By Fekede Sileshi Fufa - IJOART...Odaa Nabi was an important landmark in the expansion of the Tulama...
Transcript of By Fekede Sileshi Fufa - IJOART...Odaa Nabi was an important landmark in the expansion of the Tulama...
“A HISTORICAL SURVEY OF LIMMU OROMO OF
EAST WALLAGA, Ca. 1880s-1974”
By
Fekede Sileshi Fufa
College of Social Science, Department of History and Heritage Management, Sebeta Special
Needs College of Teacher’s Education
Address:- email; [email protected] or [email protected]
Mobile phone;- +251917854570 0r +25194708488
Ethiopia, Oromia, Sebeta
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Key Words;
Chafe
Gada
Kabiyye
Neftagna
Fitawurari
Abstract. This paper is meant to reconstruct the history of Limmu Oromo of East Wallaga zone,
focusing on the period between the 1880s and 1974. The effort of this paper mainly depends on
the critical analysis of archival sources and oral tradition. The name Limmu in this thesis
represents both the place name and the Oromo groups settled in the area after the 16th century
Oromo population expansion. There are various clans of the Oromo group: Saphera, Guto,
Warra Iggu (Bariso, Manni and Hanno), Kube, Warra Da’imo (Dimma, Warsuu, Harru, Ibso
and Sirba) and Indibo. I favored to denote them all Limmu Oromo, since the topic of my thesis is
fully focused on Limmu Oromo. In this context it represents largely the Oromo of Limmu, Haro
Limmu and Western part of Gidda districts. Following settlement in the area, Limmu Oromo
clans have occupied the whole fertile and suitable highland areas and had exercised their own
democratic gadaa system for a long period of time. They founded their own socio-political center
at Awad and Harbu Tuma. Each clan had sent its representative either to the gadaa center caffee
of Awad or caffee Harbu Tuma. The Limmu Oromo lived such participatory political and social
system for a long period of time. This system continued, until the Gojjame and later Menelik
conquered the region. Above all, after Menelik of Shawa conquered the region, the Oromo
social-political and social-cultural aspects came under pressure. But some of the Oromo socio-
cultural elements have managed to survive till the present time. The paper assesses how could
this happened.
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Introduction
This study has been carried out on Limmu region of East Wallaga zone. The paper deals with “A
Historical Survey of Limmu Oromo of East Wallagga From ca. 1880s to 1974.’’ To begin with,
the decade 1880s was a pivotal period in the history of the Oromo society in general and that of
the Limmu Oromo in particular. This time was when Gojjam consolidated it is overlord ship over
some of the Oromo regions to south of the Abbay River (the Blue Nile), including Limmu
region. The Gojjam predominance ended when the Shawan ruler, Menelik conquered the area.
On the other hand, the year 1974 was also a crucial landmark in the Ethiopian history. The
revolution ended a long standing tradition of feudal ownership on land and consequently
changed the social-economic relationship based on it. This was also the end of the imperial reign.
The Limmu Oromo were subdivided in to the following major and sub-clans. These are: Saglan
Saphera (Babboo, Harelee, Igiroo, Amboo, Faxxoo, Ilaamuu, Jaggaa, Laloo and Anuu), Guuto,
Sadan Iggu (Barisoo, Manni and Hanno), Torban Kubee Sanqallan[Gumuz] saddeeti (Bidaaruu,
Booraa, Kanbuu, Innaacino, Innaangoo, Innisaayii, Amaaraa and Gumuz (adoptive), Warra
Da’imoo (Warsuu, Dimma, Harru, Sirba, Ibsoo and Kebbo) and Indibo.1 For more information
see the following chart.
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Tulama
Wallo Karayyu
Rayyaa
Maccaa
Liban
Jawi
Dalle Jidda
Guduru Amuru Horro Jimma Limmu Gidda Ilu Gudaya Ebantu
Saphera (9)
Babbo(elder)
Harelee
Igiroo
Amboo
Faxxoo
Ilaamuu
Jaggaa
Laloo
Anuu
Guuutoo(8)
Jorgaa
Corree
Goosuu
Danbii
Inniisaanoo
Hebanoo
Qorratii
Masoo
Sadan
Iggu(3)
Manni
Hannoo
Bariisoo
Torban Kube (7)
Bidaaruu
Booraaa
Kanbuu
Innaacinoo
Innaangoo
Inisaayii
Amaaraa
+Sanqallaa
(adoptive)
Warra Da’imoo (6)
Waarsuu
Dimmaa
Harruu
Sirbaa
Ibsoo
Keebboo?
Indibo
Guyyatu Kulchuma
(Elder ) (younger)
.Biloo .Gaddoo
.Imarii .Sob
.Mammo .Mokkee
Abbu .Yayya
Tatiboo .Maccee
* Manni clan has two
Main lineages and ten
sub lineages. Amang
the two lineages
Guyyatu is the elder
lineages.
Manni (2) Hanno(3) Bariisoo (12) Dimmaa (9) Harruu (8) Sirbaa
Some of the Major Lineages
Danbaro Kallo Addamo (Elder)
Hacco Mammaddi Maatii
Amshitee Masoo
Gondee Gallasoo
* Hanno Clan has three main
lineages and seven sub
lineages. Among the three
lineages Danbaro is the elder
lieage.
Libaanoo (elder)
Maminoo
Geberesoo
Wajjii
Dandii
Sunnii
Ganjii
Nya’aa
Qilee
Wandii
Jomottoo
Indiboo
*Barisoo clan has
12 lineages.
Koroo (elde)
Danbal/Danbo
Bulbuloo
Danijoo
Asgabee
Darsoo
Ateresoo
Sirbaa
Ibso
Muce(elder)
Abeetoo
Warra Iddee
Kutti
Quccoo
Warra Dibbe
Jahiy
Warra Mixxo
Doddo
Alaboo
Garra
Kushii
Gaboo
Bakko
Cabbii
Sources: Oral informants (clans and lineages) and written sources (from Rayyaa to Limmu) 11
Figure 1 genaleogy of Limmu Oromo
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As depicted in the figure, Limmu (the founding fathers) had the abovementioned sons who later
diversified into clans which in their turn multiplied into lineages (balbalas). These clans belong
to the Limmu-Jawi, one of the Macca sub groups. In addition, these Limmu sons were in turn
their own son’s. According to tradition, Manni, Hanno and Bariisoo were from one father and
were clustered into Sadan Iggu, the three Iggu’s. Likewise, Warsuu, Dimma, Sirbaa, Harru, Ibso
and Kebbo were shared a common origin and are termed together as Warra Da’imoo, the
Da’imo’s family. Babboo (angafa/elder), Harelee, Igiroo, Amboo, Faxxoo, Ilamuu, Jaggaa,
Laloo and Anuu are said to have one ancestor and known as Saglan Sapheera, the Nine
Sapheera’s. Among them Babboo are elder of all. In addition, Bidaruu, Booraa, Kanbuu,
Innaacinoo, Innaangoo, Innisaayii Amaaraa and Sanqalla (adoptive) are known as Torban kubee
Sanqallan[Gumuz] saddetii, the seven Kube including Gumuz eight. At the beginning the Kube
torba were originated from different families. But they were organized as one clan by a person
known as Rasee Sanyii (abba duula of the Bidaruu clan) around the mid 19the century.2 Warra
Guutoo also belong to one father and divided in to: Jorga, Corree, Gosu, Danbii, Innisanoo,
Hebanoo, Qoratii and Masoo groups.
Each clan member easily identifies his/her own lineage as well as others lineages that belong to
particular clan. Individuals from different clans count their genealogy back without any difficulty
as follows: example
?
Kana’a
Maatii
Kumsaa
Dangee
Guutaa
Yaa’ii-
Sobo
Sanbatoa
Denbaro (balbala gudd)
Hiyyaa
Baabu
Hanno (qomoo)
Igguu
Limmuu
Jawwii
Maccaa
Rayyaa
Oromo. From Hano clan
?
?
Seeqqataa
Duressaa
Dabal
Danfaa
Gijoo
Odaa
Dammoo
Haroo
Yayya
Kulchuma (balbalaguddaa)
Manni (qomoo)
Igguu
Limmuu
Galaan
Jawwii
Mucucee
Maccaa
Rayya. From Manni clan
?
?
Amanuu
Tufaa
Agaa
Wachoo
Sibuu
Bayessoo
Gosuu
Hunkus
Muce (balbala guddaa)
Guddo
Harru (qomoo)
Dimmaa
Da’imoo
Limmu
Jawwii
Maccaa
Rayyaa. From Harru clan.
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From among the aforementioned clans, Saphera was the eldest son of Limmu. The Saphera clan
members enjoy respect and special social status among the Limmu Oromo. For instance, in
blessing, praying and other social occasions. During journey no one crosses rivers before an
individual who belonged to the Saphera clan. The angaffummaa (eldest position) reserved for the
Saphera clan today among the Limmu Oromo clans.3 Each of the Limmu Oromo clan is divided
into numerous sub-clans or lineages (balbala). Below the balbala we find the aanaa, which
comprises of several warras or extended families, the smallest kingship units. These clans had
their own specific settlement areas according to families. Accordingly, Limmu Oromo settled in
the whole of Limmu, Haro- Limmu and Gidda districts western part in East Wallaga
Materials and Methods
The historical data used in the paper consists of three kinds of sources. The first category is
secondary literature both (published and unpublished). These works are general or do not explore the
history of Limmu Oromo specifically. However, under the general survey of the Oromo in Ethiopia,
different scholars directly or indirectly touched upon the Macca Oromo at large to which the Limmu
Oromo belongs. The second categories of sources used in this thesis are primary sources. These
include manuscripts and archival documents. The archival documents used in the thesis were
collected from different institutions of Limmu district, East Wallaggaa Zone Administration Office
and from possession of different individuals. The third source I used in this paper was collected from
oral informants. There are prominent informants, who have good memory and experience about the
events they passed on. Their information is helpful; in this regard I interviewed prominent oral
informants from different ethnic groups to reconstruct the history of Limmu Oromo. The oral sources
were collected during my seminar research of 2012 and fieldwork from January-March 2013.
Results and Discussion
Expansion and Settlement of the Limmu Oromo
According to different written literature, the Oromo expansion was undertaken by different
groups, sub-groups, clans and families which were already separated or in the process of
separation ever since the advent of Oromo movement .4 Since the first half of the 16th century,
the Oromo began to move in mass to different directions and most of the clans reached and
occupied their present settlement areas relatively within short period of time. As a result, it is
important to investigate the expansion and patterns of the Macca Oromo settlement in various
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districts of East Wallaga. Key elders claim that the Limmu Oromo immigrated to the present area
from the eastern direction of the region. Horten keenya Walali dhufe jedhu, it literally means,
“our ancestors had come from Walal.” Today Walal is located in two regions in Oromiya: one is
in southern Borana and the other is found in Qellem Wallagga region. In my own analysis, the
Walal region of the Qellem Wallaga was the area which the Limmu Oromo referred to. 5
It is important to trace the pattern of the Borana Oromo confederacy. That is the Tulama-Macca
to which the Limmu Oromo belongs. According to Mohammed Hassen:
….the Borana section of the Oromo was divided into three confederacies,
namely Tulama-Macca (the northern Borana), the southern Borana and
Guji. The Tulama and Macca lived together under one Caffee assembly at
Horro Walabu located some 48 to 64km east of Lake Abbay. Their
expansion was in two stages. During the first stage, they migrated in small
numbers, while during the second stage they migrated in very large
numbers.After their migration from Horro Walabu the two groups had a
common caffee in Fatagar at a place called Odaa Nabi (Nabee) in Dukam,
about 30km southeast of Addis Ababa….6
Odaa Nabi served as a permanent base for the Tulama and Macca Oromo for a long period of
time. Odaa Nabi was an important landmark in the expansion of the Tulama –Macca Oromo. It
was at Odaa Nabi that the Tulama and Macca separated and became independent groups.7 Then
the Macca Oromo crossed Mugar and Guder rivers in the 1570s and formed their own
independent caffee at Odaa Bisil, in the present day Gedo district of West Shawa. The groups
which had their center at Odaa Bisil were: the Limmu, Chaliya, Liban Jawi, Sob, Guduru, Leeqa
and Sibuu branches of the Macca Oromo.8
After they stayed for more than five generations at Tute Bisil and finally divided into two
confederacies (Arfe and Sadacha) separated.9 The Arfe (four) confederacies consist of: Horro,
Guduru, Liban and Chaliya. They took the western direction and settled in the vast territory to
the south of Abbay including Limmu region.10 The Sadacha (three) confederacy namely:Akako,
Obo and Suba were united and moved to the southwest Gibe region.11 Tesema indicated that, all
the Oromo groups inhabit in today’s south of Abbay region are all descendents of the Jawi-
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Macca Oromo groups, which is believed to have been the ancestor of Limmu, Horro, Guduru,
Amuru, Jimma and Gidda.12
In addition to this, Boshi indicated that, all the Oromo groups inhabited around Horro- Guduru
were all descendants of the Jawi-Macca Oromo. According to him, Jawi had six sons (the Six
Jawis: Limmu Jawi, Jimma Jawi, Horro Jawi, Liban Jawi, Amuru Jawi, and Hebantu Jawi).13
After their migration from Bisil, these sons of Jawi had established their own socio-political
center at Odaa Bulluq, which is located at about 10km west of Shambu town, between 1616 to
1618. Each clan of Jawi had sent their representatives from different classes to the gadaa center
of caffee Bulluq for many years.14 Due to distance of Odaa Bulluq from their settlement areas,
the Jawi sons beyond Angar River: Limmu, Amuru, Gidda and Hebantu established their own
socio-political center at Wasti/ Darba, this caffee is located in present day Gidda District. They
left caffee Darba to search center for all these Oromo beyond Anger River and they established
their caffee at Sirba Alaba, in Limmu Distirct. Caffee Sirba Alaba was selected as a center for all
of them during that time till they again changed to caffee Awad and caffee Harbu Tuma.15
According to Boshera Jerbo, the first clans which arrived and claimed land in Limmu were:
from Torban Kube (Bidaaruu), sadan Iggu (Bariisoo, Manni and Hanno), from Warra Da’imoo
(Dimma) and Guuto clans. He also further illustrate, this by narrating an old story of how these
clans claimed land in Limmu and finally settled in the area. To minimize conflicts on land
between each clan, they represent their own elders based on their gada system. They needed by
their own elders advice. Because their elders were responsible to decide the plan and settlements
in suitable lands. Primarily an investigation group ellaltu/simbirtu, literally investigator, was sent
to assess the nature of the pre-Oromo people, the climate and the fertility of the land.
Accordingly, if it seems suitable land; both in terms of fertility and climatic condition they
occupied the area. To avoid future conflicts with the late arrivals, each clan made a
distinguishing signs on his qabiyye land putting symbol.16
Advised by their elders, the Kuube clan moved west and occupied the areas south of the
Gaddibeen Mountain and west of the Qile River in present Harro-Limmu district, which means,
they occupied all south western highland part of the region. The Bariisoo clan also moved
towards the west and made their qabiyye the area north of the present day Bariisoo town up to
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the surrounding areas of the Abbay River valley in present Haro-Limmu. The Manni clan
occupied the areas between the present day Haro town and Tullu Dingar (they occupied the area
along the bank of the river Qoqoffee). Likewise, the Hanno and Guuto pioneers first settled in the
area along the southern bank of Qile River. As the number of their clans increased, they
expanded to the areas just north of the river and spread all over the right and left bank of the
Welmal River. The Warra Da’imoo clans occupied an area south of Galiilaa town across the
present day Galiilaa-Nekemte road and northeastern part of Limmu district. Other clans such as
Sirbaa, Halabaa, Sapheera, Warsuu, Harruu, and Kebbo also occupied the southeast and eastern
parts of Limmu district and western part of Gidda district. Today, these Limmu Oromo clans
lived widely in: Limmu district, Haro-Limmu district and Gidda district western part. As a result
of population movement in later days and intermingling of people over the whole of these
regions, today one could not find these clans in their historical settlement once.17
Once the dagal saqis led their clans and settled in the area, they apportioned the land among their
sons. Every male member of the community or the lineage group had the right to get a share of
land called dhoqqe, a land on which one had the right to keep and raise his herds of cattle, sheep
and goats and which he could cultivate as well. In the beginning land was relatively abundant
and the clans’ exercised communal rights under the regulation of the dagal saqi. Later, however,
increasing in the local population numbers limited land. This led to competition for their
territory among Limmu Oromo clans. This competition of land brought about the decline of
gadaa system in Limmu.18
The Decline of the Gadaa System among the Limmu Oromo
For centuries the Oromo had an egalitarian socio-political institution called the gadaa system, by
which they, governed themselves. They lived under the banner of this system in unity and
developed their own social, political, cultural and economic aspects. The gadaa system was quite
egalitarian and the head of the caffee was elected democratically from among the gadaa age-
grade. The gadaa leader known as the abba bokku, literally father of the scepter, who was
elected every eight years. For eight years, he would serve as the spokesperson of the assembly,
the caffee. When their term of office ended, they would handover the power to next gadaa class,
which would elect new officials for the next eight years. 19
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A ceremony in a gadaa system was celebrated at the end of every eight year. This ceremony was
known as the butta. The “democratically” elected abba bokku and his gadaa officials maintained
legislative, judiciary and executive power in the society. Thus, they played an important role in
decision making process, i, e. ever aspects of their live was decided by their gadaa system.20
According to my informants, Limmu Oromo had they own socio-political center at Awad and
Harbu Tuma earlier. There were found in the present day Limmu district at a place called Lemati
Gotu peasant association and Bolalee peasant association respectively.21 The exact period when
the Limmu Oromo selected caffee Awad and caffee Harbu Tuma as their gadaa center was
unknown. But, it is believed that, it was established with the coming of the Limmu Oromo to the
area. At caffee Awad the whole set of gadaa political activities including gadaa rituals, the
handover of power ceremony, revising and enacting customary laws and judiciary practices were
held. Besides, the gadaa system transmitted their past history to the new generation.. The Oromo
transmitted their past historical and cultural knowledge through oral tradition to the new
generation. The Oromo oral tradition is rich in folklore such as songs, tales, legend, myth,
proverbs and etc.22
On return from caffee Awad, the representatives of the Limmu Oromo clans would held meeting
at Caffee Harbu Tuma. At caffee Harbu Tuma the representative of each clan in Limmu blessed
by elders and they prayed in unity to their Waaqaa. In their prayer, they would ask the creator for
peace, rain, prosperity, health, crop, children and cattle. They would curse disease, hunger, war
and theft. At this caffee they would also deal with socio-political and socio-economic matters
and would resolve disputes and restore peace.23
However, by the second half of the 19th century internal and external challenges began. Written
sources indicate internally, the emergence of a new political system that was alien to the existing
social and political institution of the gadaa system was the main cause. This was a time when
various kingdoms evolved by breaking away from the collective leadership and abandoning the
gadaa system and its institution. This change weakened the Oromo socio-political institution.
Externally, the Gojjame rulers expanded their rule in the 1870s to the area and followed by
Menelik’s conquest in the early1880s.these two external conquests was the major causes for the
decline of the gadaa system in Limmu.24 In the second decade of the 19th century in particular,
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the gadaa system was weakened among the western Oromo in general and that of Limmu Oromo
in particular. Moreover, when the Shawan ruler Menelik conquered the area and created his new
administration system the gadaa system was bit harder than else in any time
Conclusion and Recommendations
Conclusion
This paper has attempted to reconstruct the history of Limmu Oromo of East Wallaga Zone,
focusing on the period between Shawan conquests of the area upto the downfall of the Derg
regime. The production of this thesis depends mainly on the critical analysis of literature on the
Oromo’s social, political, economic and cultural history, archival materials and manuscripts.
Oral has also been used extensively. According to these sources, the Limmu Oromo clans settled
in the area after the 16th century Oromo population expansion.
According to different written materials and oral sources, during the expansion of Limmu Oromo
into their current regions, the area was inhabited by the pre-Oromo communities, Gumuz,
Sinasha and Damot. Their expansion brought about a cultural assimilation of these different non-
Oromo ethnic groups and also expulsion of some pre-Oromo communities. Limmu Oromo have
occupied the whole fertile and suitable highland areas of Limmu, Haro-Limmu and Gidda
districts western part. Following the occupation of the area, Limmu Oromo clans had exercised
their own democratic gadaa system for a long period of time. Established caffee centers at Awad
and Harbu Tuma. Caffee Awad had served as a socio-political center of the Limmu Oromo and
the surrounding Oromo communities. Each clan had sent their representatives from different
classes to the gadaa center of caffee Awad and caffee Harbu Tuma. The Limmu Oromo
governed by political and social system of their own for a long period. But it was interrupted in
the second half of 19th century due to internal and external factors. Internally, the dynamism
within the Oromo themselves and externally, the Gojjame conquest in the 1870s, which was
followed by Menelik’s conquest of the 1880s. These were the major causes for the decline of the
gadaa system among the Limmu Oromo.
The Limmu Oromo resisted the Gojjame conquest bravely. However, they could not gain the
fruit of their resistance against the Gojjam army due to different reasons. The disunity among
the Limmu Oromo clan leaders was the factor for Gojjame’s expansion into the area and the
neighboring regions. Following the Battle of Embabo where the Gojjame and Shawans fought
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for supremacy in the southwest, the position of Takla- Haymanot in the Limmu Oromo lands and
neighboring regions was doomed. In fact, the outcome of the battle had no significance for the
Limmu Oromo communities, except it was the change of overlord ship. Following the defeat of
the Gojjame forces at the Battle of Embabo, the administrative position of the region was taken
by Shawan rulers. After they annexed the region various military garrison towns for naftagna
administrators and soldiers were established in Limmu at Dhakka-Waaree (the present day
Galiilaa town), Ilaalaa and Dagam-Sillase. Shallaqaa Tassew Mesfin and Shambaal Ingidaa
Meshasha were directly appointed by Ras Dammisow of Arjo to administer Limmu one after the
other. As soon as the Shawan rule had been established in the region, the local peasants’ houses
were divided among the Shawan settlers and soldiers, according to their ranks. These settlers and
soldiers were superimposed on the local peasants and all necessities were provided by the local
Oromo people. For instance, the obligation of the community included: constructing houses and
fences; fetching water, collecting fire-woods, repairing bridges, building churches and other
obligation given by the Shawan officials and soldiers.
The Limmu Oromo, as the incident of taxation and other obligations were so heavy they had no
choice but run-away from their village and took refuge in the areas where the Shawan naftagna
were not settled. There is proverb that expressed this issue of the Limmu Oromo; Dagamiin
dhaquu manna badanii Dangabiin dhaquu wayya”, which means instead of going to Dagam
(garrison center of the Shawan in Limmu), it is better to go (escape) to Dangab (a district in
Wanbara). Among the notables individual who left because of harsh treatment and land
alienation were; Fitawrari Dhugumaa Jaldeessoo, Fitawrari kitti Neenno, Fitawrari Abose
Desso and many others. Most of them returned to Limmu during the Italian occupation and more
recently after the outbreak of the Ethiopian revolution of 1974. The earlier burden administration
of the Shawan naftagna brought hostility between the Limmu Oromo and the naftagna settlers in
the region during the Italian Occupation.
Recommendations
This work has various significances; I hope it could create better understanding of the social,
cultural, economic and political history of the Oromo people in general and that of Limmu
Oromo in particularly. It also helps understand the change during the period under study as a
result of continuous interaction between the Limmu Oromo and other Oromo groups and non-
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Oromo communities and the state. Therefore, I believe that my study account of Limmu Oromo
will pave the way for further historical research by adding a brick to Oromo and regional
historical studies.
ACKNOWLEDGMENT
I would like to express my deepest gratitude and heartfelt thanks to my previous MA thesis
advisor, Dr. Ketebo Abdiyo, for his timely and scholarly help in reading and correcting my
paper. His corrections and critical comments from the preparation of the proposal to the
completion of my paper have been very useful and constructive. It is my pleasure to
acknowledge also Dr. Kefyalew Mekonnen for his financial support to publish my paper. I am
also greatly indebted to all my informants, who have devoted their time and shared with me their
experience and knowledge, without their contribution providing this paper could not have been
possible (their names are listed towards the end of this study).
References
1Oromia Culture and Tourism Bureau (OCTB) ( 1996/2004). History of Oromo to the Sixteen
Century(Finfinne), p.200;Informants: Dabaloo Sarbaa, Seeqqataa Dureessaa, Gannatii Tufaa,
Boggalee Garbaa, Abbabaa Guddtaa, Bayisaa Abeetuu, Amanuu Tufaa and Qana’aa
2Ibid.
3 Ibid.
4 Oromia Culture and Tourism Bureau, p.200-208.
5Mohammed Hassen (1994). The Oromo of Ethiopia: History 1570-1860, (Cambridge:
Cambridge University press), pp.18-19; Informants: Abbabaa, Bogalee, Qana’a and
Amanuu.Even they claim as their ancestors were found around in today Ghimbi and Qellem of
West Wallagga zone. According to knowledgeable informants; Limmu Oromo at first inhabited
around Tullu Walal (Mount Walal) in Qellem Wallagga after they evacuated from Oda Bisil with
other Macca Oromo clans. After a while, they turn their face to the western direction to search
fertile land and enough pasture for their cattle. Based on my informant view, after they stayed for
unknown period at Tullu Walal, Limmu Oromo moved to the west direction and occupied in
their present settlement areas of Limmu, Haro-Limmu and Gidda district (western part) of east
Wallagga Zone.
6Mohammed, pp.18-19.
7Mohammed, p,18; Boshi Gonfaa ( 1992). “Sakata’a Seenaa Oromo Wallagga Bahaa Hanga
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1882/ A Historical Survey of East Wallagga Oromo to 1882,” (Nekemte),p.8; Dejene Gemechu
(200). Conflict and Conflict Resolution among Waliso Oromo: The Case of Guma (Addis Abab
University, Social Anthropology),p.25.
8Negaso Gidada (1984). History of Sayyoo Oromo of South Western Wallaga, Ethiopia from
About 1730 to1886 (Frankfurt),p.26; Ayalew Duressa (2002).“Guddifachaa: Adoption Practice in
Oromo Society with Particular Reference to the Borana Oromo,” MA Thesis (Addis Ababa
University, Social Anthropology), p.3.
9Boshi, p.10.
10Mohammed, p.18-19
11 Boshi, p.11.
12Tesema, “The Oromo of Wollega…’, p,66.
13Boshi, p.19.
14Boshi, p.31.
15Ibid.
16 Boshera Boshera (1988). “Land Tenure System in North-East Wollega Limmu Woreda,” BA
Thesis (Addis Ababa University, History,) pp.5-6. 17Informants: Abbabaa, Seeqqataa and Qana’aa; Boshi,p. 31; Boshera,p. 6
18Tesema, “The Oromo of Wollega….”, p.29; Boshera,p.12.
19 Nagaso, p.150.
20Ibib.
21Informants: Abbabaa, Boggalee, Seeqqataa, Amanuu, Qana’aa, W/Sanbat Jalataa and Dabaloo.
22 Informants: Abbabaa, Boggalee, Seeqqataa and Amanuu.
23Ibid.
24Asafa Jalata (1993). Oromia and Ethiopia: State formation and Ethno national Conflicts,1868
–1992 (USA, Boulder, Colorado: Lynne Reiner Publishers,),pp.22-23; Informats: W/Sanbat and
Dabaloo Sarbaa.
List of Oral Informants
No Name Age Place of Interview Date of
inteview
Accout received from informants
1
Abbabaa Guddataa
(Yamsa Alqa)
103 Bolale kebele,
Limmu
20/12/12 and
06/02/13
He has worked as the Italian military during Italian
occupation. He is a valuable oral informant concerning
the history of Limmu Oromo before Italian and post
Italian to the end of imperial era. Knows much about
the genealogy of Dimma clan.
Abbabaa Ligdii 83 Bolale Kebele, 07/02/13 He is Knowledgeable; knows much about the
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2 (Obbo) Limmu balabbats, malkagna, chiqashum and etc.
3
Abdiisaa Goobanaa
(Obbo)
49 Galiilaa town 22/02/13 A son of Goobana Raabaa; known qoroo from 1941-
1974. He knows about the functions of balabbats and
their system of administration.
4
Adamaa Tirfee
(Obbo)
93 Galiilaa town 12/02/13 Was among the early Gondore settler in the area. Has
been serving at the Galiilaa Clinic guard for a long
period.
5
Alaqaa Namaraa
(Obbo)
40 Galiilaa town 21/02/13 He is a valuable oral informant concerning the
genealogy and lineages of Sirba clan.
6
Amanuu Tufaa
(Obbo)
88 Galiilaa town 06/02/13 Knowledgeable oral informant concerning the
expansion and settlement of Macca Oromo of Limmu.
In addition he told me the history of Limmu Oromo
from their intial settlement to present. He also counts
his genealogy back up to Macca and the clusters of
macca Oromo.
7
Amanuu Garbaa
(Obbo)
82 Bolalee Kebele,
Limmu
12/02/13 One of the early committee of Galiilaa town during the
foundation. Knows much about the development of
Galiilaa town.
8
Aragaa Dalasaa
(Obbo)
87 Bolalee Kebele,
Limmu
12/02/13 He gave me valuable information about traditional
religion practices among the society and about the
gadaa system.
9
Assafaa Galataa
(Pastor)
45 Galiilaa town 09/02/13 Knows much about the establishiment and
development of Protestant Churches in Limmu and
surrounding.
10
Baayisaa Abeetuu
(Obbo)
46 Galiilaa town 10/02/13 He is from the Hanno clan and knowledgeable
about the history of Fetwarari Dugummaa
Jaldessoo.
11
Bayyanaa Dabaloo
(Obbo)
69 Galiilaa town 26/12/13
and
10/02/13
He was Limmu district administrator during derg
regime. He is Knowledgeable on the history of
the whole region of Limmu and the post Italian
administrators.
12
Boggalee Garbaa
(Obbo)
68 Bolalee Kebele,
Limmu
12/02/13 He is from the Dimma clan. Good knowledge
about the genealogy and lineages of warra
Da’imoo clans. He counts his genealogy back to
Macca.
13
Dabaloo Sarbaa
(Obbo)
84 Ayana town (Gidda
district)
16/02/13 Deep knowledge concerning the expansion and
settlement of Macca Oromo of Wallagga.
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14
Fufaa Jiraataa
(Obbo)
81 Bolalee Kebele,
Limmu
25/12/12
12/02/13
One of the early kebele administrative committee
during Derg regime. He knows about the
administration system of imperial regime and the
functions of balabbat system.
15
Gammachuu
Mararaa
(Obbo)
61 Galiilaa town 11/02/13 He served as Limmu School director for a long
period of time. He is a valuable informant
particularly about the history Limmu School.
16
Gannatii Tufaa
(Obbo)
78 Galiilaa town 12/02/13 He much knows about the Limmu Oromo
balabbats and gave me lists of each clan
balabbats and lists of ciqashums.
17
Ijjiguu Janbaree
(Obbo)
92 Galiilaa town 09/02/13 He is among the Gondoree settler in Limmu. He
told me how and when Orthodox Christanity
established in Limmu.
18
Namoomsa
Goobanaa (Obbo)
41 Lobica kebele,
Limmu
14/02/13 He is the son of Goobanaa Raaba (qoroo of Harru
and Kebboo clan). He gave me various archive
materials which he collected from his father
concerning the issues of Administration system.
19
Qanna’aa Maatii
(Obbo)
64 Lemmatti Gootuu
kebele, Limmu
13/02/13 He is from Hanno Iggu clan. He counts his
genealogy back up to Macca.
20
Qana’aa Mararaa
(Obbo)
80 Galiilaa town 18/02/13 He has deep knowledge about history of Fetwrari
Dugumaa Jaldessoo during Italian Occupation.
21
Seeqqataa Dureessaa
(Obbo)
78 Dagam Sillase
kebele, Limmu
14/02/13 He has good knowledge about balabbat system
and about the establishments of Orthodox
Churches in Limmu.
22 Shiek Yesuuf Soorii 62 Galiilaa town 21/02/13 He has deep knowledge how Islam religion
expand to Limmu.
23
Tufaa Goobanoo
(Obbo)
104 Galiilaa town 26/12/12 He was a known chiqashum post Italian to the
end of imperial regime. He knows much about the
political aspects of Limmu from the era of
Menelik to 1970s.
24
Tamasgeen
Ayyaanaa (Pastor)
45 Galiilaa town 09/02/13 He Knows much about the expansion of
Protestant religion to Limmu
25
Taddasaa Tasgaraa
(Pastor)
59 Galiilaa town 13/02/13 He is Limmu school English teacher for along
time.A valuable informant particularly about the
history of Limmu school.
26 Gutamee Bajiraa 63 Lobicha kebele, 12/02/13 She is an early member of the Lobicha kebele
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(Adde) Limmu Woman association during Derg regime.
During Derg regime
27
W/Sanbaat Jalaataa
(Obbo)
74 Galiilaa town 06/02/13 He served long at teaching position in Limmu
School teacher. He knows about the Limmu
School.
28 Magarse Mulata (Adde) 63 Galiilaa town 08/02/13 She is an early member of the Limmu district
Woman association during Derg regime. She
knows much about the history of gabbar-
naftagna system.
29 Tasfayee Abbabaa
(Obbo)
38 Galiilaa town 10/02/13 An expert of Limmu district Culture and Tourism
Bureau. He is the most valuable in formants on
genealogy of Limmu Oromo.
30 Bayyuu Amanuu
(Obbo)
36 Haro
Haro-Limmu
distirict.
14/02/13 Head of Haro-Limmu district Culture and
Tourism Bureau. He much knows about the
history of Mootii Nuquus Dallanaa.
31 Alii Sulaaman
(Obbo)
42 Galiilaa town. 12/02/13 A well informed Moslem knowledgeable, who
known much about historical developments in the
region.
32 Yaadataa Adaamoo
(Obbo)
61 Galiilaa town. 10/02/13 Limmu School teacher.
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