DOCSLIB.ORG

Religious Sformation Among the Arsi Oromo of Ethiopia Gemechu J. Geda

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Religious Sformation Among the Arsi Oromo of Ethiopia Gemechu J. Geda PILGRIMAGES AND SYNCRETISM: RELIGIOUS TRANSFORMATION AMONG THE ARSI OROMO OF ETHIOPIA GEMECHU J. GEDA A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN RELIGIOUS STUDIES FACULTY O F CULTURAL STUDIES UNIVERSITY OF BAYREUTH GERMANY 23 SEPTEMBER 2013 SUMMARY Currently, the majority of the Arsi Oromo are either Muslims or Christians. However, most of them still practice their traditional beliefs passed down through generations by their forefathers, such as Waaqeffannaa , and attend various rituals related to it . Waaqeffannaa is a religion based on belief in one God known to the Oromo as Waaqa , which according to the Oromo is the creator of the entire universe. The Oromo belief of the existence of Waaqa is based on observing what they call his works, such as the presence of various seasons, rain, sun, darkness, growing of crops, existence of water bodies, mountains, trees and other living things. Contrary to Christianity, Islam, and other religions, Waaqeffannaa does not require the construction of religious houses for the veneration of Waaqa or for thanking him for his good deeds. Instead, the Oromo who are followers of Waaqeffannaa thank Waaqa by travelling to natural physical bodies such as rivers, lakes, forests, and mountains, which they believe are created by Waaqa himself. Waaqeffannaa is believed to be a free will religion, where a believer does not need to calculate in order to obtain certain advantages, such as going to heaven in the afterlife for adhering to Waaqa . To the same effect, a believer would not face some kind of punishment for abandoning Waaqa . According to the belief held by Oromo followers of Waaqeffannaa , Waaqa has various attributes. Waaqa is considered the creator of the universe, with all its living and non- living entities. Adherents perceive him as the sole champion and protector of truth and justice. They also believe he will withdraw his protection from individuals who lie and commit various forms of crimes. This exposes the individual to various misfortunes, such as accidents and sicknesses. The only way to regain Waaqa ’s protection is to ask for his forgiveness. Followers also widely believe that Waaqa is black. This is mainly because the Oromo associate black with fertility because they believe that fertile soil and rain clouds are black in colour. Additionally, they associate black with the unknown and thereby something deserving respect. They also equate their dark skin colour with that of Waaqa . In a metaphorical reference to his wisdom, patience, tolerance, and mercifulness, Waaqa is described as having a sea-belly. This belly also provides rain, which brings enough grass for animals and cereal for his people. Waaqa is closely associated with another entity- lafa (earth), which is sometimes referred to as a mother, while Waaqa is considered a father. The Oromo indicate the inseparable nature of Waaqa and the earth through their prayers. In most cases they invoke both names during prayers and blessings, indicating the equal significance of both entities. The Oromo believe that Waaqa assigns spirit-like beings, ayyaana, to all living and non- i living creatures for protection, which he removes from people who commit a sin ( cubbuu ). The removal of the protective ayyaana exposes a creature to attack by an evil ayyaana . A person commits cubbuu if he breaks a certain safuu (traditional and moral values of the society) such as killing another person, lying, cheating, robbing, disrespecting one’s parents and elders, abandoning belief in Waaqa , abandoning one’s culture and tradition, neglecting responsibility, and being ungrateful. The concept of death, burial, and the afterlife are also important aspects of Waaqeffannaa . Death is considered to be a call by Waaqa to a person on a specific time assigned to him. The deceased is buried on a ledge off the burial hole, on the right side for a man and on the left side for a woman, in a pattern similar to their sitting position while alive. The deceased’s face is placed in the direction of sunrise. Then a stone stele ( sodduu ) is erected on the grave. Followers of Waaqeffannaa do not believe in the afterlife. For them, only Waaqa knows what happens once a person is dead. One of the practices in Waaqeffannaa is the act of making pilgrimages to the Abbaa- muuda (father of anointment). Because of the decline of Waaqeffannaa and the Abbaa- muuda , the Arsi Oromo have diverted their pilgrimages to shrines established by various local saints in different parts of the region. The shrine of Sheikh Hussein in Bale, the Sof Umar Guutoo pilgrimage center in western Arsi, and the Faraqqasaa pilgrimage center in eastern Arsi are among the most frequently visited pilgrimage centers by the Arsi Oromo. In addition to the above shrines, large numbers of Arsi Oromo also take part in the Irreecha (thanksgiving) ritual by Lake Arsadi in Bishoftu town. The Shrine of Sheikh Hussein and his cult is one of the most popular shrines among the Arsi Oromo and he is widely believed to be the person responsible for the spread of Islam in most parts of south-eastern Ethiopia. He was born in Anajina, in Bale, about nine centuries ago to his father, Sheikh Ibrahim from Arabia, who had previously come to the region with his father who intended to preach Islam. His mother was Shemsiya, a local Arsi Oromo woman. Another saint in the area, Abelqassim, is said to have had a vision about the birth of Sheikh Hussein long before he was born, on a Tuesday night when the sky is said to have been filled with a bright light. By the time Sheikh Hussein was 20-30 years old, he performed many miracles, like healing the sick and endowing children to infertile women through his prayers. Many young Muslims came to Anajina from all over the country to study the Qur’an with him. About 900 years ago, he is popularly believed to have had 6666 disciples, with whom he built his first mosque. He spent most of his life at Anajina in Bale and Sakina in Arsi. He is also said to have travelled a lot, preaching Islam among the Arsi Oromo Waaqeffannaa followers, and known by the name awaama . After his death, his son Nurallah ii took the responsibility of overseeing religious activities at the center. When Nurallah died, his son Zekeriya took over. After Zekeriya in turn passed away, the responsibility of administering the center and teaching Islam passed on to a number of Ulama (Muslim scholars). Information concerning the center was almost non-existent until the last quarter of the eighteenth century. About 300 years ago, a certain Sheikh Aliyi, affectionately known among the Arsi Oromo by the name Sheikh Muhammad Tilma Tilmo, saw a vision of Sheikh Hussein while studying the Qur’an in Harar, in eastern Ethiopia. In the vision, Sheikh Hussein ordered him to travel to Anajina and look over his center. After some negotiations with the local Arsi Oromo chiefs, he was accepted and started the construction of the shrine in its present form. The Darga , hereditary guardians of the shrine, are descendants of servants and assistants of Sheikh Mohammad Tilma Tilmo. It is after the construction of the shrine that large numbers of pilgrims start to flock to the center. Currently, there are two main periods of pilgrimages to the shrine. The first one is during Arafa (the day of the revelation of the Qur’an to Prophet Mohammed) , when a large number of Muslims with very little money or resources travel there for communal prayer. The second pilgrimage period is known as Zaaraa Galgala Goobanaa, and this is celebrated in commemoration of the birth of Sheikh Hussein. Most pilgrims carry dhanqee /ulee Sheikh Hussein, a Y-shaped stick in accordance with Sheikh Hussein’s action. During the pilgrimages, pilgrims take part in various rituals, including: salaamoo (greetings); prostration in front of the main gate of the shrine and the burial place of Sheikh Hussein; smearing of butter on the gate, on the fence, and on the various buildings; burning of joss sticks; and the waaree (noon/evening) ritual, which is composed of the handing over of votive gifts ( wareega ), asking for various favours ( niyyaa ), hadraa (religious assembly for communal prayers), and singing of bahro (hymns in praise of Sheikh Hussein). Bahro songs narrate the story of Sheikh Hussein, the miracles he performed, the role he played in the spread of Islam, and they also allude to various social and economic problems in the country. While Bahro is sung, pilgrims give money. This gift is called arjooma (generosity). The money collected is shared between the inhabitants of the village as well as poor pilgrims. In the duaayii (prayer/blessing) ritual, pilgrims are blessed and prayers are conducted for peace, prosperity, health, sufficient rain, productivity and the likes. Pilgrims also take part in the hadra ritual, which involves the beating of a drum and is believed to heal individuals possessed with a spirit. iii Pilgrims have various motives for their travel to the shrine of Sheikh Hussein during the major periods of pilgrimages, as well as any other time of the year. Pilgrims travel to seek Sheikh Hussein’s barakaa (holy virtue) and to pray for health and wealth for their family members and themselves. In addition to Sheikh Hussein’s karaamaa (spiritual power), healing is sought through holy water from the pond of Haroo Lukkuu (pond of chicken), jawaaraa (holy soil), and by taking part in the hadraa ritual. Pilgrims also travel to pray for the conception of a child, to ask for forgiveness for their mistakes, to ask for help in disputes, to help them find lost relatives and property, and to seek success in education and/or business ventures.
Load more

Recommended publications
  • ETHIOPIA - National Hot Spot Map 31 May 2010
    ETHIOPIA - National Hot Spot Map 31 May 2010 R Legend Eritrea E Tigray R egion !ª D 450 ho uses burned do wn d ue to th e re ce nt International Boundary !ª !ª Ahferom Sudan Tahtay Erob fire incid ent in Keft a hum era woreda. I nhabitan ts Laelay Ahferom !ª Regional Boundary > Mereb Leke " !ª S are repo rted to be lef t out o f sh elter; UNI CEF !ª Adiyabo Adiyabo Gulomekeda W W W 7 Dalul E !Ò Laelay togethe r w ith the regiona l g ove rnm ent is Zonal Boundary North Western A Kafta Humera Maychew Eastern !ª sup portin g the victim s with provision o f wate r Measle Cas es Woreda Boundary Central and oth er imm ediate n eeds Measles co ntinues to b e re ported > Western Berahle with new four cases in Arada Zone 2 Lakes WBN BN Tsel emt !A !ª A! Sub-city,Ad dis Ababa ; and one Addi Arekay> W b Afa r Region N b Afdera Military Operation BeyedaB Ab Ala ! case in Ahfe rom woreda, Tig ray > > bb The re a re d isplaced pe ople from fo ur A Debark > > b o N W b B N Abergele Erebtoi B N W Southern keb eles of Mille and also five kebeles B N Janam ora Moegale Bidu Dabat Wag HiomraW B of Da llol woreda s (400 0 persons) a ff ected Hot Spot Areas AWD C ases N N N > N > B B W Sahl a B W > B N W Raya A zebo due to flo oding from Awash rive r an d ru n Since t he beg in nin g of th e year, Wegera B N No Data/No Humanitarian Concern > Ziquala Sekota B a total of 967 cases of AWD w ith East bb BN > Teru > off fro m Tigray highlands, respective ly.
    [Show full text]
  • Current Status of Ectoparasites in Sheep and Management Practices
    ary Scien in ce r te & e T V e f c h o n n l Journal of VVeterinaryeterinary Science & Bedada et al., J Veterinar Sci Technolo 2015, S:10 o o a a l l n n o o r r g g u u y y DOI: 10.4172/2157-7579.S10-002 o o J J ISSN: 2157-7579 TTechnologyechnology Research Article Open Access Current Status of Ectoparasites in Sheep and Management Practices against the Problem in Ectoparasites Controlled and Uncontrolled Areas of Arsi Zone in Oromia Region, Ethiopia Hailegebriel Bedada, Getachew Terefe and Yacob Hailu Tolossa* College of Veterinary Medicine and Agriculture, Addis Ababa University, Debre Zeit-34, Ethiopia Abstract A cross sectional study was conducted to determine the prevalence of ectoparasites of sheep in ectoparasites controlled and uncontrolled areas, assess major risk factors and evaluate effects of ectoparasites on livelihood of farmer in ectoparasites controlled and uncontrolled areas of Arsi zone. A total of 969 sheep (646 sheep from controlled and 323 sheep from uncontrolled areas) were examined for ectoparasites. From controlled 371 (57.43%) and from uncontrolled area 285 (88.24%) were found to be infested with ectoparasites. The ectoparasites identified in controlled area were B. ovis 48.9%, Linognathus spp 0.93%, sheep keds 7.4%, 2.32% B. decoloratus, 1.46% A. variegatum, 1.08% A. gemma, 4.59% R. evertsi evertsi, and 0.31% mixed ticks infestation and 12.5% mixed infestation with various ectoparasites. Similarly from uncontrolled area identified B. ovis 81.4%, Linognathus spp 0.9%, 1.79% B.
    [Show full text]
  • 11 HS 000 ETH 013013 A4.Pdf (English)
    ETHIOPIA:Humanitarian Concern Areas Map (as of 04 February 2013) Eritrea > !ª !ª> Note: The following newly created woreda boundaries are not Tahtay !ª E available in the geo-database; hence not represented in this Nutrition Hotspot Priority Laelay Erob R R !ª Adiyabo Mereb Ahferom !ª Tahtay Gulomekeda !ª I E map regardless of their nutrition hot spot priority 1 & 2: Adiyabo Leke T D Adiyabo Adwa Saesie Dalul Priority one Asgede Tahtay R S Kafta Werei Tsaedaemba E E Priority 1: Dawa Sarar (Bale zone), Goro Dola (Guji zone), Abichu Tsimbila Maychew !ª A Humera Leke Hawzen Berahle A Niya( North Showa zone) and Burka Dintu (West Hararge Priority two > T I GR AY > Koneba Central Berahle zone) of Oromia region, Mekoy (Nuer zone) of Gambella Western Naeder Kola Ke>lete Awelallo Priority three Tselemti Adet Temben region, Kersadula and Raso (Afder zone), Ararso, Birkod, Tanqua > Enderta !ª Daror and Yo'ale (Degahabour zone), Kubi (Fik zone), Addi Tselemt Zone 2 No Priority given Arekay Abergele Southern Ab Ala Afdera Mersin (Korahe zone), Dhekasuftu and Mubarek (Liben Beyeda Saharti Erebti Debark Hintalo !ª zone), Hadigala (Shinille zone) and Daratole (Warder Abergele Samre > Megale Erebti Bidu Wejirat zone) of Somali region. Dabat Janamora > Bidu International Boundary Alaje Raya North Lay Sahla Azebo > Wegera Endamehoni > > Priority 2: Saba Boru (Guji zone) of Oromia region and Ber'ano Regional Boundary Gonder Armacho Ziquala > A FA R !ª East Sekota Raya Yalo Teru (Gode zone) and Tulu Guled (Jijiga zone) of Somali region. Ofla Kurri Belesa
    [Show full text]
  • Ecological Zones of Ethiopia: a Parametric Approach
    Journal of Economics and Sustainable Development www.iiste.org ISSN 2222-1700 (Paper) ISSN 2222-2855 (Online) Vol.5, No.3, 2014 Smallholder Wheat Production Efficiency in Selected Agro- ecological Zones of Ethiopia: A Parametric Approach Tolesa Alemu 1* , Bezabih Emana 2, Jema Haji 1, and Belaineh Legesse 1 1. School of Agricultural Economics & Agribusiness, Haramaya University, Ethiopia 2. General Manager, HEDBED Business & Consultancy PLC, Addis Ababa, Ethiopia * E-mail of the corresponding author: [email protected] Abstract Wheat productivity is very low in Ethiopia. Improving production efficiency is one of the options for enhancing wheat productivity. To identify the level of production efficiency and sources of inefficiencies, this study was carried out in three major wheat producing agro-ecologies. It used cross-sectional data collected from randomly selected 381 farm households for 2012/13 cropping season. A Cobb-Douglas Production Function and Stochastic Frontier Analysis were employed to achieve the objectives. The study found considerable variation in production efficiency among agro-ecologies and within agro-ecology. The mean technical efficiency estimates for lowland, midland and highland agro-ecologies were 57 percent, 82 percent and 78 percent, respectively. The technical efficiency ranges from 24.4 to 88.6 percents in the lowland, 51.6 to 94.4 percents in the midland, and 34.5 to 94.3 percents in the highland agro-ecologies. There is more capacity to increase wheat yield given the current state of technology and input levels. Wheat output elasticities associated with land, labor, chemical fertilizers and other inputs (seed and pesticides) were positive and significant in the lowland whereas in mid and highland agro- ecologies, output elasticities of land and chemical fertilizers were significant.
    [Show full text]
  • Diversity, Abundance and Distribution of Mammals in Fragmented Remnant Forests Around Asella Town, Ethiopia
    MAYFEB Journal of Biology and Medicine Vol 1 (2017) - Pages 1-12 Diversity, Abundance and Distribution of Mammals in Fragmented Remnant Forests around Asella Town, Ethiopia Mohammed Kasso, Dire Dawa University, [email protected] Afework Bekele, Addis Ababa University, [email protected] Abstract- Survey on diversity, relative abundance, and distribution of mammals in fragmented remnant montane forest of Child Care Center and School of Agriculture was conducted from March to July 2013. Trapping, lines transect and indirect survey techniques were used. Information on abundance and species composition of matured trees was collected. Data were organized and analyzed using descriptive statistics. A total of 22 species of mammals belonging to five orders were recorded. From the trapped species of mammals, Stenocephalemys albipes was most abundant while Arvicanthis abyssinicus was least. From non-trapped groups of mammals, the most abundant was Colobus guereza whereas Leptailurus serval and Poecilogale albinucha were least recorded. Most of the species were widely distributed. However, Mus mahomet, Arvicanthis abyssinicus, Redunca redunca and Chlorocebus pygerythrus were recorded only from the School of Agriculture and in the same way Papio anubis was recorded from Child Care Center. The majority of the species (13) belonging to 108 individuals were recorded from thick canopy forest and nine species from grassland habitat. Plantation with secondary growth habitat was the most diversified habitat while grassland was the least. As the area is rich in mammal and other species, urgent conservation action is highly recommended. Keywords: Habitat fragmentation, mammal, montane forest, relative abundance, species composition. I. INTRODUCTION Ethiopia is physically and biologically a diverse country as the result of extensive altitudinal variation [1].
    [Show full text]
  • Oromia Region Administrative Map(As of 27 March 2013)
    ETHIOPIA: Oromia Region Administrative Map (as of 27 March 2013) Amhara Gundo Meskel ! Amuru Dera Kelo ! Agemsa BENISHANGUL ! Jangir Ibantu ! ! Filikilik Hidabu GUMUZ Kiremu ! ! Wara AMHARA Haro ! Obera Jarte Gosha Dire ! ! Abote ! Tsiyon Jars!o ! Ejere Limu Ayana ! Kiremu Alibo ! Jardega Hose Tulu Miki Haro ! ! Kokofe Ababo Mana Mendi ! Gebre ! Gida ! Guracha ! ! Degem AFAR ! Gelila SomHbo oro Abay ! ! Sibu Kiltu Kewo Kere ! Biriti Degem DIRE DAWA Ayana ! ! Fiche Benguwa Chomen Dobi Abuna Ali ! K! ara ! Kuyu Debre Tsige ! Toba Guduru Dedu ! Doro ! ! Achane G/Be!ret Minare Debre ! Mendida Shambu Daleti ! Libanos Weberi Abe Chulute! Jemo ! Abichuna Kombolcha West Limu Hor!o ! Meta Yaya Gota Dongoro Kombolcha Ginde Kachisi Lefo ! Muke Turi Melka Chinaksen ! Gne'a ! N!ejo Fincha!-a Kembolcha R!obi ! Adda Gulele Rafu Jarso ! ! ! Wuchale ! Nopa ! Beret Mekoda Muger ! ! Wellega Nejo ! Goro Kulubi ! ! Funyan Debeka Boji Shikute Berga Jida ! Kombolcha Kober Guto Guduru ! !Duber Water Kersa Haro Jarso ! ! Debra ! ! Bira Gudetu ! Bila Seyo Chobi Kembibit Gutu Che!lenko ! ! Welenkombi Gorfo ! ! Begi Jarso Dirmeji Gida Bila Jimma ! Ketket Mulo ! Kersa Maya Bila Gola ! ! ! Sheno ! Kobo Alem Kondole ! ! Bicho ! Deder Gursum Muklemi Hena Sibu ! Chancho Wenoda ! Mieso Doba Kurfa Maya Beg!i Deboko ! Rare Mida ! Goja Shino Inchini Sululta Aleltu Babile Jimma Mulo ! Meta Guliso Golo Sire Hunde! Deder Chele ! Tobi Lalo ! Mekenejo Bitile ! Kegn Aleltu ! Tulo ! Harawacha ! ! ! ! Rob G! obu Genete ! Ifata Jeldu Lafto Girawa ! Gawo Inango ! Sendafa Mieso Hirna
    [Show full text]
  • ETHIOPIA Food Security Outlook July to December 2014
    ETHIOPIA Food Security Outlook July to December 2014 Most pastoral areas to remain Stressed (IPC Phase 2!) even with humanitarian assistance KEY MESSAGES Current food security outcomes, July 2014 Poor households in the highlands of Arsi Zone in central Oromia have moved into Crisis (IPC Phase 3) having lost Belg crops typically harvested in June/July and a large number of livestock. Their food security is unlikely to improve until the Meher harvest in October. In southern and southeastern pastoral areas, poor households in most areas are Stressed (IPC Phase 2!) but only with the presence of humanitarian assistance. This is due to low livestock prices due to poor body conditions. However, with improved livestock body conditions and productivity anticipated with the start of the likely above-average October to December Deyr/Hageya rains, households are likely to move into Stressed (IPC Phase 2) with less dependence on assistance by late October. Source: FEWS NET Ethiopia In northern pastoral areas in Afar and northern Somali Region, This map represents acute food insecurity outcomes relevant for households are unlikely to become more food secure between emergency decision-making. It does not necessarily reflect chronic food insecurity. To learn more about this scale, click here. now and December. The continuation of the below-normal July to September Karma/Karan rains will bring only a minor, insignificant increase to pasture, browse, and water availability. Households will continue to depend on humanitarian assistance as a key source of food. Due to some harvest in October, the Tekeze River catchment in Tigray and Amhara Regions and central parts of Oromia Region are expected to improve from Crisis (IPC Phase 3) from July to September to Stressed (IPC Phase 2) from October to December.
    [Show full text]
  • Administrative Region, Zone and Woreda Map of Oromia a M Tigray a Afar M H U Amhara a Uz N M
    35°0'0"E 40°0'0"E Administrative Region, Zone and Woreda Map of Oromia A m Tigray A Afar m h u Amhara a uz N m Dera u N u u G " / m r B u l t Dire Dawa " r a e 0 g G n Hareri 0 ' r u u Addis Ababa ' n i H a 0 Gambela m s Somali 0 ° b a K Oromia Ü a I ° o A Hidabu 0 u Wara o r a n SNNPR 0 h a b s o a 1 u r Abote r z 1 d Jarte a Jarso a b s a b i m J i i L i b K Jardega e r L S u G i g n o G A a e m e r b r a u / K e t m uyu D b e n i u l u o Abay B M G i Ginde e a r n L e o e D l o Chomen e M K Beret a a Abe r s Chinaksen B H e t h Yaya Abichuna Gne'a r a c Nejo Dongoro t u Kombolcha a o Gulele R W Gudetu Kondole b Jimma Genete ru J u Adda a a Boji Dirmeji a d o Jida Goro Gutu i Jarso t Gu J o Kembibit b a g B d e Berga l Kersa Bila Seyo e i l t S d D e a i l u u r b Gursum G i e M Haro Maya B b u B o Boji Chekorsa a l d Lalo Asabi g Jimma Rare Mida M Aleltu a D G e e i o u e u Kurfa Chele t r i r Mieso m s Kegn r Gobu Seyo Ifata A f o F a S Ayira Guliso e Tulo b u S e G j a e i S n Gawo Kebe h i a r a Bako F o d G a l e i r y E l i Ambo i Chiro Zuria r Wayu e e e i l d Gaji Tibe d lm a a s Diga e Toke n Jimma Horo Zuria s e Dale Wabera n a w Tuka B Haru h e N Gimbichu t Kutaye e Yubdo W B Chwaka C a Goba Koricha a Leka a Gidami Boneya Boshe D M A Dale Sadi l Gemechis J I e Sayo Nole Dulecha lu k Nole Kaba i Tikur Alem o l D Lalo Kile Wama Hagalo o b r Yama Logi Welel Akaki a a a Enchini i Dawo ' b Meko n Gena e U Anchar a Midega Tola h a G Dabo a t t M Babile o Jimma Nunu c W e H l d m i K S i s a Kersana o f Hana Arjo D n Becho A o t
    [Show full text]
  • (I) the SOCIAL STRUCTUBE of Soumn SOMALI TRIB by Virginia I?
    (i) THE SOCIAL STRUCTUBE OF SOumN SOMALI TRIB by Virginia I?lling A thesis submitted for the Degree of Doctor of Philosophy at the University of London. October 197]. (ii) SDMMARY The subject is the social structure of a southern Somali community of about six thousand people, the Geledi, in the pre-colonial period; and. the manner in which it has reacted to colonial and other modern influences. Part A deals with the pre-colonial situation. Section 1 deals with the historical background up to the nineteenth century, first giving the general geographic and ethnographic setting, to show what elements went to the making of this community, and then giving the Geledj's own account of their history and movement up to that time. Section 2 deals with the structure of the society during the nineteenth century. Successive chapters deal with the basic units and categories into which this community divided both itself and the others with which it was in contact; with their material culture; with economic life; with slavery, which is shown to have been at the foundation of the social order; with the political and legal structure; and with the conduct of war. The chapter on the examines the politico-religious office of the Sheikh or Sultan as the focal point of the community, and how under successive occupants of this position, the Geledi became the dominant power in this part of Somalia. Part B deals with colonial and post-colonial influences. After an outline of the history of Somalia since 1889, with special reference to Geledi, the changes in society brought about by those events are (iii) described.
    [Show full text]
  • Trees of Somalia
    Trees of Somalia A Field Guide for Development Workers Desmond Mahony Oxfam Research Paper 3 Oxfam (UK and Ireland) © Oxfam (UK and Ireland) 1990 First published 1990 Revised 1991 Reprinted 1994 A catalogue record for this publication is available from the British Library ISBN 0 85598 109 1 Published by Oxfam (UK and Ireland), 274 Banbury Road, Oxford 0X2 7DZ, UK, in conjunction with the Henry Doubleday Research Association, Ryton-on-Dunsmore, Coventry CV8 3LG, UK Typeset by DTP Solutions, Bullingdon Road, Oxford Printed on environment-friendly paper by Oxfam Print Unit This book converted to digital file in 2010 Contents Acknowledgements IV Introduction Chapter 1. Names, Climatic zones and uses 3 Chapter 2. Tree descriptions 11 Chapter 3. References 189 Chapter 4. Appendix 191 Tables Table 1. Botanical tree names 3 Table 2. Somali tree names 4 Table 3. Somali tree names with regional v< 5 Table 4. Climatic zones 7 Table 5. Trees in order of drought tolerance 8 Table 6. Tree uses 9 Figures Figure 1. Climatic zones (based on altitude a Figure 2. Somali road and settlement map Vll IV Acknowledgements The author would like to acknowledge the assistance provided by the following organisations and individuals: Oxfam UK for funding me to compile these notes; the Henry Doubleday Research Association (UK) for funding the publication costs; the UK ODA forestry personnel for their encouragement and advice; Peter Kuchar and Richard Holt of NRA CRDP of Somalia for encouragement and essential information; Dr Wickens and staff of SEPESAL at Kew Gardens for information, advice and assistance; staff at Kew Herbarium, especially Gwilym Lewis, for practical advice on drawing, and Jan Gillet for his knowledge of Kew*s Botanical Collections and Somalian flora.
    [Show full text]
  • OROMIA REGION : Who Does What Where (3W) - WASH Sector (As of 24 June 2013)
    (as of 24 June 2013) OROMIA REGION : Who Does What Where (3W) - WASH Sector Tigray Beneshangul Amhara Afar Gumu Afar Amhara Intermon Oxfam: HEKS: CPAR: WVI: Beneshangul Gumu k k k k Dire Dawa Addis Ababa Hareri Intermon Oxfam: Plan Int.: CARE: Gambela Oromia WVE: WVI: Mercy Corps: Somali k ! Wara k k k SNNPR Save the ! CISP: Jarso k ! Childern:k Ababo Horo Abay WVI: Chomen ! CARE: CRS: Guduru ! Dire Dawa ! ! Yaya k k ! Nejo Gulele ! WVI: WVI: Jimma CRS: Meta North ! ! k k Guduru k Goro ! Babo Genete Robi Shewa(R4) Meta ! ! ! Gutu Kersa West ! Gursum ! Jeldu ! ! Wellega TearFund: ! Deder Lalo ! West k Tulo Harari Mieso Asabi East Shewa Sibu Ambo Malka! Wellega Zuria Sire Dendi Addis Ababa Balo ! CRS, WVI ! WVI: k Kelem ! WVI: k Gemechis ! k ! Babile ! Midega CRS: Wellega Save the ! WVI: Habro ! ! West South k Tola ! Wenchi ! Kersana Childern:k ! East Boset Mercy Corps: West Tole Harerge East k Malima Shewa Shewa ! Daro Harerge ZOA: Adama ! Lebu Jeju Boke ! B!ora Guna Gechi HEKS: ! GOAL: Ilubabor ! k k ! Mercy Corps: Dugda! CRS, Hawi WVI: ! k Sekoru Gudina k HEKS k ! ADRA, HEKS ! k Diksis Plan Int.: CISP: Arsi k k Gambela Adami ! Kersa WVI: Tulu Jido ! Dorcas Aid Int.: k ! CRS: IRC: k Kombolcha Degeluna Seru k Jimma ! Tijo Omo Nada GOAL: ! Arsi LVIA: k ! Negele Agencies' locations and ! Save the Shalla Gasera Seweyna area of interventions are Agarfa Children:k GOAL, LIVA, HEKS: ! ! Shashemene Kore ! ! depicted based on the Save the Children: Zuria ! Sinana Siraro Dinsho ! Ginir recent available information. ! ! WVI: Kofele West ! Adaba
    [Show full text]
  • Ethiopia: Integrated Flood Management
    WORLD METEOROLOGICAL ORGANIZATION THE ASSOCIATED PROGRAMME ON FLOOD MANAGEMENT INTEGRATED FLOOD MANAGEMENT CASE STUDY1 ETHIOPIA: INTEGRATED FLOOD MANAGEMENT December 2003 Edited by TECHNICAL SUPPORT UNIT Note: Opinions expressed in the case study are those of author(s) and do not necessarily reflect those of the WMO/GWP Associated Programme on Flood Management (APFM). Designations employed and presentations of material in the case study do not imply the expression of any opinion whatever on the part of the Technical Support Unit (TSU), APFM concerning the legal status of any country, territory, city or area of its authorities, or concerning the delimitation of its frontiers or boundaries. WMO/GWP Associated Programme on Flood Management ETHIOPIA: INTEGRATED FLOOD MANAGEMENT Kefyalew Achamyeleh 1 1. Introduction Ethiopia is located in northeast Africa between 3o and 18o North latitude and 33o and 48o East longitude. Elevations range between 100 meters below and 4600 m. above sea level. It has a land area of about 1,100,000 sq. km. and a population of 65,000,000. Ethiopia has an annual flow from its rivers amounting to 122 BCM. All of this is generated within its borders. Most of this goes across to other countries. Of this flow only about 1% is utilized for power production and 1.5% for irrigation. The total irrigation potential is in the order of 3.7 Million ha. Of this only 4.3% has been developed. Exploitable hydropower potential is in the order of 160 Billion KWHRS/Year. Water Resources Assessment: Hydrology: Presently hydrological data are collected and processed on a regular manner covering all the river basins.
    [Show full text]