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Journal articles on the topic 'Oromo'
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1
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 (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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Kumsa, A. "The Oromo national memories." RUDN Journal of Sociology 19, no. 3 (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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Oli, Alemitu, and Eriste Akawak. "ECONOMIC REALITIES AS DEPICTED IN `KUUSAA GADOO`." International Journal for Innovation Education and Research 9, no. 2 (2021): 329–42. http://dx.doi.org/10.31686/ijier.vol9.iss2.2967.
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The purpose of this study is to show how Gadisa Biru who wrote the novel `Kuusaa Gadoo` represents the Oromo`s economic issues realistically in the life of characters and the major themes of the novel. The study is qualitative research, it involves textual analysis method together with relevant conceptual tools and frameworks and therefore it is analytical. Furthermore, the data used for the research is taken from a primary source which is `Kuusaa Gadoo`. From the novel, different extracts are taken based on the research questions. Extracts used as data were classified under each topic and analyzed using textual analysis methods and realism theory. Then, the analysis and discussion were undertaken by using the concept of scholars to make the research more visible and logical. As a philosophy of realism theory, realism portrays the world as it appears. Therefore, to evaluate the realistic representations of different agendas of the research, it is crucial to bring the idea in the text to the actual world. From the analysis and discussion made it is found that, in `Kuusaa Gadoo`, all events and episodes were realized in the novel without any fantasy and extraordinary overstatement. Oromos were not economically beneficial during the Derg; the economies of Oromo peoples were used by others i.e. by leaders and investors from other ethnic groups. The Oromo`s resources especially land is highly corrupted by leaders of the time. Oromo peasants had no legal protection for their economy. Hence, the novel `Kuusaa Gadoo` reflects the real-life situation of Oromo peoples during the Derg regime. The author critically observes the real economic picture of society and portrayed it logically.
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Jalata, Asafa. "The Oromo National Movement And Gross Human Rights Violations In The Age Of Globalization." European Scientific Journal, ESJ 12, no. 5 (2016): 177. http://dx.doi.org/10.19044/esj.2016.v12n5p177.
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Today, the Oromo are an impoverished and powerless numerical majority and political minority13 in the Ethiopian empire; they have been the colonial subjects of Ethiopia, former Abyssinia, since the last decades of the 19th century. As the Ethiopian state colonized the Oromo with the help European imperialism, it has continued to terrorize, dominate, and exploit them with the help of successive global hegemonic powers such as England, the former Soviet Union, and the United States, To change the deplorable condition of the Oromo people, the Oromo movement is engaging in national struggle to restore the Oromo democratic tradition known as the gadaa system and to liberate the Oromo people from colonialism and all forms of oppression and exploitation by achieving their national self-determination. A few elements of Oromo elites who clearly understood the impact of Ethiopian colonialism and global imperialism on the Oromo society had facilitated the emergence of the Oromo national movement in the 1960s and 1970s by initiating the development of national Oromummaa (Oromo national culture, identity, and nationalism). This paper focuses on and explores three major issues: First, it briefly provides analytical and theoretical insights. Second, the paper explains the past and current status of the Oromo people in relation to gross Oromo human rights violations. Third, it identifies and examines some major constraints and opportunities for the Oromo national movement and the promotion of human rights, social justice, and democracy.
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Griefenow-Mewis, Catherine. "Melkamu Duresso, Wörterbuch Oromo–Deutsch/Deutsch–Oromo." Aethiopica 18 (July 7, 2016): 305–9. http://dx.doi.org/10.15460/aethiopica.18.1.790.
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Walga, Tamene Keneni. "Prospects and Challenges of Afan Oromo: A Commentary." Theory and Practice in Language Studies 11, no. 6 (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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Kaye, Alan S., and Gene B. Gragg. "Oromo Dictionary." Journal of the American Oriental Society 106, no. 4 (1986): 812. http://dx.doi.org/10.2307/603547.
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Voigt, Rainer. "Oromo-Wörterbücher." Aethiopica 19 (October 2, 2017): 220–26. http://dx.doi.org/10.15460/aethiopica.19.1.1121.
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Wake, Jeo Gerbi. "Theorizing Namummaa: Oromo relational philosophy (Oromos Gift to the World)." African Journal of History and Culture 10, no. 7 (2018): 77–97. http://dx.doi.org/10.5897/ajhc2018.0417.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islam and Society 31, no. 3 (2014): 93–118. http://dx.doi.org/10.35632/ajis.v31i3.286.
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Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islamic Social Sciences 31, no. 3 (2014): 93–118. http://dx.doi.org/10.35632/ajiss.v31i3.286.
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Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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Shell, Sandra Rowoldt. "Trauma and slavery, Gilo and the soft, subtle shackles of Lovedale." Toposcope 52 (October 4, 2021): 52–60. http://dx.doi.org/10.21504/tj.v52i.2394.
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A recent study of sixty-four Oromo slave children from the Horn of Africa has provided valuable information of the children’s experiences from capture to the coast. In 1888 a British warship liberated a consignment of Oromo child slaves in the Red Sea and took them to Aden. A year later, a further group of liberated Oromo slave children joined them at a Free Church of Scotland mission at Sheikh Othman, just north of Aden. Two of the missionaries learnt Afaan Oromo (the children’s language), and, with the assistance of three fluent Afaan Oromo speakers, they conducted structured interviews with each child asking for details of their experiences of their first passage i.e. the journey from cradle to the Red Sea coast. When a number of the children died within a short space of time, the missionaries had to find another institution with a healthier climate to prevent further deaths. They decided to ship the Oromo children to the Lovedale Institution in the Eastern Cape, South Africa.
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Hussein, Temam Hajiadem. "Atete: A Multi-functional Deity of Oromo Women with Particular Emphasis on Human Rights and Conflict Resolution Management." Current Research Journal of Social Sciences and Humanities 2, no. 1 (2019): 15–30. http://dx.doi.org/10.12944/crjssh.2.1.03.
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The roles of women in any society were the focuses of many researchers. Some of them compared with the role of men in the development of human rights and conflict resolution concluded that the women role was limited. But this is not true for Oromo women. For this reason, this paper briefly discusses the roles of Atete Oromo women deity in socio-cultural lives of the Oromo nation. The research explores how Oromo women used this deity to defend their rights and solve the arising conflict in society peacefully. It also outlines special cultural and ritual objects women used to promote peace, human rights, social justice; to overcome natural disasters through prayers and to strike cosmos balance between the creator and creatures. There is a dearth of written material which deals with Atete, the researcher, therefore, depend on some data that come from interviews, informant narration, Atete hymns and observation of the ceremony for many years. Later, these sources were cross-checked with other fragmentary written materials. Based on the investigation and analysis of these sources, the writer concluded that the Oromo society developed a highly sophisticated Atete institution to safeguard women rights and protect the rights of the weak group at least from the time of Gadaa advent. Ever since they also used it for solving the arising conflict in Oromo. Moreover, contrary to what many earlier writers have suggested, Atete is not only confined to fertility matter but also deal with many issues that affect all Oromo groups including male as this investigation establishes.
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Yaachis, Mi’eesa, Robbin Clamons, and Lenief Heimstead. "Locationals in Oromo." Studies in African Linguistics 41, no. 2 (2012): 253–79. http://dx.doi.org/10.32473/sal.v41i2.107278.
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This is a study of the locational structures of Oromo. A range of syntactic constructions types is considered within a single synchronic grammaticalization schema. Speaker choices of particular structures within discourse are also identified and explored. The primary data are drawn from the Guji dialect, with reference to data from other dialects that are attested in the literature. Most of the morphological marking that is found across these locationals is consistent in all Oromo speech communities, and, although there is some variation in some particular lexemes across the dialects, the inventories of locational lexemes are interlocking and nearly entirely overlapping.
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Yimam, Baye. "Focus in Oromo." Studies in African Linguistics 19, no. 3 (1988): 365–84. http://dx.doi.org/10.32473/sal.v19i3.107460.
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This paper attempts to describe focused structures in Dromo in light of the generative framework of Chomsky [1976, 1981, 1986] and Williams [1977]. The framework recognizes two levels of grammar: sentence and discourse. Focus is believed to be part of the latter.Three types of focus have been identified in relation to the four major syntactic categories of the language. In NP's the feature is realized as /-tu/, in VPs as /hin-/, and in PP's as /-da/. These elements are not part of the inflectional or derivational morphology of the language. Adjectives use prosodic or structural devices when focused. The structural device is clefting, which the other categories also employ in addition to the elements mentioned above.
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Aleta, Alemitu Oli. "Thematic Analysis of Oromo Proverbs Said About Women." International Journal for Innovation Education and Research 9, no. 1 (2021): 561–73. http://dx.doi.org/10.31686/ijier.vol9.iss1.2911.
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The purpose of this study is to look at the representation of women in the Oromo proverbs and to evaluate the awareness of the society about the effects of these proverbs on women. To achieve this goal, an attempt was made to collect proverbs that refer to women. The data was collected from pre documented books because of the inconvenience of data collection in the field due to the COVID-19 pandemic. The collected data was translated from the original language ‘Afaan Oromoo` to the target language `English` and finally analyzed and interpreted qualitatively. From the result, women are portrayed both positively and negatively in Oromo proverbs, and the image of a mother and wives are positive. They are represented as excellent house makers and obedient servants of their family. This study, also found out that women are perceived negatively and disrespected in Oromo proverbs. Male dominance and the inferior position and the low status of women are clearly observed. In these proverbs, women are perceived as ignorant, dependent, weak, irresponsible, unpredictable, and as inferior members of their community. In general, the actual characteristics of women are considered as nothing and ideal behaviors are disseminated in proverbs and in cultural trends. The transmission of these proverbs has a contribution to the perpetuation of the negative images of women and this causes women’s negative self-image and their low participation in different social affairs in their community. Therefore, educating women, giving awareness creation training about women’s equality to the society, increasing women’s participation, and discouraging the use of the proverbs that socialize the inferior status of women may be a solution to create a better positive image of women in the society.
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Mitiku, Terefe, and Waktole Hailu. "The role of Oromo indigenous knowledge in disaster Management and Protection: the case of Kuttaayee Oromo in Ambo district." International Journal of Multicultural and Multireligious Understanding 4, no. 5 (2017): 16. http://dx.doi.org/10.18415/ijmmu.v4i5.89.
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This paper addresses the Role of Oromo indigenous knowledge in disaster management and protection.Oromo indigenous knowledge in disaster management and protection is essential for the sustainable disaster management and health of the natural environment and its inhabitants. It presented Oromo indigenous knowledge in disaster management and disaster prevention. Data were obtained from primary sources from key informants through interview, Focus Group Discussion (FGD) and observation and analysed qualitatively. The contribution of Oromo belief system, value, norm, custom and worldview in disaster prevention and environmental management is also discussed. The Oromo people have developed detailed interactive knowledge of the heavens, of the Earth, of the weather, of the animals, of vegetation, of the water, of the soil, of crops, of insects, and of environmental and nutritional requirements, properties and peculiarities
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Cheong, Hoi I., Allison J. Janocha, Lawrence T. Monocello, et al. "Alternative hematological and vascular adaptive responses to high-altitude hypoxia in East African highlanders." American Journal of Physiology-Lung Cellular and Molecular Physiology 312, no. 2 (2017): L172—L177. http://dx.doi.org/10.1152/ajplung.00451.2016.
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Elevation of hemoglobin concentration, a common adaptive response to high-altitude hypoxia, occurs among Oromo but is dampened among Amhara highlanders of East Africa. We hypothesized that Amhara highlanders offset their smaller hemoglobin response with a vascular response. We tested this by comparing Amhara and Oromo highlanders at 3,700 and 4,000 m to their lowland counterparts at 1,200 and 1,700 m. To evaluate vascular responses, we assessed urinary levels of nitrate (NO3−) as a readout of production of the vasodilator nitric oxide and its downstream signal transducer cyclic guanosine monophosphate (cGMP), along with diastolic blood pressure as an indicator of vasomotor tone. To evaluate hematological responses, we measured hemoglobin and percent oxygen saturation of hemoglobin. Amhara highlanders, but not Oromo, had higher NO3−and cGMP compared with their lowland counterparts. NO3−directly correlated with cGMP (Amhara R2= 0.25, P < 0.0001; Oromo R2= 0.30, P < 0.0001). Consistent with higher levels of NO3−and cGMP, diastolic blood pressure was lower in Amhara highlanders. Both highland samples had apparent left shift in oxyhemoglobin saturation characteristics and maintained total oxyhemoglobin content similar to their lowland counterparts. However, deoxyhemoglobin levels were significantly higher, much more so among Oromo than Amhara. In conclusion, the Amhara balance minimally elevated hemoglobin with vasodilatory response to environmental hypoxia, whereas Oromo rely mainly on elevated hemoglobin response. These results point to different combinations of adaptive responses in genetically similar East African highlanders.
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Bane, Gemechu, and Tamene Kitila. "COGNITIVE AND AFFECTIVE RESPONSES OF L1 (AFAN OROMO) IN THE EFL CLASSROOM." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 7, no. 1 (2023): 1–14. http://dx.doi.org/10.30743/ll.v7i1.6615.
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One of the most common issues that EFL teachers face in the classroom is the decision of whether or not to use L1 in the L2 classroom. The purpose of this study was to explore the cognitive and affective responses of L1 (Afan Oromo) use in primary school of EFL classrooms. The study employed a qualitative research method with a descriptive case study. Classroom observations and interviews were used to collect data. The Nvivo 12 computer program qualitative data analysis software was used to analyze the collected data. The finding indicated that the most prevalent cognitive reactions were comparing English and Afan Oromo grammatical rules, acquiring new vocabulary, and forming links between Afan Oromo and English. Teachers preferred Afan Oromo for teaching new vocabulary, grammatical lessons, and abstract concepts. Students preferred L1 use for better understanding, mastery of grammar and complicated issues, and a more natural way of expressing themselves because Afan Oromo enables them a more confident sense while expressing their views and keeping the affective filter low. Although using L1 contributes to a better understanding, unguided usage and unsystematized practice of L1 may impede the achievement of desired goals in English teaching and learning.
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Oli, Alemitu, and Eriste Akawak Tore. "Socio-cultural practicality of Oromo People as Represented in Novel." International Journal for Innovation Education and Research 8, no. 12 (2020): 381–93. http://dx.doi.org/10.31686/ijier.vol8.iss12.2859.
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The main objective of this study is to demonstrate how Gadisa Biru the authore of the novel `Kuusaa Gadoo` symbolize Oromo`s socio-cultural issues in a representative way in the life of characters and the major themes of the novel. The study is qualitative research, it involves textual analysis method together with relevant conceptual tools and frameworks and therefore it is analytical. Furthermore, the data used for the research is taken from primary source which is a novel entitled `Kuusaa Gadoo`. From the novel different extracts are taken based on the research questions. Extracts used as a data were classified under each topic and analyzed using textual analysis methods and realism theory. Then, the analysis and discussion were undertaken by using the concept of scholars to make the research more visible and logical. As a philosophy of realism theory, realism portrays the world as it really appears. Therefore, to evaluate the realistic representations of different agenda of the research, it is crucial to bring the idea in the text to the actual world. From the analysis and discussion made it is found that, in `Kuusaa Gadoo`, all events and episodes were realized in the novel without any fantasy and extraordinary overstatement. The socio-cultural situations realized in a novel `Kuusaa Gadoo`, is pictured in a similar way of Oromo people`s life style of the Derg regime. Even though the dictatorial government appreciated assimilation, the Oromos reserved their socio-cultural activities and practiced as much as possible. Among the socio-cultural elements reflected in the novel we can list friendship, confer, wedding and arbitration as major ones. In general, the novel `Kuusaa Gadoo` reflects the real socio-cultural situation of Oromo peoples during the Derg regime and the author critically perceived the actual picture of the society`s life and represented reasonably.
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Geleta, Tabor Wegi, and Jara Muda Haro. "Semisupervised Learning-Based Word-Sense Disambiguation Using Word Embedding for Afaan Oromoo Language." Applied Computational Intelligence and Soft Computing 2024 (March 14, 2024): 1–11. http://dx.doi.org/10.1155/2024/4429069.
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Natural language is a type of language that human beings use to communicate with each other. However, it is very difficult to communicate with a machine-understandable language. Finding context meaning is challenging the activity of automatically identifying machine translation, indexing engines, and predicting neighbor words in natural language. Many researchers around the world investigated word-sense disambiguation in different languages, including the Afaan Oromo language, to solve this challenge. Nevertheless, the amount of effort for Afaan Oromo is very little in terms of finding context meaning and predicting neighbor words to solve the word ambiguity problem. Since the Afaan Oromo language is one of the languages developed in Ethiopia, it needs the latest technology to enhance communication and overcome ambiguity challenges. So far, this work aims to design and develop a vector space model for the Afaan Oromo language that can provide the application of word-sense disambiguation to increase the performance of information retrieval. In this work, the study has used the Afaan Oromo word embedding method to disambiguate a contextual meaning of words by applying the semisupervised technique. To conduct the study, 456,300 Afaan Oromo words were taken from different sources and preprocessed for experimentation by the Natural Language Toolkit and Anaconda tool. The K-means machine learning algorithm was used to cluster similar word vocabulary. Experimental results show that using word embedding for the proposed language’s corpus improves the performance of the system by a total accuracy of 98.89% and outperforms the existing similar systems.
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Woyesa, Deressa Debu, Tsegaye Zeleke Tufa, and Buruk Woldemichael Jima. "Inter-Ethnic Relations in Jimma Zone, Southwest Ethiopia, with Special Emphasis on Sokoru, Tiroo-Afata and Dedo Districts: 1900s-2007." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (2020): 1054. http://dx.doi.org/10.18415/ijmmu.v6i5.1535.
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A careful investigation has been made on the pattern of the 20th century inter-ethnic relation in Jimma zone of the Oromia region focusing mainly on three of the districts: Sokoru, Tiroo Afataa and Dedo. The result proved that the inter-ethnic relation of the period under study was dominated largely by the harmonious relationship between Oromos of the region and basically those Omotic neighbors of Yam, Dawro, Konta and Kafa. The inter-ethnic relation with people of Yam dominated the two districts of Sokoru and Tiro Afaata and the good attitude of particularly the king, Aba Jifar II, towards the Yam people constituted the bedrock of this peaceful interaction and integration with the Mecha Oromo of the region. The inter-ethnic relation with people of Dawro, Konta and Kafa, on the other hand, dominated the district of Dedo, and the fruit of the cash crop transaction of the region attracted a large number of these people to the study area. In both of the three districts, the inter-ethnic relations resulted in the assimilation of the Omotic neighboring communities into the Cushitic culture of Oromo of the study area making the Omotic communities bilingual in their languages and practitioner of mainly the doctrine of Islam in their religion.
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Yousuf, Biftu, and Nicole S. Berry. "The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees." Refuge: Canada's Journal on Refugees 37, no. 2 (2021): 78–92. http://dx.doi.org/10.25071/1920-7336.40652.
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A growing body of literature shows that gender-based experiences produce different circumstances for men and women who become refugees and thereafter. This article sought to contribute to this literature by investigating the challenges faced by Oromo women who have immigrated to Canada as refugees. Toward this end, we interviewed six Oromo women in Western Canada regarding what led them to leave Ethiopia, their experiences as refugees seeking asylum, and their struggles with resettlement and integration. The findings reveal that Oromo women share the challenges endured by their male counterparts, but also are victim of gender-based subjugation at each stage of emigration.
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Kifleyesus, Abbebe. "The Argobba of Ethiopia are not the Language they Speak." Aethiopica 9 (September 24, 2012): 7–22. http://dx.doi.org/10.15460/aethiopica.9.1.238.
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The Argobba of southeastern Wällo and northeastern Šäwa live amongst and speak the languages of the Amhara and the Oromo with great ease as if they are members of these ethnic groups. For them Amharic and Afaan Oromoo are the languages of administration and market transaction and therefore important for Argobba survival in a region domi-nated by these two ethno-linguistic groups. Yet the Argobba I met in these lands identified themselves as Argobba, and they were known as such, despite the fact that several of them had Amharic or Afaan Oromoo as their first language. The central claim of this article is therefore that the Argobba of this region define themselves as Argobba based on their traditions, customs, beliefs, values, and total cultural practices and not on the basis of who can or cannot speak the Argobba language.
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Hultin, Jan. "Rebounding Nationalism: State and Ethnicity in Wollega 1968–1976." Africa 73, no. 3 (2003): 402–26. http://dx.doi.org/10.3366/afr.2003.73.3.402.
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AbstractThis article deals with the interrelationship of ethnic and national processes in a rural district in Wollega at the time of the Ethiopian revolution of 1974. It describes how the state policy of ‘official nationalism’ and Amharisation on the one hand, and the policy of land confiscation and land grants on the other, affected two different categories of Oromo: the small, educated elite, and the peasants. The government promoted Amharic as the language of state, whilst the Oromo language was banned from public contexts and not allowed in print. The government feared popular involvement in politics, and all political parties and organisations were banned. University students voiced demands for modernisation and land reform whilst the war in Eritrea raised the ‘question of nationalities’, but there was not yet any Oromo nationalist claim for statehood. Among the farmers, opposition to the state centred on land tenure and taxes and on the abuse of authority by the government. Most Oromo-speaking regions had been conquered and incorporated into the empire in the last decades of the nineteenth century. Land was confiscated and granted to warlords, or to local leaders who collaborated with the emperor. The original inhabitants became tribute-paying tenants under the new lords. As most landlords were immigrants to the area, ethnicity was an obvious aspect of property relations. In Wollega, however, local Oromo who had collaborated with the emperor were in control of much of the land and both landlords and share-croppers were Macha Oromo. They shared basic value-orientations by which performance is judged. Memories of the moral economy of an earlier time provided an alternative to the existing situation. Reference to history implied an active selection of elements in the formulation of a critical discourse on power and property that addressed the basic opposition between society and state. The last part of the article describes how educated and farmers met in a political meeting that was organised by the local authorities in 1976 to celebrate the revolution and its land reform. The occasion turned into an intense celebration of local values and, at least to some of the participants, this was a moment of new ethnic awareness and a call to revive gada, the Oromo ritual system. Threatened by ethnic identification, the state responded with brutal repression, and several people were murdered. Shortly after, some activists joined the Oromo Liberation Front to wage guerrilla war against the state.
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Yaachis, Mi’eesa, and Robbin Clamons. "Symbolic indexing in Oromo." Studies in African Linguistics 38, no. 2 (2009): 155–92. http://dx.doi.org/10.32473/sal.v38i2.107291.
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This paper identifies a general phonic pattern of indexing on referential, spatiotemporal, and logical structures in Oromo. Final –n(V) marking across these different grammatical forms correlates with assumed accessibility of referents and of other information in discourse across a range of syntactic and semantic elements. The primary data for this study are from a spontaneous Guji narrative. Previous research on the form of referring expressions and the cognitive status of their referents in other Oromo dialects is extended through the consideration of the nominal constructions in this narrative. Furthermore, by the examination of other constructions, this –n(V) indexical is identified as a general pragmeme that functions to mark expressions for accessible referents and information on a range of forms across a discourse in Oromo.
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Tolla, Aden Dejene, and Alvaro Oliver Royo. "The Transformative Power of the Oromo Protests in Ethiopia: Resilience and Political Change." Journal of African Elections 21, no. 2 (2022): 53–75. http://dx.doi.org/10.20940/jae/2022/v21i2a3.
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This article explores why the Oromo protests have transformed the Ethiopian political landscape since demonstrators took the streets in November 2015. It also examines the relationship between the two pillars of the ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF), ethnic federalism and developmentalism, and the Oromo protests. The study aims to illustrate the connection between the Ethiopian state’s fundamental strategies and the capacity of popular movements to bring about political change. The study has used a qualitative research approach with both primary and secondary data. Semi-structured in-depth interviews were conducted and recorded with a voice recorder, and data was analysed through thematic analysis. The findings of the research show, first, that the securitisation of development strategy performed by the EPRDF triggered the protests. And second, that the primordial understanding of ethnicity, as defined in the Constitution, contributed to the articulation of the Oromo protests as a movement. The study concludes that the Oromo protests will pave the way for reform because they reflect the regime’s failures and also represent the demands of the larger part of Ethiopian society.
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Clamons, C. R., Ann E. Mulkern, and Gerald Sanders. "Salience signaling in Oromo." Journal of Pragmatics 19, no. 6 (1993): 519–36. http://dx.doi.org/10.1016/0378-2166(93)90110-b.
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Kelbessa, Workineh. "The Oromo Conception of Life: An Introduction." Worldviews 17, no. 1 (2013): 60–76. http://dx.doi.org/10.1163/15685357-01701006.
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This article examines the Oromo conception of life. The Oromo believe that Waaqa is the creator of all things and the source of all life. Accordingly, the concept of “artificial life” does not exist in the Oromo worldview. Life is a sophisticated system and can only be created by a perfect being. Human beings are not above other creatures and cannot despoil them as they wish. They are part of the natural world that is given a special place in the diversity of the cosmos; they are endowed with the intelligence that enables them to understand cosmic events. Thus, God requires humans to responsibly cohabit the Earth with other creatures. This study relies on literature review, interviews and personal observation.
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Chala Teresa, Geremew, and Hunduma Dagim Raga. "Oromo Oral Literature for Environmental Conservation: A Study of Selected Folksongs in East and West Hararghe Zones." Humanities 7, no. 4 (2018): 94. http://dx.doi.org/10.3390/h7040094.
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This paper presents the values, knowledge and beliefs of the environment that are inscribed in the Oromo folksongs with particular reference to Eastern and Western Hararghe zones of Oromia regional state. The paper discusses the various contributions of the Oromo folksongs in conserving the environment. The paper is based on the qualitative data produced through face-to-face interviews, non-participant observations and document analysis of both published and unpublished sources. The data used in this paper were collected from 24 individuals of the community leaders, elders and sheekaas by using purposive and snowball sampling techniques. The analysis of the paper is employed in functional, contextual and ecocritical theoretical models. In order to arrive at the various ideas of folksongs connected to the environmental conservation, some selected folksongs were carefully designated. The paper attempts to address the contexts in which the folksongs reflect the viewpoints of environment. It also tries to explore the role of Oromo folksongs and their implications in the efforts of wide-reaching environmental views. The position of this paper is that indigenous knowledge (Oromo folksongs) is an effective vehicle in supplementing the existing efforts of conserving the environment through imagery, metaphoric, and symbolic description. Based on the analysis, this paper addresses the association that the Oromo people have strong reflections of environmental conservation through its folksongs. On the basis of the contextual analysis, we classified the folksongs that have environmental implication into four sub-divisions: (1) for utilitarian reason, (2) for visualization, (3) for aesthetic values and (4) for morality purpose.
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Dinka, Etana H. "The Quest for Self-Determination and the State in Ethiopia: The Oromo Popular Uprising of 2014–2017 in Historical Perspective." Northeast African Studies 21, no. 2 (2021): 117–49. http://dx.doi.org/10.14321/nortafristud.21.2.117v.
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Abstract This article seeks to place the Oromo popular uprising of 2014–2017 into a deeper historical context. It traces the origins of the uprising through various landmarks in the Oromo national struggle for self-determination and turning points in the history of Ethiopia's state-making projects. In understanding the relationship between attempts at state construction and the determined opposition it encountered, the article emphasizes the dramatic changes that unfolded between the close of the nineteenth century and the political transition that was triggered in 2018. Although recognizing Ethiopia's long-ranging political intricacies, this article argues that the Oromo popular uprising of 2014-17 demonstrates the peak of decades of struggles for inclusion, recognition, self-rule, and equality that have mainly resulted from the Ethiopian state's cyclical violence and rejection of demands for reform.
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Dibaba, Assefa Tefera. "Oromo Orature: An Ecopoetic Approach, Theory and Practice (Oromia/Ethiopia, Northeast Africa)." Humanities 9, no. 2 (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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Kebede, Agenagn. "The Veil Evil of Conspired History in Ethnic Politics of Ethiopia." International Education Studies and Sustainability 2, no. 2 (2022): p1. http://dx.doi.org/10.22158/iess.v2n2p1.
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In every hard situation of Ethiopia, conspired history became the veil-evil. In Ethiopia, conflict had not only identity root but also it was getting its derivation from the misunderstanding of history. This commentary exposed how conspired history caused fragile between Oromo and Amhara. Finally, as concluding remarks, it is vital to split the history of Ethiopia from the conspiracy one for the sake of Amhara-Oromo-unity.
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Bryant, Shannon, and Diti Bhadra. "Situation types in complementation: Oromo attitude predication." Semantics and Linguistic Theory 30 (March 2, 2021): 83. http://dx.doi.org/10.3765/salt.v30i0.4806.
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Though languages show rich variation in the clausal embedding strategies employed in attitude reports, most mainstream formal semantic theories of attitudes assume that the clausal complement of an attitude verb contributes at least a proposition to the semantics. The goal of this paper is to contribute to the growing cross-linguistic perspective of attitudes by providing semantic analyses for the two embedding strategies found with attitude verbs in Oromo (Cushitic): verbal nominalization, and embedding under akka 'as'. We argue that Oromo exemplifies a system in which non-speech attitudes uniformly embed situations rather than propositions, thereby expanding the empirical landscape of attitude reports in two ways: (i) situations and propositions are both ontological primitives used by languages in the construction of attitude reports, and (ii) attitude verbs in languages like Oromo do the semantic heavy lifting, contributing the "proposition" to propositional attitudes.
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Kelbessa, Workineh. "The Oromo Doctrine of God." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 4 (2023): 71–86. http://dx.doi.org/10.4314/ft.v11i4.5s.
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The Oromo of Ethiopia, the largest ethnic group, have their own indigenous religion known as Waaqeffanna. They believe in one Waaqa guraacha (black God) – the God who created the universe and the various forms of life. Waaqa has multiple attributes. Waaqa is He who is before everything else. Waaqa is Uumaa (a creator of everything in the world). Waaqa is hunda beekaa (omniscient). Waaqni gonkumaa kan hin Duune (God is immortal). Waaqa is hundaa tolaa (omnibenevolent). Waaqa is hunda danda’aa (omnipotent). Nothing is impossible with Waaqa. Waaqa is the source and lover of dhugaa (truth). Waaqa is Qulqulluu (pure). The Oromo people believe that in the olden days Waaqa was living on the Earth and only later that Waaqa left the Earth in anger because of personal sin and became invisible. Waaqa is one and at the same time manifests Himself in different ways. This paper teases out and highlights core Oromo views of God, his relationship with the world and the problem of evil.
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Amborn, Hermann. "The Contemporary Significance of What Has Been. Three Approaches to Remembering the Past: Lineage, Gada, and Oral Tradition." History in Africa 33 (2006): 53–84. http://dx.doi.org/10.1353/hia.2006.0004.
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For current discourse in the southwest Ethiopian hill farming populations of the Burji, Konso, and D'iraaša, the present time constitutes a spatiotemporal system of coordinates in which modern attitudes to the past and tradition intersect or are knotted with group “memories.”What do we mean by memory? Who remembers? And how? The word “memory” is used here to refer to the common memory of a local group of people, in other words the cultural processing of memory.In the course of time such memories have manifested themselves in different ways. This paper examines why certain events are remembered and how their transmission is expressed. Linked to this is the question of the meaning (Sinngehalt) of memory. The question of the relationship between memory and so-called real historical events is thus only secondary. Three types of possible approach are discussed in this paper: mythical time, referring to mytho-historical traditions of origin; cyclical time, as seen in the Gada system (generation grading system); and linear time, as shown in the genealogical lines of specific lineages.In their traditions, all three population groups refer to a common original settlement area in Liban, to the east of the areas they occupy today. References to Liban, with varying geographical locations, are also found in the oral traditions of many Oromo-speaking groups. Oromo nationalists claim Liban as the common original home of all Oromo. In this paper, however, Oromo-speaking groups are not discussed, since we are mainly concerned with the Burji, Konso, and D'iraaša, for whom, according to their Liban traditions, the exodus was the moment of their separation from the Oromo-speaking Borana, who lived in Liban together with them up to that point.
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Bryant, Shannon. "Evidence from Oromo on the typology of complementation strategies." Proceedings of the Linguistic Society of America 6, no. 1 (2021): 526. http://dx.doi.org/10.3765/plsa.v6i1.4987.
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This paper explores the clausal complementation strategies found in Oromo (Cushitic). Recent work by Wurmbrand and Lohninger (2019) suggests that languages distinguish three broad semantic categories of complement clauses, which are hierarchically ordered with respect to their syntactic complexity. Based on newly elicited data and examples from the literature, I propose that Oromo complement clauses also show this three-way split, lending support to Wurmbrand and Lohninger’s (2019) proposal. However, the distribution of clausal complement categories appears to diverge somewhat from what has been reported for other languages, suggesting some flexibility in the way certain states and events can be linguistically encoded. Situating Oromo within the typology of clausal complementation thus sheds light on the diversity of ways in which basic semantic building blocks may be incorporated into the expression of complex meanings and speaks to the import of understudied languages to typological research.
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Tolasa, Megersa Regassa. "Females’ Voice through Oral Poetry among Limmuu Oromo, Ethiopia." Journal of Ethnic and Cultural Studies 4, no. 2 (2017): 28. http://dx.doi.org/10.29333/ejecs/72.
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This article discusses about the role of Oromo oral poetry in helping girls[1] and women[2]to express their idea in their social life. It also aims to illustrate the talent of girls and women in creating and poeticizing oral poetry to display their opinion on social occurrences such as marriage ceremony, birth rite and at work place. During data collection, ethnographic methods such as observation, focus group discussions and semi-structured interview were employed. I interpreted data collected from the field through these methods. The analyzed data shows that oral poetry has a crucial role to help girls and women to express their idea in pre and post marriage respectively. Before marriage, it helps girls to display their feeling, thought and emotion concerning their future life and their friend’s social life. By using oral poetry, they advise their friends and show their devotion for each other. In post marriage, through oral poetry, women pray Waaqaa (Oromo God) for a woman who unable to bear child. The paper concludes that, oral poetry helps girls and women to express their opinion in every aspect of their life such as marriage, spiritual, and reproduction issues. Therefore, it helps them to make their voice heard in the community and enhances their creativity.[1] Is durba in Oromo and are unmarried virgin girl.[2] Is dubartii in Oromo and are married women.
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Gobena, Wakweya. "Inflectional morphology in Mecha Oromo." Journal of Languages and Culture 8, no. 8 (2017): 110–40. http://dx.doi.org/10.5897/jlc2016.0395.
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DebeleDinegde, Girma, and Martha Yifiru Tachbelie. "Afan Oromo News Text Summarizer." International Journal of Computer Applications 103, no. 4 (2014): 1–6. http://dx.doi.org/10.5120/18059-8990.
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Hordofa, Kebbede, Pete Unseth, and Jonathan Owens. "A Grammar of Harar Oromo." Language 62, no. 4 (1986): 951. http://dx.doi.org/10.2307/415200.
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Ficquet, Eloi. "La fabrique des origines Oromo." Annales d'Ethiopie 18, no. 1 (2002): 55–71. http://dx.doi.org/10.3406/ethio.2002.1014.
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Blažek, Václav. "Glottochronological Classification of Oromo Dialects." Lingua Posnaniensis 52, no. 2 (2010): 27–42. http://dx.doi.org/10.2478/v10122-010-0011-0.
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Glottochronological Classification of Oromo Dialects The purpose of the present article is the classification of the Oromo dialect continuum. Firstly, the previous attempts are discussed. As a method the so-called ‘recalibrated glottochronology’ developed by Sergei Starostin was applied. The results confirm the mutual relation of the ‘mainstream’ dialects, Maca, Qottu and Borana. In the case of more peripheral dialects the differences are bigger in comparison with the ‘impressionistic’ model sketched in Ethnologue16 (Bender compared only those three dialects). The reason probably consists in the chosen method: although it is not explicitly said in Ethnologue16, the classification used combines the qualitative and geographical approaches, contrary to the present model based on strictly quantitative principles.
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Tune, Kula Kekeba, and Vasudeva Varma. "Building CLIA for Resource-Scarce African Languages." International Journal of Information Retrieval Research 5, no. 1 (2015): 48–67. http://dx.doi.org/10.4018/ijirr.2015010104.
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Since most of the existing major search engines and commercial Information Retrieval (IR) systems are primarily designed for well-resourced European and Asian languages, they have paid little attention to the development of Cross-Language Information Access (CLIA) technologies for resource-scarce African languages. This paper presents the authors' experience in building CLIA for indigenous African languages, with a special focus on the development and evaluation of Oromo-English-CLIR. The authors have adopted a knowledge-based query translation approach to design and implement their initial Oromo-English CLIR (OMEN-CLIR). Apart from designing and building the first OMEN-CLIR from scratch, another major contribution of this study is assessing the performance of the proposed retrieval system at one of the well-recognized international Cross-Language Evaluation Forums like the CLEF campaign. The overall performance of OMEN-CLIR was found to be very promising and encouraging, given the limited amount of linguistic resources available for severely under-resourced African languages like Afaan Oromo.
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Osmond, Thomas. "Competing Muslim legacies along city/countryside dichotomies: another political history of Harar Town and its Oromo rural neighbours in Eastern Ethiopia." Journal of Modern African Studies 52, no. 1 (2014): 1–23. http://dx.doi.org/10.1017/s0022278x13000803.
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ABSTRACTBetween the Middle East and Eastern Africa, the city of Harar is often considered as the main historical centre of Islam in Ethiopia and the Horn of Africa. Until recently, the cultural hegemony of the Muslim elites inhabiting Harar was commonly opposed to the almost pagan behaviours of the Oromo – or ‘Galla’ – farmers and cattle herders living in the wide rural vicinity of the town. The 1995 Constitution provided the different ‘ethnolinguistic nationalities’ of the new Ethiopian federation with the same institutional recognition. However, the institutionalisation of the two Harari and Oromo ‘nationalities’ seems to foster the historical duality between the city-dwellers and their close neighbours. This article proposes another political history of Harar and its ambivalent Oromo partners through the local dynamics of the Muslim city/countryside models. It reveals the both competing and complementary orders that have probably bound together the populations of Harar and its rural hinterland for more than five hundred years.
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Jibat, Keneni, Taddes Berisso, and Yonas Adaye Adeto. "Federalism and Inter-Ethnic Relations: Identity, Socio-Economic Affairs and their Dynamics in Western Ethiopia." Journal of Education, Society and Behavioural Science 36, no. 6 (2023): 20–36. http://dx.doi.org/10.9734/jesbs/2023/v36i61227.
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This study aims to examine the relationship between Gumuz and Oromo along the border administrative area. The study employed qualitative descriptive research to meet the stated objective of the study. Purposive sampling techniques were used to gather information. To attain the study objective, interviews, observation, and focus group discussions were used as primary data. Primary data were gathered from different informants in both the Oromo and Gumuz communities. A total number of 48 informants participated in the study. The study showed that pre-1991 and post-1991, the relations between the Gumuz and Oromo communities in the study area have been shaped by the intertwined political and economic contexts. The political context implies how federalism was perceived and implemented and the role of the central government. Following the reorganization of territories during the adoption of Federalism in 1991. The study's findings revealed that the federalism way of conflict resolution mechanism is still used as a major way of resolving conflict in the study area.
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Nemo, Mohammed, and Wako Gada. "Analysis of Ostracization or Muukuu Muruu as Boycotting and Green Card Grabbing System in Seera Amba: Arsi Oromo in Focus." British Journal of Multidisciplinary and Advanced Studies 5, no. 3 (2024): 1–26. http://dx.doi.org/10.37745/bjmas.2022.0485.
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This research aims to analyze Ostracization (Muukuu Muruu) as boycotting and Green Card Grabbing System in Seera Ambaa. To conduct this study, the researcher prefers to use a qualitative method as it is appropriate for the analysis, presentation, and interpretation of empirical data. To collect this data from Arsi Oromo elite elders and the head of the council, the researcher prefers purposive and snowballing sampling to select the research sample. To collect data from the informants’ interviews, participant observation, and focus group discussion were selected. Last but not least, to analyze and interpret the ethically collected data he selected the qualitative method. From the analysis and interpretation made, the major findings of this research are: Arsi Oromo Customary law plays a paramount role in controlling and regulating the relationship of the community by enforcing its code of conduct. This is very important for having a secure and peaceful family. Ostracization and a green card-grabbing system is the last and permanent form of punishment which is irreversible by any means once decided by community elders. So, they are very important in controlling and monitoring the action and behavior of a member of society to act or behave against the predetermined laws. The major recommendations are: Arsi Oromo customary law (seera ambaa) plays a significant role in protecting human rights and justice, it is vital if it functioning properly, the role of Arsi Oromo Customary law (seera ambaa) in regulating and controlling socio-economic affairs is paramount. So, it is very important if it is included in the legal documents at regional and national levels, Arsi Oromo Customary Law or Seera Ambaa plays a paramount role in avoiding double jeopardy. So, it is vital to promote it by District Culture and Tourism Office, it is vital to amend AOCL to address the issue of females in democratic and nonpartisanship as affirmative action by Qaalluu up on the request of Arsi Abbaa Gadaa and Siinqee institutions.
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Al Solami, Majed. "The Prosody of Harar Oromo Nouns." JURNAL ARBITRER 8, no. 2 (2021): 107. http://dx.doi.org/10.25077/ar.8.2.107-130.2021.
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This paper examines the tone in Harar Oromo, a language widely spoken in Ethiopia. The focus is on tone in nouns. The examination implements acoustic analysis of tone using pitch contours, which helps in determining the type and position of tone in roots and in nominative and accusative case. The results show that roots can have either L or H tone, while case suffixes always have H tone. This suggests that tone is predictable in suffixes, but not in roots. The analysis suggests that Harar Oromo has a restricted tone system that is similar to stress-like languages.
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Lenin, Kuto Hamado, and Gemechu Chala Dejene. "The indigenous Oromo peacemaking ritual: The case of Tajoo among Waayyuu Oromo of Arsii, Ethiopia." Journal of Languages and Culture 7, no. 4 (2016): 37–45. http://dx.doi.org/10.5897/jlc2015.0340.
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James, Wendy, and Lambert Bartels. "Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia: An Attempt to Understand." Journal of Religion in Africa 17, no. 2 (1987): 180. http://dx.doi.org/10.2307/1581039.
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