Oromo Research Articles

The Oromo's Contribution to Civilization in Maintaining Societal Peace Focuses on the Guji Oromo in Southeast Oromia

Gada is the brainchild and democratic system of the Oromo people that stand for all life without any prejudice. Gada regulated political stability, peace, economic growth, social doings, cultural duties, ritual and moral responsibility by its structure, principle and function. The quality of Gada system is that it has division of power, Inclusiveness, principle of check, keep majority rules and minority right, and balance and role of peace building among the society. The general objective of this paper is to present the significance of Gada in keeping peace of society and country event focus on Guji Oromo, south eastern Oromia for all readers. Different paper were written by lots of scholars on the concept of Gada system, but it is scanty on blood feud activities for the resolution chaos and restoration of peace. Thus this paper is done in order to fill the gap. The data in this study consisted of the primary and secondary sources. The primary source largely focus on interview either physically or mobile calling based on snow ball sampling method, discussion and observation different reconciliation. Secondary sources were collected by assessing, analyzing, evaluating, crosschecking and codifying different published and unpublished materials. Finally, these data were described, expressed and articulated through qualitatively research method and based on historical and ethnographic approach.

Medicinal Plants Used by Oromo Community in Kofale District, West-Arsi Zone, Oromia Regional State, Ethiopia.

The purpose of this study was to record the utilization of medicinal plants by the Oromo people in the Kofale District, Oromia Regional State, Ethiopia, to control human and animal health problems. Data regarding the use of medicinal plants were collected using ethnobotanical methods from 84 traditional medicine practitioners and 304 general informants sampled employing purposive and systematic random sampling methods, respectively, in the Kofale District. Data were analyzed using different indices, including a preference ranking exercise, informant consensus factor (ICF), fidelity level (FL) and relative popularity level (RPL). In the district, 106 medicinal plants were claimed to be used for the treatment of 43 human and 18 livestock illnesses, of which 75 (71%) were used to manage human health problems, 23 (21.5%) were used to treat both human and livestock ailments and eight (7.5%) were utilized to treat manage livestock health problems. Most (76.4%) plants were harvested from the wild. Leaves were the most commonly used plant part (55.6%) in remedy preparations. Skin diseases scored the highest ICF value (0.97), followed by gastrointestinal disorders (ICF = 0.95), cancer (ICF = 0.93), and hemorrhoids (ICF = 0.91). Medicinal plants that record the highest fidelity level (FL) (100%) and rank order priority (ROP) (100%) values included Justicia schimperiana, Embelia schimperi, Ekebergia capensis and Datura stramonium, which have been used to treat liver disorders, tapeworm infections, babesiosis, and rabies, respectively. There were significant differences (p<0.05) in the mean numbers of medicinal plants claimed by different social groups: older, illiterate, and traditional medicine practitioners reported higher mean numbers of medicinal plants than younger, literate, and general informants, respectively. This study indicated the richness of medicinal plant species in Kofale District. Medicinal plants with the highest FL and ROP values and those used to treat disease categories with the highest ICF values should be prioritized in future phytochemical and pharmacological investigations.

The Use of Oromo Traditional Medicine (Ethiopia): Reflection on the Use of Indigenous Knowledge Resources

Traditional resources are used by local people in reliving different forms of illness. Such resources are not only produced and used but also cared for ethically, in a morally sustainable manner. This paper presents traditionally selected medical resources in Oromo that are present in the form of herbs, roots, vegetables and food items. The aim is to introduce the local medication system and help experiential exchange with other societies in Ethiopia and elsewhere. Oromo people are culturally vast and ethnically well-grounded as they have their own distinct system-Gadaa System- which has three forms of interchange. To Oromo, man is attached to God’s Law and abides by the existing social norm. An Oromo person also learns and acts to love and respect other members with due care and dignity. War or unwanted clashes are highly regulated and disregarded among Oromo society. Oromo people also share existing resources among themselves and others with kindness and ease of mind. The focus of this research, Oromo Traditional Medicine, is just a parcel of Oromo democratic and mutual beneficence.

Conservation and indigenous peoples’ struggles for livelihoods: Suba Park (Ethiopia)

SummaryContested from the early period of Menelik territorial expansion into the hinterlands of Addis Ababa, areas in the vicinity of Suba Park continue to be a bone of political contention in the context of the struggle of Oromo people against the expansion of the central state. A flashpoint is the Oromo protests (2014–2018) against federal state territorial expansion into the Oromo ethnic territory through a new Addis Ababa Master Plan that led to the deposition of Haile Mariam Desalegn and the installation of Abiy Amhed. I investigate how the state environmental policy maintained for extraction and conservation in the Suba forest between the late 1890s and 2018 affected the Tulama modes of land use related to their worldviews and their use of material, social, spiritual and symbolic values of land in the struggle for land and resource rights. I used ethnographic methods that included in-depth and semi-structured interviews, participant observations and document analysis to investigate long-standing and complex land-based conflicts in and around Suba Park. I show how simplifying state narratives of environmental policy entrenched in centralized state administration and exclusionist resource management schemes have reinforced a wider concern about indigenous land and resource rights and decentralized environmental governance.

An ethnomedicinal study in tulo district, west hararghe zone, oromia region, Ethiopia

Traditional medicinal plants used by local Oromo people of Tulo District in west Hararghe, Ethiopia, were investigated before people's medicinal knowledge vanishes. Data on medicinal plants and demography were obtained between November 2019 and October 2020 through semi-structured interviews, group discussion and direct guided onsite observation to elicit information from 376 non-traditional and 20 traditional medicine practitioners. Ethnobotanical indices including informant consensus factor (ICF), preference ranking (PR), fidelity level (FL), relative frequency of citation (RFG) and cultural importance (CI) were employed for the data analysis. Moreover; descriptive statistics, t-test, analysis of variance and linear regression were used to reveal the effects of socio-demographic factors on respondents' traditional medicinal knowledge. Totally 104 plants distributed among 98 genera and 55 families were enumerated for the treatment of 60 illnesses. Seventy-seven of these medicinal plants serve to treat human ailments, whereas 11 and 16 of them were used for livestock and for both, respectively. Asteraceae and Lamiaceae were species rich families. Leaves were the most frequently (41.53%) reported structures for the preparation of remedies. Crushing was the principal approach (34.50%) of remedy preparation. Oral administration was frequently (66.08%) used route of application. The highest ICF was observed for swelling and hemorrhoid (0.90) category. Metabolic and degenerative as well as other ailment categories had the least ICF values. About 66% of medicinal plants had FL value of 100%. In PR, G. abyssinica was ranked first to treat cough. RFC values varied from 0.03 to 0.18 with the highest record for Salvia nilotica (0.18) followed by Lepidium sativum, Rydingia integrifolia and Nigella sativa each with 0.16; Euphorbia abyssinica and Asplenium monanthes each with 0.15. Extensive use of land for agricultural purpose was key threat to medicinal plant of Tulo District. All the tested socio-demographic features except religion significantly (P < 0.05) affected the traditional knowledge on medicinal plants possessed by the study population. The results of this study reveals that the people of Tulo District rely on traditional medicine of plant origin, and their indigenous knowledge is instrumental to exploit the most potential plants for further validation. Therefore, the medicinal plant species wealth of the study site and the associated indigenous knowledge need to be preserved.

Traditional Ethics for Intercultural Dialogues in Ethiopia: Anecdotes from the Oromo, Amhara, and Gurage Peoples’ Moral Languages

Traditional Ethics for Intercultural Dialogues in Ethiopia: Anecdotes from the Oromo, Amhara, and Gurage Peoples’ Moral Languages

The Nexus between Violence against Children and Public Health: The Experiences of Oromo People in Ethiopia

Background: Violence and public health have always been viewed as distinct, non-overlapping social issues. However, it is becoming increasingly apparent that violence is contagious, has incubation periods, is predictable, and is preventable. For example, in Ethiopia, racist ideas are instilled in formal and informal schools. Those ideas resulted in consecutive collective violence that ravaged Oromia-Ethiopia. Therefore, societies must think and act “upstream” to prevent violence. Objectives: This study aims to collect and evaluate the causes of violence against children and their relationship to public health to give theoretical and practical justifications and methods for “Upstream” solutions. Methodology: Using a systemic thinking framework, captured the underlying causes of violence against children and its public health repercussions. Findings: Violence in general and violence against children is an enduring problem. Racist theories taught in schools inform the Ethiopian government to covertly and overtly promote collective violence. The Ethiopian government collectively attacked the Oromo people, their institutions, and their leadership and legalized structural inequalities. Collective violence has eroded social protective factors, increased risks, and widened violence against children. Violence against children is a multiplier of social problems. Unless we apply public health strategies, slash the risks, and foster the development of protective social conditions, the problem will aggravate. Conclusions: The significant causes of violence against children are racist theories, collective violence, climate change, and poverty. Understanding the causes of violence through public health lenses offers theoretical and practical tools to foster peace. If Oromos can freely determine their affairs, they will better identify their problems and solutions. The Oromo people's efforts to self-determine their affairs are part and parcel of strategies to widen their choices, tackle structural violence, and progressively create healthy social conditions where children's growth and development can flourish.

The Oromo Doctrine of God

The Oromo of Ethiopia, the largest ethnic group, have their own indigenous religion known as Waaqeffanna. They believe in one Waaqa guraacha (black God) – the God who created the universe and the various forms of life. Waaqa has multiple attributes. Waaqa is He who is before everything else. Waaqa is Uumaa (a creator of everything in the world). Waaqa is hunda beekaa (omniscient). Waaqni gonkumaa kan hin Duune (God is immortal). Waaqa is hundaa tolaa (omnibenevolent). Waaqa is hunda danda’aa (omnipotent). Nothing is impossible with Waaqa. Waaqa is the source and lover of dhugaa (truth). Waaqa is Qulqulluu (pure). The Oromo people believe that in the olden days Waaqa was living on the Earth and only later that Waaqa left the Earth in anger because of personal sin and became invisible. Waaqa is one and at the same time manifests Himself in different ways. This paper teases out and highlights core Oromo views of God, his relationship with the world and the problem of evil.

Irreechaa: Unveiling the Multidimensional Significance of a Cultural Phenomenon

Irreechaa, the annual festival celebrated by the Oromo people, extends beyond being a mere celebration of Oromo culture. This multidimensional cultural phenomenon encompasses diverse aspects of religious, social, historical, and political significance within the Oromo people. Through its rich symbolism, communal gathering, and cultural expressions, Irreechaa serves as a powerful embodiment of Oromo identity, resilience, and collective memory. This commentary explores the multifaceted dimensions of Irreechaa, shedding light on its broader implications and its role in shaping Oromo cultural heritage under some ten points.

Exploring natural resource conservation mechanisms in Oromo orature: Ecopoetic study of selected Maccaa Oromo agricultural rites

The study explored biodiversity preservation mechanisms inscribed in Maccaa Oromo orature with special reference to their agricultural rituals. Both primary and secondary data were used to compile data for the study. Out of the major types of qualitative research designs, the study employed ethnographic methods of data collecting tools particularly observation, in-depth interviews, and focused-group discussions. The analyses of the rituals were undertaken through ecopoetic theoretical perspective. Hence, the study revealed that the Oromo people have hoarded practical knowledge of their environment through their culture which is the outcome of their lifelong experience. Through the ethics embedded in their agricultural rites, natural resources were preserved. Also, natural environments like land, rivers, water springs, and mountain are imbued with sacredness and therefore given special care. The study thus suggests due attention to be given by the concerned bodies to the farming system which is linked to the social, cultural, and belief systems and respect for nature; the environmentally, economically, and socially sustainable development. Also, institutions that recognize the rights of the local communities to share benefits arising from local knowledge should be established.

The Neo-&amp;lt;i&amp;gt;Nafxanya&amp;lt;/i&amp;gt; Government of Abiy Ahmed, Terrorism, and Gross Human Rights Violations in Oromia and Ethiopia

The paper explains how the neo-nafxanaya government of Abiy Ahmed has been trying to restore the Ethiopian (Amhara) settler colonial institutions by establishing military command posts and terrorizing and committing genocide on the Oromo people since 2018. The regime has mobilized the “federal” and regional military and security forces, the Eritrean and Amharatroops, and the paramilitary Amhara Fanno to fight with the Oromo Liberation Army (OLF-OLA), which is struggling to liberate the Oromo people from Ethiopian settler colonial domination. The paper also explores how the regime has organized underground militia and security structures, such as Gachana Sirna (defenders of the system) and Shanee, to destroy the Oromos it suspects as its enemies. Overall, the piece demonstrates that the Abiy government and its supporters have labeled Oromos who are culturally and politically conscious as “Shanee” to defame, ostracize and destroy them by committing heinous crimes against humanity by violating the U.N. Universal Declarations of Human Rights.

Regionalisation or marginalisation? The case of the Oromo living in Amhara region of Ethiopia

Since Ethiopia adopted a multinational federation in 1991, Amhara and Oromiya have evolved into nationalist regional states that serve the political interests of the ethnic Amhara and Oromo, respectively. Drawing borders does not conform to ethno-territoriality, leaving some outside their home regions. In this article, we shed light on the marginalisation currently faced by the Oromo people living in areas stretching on the regional Amhara side of the border with the Oromiya region. The data used combined interviews, focus group discussions, observations, audiovisual archives, and documentary reviews. We found Oromos in areas severely marginalised by dominant political narratives that have attempted to promote homogeneous ethno-states. They experience an institutional marginalisation that limits their social and political opportunities. The study points to the need to address the repressive structures that lead to the structural marginalisation of people. Above all, the demarcations in the study area are revised.

Ethnobotanical study on traditional medicinal plants used by Oromo ethnic people of Goro district, Bale zone of Oromia region, Ethiopia

Background: An ethnobotanical study was conducted among Oromo people in Goro district, Oromia region, Ethiopia to document ethnomedicinal uses of plants. Methods: Semi-structured interviews, focus group discussion and field walks were used to collect data on medicinal plants and demography during October 2017- September 2018 from 369 non-traditional and 24 traditional medicine practitioners. Descriptive statistics and quantitative indices viz. Independent t-test, Analysis of Variance (ANOVA), multiple regression analysis, Informant Consensus Factor (ICF), Fidelity Level (FL), Preference Ranking (PR) and Direct Matrix Ranking (DMR) were performed to analyze the data. Results: A total of 84 medicinal plants belonging to 45 families were documented. The family Asteraceae was represented by six species. Most of the plants were herbs (30). The most frequently used plant parts were leaves (39.36%) followed by roots (19.18%). Oral route was frequently (62.26%) cited way of remedy application. Gastrointestinal and Dermatological illnesses had the highest ICF value (0.80), whereas the least ICF value was for Parasitic infections (0.47).The highest FL (100%) was recorded for Aloe ruspoliana and Nicotiana tabacum for Wound and Leech repulsion, respectively. Achyranthes aspera was top-ranked plant to treat stomachache. The analysis of DMR revealed Cordia africana as top-ranked multipurpose plant. Gender, age and educational status significantly (p&lt;0.05) affected the traditional medicinal knowledge. Results of multiple linear regression showed that age and educational status predicted traditional medicinal knowledge. Conclusion: Our study explored the profound indigenous knowledge of the Oromo people of the study area. Their traditional knowledge on the medicinal plants must be validated with phytochemical and pharmacological studies and the knowledge needs to be preserved. Keywords: Direct matrix ranking, Fidelity level, Goro district, Informant consensus factor, Preference ranking, Traditional medicine

Answering the Call: Disrupting the Logics of Capitalism Through Indigenous Economies

Capitalism, racialism, and indigenous exploitation are deeply entangled practices. In their implementation, they each rely on forms of extraction and subjugation with long-lasting impacts. Denise Ferreira da Silva uses a Black feminist practice of "reading" in order to explicate the ways lives are valued and lost within this pursuit of global capital. Despite overwhelming extraction, looking closely and reading into Indigenous lifeways and organizing practices encourages the pursuit of "otherwise worlds." This essay uses a close reading of da Silva's chapter on global capital, and the larger collection it comes from, as a way of exploring the economic practices of the Oromo people. By operationalizing the review and putting key concepts in action, the processes of both exploitation and pathways against this harm are elucidated.

Balancing ecosystem integrity and cultural values at sacred Lake Hora, Ethiopia: The need for conservation of wetland vegetation

AbstractAlthough macrophytes represent important habitats for the plankton communities of shallow lakes and ponds, the role of littoral macrophyte patches in deep crater lakes is not well described. The objective of the present study was to investigate the role of littoral macrophyte vegetation in structuring phytoplankton and zooplankton communities and, therefore, sustaining ecological integrity in a deep tropical crater lake (Hora Lake, Ethiopia). The lake has a surface area of 1.03 km2 and a mean depth of 16.5 m. The area surrounding the lake is a prime location for the celebration of the Oromo thanksgiving festival (Irreecha), which is inscribed by the United Nations Educational, Scientific and Cultural Organization (UNESCO) as an intangible cultural heritage, and also considered sacred by the Oromo people. Measurements of physical, chemical and biological parameters were conducted at fifteen sampling sites in both the littoral and central parts of the lake during the dry and wet seasons in 2017. A total of 28 phytoplankton and 19 zooplankton genera were identified. The phytoplankton and zooplankton communities were dominated by cyanobacteria and rotifers, respectively, at the open water sites. The wetland vegetation was found to be important in reducing potentially toxic and unsightly cyanobacteria. The submerged and emergent vegetation also served as refugia for zooplankton during the wet and dry seasons, respectively. Crustaceans accounted for about 30–45% of the total zooplankton abundance within the vegetation fringes. Their abundance decreased to 5% in the non‐vegetated areas, wherein the community was dominated by rotifers. As the population around the lake, particularly during the festival, may damage the aquatic vegetation, their access to the shoreline should be regulated for conservation and sanitary reasons (e.g. to reduce cyanobacteria growths).

Women and Land Rights in Western Shoa: In Case of Dano Woreda, 1941-1991

The aim of this article is to examine Ethiopian women land ownership rights, particularly, Western Shoa Oromo of Dano Districts in different regimes of Ethiopia, and women’s place in the society in reference to their indigenous Gada system. It is known that Ethiopian women were alienated from land holding and ownership rights under the feudal system, Derg regime, and EPDRF times of Ethiopia. Likewise, the paper also reduces the customary rights of Dano Oromo women in their plural and egalitarian Gada Democratic system, of Siqee culture and Qallu institutions of the Oromo people of Ethiopia; the role and places that Gada system kept and assured for women are so appreciable and could be taken as role model and best example for other communities of Ethiopia in particular and Africa at large. It is known that, for long periods, Ethiopia was led by feudal system of Monarchial and Kingship governance that promotes patriarchy rule and rights both at home and outside of it even on position places through depriving women’s all rounded rights supported with decree and proclamation, like Ethiopia’s pillar of economy is agriculture, which is associated with land, and every sources of income of the people is driven from it; so, this resource should be distributed fairly without any sexual, religion, and color biases. However, at different times and regimes, “land in Ethiopia” was seen as a sole property of men, which means that more than 85% rural settler Ethiopian agrarian women household and maids were dependent on either their husbands, families, or good wills of local chiefs. This was the most exploitative and harsh system that stood against to human and democratic rights. But post of 1991, encouraging works has been started to treat women and men equally on every issue at any place and time; even as a form of affirmative action, Ethiopian women are now encouraging to get all advantage-related activities before their men counterparts. The paper employed descriptive research method with qualitative data of purposive sampling techniques from the study area through consulting primary and secondary sources. Of course, since the topic is new or not previously studied and absence of previously studied documents on the issue, I was challenged by searching of written documents and key informants. The findings exhibit that, for long years, “women do not have a right to land,” but, in some extent, post of 1995, the government confirmed to assure all women to get access as to their men counter parts. But even if it is encouraging, still, more works should be done to empower them.

Legal Implications of Inscribing the Oromo Gadaa System (OGS) in United Nations’ Educational, Scientific and Cultural Organization (UNESCO) List of Intangible Heritage

Abstract Gadaa, an indigenous governance system of the Oromo, has been inscribed by UNESCO as Intangible Cultural Heritage. The purpose of the study was, therefore, to assess the inherent legal implications within the inscription. A qualitative approach was used to generate data from interviews and literatures. The findings have shown that the designations given by the Federal Proclamation are too broad to be applicable – and are alien – to the peculiarities of the OGS. No lifelike efforts are being witnessed for putting in place legal grounds following the inscription. There is a need for reinvigorating the values and principles inherent within the OGS-guaranteeing authentic peaceful and stable political, administrative, economic, social and cultural (co)existence of the Oromo in the Continent. The Oromo people, headed by Abbaa Gadaa and the Oromia National Regional State, also should request UNESCO to rename the OGS instituting both intangible and tangible World Heritage of Humanity.

الأورومو : أصولهم و أبنيتهم الثقافية و الاجتماعية

الأورومو : أصولهم و أبنيتهم الثقافية و الاجتماعية&#x0D; This paper tackles the Oromo people: their origin, their cultural and social backgrounds and their relations with other communities.&#x0D; They are the biggest tribal group in Africa where their number is nealy half the number of the Ethiopian population.They lives in south esat of Ethiopia and they embrace Islam.&#x0D; The paper aims at the investigation of the Oromo people origin and backgrounds- Specifically whether their origins and backgrounds are factors of weakness or strength

Assessing Key Factors in the Making Afan Oromo One of the Federal Working Languages

In mosaic countries, choice of a language as lingua franka needs careful scrutiny; since language has more meaning than as a mare communication means. It is related with identity, cultural, political, social, and economic affairs of speakers. In Ethiopia, there are nearly 80 ethno-linguistic groups speaking their respective languages. In such scenario choosing one or more language as federal working language is difficult task. Ethiopia doesn’t have a single policy document yet. However, the country has legally recognized only one language (Amharic) as federal working language. The choice of federal working language in Ethiopia seems arbitrary and also deviates from working language choice in multilingual states. The research is based on integrative literature review that synthesizes and critiques of secondary data. Objective principles for choice of working language; experiences three multilingual federal states having similarity with our country were reviewed. Based on these principles as well as experience countries, the finding claims Afan Oromo is not given the place it deserves in Ethiopia; which in fact is major causes for instabilities in the country. The article recommends Ethiopian government should make Afan Oromo additional federal working language as a part of responding to demands of Oromo people as well as a panacea for instabilities. Moreover, making it additional federal working language is reaching more population in the HoA which facilitate social integration. Keywords: Afan Oromo, Federal Working Language, Horn of Africa, Language Policy DOI: 10.7176/IAGS/93-01 Publication date: January 31 st 2022

Stage Performance and Musical Analysis of Haacaaluu Hundeessaa Works by using Sentiment Analysis Techniques

This research is initiated to analysis the stage performance and musical analysis of Haacaaluu Hundeessaa works on Afaan oromoo reviews text collected from social Medias by applying the concept of sentiment analysis techniques. The data (reviews) were collected manually from social media on Haacaaluu Hundeessaa musical works. Haacaaluu Hundeessaa is Oromo singer, songwriter, civil rights activist and his being a voice his people. He is the most famous young singer, hero and icon of Oromo musician. From his musical works Sanyii Mootii(Race of the King), Waa'ee Keenyaa(Our Plight), Maalan Jira(What existence is mine), JIRTUU? are the most popular known in Oromo peoples as well as nation and nationality of Ethiopia. From Hacaaluu musical works, the researcher considered reviews (opinions) afaan oromoo text data on his single sang “JIRTUU?” to analysis stage performance of Haacaaluu Hundeessaa’s. The researcher inspires to use this single sang because; reviews (comments) are easier to access, available on you tube channel, extensive in size relatively from other his songs from social media. Additionally this song was broadcast live by Oromia Broadcasting Network and other Medias on different stage. Opinion lexicon approach with contextual valence shifter is used for analyzing opinions (comments) given on stage performance of Haacaaluu Hundeessaa works. Totally 18,687 reviews opinions or sentences were collected for experimentations to analysis stage performance and musical works of Haacaaluu Hundeessaa. Accordingly our result indicates around 99.52 percents peoples likes the stage performance and musical works of Hacaaluu Hundeessaa. From the results researcher observed Haacaaluu Hundeessaa has good performer with sing emotional and physically when he sing on the stages. In future works, further research needs to study others musical works of Hacaaluu Hundeessaa.