DOCSLIB.ORG

THE JOURNAL of OROMO STUDIES Volume 25, Number 1 &2 2018 Editor Zakia Posey, Community College of Baltimore County, USA

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
THE JOURNAL of OROMO STUDIES Volume 25, Number 1 &2 2018 Editor Zakia Posey, Community College of Baltimore County, USA THE JOURNAL OF OROMO STUDIES Volume 25, Number 1 &2 2018 Editor Zakia Posey, Community College of Baltimore County, USA Associate Editors Bedassa Tadesse, University of Minnesota Duluth, USA Asebe Regassa Debelo, Dilla University, Ethiopia Ayantu Tibeso, Independent Researcher and Oromo Documentary Project Editorial Advisory Board Mekuria Bulcha, Malardlen University, Sweden Bichaka Faysissa, Middle Tennessee State University, USA Ezekiel Gebissa, Kettering University, USA Guluma Gemeda, University of Michigan- Flint, USA Mohammed Hassen, Georgia State University, USA Bonnie Holcomb, George Washington University, USA Asafa Jalata, University of Tennessee-Knoxville, USA JOURNAL OF OROMO STUDIES Publication of the Oromo Studies Association The Journal of Oromo Studies (JOS), is a leading scholarly publication of the Oromo Studies Association (OSA). Issued twice a year, the journal publishes articles pertaining to all areas of Oromo Studies past, present and future, including topics related to the Oromo diaspora worldwide. Its interdisciplinary scope and approach offers readers a critical view of the socioeconomic, political and cultural achievements of the Oromo people in their interactions with the people of the Horn of Africa. Reflecting the diverse interests of OSA members, the journal emphasizes multidisciplinarity and embraces variety by publishing articles that allow both the specialist and the general reader to gain far-reaching insights and a thorough understanding of the Oromo people and the Horn of Africa region. All manuscripts submitted for publication consideration must be original works that have not been published previously and are currently not being considered by any other publication outlet. Submitted article are evaluated by scholars who are experts in the field. The journal’s editorial team is committed to communicating editorial decisions within a reasonable period to authors. Published articles do not necessarily reflect the views of OSA or its officers. Individual authors are responsible for the views, data and interpretations presented in the articles. ANNUAL SUBSCRIPTION RATES Individual $35 Institutional $55 Single Issue $20 Add $20 annually for shipping. Send in US currency payments and subscription requests to: Oromo Studies Association P O Box 5152 Salisbury MD 21802 Make checks or money orders out to the Oromo Studies Association. ii INDIGENIZING UNIVERSAL PRINCIPALS Editor’s Message It is with great pleasure that I serve as the newest editor of the Journal of Oromo Studies (JOS). As woman of Oromo heritage born in the diaspora, the Journal of Oromo Studies was one of the first publications that I looked to in order to gain a better understanding of Oromo culture, history, economics, politics and identity. It is one of the first and longest running publications dedicated to the treatment, discussions and analysis of the Oromo globally. JOS has been published continuously since 1993 and has built a respected legacy. Looking to the future, the Oromo people in Ethiopia and elsewhere, are experiencing many technological, political, social, economic and environmental changes which require sustained research and explanation. It is imperative that the Oromo Studies Association, through the Journal of Oromo Studies, provides a comprehensive treatment and in-depth analysis of the many issues of importance to the Oromo people and their neighbors. We want to expand the Journal of Oromo Studies so that it can be used to help us better understand the ever-evolving changes taking place in Oromia and Ethiopia and the increased demands for analysis and distribution. Zakia Posey Editor 2018 iii THE JOURNAL OF OROMO STUDIES Volume 25, Number 1 & 2 2018 CONTENTS INDIGENIZING UNIVERSAL PRINCIPALS: OROMO PERSPECTIVES ON HUMAN RIGHTS Ezekiel Gebissa 1 THE OROMO STRUGGLE: KNOWLEDGE AND OROMO AGENCY IN THE AGE OF GLOBALIZATION Asafa Jalata 25 THE MATTER OF LAND IS A MATTER OF LIFE “DUBBIIN LAFAA, DUBBII LAFEETI”: EXAMINING CULTURAL MESSAGES IN AN OROMO PROTEST SONG, “KA’I QEERROO” Bonnie K. Holcomb and Peri M. Klemm 63 THE SIGNIFICANCE OF THE RIGHTS OF PEOPLE TO SELF-DETERMINATION TO THE DEVELOPMENT OF PUBLIC HEALTH: THE OROMO EXPERIENCES Begna Dugassa 99 JOURNAL OF OROMO STUDIES GENOCIDE IN OROMIA THROUGH THE EYES OF SEXUAL TORTURE SURVIVORS Habtamu Dugo and Joanne Eisen 129 WAAQEFFANNA FOLKSONGS AND POETIC VERSE AMONG TUULAMAA OROMO Emana Beyene 151 BOOK REVIEWS Ficquet, É loi, and Wolbert Smidt. 2014. The life and times of Lı̈ j Iyasu of Ethiopia: new insights. Guluma Gemeda 197 Shell, Sandra Rowoldt. 2019. Children of Hope: the odyssey of the Oromo Mohammed Hassen 203 vi INDIGENIZING UNIVERSAL PRINCIPALS: OROMO PERSPECTIVES ON HUMAN RIGHTS Ezekiel Gebissa Kettering University Since the United Nations proclaimed the Universal Declaration of Human Rights (UDHR) in 1948, the concept of human rights has become internationalized in global discourse and action. Governments around the world have progressively embraced human rights and publicly declared their commitment to respecting human rights. In a relative short period of time, the Declaration has “profoundly changed the international landscape, scattering it with human rights protocols, conventions, treaties, and derivative declarations of all kinds.” As such, there is currently “not a single nation, culture or people that is not in one way or another enmeshed in human rights regimes.”1 The second half of the twentieth century has witnessed the official acceptance of a broad concept of human rights globally.2 There is, however, a wide gap between a declaration of ideals and implementation. The UDHR introduced the concept of human rights into the arena of international politics and law dominated by states and other powerful actors who have 1 Johannes Morsink, The Universal Declaration of Human Rights: Origins, Drafting, and Intent (Philadelphia, PA: University of Pennsylvania Press, 1999), X. 2 Michael Freeman, Human Rights, 2nd edition (Polity Press, 2011), 37- 60 JOURNAL OF OROMO STUDIES priorities other than human rights and whose primary interests do not lie in empowering citizens. They view the defense of the state and maintenance of law and order as their primary role. Attending to these interests, many governments have massacred millions of men, women and children under their control. According to R. J. Rummel, more 169 million persons were killed by governments in the twentieth century, out of which 45 million were political murders carried out between 1945 and the early1990s.3 All of this occurred even as the number of governments declaring official commitment to human rights increased dramatically. In the last two decades, authoritarian ruling elites have adjusted their tactics to match prevailing expectations. Keeping up with international trends, they pay lip service to the rule of law and the protection of human rights while deploying treacherous schemes to use their power to persecute, incarcerate and murder. Governments routinely declare a commitment to respecting human rights by writing into their constitutions articles and provisions protecting human rights and officially ratifying international conventions of human rights. But they proceed to violate those declared rights with impunity.4 If the recent history of international human rights practice has shown anything, it is the fact that governments do not dutifully protect human rights. In fact, they tend to expand their political space and act to implement the desires of the elite who control them. For a more robust defense of human rights to occur what is required is not more constitutional guarantees, commitment to international conventions and establishment of national human rights commissions but the emergence of a culture respecting human rights. As Makua Mutua put it, the 3 Rudolph J. Rummel, Death by Government (Transaction Publishers, 1997), 3-21. 4 William J. Dobson, The Dictator's Learning Curve: Inside the Global Battle for Democracy (Doubleday, 2012). 2 INDIGENIZING UNIVERSAL PRINCIPALS international standards of human rights would assume a clearer meaning and legitimacy if they are understood as categories of rights that have contextual cultural resonance. This is because people are more likely to rise to defend their rights when they comprehend and value those rights.5 This paper explores the Oromo conception of human rights and the ways in which those rights are understood, interpreted, protected or enforced within the traditional Oromo cultural and political milieu. The goal is to reveal points of convergence between universal standards and Oromo indigenous human rights conceptions with the hope of spurring a similar examination among other peoples whose human rights are not protected by the state. Here Oromo is taken to be a case in point where protection of rights requires a deeper understanding and adjusted practice. Such concepts are usually expressed in vernacular language in certain forms of taboo, proverbs or legal norms. I employ the concept of “indigenization” as a hermeneutical tool for developing a model to understand the interface between universal human rights and, in this case, Oromo worldview, cultural norms, and political system concerning the inherent dignity of a human being. This approach reveals the links between global trends and local cultures and also provides the basis for establishing a broader pattern of connections between globally expressed principles and local understanding and practice. Such a model is necessary because rights are better respected
Load more

Recommended publications
  • An Analysis of the Afar-Somali Conflict in Ethiopia and Djibouti
    Regional Dynamics of Inter-ethnic Conflicts in the Horn of Africa: An Analysis of the Afar-Somali Conflict in Ethiopia and Djibouti DISSERTATION ZUR ERLANGUNG DER GRADES DES DOKTORS DER PHILOSOPHIE DER UNIVERSTÄT HAMBURG VORGELEGT VON YASIN MOHAMMED YASIN from Assab, Ethiopia HAMBURG 2010 ii Regional Dynamics of Inter-ethnic Conflicts in the Horn of Africa: An Analysis of the Afar-Somali Conflict in Ethiopia and Djibouti by Yasin Mohammed Yasin Submitted in partial fulfilment of the requirements for the degree PHILOSOPHIAE DOCTOR (POLITICAL SCIENCE) in the FACULITY OF BUSINESS, ECONOMICS AND SOCIAL SCIENCES at the UNIVERSITY OF HAMBURG Supervisors Prof. Dr. Cord Jakobeit Prof. Dr. Rainer Tetzlaff HAMBURG 15 December 2010 iii Acknowledgments First and foremost, I would like to thank my doctoral fathers Prof. Dr. Cord Jakobeit and Prof. Dr. Rainer Tetzlaff for their critical comments and kindly encouragement that made it possible for me to complete this PhD project. Particularly, Prof. Jakobeit’s invaluable assistance whenever I needed and his academic follow-up enabled me to carry out the work successfully. I therefore ask Prof. Dr. Cord Jakobeit to accept my sincere thanks. I am also grateful to Prof. Dr. Klaus Mummenhoff and the association, Verein zur Förderung äthiopischer Schüler und Studenten e. V., Osnabruck , for the enthusiastic morale and financial support offered to me in my stay in Hamburg as well as during routine travels between Addis and Hamburg. I also owe much to Dr. Wolbert Smidt for his friendly and academic guidance throughout the research and writing of this dissertation. Special thanks are reserved to the Department of Social Sciences at the University of Hamburg and the German Institute for Global and Area Studies (GIGA) that provided me comfortable environment during my research work in Hamburg.
    [Show full text]
  • Local History of Ethiopia an - Arfits © Bernhard Lindahl (2005)
    Local History of Ethiopia An - Arfits © Bernhard Lindahl (2005) an (Som) I, me; aan (Som) milk; damer, dameer (Som) donkey JDD19 An Damer (area) 08/43 [WO] Ana, name of a group of Oromo known in the 17th century; ana (O) patrikin, relatives on father's side; dadi (O) 1. patience; 2. chances for success; daddi (western O) porcupine, Hystrix cristata JBS56 Ana Dadis (area) 04/43 [WO] anaale: aana eela (O) overseer of a well JEP98 Anaale (waterhole) 13/41 [MS WO] anab (Arabic) grape HEM71 Anaba Behistan 12°28'/39°26' 2700 m 12/39 [Gz] ?? Anabe (Zigba forest in southern Wello) ../.. [20] "In southern Wello, there are still a few areas where indigenous trees survive in pockets of remaining forests. -- A highlight of our trip was a visit to Anabe, one of the few forests of Podocarpus, locally known as Zegba, remaining in southern Wello. -- Professor Bahru notes that Anabe was 'discovered' relatively recently, in 1978, when a forester was looking for a nursery site. In imperial days the area fell under the category of balabbat land before it was converted into a madbet of the Crown Prince. After its 'discovery' it was declared a protected forest. Anabe is some 30 kms to the west of the town of Gerba, which is on the Kombolcha-Bati road. Until recently the rough road from Gerba was completed only up to the market town of Adame, from which it took three hours' walk to the forest. A road built by local people -- with European Union funding now makes the forest accessible in a four-wheel drive vehicle.
    [Show full text]
  • Oromo Indigenous Religion: Waaqeffannaa
    Volume III, Issue IV, April 2016 IJRSI ISSN 2321 – 2705 Oromo Indigenous Religion: Waaqeffannaa Bedassa Gebissa Aga* *Lecturer of Human Rights at Civics and Ethical Studies Program, Department of Governance, College of Social Science, of Wollega University, Ethiopia Abstract: This paper discusses the African Traditional religion on earth. The Mande people of Sierra-Leone call him as with a particular reference to the Oromo Indigenous religion, Ngewo which means the eternal one who rules from above.3 Waaqeffannaa in Ethiopia. It aimed to explore status of Waaqeffannaa religion in interreligious interaction. It also Similar to these African nations, the Oromo believe in and intends to introduce the reader with Waaqeffannaa’s mythology, worship a supreme being called Waaqaa - the Creator of the ritual activities, and how it interrelates and shares with other universe. From Waaqaa, the Oromo indigenous concept of the African Traditional religions. Additionally it explains some Supreme Being Waaqeffanna evolved as a religion of the unique character of Waaqeffannaa and examines the impacts of entire Oromo nation before the introduction of the Abrahamic the ethnic based colonization and its blatant action to Oromo religions among the Oromo and a good number of them touched values in general and Waaqeffannaa in a particular. For converted mainly to Christianity and Islam.4 further it assess the impacts of ethnic based discrimination under different regimes of Ethiopia and the impact of Abrahamic Waaqeffannaa is the religion of the Oromo people. Given the religion has been discussed. hypothesis that Oromo culture is a part of the ancient Cushitic Key Words: Indigenous religion, Waaqa, Waaqeffannaa, and cultures that extended from what is today called Ethiopia Oromo through ancient Egypt over the past three thousand years, it can be posited that Waaqeffannaa predates the Abrahamic I.
    [Show full text]
  • The History of World Civilization. 3 Cyclus (1450-2070) New Time ("New Antiquity"), Capitalism ("New Slaveownership"), Upper Mental (Causal) Plan
    The history of world civilization. 3 cyclus (1450-2070) New time ("new antiquity"), capitalism ("new slaveownership"), upper mental (causal) plan. 19. 1450-1700 -"neoarchaics". 20. 1700-1790 -"neoclassics". 21. 1790-1830 -"romanticism". 22. 1830-1870 – «liberalism». Modern time (lower intuitive plan) 23. 1870-1910 – «imperialism». 24. 1910-1950 – «militarism». 25.1950-1990 – «social-imperialism». 26.1990-2030 – «neoliberalism». 27. 2030-2070 – «neoromanticism». New history. We understand the new history generally in the same way as the representatives of Marxist history. It is a history of establishment of new social-economic formation – capitalism, which, in difference to the previous formations, uses the economic impelling and the big machine production. The most important classes are bourgeoisie and hired workers, in the last time the number of the employees in the sphere of service increases. The peasants decrease in number, the movement of peasants into towns takes place; the remaining peasants become the independent farmers, who are involved into the ware and money economy. In the political sphere it is an epoch of establishment of the republican system, which is profitable first of all for the bourgeoisie, with the time the political rights and liberties are extended for all the population. In the spiritual plan it is an epoch of the upper mental, or causal (later lower intuitive) plan, the humans discover the laws of development of the world and man, the traditional explanations of religion already do not suffice. The time of the swift development of technique (Satan was loosed out of his prison, according to Revelation 20.7), which causes finally the global ecological problems.
    [Show full text]
  • Gadaa System): the Case of 74 Th Gujii Oromo Gadaa Power Transition
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by International Institute for Science, Technology and Education (IISTE): E-Journals Historical Research Letter www.iiste.org ISSN 2224-3178 (Paper) ISSN 2225-0964 (Online) Vol.45, 2018 Oromo Indigenous Philosophy (Gadaa System): The Case of 74 th Gujii Oromo Gadaa Power Transition Endalkachew Lelisa Duressa Department of History and Heritage Management, College of Social Science and Humanities, Bule Hora University, Ethiopia, P.O. Box 144 Abstract The main purpose of this paper is to investigate Gadaa power transfer, which is performed every eight years among the Oromo society in general and Gujii Oromo in particular. In this study the researcher employed boththe primary and secondary sources. Secondary data sources were collected by assessing published and unpublished materials. The primary data were collected through observation,discussion and interview.Furthermore, these data were described qualitatively. Finally, all data were analyzed and interpreted carefully according to social science disciplines. As revealed by the study, power ( baalli i) transfer is a ritual celebration passing through different steps and concluded by sacrificial activities from giving and taking Abbaa Gadaa’s peacefully. The findings of this paper indicated that in Gadaa Democracy power transferred peacefully through fair, free and periodic election. It has real significance in intercommunity peace-building and sustaining social solidarity and integration. Finally, the paper explored how theOromo nationdeveloped this amazing and exemplary philosophyfor self-rule, self-determination and sustainable development.It also illustrates how it had functioned as a socio-political institution by preventing oppression and exploitation and promoting relative peace, security, sustainable development, and political sovereignty.
    [Show full text]
  • Download Download
    Kebra Nagast and Al-Najāshī: The Meaning and Use of Collective Memory in Christian-Muslim Political Discourse in Ethiopia David Chrisna One of the earliest recorded Christian-Muslim encounters took place in Ethiopia, when the prophet Muhammad sent some of his followers to seek asylum in the land. However, in its development, Christian- Muslim relations in Ethiopia have often experienced tensions due to conflicting political interests, inter- ethnic relations and religious aspirations. In this paper, I analyze the use of Ethiopian Christianity’s Kebra Nagast and Islam’s Al-Najāshī narratives in Christian-Muslim political discourse in Ethiopia during the rule of Yohannes IV, Menilek II, Leg Iyasu and Haile Selassie. By using Maurice Halbwachs’s collective memory theory I hope to cast an image of harmonious Christian-Muslim relation in the future Ethiopia. Keywords: Christian-Muslim relations, interreligious, interfaith, collective memory, Ethiopia, peace Introduction Ethiopia has a unique and vital role in the history of Christian-Muslim encounters. In this country, one of the oldest, harmonious encounters between adherents of these two world religions has taken place back in Islam’s earliest history. In the religious memory of Muslims all over the world, Ethiopia stands as the haven that saved the lives of some first followers of Muhammad, the prophet of Islam. However, it is unfortunate that the Christian-Muslim relations in the following times in this country have not always been harmonious. Like in many parts of the world, Christian-Muslim relations in Ethiopia have experienced ebb and flow, which are sometimes marked by violent conflict. As I will show below, these conflicts are not entirely based on Islam’s and Christianity’s theological differences.
    [Show full text]
  • The Ethiopian Revolution 1974-1984
    THE ETHIOPIAN REVOLUTION (1974 to 198 SUBMITTED BY ANDARGACHEW TIRUNEH FOR THE DEGREE OF PH.D LONDON SCHOOL OF ECONOMICS JUNE 1990 UMI Number: U044491 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U044491 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 fH£S»S F 6 8 0 O X *=3 HI ABSTRACT The thesis is concerned with the Ethiopian revolution between 1974, when an urban popular uprising broke out, and 1984, when the new regime established the Workers Party of Ethiopia. Chapter 1 discusses the background to the revolution and introduces the factors that became important in the causes and outcomes of the revolution. Part one (Chapters 2 and 3) is concerned with the collapse of the old-s£ate in 1974. Chapter 2 deals with the urban popular uprising of early 1974 which followed in the wake of the structural crisis. Chapter 3 deals with the capture of power by a group of junior officers and privates (the Derg) claiming to represent the security forces. 1974 to 1977 discusses under part two (chapters 4 6) can be taken as the formative years of the post­ revolutionary order.
    [Show full text]
  • Short Communication “Irreecha” Ceremony Among Shoa Oromo Abstract Introduction
    Journal of Science and Sustainable Development (JSSD), 2014, 2(1), 96-110 Copyright © Ambo University ISSN: 2304-2702 (print); 2414-4479 (online) DOI: https://doi.org/10.20372/au.jssd.2.1.2014.028 Short Communication “Irreecha” Ceremony among Shoa Oromo Samuel Leykun College of Social Sciences and Humanities, Department of English language and Literature, Ambo University, P.O.Box 19,Ambo, Ethiopia, Email Address:- [email protected] Abstract Irreecha has widely been celebrated by Oromo people for a long period of time. It plays a major role in the social life of the Oromo people. It is a ritual ceremony in which Oromos worship and praise “Waaqa”(which means God). Moreover, it enables Oromos to be united (strengthen unity), make conciliation among conflicting groups and promote their culture. The Irreecha ceremony selected for this particular study are Irreecha Horaa Arsadee (eastern Shoa) and Horaa Bisiil (western Shoa). Many scholarly works have so far been dedicated to the study of the various aspects of Oromo history, culture, belief and folklore. However, these scholars have touched upon the Irrecha ritual only as a passing remark. In other word, no detailed study exclusively or broadly dedicated to Irreecha ceremony (ritual) has been carried out with a view to properly documenting it. Therefore the main objective of this research work was to understand, describe and document the component Irreecha ceremony; to analyze the process of Irreecha celebration at Horaa Arasadee and Horaa Bisill; and to know the social values attached to Irrechaa ceremony. In order to meet the stated objectives, the qualitative research approach was adopted for information gathering.
    [Show full text]
  • Decolonial Embodied Historiography: Female Performing Bodies, Revolutions and Empires in Ethiopia a DISSERTATION SUBMITTED to T
    Decolonial Embodied Historiography: Female Performing Bodies, Revolutions and Empires in Ethiopia A DISSERTATION SUBMITTED TO THE FACULTY OF UNIVERSITY OF MINNESOTA BY Surafel Wondimu Abebe IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Dr. Michal Kobialka – Co-Adviser Dr. Rachmi Diyah Larasati – Co-Adviser November 2018 © Surafel Wondimu Abebe 2018 i Acknowledgements My special gratitude goes to Ethiopian female artists. I had the privilege to think with and be inspired by some of these women. My curiosity about female performers’ history of resistance began in the 1990s when I had informal conversations with artist Asnakech Worku (1935-2011) and Telela Kebede at the foyer of the Ethiopian National Theatre. I always treasure Professor Rachmi Diyah Larasati’s multifaceted generosity. I came to graduate school due to her. She became my professor, mentor and co-advisor. Without the critical social and intellectual spaces that she created to students of the global south, I would not be able to survive the challenges of graduate school and strive to become a better human being. I also owe a very deep sense of gratitude to my co-advisor Professor Michal Kobialka who nurtured my intellectual growth through close mentorship and critical scholarship. Working with Professor Kobialka was a rare opportunity, a rewarding challenge, and an honor. A big thanks to him! Two of my committee members, Professors Margaret Werry and Shaden Tageldin also shaped the ways in which I developed my dissertation. As a DGS of the Department of Theatre Arts and Dance, as my professor, and as the chair of my committee, Professor Werry taught and guided me through graduate school.
    [Show full text]
  • The Case of Borana Oromo
    Open Journal of Social Sciences, 2020, 8, 19-31 https://www.scirp.org/journal/jss ISSN Online: 2327-5960 ISSN Print: 2327-5952 The Roles, Challenges and Opportunities of Gadaa System in Resolving Water Conflict: The Case of Borana Oromo Ketema Tafa Biratu1, Obsa Mamo Kosa2 1Department of Civics and Ethical Studies, Madda Walabu University; Bale Robe, Ethiopia 2Department of Afan Oromo and Literature, Madda Walabu University; Bale Robe, Ethiopia How to cite this paper: Biratu, K. T., & Abstract Kosa, O. M. (2020). The Roles, Challenges and Opportunities of Gadaa System in Re- The main objective of this study was to explore the roles, challenges and op- solving Water Conflict: The Case of Borana portunities of Gadaa system on water conflict resolution in Borana Zone of Oromo. Open Journal of Social Sciences, 8, Oromia. Qualitative method was used to achieve the objectives of the study. 19-31. https://doi.org/10.4236/jss.2020.82002 Relevant information was gathered from both primary and secondary sources. With regard to collecting the primary data, key informant interview; struc- Received: January 6, 2020 tured and semi-structured interviews, focus group discussions, and observa- Accepted: February 10, 2020 Published: February 13, 2020 tion were used. The study revealed that the Gadaa system has been an egalita- rian socio-economic, political and cultural system which had been practiced Copyright © 2020 by author(s) and by the Oromo society for a long time. It had been guiding and regulating the Scientific Research Publishing Inc. life of the Oromo in relation to other peoples and their environment.
    [Show full text]
  • Waaqeffannaa’ Religion of the Oromo People
    International Journal of Academic Research and Development International Journal of Academic Research and Development ISSN: 2455-4197 Impact Factor: RJIF 5.22 www.academicsjournal.com Volume 3; Issue 2; March 2018; Page No. 566-574 Indigenous religion and being human: The case of ‘Waaqeffannaa’ religion of the Oromo people Addisalem Bekele Gemeda1, Professor KR Rajani2 1Research Scholar, Department of Philosophy, College of Arts and Commerce, Andhra University, Visakhapatnam, Andhra Pradesh, India 2 Chairperson, Board of Studies and Director, KS Murty Centre for Religious Studies, Department of Philosophy, Andhra University, Visakhapatnam, Andhra Pradesh, India Abstract Religion is a philosophy that the people accepts, believe in and governed by. Every society has their own philosophy of understanding the world, creator and creatures which they accept and believe and pass over to generations. Waaqeffannaa religion of the Oromo people of East Africa is one of the oldest indigenous and monotheistic religions exercised by African peoples since time immemorial. ‘Waqeffannaa’ literary means believe in one Waaqa - the supreme being. The followers of ‘Waaqeffannaa’ do believe in only one Supreme Being called Waaqa (literary translated as God). Moreover, the philosophy and religion of the people depicts the identity of that people. Thus, Waaqeffannaa religion depicts Oromummaa (Oromoness) and Afrikummaa (Africaness). Keywords: ayyaana, indigenous religion, oromo, safuu, waaqa, waaqeffannaa 1. Introduction Moreover, before discussing Waaqeffannaa religion we would This article primarily deals with Indigenous/ traditional like to discuss important concepts associated with religion. The words indigenous and traditional may be used Waaqeffannaa such as Waaqa, ayyaana, cubbuu and safuu for interchangeably in this article. For the purpose of this article clear understanding of the topic.
    [Show full text]
  • University of California, San Diego
    UNIVERSITY OF CALIFORNIA, SAN DIEGO Intelligible Tolerance, Ambiguous Tensions, Antagonistic Revelations: Patterns of Muslim-Christian Coexistence in Orthodox Christian Majority Ethiopia A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Anthropology by John Christopher Dulin Committee in charge: Professor Suzanne Brenner, Chair Professor Joel Robbins, Co-Chair Professor Donald Donham Professor John Evans Professor Rupert Stasch 2016 Copyright John Christopher Dulin, 2016 All rights reserved The Dissertation of John Christopher Dulin is approved, and it is acceptable in quality and form for publication in microfilm and electronically: Co-chair Chair University of California, San Diego 2016 iii TABLE OF CONTENTS Signature Page……….....……………………..………………………………….………iii Table of Contents…………………………………………………………………………iv List of Figures……...…………………………………………………………...………...vi Acknowledgements……………………………………………………………………....vii Vita…………...…….……………………………………………………………...….…...x Abstract…………………………………………………………………………...………xi Introduction Muslim-Christian Relations in Northwest Ethiopia and Anthropological Theory…………..…………………………………………………………………..……..1 Chapter 1 Muslims and Christians in Gondaré Time and Space: Divergent Historical Imaginaries and SpatioTemporal Valences………..............................................................……….....35 Chapter 2 Redemptive Ritual Centers, Orthodox Branches and Religious Others…………………80 Chapter 3 The Blessings and Discontents of the Sufi Tree……………………...………………...120
    [Show full text]