The Journal of Oromo Studies
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Religious Sformation Among the Arsi Oromo of Ethiopia Gemechu J. Geda
PILGRIMAGES AND SYNCRETISM: RELIGIOUS TRANSFORMATION AMONG THE ARSI OROMO OF ETHIOPIA GEMECHU J. GEDA A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN RELIGIOUS STUDIES FACULTY O F CULTURAL STUDIES UNIVERSITY OF BAYREUTH GERMANY 23 SEPTEMBER 2013 SUMMARY Currently, the majority of the Arsi Oromo are either Muslims or Christians. However, most of them still practice their traditional beliefs passed down through generations by their forefathers, such as Waaqeffannaa , and attend various rituals related to it . Waaqeffannaa is a religion based on belief in one God known to the Oromo as Waaqa , which according to the Oromo is the creator of the entire universe. The Oromo belief of the existence of Waaqa is based on observing what they call his works, such as the presence of various seasons, rain, sun, darkness, growing of crops, existence of water bodies, mountains, trees and other living things. Contrary to Christianity, Islam, and other religions, Waaqeffannaa does not require the construction of religious houses for the veneration of Waaqa or for thanking him for his good deeds. Instead, the Oromo who are followers of Waaqeffannaa thank Waaqa by travelling to natural physical bodies such as rivers, lakes, forests, and mountains, which they believe are created by Waaqa himself. Waaqeffannaa is believed to be a free will religion, where a believer does not need to calculate in order to obtain certain advantages, such as going to heaven in the afterlife for adhering to Waaqa . To the same effect, a believer would not face some kind of punishment for abandoning Waaqa . -
Cordia)-History, Origin and Folklore Ahuja, S
Scholars Academic Journal of Biosciences Abbreviated Key Title: Sch Acad J Biosci ISSN 2347-9515 (Print) | ISSN 2321-6883 (Online) Plant Pathology Journal homepage: https: //saspublishers.com/sajb/ Nutraceautical wild Fruits of India-Lasora (Cordia)-History, Origin and Folklore Ahuja, S. C1*, Siddharth Ahuja2, Uma Ahuja3 1Retired Plant Pathologist, Rice Research Station, V & PO Kaul, District Kaithal, 136021, India 2Assistant Professor, Department of Pharmacology, Sahid Hasan Khan Mewati Medical College Nalharh, Mewat, Haryana, India 3Retired Professor, Genetics and Plant Breeding, College of Agriculture, CCS Haryana Agricultural University, V&PO Kaul, District Kaithal, Haryana-136021, India DOI: 10.36347/sajb.2020.v08i07.002 | Received: 26.06.2020 | Accepted: 03.07.2020 | Published: 16.07.2020 *Corresponding author: Ahuja, S. C Abstract Review Article Strikingly similar fruits of Cordia dichotoma, C. myxa and C. sinensis are known as Lasora in vernacular languages in India and Pakistan. The trio has been used since ages in India, Indonesia, Iran, Iraq, Arab and Africa as folk medicine and in Ayurvedic, Arabian, Chinese, Unani (Greek), Persian and Siddha systems of medicine. Most of plant parts, like roots, twigs, roots, stem and root bark, leaves, seeds and even the gum are useful. Folks in various countries and parts of India use fruits, tender leaves and inflorescence as vegetable. Fruits are eaten as raw and used pickled. In many parts of India, Africa and East Asia these species serve as source of survival and food during famines. Cordia has long been used as an anti-diabetic, anthelminth, anti-inflammatory, anti-malarial, astringent, cicatrizant, diuretic, hepato-protective, immune-modulator and febrifuge and as an appetite and cough suppressant in folkloric and traditional medicine. -
A Refutation to a Claimed Gabra Migo People's “Somali Identity”
International Journal of Philosophy 2017; 5(2): 7-11 http://www.sciencepublishinggroup.com/j/ijp doi: 10.11648/j.ijp.20170502.11 ISSN: 2330-7439 (Print); ISSN: 2330-7455 (Online) A Refutation to a Claimed Gabra Migo People’s “Somali Identity” Aden Husien Hassen Department of Civics and Ethical Studies, College of Social Sciences and Humanities, Dilla University, Dilla, Ethiopia Email address: [email protected] To cite this article: Aden Husien Hassen. A Refutation to a Claimed Gabra Migo People’s “Somali Identity”. International Journal of Philosophy. Vol. 5, No. 2, 2017, pp. 7-11. doi: 10.11648/j.ijp.20170502.11 Received: May 25, 2016; Accepted: March 10, 2017; Published: March 25, 2017 Abstract: The issue of identity has been one of the most central in human society. The search for identity has always been a key issue facing mankind in its striving after significance and meaning. Over the course of time, the issue of Gabra Migo`s identity becomes a topic of debate. And the paper is a response to individuals and local politicians that depict Gabra Migo as Somali in their different appeals. It shows that this imposed identity is not their own. The study is entirely based on secondary sources of data that were interpreted using a mix of interpretivism and constructivism to guide the qualitative method of research. The findings of the study revealed that people of Gabra Migo are Oromo by nature purely. A clear look at origin of Gabra Migo People is important to know better about identity of these people as a whole. -
The Conservation of Dirre Sheikh Hussein Heritage Site
The Conservation of Dirre Sheikh Hussein Heritage Site Sintayehu Tola Deputy Head Oromia Culture and Tourism Bureau, Ethiopia Abstract As an important historical and cultural heritage of Ethiopia, Dirre Sheikh Hussein Heritage site have not paid appropriate conservation measures so far. It has been a neglected and even undermined heritage until recently. At present this heritage has received important attention from the government and has been recognized as the National heritage. There is an effort to put it into the World Heritage List. This effort has to be supported by appropriate conservation and management plan. This paper analysis the conservation efforts done so far and recommends the need of management and development plan for the sustainable conservation of this heritage. 1 Sintayehu Tola Introduction Dirre Sheikh Hussein is one of the outstanding cultural heritage site. It is located 620km southeast of Addis Ababa in Bale Zone, Oromia Regional National State, Ethiopia. It is located about 1500 metre asl in the semi-arid valley of Wabi Shebele River, mid way between the peaks and the plains, in the eastern foothills of the spectacular Bale Mountains range. The 600km road from Addis Ababa to Dirre Sheikh Hussein passes through different natural and cultural landscapes with a variety of attractions. Description of the Property The sanctuary of Sheikh Hussein Comprises different components that include mosques, shrines, stone-walled fences, tombs, water ponds, festive and ceremonial yards natural forests/landscapes and a historically associated human settlement. There are 11 buildings in and around the sacred zone which are historically, aesthetically, religiously and architecturally important. -
Reimagining a More Humane Justice System in Kenya
Business as Usual: The Kasese Massacre and Power Politics in Uganda By Haruna Kanaabi and Maria Burnett Baluku Bismark was 14 years old when he sat for his school exams in early November 2016 with the goal of becoming a health worker in Kasese, western Uganda. A few weeks later, Baluku was among those killed by the Ugandan army during an attack on the region’s cultural institution, known as the Obusinga Bwa Rwenzururu (OBR). By the end of a two-day assault on 26 and 27 November 2016 the military had killed 155 people using live ammunition and intentional fires; images of raging infernos and piles of bodies circulated on social media. Community members had killed at least 14 policemen. It was eight months after that year’s presidential and primary elections. Baluku is one of many Ugandan citizens whose fate was sealed by state agents in the name of “restoring order”. In each instance, those agents “take orders from above” and are shielded from any accountability. Dig deeper and it is about power and votes. Uganda is scheduled to hold elections on 14 January 2021. Ten opposition candidates, including former musician and member of parliament, Hon. Robert Kyagulanyi, popularly known as Bobi Wine, are challenging President Museveni who has controlled nearly every aspect of government in Uganda since 1986. As expected, the presidential campaign, which officially began on 9 November 2020, has been marred by partisan law enforcement. Already, but unsurprisingly, state violence is defining the campaigns. Like previous presidential rival Dr Kizza Besigye, prominent opposition candidates Kyagulanyi and Patrick Amuriat have faced harassment, beatings, and various criminal charges. -
Dynamics of the Cult of Sheik Hussein of Bale, Ethiopia: Its Course and Curse of the Extremists, a Historical Perspective1
Dynamics of the Cult of Sheik Hussein of Bale, Ethiopia: Its Course and Curse of the Extremists, a Historical Perspective1 Kefyalew Tessema Semu2 Abstract This article explores historical dynamics, values and emerging threats to the cult of Sheik Hussein of Bale. Oral, archival and secondary sources have been collected and crosschecked in the interpretation. Sheik Hussein, an Islamic wali who lived about 800 years ago at a sanctuary named after him known as Dirre Sheik Hussein, is the icon of Bale. His connection to the blood line of Prophet Mohammed, as well as his spiritual graces and deeds in the Isalmization of Bale were factors behind his fame, which led to his veneration as a saint while already he was alive and fully transformed into a cult, after his death. The cult, which evolved from the pre-Islamic muudaa tradition of the Oromo, consists of pilgrimages, baaroo and rituals at his shrine twice a year. It has immense potential for tourism that fascinates even the pilgrims, involving tour of scenic landscapes, famous shrines and singing in honor of the saint and Allah. However, due to the proliferation of extremist teachings of the Salafists and Wahabbists, attacks on pilgrims and marginalization of adherents have been strengthening. Even the extremists vow to destroy the shrine. There were problems arising from lack of viable conservation schemes and ample studies that jeopardized the heritage constraining its registration as Permanent World Heritage Site by the UNESCO. Thus, building the capacity of the darga, community based conservation of the shrine and promoting tolerance embedded in the cult are required to sustain the heritage calling for a lookout. -
The Sufi–Salafi Interactions in South Wollo, Ethiopia (1991-2017): Competition, Intolerance and Conflict
The Sufi–Salafi Interactions in South Wollo, Ethiopia (1991-2017): Competition, Intolerance and Conflict By Mohammed Seid Mohammed A Dissertation Submitted to the School of Graduate Studies of Addis Ababa University in Partial Fulfillment of the Requirements for the Doctor of Philosophy in Peace and Security Studies Addis Ababa University Addis Ababa, Ethiopia March, 2020 Addis Ababa University School of Graduate Studies Institute for Peace and Security Studies The Sufi–Salafi Interactions in Southern Wollo, Ethiopia (1991- 2017): Competition, Intolerance and Conflict Principal Supervisor: Dr. Mohammed Dejen Co- Supervisor: Prof. Terje Ostebo A Dissertation Submitted to the School of Graduate Studies of Addis Ababa University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Peace and Security Studies BY Mohammed Seid Mohammed 20 July, 2020 Declaration I, the undersigned, declare that this PhD Dissertation entitled: The Sufi-Salafi Interaction in South Wollo, Ethiopia : Competition, Intolerance and Conflict is my original work, and has not been presented for a degree in any other University or academic institution, and that all source of materials used for the Dissertation are fully acknowledged and properly referenced. Mohammed Seid Mohammed _______________ _______________ Addis Ababa University School of Graduate Studies Institute for Peace and Security Studies Approval Sheet of the Examining Committee: This is to certify that the Dissertation prepared by Mohammed Seid Mohammed, entitled: The Sufi-Salafi Interaction in South Wollo, Ethiopia (1991-2017): Competition, Intolerance and Conflict and submitted in partial fulfillment of the requirements for the Degree of Doctor of Philosophy in Peace and Security Studies complies with the regulations of the University and meets the accepted standards with respect to originality and quality. -
Lessons from the Gabra of Northern Kenya
Applying Resilience Thinking to Questions of Policy for Pastoralist Systems: Lessons from the Gabra of Northern Kenya Lance W. Robinson · Fikret Berkes 2010. Human Ecology, 38:335-350. © Springer Science+Business Media, LLC 2010 Stable link for this paper: http://dx.doi.org/10.1007/s10745-010-9327-1 This is an author-formatted copy. The original publication is available at www.springerlink.com . Page numbering in this document does not correspond to the original publication. Abstract The aim of this paper is to explore the relevance Introduction of a systematic application of resilience thinking to Policy and development programming aimed at questions of pastoralist policy, a task that requires taking pastoralists and the lands in which they live have often the concept of resilience beyond the level of a metaphor been based on misconceptions about the nature of both and operationalizing it. One approach to accomplishing pastoralism and the non-equilibrium environments in this is the components-relationships-innovation-continuity which pastoralists live (Ellis and Swift 1988; Scoones framework (Cumming et al. 2005), which, in this paper, 1995; Behnke and Abel 1996b; Ingo et al. 1996). we apply to analysis of the social-ecological system of the Furthermore, numerous researchers have argued that Gabra people in north-central Kenya. While some types of mobile pastoralism represents a response to the variability indicators, such as those monitored by humanitarian of rainfall and pasture resources in drylands which is both information systems, can help to identify when the ecologically and economically rational (e.g., Behnke et al. resilience of a system has been eroded, indicators of the 1993; Scoones 1995; Niamir-Fuller 1998). -
Title Subsistence Ecology of the Pastoral Gabra: a Preliminary
Subsistence Ecology of the Pastoral Gabra: A Preliminary Title Report Author(s) IMAI, Ichiro Citation African Study Monographs (1982), 2: 27-52 Issue Date 1982-03 URL https://doi.org/10.14989/67985 Right Type Journal Article Textversion publisher Kyoto University African Study Monographs, 2: 27-52, March 1982 27 SUBSISTENCE ECOLOGY OF THE PASTORAL GABRA -A Preliminary Report Ichiro IMAI Kyoto University ABSTRACT This paper deals with the subsistence pattern of the pastoral Gabra in northern Kenya. The author describes it in relation to the natural environment and several neighbouring pastoralists. Although the Gabra originated from several neighbouring pastoralists, they do not have friendly relationship with them except the Boran. The natural environment of the Gabra territory is extremely dry, with low annual rainfall, and the surface water is distributed unevenly. CuItivation is impossible in such an arid area, so that the Gabra keep livestock and depend their subsistence almost entirely on the product of their Iivestock such as milk, meat and blood. The Gabra seldom hunt wild animals. In the following the author describes aspects of frequent nomadic movement of their residential and herding area for effective livestock management. He also describes the diet taken by the Gabra in a main camp. Based on this, it is pointed out that the subsistence basis of the Gabra is the products of livestock, and that the most important livestock for the Gabra diet is not a large one, like cattle or camels, but goats. INTRODUCTION The Gabra inhabit an arid lowland of northern Kenya. They belong to the Galla group of Eastern Cushitic. -
Reflections on Africa's Indigenous Knowledge on Parenting
Reflections on Africa’s Indigenous knowledge on parenting Indigenous parenting practices of different communities in Africa 2 Reflections on Africa’s Indigenous knowledge on parenting Indigenous parenting practices of different communities in Africa 3 Copyright © 2014 Parenting in Africa Network (PAN) Published by: Parenting in Africa Network (PAN) Gold Rock Park, Mombasa Road next to Tufsteel complex P. O. Box 13892-00800 Nairobi, Kenya Tel.: +254 (20) 206 30 15/17/18 Email: [email protected] Website: www.parentinginafrica.org All rights reserved. No part of this publication may be reproduced or utilised in any form or by any means; electronic, or mechanical, including photocopying and recording or by any information storage and retrieval system without prior written permission from the publisher. ISBN: 978-9966-1786-0-2 Editorial Team Stella W. N. Mbugua (Editor), Jared Ogeda, Isaiah Muthui (Design & Layout) and Esther Okoth Acknowledgement Supported by Open Society Foundations (OSF) In partnership with Investing in Children and their Societies ( ) and Africa Child Policy Forum (ACPF) Contributing PAN members and partners • World Vision Kenya: Harun Ndegwa, Senior Program Manager, Angurai IPA & Caroline Nalianya-Okumu, National Child Rights Coordinator • Erna Rheeder, Coordinator SAVF FAMNET (Family and parenting matters) & Co-leader, Front Page Father Media Campaign, South Africa • Abdi Omar, Network Co-ordinator, Kenya Pastoralists Network, Kenya • Gilbert shipeta, Project Coordinator, REHOCA, Western Kenya 4 Reflections on Africa’s Indigenous knowledge on parenting Indigenous parenting practices of different communities in Africa Africa is blessed with diverse cultures and tribes, these rich traditions play a critical part in shaping the lives of communities and the family unit. -
Abdirizak Final Project
THE ROLE OF MASS MEDIA IN PROMOTING NATIONAL COHESION: A CASE STUDY OF MARSABIT COUNTY BY ABDIRIZAK GARO GUYO K50/70863/2011 A RESEARCH PROJECT SUBMITTED TO THE SCHOOL OF JOURNALISM AND MASS COMMUNICATION OF THE UNIVERSITY OF NAIROBI IN PARTIAL FULFILLMENT FOR THE AWARD OF A MASTERS DEGREE IN COMMUNICATION STUDIES. NOVEMBER, 2013 Declaration I declare that this project is my own original work and has not been presented to any other university for a degree award or anywhere else for academic purposes. Name: Abdirizak Garo Guyo Signed: …………………… Date: ……………… This research project has been admitted for examination with my approval as the university supervisor. Name: Dr.Patrick Maluki Signed: …………………… Date: ……………… Lecturer School of Journalism and Mass Communication University of Nairobi i Dedication This work is dedicated to my wife Rahima Roba and our children Lelo, Hafsa, Mumina and Halima. ii Acknowledgement My I take this opportunity to thank the Almighty God who is the source of all knowledge and wisdom for giving me sound health and ability to complete this project. I also wish to take this chance to extend my gratitude to all my family members; my wife and children, my parents, brothers and sisters for their encouragement throughout the period of this work. I also wish to sincerely thank my supervisor, Dr. Patrick Maluki, for his guidance, advice, and above all, for making himself available every time I need his advice. My special gratitude goes to the Ministry of Information and Communication through the former Permanent Secretary Dr. Bitange Ndemo, for financing this academic work. I wish also to register the support and encouragements of my colleagues, in particular Mr. -
Pastoralist Settlement and the Anthropogenic Savannah: the Archaeo-Ecology of Maili Sita, Kenya
Pastoralist Settlement and the Anthropogenic Savannah: the archaeo-ecology of Maili Sita, Kenya. Oliver J. C. Boles Institute of Archaeology University College London Ph.D 2017 Funded by the AHRC, UCL Graduate School, UCL Institute of Archaeology and the British Institute in Eastern Africa 1 I, Oliver Boles, confirm that the work presented in this dissertation is my own. Where information has been derived from other sources, this has been indicated in the text. 2 Abstract Pastoralism has long been regarded difficult subject matter for archaeology, particularly in eastern Africa. Ephemeral settlements are presumed to leave little physical residue, such that reconstructions of pastoralist ethno-histories have relied on often-vague distributions of material culture. Cultural-stratigraphic approaches are limited in their capacity to explore the lifeways and social dynamics behind material expressions. As a consequence, our knowledge of how herding spread into the region and the historical development of the specialised stock-keeping communities seen today is hindered by a methodological incapacity to address what are arguably the fundamental drivers of pastoralist daily experience: mobility and landscape ecology. This dissertation argues that the interaction of these two elements provides the foundation for pastoralist economics, politics and culture. Movement around the savannah, ostensibly in response to the needs of livestock, not only shapes herders’ social interactions and experiences of environment, but also leaves a physical impact on those landscapes. While built structures may not survive archaeologically, this dissertation discusses how settlement, however temporary, affects local ecology in ways that endure and might be ‘read’ as a proxy record of herders’ presence and practices.