DOCSLIB.ORG

Original R Research

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Original R Research ISSN: 2226-7522(Print) and 2305-3327 (Online) Science, Technology and Arts Research Journal Jan-Mar 2013, 2(1): 86-94 www.starjournal.org Copyright© 2013 STAR Journal. All Rights Reserved Original Research A Hi story of Oromo Cultural Troupes (1962-1991) Tesfaye Tolessa Bessa Department of History and Heritage Management, College of Social Sciences, Post Box No. 395, Wollega University, Nekemte, Ethiopia Abstract Article Information Article History: The purpose of this paper is to analyze the struggle of Oromo cultural troupes in creating Received : 16-072012 consciousness among the Oromo to reconsider their lost rights. The study draws up on Revised : 20-032013 primary and secondary sources, which had been collected in the summer of 2008. Accepted : 22-032013 Primary sources are securitized from archives and ininterviews.terviews. Informants were selected Keywords : only on the basis that they had been direct participants of the events. Printed material as Cultural troupe both primary and secondary sources are utilized with critica l scrutiny. Many of these Afran Qallo sources are indicators of the situation the Oromo had been forced to bear in those days. Ayubi Abubakar Oromo song From the analysis of these sources, the paper is able to reveal how the Oromo troupes brought hidden grievance of the Oromo to the light und er unbearable situations. It also *Corresponding Author : shows how these troupes brought unstructured way of cultural resistance and rural Tesfaye Tolessa Bessa social banditries into the modern form of organized struggle by attracting many minds of E-mail: bureaucrats, military officers, students, professional groups and the business classes. [email protected] INTRODUCTION The beginning of song in a society is as old as attract many listeners, speakers and authors to the beginning of the language itself. Song is one use the language for different purposes (Tuohy, part of language expression by which people 1991). reflect what they feel . Song and in gradual development theatre are the expression of Since the Amhar a conquest of Oromo in the sorrow, inconvenience, grievanc e, objection, second half of 19 th century, the Oromo were anger, conflicts, achievements, victories, denied free cultural space and political voice. For observation, pleasure, and affection (Echeruo, the emperors’ policy of one language, one 1975). They are the reflection of the life situation religion and one nation, the new settlers designed of the society the period they were composed. systematic and organized cultural destr uction and They have existed in any culture specially repression of the Oromo. The Oromo were influencin g political movements and ritual forbidden and given no opportunities for activities. Since overt opposition to injustice and developing their own institutions, and system that support for free thought had bee n unusual, song they used to hand over from generation to and theatre had been used as the main outlet of generation. Land confiscation, property revealing the facts (Tuohy, 1991). The song of extraction, cultural undermini ng and political Oromo language is typified w ith such reflection. marginalization were some of the conditions the Among t he Oromo, singing is not used for Oromo were forced to bear. This life situation had ordinary communication. It needs special been reflected by different Oromo cultural songs occasions in which the singer wants to express on the basis of individual until the Afran Qallo his or her internal feelings. The singing took over cultural troupe was organized in 1962 in D irree or covert expression, most of the time covert Dhawaa to rally their opposition songs against (Asafa, 1993). The contribution of music, dance, the then oppressive government policy (Asafa drama and theatre to the development of political Jalata, 1993; Mohammed Hassen, 1999) . consciousness is unquestionable. They also 86 Tesfay Tolessa Bessa Sci. technol. arts Res. J., Jan-Mar 2013, 2(1): 86-94 The movement of Oromo Cultural Troupes Afran Qalloo musical and cultural band, which under the Imperial Regime was established in Dirree Dhawaa in the early In the history of their political struggle, the 1962, was the first Oromo troupe to appear in an Oromo made courageous attempts to perform organized manner for preserving Oromo culture music, drama and theatre in their language to and reflecting multifaceted subjugation of the withstand the assimilation policy of the Ethiopian Oromo ( Ibid .). Name Afran Qallo was to refute the government (Bariisa, 1991). Although there were pejorative name “Qottu” given to them by the informant reports reflecting religious drama and newly Amhara settlers for the four sons of Qalloo: singing of psalms on the bases of written themes Alaa, Babbillee, Dagaa and Oborraa (Badir Kabir, by Protestant Christian Missionaries in Wallagga 1995). Afran Qalloo began the opposition against (Informants: Admasu Birehanu, Hailu Disasa, the Oromo with the early naming of the cultural Kebede Firrisa), the written secular music and band itself. The band posed their objection to this drama for the purpose of cultural movement were name “Qottuu” by the following songs composed presented on stages by the Afran Qalloo cultural by Abubakir and later on presented by Halloo and musical bands (Bariisaa, 1991). Dawwee on the Oromo cultural show of 1977 in Addis Ababa (Alfia, 2007). It reads as follows: Oromo Gloss Gariin ilma namaa yaada gabaabbataa Some people are narrow-minded Qottuu jechuu se’aa arrabatti fudhataa Consider farming as insult Waa arraba mitii maqaa tarkaanfataa Not insult but advancement Ummanni wabaree qonnadhaan dhadataa Civilized people take pride in farming Dafquma isaa nyachuuf hojiidhaan bututaa Strive hard to live on his work Hojjetee mullisee bilchesse oomishaatee By showing practically and working exhaustively Dinagdee ol kaasuf qutudhaa hidhatee For development has to farm without reservation Halkanillee hirafuu hojidhaan bututee Never slept even in the night being exhausted by work Akkasumaan naminni itti dhaadatee People roared at him without reason Roorroo keessa darbe yoom irranfatee. He never forgets the tyranny passed through The song dictates the ignorance of the people (Asafa, 1993). However according to Bariisa on who called Afran Qalloo Oromo pejoratively the marriage ceremony of the Oromo the Harare “Qottuu ” (Farmer) forgetting the importance of and Somali musical bands were invited with farming for the sustenance of the life of the compensation. The then privileged band playing people and for the development of the country. in Amharic was not willing for they had low honor For the learned and those who have understood for the Oromo. It was on this circumstance that the world, farming is the bedrock of development certain Hassan Omar Tarree forced to advice the for those who used to live on their products which Oromo youngsters to establish their own cultural is achieved not through dependence but through band. The advised youngsters were Ismail hard work. The song also taught people to Mohammed, Abdulhaji Mohammed, Abubakri recover their displaced names in the process of Musa, Abdurrahman Yusuf, and others. the imperial assimilation policy. Consequently, Afran Qalloo Musical and cultural band was established by eighteen members in Nonetheless, according to Asafa Jalata, the 1962(Bariisa, 1991). Whatever the argument is immediate cause for the establishment of the the immediate causes for the establishment of cultural band was the refusal of Harare musical Afran Qalloo Musical and cultural band was in band on certain marriage of Oromo couple response to the Oromo subordination to the responding that their musical instrument could Harare language. The Afran Qalloo musical and not produce Oromo language musical tone. The cultural band responded to the Harare band by its entire group of the nuptials who requested for the first song as follows. Oromo songs was Oromo language speakers. Oromo Gloss Ka’aa hirribaa kottaa walbarrannaa Wake up, let us understand each other Dardara alagaa if cina hingartaanii Why you do not see the alien youth Ameta sadii dura maaliin wal faarsanii Three years before in what they sang? Ameta sadii dura walleen Afaan keenyaa Three years before, our language song saan nijijjirratan nut immoo inteenyaa They changed but we quitted Durbumaan keenyallee kan karaa yaatulleen Our girls who travel along the road Wanuma wallisan tan jaraati walleen B Sing the songs of the others (Harari and Amharic) (Bariisaa,1997) 87 Tesfay Tolessa Bessa Sci. technol. arts Res. J., Jan-Mar 2013, 2(1): 86-94 The song indicates that while the Harare has Jaalalaa ( love for Unity) Biiftu Ganamaa resumed their songs against the assimilation, the (Morning sun) and Mascob (Alfia, 2007). Oromo were kept quite. The Oromo youth themselves even began undermining their own All the members of the groups made division vernacular and began singing in others language. of labor among themselves based on their It informs the Oromo the decisiveness having abilities. Those who were good singers were their own cultural bands. Thus, it clearly shows assigned to sing, those who had good that the main objective of the Afran Qalloo composition ability were assigned to compose cultural and musical band was to protect and songs, those who could play musical instruments preserve the Oromo language. It also advise were assigned to it, those who had good those who undermine their vernacular and knowledge in cultural elements were assigned to praised those who were proud of it. collect and write on Oromo culture. Since there was not organized training and no freedom to do The band also performed dramas that so, the division of labor was based on the natural mirrored the situation of the period. As in the gifts of the participants. Adaptation to modern drama both the male and female representatives ways of dancing, singing, playing musical had to be represented in order to reveal the instruments, writing suitable poems and mixing situation in which both genders were living, the were acquired through trial and error.
Load more

Recommended publications
  • 20Th International Conference of Ethiopian Studies ፳ኛ የኢትዮጵያ ጥናት ጉባኤ
    20th International Conference of Ethiopian Studies ኛ ፳ የኢትዮጵያ ጥናት ጉባኤ Regional and Global Ethiopia – Interconnections and Identities 30 Sep. – 5 Oct. 2018 Mekelle University, Ethiopia Message by Prof. Dr. Fetien Abay, VPRCS, Mekelle University Mekelle University is proud to host the International Conference of Ethiopian Studies (ICES20), the most prestigious conference in social sciences and humanities related to the region. It is the first time that one of the younger universities of Ethiopia has got the opportunity to organize the conference by itself – following the great example set by the French team of the French Centre of Ethiopian Studies in Addis Abeba organizing the ICES in cooperation with Dire Dawa University in 2012, already then with great participation by Mekelle University academics and other younger universities of Ethiopia. We are grateful that we could accept the challenge, based on the set standards, in the new framework of very dynamic academic developments in Ethiopia. The international scene is also diversifying, not only the Ethiopian one, and this conference is a sign for it: As its theme says, Ethiopia is seen in its plural regional and global interconnections. In this sense it becomes even more international than before, as we see now the first time a strong participation from almost all neighboring countries, and other non-Western states, which will certainly contribute to new insights, add new perspectives and enrich the dialogue in international academia. The conference is also international in a new sense, as many academics working in one country are increasingly often nationals of other countries, as more and more academic life and progress anywhere lives from interconnections.
    [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]
  • Tha Battle of Adwa.Book
    THE BATTLE OF ADWA THE BATTLE OF ADWA REFLECTIONS ON ETHIOPIA’S HISTORIC VICTORY AGAINST EUROPEAN COLONIALISM Edited by Paulos Milkias & Getachew Metaferia Contributors Richard Pankhurst Zewde Gabra-Selassie Negussay Ayele Harold Marcus Theodore M. Vestal Paulos Milkias Getachew Metaferia Maimire Mennasemay Mesfin Araya Algora Publishing New York © 2005 by Algora Publishing All Rights Reserved www.algora.com No portion of this book (beyond what is permitted by Sections 107 or 108 of the United States Copyright Act of 1976) may be reproduced by any process, stored in a retrieval system, or transmitted in any form, or by any means, without the express written permission of the publisher. ISBN: 0-87586-413-9 (softcover) ISBN: 0-87586-414-7 (hardcover) ISBN: 0-87586-415-5 (ebook) Library of Congress Cataloging-in-Publication Data — The Battle of Adwa: reflections on Ethiopia’s historic victory against European colonialism / edited by Paulos Milkias, Getachew Metaferia. p. cm. Includes bibliographical references and index. ISBN 0-87586-413-9 (trade paper: alk. paper) — ISBN 0-87586-414-7 (hard cover: alk. paper) — ISBN 0-87586-415-5 (ebook) 1. Adwa, Battle of, Adwa, Ethiopia, 1896. I. Milkias, Paulos. II. Metaferia, Getachew. DT387.3.B39 2005 963'.043—dc22 2005013845 Front Cover: Printed in the United States This book is dedicated to all peoples of the world who have stood up to colonial subjugation and courageously sacrificed their lives for the love of freedom and liberty ETHIOPIAN TITLES Afe-Nigus — (“Mouthpiece of the Emperor”) equivalent to the U.S. “Chief Justice.” Asiraleqa — (“Commander of 10”) Corporal, as a military title.
    [Show full text]
  • Addis Ababa University School of Graduate Studies Department of Social Anthropology
    Addis Ababa University School of Graduate Studies Department of Social Anthropology The Cultural Significance of Irreechaa at Malkaa Ateetee By: Tiruneh Rebuma A Thesis Submitted to the School of Graduate Studies of Addis Ababa University in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Social Anthropology Advisor: Taddesse Berisso (PHD) Addis Ababa, Ethiopia June, 2019 The Cultural Significance of Irreechaa at Malkaa Ateetee. By: Tiruneh Rebuma A Thesis Submitted to the School of Graduate Studies of Addis Ababa University in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Social Anthropology Advisor: Taddesse Berisso (PHD) Addis Ababa, Ethiopia June, 2019 Addis Ababa University School of Graduate Studies Department of Social Anthropology The Cultural Significance of Irreechaa at Malkaa Ateetee By: Tiruneh Rebuma Approved by Board of Examiners _________________________ _____________ ___________ Chairperson, graduate committee Signature Date ___________________________ _______________ _____________ Advisor Signature Date ___________________________ _______________ _____________ Examiner Signature Date ___________________________ _______________ ______________ Examiner Signature Date Acknowledgments My first and deepest gratitude goes to the almighty Waaqaa (God) who helped me in each and every steps of my life as well as when I do this thesis. I am indebted to Oromo cultural center for giving me this chance to study masters program through scholarship. Furthermore, I would like to thank my advisor Taddesse Berisso (PHD) who guide me and gave me suggestions while undertaking this research. I am greatly indebted to my father Obbo Rabbumaa Nagari Boodhee and my mother Aadde Obsee Galata Mullata, and all members of the family for their financial support.
    [Show full text]
  • 2019-OSA-Conference-Proceedings-1.Pdf
    CONFERENCE PROCEEDINGS: A COLLECTION OF KEYNOTE ADDRESSES, GUEST LECTURES, AND CONFERENCE PAPERS WITH POLICY RECOMMENDATIONS THREE PLENARIES COVERING THE TOPICS: 1) REIMAGINING THE STATE 2) LOOKING BACK TO LOOK FORWARD – REVITALIZING INDIGENOUS INSTITUTIONS 3) NEW APPROACHES TO JUST AND SUSTAINABLE DEVELOPMENT The Oromo Studies Association 33rd Annual Conference Proceedings A New Frontier: Ushering in Lasting Change in Oromia, Ethiopia and the Horn of Africa July 26-28, 2019 Rift Valley University – Conference Hall Finfinnee, Oromia Editorial Committee: Kulani Jalata Robera Tasissa Biftu Yousuf Galan Wako Merertu Kitila Siyade Gemechisa Lello Guluma Dear Readers, The Oromo Studies Association (OSA) hosted the 33rd annual academic conference in Finfinnee, Oromia on July 26-28, 2019 – the first time in the organization’s history to host a conference in the heart of Oromia. Hosting the OSA annual conference in Oromia provided a historic and unique opportunity to bring together local and diaspora scholars, students, activists and the larger community at a special transitional time in which Ethiopia is facing immense challenges with reforming and democratizing. Themed A New Frontier: Ushering in Lasting Change in Oromia, Ethiopia and the Horn of Africa, the conference served as an institutional platform for renowned and budding scholars to present evidence-based policy considerations and recommendations for entering a new frontier in the country that reimagines governance, the economy, the environment, institutional infrastructure, and the study and use of indigenous knowledge. The conference presentations were divided into three plenaries: 1) Reimagining the State, 2) Looking Back to Look Forward - Revitalizing Indigenous Institutions, and 3) New Approaches to Just and Sustainable Development.
    [Show full text]
  • The New Gojjame Rule and the Oromo Resistance in Abbay Choman, North East Wallaga, Oromiya, Ethiopia, 1850S-1882
    Vol. 10(5), pp. 57-66, June 2018 DOI: 10.5897/AJHC2018.0403 Article Number: 5A6EE7757838 ISSN: 2141-6672 Copyright ©2018 Author(s) retain the copyright of this article African Journal of History and Culture http://www.academicjournals.org/AJHC Review The new Gojjame rule and the Oromo resistance in Abbay Choman, North East Wallaga, Oromiya, Ethiopia, 1850s-1882 Gemechu Kenea Department of History and Heritage management, College of Social science and Humanities, Bule Hora University, Oromiya, Ethiopia. Received 19 February, 2018; Accepted 13 June, 2018 This paper deals with the new administration system under Gojjame rules and the Oromo people resistance to them in Abbay Choman, South of Abbay River from 1850 to 1882. The year 1850’s was a turning point in the history of the Oromo of Abbay Choman Oromo because it was a period when the system was transformed into a semi- monarchical administration. On the other hand, the year 1882 was the period when Horro Guduru in general and Abbay Choman in particular came under Ethiopian feudal rulers. This paper focused on reconstructing the political structure of Oromo of Abbay Choman from 1850 to 1882. The main objective of this paper is to show the indigenous administration system of the Oromo area before Gojjame invasion and emergence of new system of government with new chiefs, at the expense of the indigenous system under Gojjame rule. The paper also shows the local resistance against Gojjame army from 1870 to 1882. The paper comes up with the idea that the Gojjame invasion of the area resulted to the whole destruction of Oromo people indigenous practice.
    [Show full text]
  • Guddifachaa Practice As Child Problem Intervention in Oromo Society
    Guddifachaa practice as child... 1 Running Head: GUDDIFACHAA PRACTICE AS CHILD PROBLEM INTERVENTION GUDDIFACHAA PRACTICE AS CHILD PROBLEM INTERVENTION IN OROMO SOCIETY: THE CASE OF ADA’A LIBAN DISTRICT Dessalegn Negeri Addis Ababa University Graduate school of social work A Thesis Submitted to the Research and Graduate Programs of Addis Ababa University in Partial Fulfillment of the Requirements for the Degree of Master of Social Work (MSW) Advisor: Professor James Rollin June 2006 Addis Ababa, Ethiopia Thesis Dessalegn Negeri Graduate school of social work Guddifachaa practice as child... 2 ADDIS ABABA UNIVERSITY SCHOOL OF GRADUATES PROGRAM GUDDIFACHAA PRACTICE AS COMMUNITY BASED CHILD PROBLEM INTERVENTION IN OROMO SOCIETY: THE CASE OF ADA’A LIBAN DISTRICT By Dessalegn Negeri School Of Social Work Approval of Board of Examiners ______________________________ ______________ _______________ Advisor signature date _______________________________ ______________ _______________ Examiner signature date Thesis Dessalegn Negeri Graduate school of social work Guddifachaa practice as child... 3 Table of contents Title page Table of contents................................................................................................................3 Acknowledgement .............................................................................................................4 Abstract..............................................................................................................................5 Introduction........................................................................................................................6
    [Show full text]
  • Knowledge, Identity and the Colonizing Structure the Case of the Oromo in East and Northeast Africa Gemetchu Megerssa Ruda Ph.D
    KNOWLEDGE, IDENTITY AND THE COLONIZING STRUCTURE THE CASE OF THE OROMO IN EAST AND NORTHEAST AFRICA GEMETCHU MEGERSSA RUDA PH.D THESIS SUBMITTED TO THE DEPARTMENT OF ANTHROPOLOGY UNIVERSITY OF LONDON SCHOOL OF ORIENTAL AND AFRICAN STUDIES 1993 BIEL. LO4DEt 1 ACKNOWLEDGEMENTS Special thanks go to my supervisor, Dr. Paul Spencer. I began receiving his intellectual support from the early stage of this thesis, when the core was originally submitted to the department of Anthropology and Sociology of the School of Oriental and African Studies (SOAS) as an M.A. dissertation. He has unfailingly continued to guide me through all my post-graduate work, advising me on my M.Phil. research report and on this Ph.D. thesis. Throughout my years of study at SOAS, Dr. Spencer provided an in- depth evaluation of my work at the different levels of development of my ideas as they began to take shape and be formulated. Thanks also go to all my instructors in social anthropology, all of whom have contributed in one way or another to my intellectual development. I am indebted to Dr. Moses Gollola under whom I did an under-graduate course in history at the University of Eastern Africa in Kenya. Dr. Otieno Munala also greatly influenced my outlook with the exhilarating lectures he gave on the philosophy of communication and on inter-cultural communication at the United States International University in Kenya. Dr. Ibrahim Sahaladin of the Department of Sociology at the American University in Cairo also contributed to and influenced my views on ethnic relations through the courses he taught on ethnic relations in the Arab world.
    [Show full text]