 The Oremo people of Ethiopia, origins of the language, history, music, dance, festivals, food, and how they live. Historical linguistics and comparative ethnology studies suggest that the Oremo people probably originated around the lakes Lake Chuba here and Lake Chamo. They are a Kushitic people who have inhabited East Africa, specifically the area south and east of the Bale Mountains, since at least the early 1st millennium. The aftermath of the 16th century Ethiopian Adal War led to Oremos to move to the north. While Oremo people have lived in the region for a long time, the ethnic mixture of peoples who have lived here is unclear. The Oremos increased their numbers through assimilation, Medica, Mogasa, and Gudefacha, as well as the inclusion of mixed peoples, Gabero. The native names of the territories were replaced by the name of the Oremo clans who settled on it while the indigenous people were assimilated. Subsequent colonial era documents mention and refer to the Oromo people as Gala, which has now developed derogatory connotations, but these documents were generally written by members of other ethnic groups. According to Herbert S. Lewis, both the Oremo and the Somali people originated in Southern Ethiopia, but the Somali expanded to the east and north much earlier than the Oremo, and the Oremo lived only in Southern Ethiopia and Northern Kenya until the Oremo migrations began about 1530. Historical evidence suggests that the Oremo people were already established in the southern highlands in or before the 15th century and that at least some Oremo people were interacting with other Ethiopian ethnic groups. According to Alessandro Triulzi, the interactions and encounters between Oremos and Nilo-Saharan groups likely began very early. The term Gala was in use for Oremo people by the Abyssinians, Arabs, and Nailotik people. The original meaning of the term is heavily disputed. Some sources claim it was a term for a river and a forest, as well as for the pastoral people established in the highlands of Southern Ethiopia. This historical information, according to Mohammed Hassan, is consistent with the written and oral traditions of the Somalis. Others, such as the International African Institute, suggests that it is an Oremo word adopted by neighbors, for there is a word gala, meaning wandering, or to go home in their language. Canadian philosophical professor Claude Sumner stated that the French explorer and Ethiopian traveler Antoine Thumson-Dabadi claimed that the term had derived from an Oremo war cry whilst the Oremos were fighting on battlefields. Another believed origin of the term comes from the belief that the Oremos rejected the offer to convert to Islam by Mohammed as their official religion, thus known as the Kala meaning he said no. The word Oremo is derived from Ilm Orma, meaning the children of Orma, or sons of strangers, or man, stranger. The first known use of the word Oremo, to refer to the ethnic group, is traceable to 1893. The earliest recorded mention of the Oremos comes from the Italian Venetian cartographer Fra Mauro, who notes a gala river south of the Awash River in his famous Mapamondo, or map of the world, completed in 1460. This reference indicates that the Oremos inhabited this area of Southern Ethiopia for at least a century and a half before their migration north. As early as the 12th century, all aspects of Oremo life was governed by the Ghada system, a political and ritual system based on an egalitarian ethos, age grade social organization and highly structured institutions. Under Ghada, every eight years, the Oremo would choose by consensus nine leaders known as Salgan Ya'i Burana, the nine Burana assemblies. A leader elected by the Ghada system remains in power only for eight years, with an election taking place at the end of those eight years. Whenever an Aba Ghada dies while exercising his functions, the Boku, the symbol of power, passes to his wife, and she keeps the Boku and proclaims the laws. The first detailed history of the Oremo people comes from the Ethiopian monk Bari, who wrote Zenahu la Gala, or History of the Gala in 1593. They are also mentioned in the records left by Aba Paulos, Joao Bermudes, Geronimo Lobo, Galodewos, Sarsa Denguel and others. These records suggest that the Oremo were a pastorless people who began to move in large numbers into the central highlands of Ethiopia from their cradle land in the plains of southern Ethiopia during the 16th century. This large-scale migration is referred to as the Great Oremo Migration. Prior to this movement, the Oremos were divided into two major confederations, the Burana and the Berento, who lived in the west and east of the Rift Valley, respectively. The Berento moved in a eastern direction, eventually settling in today's Arzi, Baile, Haragay, and Wolo regions, whereas the Burana trekked northwest, settling in the regions of Shewa, Illubabor, and Welliga. According to Richard Pankhurst, a British-born Ethiopian historian, this migration is linked to the attempted conquest of the Ethiopian Empire by Imam Ahmad ibn Ibrahim, which created a political and military vacuum that allowed the Oremo to move relatively unhindered into both the Ethiopian Empire and the Adal Sultanate. Further, they acquired horses and their Gada system helped coordinate Oremo cavalry warriors, which enabled them to fight very effectively. Baile argues the success of the Oremos in battle was because all Oremo men were trained as warriors, while in Ethiopia only a small section of the population were warriors, the rest uninvolved in the defense of their country. The military discipline of the Oremos was noted by the Portuguese chronicler João Bermud, who observed that during the invasion of Diwaro, the Oremos did not come on without order like barbarians, but advanced collected in bodies like squadrons. The early 17th century witnessed the gradual integration of the Oremo into the Ethiopian Empire. Emperor Sousenios the Furs, who came to power with Oremo support, did much to integrate them into the political establishment of the Christian state. Having grown up among the Oremo, he was fluent in their language and admired their way of life. He employed Oremo warriors, military tactics, and combat formations against his rivals for the throne. Once in power, he filled high level offices with his Oremo supporters and settled various Oremo groups throughout much of Gojama and Begemder. Under Sousenios's successors, many Oremos would continue to rise to positions of prominence in imperial service, and for a period even changed the official language of the empire from Amharic to Oremipha, during the rule of the half-Oremo emperor Ioas Y. They would establish dynasties such as the Yeju dynasty that would be de facto rulers of Ethiopian empire from 1784 to 1853 during the Zemene mesophint. They would particularly have control over the provinces of Begemder and Gojama. Another Oremo dynasty that would rise in the northern Ethiopian highlands was the Islamic Wara Himano, 1700, 1916, which transformed Walo into a veritable Islamic state in the heartland of Christian Ethiopia. The Wara Himano would convert many Amharic Christians to Islam during its rule, and at the zenith of its power, the Wara Himano had their hegemony accepted in the various parts of Walo, Ambasel, Kalu, Borena, Woreilu, and Amhara Sayint. Notable rulers such as Ras Mikael of Walo and the uncrowned emperor of Ethiopia, Lij Iasu, 1913, 1916, descend from this ruling family. In the late 17th century, the Oromos had settled in the territories south of the Abai river in western Ethiopia. Within 60 years of their arrival, five Oromo states would emerge in the Gaib region, such as Gara, Gama, Gama, Jima, and Limu, and Areya. These states arose through the transformation of pastoralism to agriculture due to the fertile and adequately watered land of the region. This increased the importance of agriculture and led to the subsequent rise of a land-owning class. The rich, natural environment produced commodities that were in high demand and lead to the rise of a strong merchant class. These changes allowed the Gada officials to acquire more authority and convert their elective offices into permanent monarchical institutions. In the eastern part of the country, especially in Arsi, Baal, and Hararj, the Oromo had remained predominantly pastoralists until the late 19th century. Only the Oromo who lived within the immediate periphery of the city of Harar adopted agriculture as their primary occupation, mostly to engage in trade with the inhabitants of the walled city. The Oromos who lived beyond 30 miles of Harar remained pastoralists and governed by their own Gada system. According to oral and literary evidence, many Oromo and Somali clans victimized each other in the 17th and 18th centuries, particularly near their eastern borders. The French traveler Charles Xavier Rocher Dericourt visited Ethiopia in 1863 and was greeted by Saleh Selassie, the ruler of Shehua. During his time there, he observed the different ethnicities within Ethiopia, which one of them were the Oromo people. He described them as such, The Gala breed is the most beautiful in Africa. It is not originally from Abyssinia. She came there by invasion, as we will see below in the history that I will give of the kingdom of Choshehua. The gallows are, in general, well built. They have a tall figure, a broad and raised forehead, an aquiline nose, a well cut mouth, a copper complexion rather than black, their hair is braided into small braids which float around their heads and mix something graceful with the expressive and noble character of their physiognomy, accustomed from their most tender youth, to ride horses, to carry the butcher in the spear, they are excellent horsemen and insensitive to the harshest fatigue. Full of courage and valor in combat, they showed themselves in their fields, skillful and laborious farmers, this great nation, because we can call it that could lead by an enterprising leader, make itself master of the whole of Africa. In the last quarter of the 19th century, the Oromo tribes and kingdoms fell under the rule of Menelik II of Choshehua. Beginning in the 1870s, the kingdom of Choshehua annexed one Oromo territory after the other with unprecedented speed owing to the modern weapons acquired from the international arms trade and the disunity among various Oromo groups. The manner this conquest was carried out determined the form of administrations that was subsequently set up in the newly conquered areas. In areas where the Shouans encountered resistance, such as R.C., the conquering generals were installed as governors and the Amhara soldiers or Neftenya settled the region in military garrisons known as Katamas, which later become the administrative centers for Shouan rule. These officials and soldier settlers lived off the land of the locals who soon became searched to the Shouan aristocrats. In the areas where the Oromos submitted peacefully, such as the kingdom of Jima, the indigenous rulers were made tributaries to the crown, but were allowed to self-govern themselves with minimal interference from the central government. During Haile Selassie's rule, many Oromos lost their autonomous status granted to them by Menelik. Haile Selassie abolished the semi-independent status of many Oromo states and began to undergo a period of centralization. Pastoralists were evicted to make way for mechanized farming and the few members of the educated Oromo class were prevented from holding powerful positions, instead being held by assimilated or Amhariz'd Oromo notables. Despite the great contribution of the Oromo regions to the Ethiopian economy, Oromos areas were left out of the modernization projects during the reign of Haile Selassie. This discontent emanating from the political marginalization, economic exploitation, and the cultural domination of the Oromo led to the rise of the Meisha and Tulama Self-Help Association in 1963, ostensibly for organizing Oromo self-help, but in fact to promote Oromo identity and fight the marginalization of the Oromo. The Meisha and Tulama Association was soon disbanded by the government, but its impact was significant. The movement raised the consciousness of the Oromo, regretting the significance of their own cultural and historical contributions and their status as a people within the Ethiopian state. Oromo is written with Latin characters known as Kubi. The Sopalo script was invented by the Oromo scholar Sheikh Bakri Sapalo, also known by his birth name, Abubakar Usman Oda during the 1950s. Oromo serves as one of the official languages of Ethiopia and is also the working language of several of the states within the Ethiopian federal system, including Oromia, Harari and Diredawa regional states, and of the Oromia zone in the Amhara region. It is a language of primary education in Oromia, Harari, Diredawa, Benishangul-Gumuz, and of the Oromia zone in the Amhara region. It is used as an internet language for federal websites, along with Tigrinya. More than 35% of Ethiopia's population are Oromo mother tongue speakers, which makes it the most widely spoken primary language in Ethiopia. It is also the most widely spoken Kushitic language, and the fourth most widely spoken language of Africa, after Arabic, Hausa, and Swahili. Oromo is spoken as a first language by more than 70 million Oromo people in Ethiopia and by an additional half million in parts of northern and eastern Kenya. It is also spoken by smaller numbers of immigrants in other African countries, such as South Africa, Libya, Egypt, and Sudan. Besides first language speakers, a number of members of other ethnicities who are in contact with the Oromo speak it as a second language, such as the Omotic-speaking Bambasi and the Nilo-Saharan-speaking Kwama in western Ethiopia. The Oromo followed their traditional religion, Wakafana, and were resistant to religious conversion before assimilation in Sultanates and Christian kingdoms. The influential 30-year war from 1529 to 1559 between the three parties. The Oromo, who followed Wakafana, the Christians, and the Muslims, dissipated the political strengths of all three. The religious beliefs of the Oromo people evolved in this socio-political environment. In the 19th century and first half of the 20th century, Protestant or Catholic missionaries' efforts spread Christianity among the Oromo. Organizations included the Sudan Interior Mission, the Bible Churchmen's Missionary Society, the Seventh Day Adventists, the United Presbyterian Mission of the USA, the Church Mission to the Jews, Evangeliska Fosterlands, Stiftelsen, Bibeltrogne-Venner, and the Hermansburg Mission. In the mid and late 19th century, the Ethiopian emperors were faced with widespread rifts and disputes in the Ethiopian Orthodox Tewahedo Church and crippling ethnic and religious divisions that plagued the empire and exposed it to the intervention and meddling of neighboring Muslims, especially Egypt and the Ottoman Empire, and European powers. The emperors that ruled in that period, Tewodros II, Johannes IV, and Menelik II, thus strove to suppress disunion and schism, both within and without the Ethiopian Church, and were often intolerant towards other religions. The Wolo Oromo, the Arsé Oromo, and the Tulama Oromo were among those who violently clashed with the Ethiopian expansion in the region in the 19th century and the empire's attempts at enforcing unity through the propagation of Orthodox Christianity, as the majority of these groups were not Christian, but Muslims. According to a 2016 estimate by James Minahan, about half of the Oromo people are Sunni Muslim, a third are Ethiopian Orthodox, and the rest are mostly Protestants or follow their traditional religious beliefs. The traditional religion is more common in southern Oromo populations and Christianity more common in and near the urban centers, while Islam is more common near the Somali border and in the north. The Oromos' cuisine consists of various vegetable and meat, side dishes, and entrees. Pork is typically not in Oromo cuisine, as it's considered taboo for Orthodox Oromos and Muslim Oromos, who make up over 90% of the population combined, unlike with Catholics, among others. Oromo people are believed to be one of the first to have cultivated coffee in Ethiopia and recognize its energizing effect. Here are some popular Oromo dishes, fawn, aqawi, minced roasted meat, specially seasoned. Wadi, outdoor grilled meat on heat bead or wood fire. Anshati, a common dish in the western part of Oromia, Wallaga. Badu, liquid remaining after milk has been curdled and strained, cheese, marca, porridge made from wheat, honey, milk, chili, and spices. Cechebsa, shredded injera stir-fried with chili powder and cheese. Kutko, also known as kocho, it is not the gurage type of kocho, but a different kind. A common dish in the western part of Oromia. Itto, comprises all sorts of vegetables, tomato, potato, ginger, garlic. Meat, lamb, chukku, also known as mikira, a sweet flavor of whole grains seasoned with butter and spices. Chorsa, a common dish in the western part of Oromia. Doki, a common dish throughout Oromia state. Kints, similar to marca, but made from shredded grains as opposed to flour. Chorso, acayi, a snack. Dadhi, a drink made from honey. Farsho, beer like bevere, made from barley. Bona, Ethiopian coffee. The Oromo people developed a lunar solar calendar. Different geographically and religiously distinct Oromo communities use the same calendar. This calendar is sophisticated and similar to ones found among the Chinese, the Hindus, and the Mayans. It was tied to the traditional religion of the Oromos and used to schedule the Gada system of elections and power transfer. The Burana Oromo calendar system was once thought to be based upon an earlier Kushitik calendar developed around 300 BC found at Namoratunga. Reconsideration of the Namoratunga site led astronomer and archaeologist Clive Ruggles to conclude that there is no relationship. The new year of the Oromo people, according to this calendar, falls in the month of October. The calendar has no weeks but a name for each day of the month. It is a lunar stellar calendar system, Oromumma. Some modern authors such as Gemetu Magersa have proposed the concept of Oromumma, or Oromones, as a cultural common between Oromo people. The word is derived by combining Oromo with the Arabic term Umma community. However, according to Terje Ostibo and other scholars, this term is a neologism from the late 1990s and its link Oromo ethno-nationalism and Salafi Islamic discourse has been questioned in their disagreement with Christian Amhara and other ethnic groups. The Oromo people, depending on their geographical location and historical events, have variously converted to Islam to Christianity or remained with their traditional religion, Wakafana. According to Gemetu Magersa, the subjective reality is that neither traditional Oromo rituals nor traditional Oromo beliefs function any longer as a cohesive and integral symbol system for the Oromo people, not just regionally but even locally. The cultural and ideological divergence within the Oromo people, in part from their religious differences, is apparent from the constant impetus for negotiations between broader Oromo spokespersons and those Oromo who are Al-Alsuna followers, states Terje Ostibo. The internally evolving cultural differences within the Oromos have led some scholars such as Mario Aguilar and Abdullahi Shangolo to conclude that a common identity acknowledged by all Oromo in general does not exist. Social stratification Like other ethnic groups in the Horn of Africa and East Africa, Oromo people regionally developed social stratification consisting of four hierarchical strata. The highest strata were the nobles called the Barana. Below them were the Gabbro, some 17th to 19th century Ethiopian texts refer them as the Dalata. Below these, two upper castes were the despised castes of artisans and at the lowest level were the slaves. In the Islamic kingdom of Jima, the Oromo society's caste strata predominantly consisted of endogamous inherited artisanal occupations. Each caste group has specialized in a particular occupation such as ironworking, carpentry, weapon making, pottery, weaving, leatherworking and hunting. Each caste in the Oromo society had a designated name. For example, Tumtu were smiths, Fuga were potters, Faki were tanners and leather workers, Simano were weavers, Gaggertu were beekeepers and honey makers, and Wada were hunters and foragers. While slaves were a stratum within the society, many Oromos, regardless of caste, were sold into slavery elsewhere. By the 19th century, Oromo slaves were sought after and a major part of slaves sold in Gondar and Galabat slave markets at Ethiopia-Sadan border, as well as the Masawa and Tajura markets on the Red Sea. There was also a large slave market at Al-Hudada on the coast of Yemen. The Oromo people are engaged in many occupations. The southern Oromo, specifically the Barana Oromo, are largely pastoralists who raise goats and cattle. Other Oromo groups have a more diverse economy, which includes agriculture and work in urban centers. Some Oromo also sell many products and food items like coffee beans, coffee being a favorite beverage among the Oromo. At local markets, the Oromo people boast a rich cultural heritage that finds vibrant expression through their music, dance and festivals. These elements are integral to the Oromo identity, serving as both a means of artistic expression and a celebration of their cultural roots. Exploring the music, dance and festivals of the Oromo people provides insight into the depth of their traditions and the significance of these cultural practices. Oromo music is a dynamic and integral part of the community's cultural fabric. It serves various functions, from expressing emotions to recounting historical events and celebrating communal achievements. Traditional Oromo music often incorporates distinct rhythmic patterns, melodic structures and lyrical poetry. The use of traditional instruments such as the masinko, a single stringed bowed instrument, and the kebaro, a drum, adds a unique flavor to the music. Modern Oromo musicians, like Alibira and Hachalu Hundessa, have gained widespread acclaim, both within the Oromo community and on the international stage. Their music often addresses social and political issues, reflecting the complex narratives of the Oromo people. The fusion of traditional and contemporary elements in Oromo music reflects the dynamic nature of cultural expression within the community. Oromo dance is a lively and expressive form of artistic communication. Dance is used to convey stories, celebrate milestones, and strengthen social bonds. The movements in Oromo dance are often characterized by energetic footwork, graceful arm gestures, and synchronized group formations. The dance styles vary across different regions within the Oromo community, showcasing the diversity of the group. Dances are often accompanied by rhythmic clapping, ululation, and chanting, creating a vibrant and participatory atmosphere. Traditional Oromo dance costumes are adorned with colorful beads, fabric from jewels, enhancing the visual spectacle, and emphasizing the cultural significance of the performance. Oromo festivals are a reflection of the community's agricultural and seasonal rhythms, as well as historical events. One of the most widely celebrated festivals is the Irichi, a Thanksgiving ceremony that marks the end of the rainy season and the beginning of harvest. Irichi is not only a time for expressing gratitude for the blessings of nature, but also an occasion for social gatherings, cultural displays, and communal prayers. During Irichi, people come together in large numbers, wearing traditional attire and engaging in dances and rituals that connect them to their ancestors and the natural world. The festival underscores the Oromo people's strong connection to the land and the importance of communal celebration in fostering unity and cultural pride. In conclusion, the music, dance, and festivals of the Oromo people serve as vibrant expressions of their cultural identity. These artistic forms not only celebrate the richness of Oromo traditions, but also provide a platform for storytelling, social cohesion, and the preservation of a heritage that spans generations. In the realm of politics, the Oromo people have produced influential figures who have played pivotal roles in shaping the political landscape of Ethiopia and beyond. One such prominent figure is Abhi Ahmed, who is serving as the Prime Minister of Ethiopia. Abhi Ahmed of Oromo Descent was awarded the Nobel Peace Prize in 2019 for his efforts in resolving the long-standing conflict with Eritrea and promoting peace and stability in the region. His leadership has not only impacted the political sphere, but has also brought international attention to the Oromo people. Academically, Oromo scholars have made significant contributions to various fields, enhancing our understanding of diverse subjects. Whether in the social sciences, humanities, or sciences, Oromo academics have excelled. Their research and scholarly endeavors have not only enriched academic discourse, but have also contributed to the global pool of knowledge. The Oromo people have a vibrant musical tradition that reflects their cultural heritage and resilience. Musicians like Alibira, who is often regarded as one of the pioneers of modern Oromo music, have played a crucial role in preserving and promoting Oromo culture through their artistic expressions. The unique rhythms, melodies, and lyrics in Oromo music serve as a powerful meaning for cultural expression and identity. In the world of sports, Oromo athletes have achieved remarkable success, particularly in long-distance running. Runners like Kenanisa Bacaylai and Tirunesh Dababa have earned international acclaim for their exceptional performances in events like the Olympics and World Championships. Their achievements not only bring pride to the Oromo people, but also serve as an inspiration for aspiring athletes within and beyond the community. It is essential to recognize and celebrate the achievements of the Oromo people across these diverse fields. Their contributions in politics, academia, music, and sports not only reflect individual excellence, but also contribute to the broader narrative of cultural diversity and talent within the global community. As the Oromo people continue to make strides in various domains, their impact resonates far beyond their community, fostering a greater understanding and appreciation for their rich heritage and accomplishments.