DOCSLIB.ORG

A Study of Sibu Oromo Environmental Ethic

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Study of Sibu Oromo Environmental Ethic Volume 6, Issue 6, June – 2021 International Journal of Innovative Science and Research Technology ISSN No:-2456-2165 A Study of Sibu Oromo Environmental Ethic Abdi Kitesa Keno Department of Civics and Ethical Studies College of Social Sciences and Humanities Wollega University Abstract:- This article examines Sibu Oromo whom or to what human beings have responsibilities? How environmental ethic and investigates Sibu Oromo are these responsibilities justified (Desjardins, 2013). attitudes towards the environment. This study relies on literature review, interviews and personal observation. Environmental ethics emerged as a new sub-discipline Data collected through both primary and secondary of philosophy in Western philosophy in the mid-1970s in sources indicated that the Sibu Oromo attitudes towards response to an environmental crisis that occurred in the the environment have been mainly challenged by foreign 1960s because of different reasons, such as air and river religions and degeneration of Waqeffannaa and Gadaa pollution particularly in big cities, soil erosion, depletion of system. Being influenced by these factors, Sibu Oromo natural resources at an alarming rate and population growth have been caught in dilemma: the old world and new (Callicot, 1984; Rolston, 2012; Callicot and Nilson, 2003). world. Revitalization of Gadaa system in general and Waaqeffannaa in specific is a necessary condition for the Moreover, the term environmental ethics is used to promotion of interconnectedness and interrelatedness imply the ethical assumptions of philosophical visions of between human beings, non-human beings and the sages who have their own independent views, and values of natural environment. indigenous peoples. In this work, environmental ethic is used to mean the set of values and beliefs of an individual or Keywords:- Ayyaana, Gadaa System, Safuu, Sibu Oromo, group of people relating to the environment. Waaqeffannaa In this world, in one way or another everything is I. INTRODUCTION interdependent. According to Leopold (1998), the energy absorbed from the sun by plants flows through a circuit Some people argue that there is no such thing as the known as the biota. The biota pyramid is divided into environment. In other words, a singular conception of different layers. Soil exists at the bottom of the layers. The environment does not exist. The term environment in its plants layer depends on the soil, the insect layer on the basic sense is ambiguous because it would always be plants, and both bird and rodent layers on the insects. This possible to ask ‘whose environment?’ In general, the term continues to the top of the layer, which is comprised of the ‘environment’ refers to a variety of places, processes and larger carnivores. This logic of interdependency for food objects that matter, for good or bad, to particular beings and and other services is called food chain. Similarly, Evans communities, for example, forests, cities, seas, weather, (2005) claims that our being as organic form of life requires houses, marshlands, beaches, mountains, quarries, gardens, that we participate in food chains; our being as moral agent roads and rubbish heaps (O’Neill et al., 2008). requires that we ask how we can participate with respect for both those chains and the individuals that make them up Environments and their constituents matter to us in including ourselves. various ways. First, we live from them because they sustain our existence. Second, we live in them and they serve as the In the world, moral restraints are devised in different homes and familiar places in which everyday life takes place ways. For instance, in the Western cultures moral and includes both personal and social histories. Third, we orientations are created as behavioral rules, perceptions and live with them; our lives take place against the backdrop of a standards. In non-Western cultures, such perameters are natural world that has existed before us and will continue to formulated as behavioral expectations, customs, taboos, rites exist beyond the life of the last human being, a world that or embedded in myth, story and legend (Chemhuru and we enter and for which awe and wonder are appropriate Masaka, 2010). For example, the Shona people, the largest responses (Ibid). Thus, to live from, in and with the ethnic group in Zimbabwe, practice taboos which forbid environment requires some guiding principle which leads indefensible use of plant species, forests, mountains, rivers, our actions. pools and nonhuman animals, inter alia ecological species in the ecosystem (Ibid). Environmental ethics is a systematic study of human beings’ moral relations to natural environment. It assumes Over and over again African attitude towards the that ethical norms can govern human action towards the environment has been categorized as anthropocentric. natural world. Hence, a theory of environmental ethics has However, Behrens (2014) argues that this anthropocentric to deal with questions such as: What are these norms? To worldview does not wholly reflect African views of the environment, for there is a strong emphasis on the IJISRT21JUN951 www.ijisrt.com 1204 Volume 6, Issue 6, June – 2021 International Journal of Innovative Science and Research Technology ISSN No:-2456-2165 interrelatedness or interconnectedness of human beings and Guduru Landscape, Northwestern Oromia, Ethiopia.” In his the rest of creatures. In connection with this point, Ifeakor article, he tries to show the role of Oromo indigenous (2017) also argues an African culture is holistic in nature. It knowledge systems in protecting natural forests by focusing is seen in their maxims that everything is interdependent and on the Odaa Bulluq sacred forest and the associated interlinked. Thus, they do care for both humans and non- indigenous belief systems of the Horro Guduru Oromo. humans because God intends them to do so. Furthermore, Gemetchu (2005) indirectly elaborates on the works of Lambert Bartels which laid the foundation for Similarly, Tangawa (2004) writes before colonization, understanding Oromo attitudes towards everything. traditional African worldview considered as eco-bio- communitarian which supports smooth relations among Another relevant article is “Aloof Alollaa: The inside environmental entities. For centuries, their ways of life are and The Outside; Boran Oromo Environmental Law and guided by ethics, religion and metaphysical notions. On the Methods of Conservation” by Kassam and Gemetchu (1994) contrary, Western viewpoint explained as human-centered tried to show the law that maintains balance between nature and individualistic. and culture. Since human beings are entirely dependent on nature for survival, Kassam and Gemetchu argue that there Looking at Oromo worldview specifically, these is no culture without nature. For Oromo, everything is interconnectedness and interrelatedness can be observed interwoven and shares the same divine origin (Kassam and when the concepts of distance and respect [(safuu)] are Gemetchu, 1994). violated (Kassam and Gemetchu, 1994). From the aforementioned studies, it is possible to According to Workineh (2014) Oromo people, the grasp that the vast majority of research on indigenous and most populous ethnic group in Ethiopia perceived Waaqa modern environmental ethics, Oromo indigenous knowledge (God), Lafa (Earth) and other environmental constituents are systems in protecting natural forests, Oromo attitudes interwoven. These relationships are guided by an ethical towards the environment and Borana Oromo Environmental principle called safuu. This very principle also rules how to law and methods of conservation have already been studied. use natural resources. However, it is believed that much more research needs From the above quotation it can be inferred that to be conducted to understand Oromo attitudes towards the smooth relationships exist among the Oromo people and in environment in general and of the Sibu Oromo in particular. turn enhances the existence of everything. In this regard, I Also, it is identified that an Oromo attitude towards the argue in line with Workineh that Oromo attitudes towards environment is not yet fully studied. Moreover, since the different things are mainly influenced by Waaqeffannaa Oromia covers the largest part of Ethiopia, the perspectives and Gadaa system rituals which in turn contribute to a of Oromo people may vary accordingly. Therefore, this positive relationship between various things. In connection study aims to cover this knowledge gap by investigating with this point, Workineh (2010) elaborates the values in Sibu Oromo environmental ethic. Waaqeffannaa and Gadaa rituals influence attitudes towards different species. Waaqa is one and also has multiple II. MATERIALS AND METHODS attributes. Ayyaana reconciles the connection among Waaqa and human beings. The harmonious relationship between Even though the quantitative research is equally Waaqa and Earth has positive influences others. important, in this study qualitative research method is employed assuming that it provides the most appropriate This article is based on the works of Behrens (2014), way of investigating the research questions in detail. Since Ifeakor (2017), Workineh (2005, 2014), Chemhuru and the purpose is to describe the phenomenon from the Masaka (2010), Bujo (2009) and Fayemi (2016). All these perspectives of Sibu Oromo, the qualitative method allows authors believe that there is a connection between the whole me to capture exhaustive information relevant
Load more

Recommended publications
  • 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]
  • 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]
  • 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]
  • 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]
  • Ujulu Tesso Benti Oromo Indigenous Religion and Oromo Christianity
    HILDESHEIMER BEITRÄGE ZU THEOLOGIE & GESCHICHTE 11 Ujulu Tesso Benti Oromo Indigenous Religion and Oromo Christianity Contradictory or Compatible? A Comparative Religious Study from a Theological Perspective OLMS Ujulu Tesso Benti Oromo Indigenous Religion and Oromo Christianity Hildesheimer Beiträge zu Teologie und Geschichte Reihe A: Evangelische Teologie und Religionspädagogik herausgegeben von Mario Müller und Martin Schreiner Band 11 Ujulu Tesso Benti Oromo Indigenous Religion and Oromo Christianity Contradictory or Compatible? A Comparative Religious Study from a Teological Perspective Universitätsverlag Hildesheim Georg Olms Verlag Hildesheim Hildesheim . Zürich . Ne w York 2018 Ujulu Tesso Benti Oromo Indigenous Religion and Oromo Christianity Contradictory or Compatible? A Comparative Religious Study from a Theological Perspective Universitätsverlag Hildesheim Georg Olms Verlag Hildesheim Hildesheim . Zürich . Ne w York 2018 Diese Publikation entstand in Zusammenarbeit von Georg Olms Verlag und Universitätsverlag der Stifung Universität Hildesheim. Das Werk ist urheberrechtlich geschützt. Jede Verwertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikroverflmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografe; detaillierte bibliografsche Daten sind im Internet über http://dnb.d-nb.de abrufar. Te
    [Show full text]
  • Oromo Peoplehood: Historical and Cultural Overview
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Sociology Publications and Other Works Sociology 3-2-2010 Oromo Peoplehood: Historical and Cultural Overview Asafa Jalata University of Tennessee - Knoxville, [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_socopubs Part of the African Studies Commons, Other International and Area Studies Commons, Race, Ethnicity and Post-Colonial Studies Commons, and the Sociology Commons Recommended Citation Jalata, Asafa, "Oromo Peoplehood: Historical and Cultural Overview" (2010). Sociology Publications and Other Works. https://trace.tennessee.edu/utk_socopubs/6 This Article is brought to you for free and open access by the Sociology at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Sociology Publications and Other Works by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. OROMO PEOPLEHOOD: HISTORICAL AND CULTURAL OVERVIEW BY: ASAFA JALATA In the formation and development of individual or collective identity, the social condition is an objective agent, arising from economic, political, social and cultural aspects which are characteristic of the growth and history of the society in question. If one argues that the economic aspect is fundamental, one can assert that identity is in a certain sense the expression of an economic reality. This reality, whatever the geographical context and the path of development of the society, is defined by the level of productive forces (the relationship between man and nature) and by the means of production (the relations between men [and women] and between classes) within this society.
    [Show full text]
  • The Rise and Expansion of Islam in Bale of Ethiopia
    The rise and expansion of Islam in Bale of Ethiopia: Socio-cultural and political factors and inter- religious relations By TESHOME AMENU THE NORWEGIAN TEACHER ACADEMY DEPARTMENT OF PHILOSOPHY OF RELIGIOUS EDUCATION May 2008 A Thesis submitted in partial fulfillment of the requirements for the degree of Master of Philosophy in Religious Education at Norsk Lærerakademi (NLA), Bergen, Norway 1 Contents DECLARATION .................................................................................................. 4 DEDICATION ...................................................................................................... 5 ACKNOWLEDGEMENTS .................................................................................... 7 ACRONYMS ........................................................................................................ 9 GLOSSARY ........................................................................................................ 10 1. INTRODUCTION .......................................................................................... 11 1.1 Objectives of the study .................................................................................................................12 1.2 Significance of the study ..............................................................................................................13 1.3 Methods of data Collection ..........................................................................................................13 1.4 The study Area and the people ..................................................................................................14
    [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]
  • Oromo Traditional Attitudes Towards Natural Resource Protection; the Case of Abbay Choman and Horro Districts, Western Ethiopia (Forest, Wildlife and Soil in Focus)
    IOSR Journal of Humanities And Social Science (IOSR-JHSS) Volume 25, Issue 9, Series 1 (September. 2020) 36-41 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Oromo Traditional Attitudes towards Natural Resource protection; the case of Abbay Choman and Horro districts, western Ethiopia (Forest, Wildlife and Soil in focus) 1Misganu Gabayo* 1Center for studies of Environment and Society, Wollega university, Ethiopia _____________________________________________________________________________________ ABSTRACT: Oromo indigenous knowledge (IK) and attitudes towards protection and conservation practices is essential for the sustainable natural resources and health of the environment and its inhabitants. This study deals with Oromo IK and attitudes toward Natural Environmental protection with the focus on the natural resources that have been thought as fundamental and vital of their entire lives (water, soil forest and wildlife in focus). This study employed qualitative research method. The result of study revealed that traditionally, Oromo attitude towards natural resources protection and indigenous environmental knowledge embedded in their worldviews, and they have been maintain a wise use of natural resources through their course of life which transfer from generation to generation. They know the sustainable use of Natural resources and live in harmony with the nature. Their Ik of laws of, and customary laws, norms, values, and the concept of “Safuu” in their worldviews guide their entire actions and relations in the use of natural resources. However, in recent time the attitudes of local community the conservation of natural resources were deteriorated. Hence, this study recommends that the government and stakeholder should take adequate steps to focus on mainstreaming IK and best practices to enhance the capacity of community for its adoption and application in environmental protection.
    [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]