In the 1960s, it was not the concept of Oromoness
(hereafter Oromumma) which was conceptually debated. It
was Ethiopia and who constitutes Ethiopian which was at
the center of ‘the nationalities question’ as formulated
by Ethiopian Student Movement leaders such as Ibsa Gutema,
Walelign Mekonen, Muhe Abdo and others. At the time,
Ethiopianess, in terms of cultural stuff—language, music,
way of life—, politics and religion, was equated with
Amharaness (and to some extent Amhara- Tigrawayness) (see
Walelign Mekonen’s six page masterpiece).
Due to the whole process of state formation and the
subsequent “nation-building” project of the ancien regime,
and the resultant resistance it had to face from the
conquered nations, Donald Levine summed it the whole
process as “Amhara thesis”, “Oromo anti-thesis” and
“Ethiopian synthesis”. Levine’s formulation was criticized
only for narrowly defining it from two major national
groups. Backed by historically failed nostalgic project of
building “Amharic speaking one-nation of Ethiopia”, a
section of Ethiopian elites continued to advance
anti-Oromo envisaged Ethiopia.
Recently, the concept of Oromumma has become, let me say,
agenda of discussions and debates among many. That
initiated me to refer back literature and my own
experiences. Thus, it is important, at this historical
juncture, that we all have full picture of what Oromummaa
is and what it is not. I am not a social- anthropologist,
but a student of political science just to admit my
scholarly gaps.
#Understanding_Oromumma: A holistic Approach
#Oromummaa
is a broader concept. It is explained by the totality of
Oromo culture. It is much deeper and complex than what we
think. It is explained in terms of cultural stuff (norms,
values, traditions), languages, belief systems, arts,
history and tradition, jiruuf-jireenya (work and life),
worldview/philosophy, democratic values, symbolism and
identity, landed concept, and socially integrating
‘others’.
“Oromumma, derived from the name Oromo, refers to all
those elements that constitute the Oromo personality. […].
In short, ‘Oromoness’ is composed of the totality of the
Oromo culture” (Gemechu Megersa, 1996: p.92). Oromo
traditions provide the basics of Oromumma. No nation
without its own history. Oromo is an ancient people in the
Northeast Africa. Oromumma is built on the knowledge of
the history of the Oromo. There are also traditions that
nurture Oromumma from childhood. Hibbo (riddle) is played
by youths in the night. It is a mental exercise; in modern
terms, IQ development strategies. Knowledge of mammaaksa
(Oromo proverbs) is critical. In the Oromo tradition,
“mammaaksi dubbii fixuuf ykn dubbii fiduuf” (proverbs
either resolve or cause a dispute), is the part of the
day-to-day activity of the Oromo society. The appropriate
usage of Oromo’s mammaaksa is critical element of
Oromumma. Oromo elders begin discussions, and conclude
them with mammaaksa. One of the targets of assimilation
policy was this mammaaksa and its usage, making
generations to forget their own and adopt the nationally
prescribed ones. Such strategies of weakening aspect of
Oromumma has always been subtle.
#Moggaasa_Maqaa: A newly born baby should get name, and it must be
approved by appropriate traditional institution. Oromo
naming for newly born baby or adopted ones is not an
arbitrary phenomenon. You must follow the procedure.
Systematic name changing was also an act of assimilation
policy of Ethiopia to weaken Oromumma. Those with rotten
assimilationist mentality, I am sure, hate my name,
Milkessa, as an “un-Ethiopian” name. Well, Gaddisa,
Tolashii, Guyyo, Iftu are beautiful Ethiopian names
enriched with Oromumma moggaasa maqaa (naming).
#Oromo_arts_and_literary
traditions characterize Oromumma. As you distance yourself
from Oromo music and arts, you will be engulfed with
others as globalization is dominating. All music and arts
carry messages and cultural values that they want to
inculcate in the minds of the listeners. So, Oromo music
and arts transmits Oromumma. There many kinds of music and
arts—it takes the form singing for love of couples or
nation, history, resistance, ritual, mobilization and for
hero/heroine [geerarsa], cultural, marriage, nature, for
cattle, education, etc. Art is comprehensive. Ali Birra’s
everlasting songs are themselves bearers of Oromumma.
#Oromumma_and_Afaan_Oromo: Language, above all, is a carrier of all cultural
stuffs. Language is not a mere means of communication. It
carries cultural values of the nation and transfer them
from generation to generation. A people without its own
language is only half a nation, as linguists put. When
they kill your language, they are killing your cultures as
well. That is why language became the key target of
assimilation policies of “nation-builders.”
‘Nation-building’ in this regard is ‘nation-destroying’
(see Walker Connor). Who said “kill the tribes to build a
nation?” Thus, to lose one’s own language is the worst
badge of conquest. When you lose your Afaan Oromo, you
automatically lose aspects Oromo traditions, which harts
Oromumma.
Oromumma can be achieved in two ways. One is to be born
Oromo. The other is ‘to become’ Oromo. Paul Baxter calls
it being and becoming Oromo. In the later, non-Oromos can
become Oromo once they pass through strict legal and
cultural procedures called
#Moggasaa
— of adoption. You can also stop the adoption
processes on the medhacha stage and retain your language
and community; but this compromises your political rights
in Oromo. Full adoption renders full citizenship.
Moggaasaa is for group adoption (collectively) and
#Guddifacha
is an individual approach. One must be clear that adoption
in Oromo society is fully dependent upon the consent of
the adoptees. There has never been forced/compulsory
adoption in Gadaa system. Because the adoptees are
attracted by economic benefits in the clans and democratic
nature of the egalitarian system, it was a free
enterprise. Once fully adopted, you can run for Abba Gadaa
posts. Note that such socially integrative approach worked
well during the well-functioning of the Gadaa system. Once
Gadaa system started to weaken, the becoming aspect of
Oromumma get corrupted and abused, especially the
‘unsuccessful integrations’ causing ‘a regaining former
identity’, which in many places are causes of conflicts.
Asserting one’s own Oromo identity (exercising Oromumma)
and devotion to demonstrate basic features of Oromo
culture is a key. You need to be proud of being or
becoming Oromo. Social-anthropologists call this activity
self-consciousness. Commitment at this stage helps the
advancement of Oromo culture. It includes defending your
Oromumma.
#Oromumma_and_Oromo_philosophy: Oromumma is distinguished with “core common cultural
values and modes of thought” (Baxter, 1985:1). Oromo
philosophy is an African philosophy which is distinct from
oriental philosophies. Oromo life is largely a collective
life just as other African societies. Individualism is
uncommon in Oromo philosophy. Be it good or bad, in Oromo
society, you just share them in common. For example, for a
crime an individual commits the clan is collectively
accountable. That is why you find less crime rates in
Borana than any other places. “I am because we are”, not
the other way round. That is why, liberalism, founded on
individualism, can rarely be implemented in Oromo society.
Oromumma as a collectivism is embedded in Oromo
worldviews.
#Political_aspects_of_Oromumma: Oromo as society is a democratic & open society. That
has roots in Gadaa system. Power is transferred from one
party to the next democratically. There are five political
parties (Gogeessa Gadaa) in Oromo. Each term of office is
fixed, eight years. Once you finish your eight year term,
you live the office to the next party. No re-election of
Abba Gadaa. No deception. No power is gained through
barrel of the gun. No son has ever killed his father for
power. No soldier takes state power. Gadaa democracy is an
amazing well founded system. Oromumma is built on top of
that democratic political culture. Honest and trust is the
basis of Gadaa politics.
Symbolically,
#Odaa
(scamore tree) used to function as an assembly hall
(galma). It is a symbol of Oromo institution. “Teessu
dhugaa baasi, dhaabattu mataa kee baasi” means “you search
for truth when seating under Odaa, and you are told to
defend yourself when standing in front of the ‘modern’
court” shows us how much the Oromo are honest under Odaa.
Odaa is part of the identity of the Oromo. That is why all
Oromo organizations (both government and opposition,
political or social, almost all Oromo institutions) use
Odaa in their emblems, flags, and others. Odaa and
activities under it (i.e., committed to the truth) are
deeply rooted in Oromumma.
#Oromumma_is_tied_to_Oromoland. Mountains and rivers have traditional ritual and
non-ritual functions in Oromo society. “Yaa Oromoo warra
uumaan buluu keenya abboonni tulluu fi malkaatti baha
duruu.” Oromo’s jiruuf-jireenya (work and life) is tied to
its land. Extended families inherit land from their
forefathers. “Yaa Oromo qulqullu qonneet nyaanna lafan
gurgurru” was a key Oromo’s song against that infamous
master plan of Finfinne. Youths, if they can’t resolve the
riddles, they are expected to render land. That is why
land is the foundation of Oromo’s jiruuf-jireenya and
cultural values.
Oromummaa had also belief system dimension (now become
cultural rules of the society), which means, before they
convert into dominant religions of the world, Oromo had
worship one
#Waaqaa
(God) as monotheist society. Dhugaan ilma Waaqi (truth is
the son of God) was one of the founding principles of
Waqeffanna religion of the day. Safuu was at the core of
Oromumma. You never deceive, never lie, because it is
Safuu! Safuu means all wrong things that are forbidden
culturally. Oromummaa as God obeying act, hence built
God-fearing society of Oromo.
#Irreecha
(thanksgiving) festival, celebrated twice a year (Irreecha
Birraa and Irreecha Arfaasaa), is well known to the world.
As it is being regained and getting momentum, we are only
emphasizing on only Irreecha Birraa, celebrated in
Fulbaana (September). I am sure, it is a matter of time
that Irreecha will be recognized as one of the national
holydays integrating into the national calendar of
Ethiopia. Indicating Oromummaa becoming Ethiophiyumma.
Oromo has its own
#calendar
counting based on lunar system (star observation). Still
this calendar is active in Borana (both Ethiopia and
Kenya) (see Asmarom Legese). An Oromo calendar is part of
Oromumma features. Very few old people still count the
Oromo calendar as part of their Oromoness.
In
#conclusion, Oromumma is a broader and deeper concept. It is
explained in terms of history to tradition, arts to
beliefs/values, symbols to democracy, identity to
integration, language to philosophy, Oromoland to Oromo
calendar. It begins with being and becoming. You can’t
pick only one feature up to define Oromumma. There is no
Oromo without Oromumma. I don’t remember the days Oromumma
existed without Oromo as well. Due to external factors,
you may lose some aspects of Oromumma but you can retain
basics of Oromumma. Since the formation of the modern
Ethiopian empire state, the Oromo ‘personal’ continued to
be political to certain establishments. This is
unfortunate. Oromumma must be depoliticized. I believe
Oromumma can be part and parcel of Ethiophiyumma. I don’t
understand the meaning of Ethiopianess that compromises
Oromumma. For me, Ethiophiyumma is Somalumma,
Ethiophiyumma is Tegarumma, Oromumma, Amharumma,
Sidamumma, Afarumma and all that are in Ethiopia. Some
dream that Oromumma can be destroyed, and boldly claim
that it is withering away. That is purely a day dream.
Though historically tried formally by the state through
deliberate consecutive national policies of assimilation,
it miserably failed. As Oromumma is attached to the lives
of the Oromo people, it might look weakened but it has
never been weakened as they thought even during those dark
old days. It is totally wrong and outdated to think that
“to become a ‘good Ethiopian’, an Oromo must denounce its
Oromumma”. The answer is obvious. Gemechu Megersa once
correctly said “the Oromo will never become good
Ethiopians before they become good Oromo”.
—————-
May21, 2020, Finfinne
