Relevant bibliographies by topics / Oromo (African People)

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Academic literature on the topic 'Oromo (African People)'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Oromo (African People)"

1

Walga, Tamene Keneni. "Prospects and Challenges of Afan Oromo: A Commentary." Theory and Practice in Language Studies 11, no. 6 (June 1, 2021): 606–12. http://dx.doi.org/10.17507/tpls.1106.03.

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Afan Oromo- the language of the Oromo- is also known as Oromo. The word ‘Oromo’ refers to both the People of Oromo and their language. It is one of the widely spoken indigenous African languages. It is also spoken in multiple countries in Africa including Ethiopia, Kenya, Somalia, Sudan and Tanzania among others. Moreover, it is spoken as a native language, second language and lingua-franca across Ethiopia and beyond. Regardless of its scope in terms of number of speakers and geographical area it covers, Afan Oromo as a literary language is only emerging due to perpetuating unfair treatment it received from successive Ethiopian regimes. This commentary sought to examine prospects and challenges of Afan Oromo. To this end, drawing on existing literature and author’s own personal observations, salient prospects and challenges of Afan Oromo have been presented and briefly discussed. Suggestions to confront the challenges foreseen have been proposed by the author where deemed necessary. The paper concludes with author’s concluding remarks concerning the way forward.
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2

Kumsa, A. "The Oromo national memories." RUDN Journal of Sociology 19, no. 3 (December 15, 2019): 503–16. http://dx.doi.org/10.22363/2313-2272-2019-19-3-503-516.

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The author defines nation as a territorial community of nativity and attributes significance to the biological fact of birth into the historically evolving territorial structure of the cultural community of nation, which allows to consider nation as a form of kinship. Nation differs from other territorial communities such as tribe, city-state or various ‘ethnic groups’ not just by the greater extent of its territory, but also by a relatively uniform culture that provides stability over time [22. P. 7]. According to the historical-linguistic comparative studies, “in terms of the history of mankind it is incontrovertible that some of the earliest and greatest human achievements have been accomplished in civilizations founded and headed by Afro-Asiatic peoples” [28. P. 74]. The Oromo people is one of the oldest nations in the world with its own territory (Oromia) and language ( Afaan Oromoo ). The Oromo possess a common political culture ( Gadaa democracy) and pursue one national-political goal of independence to get rid of the Abyssinian colonialism. Oromo national memories consist of memories of independence and national heroism, memories of the long war against expansionist Abyssinian warlords and the Abyssinian invasion of the Oromo land in the 19th century with the new firearms received from the African co-colonizing Western European powers, and these weapons were used not only to conquer the Oromo land but to cut the Oromo population in half. The Oromo nation consider the colonization of their country, loss of their independence, and existence under the brutal colonial rule of Abyssinia to be the worst humiliation period in their national history. The article consists of two parts. In the first part, the author considers the theoretical background of such concepts as nation, national memory, conquest humiliation, and some colonial pejorative terms still used by colonial-minded writers (like tribe and ethnic groups). In the second part, the author describes the Oromo national political and social memories during their long history as an independent nation from the Middle-Ages to the last quarter of the 19th century; presents ‘the Oromo question’ through the prism of the global history of colonization, occupation of their territory, slavery, and the colonial humiliation of the Oromo nation by the most cruel and oppressive Abyssinian colonial system; presents the two last regimes of the Abyssinian system and the final phase of the Oromo National Movement for sovereignty, dignity, and peace, which contributed greatly to the stability in the Horn of Africa.
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3

Regassa, Megersa, and Terefe Mitiku. "Orality in African Literary Works: An Interaction of Oromo Oral Literature with Written Poetry." Research in African Literatures 54, no. 3 (September 2024): 111–30. http://dx.doi.org/10.2979/ral.00019.

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ABSTRACT: This article deals with the interaction of Oromo's oral literature with written poetry. The main objective is to indicate the way different types of oral literature elements are adapted to written poetry. Data were collected through qualitative methods such as document analysis, interviews, and group discussions and were analyzed qualitatively. Types of Oromo oral literature like a proverb, oral narrative, oral poetry, and riddles are adapted into written poetry by different authors. The interaction forms a bridge between the oral literary culture and written literature enabling both to complimentarily develop Oromo literature. As Richard M. Dorson states, "Oral literature can and frequently does enter into written literature. A new generation of African novelists … strews the proverbs of their native languages throughout their fiction" (2). The intermixing of African orality and written literary works makes literature closer to culture and societal life. These connections sustain the life of oral literature in written literature, on the one hand, and enable written literature to aesthetically communicate the culture, history, norms, and beliefs of a group of people who share it.
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Ishihara, Minako. "Contextualising Books among the Muslim Oromo in Southwestern Ethiopia: Prospects for Future Research." African Research & Documentation 135 (2019): 117–31. http://dx.doi.org/10.1017/s0305862x00023931.

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There is a general understanding that Ethiopia runs counter to other African countries, where basically books were introduced by the Europeans to ‘civilise’ the ‘illiterate’ people during the colonial period. This colonialist point of view is problematic for it obliterates the pre-existence of notable centers of Islamic learning located in the continent, for example Timbuktu and Harar. Moreover, Ethiopians, even before the introduction of Christianity, were already equipped with a writing system of their own for more than 3,000 years (Ayele, 1997), and books were not new when Europeans set foot in the country in the 16th century. In Ethiopia, where Christianity arrived long before the European advent, literacy was provided to a limited range of people seeking clerical careers. Thus, pre-modern education was primarily religious in terms of personnel, textbooks, and places. Clerics taught those children who wished to pursue a clerical career, using religious books at classrooms attached to churches and monasteries.
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Ishihara, Minako. "Contextualising Books among the Muslim Oromo in Southwestern Ethiopia: Prospects for Future Research." African Research & Documentation 135 (2019): 117–31. http://dx.doi.org/10.1017/s0305862x00023931.

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There is a general understanding that Ethiopia runs counter to other African countries, where basically books were introduced by the Europeans to ‘civilise’ the ‘illiterate’ people during the colonial period. This colonialist point of view is problematic for it obliterates the pre-existence of notable centers of Islamic learning located in the continent, for example Timbuktu and Harar. Moreover, Ethiopians, even before the introduction of Christianity, were already equipped with a writing system of their own for more than 3,000 years (Ayele, 1997), and books were not new when Europeans set foot in the country in the 16th century. In Ethiopia, where Christianity arrived long before the European advent, literacy was provided to a limited range of people seeking clerical careers. Thus, pre-modern education was primarily religious in terms of personnel, textbooks, and places. Clerics taught those children who wished to pursue a clerical career, using religious books at classrooms attached to churches and monasteries.
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6

Abdi, Taha, and Barbara E. Harrell-Bond. "The Plight of the Oromo Refugees in the Horn of Africa." Refuge: Canada's Journal on Refugees 6, no. 4 (May 1, 1987): 7–10. http://dx.doi.org/10.25071/1920-7336.41233.

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The History of the Oromo people of Ethiopia is one of colonization, subjugation and decimation. In fact, the first refugees on record in the Horn were Oromos who left their homeland during the early period of Ethiopian occupation. Annexation by Ethiopia meant the loss of their main source of livelihood, the land, and the denial of the most basic human and national rights. The situation prompted frequent armed uprisings, which have become more organized in recent years. Confilict, political persecution, and the inept and destructive policies of the Ethiopian government have now displaced hundreds of thousands of Oromos. These people live either in the safe area within the Oromos' region, occupied by the Oromo Liberation Front (OLF), or in the neighbouring states of Somalia, Djibouti, Kenya, the Sudan and beyond.
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7

Dibaba, Assefa Tefera. "Oromo Orature: An Ecopoetic Approach, Theory and Practice (Oromia/Ethiopia, Northeast Africa)." Humanities 9, no. 2 (March 31, 2020): 28. http://dx.doi.org/10.3390/h9020028.

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Using available empirical data of Oromo Orature, particularly folksongs, obtained from the field through interview and observation in Oromia, central Ethiopia, in 2009 and 2010, and other sources in print, this study has two objectives to tackle. First, reflecting upon the questions of a native model of origin narratives in relation to ecology, this study examines some examples of Oromo ecopoetics to determine: (a) how ecology and creative process conspire in the production of folksongs and performance, and (b) how the veil of nature hidden in the opacity of songs is revealed through the rites of creative process and performance as the human and ecological realms intersect. When put in relation to ecology, I theorize, the ecocultural creative act and process go beyond the mundane life activities to determine the people’s use (of nature), perceptions, and implications. Second, damages to the ecology are, I posit, damages to ecoculture. Drawing on the notion of ecological archetypes, thus, the study makes an attempt to find a common ground between the idea of recurrent ecological motifs in Oromo orature and the people’s ecological identity. The findings show that the political and social attitudes the Oromo songs embody are critical of authorities and the injustices authorities inflict on peoples and the environment they live in. For the folksinger, singing folksongs is a form of life, and through performance, both the performance and the song sustain the test of time. In its language, critique, imagination, and cultural referents, Oromo Orature is a voice of the people who rely on traditional agricultural life close to nature along with facing challenges of the dominating religious, political and scientific cultures.
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Ayana, Daniel. "The Northern Zanj, Demadim, Yamyam, Yam/Yamjam, Habasha/Ahabish, Zanj-Ahabish, and Zanj ed-Damadam – The Horn of Africa between the Ninth and Fifteenth Centuries." History in Africa 46 (May 9, 2019): 57–104. http://dx.doi.org/10.1017/hia.2019.10.

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Abstract:This article argues that historians will have a new understanding of northeast and east Africa if they recall the medieval meaning of the terms Zanj and Ahabish, or Habasha. Before the fifteenth century the term Zanj included the diverse populations of northeast Africa, so should not be exclusive of the populations of coastal east Africa. Likewise, Habasha or Ahabish was not confined to the peoples of the northern Horn but included the diverse peoples of coastal east Africa. Uncovering older meanings of Zanj and Ahabish helps to identify elusive groups of ancient northeast Africans referred to as northern Zanj, Zanj-Ahabish, Ahabish, and Damadim. For identification, this article presents three types of historical data overlooked in the sources. The first consists of the interchangeable names northern Zanj, Damadim, Ahabish, Zanj-Ahabish, and Zanj ed-Damadim to recast the term Zanj and identify the Damadim or Yamyam. The second is the broadly inclusive meaning before the fifteenth century of the term Habasha. The third is the reported eloquence in their Buttaa ceremony of the northern Zanj, and the institutional setting of the Buttaa within the Oromo Gadaa system.
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9

Гусарова, Екатерина Валентиновна. "Bahrey. History of the Galla." Библия и христианская древность, no. 2(14) (June 15, 2022): 15–56. http://dx.doi.org/10.31802/bca.2022.14.2.001.

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Настоящая публикация представляет новое более полное критическое издание текста сочинения эфиопского монаха Бахрэя, названное им «История галла» (Zena-hu lä-galla). Это старейшее из произведений, которые составляют корпус литературы, посвящённый народу оромо. Это сочинение на языке геэз представляет собой уникальный источник по истории, этнографии и географии расселения кушитоязычного народа оромо (галла - в эфиопской христианской традиции), который на протяжении уже более четырёх столетий проживает на обширных территориях Африканского Рога. В отличие от предыдущих изданий, нами был использован ранее не известный четвёртый список этого произведения. This publication presents a new, more complete critical edition of the text of the work of the Ethiopian monk Bahrey, which he called «The History of the Galla» (Zena-hu lä-galla). This is the oldest of the works that make up the body of literature dedicated to the Oromo people. This essay in the Geez language is a unique source on the history, ethnography and geography of the settlement of the Cushitic-speaking Oromo people (Galla - in the Ethiopian Christian tradition), who have been living in the vast territories of the Horn of Africa for more than four centuries. Unlike previous editions, we used the previously unknown fourth list of this work.
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10

Sbacchi, Alberto. "The Archives of the Consolata Mission and the Formation of the Italian Empire, 1913-1943." History in Africa 25 (1998): 319–40. http://dx.doi.org/10.2307/3172192.

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The Institute of the Consolata for Foreign Missions was founded in Turin, Italy in 1901 by the General Superior, Giuseppe Allamano (1851-1926). The primary purpose of the mission is to evangelize and educate non-Christian peoples. Allamano believed in the benefit of religion and education when he stated that the people “will love religion because of the promise of a better life after death, but education will make them happy because it will provide a better life while on earth.” The Consolata distinguishes itself for stressing the moral and secular education and its enthusiasm for missionary work. To encourage young people to become missionaries, Allamano convinced Pius X to institute a world-wide mission day in 1912. Allamano's original plan was for his mission to work among the “Galla” (Oromo) people of Ethiopia and continue the mission which Cardinal Massaia had begun in 1846 in southwestern Ethiopia. While waiting for the right moment, the Consolata missionaries ministered among the Kikuyu people of Kenya. In 1913 the Propaganda Fides authorized the Consolata Mission to begin work in Kaffa, Ethiopia. In 1919 it entered Tanzania and, accepting a government invitation in 1924, the Consolata installed itself in Italian Somalia and in 1925 in the Portuguese colony of Mozambique. Before the World War I the mission also expanded in Brazil, in 1937, and after 1937 its missionaries went to Argentina, Colombia, Venezuela, Canada, the United States, Zaire, Uganda, South Africa, and South Korea.
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Dissertations / Theses on the topic "Oromo (African People)"

1

Kefentse, Darrell. "The ties that bind a comparative study of the domination, oppression, and resistance of the African-American and the Oromo of Ethiopia /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-08172007-152716/.

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Thesis (M.A.)--Georgia State University, 2007.
Title from file title page. Mohammed Hassen Ali, committee chair;p Jared Poley, committee member. Electronic text (102 p.) : digital, PDF file. Description based on contents viewed Jan. 9, 2008. Includes bibliographical references (p. 92-102).
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Wemlinger, Cherri Reni. "Identity in Ethiopia the Oromo from the 16th to the 19th century /." Online access for everyone, 2008. http://www.dissertations.wsu.edu/Thesis/Summer2008/c_wemlinger_080108.pdf.

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3

Tesso, Benti Ujulu. "Some of the consequences of the Christian mission methods and contextual evangelism among the Oromo of Ethiopia with special focus on the Ethiopian Evagelical church Mekane Yesus (EECMY) 1880-1974." Thesis, 1999. http://hdl.handle.net/10413/4761.

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The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies' methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis of the researcher of this study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack of sensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copyright Thomas Nelson, Inc., 1978,1986. Printed in the United States of America.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.
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Books on the topic "Oromo (African People)"

1

Bayissa, Gudetta Urgessa. Transformed Oromo lives and secularization of identity: Oromo narratives from Norwegian context. Saarbrücken, Germany: VDM Verlag Dr. Müller, 2008.

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2

Haile, Alemayehu. History of the Oromo to the sixteenth century. 2nd ed. Finfinne: Oromia Culture and Tourism Bureau, 2006.

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Haile, Alemayehu. History of the Oromo to the sixteenth century. [Oromia?]: [publisher not identified], 2004.

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4

Ethiopian International Institute for Peace and Development, ed. Oromo politics: Reflections and statements. Addis Ababa, Ethiopia: Ethiopian International Institute for Peace and Development, 2013.

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5

Bāḥrey. YaʼAbā Bāḥrey dersatoč ʼOromočen kamimalakatu léloč sanadoč gārā. Koléǧvil (Minisotā): G. Haile, 2002.

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6

Hultin, Jan. The long journey: Essays on history, descent and land among the Macho Oromo. [Uppsala, Sweden]: Uppsala University, 1987.

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7

Mahiber, MELCA. Faana qaroomaa. Finfinnee, Itiyoophiyaa: Malkaa-Ityoophiyaa, 2011.

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8

author, Kassam Aneesa, ed. Sacred knowledge traditions of the Oromo of the Horn of Africa. Durham (England): Fifth World Publications, 2020.

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9

Cotter, George. Ethiopian wisdom: Proverbs and sayings of the Oromo people. Ibadan: Daystar, 1996.

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10

Baba, Yoseph Mulugeta. Negritude as the recovery of indigenous African political leadership: The case of Gadaa Oromo political philosophy : beyond Ethiopian-nationalism and ethnicity. Addis Ababa: [publisher not identified], 2017.

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Book chapters on the topic "Oromo (African People)"

1

Bariso, Elfneh Udessa, Fufa Esayas, and Dereje Biru. "Examining the Guji Oromo Ethnomathematical Games and Concepts." In Practical Perspectives on Educational Theory and Game Development, 171–200. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-5021-2.ch008.

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This chapter explores how the Guji Oromo people undertake ethnomathematical activities by applying their indigenous methods. Ethnomathematical activities include counting, locating (the activity of grouping, clustering, making network, etc.), measuring (the actions of quantifying, weighting, etc.), designing (planning, building, and pattern activities), playing (puzzles, paradoxes, models, games, hypothetical reasoning), and explaining (how to do things, activities [e.g., classifications, conventions, generalizations, and symbolic explanations]). This predominantly qualitative study identifies the indigenous ethnomathematical games and concepts and assesses the potential effectiveness of an integration of the ethnomathematics and formal mathematics on the learning/teaching experiences of pupils and teachers. Impacts of such integration on pupils' performance in mathematics assessment are examined. Such an action could enable to amalgamate the Western knowledge system with an African knowledge system to create synergy that might boost the quality of primary mathematics education in Ethiopia.
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