The New Gojjame Rule and the Oromo Resistance in Abbay Choman, North East Wallaga, Oromiya, Ethiopia, 1850S-1882
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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. Since historical methodology requires extensive collection, closer investigation and analysis of the available primary and secondary sources, the paper seriously took those into account in treating the new Gojjame rule and the Oromo resistance in Abbay Choman, North East Wallaga, Oromiya, Ethiopia from 1850 to 1882. The study used and explored both primary and secondary sources. For the paper, both published and unpublished works of scholars of diverse background had been identified. Key words: Abbay Choman, Oromo, New Gojjame, Gojjame rule, Oromo resistance. INTRODUCTION The Oromo are among the largest groups in Ethiopia from North towards the South and South Eastern regions. (Feyera, 1999). Linguistically, they are categorized under This movement and distribution eventually resulted in the East lowland Cushitic sub-family. The linguistic evidence formation of four branches of Cushitic speakers. Afaan studied by Bender shows that present Cushitic peoples of Oromo is classified under the eastern Cushitic languages Ethiopia are direct descendants of ancient Cushites of (Herbert, 1966; Tesema, 2006; Bender 1976). North East Africa, and that they have moved or migrated The original homeland of Oromo people from where *Corresponding author. E-mail: [email protected]. Author(s) agree that this article remain permanently open access under the terms of the Creative Commons Attribution License 4.0 International License 58 Afr. J. Hist. Cult. they started their expansion was an issue that was not territory, rights, maintain and guard their economy, and agreed among scholars. There are different views and through which all their aspiration are fulfilled. Under it the ideas about the origin of the Oromo people (Alemayehu power to administer the affairs of the nation and power to et al.,2006). However, the idea which states that Oromo make laws belong to the people. This Gadaa system came from outside was criticized and opposed by continued until the 1850‟s when the system was different scholars. Some scholars place the original transformed into semi- monarchical administration. homelands of the Oromo in Ethiopia (Mohamed, 2012; However, it was completely declined in 1870‟s with the Christopher, 2012; Tesema 2006). arrival of the Gojjame rulers to the area with monarchical The Oromo began to move massively into the administration system (Gadaa, 1988; Giday, 2000; Christian, Muslim and other neighboring areas of the Alesandro, 1975). region since the first half of 16th century (Tesema, 1986; Although the aforementioned researchers conducted a Dereje, 2000). Odaa Nabee served as a permanent base research on certain areas of Wallaga and Horro Guduru. for Machaaa and Tuulama Orormo. Odaa Nabee, which No comprehensive history has been conducted on the served as a permanent base during the Harmufa Gadaa Oromo of Abbay Choman in particular in their relation (1562 to 1570) was an important land mark in the with Gojjame people. Therefore, this paper attempted to expansion of Tuulama – Machaaa Oromo branch. It was fill the gap by answering the following questions: after Odaa Nabee that the Tulamaa and Machaa separated and became independent groups (Mohamed, (1) What was the nature of administration in the Oromo of 1990; Alemayehu et al., 2006; Yilma, 1959). the area before the coming of the new Gojjame? The history of the Oromo of Horro Guduru has begun (2) What was the nature of administration in the Oromo of with their separation from the larger Machaa Oromo and the area after the coming of Gojjame rule departure from Tutee Bisil (Cherinet, 1988). Their first (3) What was the role of local people against Gojjame entry into the Horro Guduru was spearheaded by cavalry rule? and infantry (lafoo) units armed with spears. The Machaa Oromo who left Tutee Bisil settled in Horro Guduru and established their own new Gadaa centre at a central area METHODOLOGY of Horro Guduru at Odaa Bulluq (Dereje, 2000). Traditions collected by Oljira (1994) claim that the Description of the study area present settlers of Horro Guduru were the original nine Abbay Choman district shared boundaries with Hababo clans, all of them were the descendants of Jawwı, Guduru and Jardega Jarte district in the North, Horro namely, Horro, Guduru, Jimma, Amuru, Kiramu, Jidda, district in the west and Hababo Guduru and Guduru in Limmu, Ebantu and Challiya (Oljira, 1994). Another the east. The major rivers such as Nashe, Amarti and tradition states that, the present settlers of Horro Guduru Fincha‟a meet in the northern margin of the district. The belong to two ancestors. One of them was Obo, whose major economic activity of the Abbay Choman is mixed descendants were Guduru, Challiya, Sibu Leqa, Harru farming system which is the cultivation of crops and and Ilu and the other was Jaawwii whose descendants rearing of animals since the time of their initial settlement. were Horro, Jimma, Amuru, Kiramu, Jidda, Limmu and Besides trade, production of honey, wood working and Ebantu (Oljira, 1994; Desalegn, 2010). iron works are also practiced in small scale. The total There were three traditions which tried to establish the annual rainfall the district receives usually ranges methods in the distribution of land to various clans who between 1500 to 1900 mm. All parts of the district settled in Horro Guduru. The first one was fire-setting receives almost equal rain fall. The altitude of the district tradition, second was Ox slaughtering and the 3rd was ranges between 244 ms and 1350 ms above sea level related to the korma (Bull). This tradition indicates that (Gemechu, 2009) (Figure 1). Since historical each sons of Jaawwii followed their Bull (Desalegn, methodology requires extensive collection, closer 2010). Abbay Choman district is one from Horo Guduru investigation, and analysis of the available primary and zone which was occupied by the Machaa Oromo during secondary sources, the paper seriously took those into their expansion. Abbay Choman district was inhabited by account in treating the political survey of the district. The the Oromo group known as Akaakoo. Akaakoo had three study used and explored both primary and secondary children. These were Gobayya, Ganjii and Daragoti. sources. For the paper, both published and unpublished From them Gobayya was the eldest son. Daragootii had works of scholars of diverse background had been three children: Hamuma, Halu and Buyya. Gobaya had identified and utilized. five children‟s: Ebilcho, Minto, Warqe, Kubi and Qiltu. Ganjii had twelve children: Qetala, Daragoti, Qarree, Maaruu, Buko, Abdaaroo, Kushe, Diino, Botii, Ganjii Indigenous administration of Abbay Choman Oromo Haroo, Abolee and Habu. under Gadaa System from 1850s-1870s The activities and life of each and every member of the Oromo are guided by Gadaa. It is the laws of the society, The activities and life of each and every member of the a system by which Oromo administer, defend their society are guided by Gadaa. It is the laws of the society, Kenea 59 Figure 1. Map of Abbay Choman and Oromiyaa. Source: Gemechu (2009). a system by which Oromo administer, defend their by Abbaa Gadaa. The first Abba Gadaa of the clan was territory, rights, maintain and guard their economy, and Naasaa Daadhii and his war leader (Abbaa Duulaa) was through which all their aspiration are fulfilled. Under it, the Mo‟aa Beeraa. The second was Dajoo Gooroo. During power to administer the affairs of the nation and power to this time, Abbaa Duulaa was Dabaloo Gannaa. The seat make laws belong to the people. Every male member of of Abbaa Gadaa was Birbirsa Booruu. It was from this the Oromo societies who are Gadaa grade (40 to 48 centre that Abbaa Gadaa drafted and passed the laws for years of age) has full rights to elect and to be elected. the clan of Akaakoo. The Abbaa Gadaa formulated the Luba or Gadaa grade is the most important class of the following laws for the Akaakoo clan: whole system when male between the above mentioned ages attain full status, and take up their position as the (1) Seera safuu (laws against immoral action): This law is ruling Gadaa class. This Gadaa system continued until indicated for everyone to be ruled by Waaqaa and the the 1850‟s when it was transformed into semi- individuals should respect their elders.