like divinities. Relationship between ayyaana and the community is maintained by Qaallu (male individual) and/or Qaafitti (female). A Qaallu is analogous to Imum in Islam and Bishop in Christianity. A Qaallu is both a ritual and religious expert and must have special relationship with an ayyaana. The individual is clean and pure, and to maintain his purity, a Qaallu must observe all traditional taboos and rituals. Even though the Qaallu institution and politics are two independent issues in the community, a Qaallu, however, has political responsibilities. The institution acts as a village centre where all issues related to the Gadaa system are discussed. Oromo people worship in the Galma, a name given to worship places in the Oromo community. Worship places are also used as ritual houses for Qaallu. Each ayyaana is designated a Galma. In addition, in each Galma, special communal ceremonies are held. Galmas are mostly located on a hill side, hill top, or under large trees. Other places of worship include beside large water bodies, at the foot of a big mountain, or by the side of large stones. Followers of the traditional Oromo traditional religion visit Galma twice or once a week, usually Saturday night and Thursday. Worship sessions are characterized by singing, dancing, and use of accompaniments such as drums. Muslim and Christian Oromos, on the other hand, peg their religion principles on well established leadership structure. Even though the three forms of religion in Oromo are defined by specified structures, they, nevertheless, vary in certain beliefs. Traditional Oromo, for instance, believe that there is no suffering after death. Christians and Muslims, on the other hand, argue that there is suffering after death. The Oromo Calendar Time is a precious commodity to Oromo people. Several activities and events, which are done at different times, take place in the community. For instance, the Gadaa system, which is the integral part of the community, is defined in a given time frame (eight years). Lives of individuals, ceremonies, rituals, and both economical and political activities are programmed such that unity of the community is maintained. In effect, Oromo people have their own calendar. The calendar is also important in divine events and weather forecasting. The calendar is, however, based on astronomy. Herbert20 refers the calendar as a lunar-stellar celendrical system. That is, the calendar is generated from the appearance of the moon and a group of eight stars. Each day in a month has got a name and is associated with a specific event. Compared to the formal calendar, the Oromo calendar has 27 days and a day begins and ends at sun rise. Current Oromo Society The society has undergone several changes. According to Freund21, the Gadaa system has undergone evolutionary changes since its initiation. Changes in the community are, however, installed to prolong development of the society. Changes in the Gadaa system have, unfortunately, been triggered by factors outside the society. Modifications in the Gadaa system are, thus, not normal or natural. One factor that has contributed to the change is the wars that preceded colonization period. Towards the end of 18th century, the community experienced skirmishes and wars against the Abyssinians. Insecurities created during the war period disrupted the Gadaa public assemblies, power transitions, and performance of various religious activities. The disruptions have slowly weakened attachment of Oromo people to the Gadaa system. Decline in power of the Gadaa system is also attributed to introduction of new beliefs and religion. The factor has majorly affected the traditional religious life of the community. Invasion of the Oromo land by Christians in the north and Muslims in the east left a thin proportion of traditional Oromos. Therefore, politico-religious aggressions that resulted from expansion of Christianity and Islam have significantly affected culture of the community. As a third factor, changes in living styles has weakened connectedness of the community. As development in the Oromo people continues, gradual changes happen in the economical, political, and social life of the people. For instance, there has been a change from nomadic pastoralism to mixed agriculture. Agricultural improvements have significantly transformed social life of the community. Also, expansion of trade and emergence of various social systems have made the Gadaa structure to lose its meaning. Unity of the community has experienced a great blow since the onset of colonization. Colonizers handled administrative affairs and national economy management. Usefulness of the Gadaa system was, thus, ignored by colonizers. Today, political unity of the community is weak because of the four factors. Oromos have, however, contributed to establishment of various Ethiopian political movements, such as federalism, centralism, and secessionism. To promote interests of the society, several ethnic-based political associations have been formed in Ethiopia. Such groups include the United Liberation Forces of Oromia (ULFO), the Oromo Liberation Front (OLF), and the Oromia Liberation Council (OLC) among others. Some of the organizations use armed force to create an independent Oromo. In religion, majority of modern Oromos are Christians and Muslims22. Spread of the two latter religions was fueled by Ethiopian colonization. In a census carried in Ethiopia in 2007, 99 percent of Oromos could identify their religion. The census result indicated that 47.5 percent were Muslims, 30.5 percent were Christians, 17.7 percent were Protestant Christians, and 3.3 percent followed the traditional Oromo religion23. The distribution of religion in rural and urban areas is also different. Majority of rural-based Oromos are traditionalists, while in urban areas, 51.2 percent of Oromo population is Orthodox Christians and Muslims and Protestants are 29.9 and 17.5 percent respectively24. Conclusion When studying a group of individuals or a community, it is imperative to consider four aspects of the group. The aspects include origin of the group, migration trends, distribution of the group in some geographical area, and political, social, and economical lifestyles of the group. In Africa, various ethnic groups have settled in different geographical areas, attracted by diverse factors. Oromos, for instance, are densely settled in the horn of Africa. The community is also found in other continents in small numbers. The community has two major groups, the Borana and the Barentu. Each of the two groups is further subdivided into several tribes. All activities in the community are controlled by a system called Gadaa. Gadaa is responsible for any decision that takes place in the society. Today, majority of Oromos are Muslims. A significant proportion is also Christians and Protestants. A good number of Oromos, however, still cling to traditional cultural practices and beliefs. Bibliography Aguilar, Mario. “The Eagle as Messenger, Pilgrim and Voice: Divinatory Processes among the Waso Boorana of Kenya,” Journal of Religion in Africa 26 (1996): 56–72. Ethiopian Population Census Commission (EPCC). Summary and Statistical Report of the 2007 Population and Housing Census: Population Size by Age and Sex. United Nations Population Fund (UNFPA), 2008. Freund, Bill. The African City: A History (New Approaches to African History).Cambridge: Cambridge University Press, 2007. Herbert, Lewis. A Galla Monarchy: Jimma Abba Jifar, Ethiopia 1830–1932. Madison: The University of Wisconsin Press, 1965. Levine, Donald. Greater Ethiopia, the Evolution of a multicultural society. Chicago: University of Chicago Press, 1974. Mohammed, Hassan. The Oromo of Ethiopia, A History 1570–1860. Trenton: Red Sea Press, 1994. Triulzi, Alessandro et al. Being and Becoming Oromo: Historical and Anthropological Enquiries. United States: Red Sea Press, Inc., 1996. Read More