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Oromo people

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Oromo
File:Dej Balcha Aba Nefso.jpg
Regions with significant populations
Ethiopia
Languages
Oromo
Religion
Sunni Islam, Ethiopian Orthodox Christianity, Protestant, Traditional
Related ethnic groups
Somalis, Sidama, Afar, Agaw, Amhara, Hadiya, and Beja
For the language, see Oromo language.

The Oromo are an indigenous African ethnic group found in Ethiopia and to a lesser extent in Kenya and Somalia. They are the largest single ethnic group in Ethiopia, at 32.1% of the population according to the 1994 census, and today numbering around 25 million.[1] Their native language is the Oromo language (also called Afaan Oromoo, and Oromiffa).

History

The Oromo are one of the Cushitic speaking groups of people living in Eastern and North Eastern Africa. Cushitic speakers have inhabited parts of north-eastern and eastern Africa for as long as recorded history. Oromos are found predominantly in Ethiopia (99%), but are spread from as far as northern Ethiopia (southern Tigray Region) to (mainly northern) Kenya, even as far south as Lamu island. The Oromo represent one of largest of the Cushitic groups inhabiting the Horn of Africa. Their physical features, culture, language and other evidences unequivocally point to the fact that they are indigenous to this part of Africa. Available information clearly indicates that the Oromo existed as a community of people for thousands of years in East Africa (Prouty at al, 1981). Bates (1979) contends, "The Gallas (Oromo) were a very ancient race, the indigenous stock, perhaps, on which most other peoples in this part of eastern Africa have been grafted".

While further research is needed to precisely comprehend the origin of Oromo people, it is well known that Oromo people come from a line of pastoralist/nomadic group and/or semi-agriculturalist group. It is likely that they have existed for a longer period of time side by side with their northern Semitic-speaking neighbors. There is a wealth of oral history that describe interactions between the two group dating back as early as the 6th century. [citation needed].

During the 16th century, following the wars between the kingdom of Ethiopia and the neighboring Sultanate of Adal, which resulted in the exhaustion of both countries, Oromos moved north into their territories. The Ethiopian monk Bahrey, writing in 1593, attributed the Oromo success to the existence of too many non-fighting classes in the ruling Ethiopian hierarchy, as opposed to the Oromos, whom he described as having a homogeneous warrior class.[2] Bahrey also explained their spread into northwestern areas such as Arsi, Shewa, Welega, and Gojjam and northeastern areas like Hararghe and Wollo as result of their inhospitable homeland.[3] Harold G. Marcus suggests northwest Borena as the original homeland of the Oromo.[4]

Settled Oromo started to integrate with their Amharic-speaking neighbors at least from the 17th century on. Also, several Oromo chieftains obtained power in government of the monarchy. Particularly Emperor Iyoas I (1730-55) favored his mother's Oromo kinsmen and allies, and in his era, the Oromo language was the language of the court in Gondar.

This era, known in Ethiopia as the Zemene Mesafint, the Oromo dynasty of chiefs of Yejju were the most important continuous line of warlords to dominate the figurehead emperors of Ethiopia. They became sub-kings of Begemder, Enderases (Regents) of the empire, as well as imperial father-in-laws. Ras Ali I of Yejju achieved this dominance in 1779, and it continued, although contested by other warlords, until the 1855 defeat of Ras Ali II of Yejju by the upstart emperor Tewodros II. Due to the powerlessness of the Emperor of Ethiopia during this period, the Yejju Oromo were effectively the rulers of Ethiopia.

Other tribes and chiefs of the Oromo people were also prominent, such as lady Menen of Wollo who became Empress in 1800s; Ras Mohammad of Wollo who became Ras Mikael, later Negus of Sion and father of an emperor; and another lady Menen, of Ambassel, who became Empress consort of Haile Selassie.

In order to integrate with the imperial power and family, a large share of the Oromo converted to Christianity during these centuries. As one of the last such developments, in late 1800s Emperor Yohannes IV ordered the Oromo tribe of Wollo to convert to Christianity within six months at the threat of losing their property. Such a threat had caused many Wollo Oromos to leave their homeland and migrate further to the South. Their leader Mohammed became lord Mikael and later made an imperial marriage, becoming the father of Emperor Iyasu V.

Subgroups

The Oromo are divided into 5 subgroups. From west to east, these subgroups are:

  • Macha & Tulama- Central and westen oromos
  • Sikko mando- Southern Oromo
  • Ituu Humbana- Eastern Oromo
  • Raayaa Aseeboo- northern oromo
  • Saboo Goona-South western and northern kenya

Society and culture

Oromo society was traditionally structured in accordance with gadaa, a social stratification system partially based on an eight-year cycle of age sets, but over the centuries the age sets grew out-of-alignment with the actual ages of their members, and some time in the 1800s another age set system was instituted. Under gadaa, every eight years the Oromo would hold a popular assembly called the Gumi Gayo, at which laws were established for the following eight years. A democratically elected leader, the Abba Gada, presided over the system for an eight-year term. Gadaa is no longer in wide practice but remains influential.

Religion

In the 1994 Ethiopian census in the 85% Oromo region of Oromia, 44.3% were Muslims, 41.3% Orthodox Christians, 8.6% Protestants, 4.2% Traditional, and the remaining 1.6% constitute other religious groups. In urban Oromia Orthodox Christians constitute 67.8% of the population, followed by Muslims 24.0% and Protestants 7%.[5]

Politics

A number of political organizations have been formed to promote the interests of the Oromo. The first was the Mecha and Tulama Self-Help Organization, founded in January 1963, but was disbanded by the government after several increasingly tense confrontations in November, 1966.[6] Later groups include the Oromo Liberation Front (OLF), the United Liberation Forces of Oromia (ULFO), the Islamic Front for the Liberation of Oromia (IFLO), the Oromia Liberation Council (OLC), the Oromo National Congress (ONC) and others. Another group, the Oromo People's Democratic Organization (OPDO), is one of the four parties that form the ruling Ethiopian People's Revolutionary Democratic Front (EPRDF) coalition considered by many Oromos a creation of TPLF (the most dominant organization in the coalition). However, these Oromo groups do not act in unity: the ONC, for example, was part of the United Ethiopian Democratic Forces coalition that challenged the EPRDF in the Ethiopian general elections of 2005.

Several of these groups seek to create an independent Oromo nation, some using armed force. This proposed nation would share its name and borders with the current Ethiopian region of Oromia where the majority of Oromo people live.

Nomenclature

The Oromo were historically called Galla, therefore one may encounter this name in older texts, but Oromos do not use this term to refer to themselves. However, when Charles Tutschek, writing in the mid 19th century, researched the Oromo, "his informants, according to their published letters, used Galla as a term of self-reference."[7] The name has fallen into disfavor and is now considered to be pejorative, possibly because of a folk etymology for "Galla" (that it came from Qal la, pronounced similar to Gal la, Arabic for "he said no") that implies they refused Muhammad's offer to convert to Islam, in the Somali language Galla means pagan or non-muslim, possibly referring to their old religion . The etymology of the word is still disputed and unsolved, but Cornelius Jaenen offers possible roots derived from words in the Oromo language:

The Galla who call themselves Oromo, are as uncertain about the origin of their name as are the anthropologists. Orma means a foreigner who is not a relative; galà means a stranger who is a guest, galla is a stranger who joins a tribe; gala, an imperative, means 'go home'; gala a noun, means one who goes home, also provisions for travelling. The Galla language gives us no further hint. The history of the people is indeed a tale of nomadic strangers & guests who are seeking a home. Now they have found that home but they are still designated as guests (Jaenen 1956:172).[8]

Notable Oromos

See also

References

  1. ^ Ethiopia: A Model Nation of Minorities (accessed 26 March 2006)
  2. ^ Bahrey, "History of the Galla" (1593). Translated by C.F. Beckingham and G.W.B. Huntingford in Some Records of Ethiopia 1593-1646 (London: The Hakluyt Society, 1954). This is the earliest known account of the Oromo.
  3. ^ Marcus, Harold G. A History of Ethiopia. (University of California Press, updated edition: 2002), pp. 37. ISBN 0-520-22479-5
  4. ^ Marcus, A History of Ethiopia, p. 35.
  5. ^ FDRE States: Basic Information - Oromia, Population (accessed 26 March 2006)
  6. ^ Bahru Zewde, A History of Modern Ethiopia: 1855-1991, 2nd edition (Oxford: James Currey, 2001), pp. 261f.
  7. ^ Baxter, P.T.W.; Hultin, Jan; Triulzi, Alessandro. Being and Becoming Oromo: Historical and Anthropological Enquiries. (United States:Red Sea Press, Inc.: 1996), p.107.
  8. ^ Baxter, et al., Being and Becoming Oromo, p.106.

Further reading

  • Mohammed Hassan, The Oromo of Ethiopia, A History 1570-1860. Trenton: Red Sea Press, 1994. ISBN 0-932415-94-6
  • Herbert S. Lewis. A Galla Monarchy: Jimma Abba Jifar, Ethiopia 1830-1932. Madison: The University of Wisconsin Press, 1965.
  • "RIC Query - Ethiopia". INS Resource Information Center. Retrieved October 8. {{cite web}}: Check date values in: |accessdate= (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help)
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