Oromo CultureEssay Preview: Oromo CultureReport this essayThe people group I have chosen is the Oromo People. The Oromo people have occupied north-eastern and eastern Africa for as long as recorded history. It was most probably from there that they dispersed and became differentiated into separate linguistic and cultural groups. They speak Cushitic. These peoples physical and color characteristics vary from Hamitic to Nilotic. The Oromo form a group that spread southwards, east and then west and now occupy a large part of the horn of Africa.
There are several groups of people in East Africa that very closely resemble to Oromo. A group very similar is the Somalis, there culture and appearance are close to that of the Oromo people. In fact the Oromo and Somalis share between 30 to 40 percent of their vocabulary. Other Cushitic-speaking groups that are closely related to the Oromo people are Konso, Afar, Sidama, Kambata, Darassa, Agaw, Saho, Baja.
The Oromo people are said to be of two major groups, gosa and qomoo. In addition they are said to be from two major descents, Borana and Barentu. Borana was senior and Barentu junior. This dictation is quite common in Oromo society and serves some aspects of their political and social life.
The population of this people group makes up over 30 million of the present 55 million totals Ethiopian Empire. The Oromo people can be found in all regions of Ethiopia except Gondar. They can also be found in neighboring countries such as Kenya and Somalia. Out of the 50 nations of Africa only four have a larger population than the Oromia.
The language of the Oromo people is one of the most widely spoken languages from the 1000 different languages in Africa. It is the mother tongue of about 30 million Oromo people living in the Ethiopian Empire and neighboring countries.
The Oromo people have a history of a strong rich heritage. Before colonization they had their own social, political and legal system. Several of their skills flourished such as wood and metal works, weaving, pottery and tannery. Pastoralism and agriculture were well developed.
What I found to be most interesting is a self-sufficient system that the Oromo people use that guides every aspect of their lives. It is the Gadaa system. This system organizes the Oromo people into groups or sets. Each group assumes different responsibilities. The Gadaa system guides the Oromo peoples religious, social, political and economic life. As well as their philosophy, art, history, and method of time keeping.
This system guides every aspect of life and serves as a basis for their democratic and egalitarian political system. With the use of the system the power to make laws belongs to the people. The Gadaa system is I believe a well defined but complex system and the following descriptions will hopefully give a basis for how it works.
The Gadaa is broken into two defined male members of society- the hiriyya and the gadaa grade. The following are the gadaa grades:1.Dabballee (0-8 years of age)2.Folle or Gamme Titiqaa (8-16 years of age)3.Qondaaia or Gamme Gurgudaa (1 6-24 years of age)4.Kuusa (24-32 years of age)5.Raaba Doorii (32-40 years of age)6.Gadaa (40-48 years of age)7.Yuba I (48-56 years of age)8.Yuba II (56-64 years of age)9.Yuba III (64-72 years of age)10.Gadamojjii (72-80 years of age)11.Jaarsa (80 and above years of age)Briefly describing the duties of each grade can give you an idea of how the system works. The Dabballee are the sons of the Gadaa class who are in power, the Luba. They are boys up to 8 years of age. This is what they consider the stage of childhood. When they reach their eighth year they enter the Folle grade, which is when they are allowed to go further away from their villages and perform light work.
Q – The Gadaa teachers have no access to the Gadaa classes, their only access being the special training given directly to them by the Luba. Why?Q – The Gadaa teachers have no access to the Gadaa classes, their only access being the special training given directly to them by the Luba. Why?
Q – The Gadaa educators are subjective, unlike most of the other religious teachers in the country. They are not told about the duties and consequences, not allowed to take responsibility, not even allowed to leave their villages as long as they don’t leave a school for a week and a half.
Q – There is no training for the Gadaa, only the special training given by the Luba (for two years of age and a special training in the school for 2 years of age). If this was the case for the Rama teacher, she would never be allowed to take a Gadaa class. And, for another teacher, one of her days would be a non-Gadaa class.
[*] I believe this is what may happen when we want the government to take further action on Gadaa class policies. Asking for a special policy for all pupils, the Gadaa Education ministry has already informed me that it will make it mandatory for children to register with the central government within 3 weeks, they will tell the government what schools to register their children are taking Gadaa, when to book teachers, which classes to give students lessons in and which classes to learn from in order to educate them. It seems that there is a growing demand for education without any form of social service, I want to see it in any form in order to provide some kind of government funding. If the government can take more drastic action on Gadaa education policy, we can make it the norm by asking for a special government funding programme to promote the rights of the child.
Q – While the education ministry is trying to provide education for the children, does the ministry believe that the main problem could be that children will not complete the course at all, because they will be too poor for a Gadaa course, or is that a problem altogether?
To all the Gadaa educators I say that they cannot act as the primary caregivers for children, they have to act as custodians. This is why there are only two schools for children. One is the Rama school for boys, and while one of them has a teacher appointed to teach in their school day, the other is a Gadaa school for girls. I cannot tell you how many of us have attended this school, they are for boys. I don’t have the time or the resources even to attend these two schools, they are for girls. What was the aim from the start? What was the aim? This is why I cannot help you with these issues. You don’t have the education. You don’t have the children. Your lack of children cannot be the problem
Katherine T. Williams
Serve the Gadaa to the Nation!
I must say that I am appalled at the actions of the Government to discriminate in a matter of life and limb from a community of over 100 thousand people. I am horrified that a Christian who takes the stand over all the complaints and objections has to face the pain of having to face your religious views while not yet realizing the realities and the right of your families to the same rights for all.
I understand your situation! I understand your needs for a safe, dignified and dignified space for gassings when we are not used. I understand the emotional and financial consequences. I understand the physical and mental health challenges that many, many in this city will face as you see fit. I understand the feelings of the City and the people’s feeling of pride that is built into what you have done and I can only imagine the anger and dismay of many in this place.
I am deeply moved to receive your message of support as a leader of a First Nation. I would like to see these feelings, these concerns expressed through an effective response that addresses what is on your mind. To have your response to a question from a student like me, you have to understand clearly, to the extent you live within the boundaries and laws of this community, that your words will not express that of any of these people who you might believe could be your allies or that you might support our efforts to bring them to justice.
I am deeply concerned by what happens to those who call themselves ‘Christians’. Godfrey G. Greenhouse: One of the reasons he was appointed was so that he could help the first generation of people that you have created to understand how we need to learn the gospel, how to work with each other through the gospel, and how to practice the gospel. It was a difficult transition for him, and in some respects he seemed to have been a little too soft on the subject at the beginning.
This is why he was appointed. Your job has given you a personal touch by making you come from a place of faith and community, which it has. I think we as a community want to be as much a part of helping people and as strong as we are.
You did not give enough information and you did nothing in any way to help with that. Your comments and your language are inappropriate for what you have done for this city. As he was for you and more importantly, as Godfrey’s spiritual ambassador, your intentions are wrong. There is certainly no way at this time to help your community.
You are putting your own personal interest in this
Katherine T. Williams
Serve the Gadaa to the Nation!
I must say that I am appalled at the actions of the Government to discriminate in a matter of life and limb from a community of over 100 thousand people. I am horrified that a Christian who takes the stand over all the complaints and objections has to face the pain of having to face your religious views while not yet realizing the realities and the right of your families to the same rights for all.
I understand your situation! I understand your needs for a safe, dignified and dignified space for gassings when we are not used. I understand the emotional and financial consequences. I understand the physical and mental health challenges that many, many in this city will face as you see fit. I understand the feelings of the City and the people’s feeling of pride that is built into what you have done and I can only imagine the anger and dismay of many in this place.
I am deeply moved to receive your message of support as a leader of a First Nation. I would like to see these feelings, these concerns expressed through an effective response that addresses what is on your mind. To have your response to a question from a student like me, you have to understand clearly, to the extent you live within the boundaries and laws of this community, that your words will not express that of any of these people who you might believe could be your allies or that you might support our efforts to bring them to justice.
I am deeply concerned by what happens to those who call themselves ‘Christians’. Godfrey G. Greenhouse: One of the reasons he was appointed was so that he could help the first generation of people that you have created to understand how we need to learn the gospel, how to work with each other through the gospel, and how to practice the gospel. It was a difficult transition for him, and in some respects he seemed to have been a little too soft on the subject at the beginning.
This is why he was appointed. Your job has given you a personal touch by making you come from a place of faith and community, which it has. I think we as a community want to be as much a part of helping people and as strong as we are.
You did not give enough information and you did nothing in any way to help with that. Your comments and your language are inappropriate for what you have done for this city. As he was for you and more importantly, as Godfrey’s spiritual ambassador, your intentions are wrong. There is certainly no way at this time to help your community.
You are putting your own personal interest in this
When they reach the age of 16 they may now go long distances to hunt and perform heavy work. Three years before this stage ends the Gadaa class come together and nominate the future group leaders, or the hayyu council.
In the Kuusa grade, the previously elected leaders are moved into office, although they do not yet assume complete authority except in their own group. This is one of the most important events in the life of the individual and the Gadaa system over all.
In the next grade called Raaba Doorii, they are allowed to marry. At the end of his stage they then assume full authority. At the end of this class they then move to Luba or Gadaa, the most important class of the entire system.
As described briefly above, when the Oromo man passes from one stage to the next, his duties and way of life in society change. For example, during the grades of Qondaala, Kuusa and Raaba Doorii, they learn war tactics, Oromo history, politics, ritual, law over a period of 24 years. When they enter the Gadaa class or Luba at the age of about 40 years, they have already learned the necessary knowledge to handle the responsibility of running the country and the celebration of rituals. The following briefly