dissertation draft
TRANSCRIPT
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Dissertation Draft # II Lubee Birru October, 15, 2008
Oromoo Gadaa System. An Unacknowledged Indigenous African Democracy.
Abstract: This dissertation examines very little knownOromoo nation and their indigenous democracycontributed to the African civilization. Until recentlythe Oromoo knowledge has been studded by handful non-Oromoo scholars under many difficulties, such as lackof access to the Oromoo people, lack of firsthandinformation, and lack of indigenous translators etc.Very small numbers of Western Anthropologists togetherwith the only African, Dr Asmirom Lagasse from Eritreawere among pioneer researches begun in the 1960th. Thesepioneers were (Baxter 1954 -1996; Haberland 1963;Asmirom, 1973-2005; Knutson 1975; Hinnant 1977;Alessandro 1982; Bartels, & Bassi 1996. Many of themworked in local districts of Western Oromiya, regions,while the rest have concentrated in Boorana Oromooregion; ignores the largest parts of Oromiya. Throughtheir scientific research work they find out the Oromoopeople as a single largest nation in the Horn ofAfrica, and speaks Afaan Oromoo [Oromoo language] thesecond widely spoken African indigenous language.
The second, main objective of this dissertation is tofocuses on unaddressed or misaddressed Oromooindigenous Gadaa democracy that encompasses five
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political party systems, five classes of learners, fiveclasses of educators and five institutions. The systemhas continuing existing through organized socio-political system, elected national leaders from Lubaaclass for fixed eight years and transferee to the nextparty on line.
Anti-slavery military offensive force that havedefeated enslavers from 1522-1830 misinformed ordistorted as aimless sudden waves of immigrants,invaders, or expansionists by Judo-Christians and Arabsin general and by Abyssinians in particular. Even alienAnthropologist and historian in the Horn of Africa havefailed to mention that Gadaa organized antislaverymilitary force to defend the people of the Horn ofAfrica as early as 1522 AD. Thus this dissertationfocuses more on missed or undermined Oromoocontribution by previous scholars.
Important Key Terms: The following terms repeatedlymentioned on this dissertation and each of it hasspecial service in the Gadaa activities. 1…Abyssinians: are descendants of Semitic speaking Arabimmigrants who crossed the Red Sea during the firstmillennium B.C., settled in the Horn of Africa,colonized Agawu kingdom from their settlement Axum.Gradually with European assistant the Abyssiniankingdom expanded slave raiding zone and finallycolonized the peoples to their south including theOromoo and created the present day Ethiopian colonial
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empire (Kumsa, Kuwee 1990 p.145; Holcomb and Ibssa1990). The different between Abyssinian and Ethiopia,explained by Buckingham and Hunting ford (1954) in thefollowing, “We have found it convenient in distinguish betweenAbyssinia and Ethiopia, using the former name to denote the Historickingdom of the plateau, and the latter, which is the official name of theempire, for the much larger area incorporated in it after the conquests ofManlike II” (p.vi).
Abba Bokkuu: Leader of the nation with his Lubaa class,Oromoo Gadaa leader called Abba Baku or Abba Gadaa,elected new leader every eight years. It is equivalentto the modern president.
Abba Muudaa: A spiritual leader of the Oromoo nationwith his Qaallu consulters; and equivalent to pope orhead of the Muslim religion.
Bookkuu is a straight and smooth stuff, cut from OliveTree and at the end of the rod is slightly larger thanthe rest parts. It is about thirty six inches long, byan inch and half tick in one end of the staff and twoinches and quarter on the other end. Baku alwayscarried as a symbol by elected leaders known Abba Baku,(The owner of Baku,) a certification symbol for hispassion for eight years, always carried with him/her.Abba Baku four in number run the Government with fivehigh officials from current Lubaa class, and formedSaglii or nine cabinets for eight years.
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Booranticha: (Holy Spirit Dowell’s among the peopleas guardian to protect them from bad evils.
Chaffee is the name given to green lush large meadowlies on the bank of the lake or river, and it isconsidered as a Holy place. Oromoo loves and respectChaffee Baldho; it covers large areas of both banks ofHawaas River. Nine months green grasses and threemonths covered by over flow of Hawaas River andgradually the water return to its normal limit. Noone use Chaffee for farm usually reserved for the Gadaameeting place. Grasses can be grazed by neighboringcattle only under the Abba Chaffee or representative ofAbba Chaffee supervision.
Irreecha: Annual National thanks given in months ofSeptember and October every year. It is part of theGadaa system and functions accordingly.
Lubaa: Educationally, a highest learning class in Gadaasystem, politically a highest party class thatresponsible to lead social, political, cultural,economic religious system for eight years. Abbaa Bakuhead of the Gadaa Republic, nine cabinets, includinghead of the military forces and many other componentsare elected to their proper position from Lubaa classonly for eight years, and transfer to party or class online immediately after eight years concluded.It is a symbol for Oromoo Gadaa system and each Odaabranch represent each Oromoo clan and each clan equally
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claims part of the Odaa trees. For these and many otherreasons
Odaa: Odaa or Sycamore tree among respected tree by theOromoo people, and many times it grows near river or onthe top of some mountains. Every Eight years Gadaaadministration report their work under the Odaa tree,Travelers rest under it when tired; local communitiesfor any types of social and political activities heldtheir meeting under it. It creates natural umbrellatypes shadow by its branches, on which many livestock’srest under it to cool from burning sun; or to protectfrom rain. It is a symbol for Oromoo Gadaa system andeach Odaa branch represents each Oromoo clan and eachclan equally claimed all.
No one farm under it, and cut its branches; people donot put any trashes under or around Odaa tree. Localpeople make coffee under it for special occasions; suchas when a new child was born, or adopted to a family,when bachelors married, when promoted from one Gadaalearner class to the next Gadaa learner class.Children encouraged to play around it, but restrictedfrom cutting any of its branches, or leaves and wereinstructed to respect the tree. Children told notquarrel under Odaa tree, and told to avoid dirty wordsor disrespect one another.
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Chapter One: A
I: Introduction: Statement of Problem, & Originof Oromoo Nation.
The Oromoo people are indigenous African nation livedin their original home known the Horn of Africa. Oromoooral tradition said that “Eega uumen Walaabuu baate wanniakkanaa hin ture” (Since the creation started from Walaabusuch things never happened). Walaabu is not far fromHadar the place Lucy found at Hawaas River. BBCreported that Archeologist Johnson, and his team, in(1974 have discovered 3.9 and 2.9 million years speciesas stated below.
The Best known species… which lived between 3.9 and 2.9 million years ago, was discovered in 1974, at Hadar in the Awash valley in Ethiopia by Tom Gray and Donald Johnson. A female, the remains… Lucy has a valgus knee, which indicates that she walked upright, a public arch similar to modern human females…”
With such promising evidence has attracted morearcheologists for farther research along Hawaas River.A group of French Archeologists also discovered, pillsof “prehistoric” remains; such as human settlement;
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animal and human bones; evidence of animaldomestications and service tools by group; artifactlike clay, curved black stone for knife and for farm,as weapon to protect from wild best, benches made fromsoft stone, hiding caves to protect from dangerousanimals and form heavy rain; and marked circulars onthe ground resembles African circle houses etc. SuchArcheological remains at Malkaa Qunture proved thatcivilized human being have been settled there fir 1.8million years. Now scientists have concluded MalkaaQunture as origin of human civilization.
In addition scholars like Bates (1979) asserted thatthe Oromoo as one of the indigenous African nation inthe Horn of Africa and East Africa in the followingterms. “The Oromoo are a very ancient race, the indigenous stock,possible, on which most other peoples in this part of Eastern Africahave been graphite” (p.7). Prouty, at, al (1981), hasreported the Oromoo nation has been in East Africa formany thousand years. No more better historical,archeological, and anthropological facts discoveredbetter since now.
Oromoo elders in the area tell the story that theirancient ancestors settled in around Hawaas River sinceuumen Walaabu Baate. They tell without doubt that theirancestors were there from the beginning history ofUumen or creation made by God. The story was inheritedfrom generation to generation to present time without
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much change. People in the area believed that the onlyson for his mother picked from village to Hawaas BiifaaCataract less than a mile East of Malkaa Qunturre town.They stand facing to the sun rise at the age of riverclose to cataract, cried to God to accept offer theonly son for his mother to be sacrificed to reconcilewith Him, expecting rain.
However when his father and others ready to slaughterhim wind, tornedo like land shaking weather, darkensthe day. A Sheep under Abbaa Oditu foot, WhenConfused father catch a sheep assuming his son andslaughtered, the wind and darkness disappred, theireyes opened they sow Kaldhachaa in the hands, andCaaccuu (Chachuu) on the shoulder of Mallimaa, droppedfrom the sky as a sign for reconciliation with hispeople. Since then Mallimaa and his offspring’srespected as Ayyaantu. Even at present time individualor group called Maliima clan to pray for them when theyface famine dissector or any bad lack. Majority people who settled there claimed Mallimaa aholy man or Ayyantuu as the origin of their clan. Thusthis is the place where anthropologists have attractedsearching for further evidences. Legend Story of Adamand Eve, corrupted family story of Noah, thedevelopment of master and slave, have been less thaneight thousand years. Furthermore, new legend theory ofblackened Kush, slavery based on Black color inventedmyth by recent conservative Hebrew priests. Their Holy
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books Torah, Bible and Quran does not said that Kushwas a cursed person and their second myth has developedless than two thousand years.
A: Introduction: Historical Development ofSlave and Master,
Created by Noah as Geneses ofProblem
This writer goes back to sources of religiousmyths and legendary story of Noah, slavery,racism, and exploitation, as written in Geneseschapter nine and ten. Legendary story tells theworld about disasters rain that flooded the “world”;destroyed everything on earth except Noah, his familyand lackey animals and birds (Genesis Chapter, 6&7).For whatever the legend says, the evident does notexist, and was not supported even by circumstances.For example, Neighboring countries like Egypt, kingdomsof Nile valley civilizations, their Pyramids,buildings, and their agriculture were not destroyed byflood and people who lived there have been safe.
Gustave Done (2006) argue against Noah flood disasterin the following ways,
The Great Pyramid of Cheops was built about 2589-2566BC, about 230 years before the flood, yet it has nowater marks on it. The Djoser Step Pyramid atSaqqara, Egypt, built about 2630 BC doesn't show any
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signs of having been under water…, the Egyptians havecontinuous historical records for hundreds of yearsbefore and after the time of the flood that make nomention of a great flood; This shows that they werenot only not aware of a global flood, they certainlywere not greatly affected by one. Outside of theBible, there is no historical or physical evidencethat would place a worldwide flood during the timeperiod specified by the Bible for the great flood,(p.7).
Indeed, story of Noah and his family regardingdisaster story of flood in world scale has no anyscientific evidences, it may be isolated local disasteror just heavy rain that Middle Eastern countries havenot experienced before.
Slavery after the so called flood disaster firstinstitutionalized within small family of Noah in theMiddle East. According to Genesis, chapter 9&10cultures of lie, and curse, system of Slave and Master,based on races declared by Noah. His myth expandedinto three great Middle Eastern religions, and leadersof each religion were agree on the institution ofmaster and slave, as it has been connected to Noahcourse of Canaan. The systems of slavery and racismhave been survived for many centuries through directcollaboration of the ruling class of kingdoms, religionleaders and the slave traders. Religion leaderspreached a person named Noah chosen by God as Holy
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person, ordered to save only his family and lackeysamples from all living things in the world.Accordingly Good has destroyed every living thingoutside the Ship by rain and flood from the face of theworld.
Forty days later Noah and his family began brand newlife, probably became settled farmers. Noah as head ofonly human family on new earth has developedinstitution of Slave and master, colonizers andcolonized, exploiter exploited and racism. The mythhas been carried on by leaders of Hebrew Judaism,Christian and Islam religion leaders added someingredients of theirs and spread it into the rest ofthe world. The system has been suffered billions inthe past, and the same system indifferent formscontinue indirect slavery, colonialism, exploitationand racism; and it cannot be the case that Oromoonational who are still experiencing the sufferingsimposed on them, by Abyssinian colonizers.
A: 1… According to Geneses, God found Noah, as themost obedient person on earth and “He (God) blessed Noahand his sons, and said unto them. Be fruitful, and multiply, and replenishthe earth”, (Genesis, 9:1-4). Noah children had their ownwives, and Ham has four children and named them,Canaan, Kush, Mizeraim and Phut (Genesis, 10:6).Genesis, (9&10) describes that Noah went out of hisholy way, and became drunk to the extent that he cannot
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coverup his body, but later “Noah awake from his wine, andknew what his younger son (Ham) done unto him” (Genesis, 9: 24).Noah accused innocent Canaan to be slaves to theoffspring’s of Shem and Japheth. He blessed Shem,Japheth and their offspring’s, to enslave Canaan(Genesis 9: 24-26), and divided the same family intocursed and blessed. In addition Noah lied to God byaccusing innocent Canaan. Furthermore, Noah resumedsystem of slave and master; based on race, a system ofsocial and economic inequalities; a system ofdiscriminations; and he was the first person who wasviolated the law of God after flood; and alsoresponsible for the foundation of slavery,colonization, economic exploitation and socialoppression that caused majority of people to suffer,(Geneses, 9, 25).
His life style as head of the family raised questionsif he was really qualified a holy man or evil person? Aquestion many religion and moral teachers may not liketo ask or answer. Noah never regrets for the crime hedid to his family and the world, and died withoutconfess. Among Jesus’ disciples Judah admit and askedGod for forgiveness; New Testament (St Mathew 27:3-5);But Noah curse satisfied moral boost, economic benefit,social privileges, in one side of the Noah family; andhate, poverty, curse, exile, and slavery in anotherside of the same family.
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His new arrangement has created enmity within hisfamily, one exploiter, the other exploited, one cursedand the other blessed; one punished to be slave and theother rewarded to be master to his brothers. If Holyperson, means the true relationship with God in all hisactivities, throughout his/ her life, Noah have beenmistakenly called holy person. Noah was aresponsible individual for the development ofantisocial system and the founder of all evils.
A: 2…Kush: Corrupted Name used for Racism and Slavery,whereas Noah never cursed him. He gets his name fromhis family at a time when discrimination and racismdoes not exist. For example, a new born black skinsometimes named Mr. White or Ms. White, or Mr. Green;while some White named Mr., Black or Ms. Black; andsuch custom existed among every society since ancienttime. Kush as a name given to the grandson of Noah, whowas white like his grandfather Noah, was not cursed.Geneses (9&10), said that “Noah awake, from his wine, and hesaid Cursed be Cannon; a servant of servants shall be unto his brethren,(verse 24-26, p.15). Bible described here that the childrenof Ham, Kush, Mizraim, and Phut were not cursed expecttheir brother Canaan for the crime he never committed,(Genesis 10 verse 6).
Slave owners in the Middle East have problem withoffspring’s of Canaan slaves to keep them from run awaybecause everyone in the Middle East look like the same,speaks the same language, practiced similar culture,
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shares the same color of their skin and such advantageshas served enslaved Canaan’s to disappear and mixedwith free people and impossible to identify them.
Rabbis have noticed the problem and in order for theinstitution of slavery to exist they ignored Noah curseof Canaan and have developed a theory that justifiesblack Africa as substitution to help the continuity ofslave and master relation, and later defined Kush meansblack Africa. Rabbis blindly defined the word Kushmeans black that best choice to substitute Canaan. Newinterpretation has paved the way to capture blackAfricans to be sold to white masters new theory hassatisfied slave traders, black slave owners andkingdoms that based their economy on the slave trades.
Hebrew Rabbis and Christian priests divided the worldbetween slave and master, black as inferior race andwhite as superior race, encourages their kings toenslave million Africans out of their continent. Thenew interpretation by the religious leaders gave moraland psychological freedom to European and MiddleEastern slave traders that encouraged slave traders tocapture more Africans male and female and sell them toenslavers.
In addition Judo-Europeans and Arabs defined black asevil, Satan, cursed race, fit only for slavery. Forexample, Hebrew, redefined Kush as cursed race, Greekcalled Ethiopia which it means cursed slave with burnedface, and Arabs called African people Nub or Sudan;means black and cursed slave. All agree that African
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people as cursed race and fit to be slave to whitemasters. Those who immerged after Torah and the Biblealready written came with another mythical theory ofcurse, slavery, racism, against Canaan; reinterpretedto find possible reason to substitute by African blackcolor. Black Africans nick named Kush by Rabbits andaffirmed to be sold and bought. Thus, slavery andracism started by Noah has been expanded by HebrewRabbets, Arabs, Turk, Portugal and Abyssinian slavetraders, in Sub- Saharan, Red Sea, and Indian Oceanslave trade, as well as transatlantic slave trade.
Kush in the Middle East: Bible tells that Kush nevermigrated to Africa, not even to Egypt, but Bible saidKush became mighty hunters in present Israel,Palestine, and the rest Arab countries. (Genesis 10: 6-14). They were settled, and formed their own kingdoms,villages and communities, and such places were thekingdom of Babel, Eric, Accad, Calmer, Shinar, Assure,Nineveh(Genesis 10:6-14). These towns and villages arestill the home of Canaan and Kush. None of Kush clansor none of the place or towns called in the above namesfound in Africa, (Genesis 10, 6; 11-12).
Europeans and Arabs introduced Africa as the land ofbackward, pagan, infidel, heathens and savage; deservesslavery to serve the offspring’s of Shem and Japheth’s(Genesis9:27; Isenberg & Krapf, 1968, p.31). Suchtheory more propagated by Europeans who want slavesfrom Africa to New World, and supported by EuropeanEmperors for their economic benefit, approved by
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religion leaders who were interested to preach pagansto “believe in one God, and civilize them”.
Actually Africa became the land of slavery, where itspeople forced out of their continent and taken toanother world for free and hard labors. It have been aterrible system of dehumanization, tortures of mindand body for life that still the Black people inheritedas chronic diseases that affected psychological andspiritual pain. Nevertheless, being black does nothurt anyone, and can be tolerated, but when myths orfairy tells attached to black Africans, as a symbol forSatan, evil or slavery, and when evils interpreted asthe work of black, and when kings and religiousleaders of the white world collaborated it tellsclearly and absolutely racism. In short, God did notinstruct any one to discriminate other human beings, toenslave or to colonize people. However enslavers,colonialists, racism, still existing because it hasbeen accepted by leaders of Judaism, Christian andMuslim religion followers.
A: 3…Imposing Hebrew Name Kush on the BlackAfrican People.
A:3…Introduction: If the system of slavery andcolonialism does not supported by the Judaism,Christian, and Muslim religion leaders in the past;African people may not enslaved, colonized, and Oromoo
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people may not remain a Colony of Abyssinia,particularly in twenty first century. Followers of theJudaism, Christian, and Islam have common agreement todivert curse of Canaan to Kush, and Kush reinterpretedas the father of black Africans, by ignoring Africanfathers have been existed millions years before Kushthe son of Noah, (Holy Bible, Genesis 10:6; Isenberg&Kraft, 1968: 310). Among Ham children Kush was targetedas the starting point Europeans and Arabs Slave traderswere encouraged by falls teachings of the three greatreligions in general and followers of Torah and Biblein particular. Christian of many sects for yearspreached, writes, and paints in black color, torepresent Evil, Satan, Devil, or Hell; and black peopleparticularly described as offspring’s of “cursed” Kush,the son of Ham.
Despite stranger’s prejudicial names, Africans havetheir own different names, each community has ethnicnames, or group of ethnics identify themselves by theirethnic, or kingdoms or states they lived. African hasbeen highly civilized nation during Pharaohs of Egyptand the Nile civilization many thousand years beforeMiddle Eastern and Western countries civilization.History confirmed that highly civilized indigenousAfricans living on both side of Nile valley beyondEgypt up to Tanzania, including the Horn of Africa andpart of East Africa. These parts of the world renamedKush, in Hebrew, Ethiopia in Greek and Sudan or Nub inArab, strange name to Africans. Contempt of black
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African first developed by Middle Eastern religionleaders, to advance their common economic interest,selectively enslave African people, based on fallstheory invented not by Noah, but by Hebrew Rabbis.
Conservative European kingdoms like Belgium, Britain,Dutch, France, Germany, Portugal, Spain, Turks, etc.were blessed by their church leaders when they lefttheir country to Africa to capture or kill defend lessBlack African people. Church leaders, European kings,Arabs Sultanates and some selfish African clan leadershave collaborated with Transatlantic Ocean and TransIndian Ocean slave trade. Of course slavery derivedmillion Africans out of the continent into unknowncontinents and Islands. Such system of slavery led byEuropeans and Arabs has been damaged the life of manymillion Africans from main continent to the diasporaAfricans. Thus, identifying black Africans with theterm Kush is absolutely racism, invented by racistHebrew persists, followed by Arab enslavers, andexpanded by Judo Christian, westerners.
A:4… Status and Paints: Tools for AdvancingRacism and Slavery.
Statues made of expensive stones of high value erectedin the compounds and inside of many churches; imaginarydrawings or paints in the interior of many churchwalls, windows and ceiling’s. They are, symbolizesracist imaginary holy men, angles, including Christ,his mother, and his disciples, and painted in selected
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multi-colors which innocent religious common peoplewarship. In the contrary painters exclusively selectedblack and red color to identify devil as black with redeyes surrounded by cursed angles, slaves, and so calledoffspring’s of cursed race. Drawings and Statusexpanded by the ancient white racist individuals andrecognized by the church leaders, and its members.Paints and curved status in the exterior and interiorof the worship place speared voice less resistmessages through selected colors so that people easilycan understand unspoken symbols served as best brainwashing tools of racism to put in the children mind.
Statement that linked Kush cursed to be black andslave, does not exist in Bible but interpreted by JudoChristians who picked dark color, as symbol for eviland represent “Kush” who was “cursed’ to serve hiswhite brothers. If the story is true then better toadmit Noah and his family were black. Thus unless Noahand his family black Kush cannot be black, otherwiseracist must admit that Africans have no any ethnicrelation with Biblical Kush, but the so-calledprogressive religious group are keeping silent probablythey were comfortable with Myths.
Christian kids began studying the Bible and have achance to observe different paints on the wall. Blackpainted imaginary symbols indicate Devil, evil sprites,etc.; while paints in different attractive colorsdescribe white, holy person, angles, Christ, Mary, etc.
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These were intentionally designed to plant racism andhates into the minds of children without preaching inwords. Kid’s joked to one another and jocks endedblack kids in the category of inferior and white kidsin the category of superior.
Even if not preached in public, racism invented byancient conservatives Hebrew Rabbits still exist inmany ways in many churches through technique of non-vocal expression to keep the continuation of thefourteen and fifteen century old racist view througharts, status and paints. Thus these voiceless stonecurves and paints on the church wall speaks better thanvocal speech to described white as superior and blackraces as inferior, and it keeps the wound un-hilled aslong as racist paints and status kept in the worshipplace.
B…Significance of the Study: Kush or Black asGenesis of Slavery.
B: 1...Abyssinian Migration From Yemen to theHorn of Africa
To ExpandSlave Trade
Africans have developed the Nile Valley Civilizationmany thousand years ago that have attracted traders,
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religion leaders and adventurers from Europe, MiddleEastern countries and from Fareast. The Nile Valleycovers Sudan, Horn of Africa, part of Kenya, part ofUganda up to Tanzania (Youssef ben-Johanna, 1986 p.1).The Oromoo nation closely shares geography, black skinscolor, language backgrounds, culture, architect, arts,iron smelting, agriculture, animal Husbandry,commerce, and traditional African religion with thepeople of Nile valley, (Bulatovich, 2000:51); (Bender &Hinnant Ed el, 1976:67); Hunting ford, 1955:19).
Many people from Greek, Hebrew, and Arab Yemenisincluding the Habash from Northern Yemen, frequentlyvisited this part of Africa to exchange commercial,religion and culture with Africans. Habash were amongthe first immigrant to share prospers African wealth,in the continent where the indigenous African welcomedand accommodate them. The Habash found it convenientplace to make business with the indigenous people inthe Horn of Africa, and formed their own communitiesaround the Coast, and positively interacted with localpeople. Once the Habash pioneers get foot hold aroundRed Sea Coast their kith and kin followed by massmigration from Yemen to the Horn of Africa and settledfurther in the interior of Northern Horn of Africa.Lytton (1966) described that Habashat ethnic fromYemen have migrated to Africa started 970 BC, andsettled on the coast of Red Sea on African side in thefollowing statement, “Habashat; did most probably invade theregion of Tigre (Northern Abyssinia) during the first thousand years
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B.C.”(p.22). Settlers intermarried with the localcommunity to secure their settlement in African land. They brought system of slavery, unknown to the Horn of
Africa before their arrival. With forced African labor
they have built Axum town, a center for their
political, religious and economy, and also center for
slave market captured from indigenous Africans,
(Perham, and 1969. pp.10-30. They begin their story
from Axum, connected it to Queen Sheba of Yemeni, but
unfortunately history denied their legend that Queen
Sheba have visited King Solomon started her journey
from Axum to Jerusalem. However, readers must be
careful that Axum was not founded before first century
AD”(p.22), and King Solomon died one thousand years
before Axum was built. Thus the Abyssinian claimed
their Queen Sheba have visited King Solomon, and had
illegitimate son from him who has inherited his father
“throne” have completely amalgamated fiction, legend
and myths.
Their real history blended with myths and legend as
Harris,(1844) stated that, Menelik I an illegitimate
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son of king Solomon from Queen Sheba, went to his
father Temple, and “the gates of the temple of Jerusalem were left
unguarded, and the doors miraculously opened in order that the holy ark
of Zion, and the tables of the law, might without difficulty stolen and
carried away”, (p.233). This legend adopted by Abyssinian
kings for generations to legitimize right to the
throne. For example, Emperor Haile Selassie
legitimized his claim into reformed constitution of
the Ethiopian Empire proclaimed in 1955 sighted by
Perham,(1969) “Conquering Lion of the Tribe of Judah Haile Selassie I
Elected of God, Emperor of Ethiopia” (p.434); (Harris, 1844
p.233).
Dispite legends and historical misrepresentation there
are facts that indicate they have many similarities
with the people of Yemen Arabs. They speak an old
Arabic dialect; their feature closed to light brownish
Yemeni Arabs; their strait noses, tin lips, also
resemble their Arab cousins. They used Sabian scripts
for writing; practice Arabic style Monarchial culture;
adopted Judaism, Christianity, Muslim religions that
resembles Arabs and Hebrew based culture and religion,
(Lytton,1966:p.23). They believed that they are
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descendants of Shem the son of Noah the so called a
“blessed” person who was declared system of slavery and
licensed his children to enslave his grandson Canaan
and his offspring’s.
No wonder Abyssinians still claimed Yemen as their
original home, and their claim evidently confirmed by
scholars that she shares more in common with the Arabs
and Jews than with indigenous people of Africa. One can
see Abyssinia today composed of multi-color, such as,
black, light brown and dark brown, in their skins,
because of intermarriage with their former slaves or
forced intercourse with helpless domestic female
slaves, sometimes called concubines.
Abyssinian Legendre’s claimed that their system of
government and Crown, originally belonged to King
Solomon of Israel; and passed to his illegitimate son
King Menelik I the son of queen Sheba of Abyssinia.
Abyssinia also believed as offspring of Shem the son
of Noah, inherited monarchial system from Arabs;
inherited the crown and throne from King Solomon of
Israel; adopted Judaism religion; stolen Moses Ark of
Covenant and carried to Abyssinia, (Harris, 1844,
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(p.233). Abyssinia known as followers of Christian
religion, but in reality she practiced Judaism as
well as Christianity a unique type of Judo-Christian
faith.
B: 2…Abyssinia and Arabs as Cousins and Partner
as Slave Traders.
Historically Arabs and Abyssinians were known slave
traders between Africa and across Red Sea. Abyssinia
introduced to the Horn of Africa, since they migrated
to the Red Sea Coast on African side. Parham (1969)
described that European support justifies Abyssinian
claim to enslave other African as following.
“Slavery has been an institution in Ethiopia from the earliest daysof which
we Have record. It was an important feature of the social andeconomic
Organization of the country. Ethiopian Christianity was deeply imbuedwith
Hebraic laws which allowed certain forms of slavery, (p.217).
Slave traders justified system of slavery as special
gift God gave to offspring’s of Shem to enslave
offspring of Ham. They sighted story of Noah in
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relation to masters and slaves, and believed as normal
excuse to enslave black non-Christian or non-Muslim
decedent of so called Kush, (Genesis 9&10). Parham
(1969) described Abyssinians views in the following
words,
From the earliest time the Ethiopians have considered it their right to enslave
other races, on the ground, that, according to Mosaic low. They were entitled
to reduce to bondage the Negro and Hamitic tribes which were said to be?
descended from Ham, upon whom Noah bestowed a curse, (p.217).
Their legendary theory and myths encouraged by
classical Christian Europeans theory of slavery and its
development. Thus, Abyssinia regards her neighbors,
such as the Oromoo, Agawu, Hadiyya, Afaar etc. as
decedents of “Kush”, to be raided, bought and sold or
killed.
From 1350-1522. Demands for African mass slavesincluding items such as, gold, silver, agriculturalproduction, and ivory were highly picked up. from 1450-1522, Abyssinia and Afaar collaborated with Arabs,Egyptians, Portuguese, and Ottoman Turks, and expandedslave trade in the Horn of Africa, they were very busy
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to meet the Euro-Arabian demand for slaves and otheritems. As demand picked up the price for young Oromoogirls for concubines, and young boys for body gourdalso picked up. They advertise the Oromoo in thefollowing manner,
The skin is not black, but metallic bronze…They fetch a greatprice, and are much prized by the Arabs, who superstitiously believe that an Oromoo woman can re-animate and renew the blood of an old man;and as the Arab only lives for his wife, and would ruin himself to have one, they always find purchasers at a high price (p.148).
Such Euro- Arabian advisement motivated Abyssinianslave raiders, and Arabs traders encouraged by highprice raised their raiding activities to capture moreOromoo young boys and girls from less protected Oromoovillages.
Oromoo Reaction Against Slavery: From 1400-1522,
demands for more African slaves including items such
as, gold, silver, agricultural production, and ivory
were picked up. During these period especially in the
mid fourteen hundred and fifteen twenty two the
Abyssinia and Afaar collaborated with Arabs, Egyptians,
Portuguese, and Ottoman Turks, and expanded slave trade
28
in the Horn of Africa. During this period Abyssinia
and Afaar were very busy to meet Euro-Arabian demand
for slaves and other items. As demand picked up the
price for domestic young Oromoo and Gurage girls for
concubines and young boys for body gourds also picked
up in Europe and Arab countries. Abyssinian encouraged
by high price for more Oromoo young boys and girls and
therefore had intensified raids in Oromoo villages, to
capture more Oromoo slaves to meet the demand. The rush
for Slave raids and slave trade only began declining by
the emergence of antislavery or Duula Guutu national
wars that crashed the forces of both Afaar and
Abyssinia in 1522. Many captured prisoners of wars
have been liberated by Duula Guutu antislavery
military activities for more than four hundred years
(1522-1840).
B: 3…Abyssinia and Anti-Slavery or Abolitionist
Movement.
British government with the collaboration of her
churches has changed previous view on slave trade and
for the first time in early 1807, abolished the slave
trade in her sphere of influence. Such radical changes
29
have supported by European Christian churches and
organized anti-slavery group, especially from among
European Christian volunteers. Churches affiliated
devoted members of Abolitionist group, sponsored by
British government, have organized anti-slavery patrols
to intercept any ship or cargo suspected as slave
transporter.
Such radical changes have organized anti-slavery
group, especially from among devoted European
volunteers. European Protestant and Catholic have
organized anti-slavery patrols to intercept any ship or
cargo suspected slave transporter.
Abolitionist group support by their government, have
convinced many kingdoms and states to discontinue slave
trade and also abolish system of slavery in their
empire. America outlawed slavery in 1880, but Africans
in North, East, and central including Abyssinia ignored
abolition and continued slave raids and trades
activities as usual. William Hardy, (2014) stated that
“slave trade continued in North Africa, the Middle East, and the Indian
Ocean up to the 1900s , and persisted in sub-Saharan Africa during the
early twentieth century”
30
Demand for Oromoo slaves again picked up in 1840th as a
result of certain Oromoo Abbaa Duula or commander of
antislavery forces defected to Abyssinia. Betrayals
soon armed by Abyssinian kings with Guns, to the level
that they became the best slave suppliers to Abyssinia
in exchange of more guns. Thus, Abyssinians were busy
with massive slave trade passing through their capital
city to pay 10% taxes in human being. Accordingly, the
slave business have been continued in full scale,
because Abyssinian king Menelik II have permission to
use French controlled ports located at Red Sea Coast to
sell human beings even after anti-slavery task forces
were organized in world scale. In addition, French
lend its flags to Abyssinian to fly on top of slave
carrier cargos, to camouflage antislavery troops.
For example, in late eighteen hundred Abyssinia have
enjoyed slave business with Arabs and remnants of
Europeans. French, Turks and Russia indirectly support
the continuation of slave trade, because they sale
their ammunition if African continue fighting one
another, and produces illegal slave raids and trades.
Wylde (1901) have stated his eyewitness as following,
31
Oromoo slaves in large numbers are still to be perched in theYemen and
the Hedjaz and the French do not bother themselves to put down thetrade,
which passes through their dominions, although they well know whothe slave
dealers are and that they carry the slaves across the Red Sea in boatsflying
the French flag, (59).
It shows that anti-slavery group have no power to
enforce the rule over the big colonial powers that any
cargo fly’s French flag with slave inside were free
from inspection. In addition, Traffics of many cargos
from the Horn of Africa to Yemen Saudi Arabia, Egypt,
Turks and Pakistan usually seen but the controllers let
them pass without inspection, because, these Cargos
flies French and Turks flags as camouflage to deliver
African slaves to countries in demand for Oromoo
nationals.
Thus in late eighteen hundred and early nineteen
hundred Abyssinian enslavers were very active specially
when assisted by modern fire arms, and when no
competent slave suppliers in the interior of the Horn
32
of Africa and when flays French flag on the top of its
slave cargos. Thus, Abyssinian slave traders without
support of French, Russia, Italian and Ottoman Turks
may not export millions of Oromoo fighters and
teenagers out of their continent.
================================================
========
C... Introduction to the Oromoo Historical
Background
C: 1…Brief Overview of Oromoo People and Oromiya.
Introduction: The Oromoo people are the ancient society
who lived mainly in the Horn of Africa since their
existence. From their main location some branches, have
migrated to Northern Kenya, and Eastern Uganda as far
as Lack Nayasa (Victory). Scholars like (Bates, 1979),
and (Prouty, at, al, 1981) have affirmed that that
Oromoo nation have been indigenous African nation in
East Africa for many thousand years.
33
(a)…Socially: The Oromoo nation lived in peace with
others as good neighbors in the North-East Africa, with
whom they share part of African common heritages,
ethnic ties, language, culture, physical appearance,
and historical experience. Some of these ethnics are,
Afaar, Agawu, Bejja, Daraasa, Gedeo, Gimira, Gambella,
Kambaata, Konso, Kafa, Saho, Sidaama, Somali,
Walayitta, etc.
(b)…Politically: Oromoo have invented Gadaa democratic
system for all Oromoo nationals, probably before Greek
has developed town democracy for rich people. Gadaa
system has many branch institutions, such as political,
social, military, culture, economic, and religious
etc., and each institution practiced their own
institution according to the Gadaa education system.
The system was and still is a unique democratic
organization arranged five class of constant rotation
on which each party required to spend eight years in
each class, and conclude the class after forty eight
years in learning program.
©…Chaffee General Assembly: Every eight years the
ruling party or Lubaa class with the consultation of
34
educator Yubaa classes organizes general assembly for
all Oromoo nationals. All five parties within the
Gadaa system have their eight years report and their
plan for the next eight years. The reports include
eight years positive and negative activities; internal
and external obstacles; natural or man-made disasters,
which probably hindered some of their duties, not
finish on time, and this takes them three to four
weeks. Lubaa officials held their position waited for
the new election result and once the new leaders of the
Gadaa system declared immediately transfers the Lubaa
position to the elected party. The new party of
Qondaala class promoted to Lubaa class the last class
of education in the Gadaa system. The new ruling party
also elects four Abbaa Bokkuus and other consolers from
the party of fresh Lubaa class. Many western scholars
missed or ignored other male Abbaa Bokkuus elected to
run the nation according to their previous contribution
for their nation. In addition, Female position within
the Gadaa system wrongly interpreted and undermined by
Western or Euro-Oromian scholars.
35
Fortunately, this researcher has fully participated, in
three Chaffee Assembly and observed as Ittimako, in
1955, as Dabbaalle class in 1963, and as Foolle class
in 1971. Using this opportunity this researcher
summarizes first hand important information he has
collected particularly in 1971, from interview of Gadaa
experts, from memory of his observation, at Chaffee
Baldho and from his uninterrupted life time
participation. The law of the Gadaa system required
elected leaders announced to the public, according to
their ranks. Elected Abbaa Bokkuus ranked first,
second, third, and fourth, and sit on four stools
prepared for them. The first Abbaa Baku take the center
sit; the second Abba Baku sit on the right side of him,
the third Abbaa Baku sit on left side of the first
Abbaa Baku. The fourth person in rank elected as
reserved Abbaa Baku, sit next to third Abbaa Baku,
They were elected to lead the nation for eight years
according to the rule and regulation within the office
of Abbaa Bokkuus. In this case if any elected Abbaa
Bokkuu died in office or an able to perform his duty
for health reason, Hadha Bokkuu or the wife of desisted
36
or sick Abbaa Baku replaced her husband to finish the
remaining term. In case one of the three active Abbaa
Bokkuu unable to attend the meeting, or less effective
to perform his job for no good reason; number four
Abbaa Baku take the third place, and the third Abbaa
Bokkuu stepped to second and the second Abba Book
recognized as the first Abbaa Baku. New election held
within the ruling class to fill the fourth stool. This
information has collected from the memory of this
researcher has attended and participated in Gadaa
national assembly held in 1971.
(d)…Politically Gadaa built on five Party
systems; where each Oromoo arranged in line to one oftheir proper parity. It starts from lower class and
move forward to the next class every eight years along
their party line. After forty years in the system the
party of Qondaala class promoted to Lubaa class, the
highest political class in the Gadaa educational
system, and national leaders elected only from this
class. Party of Lubaa class are responsible to lead
Oromoo nation to proper administration system, build
strong political, economic, and military organization,
37
that satisfies wellbeing of the Oromoo nation for fixed
eight years.
When eight years expired current Lubaa class including
elected leaders transfers their position to the party
of the new Lubaa class. As soon the new Lubaa
inaugurated, the old Lubaa promoted to educator class
called Yubaa. Yubaa educators has their own five
classes’ arranged to educate learner classes according
to their ages and parties, called Yubaa I, II, III, IV,
V. The first Yubaa considered as Jenner educators and
the fifth Yubaa known as senior educators. Each Yubaa
class elects their own leaders that direct them to
teach learners in proper program.
(e)…Education: Education is one of the most parts of
the Gadaa system, on which all walking Oromoo national
obliged to participate from Zero (0) class to Lubaa
class. Gadaa system arranged this class as following;
(0)Daimman: Kindling Gorton or preparatory class,
arranged from new born babies, toddlers: and
children up to eight years completion. Zero class
38
recognized as preparatory class for eight years
before entering Gadaa official learner class.
Ittimako: class for under age children from eight
to sixteen, and proper education offered according
to their level.
Dabballe mostly those between age sixteen to twenty
four, they were at very active ages and their
education military trading, as well self-reliance.
Fool lee: class arranged for the national defense
force age twenty four to thirty two. Yuba III class
is responsible to instruct Fool lee or military
class.
Qondaala: class age thirty two to forty. They
spend their eight years learning Gadaa law
administration national economy, national military
etc.
Finally, the fifth party called Lubaa. After
serving in the class of Qondaala the party promoted
to Lubaa class. Lubaa class is recognized as the
highest stage of learning system, matures learners
with whom the nation depend on their leadership for
the next eight years.
39
Each class mentioned represents only their own party,
such as (1) Robalee, (II) Birmaji, (III) Horata, (IV)
Bichiille and (V) Duulo. All parties get on line for
generational (infinite) rotation, makes one step
forward every eight years, and learners concluded all
class including the highest Lubaa learner class in
forty-eight years. In the absence of written records
without the Gadaa unique ways of oral education, the
system of Gadaa democracy may not survive.
After completion of being forty eight years learning
classes promoted to Yubaa class or Educators category.
System of rotation gives a chance to each party to
reach the top class called Lubaa. It takes forty years
education without interception; to reach the top
learning class in the curriculum of the Gadaa
Education. Rotation system serves all parties equal and
each party has a chance to take part in each class and
learn knowledge prepared for each particular class. The
Oromoo life in politics, social, military, culture,
economic, religion, and language, always learned and
practiced according to the Gadaa democratic education
system. Elected national leaders administer the people
40
in accordance to the power they received from Oromoo
nation. Bad leaders immediately replaced by special
general meeting at Chaffee assembly.
All members of the entire Lubaas of old party promoted
from learner category to educators category, called
Yubaa I. Promotion continue every eight years from
Yubaa I to the next Yubaa II, III, IV, V. Yubaa
educators assist the new party as close consultant, in
general, and Yubaa first and Yubaa second in particular
considered as relatively having near fresh experiences
as learners and as administrators of the state. Yubaa
third, fourth and fifth also assist the party on power
when party need their experience on special cases.
Gadaa on power will never pass national decision,
without the consult of Yubaas or the educator class.
Individual entered the Gadaa class in proper age
complete the cycle at age 88, and became Jaarsaa/
Jaartii Raaga, Raagdu a holy elders over 88 years
and respected as lackey individuals blessed by God,
retired from Gadaa activities.
In the United States multi-party system democracies of
two parties’ dominate other smaller parties, a system
41
that allows rich individual to spend million dollars
for position. In the contrary, the Oromoo Gadaa system
has fixed five parties, and these parties rotates every
eight years to give equal chance to each party, to
lead the country when completed forty years
education and promoted to Lubaa class, and
surprisingly no one spend a penny for the position. The
system serve all parties equal and each party has a
chance to take part in each class and learn knowledge
prepared for each particular class, and lead the
country in accordance to party on line.
(f)…The Oromoo Language. The Oromoo speaks one of the
North Eastern African indigenous languages called Afaan
Oromoo or Oromic. According to Gragg (1982)”both in terms
of number of speakers and geographic extent, the Oromoo are certainly
one of the fives important languages in Africa” (.p.5). Furthermore, if
one considers Arabic and Swahili as non-indigenous
African languages, Afaan Oromoo (Oromic) is the second
most widely spoken language in Africa after Hausa.
(Melba, 1991; Assam & Megerssa, 1994; Holcomb, B.K. &
Ibssa. Sisai 1990:1-2; Jalata, 1998.p 82). When
compared to the population of the Ethiopian empire
42
(Holcomb, B.K. & Ibssa. Sisai 1990:1-2), Oromic is the
mother tongs for sixty present of the total population
of the Ethiopian empire; (Jalata, 1998.p).
======================================================
D: Chapter One: Oromiya Natural Geographic.D; 1 …The Land: Oromiya: called Biyya Oromoo, (Oromoo
country). Krapf, 1860 called it Ormania (p.72) which he
derived it from the Oromo or (Orma) people; he has
worked as a missionary for many years. Hundred fifteen
years later in 1976 Ormania amended to Oromiya in the
political program of the Oromoo Liberation Front (OLF),
of (1976) reads “Objectives, aimed to establish
People’s Democratic Republic of Oromiya” (p.16). Here
after this writer used both Oromiya and Oromoo country
as it fit to the statement.
Oromiya is located in the Horn of Africa and covers an
area approximately 400,000 square miles, which is more
43
than half of the landmass of the Ethiopian Empire
(Holcomb & Ibssa 1990, pp. 2-3). It is almost about the
size of Spain, Sweden, and Belgium put together. It is
bordering with Abyssinia in the North (Amhara and
Tigre), Afaar in the East, Somalia in the South-East,
and South, Kenya in the South, Sudan and number of
African ethnic and former kingdoms and communities in
the South West and West of Oromiya.
It has considered by most European travelers to be the
breadbasket of the Horn of Africa. Accordingly to them
Oromiya is a land that is rich in agricultural
resource, and also rich in minerals, including natural
gas. It has hundreds of lakes, and rivers, which
produce hydroelectric power. Oromiya is also known for
its livestock, which places her first in all Africa.
Landor (1907), a European traveler at the beginning of
the twentieth century, described wealthy Oromiya in the
following terms
There are few regions in Africa, which are richer than the Westernand South Western portion of Abyssinian. This region is generally known as theGalla
44
[Oromoo] country. Its picturesque mountain masses are well woodedand Valleys are regular gardens. The climate is ideal, water for irrigationplentiful, and Valleys are regular gardens. The climate is ideal, water forirrigation plentiful, and the soil so fertile that it will produce anything with theminimum labor. Two crops a year can be grown without cultivation, (Pp.120-122)
Indeed, in terms of its fertility, natural wealth, andexcellent climate Oromiya was beautiful garden gift ofGod. In spite of all of its potential wealth and acentury of colonization by Abyssinian (NorthernChristian Amharic and Tegray) the Oromoo nation hasendured colonialist plunder of prosperity, exploitationof its wealth, and non-stopping deforestation program,which affect environment. Historically three/ forth ofOromiya land had been covered by forest, but due tocolonial negligence present Oromiya remained onlywith one/fourth of its forest land.
D: 2 …Climate: Oromiya has highland, semi-highland, andlow land, and these differences offered Oromiya cold,mild and hot climate. Each types of climate suiteverity of needs for the Oromoo nation. The highlandtemperature is cooler from, 55-70, F; it is goodclimate for breeding horses, sheep and also growsspecial highland crops for consumptions.
45
Semi-highland has the best climate, vary from 70-85 F,degree, and more than 70% of Oromoo populations areliving in this area. It is the area where farmers growall types of grain. Small mountains and hills spottedhere and there in the semi-low lands of the country andgives special decoration. Flat agricultural andpastoral law land south of central Oromiya, extendedfurther to Kenyan border. Most parts of the lowland arerelatively hot from 85, to 90, F, degree year round.People in lowland grows different types ofvegetables, roots all kinds of fruits, and coffee, andlowland is famous for breading best types of livestock.
People fill happy to live in the lowland area, becauselow humidity kept them comfortable. ” Salviac (1901)lived in different Oromiya climates for many years asCatholic missionary, witnessed his experience “Healthfulclimate, uniform and temperate, fertility of the soil, beauty of theinhabitants, the security in which their houses seem to be situatedmakes one dream of remaining in such a beautiful country”,(p,21).
46
D: 3…Economy: Many scholars wrote Oromiya to be the
breadbasket of the Horn of Africa. For example, a
British colonial governor in Northern Kenya, Lytton
(1966) Salviac (1901) Landor (1907), have been visited
Oromiya, and wrote, “There are self-contained agricultural
locations with lush pastures holding a superior grade of African cattle
and fertile tillage land yielding two or three crops a year, (p.27).
Thus, Salviac (1901) Landor (1907, Lytton), (1966),
have almost the same report, regarding the Oromoo
nation and the fertile /land of Oromiya. Oromiya is
still the best fertile country in the Horn of Africa,
but due to over a century colonial policy of Abyssinia,
the Oromoo people denied accuses to use of Promina’s
47
wealth to make their life better, instead they are
still remain in all types of colonial subjugation and
economic exploitation.
D: 4… Conclusion: Some scholars, travelers,missionaries and European colonial governors haveconfirmed the Oromoo people as ancient nation lived inthe Horn of Africa before many ethnics moved to thearea. Some of them have lived in Oromiya for years;others travelers observed the people and their land.They have witnessed that the Oromoo as peaceful nationwho has good relations with their neighbors, sharesAfrican culture social interaction, and languagebackground. The Oromoo assisted its neighbor’s whenneeded like help one another for common problem; andshared man made or natural disaster. Europeans haveobservers that Oromiya proved the land that a farmercan harvest crops two times a year, if not intervenedby external colonial forces from Europe and Abyssinia.Its forests, ferial mountains, rivers, lacks,agricultural and pastoral land made the life easy forthe Oromoo nation before colonization.
Oromiya the land under colony is still wealthy whenrelated to other regions of the Ethiopian empire. Butdue to over a century colonial policy of Abyssinia, theOromoo nation denied the use of their natural wealth,education, even to speak their own language in public
48
gatherings. Colonial culture, language and religionimposed on them and in many cases they were unable toexercise their heritage, and indigenous religion, andthey are suffering in all types of colonial subjugationand policies
--------------------------------------------------------------------------------------------
E:Independent Oromoo Nation and their Life underthe Gadaa System.
E: Introduction: The Oromoo nation used to have adefined territory; speak the same language, practicethe same culture and religion Red, five fixed Gadaademocratic party system, horizontally designed Red,White and Red plague symbol represents representOromiya independent state, before completelypartitioned among Abyssinia, Britain, and Italy in1900. In this section the researcher briefs Local,Regional and National Chaffee procedures from localarea to the national election to run the government ofOromiya.
E:1:a.. Chaffee: A Special wide grassy meadow,reserved for the Gadaa Parliament assembly where eightyears Gadaa activities reported, and where existingGadaa law ratified or amended, add new law ifnecessary, and discard outdated laws. It is equivalent
49
to a place where western parliament held their assemblyIt is also a place where people elect New AbbaaBokkuus from new Lubaa class for the next eight years,and finally transferee power to the front line party.
Chaffee Hora Walaabu was the ancient national resident
of Abbaa Bokkuu, as well as a place where election of
party leadership take place every eight years. It has
been said that in sixteenth hundred the center for
Gadaa parliament moved from Hora Walaabu to present
Chaffee Baldho in Central Oromiya at the bank of Hawaas
River South West of Shaggar on Jimmaa Road. It is
still functioning sometimes act as regional Chaffee,
and another times as national Chaffee; depending on the
colonial government mood.
There are three major Chaffees existed in the
Democratic Republic of Oromiya, called only one
National Chaffee, located at Chaffee Malkaa Baldho,
Regional and local Chafees in many Oromiya regions.
The Gadaa system allows any Oromoo national regardless
of her/his gender, age, and party affiliation he/she
can attend Chaffee assembly and has a chance to
complain, criticize, ask questions, and propose
50
solution. As a result every eight years members of
learners and educators classes travels to Chaffee
Baldho from all over Oromoo land to attend the
assembly, participate on discussion, and observe
election and transfers of power from old Lubaa class to
new Lubaa class
1:b…Odaa: Odaa or Sycamore trees are among respectedtrees by the Oromoo people, and many times it growsnear rivers, closed to Chaffee or on the top of somemountains. Its main stem naturally splinted in to twoequal stem when it grew about five feet above theground; and each stem grows its own many branches withmillions of flat ever green leafs, forming widebranches that can shade many hundred people under it.
Every Eight years Gadaa administrations report theirwork under special Odaa tree. In addition Odaa treegives serves for, local community social and politicalactivities held under it; and tired travelers restunder its shade. It creates natural umbrella types ofshading by its tick branches, and millions leaves onwhich. Local courts and local Gadaa assembly held underit. Many livestock’s sheltered under Odaa tree torelive from burning sun; or to protect from rain.Legend story describes Odaa Tree as the most respected
51
plant always guarded by holy angle called Boorantichaand Booranti (Oromoo Holy Angles). Local people makecoffee under it for special occasions; such as, when anew child was born, or adopted to a family, whenbachelors married, when promoted from one Gadaa learnerclass to the next Gadaa learner class.
Children encouraged to play around it, but restrictedfrom cutting any of its branches, instructed notquarrel under it, avoid dirty words or disrespect oneanother. No one farm under it, or cut its branchesbecause of love and respect they have for it. They donot put any trashes under or around Odaa tree; animaldirt’s immediately removed by children. If Odaa falldown because of old age or bad weather no one use itfor fire wood or for another purpose. It is remainthere until rotten and turned to dust by itself. Likeholy cross for Christian, Odaa also holy tree forOromoo nation. No one allowed hanging bee hives on anyof its branches, and it is a gift from God to use forcommon purpose.
1:c…Democratic Election: Democracy never been new to
the Oromoo people, and the Oromoo nation practiced
Gadaa democracy when the world has been practiced
monarchial political system. Oromoo nation choose their
leaders for limited fixed eight years and practiced it
52
for many centuries when European worship their life
time kings and queens and believed that the royal
families as special types of human beings elected by
God.
Gadaa permit only five rotating parties for the Oromoo
nation, on which member of parties have obliged to
learn social, economic, history, culture, religion,
military, law and administration. Individual must take
step by step from class to another class every eight
years and complete five classes in forty eight learning
years, regardless of biological ages. All members of
learner’s class take one step up every eight years,
towards the top ruling class called Lubaa. At the end
of eight years a party on fifth class or on power
transfers the ruling power to the party candidate Lubaa
on front line. Immediately when fresh Lubaa class
inaugurated the old Lubaa promoted to Educator class
called Yubaa I for the next eight years, and eight
years yeas later promoted Yubaa II, and then step by
step to Yubaa III, IV, & V every eight years as
educator.
53
1:d…Parties on Line: It is national obligation that
every walking Oromoo individual must pass through five
learning program and five educators program. Gadaa
learners program Dammam or children less than eight
years similar to kindergarten take cared by elders of
both genders Yubaa educator’s mostly eighty and over
ages. Gadaa learners begin from Ittimako, Dabballe,
Foolle, Qondaala Lubaa and they are instructed by local
Yubaa educator’s classes. Each class or party organize
their own working program similar to the procedure of
Lubaa class or party on power.
Non-Lubaa parties on line discuss their party
problems, amend their internal, discard unwanted laws,
and make certain laws if necessary. Promotion of non-
Lubaa learners from one class to the next classes
requires formal ceremony in accordance to each
learner’s particular rules, regulations, and
recommendations.
Interested Oromoo national’s members of any five party
travels long distance to attend a great Chaffee
assembly mostly for the following reasons.
(a), listen to success and fallers of the outgoing
Lubaa class, and participate in
54
national discussion.
(b), listen to failed activities reported by outgoing
Lubaa class
(c), participate as eyewitness when amendment made and
learn new knowledge
and compare with their local practice.
(d), observe the process of democratic election,
appreciate or criticize if any.
(e), collect information, as eye witness informant
when returned to their villages.
E:2…Local Chaffee Election: Local Chaffee assemblyheld in all its function areas in Oromiya, to elect
their local leaders for the next eight years and to
send delegate and candidates to compute for national
election. Local Chaffee started approximately, two
months before regional or National Chaffee assembly
begin. Members of local Lubaa discuss and debate on
issues their parties encountered and unresolved
problems in the last eight year. They ratify previous
local laws; amending some internal laws; and make
their local Gadaa system in updated position with
55
regional Gadaa administration. Resident of each local
Chaffee, elected four best qualified individual as
local Abbaa Bokkuus, and send them as candidate for
national Abbaa Bokkuu. Political, social and
administration power transferred to the next party on
line in local level and they elect four local Abbaa
Bokkuus (Hayyuus) and other top leaders from local
Lubaa class to replace outgaining Lubaa. All other
learners of each class stay on educational program in
their party lines and succeed each other every eight
years.
The clan and local Chaffee trust their officials, and
have confident their interest best represented in local
and national level. Changes in some low of the Gadaa
system, amendment reported to national general assembly
for approval. General assembly has the right to reject,
amend or approved, it depend on the local candidate to
defend their position. General assembly held at Chaffee
Balldho delivers final approval by majority vote from
Lubaa class on power.
56
Political, social and administration power transferred
to the next party on line and they elect four local
Abbaa Bokkuus (Hayyuus) and other top leaders from
local Lubaa class to replace outgaining Lubaa. All
other learners of each class stay on educational
program in their party lines and succeed each other
every eight years. A single party stays in learning
program for forty years and another eight years in
Lubaa top learners class as senior learner and
representative of local leading party. The rest local
parties are Ittimako, Dabbale, Foolle, and Qondaala
classes also elect their local officers. Many local
people travel to local, regional or national Chaffee
assembly, to observe how Lubaa class conducted their
business; such as the process of reporting, discussing,
debating, and law making, amending, and transferring
political and social power to the party on line.
E:3… National Chaffee Assembly;
Gadaa knowledge is an accumulation of forty years in
Gadaa learning system and final eight years as Lubaa
learner in one hand and as leader of the party in
another hand, before promoted to Yubaa Educator Class.
57
At regional or National Chaffee Assembly the ruling
party held two weeks Moonless nights and one week day
light meeting to discuss the conclusions of eight years
performance by outgoing party. Members of assembly are
discussing their successful work as positive direction
for those who are ready to take their place. Any
problem remains unresolved announced to the general
assembly by outgoing Lubaa and transfers to incoming
Lubaa to find better solution. Thus the outgoing party
transfers not only the ruling position, but also
problems they were encountered for the last eight years
Interested Qondaala members attend General Chaffee
assembly and participate in regular and national Lubaa
class meeting, to learn advanced law, and
administration, from experienced Yubaa I and Lubaa
class. Lubaa assembly is a school where Qndaala class
encouraged to learn listing, observing, participating,
debating, and proposing opinions. In addition, members
of Yubaa II and Yubaa III, Yubaa IV and Yubaa V, assist
Lubaa class with their experience when requested from
the office of Lubaa ruling party.
58
E: 4…Election Procedures: The new Lubaa class elects
three active Abbaa Bokkuus, and one reserve Abbaa
Bokkuu or Hayyuu, for next eight years at Chaffee
assembly or parliament. Abbaa Bokkuu means simply
carrier of stick called Bokkuu symbol the elected
national leader of the Gadaa system. Candidate
individual must be from Oromoo national, from local
Lubaa class, born in Gadaa culture, and lived among
them, married and have healthy children, has father and
mother alive ; perfect physically fattiness, good body
structure, have reputation for his generous, excellent
horses person, recognized national hero, ability to
defend the Gadaa law, ability to suggest amend,
excellent public speaker, execute Gadaa laws, talented
person to represent local and national interest, and a
person who believes and loves only one God. In addition
Abbaa Bokkuu must not stingy, who is not selfish, not
coward
The first Abbaa Bokkuu is the head of National Gadaa
government sometimes called Hayyuu, and Boorana and
Gujii Oromoo called Abbaa Gadaa. The second and the
third Abbaa Bokkuus are immediate assistance body to
59
the first Abbaa Bokkuu, supervises the work of all
elected officials, for the institutions they were
elected. Full officers including three elected active
Abbaa Bokkuu, called the first Abbaa Bokkuu, the second
Abbaa Bokkuu Alangee Mirgaa, and the third Abba Bokkuu
Alangee Bitaa, and one reserved Abbaa Bokkuu named
Hayyuu
All Abbaa Bokkuus carry Bokkuu stick in their left
hand as the symbol for their position, and weep in
their right hand executers or protectors of the Gadaa
law. They also elect, Abbaa Duula, equivalent to
Minister of Defense, Abbaa Seera, equivalent to
Minister of Law and Order,) Abbaa Sa’aa, equivalent to
Minister of Economic and Agriculture), Abbaa Chaffee,
equal to Minister of the Parliament, Abbaa Dubbii
(equivalent to minister of information and Attorney
general are close similar to the modern cabinets of the
Western democratic Government.
The new Lubaa, Qondaala and Yubaa discuss laws to be
added, to be discarded; lay down their working program
for the next eight years; and do their best to remove
60
most obstacles that they inherited from the former
ruling party. In early nineteen hundred Asmee observed
over hundred thousand attendance present at Chaffee
Baldho, when new Lubaa declares new laws, amended
some laws, added new legislatives, discarded outdated
laws, and listened to certain reforms demanded by non
Lubaa Chaffee attendants. Final voted as amended only
by ruling party. Thus Lubaa from learners category as
ruling party, Yubaa I, from educators category, and
Qondaala class as learners or party candidate, are
working closely as one body on the common three
branches of Government, (legislation, Judiciary and
executive.
E.5 …Office of Judiciary: Nine Judges or Abbaa Seeras,
(fathers of law) from Lubaa class or ruling party,
elected by members of their class at national Chaffee
assembly every eight years. Elected Abbaa Seera, with
the assistant of Qondaala and Yubaa I interpret laws,
made by Chaffee assembly. After serious discussion the
final decision made only by nine Abbaa Seeras, or
Judges of the Lubaa ruling party members. In case
61
Judiciaries unable to solve they send back the issue to
elected representative of the ruling party, with
suggestion to consult with former Yubaas, for further
discussion or more clarification. For such case special
session requires that includes sometimes Yubaa the I
&II, sometimes includes all five Yubaas to assist Lubaa
class with the contravention problems. Final decision
made only by Lubaa class and re-sends the issue to
Judiciary office to finalize the decision made by
saglii or executive office of nine cabinets of the
party on power. Contravention issues discussed seriously, debated by
all participant to reach common understanding. Members
of Lubaa ruling party listens to educator’s opinion,
advice and suggestion, to solve the problem together.
Such discussion paves the way for the ruling party to
reverse their previous decision if the issue proved
unpopular by debaters.
E: 6…Office of Executive: Gadaa Chaffee assembly held
every eight years in regional level encompassing
several clans. In case of national or regional
62
assembly, the Lubaa class elects responsible
individuals from their party that include three Abbaa
Bokkuus (Hayyuus) and one reserve Abbaa Baku. Abbaa
seera, (Father of Law) Abbaa Duula (Defense Minister)
Abba Sa’aa (Ministry of Agriculture and Pastoral),
Abbaa Chaffee,( Minister of parliament) and Abbaa Seera
(Minister of law to execute any laws and rules declared
at Chaffee assembly, indorsed by the office of
Judiciary.
In case Abba Bokkuu behaves un-ethical, undermines the
committee he work with, behave like dictator, abuse his
power will be impeached before finishing his eight
years term. If Abbaa Bokkuu died, the Gadaa law allowed
his wife to continue as Hadha Bokkuu the rest term.
However in case Abbaa Bokkuu unable to govern for
health reason, or family problem he may be relieved
with honor; and the second Hayyuu automatically step up
to the first, the third Abbaa Bokku became the second
Abbaa Bokku, and the forth reserved Hayyuu became the
third Abbaa Bokkuu, and another forth person elected as
reserved Abbaa Bokku or Hayyuu in special election.
63
Thus death of individual leaders does not interrupt the
Gadaa from functioning smoothly
Chapter I.
F:The Decline of the Gadaa System and the
Emergence of Duula
Guutu as Organized anti-Slavery
offensive Movement.
F:1…Introduction: This section describes how the
ancient Oromoo listened to one another to identified
internal and external common problem for solution. The
Oromoo nation lived side by side with other neighbors,
shares part of African common heritages, ethnic ties,
language, culture, physical appearance, and historical
experience. Some of these ethnics were, Afaar, Agawu,
Bejja, Daraasa, Gedeo, Hadiyya, Kambaata, Konso, Kafa,
Saho, Sidaama, Somali, Walayitta, etc. Many kingdoms
mentioned here have adopted system of slavery from
64
Abyssinia and Arab merchants; opposite the Gadaa
system. Oromoo Nation encircled by numbers of these
big and small kingdoms all engaged on business of slave
raiders and traders, (Cornwallis Harris 1844 p).
It was during Gadaa military less active to defend the
isolated Oromoo clans Abyssinian kings and Afaar
Sultanate became strong slave raiders and traders in
the Horn of Africa. Oromoo resistance captured in war
transported to Arabia, Europe, and Pakistan, as slaves,
concubines, and body guards. (Harris p.29); Krapf
(1842), have collected information about known slave
raider; such as Zara Yaiqob, 1434-1468, and Baeda
Mariam 1468-1478, (pp.218-220). Abir (1992) reported
the number of people captured by Abyssinian raiders,
and sold to slave traders increased from time to time
as the demand for Oromoo boys and girls increased in
Europe and Middle East ,( p.411)
F:2…The weakens and strength of the Gadaa
administration seriously discussed in 1482 Chaffee
Assembly held at Hora Walaabu, after delegates from
North, West, East and Central Oromoo land voiced
terrible situation by serious expansion of slave
65
raiders and raiders from Abyssinia and Afaar. The
assembly took the agenda as part of internal Foolle or
Gadaa regular defenses force weakness since 1430th
including failed current Gadaa administration
encouraged enslavers, to suffer the Oromoo and other
people in the Horn of Africa.
Speakers from the audience criticized central
administration, for failed eternal communication that
has created gapes between the scattered Oromoo
communities, the rise of illegal clannish Abbaa Bokkuus
and Abbaa Duulas. Furthermore; the decline of Oromoo
national participation in general Chaffee assembly, and
the declining of regular visitation of Abbaa Bokkuu
office to exchange ideas, has contributed to the
expansion of slave raids and trades presented as part
of the problem to be discussed.
The assembly have decided that solving internal problem
will pave the way to solve external problems, and
therefore in Oromoo saying “Namnii mana tokko Ijaaru
dhakaa wal hinsaamu, means people who want build common
house must not still stone from one another” so to win
66
the enemy the Oromoo stick to the agenda of common
problem and support decision made by the Assembly.
Once agreed slavery as major source of all problems
in the Horn of Africa, their discussion dominated how
to remove evil business conducted by well-known
Abyssinia and Afaar. Historical Chaffee Assembly of
1482 took the matter seriously and out of many
proposals the Assembly agreed to build anti-slavery
special military force they called Duula Guutu that
organize and train all able boded in each village to
make ready for offensive war. The training includes
men, females, elders, children, and handicaps, and it
takes forty years training, planning tactics and
strategies. Division of labors, from each according to
their ability; and determination for non-stopping
military exercise for the Duula Guutu, were assigned to
each village. These have been accepted temporarily by
all five parties which were decided by Melba party of
Lubaa class of 1482.
Decision made by assembly and led by a single party
on power, and other four parties in line abide to
resolutions made, with understanding that new party on
67
line elected every eight years, also lead anti-slavery
program. That every eight year the assembly must
discussed on the progress of training and preparation.
In addition, the assembly resolved that the rest
four party rights respected, rejection or amendment to
the decision made in 1482 possible. In five assembly
or in forty years dozens of amendments made by other
parties. In mean time the Follee national military
wing “devastated Batera Amora” in 1505, a big disaster
to Libne Dingil’s army, (Bahrey, 1593,p.113).
F: 3…Declaration of Duula Guutu 1522-1840: Anti-
slavery national offensive war led by Lubaa class of
Melba party has been declared in 1522 and continue
every eight years to eliminate slave raids and trades
from the Horn of Africa. Abyssinia and Afaar sometimes
separately and sometimes jointly fights the Oromoo
military forces, and since 1540th they were assisted by
European Military troops and modern firearms, mainly
from Portugal and Ottoman Turks. However, the
combinations of Christians (Abyssinian and Portugal)
Muslims (Afaars, Ottoman Turks, and Arabs) were unable
68
to defeat the Oromoo women and men armed only with
spears, shields and their supper cavalries. As a result
the enemy lost slave raiding zones, such as Dawaro,
Fatagar, Ifaat, and Hasalo. Very few liberal European
scholars have mentioned this war, in limited
statements, and the rest information kept alive orally
passed one generation to next generation.
Bahrey has reported that the Oromoo antislavery forces
attacked the Abyssinian troops at battle of Dago, where
Prince Hamalmal was killed and King Galwdewos run away
from his base Dago. Sultan Nur of Afaar lost the war to
Masle at battle of Hasalo and Bahrey said, “Since the
Oromoo first invaded “our” country there had been no such slaughter,
(p.117).
Of all wars the Oromoo engaged against enslavers, the
offensive wars led by Lubaa of Melba party, 1522-
1530; Lubaa of Muudaa from 1530-1538; Lubaa of
Kilolee 1538-1546, Lubaa of Befolle 1546-1554, Lubaa
Mesle 1554-1562, remembered by Oromoo generations after
another generation, (Bahrey 1593, pp.115-121);( Abir
1992:414).
69
Portugal Jesuit Lobo in (1624) stated the following
angry remarks, “These Galles (Oromoo) lay everything, where they
come, in ruin, putting all to the sward without distinction of age or sex,
which barbarities, though their number are not great, have spread the
terror of them over all the country”, (p.14). Jesuit Lobo blamed
antislavery resistance forces, as if they have no
good reason to defend themselves and their properties
from slave raiders and traders. Infect there were no
worst human terror than system of slavery spearheaded
by the Christian Portuguese and Muslim Ottoman Turks,
in which their terror still remembered by Diaspora
Africans whose ancestors were victims of slavery. For
the Oromoo nation the defeat of slave raiders and
traders have been the happiest moment. Enslavers have
no more collect millions of hard working Oromoo
families to foreign land across Red Sea ports and sell
them to slavery.
=======================================================
=
Chapter IV
70
A: 1…The Partition of Oromiya and the Oromoo
Nations
Introduction: A:1…Abyssinia was known ancient
independent Christian State ever before Europe. She has
religious and political ties with many European
Christian States in general particularly with Portugal
since early fifteen hundred. Following the scramble
for African in 1884-1885, the colonial powers have
decided to colonize all non-Christian independent
states in Africa, with expectation Abyssinian as the
only Christian state below Sahara. As ancient Christian
kingdom Abyssinia has claimed her right to be a member
to the scramble for Africa in equal base with European
colonizers. Having fully aware that Abyssinia still
practices slavery, but no member of the scramble
complained; it seems that they think none of their
business if black sale another black. Abyssinia the
only black Emperor joined European white colonizers to
divide the continent among them.
Propaganda campaign among Italian, Russia, French and
Britain circulated that they were concerned for the
71
security of Abyssinia than the continuation of slave
raids and trades by her Emperor. They believed if left
alone without Christian help, her Kingdom may not
survive, from non-Christian Oromoo antislavery
offensive forces. From such point of concern, European
powers have admitted Abyssinia in the scramble for
Africa by ignoring slave trade in the Horn of Africa
Each the above states have requested Abyssinia
voluntarily give up independent status and substitute
by protectorate statues under one European colonial
power she wished. Meanwhile, Russia, French and Italian
were busy, arming, and training, Abyssinian troops in
European fashions, and even western troops have
personally participated in Abyssinian war of
colonization of Oromiya Russia French and Italian armed
Abyssinian troops.
European journalists and Christian missionary Mr.,
John Mayer (1886 have reported the following shocking
news to antislavery humanitarian organization and to
members of the scramble for Africa,“ I am very sorry… the king
Menelik again allows the traders to carry on …business of the slave trader.
This said news was confirmed… slave dealers brought six hundred young
72
“Galla” Girls, with many boys, joined our caravan towards Tanjurrah
(p.472). Mr, Mayer described further that the Oromo under colonial empire of Abyssinia were
not safe in their birth place to make their living as
the second citizen. Sometimes they were raided by the
government sponsored slave raiders, sometimes picked
for forced labor to work on the land belonged to the
colonial government for no pay. Colonized farmers not
sure if they harvest, travelers were not sure if they
return home safe, even at their home they were not
safe. To be a colony of Abyssinia is equally a terror
for life to already defeated nation.
However, many Europeans like French never been serious
to enforce Abyssinia to abandon slave trade, instead
as Wylde (1901) eye witnessed that French allow Abyssinia to use her Red Sea ports for export slaves
and import ammunition, also permit to fly French flag
on the top of slave carrier Cargos from Red Sea ports
to Aden, Egypt, Turkey and to countries across Indian
Ocean, (p.59), Wylde (1901)further described in his
73
own words, that “This trade has been going on for a long time and
it connote be put a stop to, as neither Turkey, Italy, or England have the
right of search under the French flag. (Wylde.1901: 66).
Despite such evidences Abyssinia was accepted as full
member of the scramble for Africa, without question
from members of the scramble, because in all her dirty
business Russia and French were indirectly behind
Abyssinia slave trade and no country interested to
intervene in the business of French and Russia,
relation with Abyssinia.
Italian proposed the statue of protectorate under
Italian colonial state, a choose given to Abyssinia
better than complete colony. Proposal failed because
Emperor Menelik refused, with confidence European
weapon he accumulated, millions of Abyssinian he can
march against any European colonial power, with Russia
and French directly behind Abyssinia and British
indirectly support Abyssinia. European hidden interest
turned around for the Menelik II, advantage for he
employed individual from Russia, and French to train
his solders assist him to consolidate his position. As
74
long as French, Italian, Russia and British in
competition among themselves and jealous to one
another, Menelik fear no one of them.
In 1896 five days war between Abyssinia and Italian
left thousands of soldiers in both side with victory on
Abyssinia side. Victory over Italian army encouraged
Abyssinian to march return armies to South, East, and
West of Oromiya to bring unconquered Oromiya State
under control. These conquest has resulted of tenths of
thousands conquered people Oromoo prisoners of wars,
derived into enslavers. In exchange of French
assistance with free port to export slaves and to
import Guns and military expert from Europe, Emperor
Menelik gave full right to exploit row material, using
cheap labor from the conquest territories
Wylde, (1901), described relation between Russia and
King Menelik as following, “The Russians …are trying to get a
foothold in Africa by an alliance with Menelik, and they also tried
to get a seaport or coaling station from him”(p.50). However,
he has no port to give them but willing to host
75
any Europeans as long as they supplies arms,allows him to use their ports to export slaves, to
import ammunitions, and willing to train his soldiers
in modern fashion, (Lytton. 1966, p.38).
Nevertheless by 1900 the Horn of Africa including
Oromiya partitioned among Abyssinia, Britain, Italy,
and French, as the only possible way assured the
security of lonely Christian Abyssinia. Garden Water
field (1957) reported at the meeting of Royal African
society when asked his view of Abyssinia participation
on the scramble for Africa. “They (Abyssinia), like the other
European nations, joined the grab for Africa at the end of the nineteenth
century. Menelik II, then the ruler of Ethiopia, was very much an empire
builder” (p.11). Prouty, ET, al., (1981), Adam, 2009:50)
Prouty 1981 conformed that Oromoo nation never
conquered by Abyssinia alone and without western
support in general and without French and Russia the
empire will never exist. Lytton, 1973 asserted this
view in following words. “The Oromoo were thus conquered by the
Habash for the first time in recorded history during the last thirteen years
of the nineteenth century. Without massive European help the Oromoo
76
would not have been conquered at all” (p.160), Perham, (p.294).
Thus, for the first time in history, the Gadaa system
of indigenous African democracy replaced by alien
monarchial feudal system. Furthermore, without
admitting Emperor Menelik II as colonial partner,
without supply of firearms, and without European
colonial advisors, and without being member of the
partition for Africa, the colonization of Oromiya by
Abyssinia was impossible.
Menelik cases have been a unique, for the
following points.
First Menelik was among the top slave trader,
but he was admitted as a partner in the scramble
without any condition to stop slave trade in his
empire, (Lytton.1966.pp.221-222).
Second, when all members of scramble for Africa
were Europeans, Menelik II was the only black
African Emperor who joined them to colonize
independent countries beyond his territory.
77
Finally Menelik case was unique that historians,
politicians and humanitarian organizations have
been silent for years instead of exposing such
notorious African individual, who sold more than
four million Africans to the world. Austen
(1992) reported that, “The total of just over 4 million
slaves exported across the Red Sea during the Islamic era is only
a larger figures in itself but also represents a major percentage of
the global slave trade (p.464). In addition, more than
this number was killed in the Afaar desert on
their way to Red Sea port for sale.
Europeans including the French have abolished slave
trades, and freed domestic and agricultural slaves from
their colonies, but beside all knowledge they have
about Abyssinia French permitted Emperor Menelik to use
her ports in Read Sea, for import ammunition and
manufactured goods and slaves, from conquered land
south of Abyssinia. Cargos flay French flags were busy
carrying number of slaves across Red Sea to Yemen
(Mayer 1886).
78
Second. Abyssinian accepted to League of Nation in 1924
without abolishing domestic and commercial slave trade
in the empire, and still used French accommodate for
import and export including exporting slaves. Despite
of Italian many years ambition to expand her colonial
territory as civilizing mission, she send a message for
the justification a mission aimed to abolish slavery
from the Ethiopian Empire. Slavery was one of a good
case Italy used slavery for good case and her
justification for war against Abyssinia silenced
members of the League of the Nations.
Abyssinia for the first time lost one supporter from
members of League of Nations, and Italy in 1935 annexed
Abyssinia to Eritrea (another Italian colony northeast
of Abyssinia). Immediately in 1936, Italian” proclaimed the
liberation of all slaves… that they had freed 400,000 slaves in the Galla-
Sidama area alone liberated “(Derrick, 1975, p.153). Actually
the number estimated not included slaves in all the
empire, and after five years in Abyssinia she already
more than two million slaves were liberated.
79
Surprisingly, after Emperor Haile had returned from
exile slave raiders and traders immediately resumed and
the emperor did not take any action against it; and no
one opposed to Abyssinia to stop resumed slave trade,
instead allowed her as one of the founder of the United
Nation in 1946. United Nation is an Organization that
replaced League of Nations After the end of Second,
World War.
This researcher witnesses in the 1960th Colonized young
individuals were picked from their home, from towns,
from farm fields and from market places and forced them
to Satit Humara at the border of Sudan; and to Adoola
remote area in the South of the empire. The Oromoo
nation still suffering from Abyssinian colony because
in the past she was assisted by European colonial
powers, and uninterrupted support continued from
western countries at present.
====================================================
Chapter 4 General Introduction to AbyssinianColonial Policy.
80
B: Writers before 1974 borrowed prejudicial term
“Galla” from Abyssinian Monk who wrote “History of
Oromoo people titled “History of the Galla” from 1522-
1593. Since then, non Oromoo writers used such
derogatory term when addressing the Oromoo case.
Oromoo grandparents lost millions of their brave women,
men and children resisting slavery, Colonialism, and a
very derogatory term “Galla”.
Under Abyssinian colonial policy Oromoo lost their
ancestral land, and made serfs for the settlers who
were settled on Oromoo land. Serfs were restricted from
traveling without the permission from their settlers
land lords. Their Gadaa system was suppressed, and the
power of Abba Bokkuu reduced to clan level and many
Chaffee assembly forced to be closed, their military
wing known Foolle, and Abba Duula or Minister of
defense were eliminated. Oromoo religion suppressed,
and head of all spiritual leaders known Qaallu also
killed by hanging, because he refused to submit.
IV: Abyssinia Colonial Policy during Emperor
Menelik (1884-1913).
81
B:1…Emperor Menelik declared number of policies to rule
over the people he colonized by European assistances.
His solders burn Oromoo villages, crops in the field,
kill or capture those who refused to submit. Oromoo
people and Oromiya land, rivers, lakes, mountains
animals, birds and forests declared the property of
Emperor Menelik. A Russian political advisor and
commander of Menelik’s army captain Bulatovich (1897 -
1900 AD) witness his observation in the following
manner. “Oromoo land is considered together with their population
belong to the emperor by the right of conquest. All Oromoo are considered
obliged to pay rent, the process of turning people into serf” (p.84).
Those who were captured including non-combatant
families turned to slavery and delivered them to Arab
traders through Zailaa, Barbara and many other ports at
Red Sea ports
Defeated Oromoo remained in their land were
distributed to Abyssinia soldiers, Coptic Church, and
ordinary Abyssinia as serfs. Local collaborators
offered pieces of land, and village ranks, in return to
serve the colonial authority, such as to collect taxes,
build churches, offer free labor for the settlers,
82
capture or kill local rebels, and spay on their own
people. According to Bulatovich {2000} eyewitness,
“Their peaceful way of life is broken, freedom is lost; and the independent,
freedom-loving Oromoo find themselves under the severe authority of the
Abyssinia conquerors” (p.68).Thus, Organized Oromoo
complains about heavy taxes, and bad treatment
immediately removed from the area and sale them to Arab
slave traders (Bulatovich, 1900 .p.4). Others who were
resisted less for fear of driven to unknown countries
made field and domestic slaves for many Abyssinians.
Members of European antislavery organization
intentionally ignored when Menelik II sales the
conquered prisoners of wars to Arabs, using French, and
Turkey, ports located on African side of the Red Sea
Coasts. French even rent its flags’ to slave carrier’s
fleet ships, and boats to camouflage slave traders.
Historian (Wylde, 1901:59) explained this in detail.
In addition, domestic Oromoo female slaves assigned to
unlimited hour’s heavy work every day for their
masters, during their limited break hours they were
also serve their masters as un-volunteered concubines.
83
B:2... Social Policy During Emperor Haile
Selassie I: The colonial regime has many methods tominimize non Abyssinian history, political science,
culture, language, religion etc. Abyssinians
discourages non Amhara ethnics from speaking in their
mother tongues, in urban public meetings and in schools
compound, at court and in hospital etc. Church leaders,
ordinary priests, and school teachers all from
Abyssinia, instructed to discourage non Amharic
language; restrict student from speaking to one another
in their mother tongues, in the school compound, and in
sport fields. Fortunate Oromoo who joined government
fill lonely fearing dirty jokes against individual if
not physical, but psychological and moral torture. It
were daily practice against Oromoo nationals by their
classmates, school teachers, co-workers, in the form of
jock in daily bases. As a result some Oromoo parents
disinterested sending their children to urban schools.
It was hidden colonial policy designed to minimize the
number of educated Oromoo national in the Ethiopian
empire. Many frustrated left schools by not overcoming
84
Abyssinian so called jokes, in reality it was equal to
physical joke.
Existing literatures at schools have been in ancient
Geese and modern Amharic language. Only non-social
science literatures written in European language
permitted to be served in the private libraries located
in major towns of the empire. Book stores import
literatures and text written aboard only after it has
assured by the government body of censured committee.
Some Text books for the elementary schools described
that the Oromoo have learned their language from
“Devil” at Hora Walaabu. (Atsmee. 1907. Part I, p. 3,
Gebere Selassie, 1959. (p.29), until late 1960th these
books used in many elementary school as text. As a
result many Oromoo speakers discouraged and left the
school. Abyssinian teachers have worked very hard to
Amaharanize non Amhara. Ordinary teachers by their
right have changed the name of non-Abasha students to
Amharic in the schools, at churches, or neighborhoods.
85
After all these effort the Abyssinians failed to
eliminate Oromoo language, because the Oromoo language
have strong social, historical , ritual and political
attachment, to one another, and losing one affect all
others. Especially Oromoo people in the rural area
never abandon their language, Pollock (1996),
humanitarian actives have travelled in most parts of
Oromiya and have observed the government impose Amharic
language, as recent as 1996, as following“ the Oromo’s are
the largest ethnic group yet Amharic, a minority Abyssinian language,
is the national language” (p5). Oromoo considers their
language as identifier who they are, and that makes
them different from ethnics in the Horn of Africa.
Oromoo believes that loosing Afaan Oromoo (Oromoo
language) gradually leads to loosing the Gadaa system.
B:3...The Term Galla as Intentional Colonial
Policy: The Ethiopian colonial authority has specialpolicy for western social scientists and missionaries
while working particularly in Oromiya. Among policies
before 1974, the Ethiopian government instructed
missionaries and academic researchers to use the term
86
“Galla”, orally or in written form when addressing the
Oromoo national. The Oromoo were not aware foreigners
have unofficial special instruction from hosting
government.
European Anthropologists in accepted by local people
provide them accommodation, and arranged elders for
interviews, to make them comfortable in their research
work. Missionaries also welcomed to their local areas,
and the local people helped them to build their
churches, schools and clinic; attend churches, and
secured them from some fanatic individuals etc.
However, foreign missionaries, western Anthropologists
and others follow the colonial government instruction
and the term” Galla “imposed on the Oromoo people as
obligation to work in the Oromoo speaking region.
Gradually the word Oromoo have been almost faded from
western literatures, and replaced by the term Galla.
Christian and Muslim religious followers directly
interpreted the word Galla as pagan, infidel, Kafire,
heathen, unbeliever. Socially it means foolish,
uncivilized, In Politico-military sense, described as
87
brutal, distracter, barbarians and terrorist etc. In
1974 as a result of revolution in the Ethiopian empire
the new ruling class responds to over four hundred
years struggle (1522-1974) and dropped old policy and
replaced by Oromoo as demanded.
B: 4…Educational and Language Policies: Education is not only a matter of reading and writing,
but also a means to social, civic, economic and
cultural development. In the contrary, Colonial
Abyssinia believes, any education that contributed to
the knowledge of modern activities regarded as a
dangerous explosive, to the existence of the Ethiopian
colonial empire. Like any colonial language the
minority Amharic language, their culture, history, and
religion imposed on Oromoo nation through (memorandum
of 1944 p.253), and officially became part of the
constitution declared in 1955 article 125 (Perham.
1969, p.461). Article 25 demands, Oromoo nationals who
work for the colonial government must conduct their
duty only in Amharic language, regardless of the
audiences. The law requires every public speeches must
88
be translated to Amharic language even if no one speak
or understand Amharic. Government official
administration, local priests and teachers were told to
encourage others to drop their mother language,
culture, history, religion; even many were forced to
change their indigenous names to Amharic, or to
Biblical names
It was the policy of the Empire not to include history,
social and political and economic contribution of
Oromoo nation and other colonized people in school
curriculum. All text books written by educated
Abyssinians glorifies history of the colonizers, their
patriotisms during the process of colonization. Oromoo
national attending schools that teaches Abyssinian
myths, legends, falls history, culture, and religion
for many years. Beside that schools in the colonized
territories have been limited to provincial capitals,
where military garrisons, Orthodox churches and
government administration concentrated.
The colonial administration used education as
instrument to silent local chiefs from rebelling and
89
Emperor Haile Selassie has offered some collaborators
to send one or two of their male children to Shaggar
(Addis Ababa) to attend modern education for four
reasons. First: was to hold these children as hostage
in the name of schooling them, in case the
collaborators rebelled. Second, to keep collaborators
close to administration by offering minor position,
such as collecting taxes, report political movements.
Third: to keep eyes on individuals from organizing
resistance forces against Abyssinian colonization.
Forth: an attempt to acculturate these children into
Abyssinian culture, religion, language, and customs, to
use them as future tokens for the Oromoo nation.
(Perham, 1969, (p, 251; p.253; p.255).
Until 1974 revolution rural Oromoo where denied schools
in their districts, a hidden policy to make hard for
99% Oromoo children access to modern Education. Even
if someone have relative in town, and planned to send
his child requires Abyssinian land lord permission.
Ordinary Abyssinia settlers have unlimited power on the
life of Oromoo peasant families
90
B:5…Amharic Language: Like any colonial policy the
minority Amharic language, culture, history, and
religion imposed on Oromoo nation through (memorandum
of 1944 p.253), and Government constitution declared
Amharic as official language of the empire in 1955
article 125 (Perham. 1969. P: 461). The law demands,
any non Amhara government official who work in the
empire, must conduct his/her duty only in Amharic
language, regardless of the audiences they work with.
The law requires translator who speaks both languages
into Amharic where no one understand the Amharic
language. Government official administration, local
priests and teachers ordered to encourage others to
drop any claims of their language, culture, history,
religion; even some forced to change their birth
traditional names to Amharic, or to Biblical names.
Oromoo nation have resisted against colonial policies
despite the Abyssinia education system, discourages the
conquered people culture, language, religion social
organization
The government uses the law they made without the
Oromoo national participation, enforces education to be
91
thought only in Amharic language. Article five explain
clearly Amharic, as the only compulsory language all
students must be instructed. “, (Perham, 1969, p: 253).
However Amharic language was not limited to schools
curriculum it enforces non-Amharic language speakers
to use it in public gatherings such as civilian
government, religious, social, political, education,
health, agricultural and civic organizations etc. For
example, Anthropologist Dr, Baxter (1978) who worked
for many years among the Oromoo nation has observed the
following facts.
Oromoo was denied any official status and it was not
permissible to publish,
preach teach or broadcast in any Oromoo dialect. In court or
before an official
and Oromoo had to speak Amharinya or use an interpreter, Even case
between two Oromoo before an Oromoo speaking magistrate had to
be heard
in Amharinya,I sat through a mission church service at which the
preacher
and all the congregation were Oromoo but at which the sermon, as
well as the
service, was given first in Amharinya which few of the congregation
92
understood at all, and then translated to Oromoo, ( p.288).
Using a policy like this the colonial government left
the Oromoo nation illiterate, kept them away from
opportunities of equal treatment, access to education,
to health, and other social services. Oromoo national
who resides in urban area, speaks Amharic language as a
second or third language considered as Amhara national
and added to the percentage of censuses made, to
increase the number of Amhara high.
Linguistic scholars in the Horn of Africa also have contributed to
the Abyssinia colonial policy by neglecting or ignoring the importance
of Oromoo language. Their silent or negligence has contributed to the
Abyssinian over a century efforts to undermine or dwarf the Oromoo
language. Nevertheless, the Oromoo people remain majority in the
empire, and their Afaan Oromoo also the majority language in the Horn
of Africa. In the contrary, Abyssinia is still imposing Amharic the
language of Abyssinian minority as national language similar to the
former European colonialists in Africa.
Conclusion: The Oromoo language for the last one hundred twenty years
is among the most suppressed language in the world. The Christian
Coptic church shares the power with the colonial government in
administrative branches; they were major curriculum developers for the
entire education program in the empire. Both the Government and the
church worked hard for the last century to replace the Oromoo
93
languages in the empire by Amharic languages, gradually aimed to
eliminate them, (Perham, 1969, p.253). Thus, access to education,
health, and other social services systematically distanced the Oromoo
nation from equal treatment.
B.6…Policy against Equal Employment and Opportunity.Discrimination against grown number of urban Oromoonationals deep rooted in all government offices. Theywere denied access to civil service they qualified for,because of their broken Amharic language, or because oftheir colonial background or for their Oromoo name theyrefused to change. Oromoo national who finished highschool or above, identified by his/her Oromoo name,with little accent when speaks Amharic languages, whichwill be disqualified from opportunity of employmentin his/her field. Those who have education below ninthgrade or have no education encouraged to join theimperial army and sent to war front. In the words ofBaxter, 1978, “The Amharic language, is a symbol of nationalidentity as well as the language of political power. Fluent Amharinyaand an Amharic way of life were almost prerequisites for entry togovernment employment…” (p.288). The Abyssinia colonialcruelty was a comparable to much former colonial systemin Africa. In some cases it was the worst type ofcolony that world refused to understand, because theynever heard Africa colonize Africa, and the colony theyknow was only when white colonize black. Employment forurban Oromoo female has been even the worst, expect fordemotic laborer for upper and middle class Abyssinian
94
families with a salary of Ethiopian $30 a month and aminimum 16 hr.; a day work before 1974 revolution.
B.7…Colonial Policy against Social Integration:
Documents disclosed in Amharic language in early 1967th
sold in public by Abyssinian Orthodox church forbid anyAbyssinia Christian individual to have social contact,such as sexual relation, either through marriages, asconcubines, or by forces with Oromoo individuals. Thechurch forbids it and officially preached it up toearly 1970th sponsored by Orthodox Coptic Christianchurch. For many innocent illiterate OrthodoxChristians it was heard to override restrictions rulespreached by “holy priests”. But majority ofAbyssinians ignored these types of teaching byconservative preachers, (See Taimmira Miriam, 1967).
Despite Coptic Abyssinia Church opposition tointegration of any types with Oromoo, an Abyssiniaindividual marries only when Oromoo person born fromOrthodox Coptic Christian family, adopted Abyssinianculture, speaks fluent Amharic language, own land incase of peasant, and have education or business incase of urban dwellers. These types of marriage existfrom top royal families to ordinary individuals.Generally, intermarriage between children of colonizersand colonized are very low, and not encouraged by both
95
side. Daily social activities also very limited betweenAbyssinians and colonized people, cultural, religion,social, and language tolerance does not encourageduntil 1991, the former colonial authority overthrown byanother Abyssinian northern Tigrigna forces.
B: 8…Colonial Policy against Oromoo Religion
Emperor Johannes, King Takle Hayimaanot and KingMenelik in 1878, held religion conference inconquered Wallo Oromoo region at a place called Boru-Medaa. The Abyssinia conference demands all Oromoounder their control must renounce their traditionalreligion Waaqeffanna and Islam. Wallo leaders wereforced to renounce Islam faith and ordered to acceptCoptic Christian religion. They bowed to new rule tosave their traditional position they have over theirclans. The conference declared that any individual orgroup refused must leave their ancestors land and gosomewhere. Many Islam and traditional religionfollowers left their ancestors land and exiled to Haar,Jimmaa, and Matamaa. Thus religious tolerance violatedby the colonial government or by individual Christian.
B.9…Colonial Policy Against Traditional Oromoo HolyPlaces:
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Waaqeffanna traditional religion has number of holyplaces, and holy symbols inherited from theirancestors. Emperor ordered Abyssinian priests tobaptize every traditional Holy days, and builtAbyssinian church in each Oromoo holy places; such as,Glama Qullubbi in Barantu region, replaced by St,Gabriel church; Galma Garaa Cuuqaala in Tuulama regionreplaced by St Abbo; Araddaa Leeqaa Dabballee inTuulamaa region replaced by St Yohaanis church; andEjarssa Lafoo in Shaggar, turned to St George church,etc.
People travel to Boorana region as pilgrimage to AbbaaMuudaa residence, to receive blessing from the holy menand women. When Oromiya colonized, Emperor Menelikfirst targeted these holy men and women, and executedmany of them, because people listen to them. Bulatvish(1897) have stated his observation in the followingways, “When the country was subjugated, the first thing theAbyssinians did was to capture and execute the Qaallu. A Qaallu whoadvices well and speaks the truth is very respected by the people”,(Bulatvich 2000, p.64). Furthermore, Oromoo nationalresides in Oromiya, required to build church in theirarea, maintain them, and pay annual taxes from theiragricultural products to the local church and colonialState. According to some scholar statics there arestill 20% strictly followers of indigenous Oromooreligion called Waqeffanna, and they remain unconverted
97
to any alien religion; and in twenty first centurytheir number is increasing specially among the youngOromoo nationalists and they are parts of theresistance forces.
Part IV, Oromoo Resistance against Colonial
Policy: The Emerging
of Urban Oromoo Political
Nationalism:
C 2...The Birth of Organized Resistance forces: In theearly 1960th resistance against colonial policy
gradually increased in many parts of Oromoo regions.
For example modern armed struggle (1963-1970), in
Balee region, pan-Oromoo Macchaa, Tuulama socio-
political organization in (1964-1969), was some
examples. In early 1960th few conscious urban Oromoo
Nationals, like Mr. Haile Mariam Gammada, Dajjazmach
Kabbada Buzunash, Kolonel Alamuu Qixxeessa Qnyazemch
Makonen Wasanuu, Mr., Gabra Sillassie Waldaa, Mr,
Ilaala Ibssa, Basazenew, Qadiida Gurmeecha, Qadiida
Gonfaa, Bojiyaa family, and many others began
discussing their concern of the Oromoo people. In 1964
98
they have agreed on five major points to Organize
Macchaa Tuulama pan Oromoo socio-political association.
Many of them were, land owing classes, others were high
ranking military officers, and still others in high
position within the civilian administration.
These urbanized Oromoo nationalist, had an access to
observe economic, social, cultural, political,
employment, inequality in the empire. Despite, some of
these people were wealthy individuals, lived better
than ordinary Abyssinians, they were nationalist
determined to sacrifice their life. They can’t separate
themselves from poor Oromoo nationals who were striped
their own farm lands. Economic achievements and social
integration with Abyssinia never protect them from
psychological torture, by the action of the government
activities against the Oromoo nationals. Their economic
privileges never gave them complete pleasure in their
life.
They recall their memories that as young Oromoo when
they moved to urban area, they were told Oromoo people
as socially politically and economically inferior race;
uncivilized, pagan, slaves. They were called “Galla” a
99
derogatory term that the Abyssinians like to call
Oromoo nationals. To make it more agley Abyssinians
intentionally attached endless never breaking
stereotypes that system of unwelcomes to urban area,
Lytton: 1966. (p.35). Oromoo national who moved to
urban area for school, employment, and those who were
born in town, remembers endless stereotypes Abyssinian
have invented and used against individuals.
Founding members of Macchaa Tuulama discussed
experience they passed through as starting causes of
their own example. Being in urban area opens more
access to observe the Oromoo individual, group or
nation treated as second class citizen; at work places,
in the school, in the sports fields, at public
gathering, at churches and in the streets.
1… tired hearing every day, stereotypes colonialist
used against Oromoo nationals
2… worried about the deteriorated living condition of
Oromoo farmers, whose
land confiscated and distributed to Abyssinian
absentee land lords, and
100
Oromoo made to farm their own land for the new
Abyssinian settlers as serfs.
3… observed Oromo landless peasants payee heavy taxes,
and yet have no
services; such as, clinics or hospitals, paved
streets and bridges, schools,
except in major towns for Abyssinian settlers.
4… worried about unknown future of Oromoo children if
condition continues
without challenge.
5… observed national army and police, paid the worst
salary which 80% of soldiers were from Oromoo
nationals. With small salaries they cannot able to send
their children to school, pay rent, food, and take care
their families. So many questions rose, and discussed
to find right answer. Finally they have agreed to
organize Machaa Tuulama Socio-political Association and
expanded it into Oromoo rural areas.
They analyzed cases they knew well, like some Oromoo
self-denial individuals, who were born in urban area,
without accent when speaks Amharic, have Abyssinian
names. Behaves in Abyssinian social style; married
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Abyssinian, gave their children Abyssinian names, avoid
teaching their children Oromoo language, avoid rural
relative visitors, speaks Amharic at work, and at
school; but still suffers from being social
discrimination, racial degradation by Abyssinians,
because many of them carried their indigenous last
names.
For the colonized people it requires organization, with
guts, and determination to counter colonial policy.
Many small self-help local organizations merged and
formed one strong and big organization, known Macchaa
Tuulama Association in 1964. Branches of this
Organization have expanded in all Oromiya with over
five million members in few years. Members of
organization encouraged to explain their experience of
discrimination against the Oromoo national at work
place, in occasional gatherings, in employment, in
education, and in land distribution etc. Fearing the
Macchaa Tuulama fast expansion in Oromiya the colonial
authority have arrested and jailed several leaders and
individual activists
102
Chapter 4:
C.3...Resistance against Cultural Policy: Once the Baale Peasant uprising fired organized
resistance force, every Oromoo in the region physically
joined the forces to fight against the new land
distribution policy. The news of uprising not by
government but by word of mouth spread to every corner
of Oromiya and people waiting for brave group to follow
Baale uprising example many of them dreams future
Oromoo independent state and governed according Gadaa
democracy. They knew that institutions, such as
language, social organization, religion, culture can be
freely functions only under indigenous Gadaa
administration. Etc. Gadaa survived under heavy
pleasure Oromoo national have resisted alien
interventions. People preferred Gadaa based
traditional culture to resolve conflicts between them
or between Oromoo and others, (Bahrey. 1593, p111).
Hunting ford, 1955, p.21
103
Despite the Oromoo under colony people prefers the
Gadaa system to solve conflicts within their society
rather than spend their money and time in corrupted
colonial systems court. Abyssinian court system
representatives including Judges Attorney general and
ordinary Clarks are strangers, appointed by colonial
regime to execute the colonial policy. Since appointed
and employed were from Abyssinia, language of
communication was major problem for the local people to
explain their case to the people alien to the Oromoo
language. Practically they have no confident on alien
judges whom they do not know, but appointed by the
colonial authority to judge them. The fact that all
people within the circle of court office, such as
judges, lawyers, attorneys, police and reporters are
expecting bribes, from accuser and accused individuals
it has financial burden on them. Oromoo culturally do
not know how to bribe government officials.
At provincial or regional level the language of courts
are in Amharic, the Oromoo speakers must have good
translator. The amount of bribe at regional level is
higher than district courts which the Oromoo peasant
104
cannot afford, and also risk losing their case by
having regular translator’s means by not bribing
translators known by the judges. To avoid all these
constrains the Oromoo prefers Gadaa based conflict
resolution even for homicide cases.
Conflict resolution was and still is part of the Gadaa
system which was easily understood by Oromoo national,
and exercised by village elders free of charge.
Ignoring colonialist policy of conflict resolution
means peaceful way of resistance against alien imposed
conflict resolution. It is a democratic method; part of
the Gadaa system to resolves their problem very
quickly, before an individual conflict develops to clan
or ethnic conflicts.
Nine, seven or five neutral elders selected by the
ethnic or clans from both sides, (Lewis, 1994, pp: 56-
57). No matter how serious was the conflict, people in
both sides have confident on the elder’s wisdom and
experience to resolve without offending any side, fair
judgment and fair punishment delivered. Resolving their
problem by local elder was a system of indirect
resistance against colonial policies imposed on them
105
against their will. Restrictions from exercising their
tradition have existed since colonization. But the
government found it difficult to execute in every
sector of Oromoo society, they rather serious to
suppress organized rebellious in the area.
===================================================
Chapter 4 D…IV....The Survival of the Gadaa System under
Colonial PolicyThis paper will discuss the survival of an indigenous
African democracy known as the Oromoo Gadaa system
(Lagesa 2000: xi). The system is one of the surviving
African indigenous democratic systems for several
thousand years. It has many institutions functioning
encompass history, politics, culture, social,
education; and religion institutions practiced
according to the Gadaa system. The Oromoo nation
practiced democracy based on popular election every
eight years; while Abyssinia practiced Monarchial and
Feudal institutions, a system that recognize one
person for life by virtue of inherited King or
emperor (Pp.11-12).
106
This chapter discusses present Gadaa activities, its
institution, internal changes due to colonial policies.
Colonial force, their feudal system, contradicts the
democratic system of the Gadaa system. Democratic Gadaa
system once functions in national level has been
reduced to regional and local branches by colonizers
systematic plan to minimize its importance. For
example the Oromoo nation at Chaffee assembly still
exercises parts of the Gadaa activities in local or
regional level, but right after colonization completed
in 1900, the colonial administration has restricted
certain major democratic rights on national level. The
author of this essay is an insider who has spent all
his life studying the Gadaa system by reading,
interviewing, observing, participating, and teaching as
it works in the Gadaa system.
The Oromoo lost their independent only after
Abyssinia, French, and Russia Italian, and British
formed collision to divide the Horn of Africa among
them. This has been reported partly by Capitan
Harrington an English diplomatic Mission in 1897 “the
107
French and Russians had the whole time to make all their plan for
helping Menelik in his annexations towards the Nile valley and the
Equatorial provinces, (pp.61;64). By the end of 1900
Oromiya completely partitioned among Abyssinia, British
and Italian. Colonial demarcation immediately signed
with British and Italian colonial government to
complete partition, and arranged colonial
administration policies for Menelik similar to European
colonial policy in the Horn of Africa.
Menelik’s policy to eliminate the Gadaa system
backfired from his own Oromoo betrayers or Oromoo
collaborators with colonizers and raised big question,
this coupled with serious oppositions from Oromoo
nationals when tried to implement.
The Emperor has no choice but compromised only to
reduce certain top position in the Gadaa system to
regional level. For example, the power of National
Abbaa Bokkuu and other national representatives have
reduced to regional, local and clan levels. In such
plan there can be many Abbaa Bokkuus, functions
separate from one another. Emperor took uncompromised
position, on the Oromoo religion, he even hanged the
108
Oromoo spiritual leader Abba Muudaa, because he refused
to give up his traditional religion and opposed to
Menelik policy over the Abbaa Muudaa and the Gadaa
system.
Abyssinian royal chronologist Atsme Giorgis, in (1900)
witnessed that over one hundred thousand Oromoo people
held their national Chaffee assembly at Hawaas Malta
Baldho, (The History of the Oromoo Vol. I, and (p.24).
For example,
(Atsme, (1900) witnessed that national Chaffee
Baldho reduced by Menelik to regional Chaffee
Tuulama, (p11).
The power of four elected national Abbaa Bokkuus
at national Chaffee,
reduced to regional level.
Foolle the Oromoo national army reduced to local
or clan police.
the position of Abbaa Duula head of Oromoo
national army equivalent to
Ministry of defense force replaced by
appointed Abyssinian officials.
109
traveling for Pilgrimages to offer traditional
spiritual homage to national
Spiritual Qaallu, known as Abbaa Muudaa banned;
Oromoo national Gadaa flag Red, White and Red
discarded, and remained in the archives of local
and national Qaallu offices, (pp.11-12).
The following Chaffee continues functioning as local,
regional, and as national activities. Tuulama Chaffee
Malka Baldho functions as national Chaffee during
Emperor Iyyaasu Mohammed Alii Liban. Alien religion in
general and Coptic Orthodox in particular expanded in
Oromiya by force to replace indigenous religion. Local
people were ordered to build church in each conquered
village and assist Abyssinian priests and deacons in
all types of help they want; in addition to ten
present tax for the church from their agricultural
annual income. Priests expect addition pay for their
“spiritual” service, they were called the ears of
colonial government, because they were secret agents
who report every political and social movement in the
conquered area.
110
Local Priests and colonial representatives in the area
call the local people to the nearest churches and at
the gun point have changed their tradition name and
baptized them in the name of the local church.
Baptisms take place at market place, at funeral
sermonizes, at traditional holy place, forced then to
renounce their traditional religion and order to drop
traditional Oromoo names and carried baptism name. In
addition the colonial government discredits the
indigenous Waaqeffanna faith, as “uncivilized, backward
pagan practices”, etc.
Oromoo nation under colonial government assisted by
Local Coptic Orthodox priests, Catholic priests, and
Protestant Pastors, conducted force conversation from
tradition faith to Christian. In protest to force
Christianization many Oromoo national, led by local
Shakes voluntarily converted to Islam in millions, and
still millions of Oromoo nationals opposed to both
religion remain with their indigenous traditional
Faith. Despite all these difficulties, the Oromoo
tradition, Gadaa activities, and traditional religion
are still surviving mostly in area dominated by Tuulama
111
and Eastern Maccha or Liiban, Boorana, Gujii, Karrayyu
and Gabara regions.
Chaffee: One of surviving national center called
Chaffee Baldho in Tuulama, about 35 miles West of
Shaggar at Hawaas River on Jimmaa road. There are also
two more regional Chaffees called Chaffee Galaan for
Galaan and Chaffee Tuutaa for Jillee clan; and all are
still functioning. Boorana Gumii Gayyoo as regional
Chaffee for the Boorana Oromoo, Chaffee Baku Xulee
functions by Liiban of Eastern Macca region, Eastern
Oromiya, represented by Karrayyu Chaffee, Southern
Oromiya Gujii Caffees, and Gabara Chaffees are still
functioning, Mohammed Hassan, 1990,( p.42). Thus the
Oromoo resistance against colonial policy of Menelik at
least saved some Chaffees until this time. Even though
Gadaa kept apart to regional and local level, by Euro-
Abyssinian colonial authorities; the system remains
with minor differences due to over time development of
certain word. Many of these Chaffees are busy every
eight years as regional centers for Oromoo Gadaa system
in Oromiya.
112
Unfortunately the following Chaffee’s were banned or
ceased its functions. Boorana-Gujii Caffees, at Hora
Walaabu the cradle home of the Gadaa System; Ituu of
Barentuu Chaffee at Mormon and Karaa Qurqura, Chaffee
Bulullu, for Afran Qallo, Chaffees Makoodi for Wallo,
and number of Chaffees in all over Oromiya banned by
Menelik between 1900-1913. Menelik natural death in
1913 hampered the process of complete elimination of
the Gadaa system. In addition some Chaffees ceased its
existent due to the negative teachings of alien
religions; such as Islam, Protestant, and Catholic,
mostly appeared since 1830th.
Iyaasu, Oromoo in his paternal side, has inherited his
maternal grandfather’s Menelik II crown. Emperor
Iyaasu, in his three years short rule has positive
attitude towards the conquered people; spend more time
with colonized nations; married several Oromoo wives to
from fraternal relationship; redistributed the land
taken from Oromoo peasants by emperor Menelik;
sympathized with the Gadaa system; spent his time with
elected Gadaa officials. His style of ruling completely
113
opposite to the feudalist colonial rule of his
Abyssinia maternal grandfather.
Loyalist Abyssinian of his grandfather, Abyssinian
officials, and few Oromoo collaborators and fanatics
Orthodox religion leaders deposed him. He was
Christian, but accused of being born from Muslim Oromoo
father, who was accepted Christian and baptized by
force. Emperor Iyaasu was put in prison for twenty
years and was killed by the order of Emperor Haile
Selassie in 1935.
Empress Zewuditu: Gadaa was on the process of reviving
when Empress Zewuditu replaced Emperor Iyaasu, and she
was very busy with palace internal power struggle; as a
result she has no time to move against Gadaa system and
Chaffee Baldho again began functioning as National
Chaffee, during her reign and she died in 1924. Emperor
Haile Sillassie was not aggressive opponent towards the
Gadaa system, but he ordered district administrators to
control Gadaa activities not function beyond regional
level. Nevertheless his prime priority was to
eliminate some crown claimers within the palace. He
114
gave priority to expand Amharic language in conquered
areas, settle Abyssinian peasants in Oromiya,
baptizing non converted population to Orthodox faith by
force to complete the process of imperial building.
===========================================
==
Chapter 4.
E... Colonized Oromoo Struggle for Independence:In the previous chapters this researcher has discussed
the struggle of the Oromoo nation against slavery, and
the resistance of the Oromoo nation against the
Abyssinia, Portugal, Afaars, Ottoman Turks, and Arab
enslavers. The emergence of Mootii system (Monarchial
) formed by group of Abba Duulaas in the western parts
of Oromiya, interested to join slave trade with
Abyssinia and Arabs also discussed. Oromoo resistance
against advancing colonizer led by Abyssinian, Britain
and Italian colonization’s since 1870th and finally lost
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their independence to Euro-Abyssinian colonization by
1900.
This chapter briefly discusses on the struggle of
Oromoo nation for independence with special
concentration on the emergence of Baale, Afran Qallo,
Machaa Tuulama, and Tokkumma Oromoo Students movement.
In addition, Members of Oromoo in exile and clandestine
former Macchaa Tuulama members in the empire with
southern nations and nationalities have organized the
Ethiopian nationalities’ Liberation Front (ENLF). ENLF
organized colonized people intellectuals, traders
peasants to say no to the empires policies of land
allocation, policy of language, restriction of
movement, restriction from equal employments for equal
qualification, and equal schooling policies in the
empire.
ENLF, and Union of Oromoo Student Movement, in the
empire, (UOSM), agreed to form Oromoo Liberation
Front (OLF) with objective to liberate Oromiya from a
century old Abyssinian colonization, and to establish
Independent Republic of Oromiya.
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Organized military struggle in 1963 has been started by
General Waaqo Guutu against colonial land grabs from
Oromoo farmers and distribute to Abyssinian settlers.
Maccha Tuulama Oromoo self-help organization declared
in 1964, to build schools, clinics and roads in Oromoo
geographical area. Two years later question of
political democracy raised by members of Maccaa
Tuulama, and their struggle not any more limited to
build roads, clinics and schools, but also struggle
towards political and economic change of the empire.
Secret agenda for the total independent of Oromoo
country unofficially circulated within some members of
Machaa Tuulama that reduced popularity from self-help
civic movement, to plan for total independence of
Oromoo people and their land. Selected individuals
were picked to contact armed struggle leaders in Baale
region to coordinate both organizations. They agreed
to liberate the Oromoo people and their country from a
century old Abyssinian colony. Colonial government
quickly and aggressively responded by arresting and
jailing and killing suspected members of Machaa Tuulama
to eliminate the movement. Even, non-evolved
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individual Oromoo attacked at schools, at work places,
in the military camp, and police station etc.
Oromoo Students in Poly Technique Institution
Organized Union of Oromoo Students Movement in 1965 in
Bahar Daar (UOSM) for the first time in the history of
the Oromoo student’s movement. Letter of declaration of
the organization have been sent to different high
schools, university, colleges, teachers training
institution, commercial school and missionary schools
in the empire. In two months branch organizations in
many government and private schools immerged.
In addition, Tokkumma Oromoo has some knowledge About
Baale Oromoo armed struggle through one of the student
who came from Raayitu district to Bahar Daar Poly-
Technical institution in 1964.
In the month of September 1965 this researcher with
group of 15 students introduced Tokkumma Oromoo
Organization to Macchaa Tuulamaa self-help
organization. The student movement in Shaggar sharply
increased, Machaa Tuulama allowed the student movement
to use the hall every Saturday. Branch of Afran Qallo
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also introduced to Machaa Tuulamaa through Abdul Aziz
Mohamed a member of Ethiopian parliament represented
the city of Harar and suburban districts. Afran Qallo
entertains members of Macchaa Tuulama with their modern
music from Eastern Oromoo while group of Muloo
youngsters entered the organization in traditional
dances before meeting start and after the meetings.
The Great sons and daughters of Oromiya, such as
Haile Mariam Gammada, Alamuu Qixxessa, Makonen Wasanu,
Baqalaa Nadii, Taddassa Birru General, Dawit Abdii
General, Abbaba Gammmada, Basazenew Bayiisa, Dhiinssa
Lephisa, Gabre Sellassie Waldaa, Abdul Aziz Mohammed,
Adam Saddo, Ahmed Gunaa, Angaawu Dhuguma, Hajii Galmoo,
Baqala Mokonen, Baaro Tumssa , Husen Sura, Ijjata
Fayiisa, Ilaala Ibssa, Kumssa Lata, Mammo Mazemir,
Qadiida Gonfaa, Sihina Bojuyaa, Rabiyaa Abdulqadir ,
Sahilu Birrii, and many Oromoo nationalist were
actively campaigning among the Oromoo nationals to
support Macca Tuulamaa Organization. They have played a
major role where some of them coordinated the Oromoo
national civic movement, others worked towards armed
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struggle for the independent of Oromiya many years
before Oromoo Liberation Front formed. Macchaa Tuulamaa in 1966 reached its highest pick with
more than five million memberships in Oromiya. In 1967,
many leaders of Macchaa Tuulama, such as Maammo
Mazemir, and Haji Adam Saddo, General Taddassa Birru,
Haile Mariam Gammada, Alamu Qixeessa, Makonen Wasanu
etc. were jailed, while Ijjata Fayiisa and Husen Sura
with few Macchaa Tuulama members left the country to
organize Oromoo in Sudan and Middle Eastern countries.
The colonial authority invented falls rumors to divide
educated class from uneducated Oromoo nationals,
between Muslim and Christian, and also to divide the
unity of Oromoo nation in regional bases etc.
Those remaining including this researcher went
underground to continue the struggle for independent by
working closely with those who left the empire for the
same purpose. At a time every one feared even their own
friend, and nobody knows when to be arrested. In 1968
this researcher, Dr Tolasaa, and Mr., Baroo Tumssa get
together for a serious discussion at Reverend Gudinaa
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Tumssa house. Baaroo said “we have worried about the
situation, but we better discuss what to do next”.
After a minute silent Baroo suggested that “obboleewwan
Koo! Ta’anii yaaddawuura manna, ka’anii ittii yaadu wayya”, Baaro
Tumssa (1968). Roughly, it means” brothers! Nothing can
be gained by sitting and worrying for the worst; but
better to get up and plan for the next”
Baaroo Tumssa was graduated from University of Shaggar,
has very important position at Ministry of Health,
popular organizer of the Oromoo youth, understand
friends and enemies of the Oromoo nation, expert in
collecting information from friends and form enemy
camps. Six feet tall person like his families, he do
not laugh, but smiles when necessary and has special
gift to convince others, and trusted person. Working
with the person of such qualities makes this researcher
very proud
Serious political conversations have exchanged by
three individuals the purpose for plan, what to plan?
And how? Through discussion exchange the idea to form
clandestine network proposed. Of course under this
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general topic there were several subtopics’ to be
discussed. At the effort of these friends’ clandestine
organization favored by these three individuals. Later
on the number of this group grew to five, and many
similar clandestine for the same purpose began
mushrooming in university. Most of University student
Oromoo has been recruited by Baaroo Tumssa and Dr
Tolasa.
Many students in high schools were recruited by this
researcher. Industry and factory Oromoo worker
organized by Mr., Ilaala Ibssa. Baaro Tumssa was the
head of this clandestine movement coordinator. This
author shared the idea with his uncle, who was one of
the active members of Maccha Tuulama, and he was
already in similar underground organization with Baaroo
Tumssa, but he kept secret to himself. This writer
with his uncle Ilaala Ibssa, Baaroo Tumssa, Dr Tolasaa,
and others have played major role for the continuation
of the struggle against Abyssinian colony.
The clandestine group purchased carbon copy machine,
borrowed type writer, but an individual last name
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Gammada, promised to type disappeared on the last day
probably feared to take risk. Inexperienced fresh
graduated from typing school, a sister of this writer
Mulu Birru have typed without really knowing what she
have been typing. For the first time in the history of
Oromoo straggle has organized and distributed seven
pages opposition pamphlet by clandestine group. The
distribution has continued for three days in Shaggar
University, Araada, Markaato, and Haile Sillassie
square in August 21-23. Despite different clandestine
group were not personally known each other this writer
only knows the job have been done in many parts of
Shaggar, Asalla and Shashamanne.
This author left Shaggar for Harar city the same night
to handout some pamphlets to two activist Macchaa
Tuulama Members, and a member of clandestine
organization. One was a leader of Noolee clan, Hajii
Galmoo at his home in Dirre Dhawaa, and Lieutenant
Getachew Takluu in Harar city. The opposition pamphlet
appeared and distributed a week, after the government
sentenced death to Lieutenant Maammo Mazamir and
General Taddessa Birru. The paper written in Amharic
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language, and titled “An Organization for the
establishment of the Oromoo Liberation Front”, signed
by clandestine organization
Two month later this author kidnapped by the Abyssinia
security force and covered from head to feet with large
black cotton Grown including his eyes and taken to
Shaggar suburb. For reason unknown why he was taken to
one hour drive out of Shaggar, and why they changed
their mind and returned him back to Shaggar the same
night still unknown by this researcher. The security
took him to a secret private prison Villa prepared for
serious political suspected individuals. It was unknown
place, even if a person died during torture no one
knows who killed him/her. During these periods his
eyes and his body remain covered and his hands tied
with powerful handicaps. He does not have clue where
they kept him for almost a month.
He was interrogated in this villa three times for two
hours repeated questions by five security men, every
day; and followed by physical torturers every four
days interval for a period of twenty seven days. They
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bit inside feet of this individual without stopping
for one or more hours forcing him to expose person or
group he worked with. But this person determined rather
dies than disclose any information he knew and his
participation. Finally after twenty seven days four
armed securities took him around three AM, to Gullallee
suburb of the capital city, and ordered to walk out of
the car. From there he walked about four miles, and
reach the main Machaa Tuulama Office and stayed the
rest night there.
Even though this researcher out of secret jail he was
not free at all. Government security force always
behind him; where ever he goes. When he was in night
law school at Shaggar University, two former kidnappers
take a class with him. After two years in such risky
situation the clandestine organization advised him to
leave the country and it was relive for his worried
families, group of his clandestine organization. Thus
in the first week of 1972 this individual arrived in
Washington DC, joined his beloved uncle late Sisai
Ibssa. A letter sent to him by clandestine organization
signed by late Magarss Barii in February 1972, assigned
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him to work as representative of the organization in
the North America. This individual made contact with
offices of Ethiopian Nationalities’ Liberation Front
(ENLF) foreign offices, in Syria, Iraq, and Yemen.
Line of communication that connect the ENLF in Oromiya
and those foreign offices in the Middle Eastern
countries have been exposed, which caused arrest of
many suspected individuals. All foreign in the Middle
East divert their channel via Washington DC
representatives. ENLF organized general meeting in
Shaggar in late 1973 to make organizational reform
regarding the name of the front and the program of the
organization. ENLF has the only organization supported
by the majority of clandestine members and at the same
time they work day and night to convince some
individuals who oppose to the name ENLF and proposed
the Oromoo Liberation Front (OLF) and with goal to
established independent republic of Oromoo state.
ENLF organized general meeting in Shaggar, Finfinne in
late 1973 to make organizational reform regarding the
name of the front, the objective of the organization
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and to revise the political program. Even though the
ENLF has enjoyed majority member supporters and at the
same time they work for proper name that liberates the
Oromoo nation with the goal to establish independent
Oromiya state. While leaders discussing to choose
between existing ENLF and proposed Oromoo Liberation
Front (OLF), supporters of the name change led by
Elemoo Qilxuu in late 1973 has declared OLF in Eastern
parts of Oromiya at a place called Charcar Mountain.
From the day the liberation gun fired on the Charcar
Mountain the existence of Oromoo Liberation Front was
no more secret by international media
In opposition against the declared OLF, another secret
organization formed by the minority who were from the
beginning opposes on the proposed objectives of the
Oromoo Liberation Front call for the Independent
Republic of Oromiya. After many days debate on the
subject the reformist were defeated by majority vote
and their reform proposal failed. Ethiopian National
Liberation Front officially changed to Oromoo
Liberation Front. Some OLF leaders who have on minority
side formed Oppressed Nationalities Revolutionary
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Liberation Struggle EONRLS, or ECHAT. was organized
while still these organizers were officially leads
the Oromoo Liberation Front.
Pro-ECAT group believed that with Baaroo high position
in ECAT with his special skill to convince top Durge
members they can easily recognized as Marxists
organization, also put Baroo into their longtime
planned trap. They intrigued Baaroo Tumssa to accept
secretary position of organization for two reasons.
The intriguers believed recognition by regime
considered as first stepping stone towards the
elimination of the OLF. Nevertheless for unknown reason
Baaroo accepted to lead reformist organization without
dropping the leadership position from the OLF.
Soon ECAT was recognized as expected by the Ethiopian
Socialist military government and closely worked for
short time with the colonial regime, an secret
agenda hidden from Baaro.
Cadres of ECAT assigned to work in the name of OLF to
advance ECAT reform program by misinforming differences
between ECAT and OLF. Supporter members of
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organization aboard including this writer were told by
members who were claimed OLF, but advocate for minor
reform of ECAT, by ignoring aim and objective of the
OLF. Such minority members within the Oromoo
Liberation Front
have created misunderstanding that coasted the life of
Baaroo Tumssa and Badhoo
Dachasa, which the intriguers attempt to eliminate the
OLF or split the front between pro-ECAT and OLF. After
Baaroo and Badho killed pro-ECAT left the country to
Djibouti, and Khartoum, to open offices in the name of
OLF. Group of ECHAT from Khartoum office opened new
office in Mogadishu in the name of OLF, and invited
the OLF leaders in Eastern Oromiya, for discussion, and
planning for further progress of OLF from Eastern
Oromiya.
The travelers were told journey from Harar Charchr to
Mogadishu, arranged for delegate safest direction which
was said facilitated by the officers of foreign
officers in Mogadishu in the name of OLF. Eleven
delegates sent from the field, followed the directions
they were told, and unfortunately all of them were
killed by ambushed armed group in Ogden desert. Since
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then ECAT freed them to change every things that
reflected the independent of Oromiya.
In 1974 this researcher with his few friends organized
Union of Oromoo in North at the same time the
continuation of Oromoo Liberation Front armed struggle
resumed by General Taddasa Birru, Hailu Raggaasa,
Kabbada Buzunesh, Makonin Wasanu, Taklu Tasamma, and
Abbaba Haile Mariam. They began hit and run armed
struggle in the suburb of Shaggar in April 1974. From
that on the existence of Oromoo Liberation Front was no
more secret in international media.
The Liberation front in Shaggar has established
effective communication with Union of Oromoo
Organization in the United States and in Europe. In
addition the General Command of OLF told the UONA to
assist foreigner relation based in Khartoum, actual
many of them undeclared ECAT Group. Thousands of
captured Oromoo fighters by Tigray People Liberation
Front (TPLF) and by Eritrean People’s Liberation Front
(EPLF) transferred to OLF office in Khartoum. However
the OLF leaders in Khartoum sent back to their family
130
instead of joining them to the existing OLF in western
region or to organize fresh OLF if not exist.
Tigray and Eritrean People’s Liberation Fronts have
tried to improve the Oromoo armed struggle in western
Oromiya, and even they were participated with OLF army
in action more than two times. In one military mission
taken joint action by OLF and EPLF Abyssinian military
stationed at Asoosa town and many civilian unnecessary
killed. Asoosaa town was temporarily captured for three
days, and left the town as Abyssinia army approached
the town. Disappointed Eritrean commander reported
that the OLF leadership was not interested in any
military engagement, which discouraged many Oromoo
nationals interested to join them anymore. Thus the
formation and strength of OPDO was not formed only
prisoners of wars by TPLF and EPLF, but also by
discouraged Oromoo individual and group nationalists
who were disappointed by inexperienced OLF leadership,
who feared to exercise their own political objective in
practice; because of their ECAT and MESON background.
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ECHAT failed to overthrow the OLF in Eastern Oromiya,
but claimed the formation of camouflaged OLF to advance
the objectives of ECAT or democratization of Ethiopia.
OLF objective that demand for Democratic Republic of
Oromiya changed to self-determination, Oromiya Shall be
free changed “victory to the Oromoo people” and
Abyssinian colonialism have been eliminated from their
literature. They take blind effort to convince EPRDF,
EDIHAQ, Qinjit, and Ginboot Seven, to win trust from
Abyssinian political and civic organization, which they
fall in all. Surprisingly the same group after forty
years has formed Oromoo Democratic Front, (ODF) similar
to ECAT, in Europe and America, with slit name change
aimed only to eliminate or weaken the Oromoo struggle
for independent Oromiya.
Hidden EHCAT began rising up its head from the office
of the OLF in Khartoum during the Transitional
government. OLF program discarded without discussing
with OLF in eastern Zone. Khartoum group accepted new
program for new Ethiopian Transitional Government that
means practically no need of OLF. But what the Oromoo
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people want and what OLF leaders attempt to offer
during their short months in the transactional
government goes opposite. Members and leaders of OLF in
Eastern zone never agreed action taken by leaders of
Khartoum group. As OLF armed struggle started from
different parts of Oromiya the TPLF closed all office
in the country side, the OLF office in Shagger
maximum action they take were complain to TPLF and
EPLF.
Second Step was restrict any armed OLF from approaching
the main street only allowed to travels out of ten
kilometer in diameter from any Asphalt roads in
Oromiya. So called OLF leaders of the Transition have
accept a policy similar to Apartheid without any
complain. Oromoo nationals opposed to their leaders,
who ignored original goal and objective of OLF and
accepted unpopular Tigrian Transitional government of
Ethiopia (TGE) which the Oromoo believes TGE program as
the new system that advances new type of colonialism.
However, the demand has been handled by EHCAT group
returned from Khartoum. TPLF who knows the OLF for log
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time did not take long to kick them out of the
transitional government.
Chapter IV:
B: 8`…Current Colonial Policy: Current Ethiopian regime has adopted some former
colonial policies and polished them to fit for the
present political and social condition without losing
colonial supremacy over the colonized people. The
regime has developed new land grubbing policy; a system
that evicts small farmers from their ancestral land.
Currently, Saudi Arabia, Djibouti, India, China, Egypt,
N Sudan, Nigeria, South Korea …etc., are among many
grabbers of huge fertile agricultural land of Oromoo
nation, and signed with the Abyssinian colonial
government for ninety nine years.
Chapter II: Abyssinia and Portugal Myths andLegend
134
as Sources of DistortedLiteratures
A: Introduction: Abyssinian Church composed of large
number of clergies, and ecclesiastical, who were
writers of tradition legendary, religion myths, and
chronology of kings. Royal clergies write only what the
king like to hear and full of exaggeration to build
their kings moral boosts with mountains of lies. In
addition, destructions made to human beings and
properties, by Abyssinia Kings and emperors during
seasonal expeditions to collect prisoners of wars,
considered as normal heroisms, and presented as
chronology of their kings. Intensification of slave
raids and traders has been by the French collaborate in
transportation of slaves from their ports across Red
Sea to Arabia. Millions of able-bodied strong Oromoo
resistance forces been genocides in the war, thousands
of captured prisoners of war and their families killed
in the Afaar desert by slave traders. This has been
affirmed by Abir (1965) as following, “Those of the enemy
“Oromoo” who were not killed in battle were enslaved, together with all
their women and children.” (p.216). Thus even escaping from
135
death in the battle, does not relived them from the sun
burn in Afaar desert and lackey individual’s reach at
slave ports on Red Sea coast.
A.1…The Problem of Documentations: Following footsteps
of the Portugal soldiers, number of Jesuits
missionaries, classical European adventurers,
geographers, and slave traders, have increased in
Abyssinia. They were sheltered in the Abyssinia
Monoesters, and hosted by Christian Coptic Orthodox,
ecclesiastic, clergies, and monks. Many Jesuits,
adventurers, surprised to Abyssinia religious leaders
who were mastered themselves as culturally story
tellers, fiction fabricators, myths makers, and dream
translators. European have collected biased information
assuming as fact and added to their fifteen and sixteen
hundred myths. Jesuits were unaware of Abyssinia
costume where even their own history covers more
fictions and legends, than closed to fact.
Abyssinia kings and Clergies have warned European
Missionaries to have avoided contact the Oromoo nation
and as a result they never attempted to spend their
time with Oromoo national to collect information.
136
Instead, they have trusted clergies, and totally
depend on distorted Abyssinian sources. They published
several distorted books, still existing in many western
university libraries, as sources of information of
ancient Abyssinia and the rest people in the Horn of
Africa. Until recently it has been used as text in many
western universities, and major sources for European
students interested on the Horn of Africa. Such
information has been disclosed before the emergence of
Maccha Tuulama, in 1964.
Question on land reform raised by Oromoo University
Students, gradually supported by University students,
workers and Southern landless peasants, and urban
civilians in the empire. Popular uprising hijacked by
organized imperial military forces in 1974, and
successfully over turned the Emperor. Few in number,
but determined Oromoo scholars 1974 take the
advantage of transitional military government, and made
an access to many biased information written by
Abyssinians, collected by European who does not know
the Oromoo nation. In some case Euro-Abyssinian
137
researcher are using the same distorted information as
their sources for Oromoo cases.
The existence of biased texts in the European classes,
or libraries are still misleading many non-Oromoo
researchers, interested to work on Oromoo case; and in
their turn unknowingly produces another biased
document. Thus, documents produced by ancient
conservatives, and modern scholars without the
participation of Oromoo national are additional major
problems, and currently Oromoo scholars and this
researcher are encountering
A: 2…Oral Tradition: Oral traditions have been
recognized as important as written information that
orally passed information from one generation to
another generation. Despite, the Oromoo nation lacks
written materials in many cases; oral tradition is an
alternative to recover lost history, culture, system of
government, religion and language of their nation. It
is part of the Gadaa system on which all Oromoo male
and female required to learn history, culture,
religion, military, law, proverb, song etc. It has been
138
conducted according to individual ages as class of
Hiriyaa, and according to their parties, as class of
Miseenssa, practiced in daily bases. Every walking
Oromoo national instructed for the first forty years of
their ages, studying Oromoo cases through Gadaa
arranged Oral education system as it has been inherited
from grand families to families and inherited by new
born person.
Children learn past history of slavery from the mouth
of their families, from Gadaa curriculum, and from
village elders. Learning orally the Oromoo history,
culture, language, political system and religion,
cannot be distorted or forgotten, because the system
allow if one missed the other feel the gap. If one
unintentionally distorted or misinformed, it will be
immediately corrected by a person who listened to the
statement. It like millions of people read one book,
and when one forget, undermined, or distorted there are
million people ready to correct it. Many Oromoo
individuals whose grandparents, and great grandparents
suffered in the past, tells their memories that they
have collected from their parents. They tell how their
139
parents property have destroyed, their normal life also
disturbed by enslavers. From time to time, unprotected
families have taken by force for sale, or killed by
each enslaver’s forces.
This researcher born and grew among the nation of oral
tradition and was fortunate to learn the story of slave
raids and trades; the Gadaa system and antislavery
movement; colonization of Oromiya from their memories’,
or that collected orally from their families, from
village elders and from local and national Chaffee
assemblies. Through Oral tradition new generation
learn past events that have affected part of their
families, where raiders captured people from their
villages, and killed those who have resisted. It also
very hard to estimate properties raiders looted or
burned, and domestic animals they have eliminated.
It is not fair to deny Bahrey’s work, and also it is
not part of the Gadaa culture to undermine facts he has
contributed. His collection was not fiction, or legend,
some misunderstanding, and some wrong interpretation
does exist because of his bandage with Coptic Orthodox
Abyssinia background. But he has recorded what he
140
heard in Abyssinian perspective and observed as the
pioneer writer about the Gadaa system as it was
practiced by Oromoo nation from 1522-to 1593, and as
Oromoo nation is exercising at present.
In Conclusion; this researcher not to make Bahrey as
perfect person in the Gadaa knowledge, but his work
needs edition by qualified indigenous Oromoo group
orally trained the Gadaa knowledge, and access to
written information to compare. Oral tradition is
still strong among the Oromoo nation as the only
alternative to correct distorted information made by
non-Oromoo interested group. When one carefully listens
oral performance by Oromoo person who cannot read and
write “illiterate”, who never heard the existence of
any written information, and compare his/her inherited
memories, eyewitness, and activities in Gadaa education
it seems replicas of 1593 information produced by
Baharey. These make Oral tradition as the only to mend
missing links among the people who lacks keeping past
record in writing.
However this researcher believes that written record
can be distorted by the enemy, can be stolen, and can
141
be misinformed by winners. In the contrary Oromoo
types of Oral tradition educational system cannot
destroyed by enslavers, colonizers, alien religion
propagators, because the knowledge is kept in the mind
of millions of Oromoo national, tells their memories
of their eyewitness, from observation, from
experiences and from inherited information from the
people existed before them.
Attention! This is Partially final
from page 1 to 10
I. Writing the Gadaa, indigenous African democracy
and its institutions in real senses is not easy for
scholars of any field without missing some major
concepts, or without misinterpreting its institutions
and indeed without distorting important parts of the
system. Enrico Cerulli, (1922) criticized European
ethnologist for distorting the Gadaa system based on
their own prejudicial problem they have for African
democracy. ”The Gadaa system is not simple, but it
142
seems to have been especially maltreated (treat badly)
by European ethnologist (p.167)”. he was among very few
European scholars who understand some ethnologist
intentionally maltreating the Oromoo Gadaa system.
Writing the Gadaa system also problematic for urban
born Oromoo nationals or raised in areas where the
Gadaa partially replaced by semi- monarchical types of
Sultanate, or Mootii system. They depend on naked
secondary sources or adopt from religiously fanatics,
socially prejudiced, and culturally biased ancient
Arab Muslims and Judo-Christian written documents.
Such sources have misled many foreigners and Oromoo
nationalists who have keen interest to learn the Gadaa
system. This writer came across several written
documents by distinguished scholars including
definitions that does not compliment with the number of
important concepts of Gadaa indigenous African
democracy. Most pioneer writers have been religiously
extremist, and racially prejudiced; while others have
depend on secondary documents and therefore, both
have limited Gadaa knowledge; and many of them
143
never been in Oromiya countryside, to collect direct
information from indigenous Oromoo people. They lack
integration into the indigenous people to be eyewitness
informants, and participants in the activities of
concerned people they plan to write. Any document short
of this or in the absence of direct participation of
indigenous people can be sources of misleading,
assumptions, imaginations, wrong interpretation, and
distortion. Such document may not be considered as
major primary sources; but can be sighted only when
necessary.
Finally, there are very few western scholar field
researchers, spend their young ages with Oromoo
nationals, staying with them, speaks their language,
practice their culture, interview them, participate in
their social activities, and become part of the
indigenous people. Devoted individuals like these
deserve appreciation for their academic honesty and for
their contributions under much difficulty. Without
these types of evidences this author may have much
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even more problem to convince other scholars who always
demand for sources.
Oral Tradition: Oral tradition is another major source
of information. More than ninety present past and
present exposed to Gadaa system are illiterate, but
they were all qualified in oral education and
practitioners of the system without looking to the
written sources. They transfer their knowledge to
their children and grandchildren by means of Oral
tradition. As a result of these background indigenous
Oromo’s researcher, born and raised and orally educated
according to the Gadaa system may have less problems to
collect orally based information.
Personal Experience: This researcher is lucky to be an
indigenous Oromoo, born, and raised in Gadaa culture.
His uninterrupted learning while in Oromiya from
traditional educators; personal observation,
participation, including interviewing experts in Gadaa
system, at Chaffee Baldho general assembly as
eyewitness source. In exile he interviews individuals
145
to collect information by experts from different
regions; in writings, tapes and video recording, and
practicing some of it are additional sources. In
addition his memory and lifetime experiences, as well
as his opinion, and interpretations are part of this
dissertation. Thus the author knowledge of the Gadaa
system and its institutions; definition of the system
and important key terms within the system and his
uninterrupted relation with the Gadaa system makes this
dissertation different from many writers.
Chapter I…F: Gadaa System Before Colonization Respond to SlaveRaids. Introduction: This section focuses on the Oromoo
Democratic culture of conduct internal, external,
social, political, and ritual problem, to fined common
solution. In Oromoo Gadaa System people discussed
serious problem, and decide types of action taken to
146
solve popular opinion for national respond. Any emotion
or board speeches are wisely handled by leaders of
assembly. Regardless of how the case was serious or
simple, Once the problem identified the assembly also
discussed very carefully before decisions was made on
the matter, regardless of the time it consumed.
Listening to one another about already identified
internal or external common problem required repeated
discussion, no matter how many hours or days it takes.
Such practice fully implemented during Gadaa Chaffee
Assembly every eight years if the case taken to Chaffee
meeting. For any minor problems Chaffee assembly does
not required, but it could be handled within clans, in
the villages or families level, as long as it follow
Gadaa procedure and Chaffee rules.
Slavery; System of slavery was one of the primary
problems in the Horn of Africa in general and Oromiya
in particular. It includes Political colonization, and
economic exploitations not yet properly addressed by
many scholars in the area. Slave raids and traders
pickup in 1450th and continue rising in many folds
since. In 1482, Oromoo national from North, West,
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East, and Central Oromoo land take their common problem
to National Chaffee assembly at Hora Walaabu to find
common solution. The assembly recommended the
importance of urgent unity among Oromoo national, and
unanimously supported by Chaffee Walaabu attendants in
1482. Those who were worried the expansion of Muslim
Afaar and Christian Abyssinian enslaver’s have been
already victims of slavery, and many of them lost
members of their communities and families, to
Abyssinian and Afaar slave raiders and traders.
Communication gaps among scattered Oromoo communities,
decline of Oromoo national participation in General
Chaffee assembly and the rise of illegal clannish Abbaa
Bokkuus and Abbaa Duulaas in village have been
contributed to the problems.
Each attendant worried on the Oromoo internal problem
than external enslavers and believed that only when
internal problem identified and solved in proper way
external problem faded away by minor action against it.
Oromoo says that “Namnii mana tokko Ijaaru dhakaa wal
hinsaamu”, means people who want build common house
must not still stone from one another. Thus, the
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Oromoo decided to stand together for common interest,
and support the decision made by the Assembly.
Chaffee assembly in 1482 demanded for unity as the best
suggestion guaranteed together build anti-slavery
military force, Organize all able boded for war in each
village; including females, elders, children, and
handicaps; train them minimum for eight years and
maximum for forty years; plan for the tactics and
strategies. Division of labors, and non-stopping
military exercise for the Duula Guutu immediately
started as was decided by assembly. These have been
accepted by all five parties led by Melba party of
Lubaa class of 1482-1490.
Decision made by assembly abided by all parties, and
with understanding that each party led discussion on
the same agenda, and their right to accept, or reject
with reasons, or amend decision made in 1482, raised
during their Chaffee assembly. In forty years decision
went on every eight years and also dozens of amendments
made in those years (1482-1522). In mean time the
Foollee national military wing has “devastated Batera
149
Amora” in 1505, a big disaster to Liban Dengil ’s
army,(Bahrey, 1593,p.113).
Oromoo Duula Guutu or anti-slavery war officially
declared by Lubaa class led by the party of Melba in
1522. Enslavers, sometimes separately and sometimes
jointly fights the Oromoo military forces, but whatever
strategies they use, they were unable to defeat the
Oromoo Duula Guutu military force. Abyssinian and
Portugal forces from the North; Afaar, Ottoman Turks,
and Arabs from the East jointly fought the Oromoo
antislavery military offensive wars. However, the
combination of Christian Abyssinian and Portugal;
Muslim Afaars, Ottoman Turks, and Arabs were unable to
stand against Oromoo men and women, armed only with
spears, shields but best in the world cavalries.
According to Bahrey observation and interview Oromoo
elders, the Oromoo antislavery forces fought the
Abyssinian troops at battle of Dago where Prince
Hamalmal was killed and King Galwdewos run away from
his base at Dago. Sultan Nur of Afaar lost the war to
Masle at battle of Hazalo and unknown numbers of people
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were killed from both side. In Bahrey (1593) words
“Since the Oromoo first invaded “our” country there had been no such
slaughter” (p.117). Afaar and Abyssinian enslavers lost
raiding zones, such as Dawaro, Fatagar, Ifaat, and
Hazalo. Very few liberal European scholars have
mentioned in limited statements, and the rest
information kept alive by orally passed from one
generation to next generation
The Oromoo antislavery forces led by Lubaa Melba,
occasionally engaged in conformation as Bahrey have
indicate, that a case in 1522-1530 Lubaa of Melba,
1530-1538 Lubaa of Muudana, 1538-1546, Lubaa of
Kilolee; 1546-1554, Lubaa of Befolle, 1554-1562 Lubaa
Mesle, were remain remembered by Oromoo generations
after another generation, (Bahrey 1593, pp.115-125).
It has been united international enslavers such as
Abyssinia and Portugal forces from the North; Afaar,
Ottoman Turks, and Arabs from the East, jointly fought
the Oromoo antislavery military offensive wars.
However, the combination of Christian and Muslim were
unable to stand against Oromoo men and women, armed
only with spears, shields and best cavalries.
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Enslavers lost slave raiding zones, such as Dawaro,
Fatagar, Ifaat, and Hazalo. Very few liberal European
scholars have mentioned in limited statements, and the
rest information kept alive orally passed one
generation to next generation.
Pro- Abyssinian Portugal Jesuit Lobo in (1624) made the
following angry remarks, “These Galles ( Oromoo) lay everything,
where they come, in ruin, putting all to the sward without distinction of age
or sex, which barbarities, though their number are not great, have spread
the terror of them over all the country”, (p.14). He blamed
antislavery resistance forces, as if they have no
good reason to defend themselves and their properties
from slave raiders and traders. Infect there were no
worst human terror than system of slavery spearheaded
by the Christian Portuguese and Muslim Ottoman Turks,
in which still remembered by Diaspora Africans whose
ancestors were victims of slavery.
Enslavers have no more collect millions of hard working
Oromoo families to foreign land across Red Sea ports
and sell them to slavery. Afaars, Abyssinians, and
their religious allays have written there side of story
when at a time they were the only people accompanied by
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their own individuals who were employed and supervised
by leaders of enslavers.
Understanding Historical Problem of Literature
Review.
Introduction: This paper is an attempt to examineclassical and modern literatures written by foreigners,including Abyssinian sources. The Europeans actuallypreferred to place their first foot step in the land oflegendary Preston John which was later discovered asvery small Abyssinian Christian kingdom surrounded byOromoo and another nationalities. The kingdom waslocated in the extreme North and Northwest of presentEthiopian Empire. It was the interest of Europeans tomake mutual friends with the Christian Abyssinian inthe Red sea region to stop Turkey’s commercialdomination and Islam expansions in the region of RedSea and Arabian Gulf in African side.
Number of documents reviles that Europeans andAbyssinians support one another for the following majorreasons. Both practiced feudal and aristocratic systemin their kingdoms; they share Christian faith, theypractice system of slavery, both were colonizers of
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African people and the continent; and both were racist.Once they colonize the continent, they also control thepeople, information, economy, and culture. Literatureproduced by Europeans covers the imperial institution,Abyssinian culture, and Coptic Christian religiondoctrines. Eshete 1981 (The Rural Scene and RuralTransformation in Ethiopian History) reveal this “themajority of published material describes the situationin the Christian highlands” (p11).
A…The Problem of Abyssinian Sources. Ancient Abyssinianwritten records have been absolutely put in the handsof Abyssinian clergies, and ecclesiastics; others likepriests and deacons can read and pray in the ancientlanguage called Gize; but they cannot understand , andcannot write expect very few individual clergies, orecclesiastics. Gradually around 1200 AD, they havedeveloped new languages for common people calledAmharic or the rulers tongue; basically derived fromancient Gize. After 1900, religions, history,chronology, social and military activities of Abyssiniahave been translated from Gize to Amharic language.They have distorted Oromoo indigenous democratic Gadaasystem, neglected or biased Oromoo history, suppressedOromoo language, ridiculed Oromoo religion, andculture, and in all of their writings they expressedprejudicially motivated literatures.
For example, Bahrey, the chronicle writer forAbyssinian kings was the front-runner in 1593 that
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changed the word Oromoo to Galla and titled his twenty-one pages manuscript named “History of the Galla”(p.111). Portuguese missionaries, European travelers,adventurers and Arabs slave traders quickly adoptedthis derogatory word and expand in their literatures.In addition, they have fabricated endless negativedefinitions for the word “Galla” to make it devilishthat they think describes the Oromoo people better. ToAbyssinians “Galla” means, the worst savage evercreated on earth, and unwonted people to exist.Furthermore they wrote that the Oromoo as human likecreature who came out of the river like fish; peoplewho associated with Satan or evil sprite, thereforeOromoo described us, barbarians, blood trusty,brutal, zeal, foolish, coward, heathen, ignorant,pagan, uncivilized, etc.
B… The Problem of European and Arab Sources:
From 1500 onwards, number of missionaries, adventurers,and colonial spays, mercenaries, traders, geographers,and diplomats have traveled into Abyssinia. When theyfirst appeared they used written materials they foundfrom court Clarks, church clergies, and royalchronologist. They were dependent on Abyssiniansources; and added their own imaginations, assumptionsand uncontrolled interpretation.
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Besides that, both Arabs and Europeans always havewrong view about indigenous African conurbation toAfrican continent. They do not recognize non-Muslim andnon-Christian Africans have their own culturalidentity, social activities, political organizations,legal system and religion different from people in theMiddle East or Europe. To them people of the Horn ofAfrica, including the Oromoo people depend on Islamicor christen culture. Islamic and Christian Identitymeans the way of life as Muslim or as Christianconducted their beliefs, practices and ideologies asderived from the Qur'an and Bible
For instance , many Europeans and Arabs, in the courseof their travel, in Oromiya, to Abyssinia, if they didnot see church or mosque, if they did not observe localpeople with Christian or Muslim identity in theirdresses, or if they did not find symbol thatidentifies Muslim or Christian; the indigenouspeople branded as pagans or Kefirs. If they didnot observe slave traders on their way, travelersconsider indigenous people as uncivilized, barbarians,savages or atheists. Finally social activities, such asgroup gatherings for ritual ceremonies, localgatherings to resolve local problems, politicalgatherings to defend their territory, or elect theirleaders, annual sermons to celebrate new year,interpreted as worthless pagans assembly to worshippagan god.
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Nevertheless, in the absence knowledge of locallanguage; or qualified interpreters their nakedobservations alone mislead or distorted the fact,regarding the Oromoo social, political, religion,culture, and history. As a result, their so-calledeyewitness information about the Oromoo people havedistorted, misinterpreted, and wrongly assumed. Interms of natural wealth of Oromiya fertility of theland, agriculture, livestock’s, animals, birds, rivers,mountains, climate etc-- of course their observationmay be much important attract Europeans futurecolonization of Oromiya.
Presently, many scholars are fully depend on suchbiased, misinterpreted, and misinformed existing booksand articles written by previous European, and, Arabiantravelers, Christian and Muslim missionaries, orgeographers etc. These practices have continued for 500years without any serious opposition from the Oromooside until the emergence of Maccha Tuulama Self-helpAssociation in 1964. From experience this researchersome distorted books and articles has some factstatements between the lines where Oromoo case appears,here and there, sometimes as full sentence, anothertimes as a single sentence or phrases in differentpages. The researcher has collected them to re-examineits relevant to the African indigenous Gadaa system anduse them where it fits.
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Political Reform and National Revival: Until 1970th dueto colonial policy the Oromoo nation denied access tomodern Education, and restricted from publishing anybook or article regarding the Abyssinian colonialpolicy. Only few scattered information or articles doesexisted produced by Oromoo intellectuals or localprotestant missionaries. As the years of 1960th hasbeen the years of liberation for colonized Africansand civil right movement for African Americans; so thatthe 1970th considered as the year of reinterpretationand reconstructing and revival of the Oromoo people’shistory, social, religion, culture politics in modernforms. Many Oromians and modern European scholarsjoined the re-writing revolution to popularize longoverdue Oromoo cases and this group are now advancingtheir serious research. Thus, the researcher put pre-1960th European and Abyssinian (Ethiopian) writtenmaterials under classical literature review; whiledocuments produced after 1960th categorized as modernliterature review. Researchers can use some specialbooks in both categories.
(1)… Classical Literature: The first ever writtendocument History of the Galla (Oromoo) appeared in 1593 by anAbyssinian monk named Abba Bahrey. This manuscriptwritten in ancient Abyssinian language known as Gize,translated into Amharic and many European languages.Bahrey has clearly stated his motive in his own words.“I have begun to write the history of the Galla(Oromoo) in order to make known the number of their
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tribes, their readiness to kill the Christian and thebrutality of their manners” Manuel De Almeida, 1954(Some Records of Ethiopia, p.xxxvi). 1954” p, 111).Many Oromoo readers discouraged by the word “Galla”Bahrey used instead of Oromoo and the first prejudicialsentence he made to describe the manner of Oromoonation. Nevertheless, few Oromoo readers who coveredthe whole book have appreciated the writer’sinformation in one hand and criticized for hisunnecessary prejudicial words here and there scatteredin his document pages.
Bahrey was in Gamo village, in North Eastern Tuulama;during a serious war between Abyssinian slave raiders,and the Oromoo antislavery resistance. Monk Baharey maybe volunteered to serve his Abyssinian government as aninformation agent. He traveled in Oromiya based his sitin Gamo, (Waamii, 2014:126). During his stay in inOromiya he has observed and also informed aboutconstant wars between Oromoo people and ChristianAbyssinian slave raiders on which, according to hismanuscript the Oromoo were always winners. He hasadmired the Oromoo Gadaa democracy and its highlydisciplined military organization. Above all, he hatesthe Oromoo people, for the following reasons. a) Theywere not Christian, b) his Christian army wasrepeatedly defeated, c) the Oromoo militarily actionagainst Abyssinian slave raiders, and Afaar slavemerchants expanded, in the Horn of Africa.
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Bahrey who called the Oromoo people as readiness tokill people and brutal in their manners” p, 111” waswelcomed to Oromiya and as a Christian visitor he washosted as a guest, accommodated food and shelter, andassisted by knowledgeable individual or group of OromoGadaa experts. Baharey dressed himself with usualCoptic monk uniform, freely traveled from place toplace in Oromiya to collect information from Gadaaexperts. He has observed anti-slavery activitiesconducted by Follee (Oromoo military wing) againstChristian Abyssinians slave raiders. His documentcovers Oromoo people’s social, political, ritual,cultural, and military organization of the Gadaasystem. His manuscript devoted to Abyssinian. Inaddition, the Abyssinian authority enjoyed hisexcellent spay report.
Regardless of Bahrey’s some contradictions, few majorerrors and some minor misunderstandings and this bookholds very important facts about the Gadaa system; andit is the only existing source written in the fifteenhundred. It is important as the only ancientdocument with information partly as his eye witnessand partly as secondary sources, and ready forinterested scholars to make a research, on Africanindigenous democracy and socio-political, andmilitary structure by independent Gadaa government.It is also useful for investigators to compare how
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Gadaa govern Oromiya before colonization and how thesystem gradually changed under the colony of Abyssinianwithout losing much of its democratic practice.Nevertheless, despite Bahrey’s attempt to write anegative history of Oromoo people, he unintentionallyleft invaluable information, which mostly agrees withthe current Oromoo Gadaa system and oral tradition ofthe Oromoo nation.
Number of Western Christian Missionaries, havedocuments about the African people they work with. Inaddition to their missionary work, some of them havedeveloped personal contact with the indigenous people,learned their language, and observed the Oromoo social,religion, political life. The writer has selected thefollowing as his sources of pervious in formations.
Portuguese missionary Jeromino Lobo’s (1624-1634) hasattempted to contact slave traders when he asked Oromooto assist him in his travel from port Melinda, locatedin Jubo district of East African coast to Abyssinia viaOromiya. According to him about 2000 Oromoo cavalriesblocked his way from travelling through Oromiya. In hisliterature he accused the Oromoo for his failedjourney, and accused Oromoo military group whopatrollers the port Melinda and surrounding Jubodistrict, from slave raiders and slave traders in EastAfrican coast. He was forced return to Goa and fromtheir he accused the Oromoo in the following manner.
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“Among this nation, the Galles (Oromoo) who first alarmed the world in1542 have remarkably distinguished themselves, by the ravage they havecommitted, and the terror they have raised in these parts of Africa (p43).In addition he has ridiculed the Oromoo culture,politics, and religion moral and social activities.“As a Catholic “missionary” he supposed to side withthe Victimized people regardless of their colour, racesor origin. Instead he has described the militaryengagement between Oromoo patrollers and slave tradersas below, “These Galla lay everything, where they come, in ruinputting all to the sword without distinction of age or sex, which barbarities,though their numbers are not great, have spread the terror of them overall the country,(p14). From his report one can understandthat this person was among those camouflaged undercovermissionaries whose mission was to facilitate necessarycondition for Portuguese, whose ambitions was tomonopolize slave trade all over the world. Lobo ascitizen of Portugal was true loyal to his earthilyemperor than heavenly God, when he blamed victimizedpeople as ravages and terrorisers; and even condemnGadaa as a system of barbarians, and indigenous Oromooreligion as heathen (13-17). Many European scholarshave accepted his book, as one of the best eyewitnessdocument and they have translated it into French in1735 into English in 1985.
Krapf: A German Protestant Krapf, (1858-1868), livedamong Oromoo people for more than ten years, learnedtheir language, culture, history and socialOrganization. His book is very important eyewitness
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contains his participation in King Sahile Selassie’scampaign against the Tuulama Oromoo. Krapf eyewitnessed when European modern arms, used byAbyssinian, killed thousands of Tuulama Oromoo.According to him, those who remain from slaughters havecaptured and sent to different Red See port for sale.He blamed Europeans who supplied modern ammunitions toAbyssinia etc. He has collected valuable informationand printed it in his book titled Ormania and theGallas:
Salviac: The Oromo: An Ancient People, Great AfricanNation, 1880. This French Academy Prize winning bookwas translated into English in 2005. Reverend,Martial de Slavic lived many years in Oromiya asmissionary. He speaks the Oromoo language and he hascultivated many Oromoo friends from whom he collectsall necessary information. He has observed Oromoopeople, basic beliefs, prayers, religion pilgrimages,cults, and “superstitions”. Gadaa democratic structure,its legislative and judicial, its militaryorganization, its five grades and five classes, socialand cultural organization and democratic election oftheir leaders every eight years included. According tothis person such democratic activities makes the Oromoopeople a great nation in Africa. This firsthandinformation selected by this researcher as source forthe firsthand information.
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Alexander Bulatovic: His book titled Ethiopia throughRussian Eyes 1896-1898.
A Russian colonel by rank, double agent military spayfor Abyssinian and Russia. He was with Meneliks’ armyto help the process of colonization of the Oromoopeople for Abyssinian. During his travel, he hascollected the weakest and strongest side of Oromoopeople and passed to Emperor Menilik of Abyssinia.Later on, he published his observation and eyewitnessin his book. He has admired Oromiya richness inagriculture, forest etc. He has recommended that theOromoo people and Oromiya must be colonized andencouraged Emperor Menilik to speed the colonizationprocess.
Hotten, (1868), Life in the Land of Preston John; thebook summarizes the work of several European who wroteabout their adventure, missionary obligation, militaryintervention and commercial activities in Abyssinianand the Oromoiya.
(Cecchi 1886: 523-530,)
Cerulli, (1922); Cerulli documents different types ofhistorical songs and folk literature. The literature
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includes the war between Oromoo people and Abyssinian,the defeat of Oromoo people, and complete colonizationof Oromiya, the declining of the Gadaa system, Inaddition, love songs, nuptial, religious songs, andcaravans songs, included, (p.14) Huntingford 1955)Haberland 1963, older sources
Budage: A History of Ethiopia: Nubia and Abyssinia:1928: Egyptologist/Hebraist Sir E.A. Wallis Budge, Hehas published his book in 1928 and 1970, partlytranslated from Abyssinian historical and legendarydocuments kept in theological archives. Abyssinianprejudicial view on other ethnic groups of the Horn ofAfrica reflects in this book. In his second Volume, heincludes Barley’s manuscript “History of the Galla1593” pp601-617. In both volumes, he has scatteredinformation regarding three hundred years war betweenOromoo and Abyssinia. The entire book is about thepeople of the Horn of Africa, different culture, modeof production, administration, political system, socialactivities, religious practices, military Organizationof each ethnic group, the problem of slavery, theOromoo antislavery movement, etc. Nevertheless, thisbook can serve as an option to some researcher wholacks access to Abyssinian archives.
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Adriaan Hendrik& Johan Prins, 1953: East African Age-Class Systems. Galla, Kipsigis and Kikuyu. The groupis highly distinct from each other in terms of originof their ethnics, language, and culture. Thisliterature compares age, grade and class among threedifferent ethnic groups in East Africa. The studyprovides definitions of age set, age grade, and ageclass systems of each ethnic. It also discussedsimilarities and difference as it has practiced amongthese groups. The book is very important documents forone who want know social formation in East Africa. TheAbyssinian government deliberately removed the bookfrom library shelves. However, one can find in someEurope, and American Universities.
Modern Literature Review: No two
The Ethiopian education policy was designed to hinderOromoo children from modern education, and Oromooadults from all types of social development. Thispolicy was exercised for over one hundred years andwas changed only after the overthrow of AbyssinianMonarch in 1974. Before the revolution of 1974, thecolonial authority has restricted intellectuals fromwriting the history of non-Abyssinian people; such as,the Oromoo, Walayittaa or Ogadinian etc. The Europeanwriters sometimes discouraged, another time misinformedabout Oromoo history, culture or the Gadaa system.However, in late 1960th, the establishment of the Maccha
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Tuulama Association, Balee Oromoo peasant armedstruggle and the revival of the Gadaa, a uniquedemocratic system, has attracted many modern EuropeanAnthropologist, historians and modern missionaries.This includes Knutesson, 1967, Legesse, 1973, Schlee,1998.Thus since 1970’s Oromoo scholars and ProgressiveWestern intellectuals have active in the reassessmentof Oromoo history, culture, language, politics,religion, and social values’
Asmarom Lagasse (1973), his book titled Gadaa: ThreeApproaches to the Study of African Society. The bookdescribes his anthropological work in Southern Oromiyaamong the Boorana Oromoo. Dr. Asmarom demonstrates thecomplexity of the Gadaa system, which is simultaneouslya calendar system, a division of age grades and socialresponsibilities, a means of maintaining andtransmitting oral history, and a political mechanism,which provides the basic organizational principle forOromoo culture.
Distinguished anthropologist, P.T. W. Baxter has spent
half of his life working on Gadaa system. One of his
interesting books titled “Age, Generation and Time”
(1978 focuses on the role of every individual Oromoo
guided by their Gadaa organization. His second document
titled “Ethiopia’s Unacknowledged Problem: The Oromo
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(1978)”. Popular article, produced on the Journal of
the Royal African Society Vol, 77 July (1978) no 308.
This article has captured the attention of scholars of
the social science throughout the world. Baxter focused
on the Ethiopian Government oppressive policy, of
Oromoo language. He Eye witnessed restriction of Oromoo
at church when congregation, and preacher were Oromoo
speakers, at Government court accuser and accused,
attenders and Judge all Oromoo speakers but forced to
present their case in Amharic language or higher
translator where no one understand Amharic language.
Students and teacher ordered to communicate in Amharic
language in school compounds, and sport fields even
though they were not speak and understand well. Public
gatherings also ordered to use Amharic language in the
language no one understands expect the translator,
(p288).
Anthropologist Bonnie Holcomb and Sisai Ibssa (1990) in
their book titled the “Invention of Ethiopia” have
demonstrate that the Ethiopian empire has been invented
as an empire by the agreement made between European
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colonial powers and the Northern Abyssinian kings.
Further Holcomb and Ibssa have argued that Gadaa system
provides some of the basic principle for the
establishment of a democratic society in an independent
Oromiya.
Mohammed Hassen (1993) has published a book titled
Oromo of Ethiopia: history 1570-1860. He described the
similarities and difference of the Qallu institution
and the Gadaa system; this includes its politico-
military structure, migration and peaceful transfer of
power every eight years.pp.7-14. In addition, the
author made an important contribution to the
reinterpretation of Ethiopian history with discussion
of the five Gibe States.
Asaffa Jalata (1993) has provided an account of class
development within the Gadaa system and this
development has created the western Oromoo Mooti system
(7). The system that discourages the Gadaa system and
paved the way to submit themselves to Abyssinia
colonizer with only minor resistance from local
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peasants. Such development has created another
contradiction even within the Oromoo under the Gadaa
system. Focusing on the Oromoo colonization, he linked
the creation of the Ethiopian empire state itself to
the broader political, economic, European capitalism
and colonialism.
Being and Becoming Oromoo: Historical and
Anthropological Enquiries (1996) edit by P.T. W.
Baxter, Jan Hultin, and Alessandro Triulzi. The book
contains collection of 19 articles produced by social
science scholars. It outlines historical, social,
political, economic, anthropological enquiries in
addition to Oromoo people’s cultural activities and
traditional teaching methods in Oromiya. Some more
recent work such as a debate on the nature and the
political significance of the Gadaa (see Baxter 1978,
Bassi 1996, Legesse 2006), (Hinnant 1978, Schlee 1994,
Ege 1996) quite clearly mention the political character
of Gadaa, other anthropological work tended to stress
the ritual aspects of the system
In addition Gadaa indigenous African democracy has
attracted scholarly interest, individuals since 1880,
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and many of them have left their contribution and can
be used for second and primary sources for this
dissertation. Some of these scholars are (d'Abbadie
1880: Cecchi 1886; Paulitschke 1896; de Salviac 1901;
Cenilli, 1929/33, Huntingford 1955 Haberiand 1963,
Knutsson 1967, Legesse 1973, Hinnant 1978, Schlee
1994,1998, and some more). While particularly the older
sources) and some more recent work Ege 1996) quite
clearly mention the political character of Gadaa, other
anthropological work tended to stress the ritual
aspects of the system there by opening a debate on the
nature and the political significance of Gadaa (see
Baxter 1978, Bassi 1996),
Bahrey, as pioneer writer about the Oromoo people,
which for the first time gave them strange name “Galla”
He described the so-called Galla people as wicked, who
Zeal to kill people, possessed with brutality of their
demeanor, and enemy of Christian, (Bahrey 1593 p.111).
Jeromino Lobo a Portuguese Catholic Missionary (1624-
1634) adopted the name Galla from Bahrey and stated
that “… the Galles distinguished themselves, by the
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ravage they have committed, and the terror they have
raised in this parts of Africa (.p43.). J.L.Karf
(1839-1840) oppose to Oromo militarily intervention
against Christian and Muslim slave traders, and he
viewed their human tight effort as barbarous and
savages because the Oromoo action blocked Abyssinian
and Afaar people who were depended on slave trade for
centuries. Budge, (1885-1914), (p.2)
Even some writers compared the Oromoo features,
their hair and appearance to animal like such terrified
Budge, (1885-1914), described the Oromo’s “features are
savage looking, and when they shake their long hair which wear hanging
over their shoulders like a mane, their appearance is animal like and
terrifying”, (p.131)”.
William Cornwallis Harris, explained” the Oromoo as
barbarian, hordes who brought darkness and ignorance in their
train”pp72-73, etc. Scholar Edward Ullendorff in (1960)
wrote the Oromoo lacks significant material or
intellectual culture, (p73). Perham, (1969) described
how the t Abyssinians and their “Amhara kings would, regard
the Oromoo as heathens and enemies, fit only for massacre or
enslavement, (p.300).
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Some older sources (Cecchi 1886: 523-530, Paulitschke
1896, de Salviac 1901, Huntingford 1955) and some more
recent work (Legesse 1973, Schlee 1994, Ege 1996) quite
clearly mention the political character of Gadaa, other
anthropological work tended to stress the ritual
aspects of the system (Hinnant 1978, van de Loo 1991),
thereby opening a debate on the nature and the
political significance of Gadaa (Baxter 1978, Bassi
1996,)
Many scholars used Abyssinian biased statement as a
source of their information to write about the Oromoo
society. More than all social science academicians,
Anthropologists have been lived among the Oromoo people
as field researchers for years, and they knew the real
name of the people they lived with to collect
information. Even, they sat with Oromoo national for
personal observation and interviews, they disregard the
word Oromoo and replace by the term Galla; or
undermined their fieldwork, and replaced it by recorded
Abyssinian biases. They avoided the term Oromoo in any
possible ways; but they hear the ward every minuets of
the day from Oromoo people and every word mentioned
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replaced by “Galla”, by field researcher the without
the knowledge of interviewed person. The term “Galla”
was and still is prejudicial word the Abyssinian used
to address the Oromoo nation. Field researchers are
among first hand literature producers, but they refused
listing to the term Oromoo. Thus they adopted Galla as
real name of the people who called themselves Oromoo.
Many scholar in the Horn of Africa shares the term
Galla with first inventor of the term Monk Abba Bahrey
of (1522-1593). To mention some of them were, Crulli,
(1922) Huntingford G.W.B. (1954) ; Karle Eric, (1963)
(Fage,Vol 1, (1965), Lytton (1966); Lewis,(1966);
Knutsson,(1967); Baxter(1950th), and Legessa (1973. They
knew that it meant nagger, pagan, barbarian, and they
also knew that the Oromoo do not want addressed by such
name.
In addition, Christian Missionaries worked as arms of
Abyssinian colonial policy, and were used as agents of
Abyssinia government to spread colonial language,
agents of Christ to convert Oromoo nation to Christian.
They discouraged indigenous Oromoo tradition religion,
and all ritual and social activities attached to Oromoo
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faith, interpreted as paganism. Thus, Missionaries and
Judo Christian field workers have assisted the
Abyssinians psychological war against the Oromoo
people, and have expanded the term Galla through their
literatures more than Abyssinians imagined.
New military rule have made certain reform, in early
1970, such as the prejudicial name “Galla” dropped by
the new Government, from new government files in the
country, was replaced by indigenous term Oromoo.
Anthropologists followed the declaration of military
policy and since then their pen began writing the term
Oromoo. Despite difficulties to select reasonable
sources of information this author is dealing with
these types of discouraging pills of prejudicial words,
sentences, and paragraphs, designed to misled many
independent mind researchers for many hundred years.
Until 1970s due to a hidden policy of the Ethiopian
government, the Oromoo have very little access to
modern education. As a result, their chance to write
about their people was also limited to local religious
materials. Because of these practices, the author has
carefully selected some literature to include under
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classical and the rest under modern literature review.
Few old literatures produced by liberals can serve in
both categories
Part 1 consisted classical materials, written by
Abyssinians, Bahrey (1593) missionaries, travelers, and
Abyssinians. Their writings were partly expression of
colonialist perspectives, partly Judo-Christian
outlook; partly consist of Euro-centric adventurers’
report, and partly Abyssinian intellectual. The second
part includes books written by scholars Oromoo
intellectuals, non-Oromoo social scientists and modern
anthropologists, in which much of their work dealt with
the survival of Oromoo socio-cultural organizations.
Method: Personal Experience. This researcher is lucky
to be an indigenous Oromoo, born, and raised in Gadaa
culture. His uninterrupted learning while in Oromiya
from traditional educators; personal observation,
participation, including interviewing experts in Gadaa
system, at Chaffee Baldho general assembly as
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eyewitness source. In exile he interviews individuals
to collect information by experts from different
regions; in writings, tapes and video recording, and
practicing some of it are additional sources. In
addition his memory and lifetime experiences, as well
as his opinion, and interpretations are part of this
dissertation. Thus the author knowledge of the Gadaa
system and its institutions; definition of the system
and important key terms within the system and his
uninterrupted relation with the Gadaa system makes this
dissertation different from many writers.
ethod.
References Bairu Tafla. 1987. Asma Giyorgis and His
Work. History of the Gāllā and the Kingdom of Šäwā,
Stuttgart.
Bassi M. 1996. I Borana : una società assembleare
dell'Etiopia. Milano.
Beckingham C.F, Huntingford G.W.B. 1954. Some records
of Ethiopia 1593-1646:
177
Being extracts from the history of High Ethiopia or
Abassia by Manoel Almeida
Including with Bahrey's History of the Galla. –
Nendeln.
Beke, Charls. T. 1848. On the Origin of the Gallas,
Report to the British Association for the Advancement
of Science, London, pp.1-7.
Caquot, A. 1957. Histoire Amharique de Grañ et des
Gallas, AE, 2, pp.123-143.
Getatchew Haile. 2002. Yeabba Bahriy Dirsetoch.
Minnesota.
Chernetsov, Sevir. 1974. The “History of the Gallas”
and death of Za-Dengel, king of Ethiopia (1603-1604).
In: Atti del IV Congresso Internazionale di Studi
Etiopici, Roma, pp. 803-808.
Guidi, Ignazio. 1907. Leggende Storiche di Abissinia,
RSO, 1, pp. 5-30.
Hultin, Jan. 1996. “Perceiving Oromo. ‘Galla’ in the
Great Narrative of Ethiopia”. In: Being and becoming
Oromo, ed. by P.T.V. Baxter,
Jan Hultin, Alessandro Triulzi, Nordiska
Afrikainstitutet, Uppsala.
178
The Oromo as recorded in Ethiopian literature
1331
Lusini, Gianfrancesco. 1994. Documents on the History
of the Oromo. In: Proceedings of the 11th International
Conference of Ethiopian Studies, I, Addis Ababa,
pp.641-647.
Mekuria, Bulcha. 1996. “The survival and reconstruction
of Oromo National Identity”.
In: Being and becoming Oromo, ed. by P.T.V. Baxter, Jan
Hultin, Alessandro
Triulzi, Nordiska Afrikainstitutet, Uppsala.
Triulzi, Alessandro. 1994. Oromo Traditions of Origin,
in Etudes Ethiopiennes, Actes de la Xe conférence
internationale des études éthiopiennes, I, pp. 593-601.
Triulzi, Alessandro, Täsämma Ta’a. 2004. Documents for
Wallaga History (1880s-1920s E.C.), I, Addis Ababa.
Attention!Partelly final from page 1 to 10
I. Writing the Gadaa, indigenous African democracy and its institutions in real senses is not easy for scholars of any field without missing some major concepts, or without misinterpreting its institutions
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and indeed without distorting important parts of the system. Enrico Cerulli, (1922) criticized European ethnologist for distorting the Gadaa system based on their own prejudicial problem they have for African democracy. ”The Gadaa system is not simple, but it seems to have been especially maltreated (treat badly) by European ethnologist (p.167)”. he was among very fewEuropean scholars who understand some ethnologist intentionally maltreating the Oromoo Gadaa system.
Writing the Gadaa system also problematic for urban born Oromoo nationals or raised in areas where the Gadaa partially replaced by semi- monarchical types of Sultanate, or Mootii system. They depend on naked secondary sources or adopt from religiously fanatics, socially prejudiced, and culturally biased ancient Arab Muslims and Judo-Christian written documents. Such sources have misled many foreigners and Oromoo nationalists who have keen interest to learn the Gadaa system. This writer came across several written documents by distinguished scholars including definitions that does not compliment with the number ofimportant concepts of Gadaa indigenous African democracy. Most pioneer writers have been religiouslyextremist, and racially prejudiced; while others have depend on secondary documents and therefore, both have limited Gadaa knowledge; and many of them never been in Oromiya countryside, to collect direct
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information from indigenous Oromoo people. They lack integration into the indigenous people to be eyewitnessinformants, and participants in the activities of concerned people they plan to write. Any document shortof this or in the absence of direct participation of indigenous people can be sources of misleading, assumptions, imaginations, wrong interpretation, and distortion. Such document may not be considered as major primary sources; but can be sighted only when necessary.
Finally, there are very few western scholar field researchers, spend their young ages with Oromoo nationals, staying with them, speaking their language,practicing their culture, interviewing them, participating in their social activities, and becoming part of the indigenous people. This author appreciates such scholars, for carrying their scholar responsibility, and documenting their eyewitnesses. Without these types of evidences this author may havemuch more difficulty to convince other scholars who always demand for sources.
Oral Tradition: Oral tradition is also another form of information. Indigenous Oromoos researchers who were born and raised according to the Gadaa system may have fewer problems in collecting oral information from experts. More than ninety present past and present practitioners in the Gadaa system cannot read and
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write. They transfer their knowledge to their children and grand children by means of Oral tradition. Oromoo person born, raised observing and participating in the Gadaa system, may have less problem in writing the Gadaa system.
GADAA: Gadaa as a complex system has multi -institutions beyond its general name. It is similar to big university with many departments; or any independent state with its governing branches. Each institution in the Gadaa system requires its own definition to show particular concept where a definition of one institution cannot exactly substitutethe rest institutions. Even in the same institution individual defines in many different ways, depending onresearcher background or area of interest.
Below the author, defines the Gadaa system and its institutions in the following five slightly different ways.
Generally, Gadaa is an indigenous African democratic system encompassing several institutions; including language, education, economy, history, culture, social,sports, military, politics, law, religion, rituals, construction, etc. Nevertheless, the writer believes
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more elaborations are needed to fill the gap missed by general definition.
(a), Gadaa is a political and social system of five fixed parties in ascending and descending categories both categories as shown below.
(1),Horata (2), Bichiille, (3) Duulo, (4) Birmajii, (5) Roobalee, in Tuulamaa and Maccaa regions. See Huntingford, 1955,( p.44), Cerulli
(b), Ascending category has five fixed learners classe, and eight years learners program for the following each class. (1), Ittimakoo, 8-16 ages;(2). According to Tuulamaa and Macchaa, (1) Ittiimakoo,,8-16 Gadaa class age; Dabballee, 16-24 ages; (3), Follee, 24-32 ages; (4) Qondaala, 32-40 ages; (5), Lubaa, 40-48 Gadaa learners class age. Other Oromoos in different regions havedifferent names for it, but functions the same.
© Educator category has five fixed educators classes and eight years program for each class. ( 1) Yubaa I, 48-54 ages (2) Yubaa II, 54-62, ages, (3) Yubaa III, 64-72 ages; (4)Yubaa IV, 72-80, ages, (5) Yubaa V. 80-88, ages, these names are also in Maccaa and Tuulamaa version.
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(d). Members of learners category are active learners within their party; and similarly membersof educators category are active representing Yubaa educators. In each class educators teach different subjects like modern teaching and learning system. Learners are sharing the sameparty names with their fathers, which their fathers have inherited from their ancestors. Members of educator class represent the same parties they have inherited from their fathers.
(e) Daimman: First, it is given name for waiting class,prepared for the children of ascending category, born from Dabballee, Follee, and Qondaala learner’s class. It also refers to children born from members of Educators category, named II Yubaa, III Yubaa, IV Yubaa, and V. of educators. Daimman preparatory class, used their fathers party name who are in Lubaa class, even though their father and motherparty are still in last Lubaa learners program. Daimman Learners of this class are officially recognized Ittimakoo class of members of Roblee party only when Lubaa of Robalee party promoted to Robalee Educator in Yubaa class I
Special Buttaa or festival prepared to celebrate in honor of children promotion to a Gadaa learner class as Ittimakoo to fill the gap mothers and Fathers left for them and promoted to Yubaa I
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educator class of Robaleeparty. Highly experienced elders of eighty to eighty eight knownas Yubaa V; are responsible in educating children in Daimman class age one to eight. This means, siblings of the same family in learner’s category,between one and eight ages put together in the same Daimmam calss, regardless of their different ages. Every eight years step up from Ittimako to Dabballee, Foollee, Qondaala and until they complete Lubaa class at the age of approximately forty eight biological ages or five complete Gadaaage.
(f)… Hiriyaa: Literally means children who were born inthe same month or count the same calendar of twelve months. Socially, it means friends shares in many social activities, including class mates, play mates, and people who celebrates equal birth day, etc. Politically, it is legal participation in an arrangement of five classes for learners, and five classes for educators Gadaa age or Gadaa class mates, regardless of different biological ages, Enrico Cerulli1922, (p.170).
1…Children who were born early before their fathers promoted to Lubaa, and children who were born late after their fathers have completed Yubaa I, are subordinate to any proper party fit to their ages as Hiriyaa, or class mate; and they are not members of
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the parties they are participating as learners. For example, if a member of another party actively participates in Robalee Party, he act as member of Robalee, in reality he is not member of Robalee until officially declared and celebrate Itti-guula sermons otherwise he can continue as Hiriyaa or acting class ofRobalee.
(1) Perfect &Imperfect Ages.
(i) Perfect Ages: Children of perfect age, means
those who were born any time when their fathers
and mothers are in in ascending category of
Lubaa class. Children born from Lubaa
families recognized as candidate to their
families party right after their birth, and put
in preparatory class for maximum eight years,
and automatically become learners of Ittimakoo
class at the same time when their families
promoted to Yubaa I educator class.
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(ii) Children born from Yubaa I, automatically
became Dabballee learners to fill the gap left
by their fathers for Yubaa I educators class.
(iii) Imperfect age: It means, Children born
before their parents entered Lubaa learners’
class, and children born from Yubaa classes.
They are not members of their fathers party
because they were born late or early and they
are subordinate to any party that fits to
their ages as Hiriyaa class mate; or learners
mate. For example, if a member of another party
actively participate in Robalee party,
regardless of individual service to Robalee
party, legally he/she is not a member of
Robalee party; but recognized as Hiriyaa or
class mate act as Robalee member. Members of
imperfect ages must pass through preparatory
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class or Daimman class before joining
Ittimakoo, first Gadaa class as Hiriyaa or
members of Ittimakoo learners class.
(iv) Adoption: Any member of Hiriyaa has a chance to
become complete member of the party of his age,
only after promoted to Dabballee learner class.
(16-24). Individual must make official declaration
of his adoption to the party he spend over sixteen
years as Hiriyaa or class mates. Those who were
adopted became full members of a party as class
mates and as party members. In this case children
of the same father with many years age different
among them can serve in any party fit to their
age. Therefore, there are possibilities of
brothers adapt to any parties that are not their
families Party. Adoption must pass through certain
Gadaa legal procedures led by ritual experts’
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Formal recognition of new member approved by
acclamation and followed by well come to the party
ceremonies. Any group or individual who has
adapted to a party have the right to stand for
election to the highest Lubaa class. But those who
were not interested in adoption to the party fit
to their ages has the right to reclaim their
fathers or grandfathers party