“A HISTORICAL SURVEY of LIMMU OROMO of EAST WALLAGA, Ca

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763

“A HISTORICAL SURVEY OF LIMMU OROMO OF 30 EAST WALLAGA, Ca. 1880s-1974”

Fekede Sileshi Fufa

College of Social Science, Department of History and Heritage Management, Sebeta Special Needs College of Teacher’s Education

Address:- email; [email protected] or [email protected]

Mobile phone;- +251917854570 0r +25194708488

Ethiopia, Oromia, Sebeta

IJOART

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 Key Words; 31 Chafe Gada Kabiyye Neftagna Fitawurari Abstract. This paper is meant to reconstruct the history of Limmu Oromo of East Wallaga zone, focusing on the period between the 1880s and 1974. The effort of this paper mainly depends on the critical analysis of archival sources and oral tradition. The name Limmu in this thesis represents both the place name and the Oromo groups settled in the area after the 16th century Oromo population expansion. There are various clans of the Oromo group: Saphera, Guto, Warra Iggu (Bariso, Manni and Hanno), Kube, Warra Da’imo (Dimma, Warsuu, Harru, Ibso and Sirba) and Indibo. I favored to denote them all Limmu Oromo, since the topic of my thesis is fully focused on Limmu Oromo. In this context it represents largely the Oromo of Limmu, Haro Limmu and Western part of Gidda districts. Following settlement in the area, Limmu Oromo clans have occupied the whole fertile and suitable highland areas and had exercised their own democratic gadaa system for a long period of time. They founded their own socio-political center at Awad and Harbu Tuma. Each clan had sent its representative either to the gadaa center caffee of Awad or caffeeIJOART Harbu Tuma. The Limmu Oromo lived such participatory political and social system for a long period of time. This system continued, until the Gojjame and later Menelik conquered the region. Above all, after Menelik of Shawa conquered the region, the Oromo social-political and social-cultural aspects came under pressure. But some of the Oromo socio- cultural elements have managed to survive till the present time. The paper assesses how could this happened.

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763

Introduction 32 This study has been carried out on Limmu region of East Wallaga zone. The paper deals with “A Historical Survey of Limmu Oromo of East Wallagga From ca. 1880s to 1974.’’ To begin with, the decade 1880s was a pivotal period in the history of the Oromo society in general and that of the Limmu Oromo in particular. This time was when Gojjam consolidated it is overlord ship over some of the Oromo regions to south of the Abbay River (the Blue Nile), including Limmu region. The Gojjam predominance ended when the Shawan ruler, Menelik conquered the area. On the other hand, the year 1974 was also a crucial landmark in the Ethiopian history. The revolution ended a long standing tradition of feudal ownership on land and consequently changed the social-economic relationship based on it. This was also the end of the imperial reign. The Limmu Oromo were subdivided in to the following major and sub-clans. These are: Saglan Saphera (Babboo, Harelee, Igiroo, Amboo, Faxxoo, Ilaamuu, Jaggaa, Laloo and Anuu), Guuto, Sadan Iggu (Barisoo, Manni and Hanno), Torban Kubee Sanqallan[Gumuz] saddeeti (Bidaaruu, Booraa, Kanbuu, Innaacino, Innaangoo, Innisaayii, Amaaraa and Gumuz (adoptive), Warra Da’imoo (Warsuu, Dimma, Harru, Sirba, Ibsoo and Kebbo) and Indibo.1 For more information see the following chart. IJOART

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 Tulama Maccaa Wallo Karayyu 33

Liban Dalle Jidda Jawi

Guduru Amuru Horro Jimma Limmu Gidda Ilu Gudaya Ebantu

Saphera (9) Guuutoo(8) Sadan Torban Kube (7) Warra Da’imoo (6) Indibo Iggu(3) Babbo(elder) Jorgaa Bidaaruu Waarsuu Manni Harelee Corree Booraaa Dimmaa Hannoo Igiroo Goosuu Kanbuu Harruu Bariisoo Sirbaa Amboo Danbii Innaacinoo Ibsoo Faxxoo Inniisaanoo Innaangoo Keebboo?

Ilaamuu Hebanoo Inisaayii

Jaggaa Qorratii Amaaraa

Laloo Masoo +Sanqallaa (adoptive) Anuu Some of the Major Lineages Manni (2) IJOART Hanno(3) Bariisoo (12) Dimmaa (9) Harruu (8) Sirbaa Guyyatu Kulchuma Danbaro Kallo Addamo Libaanoo (elder) Koroo (elde) Muce(elder) Doddo (Elder ) (younger) (Elder) Maminoo Danbal/Danbo Abeetoo Alaboo .Biloo .Gaddoo Hacco Mammaddi Maatii Geberesoo Bulbuloo Warra Iddee .Imarii .Sob Wajjii Danijoo Kutti Amshitee Masoo Garra .Mammo .Mokkee Gondee Gallasoo Dandii Asgabee Quccoo Sunnii Darsoo Warra Dibbe Abbu .Yayya Kushii Tatiboo .Maccee Ganjii Ateresoo Jahiy * Hanno Clan has three main Nya’aa Sirbaa Warra Mixxo Gaboo * Manni clan has two lineages and seven sub Qilee Ibso Main lineages and ten lineages. Among the three Wandii Bakko sub lineages. Amang lineages Danbaro is the elder Jomottoo Cabbii the two lineages lieage. Indiboo Guyyatu is the elder *Barisoo clan has lineages. 12 lineages. Sources: Oral informants (clans and lineages) and written sources (from Rayyaa to Limmu) 11

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 As depicted in the figure, Limmu (the founding fathers) had the abovementioned sons who later 34 diversified into clans which in their turn multiplied into lineages (balbalas). These clans belong to the Limmu-Jawi, one of the Macca sub groups. In addition, these Limmu sons were in turn their own son’s. According to tradition, Manni, Hanno and Bariisoo were from one father and were clustered into Sadan Iggu, the three Iggu’s. Likewise, Warsuu, Dimma, Sirbaa, Harru, Ibso and Kebbo were shared a common origin and are termed together as Warra Da’imoo, the Da’imo’s family. Babboo (angafa/elder), Harelee, Igiroo, Amboo, Faxxoo, Ilamuu, Jaggaa, Laloo and Anuu are said to have one ancestor and known as Saglan Sapheera, the Nine Sapheera’s. Among them Babboo are elder of all. In addition, Bidaruu, Booraa, Kanbuu, Innaacinoo, Innaangoo, Innisaayii Amaaraa and Sanqalla (adoptive) are known as Torban kubee Sanqallan[Gumuz] saddetii, the seven Kube including Gumuz eight. At the beginning the Kube torba were originated from different families. But they were organized as one clan by a person known as Rasee Sanyii (abba duula of the Bidaruu clan) around the mid 19the century.2 Warra Guutoo also belong to one father and divided in to: Jorga, Corree, Gosu, Danbii, Innisanoo, Hebanoo, Qoratii and Masoo groups.

Each clan member easily identifies his/her own lineage as well as others lineages that belong to particular clan. Individuals from different clans count their genealogy back without any difficulty as follows: example IJOART? ? ? ? Kana’a ? Seeqqataa Maatii Amanuu Duressaa Kumsaa Tufaa Dabal Dangee Agaa Danfaa Guutaa Wachoo Gijoo Yaa’ii- Sibuu Odaa Sobo Bayessoo Dammoo Gosuu Sanbatoa Haroo Hunkus Denbaro (balbala gudd) Yayya Muce (balbala guddaa) Hiyyaa Kulchuma (balbalaguddaa) Guddo Baabu Manni (qomoo) Harru (qomoo) Igguu Hanno (qomoo) Dimmaa Limmuu Igguu

Da’imoo Galaan Limmuu Limmu Jawwii Jawwii Jawwii Mucucee Maccaa Maccaa Maccaa Rayyaa Rayyaa. From Harru clan. Rayya. From Manni clan Oromo. From Hano clan

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 From among the aforementioned clans, Saphera was the eldest son of Limmu. The Saphera clan 35 members enjoy respect and special social status among the Limmu Oromo. For instance, in blessing, praying and other social occasions. During journey no one crosses rivers before an individual who belonged to the Saphera clan. The angaffummaa (eldest position) reserved for the Saphera clan today among the Limmu Oromo clans.3 Each of the Limmu Oromo clan is divided into numerous sub-clans or lineages (balbala). Below the balbala we find the aanaa, which comprises of several warras or extended families, the smallest kingship units. These clans had their own specific settlement areas according to families. Accordingly, Limmu Oromo settled in the whole of Limmu, Haro- Limmu and Gidda districts western part in East Wallaga Materials and Methods

The historical data used in the paper consists of three kinds of sources. The first category is secondary literature both (published and unpublished). These works are general or do not explore the history of Limmu Oromo specifically. However, under the general survey of the Oromo in Ethiopia, different scholars directly or indirectly touched upon the Macca Oromo at large to which the Limmu Oromo belongs. The second categories of sources used in this thesis are primary sources. These include manuscripts and archival documents. The archival documents used in the thesis were collected from different institutions of Limmu district, East Wallaggaa Zone Administration Office and from possession of different individuals. The third source I used in this paper was collected from oral informants. ThereIJOART are prominent informants, who have good memory and experience about the events they passed on. Their information is helpful; in this regard I interviewed prominent oral informants from different ethnic groups to reconstruct the history of Limmu Oromo. The oral sources were collected during my seminar research of 2012 and fieldwork from January-March 2013. Results and Discussion Expansion and Settlement of the Limmu Oromo

According to different written literature, the Oromo expansion was undertaken by different groups, sub-groups, clans and families which were already separated or in the process of separation ever since the advent of Oromo movement .4 Since the first half of the 16th century, the Oromo began to move in mass to different directions and most of the clans reached and occupied their present settlement areas relatively within short period of time. As a result, it is important to investigate the expansion and patterns of the Macca Oromo settlement in various

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 districts of East Wallaga. Key elders claim that the Limmu Oromo immigrated to the present area 36 from the eastern direction of the region. Horten keenya Walali dhufe jedhu, it literally means, “our ancestors had come from Walal.” Today Walal is located in two regions in Oromiya: one is in southern Borana and the other is found in Qellem Wallagga region. In my own analysis, the Walal region of the Qellem Wallaga was the area which the Limmu Oromo referred to. 5

It is important to trace the pattern of the Borana Oromo confederacy. That is the Tulama-Macca to which the Limmu Oromo belongs. According to Mohammed Hassen:

….the Borana section of the Oromo was divided into three confederacies, namely Tulama-Macca (the northern Borana), the southern Borana and Guji. The Tulama and Macca lived together under one Caffee assembly at Horro Walabu located some 48 to 64km east of Lake Abbay. Their expansion was in two stages. During the first stage, they migrated in small numbers, while during the second stage they migrated in very large numbers.After their migration from Horro Walabu the two groups had a common caffee in Fatagar at a place called Odaa Nabi (Nabee) in Dukam, about 30km southeast of Addis Ababa….6

Odaa Nabi served as a permanent base for the Tulama and Macca Oromo for a long period of time. Odaa Nabi was an important landmark in the expansion of the Tulama –Macca Oromo. It was at Odaa NabiIJOART that the Tulama and Macca separated and became independent groups.7 Then the Macca Oromo crossed Mugar and Guder rivers in the 1570s and formed their own independent caffee at Odaa Bisil, in the present day Gedo district of West Shawa. The groups which had their center at Odaa Bisil were: the Limmu, Chaliya, Liban Jawi, Sob, Guduru, Leeqa and Sibuu branches of the Macca Oromo.8

After they stayed for more than five generations at Tute Bisil and finally divided into two confederacies (Arfe and Sadacha) separated.9 The Arfe (four) confederacies consist of: Horro, Guduru, Liban and Chaliya. They took the western direction and settled in the vast territory to the south of Abbay including Limmu region.10 The Sadacha (three) confederacy namely:Akako, Obo and Suba were united and moved to the southwest Gibe region.11 Tesema indicated that, all the Oromo groups inhabit in today’s south of Abbay region are all descendents of the Jawi-

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 Macca Oromo groups, which is believed to have been the ancestor of Limmu, Horro, Guduru, 37 Amuru, Jimma and Gidda.12

In addition to this, Boshi indicated that, all the Oromo groups inhabited around Horro- Guduru were all descendants of the Jawi-Macca Oromo. According to him, Jawi had six sons (the Six Jawis: Limmu Jawi, Jimma Jawi, Horro Jawi, Liban Jawi, Amuru Jawi, and Hebantu Jawi).13 After their migration from Bisil, these sons of Jawi had established their own socio-political center at Odaa Bulluq, which is located at about 10km west of Shambu town, between 1616 to 1618. Each clan of Jawi had sent their representatives from different classes to the gadaa center of caffee Bulluq for many years.14 Due to distance of Odaa Bulluq from their settlement areas, the Jawi sons beyond Angar River: Limmu, Amuru, Gidda and Hebantu established their own socio-political center at Wasti/ Darba, this caffee is located in present day Gidda District. They left caffee Darba to search center for all these Oromo beyond Anger River and they established their caffee at Sirba Alaba, in Limmu Distirct. Caffee Sirba Alaba was selected as a center for all of them during that time till they again changed to caffee Awad and caffee Harbu Tuma.15

According to Boshera Jerbo, the first clans which arrived and claimed land in Limmu were: from Torban Kube (Bidaaruu), sadan Iggu (Bariisoo, Manni and Hanno), from Warra Da’imoo (Dimma) and GuutoIJOART clans. He also further illustrate, this by narrating an old story of how these clans claimed land in Limmu and finally settled in the area. To minimize conflicts on land between each clan, they represent their own elders based on their gada system. They needed by their own elders advice. Because their elders were responsible to decide the plan and settlements in suitable lands. Primarily an investigation group ellaltu/simbirtu, literally investigator, was sent to assess the nature of the pre-Oromo people, the climate and the fertility of the land. Accordingly, if it seems suitable land; both in terms of fertility and climatic condition they occupied the area. To avoid future conflicts with the late arrivals, each clan made a distinguishing signs on his qabiyye land putting symbol.16

Advised by their elders, the Kuube clan moved west and occupied the areas south of the Gaddibeen Mountain and west of the Qile River in present Harro-Limmu district, which means, they occupied all south western highland part of the region. The Bariisoo clan also moved towards the west and made their qabiyye the area north of the present day Bariisoo town up to

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 the surrounding areas of the Abbay River valley in present Haro-Limmu. The Manni clan 38 occupied the areas between the present day Haro town and Tullu Dingar (they occupied the area along the bank of the river Qoqoffee). Likewise, the Hanno and Guuto pioneers first settled in the area along the southern bank of Qile River. As the number of their clans increased, they expanded to the areas just north of the river and spread all over the right and left bank of the Welmal River. The Warra Da’imoo clans occupied an area south of Galiilaa town across the present day Galiilaa-Nekemte road and northeastern part of Limmu district. Other clans such as Sirbaa, Halabaa, Sapheera, Warsuu, Harruu, and Kebbo also occupied the southeast and eastern parts of Limmu district and western part of Gidda district. Today, these Limmu Oromo clans lived widely in: Limmu district, Haro-Limmu district and Gidda district western part. As a result of population movement in later days and intermingling of people over the whole of these regions, today one could not find these clans in their historical settlement once.17

Once the dagal saqis led their clans and settled in the area, they apportioned the land among their sons. Every male member of the community or the lineage group had the right to get a share of land called dhoqqe, a land on which one had the right to keep and raise his herds of cattle, sheep and goats and which he could cultivate as well. In the beginning land was relatively abundant and the clans’ exercised communal rights under the regulation of the dagal saqi. Later, however, increasing in the local population numbers limited land. This led to competition for their territory among IJOART Limmu Oromo clans. This competition of land brought about the decline of gadaa system in Limmu.18 The Decline of the Gadaa System among the Limmu Oromo For centuries the Oromo had an egalitarian socio-political institution called the gadaa system, by which they, governed themselves. They lived under the banner of this system in unity and developed their own social, political, cultural and economic aspects. The gadaa system was quite egalitarian and the head of the caffee was elected democratically from among the gadaa age- grade. The gadaa leader known as the abba bokku, literally father of the scepter, who was elected every eight years. For eight years, he would serve as the spokesperson of the assembly, the caffee. When their term of office ended, they would handover the power to next gadaa class, which would elect new officials for the next eight years. 19

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 A ceremony in a gadaa system was celebrated at the end of every eight year. This ceremony was 39 known as the butta. The “democratically” elected abba bokku and his gadaa officials maintained legislative, judiciary and executive power in the society. Thus, they played an important role in decision making process, i, e. ever aspects of their live was decided by their gadaa system.20

According to my informants, Limmu Oromo had they own socio-political center at Awad and Harbu Tuma earlier. There were found in the present day Limmu district at a place called Lemati Gotu peasant association and Bolalee peasant association respectively.21 The exact period when the Limmu Oromo selected caffee Awad and caffee Harbu Tuma as their gadaa center was unknown. But, it is believed that, it was established with the coming of the Limmu Oromo to the area. At caffee Awad the whole set of gadaa political activities including gadaa rituals, the handover of power ceremony, revising and enacting customary laws and judiciary practices were held. Besides, the gadaa system transmitted their past history to the new generation.. The Oromo transmitted their past historical and cultural knowledge through oral tradition to the new generation. The Oromo oral tradition is rich in folklore such as songs, tales, legend, myth, proverbs and etc.22

On return from caffee Awad, the representatives of the Limmu Oromo clans would held meeting at Caffee Harbu IJOARTTuma. At caffee Harbu Tuma the representative of each clan in Limmu blessed by elders and they prayed in unity to their Waaqaa. In their prayer, they would ask the creator for peace, rain, prosperity, health, crop, children and cattle. They would curse disease, hunger, war and theft. At this caffee they would also deal with socio-political and socio-economic matters and would resolve disputes and restore peace.23

However, by the second half of the 19th century internal and external challenges began. Written sources indicate internally, the emergence of a new political system that was alien to the existing social and political institution of the gadaa system was the main cause. This was a time when various kingdoms evolved by breaking away from the collective leadership and abandoning the gadaa system and its institution. This change weakened the Oromo socio-political institution. Externally, the Gojjame rulers expanded their rule in the 1870s to the area and followed by Menelik’s conquest in the early1880s.these two external conquests was the major causes for the decline of the gadaa system in Limmu.24 In the second decade of the 19th century in particular,

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 the gadaa system was weakened among the western Oromo in general and that of Limmu Oromo 40 in particular. Moreover, when the Shawan ruler Menelik conquered the area and created his new administration system the gadaa system was bit harder than else in any time

Conclusion and Recommendations Conclusion This paper has attempted to reconstruct the history of Limmu Oromo of East Wallaga Zone, focusing on the period between Shawan conquests of the area upto the downfall of the Derg regime. The production of this thesis depends mainly on the critical analysis of literature on the Oromo’s social, political, economic and cultural history, archival materials and manuscripts. Oral has also been used extensively. According to these sources, the Limmu Oromo clans settled in the area after the 16th century Oromo population expansion.

According to different written materials and oral sources, during the expansion of Limmu Oromo into their current regions, the area was inhabited by the pre-Oromo communities, Gumuz, Sinasha and Damot. Their expansion brought about a cultural assimilation of these different non- Oromo ethnic groups and also expulsion of some pre-Oromo communities. Limmu Oromo have occupied the whole fertile and suitable highland areas of Limmu, Haro-Limmu and Gidda districts western part. Following the occupation of the area, Limmu Oromo clans had exercised their own democraticIJOART gadaa system for a long period of time. Established caffee centers at Awad and Harbu Tuma. Caffee Awad had served as a socio-political center of the Limmu Oromo and the surrounding Oromo communities. Each clan had sent their representatives from different classes to the gadaa center of caffee Awad and caffee Harbu Tuma. The Limmu Oromo governed by political and social system of their own for a long period. But it was interrupted in the second half of 19th century due to internal and external factors. Internally, the dynamism within the Oromo themselves and externally, the Gojjame conquest in the 1870s, which was followed by Menelik’s conquest of the 1880s. These were the major causes for the decline of the gadaa system among the Limmu Oromo.

The Limmu Oromo resisted the Gojjame conquest bravely. However, they could not gain the fruit of their resistance against the Gojjam army due to different reasons. The disunity among the Limmu Oromo clan leaders was the factor for Gojjame’s expansion into the area and the neighboring regions. Following the Battle of Embabo where the Gojjame and Shawans fought

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 for supremacy in the southwest, the position of Takla- Haymanot in the Limmu Oromo lands and 41 neighboring regions was doomed. In fact, the outcome of the battle had no significance for the Limmu Oromo communities, except it was the change of overlord ship. Following the defeat of the Gojjame forces at the Battle of Embabo, the administrative position of the region was taken by Shawan rulers. After they annexed the region various military garrison towns for naftagna administrators and soldiers were established in Limmu at Dhakka-Waaree (the present day Galiilaa town), Ilaalaa and Dagam-Sillase. Shallaqaa Tassew Mesfin and Shambaal Ingidaa Meshasha were directly appointed by Ras Dammisow of Arjo to administer Limmu one after the other. As soon as the Shawan rule had been established in the region, the local peasants’ houses were divided among the Shawan settlers and soldiers, according to their ranks. These settlers and soldiers were superimposed on the local peasants and all necessities were provided by the local Oromo people. For instance, the obligation of the community included: constructing houses and fences; fetching water, collecting fire-woods, repairing bridges, building churches and other obligation given by the Shawan officials and soldiers.

The Limmu Oromo, as the incident of taxation and other obligations were so heavy they had no choice but run-away from their village and took refuge in the areas where the Shawan naftagna were not settled. There is proverb that expressed this issue of the Limmu Oromo; Dagamiin dhaquu manna badanii Dangabiin dhaquu wayya”, which means instead of going to Dagam (garrison center IJOARTof the Shawan in Limmu), it is better to go (escape) to Dangab (a district in Wanbara). Among the notables individual who left because of harsh treatment and land alienation were; Fitawrari Dhugumaa Jaldeessoo, Fitawrari kitti Neenno, Fitawrari Abose Desso and many others. Most of them returned to Limmu during the Italian occupation and more recently after the outbreak of the Ethiopian revolution of 1974. The earlier burden administration of the Shawan naftagna brought hostility between the Limmu Oromo and the naftagna settlers in the region during the Italian Occupation.

Recommendations

This work has various significances; I hope it could create better understanding of the social, cultural, economic and political history of the Oromo people in general and that of Limmu Oromo in particularly. It also helps understand the change during the period under study as a result of continuous interaction between the Limmu Oromo and other Oromo groups and non-

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 Oromo communities and the state. Therefore, I believe that my study account of Limmu Oromo 42 will pave the way for further historical research by adding a brick to Oromo and regional historical studies. ACKNOWLEDGMENT I would like to express my deepest gratitude and heartfelt thanks to my previous MA thesis advisor, Dr. Ketebo Abdiyo, for his timely and scholarly help in reading and correcting my paper. His corrections and critical comments from the preparation of the proposal to the completion of my paper have been very useful and constructive. It is my pleasure to acknowledge also Dr. Kefyalew Mekonnen for his financial support to publish my paper. I am also greatly indebted to all my informants, who have devoted their time and shared with me their experience and knowledge, without their contribution providing this paper could not have been possible (their names are listed towards the end of this study). References 1Oromia Culture and Tourism Bureau (OCTB) ( 1996/2004). History of Oromo to the Sixteen Century(Finfinne), p.200;Informants: Dabaloo Sarbaa, Seeqqataa Dureessaa, Gannatii Tufaa, Boggalee Garbaa, Abbabaa Guddtaa, Bayisaa Abeetuu, Amanuu Tufaa and Qana’aa 2Ibid. 3 Ibid. 4 Oromia CultureIJOART and Tourism Bureau, p.200-208. 5Mohammed Hassen (1994). The Oromo of Ethiopia: History 1570-1860, (Cambridge: Cambridge University press), pp.18-19; Informants: Abbabaa, Bogalee, Qana’a and Amanuu.Even they claim as their ancestors were found around in today Ghimbi and Qellem of West Wallagga zone. According to knowledgeable informants; Limmu Oromo at first inhabited around Tullu Walal (Mount Walal) in Qellem Wallagga after they evacuated from Oda Bisil with other Macca Oromo clans. After a while, they turn their face to the western direction to search fertile land and enough pasture for their cattle. Based on my informant view, after they stayed for unknown period at Tullu Walal, Limmu Oromo moved to the west direction and occupied in their present settlement areas of Limmu, Haro-Limmu and Gidda district (western part) of east Wallagga Zone. 6Mohammed, pp.18-19. 7Mohammed, p,18; Boshi Gonfaa ( 1992). “Sakata’a Seenaa Oromo Wallagga Bahaa Hanga

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 1882/ A Historical Survey of East Wallagga Oromo to 1882,” (Nekemte),p.8; Dejene Gemechu 43 (200). Conflict and Conflict Resolution among Waliso Oromo: The Case of Guma (Addis Abab University, Social Anthropology),p.25. 8Negaso Gidada (1984). History of Sayyoo Oromo of South Western Wallaga, Ethiopia from About 1730 to1886 (Frankfurt),p.26; Ayalew Duressa (2002).“Guddifachaa: Adoption Practice in Oromo Society with Particular Reference to the Borana Oromo,” MA Thesis (Addis Ababa University, Social Anthropology), p.3. 9Boshi, p.10. 10Mohammed, p.18-19 11 Boshi, p.11. 12Tesema, “The Oromo of Wollega…’, p,66. 13Boshi, p.19. 14Boshi, p.31. 15Ibid. 16 Boshera Boshera (1988). “Land Tenure System in North-East Wollega Limmu Woreda,” BA Thesis (Addis Ababa University, History,) pp.5-6. 17Informants: Abbabaa, Seeqqataa and Qana’aa; Boshi,p. 31; Boshera,p. 6 18Tesema, “The Oromo of Wollega….”, p.29; Boshera,p.12. 19 Nagaso, p.150. 20Ibib. IJOART 21Informants: Abbabaa, Boggalee, Seeqqataa, Amanuu, Qana’aa, W/Sanbat Jalataa and Dabaloo. 22 Informants: Abbabaa, Boggalee, Seeqqataa and Amanuu. 23Ibid. 24Asafa Jalata (1993). Oromia and Ethiopia: State formation and Ethno national Conflicts,1868 –1992 (USA, Boulder, Colorado: Lynne Reiner Publishers,),pp.22-23; Informats: W/Sanbat and Dabaloo Sarbaa. List of Oral Informants

No Name Age Place of Interview Date of Accout received from informants inteview 1 Abbabaa Guddataa 103 Bolale kebele, 20/12/12 and He has worked as the Italian military during Italian (Yamsa Alqa) Limmu 06/02/13 occupation. He is a valuable oral informant concerning the history of Limmu Oromo before Italian and post Italian to the end of imperial era. Knows much about the genealogy of Dimma clan. Abbabaa Ligdii 83 Bolale Kebele, 07/02/13 He is Knowledgeable; knows much about the

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 2 (Obbo) Limmu balabbats, malkagna, chiqashum and etc. 44 3 Abdiisaa Goobanaa 49 Galiilaa town 22/02/13 A son of Goobana Raabaa; known qoroo from 1941- (Obbo) 1974. He knows about the functions of balabbats and their system of administration. Adamaa Tirfee 93 Galiilaa town 12/02/13 Was among the early Gondore settler in the area. Has 4 (Obbo) been serving at the Galiilaa Clinic guard for a long period. 5 Alaqaa Namaraa 40 Galiilaa town 21/02/13 He is a valuable oral informant concerning the (Obbo) genealogy and lineages of Sirba clan.

Amanuu Tufaa 88 Galiilaa town 06/02/13 Knowledgeable oral informant concerning the 6 (Obbo) expansion and settlement of Macca Oromo of Limmu. In addition he told me the history of Limmu Oromo from their intial settlement to present. He also counts his genealogy back up to Macca and the clusters of macca Oromo.

7 Amanuu Garbaa 82 Bolalee Kebele, 12/02/13 One of the early committee of Galiilaa town during the (Obbo) Limmu foundation. Knows much about the development of Galiilaa town. 8 Aragaa DalasaaIJOART 87 Bolalee Kebele, 12/02/13 He gave me valuable information about traditional (Obbo) Limmu religion practices among the society and about the gadaa system. 9 Assafaa Galataa 45 Galiilaa town 09/02/13 Knows much about the establishiment and (Pastor) development of Protestant Churches in Limmu and surrounding. 10 46 Galiilaa town 10/02/13 He is from the Hanno clan and knowledgeable Baayisaa Abeetuu about the history of Fetwarari Dugummaa (Obbo) Jaldessoo. Bayyanaa Dabaloo 69 Galiilaa town 26/12/13 He was Limmu district administrator during derg 11 (Obbo) and regime. He is Knowledgeable on the history of the whole region of Limmu and the post Italian 10/02/13 administrators. 12 Boggalee Garbaa 68 Bolalee Kebele, 12/02/13 He is from the Dimma clan. Good knowledge (Obbo) Limmu about the genealogy and lineages of warra Da’imoo clans. He counts his genealogy back to Macca. 13 Dabaloo Sarbaa 84 Ayana town (Gidda 16/02/13 Deep knowledge concerning the expansion and (Obbo) district) settlement of Macca Oromo of Wallagga.

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 Fufaa Jiraataa 81 Bolalee Kebele, 25/12/12 One of the early kebele administrative committee 45 14 (Obbo) Limmu 12/02/13 during Derg regime. He knows about the administration system of imperial regime and the functions of balabbat system. 15 Gammachuu 61 Galiilaa town 11/02/13 He served as Limmu School director for a long Mararaa period of time. He is a valuable informant (Obbo) particularly about the history Limmu School. 78 Galiilaa town 12/02/13 He much knows about the Limmu Oromo 16 Gannatii Tufaa balabbats and gave me lists of each clan (Obbo) balabbats and lists of ciqashums. Ijjiguu Janbaree 92 Galiilaa town 09/02/13 He is among the Gondoree settler in Limmu. He 17 (Obbo) told me how and when Orthodox Christanity established in Limmu. Namoomsa 41 Lobica kebele, 14/02/13 He is the son of Goobanaa Raaba (qoroo of Harru 18 Goobanaa (Obbo) Limmu and Kebboo clan). He gave me various archive materials which he collected from his father concerning the issues of Administration system. 19 Qanna’aa Maatii 64 Lemmatti Gootuu 13/02/13 He is from Hanno Iggu clan. He counts his (Obbo) kebele, Limmu genealogy back up to Macca.

Qana’aa Mararaa 80 Galiilaa town 18/02/13 He has deep knowledge about history of Fetwrari 20 (Obbo) IJOARTDugumaa Jaldessoo during Italian Occupation. 21 78 Dagam Sillase 14/02/13 He has good knowledge about balabbat system Seeqqataa Dureessaa kebele, Limmu and about the establishments of Orthodox (Obbo) Churches in Limmu. 22 Shiek Yesuuf Soorii 62 Galiilaa town 21/02/13 He has deep knowledge how Islam religion expand to Limmu. Tufaa Goobanoo 104 Galiilaa town 26/12/12 He was a known chiqashum post Italian to the 23 (Obbo) end of imperial regime. He knows much about the political aspects of Limmu from the era of Menelik to 1970s. 24 Tamasgeen 45 Galiilaa town 09/02/13 He Knows much about the expansion of Ayyaanaa (Pastor) Protestant religion to Limmu

Taddasaa Tasgaraa 59 Galiilaa town 13/02/13 He is Limmu school English teacher for along 25 (Pastor) time.A valuable informant particularly about the history of Limmu school.

26 Gutamee Bajiraa 63 Lobicha kebele, 12/02/13 She is an early member of the Lobicha kebele

International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763 (Adde) Limmu Woman association during Derg regime. 46 During Derg regime W/Sanbaat Jalaataa 74 Galiilaa town 06/02/13 He served long at teaching position in Limmu 27 (Obbo) School teacher. He knows about the Limmu School. 28 Magarse Mulata (Adde) 63 Galiilaa town 08/02/13 She is an early member of the Limmu district Woman association during Derg regime. She knows much about the history of gabbar- naftagna system.

29 Tasfayee Abbabaa 38 Galiilaa town 10/02/13 An expert of Limmu district Culture and Tourism (Obbo) Bureau. He is the most valuable in formants on genealogy of Limmu Oromo.

30 Bayyuu Amanuu 36 Haro 14/02/13 Head of Haro-Limmu district Culture and (Obbo) Haro-Limmu Tourism Bureau. He much knows about the distirict. history of Mootii Nuquus Dallanaa.

31 Alii Sulaaman 42 Galiilaa town. 12/02/13 A well informed Moslem knowledgeable, who (Obbo) known much about historical developments in the IJOARTregion. 32 Yaadataa Adaamoo 61 Galiilaa town. 10/02/13 Limmu School teacher. (Obbo)