Watch “Beta Blockers | Mechanism of Action, Indications, Adverse Reactions, Contraindications” on YouTube

Oromo Calendar

Time is a very important concept in Gadaa and therefore in Oromo life. Gadaa itself can be narrowly defined as a given set of time (period) in which groups of individuals perform specific duties in a society. Gadaa could also mean age. The lives of individuals, rituals, ceremonies and political and economic activities are scheduled rather precisely. For this purpose, the Oromo have a calendar. The calendar is also used for weather forecasting and divination purposes.

The Oromo calendar is based on astronomical observations of the moon in conjunction with seven or eight particular stars or star groups (Legesse, 1973 and Bassi, 1988) called Urji Dhaha (guiding stars). According to this calendar system, there are approximately 30 days in a month and 12 months in a year. The first day of a month is the day the new moon appears. A day (24 hours) starts and ends at sunrise.

In the Oromo calendar, each day of the month and each month of the year has a name. Instead of the expected 29 or 30 names for days of a month, there are only 27 names. These 27 days of the month are permutated through the twelve months, in such a way that the beginning of each month moves forward by 2 or 3 days. The loss per month is then the difference between the 27-day month and the 30-day month, (Legesse, 1973). One interesting observation is that, as illustrated in the computing of time like in the Oromo calendar, Oromo’s visualization of events is cyclical just as many events in nature are cyclical.

Since each day (called ayyaana) of a month has a name, the Oromo traditionally had no use for names of the days of a week. Perhaps it is because of this that today in different parts of Oromia different names are in use for the days of a week.

Each of the 27 days (ayyaana) of the month has special meaning and connotation to the Oromo time-keeping experts, called ayyaantu. Ayyaantu can tell the day, the month, the year, and the Gadaa period by keeping track of time astronomically. They are experts, in astronomy and supplement their memory of things by examining the relative position of eight stars or star groups, (Bassi, 1988) and the moon to determine the day (ayyaana) and the month. On the basis of astronomical observations, they make an adjustment in the day name every two or three months.

The pillars found a few years ago in north-western Kenya by Lynch and Robbins (1978) have been suggested to represent a site used to develop the Oromo calendar system. According to these researchers, it is the first archaeon-astronomical evidence in sub-Saharan Africa. Doyle (1986) has suggested 300 B.C. as the approximate date of its invention.

According to Asmarom Legesse (1973), “The Oromo calendar is a great and unique invention and has been recorded only in a very few cultures in the history of mankind.” The only other known cultures with this type of time-keeping are the Chinese, Mayans, and Hindus. Legesse states that the Oromo are unusual in that they seem to be the only people with a reasonably accurate calendar that ignore the sun. Professor Asmarom Legesse did an extensive study of the Gadaa System (An Oromo whole way of life) over the past 50 years and wrote a book. His second edition of the book will be coming out soon. He gave an interview back in April 2019 saying “. Gadaa is a whole way of life, a philosophy of life, it’s an organization built on the human life course from childhood until old age, you have a place in Gadaa.

You progress from one 8-year period to the next, methodically and in each stage, you have certain responsibilities associated with that stage. You become a herder at one stage, then you have your first initiation around adolescence. The first initiation is very important, it lasts for 4 years. They’re inducted into office, elected their leaders, they elect their leaders who are going to come to power 21 years later in advance while they’re in that position, they’re heads of their own generation so they learn to govern but they’re being vetted, they’re being checked out during that period to see if they’re WORTHY OF THE OFFICE. If you qualify after 21 years, then you manage to become Abba Gadaa and head of the institution for a period of 8 years.”

This goes to show Oromo people were civilized way before Ethiopia existed and we have our own way of managing our home, neighborhood, education, Healthcare, governing, etc. So, an Oromo calendar is a calendrical system developed by the Borana Oromo. The Borana calendar consists of 29.5 days & 12 months for a total of 354 days in a year. The calendar has no weeks but has names for each day of the month.

Namoratunga archaeoastronomical site in northern Kenya near Borana land, stone pillars pointing to the position of stars used in the Borana calendar were found. The stone pillars are believed to date as far back as 300 b.c.

A lunar-stellar calendar, the Borana Oromo calendar relies on astronomical observations of the moon in conjunction with seven particular stars.

Borana months (stars/lunar phases) are:

Bittoottessa(triangulum), Caamsa (pleiades), Buta(aldedaran), Waxabajjii(bellatrix), Oborra gudda (central-orion – saiph), Oborra xiiqqa (Sirius), Birra (full moon), Ciqaawwa (gibous moon), Sadasaa (quarter moon), Abraasa (large crescent), Gurraan dhala (small crescent).

The days are:

1. Bita qaraa. 4. Soonsa
2. Girdaduma. 5. Soorsa
3. Bita lamaa. 6.Rurruma.
4. Algajima. 10. Gidaada
5. Lumasa. 11. Walla
6. Arb. 12. Ruda.
7. Basa dura
8. Areeri dura
9. Basa ball’oo
10. Areeri bal’oo
11. Carra.
12. Aduula dura
13. Maganatti jarra.
14. Aduula bal’oo
15. Maganatti birritti.
16. Garba dura
17. Salbaan dura
18. Garba bal’oo
19. Salbaan bal’oo
20. Garba dullacha.
21. Salbaan dullacha.
    

    By, Oromia-Country/Oromo nation

Gare mana barnoota keenya jala jirtu.
 Kilabii ispoortii fi jabeenya qaamaa
 Kilabii saayinsii
 Kilabii hawaasummaa fi naannoo (caalaattii hojjii tola ooltummaa naannoo ofii irraatti xiyyeefata.)

Oromummaa:

Comprehensive Understanding of Oromoness

In the 1960s, it was not the concept of Oromoness (hereafter Oromumma) which was conceptually debated. It was Ethiopia and who constitutes Ethiopian which was at the center of ‘the nationalities question’ as formulated by Ethiopian Student Movement leaders such as Ibsa Gutema, Walelign Mekonen, Muhe Abdo, and others. At the time, Ethiopians, in terms of cultural stuff—language, music, way of life—, politics, and religion, were equated with Amharaness (and to some extent Amhara-Tigrawayness) (see Walelign Mekonen’s six-page masterpiece). Due to the whole process of state formation and the subsequent “nation-building” project of the ancien regime, and the resultant resistance it had to face from the conquered nations, Donald Levine summed the whole process as “Amhara thesis”, “Oromo anti-thesis” and “Ethiopian synthesis”. Levine’s formulation was criticized only for narrowly defining it from two major national groups. Backed by the historically failed nostalgic project of building an “Amharic speaking one-nation of Ethiopia”, a section of Ethiopian elites continued to advance anti-Oromo envisaged Ethiopia. Recently, the concept of Oromumma has become, let me say, the agenda of discussions and debates among many. That initiated me to refer back to literature and my own experiences. Thus, it is important, at this historical juncture, that we all have a full picture of what Oromummaa is and what it is not. I am not a social anthropologist, but a student of political science just to admit my scholarly gaps.

Understanding Oromumma: A holistic Approach

Oromummaa is a broader concept. It is explained by the totality of Oromo culture. It is much deeper and more complex than we think. It is explained in terms of cultural stuff (norms, values, traditions), languages, belief systems, arts, history and tradition, jiruuf-jireenya (work and life), worldview/philosophy, democratic values, symbolism, and identity, landed concept, and socially integrating ‘others.

“Oromumma, derived from the name Oromo, refers to all those elements that constitute the Oromo personality. […]. In short, ‘Oromoness’ is composed of the totality of the Oromo culture” (Gemechu Megersa, 1996: p.92). Oromo traditions provide the basics of Oromumma. No nation without its own history. Oromo is an ancient people in Northeast Africa. Oromumma is built on the knowledge of the history of the Oromo. There are also traditions that nurture Oromumma from childhood. Hibboo (riddle) is played by youths at the night. It is a mental exercise; in modern terms, IQ development strategies. Knowledge of mammaaksa (Oromo proverbs) is critical. In the Oromo tradition, “mammaaksi dubbii fixuuf ykn dubbii fiduuf” (proverbs either resolve or cause a dispute), is part of the day-to-day activity of the Oromo society. The appropriate usage of Oromo’s mammaaksa is critical element of Oromumma. Oromo elders begin discussions and conclude them with mammaaksa. One of the targets of the assimilation policy was this mammaaksa and its usage, making generations forget their own and adopt the nationally prescribed ones. Such strategies for weakening the aspect of Oromumma have always been subtle.

Moggaasa maqaa: A newly born baby should get a name, and it must be approved by an appropriate traditional institution. Oromo naming for newly born babies or adopted ones is not an arbitrary phenomenon. You must follow the procedure. Systematic name changing was also an act of assimilation policy of Ethiopia to weaken Oromumma. Those with rotten assimilationist mentality, I am sure, hate my name, Milkessa, as an “un-Ethiopian” name. Well, Gaddisa, Tolashii, Guyyo, Iftu are beautiful Ethiopian names enriched with Oromumma moggaasa maqaa (naming).

Oromo arts and literary traditions characterize Oromumma. As you distance yourself from Oromo music and arts, you will be engulfed with others as globalization is dominating. All music and arts carry messages and cultural values that they want to inculcate in the minds of the listeners. So, Oromo music and arts transmit Oromumma. Their many kinds of music and arts—it takes the form of singing for the love of couples or nation, history, resistance, ritual, mobilization and for hero/heroine [geerarsa], culture, marriage, nature, cattle, education, etc. Art is comprehensive. Ali Birra’s everlasting songs are themselves bearers of Oromumma.

Oromumma & Afaan Oromo: Language, above all, is a carrier of all cultural stuff. Language is not a mere means of communication. It carries the cultural values of the nation and transfers them from generation to generation. A people without its own language is only half a nation, as linguists put it. When they kill your language, they are killing your culture as well. That is why language became the key target of assimilation policies of “nation-builders.” ‘Nation-building’ in this regard is ‘nation-destroying’ (see Walker Connor). Who said, “kill the tribes to build a nation?” Thus, to lose one’s own language is the worst badge of conquest. When you lose your Afaan Oromo, you automatically lose aspects of Oromo traditions, which harts Oromumma.

Oromumma can be achieved in two ways. One is to be born Oromo. The other is ‘to become’ Oromo. Paul Baxter calls it being and becoming Oromo. In the latter, non-Oromos can become Oromo once they pass through strictly legal and cultural procedures called moggasaa—of adoption. You can also stop the adoption processes on the medhacha stage and retain your language and community, but this compromises your political rights in Oromo. Full adoption renders full citizenship. Moggaasaa is for group adoption (collectively) and Guddifacha is an individual approach. One must be clear that adoption in Oromo society is fully dependent upon the consent of the adoptees. There has never been forced/compulsory adoption in the Gadaa system. Because the adoptees are attracted by economic benefits in the clans and the democratic nature of the egalitarian system, it was a free enterprise. Once fully adopted, you can run for Abba Gadaa posts. Note that such a socially integrative approach worked well during the well-functioning of the Gadaa system. Once the Gadaa system started to weaken, the becoming aspect of Oromumma get corrupted and abused, especially the ‘unsuccessful integrations’ causing ‘a regaining former identity’, which in many places are causes of conflicts.

Asserting one’s own Oromo identity (exercising Oromumma) and devotion to demonstrating basic features of Oromo culture is key. You need to be proud of being or becoming an Oromo. Social-anthropologists call this activity self-consciousness. Commitment at this stage helps the advancement of Oromo culture. It includes defending your Oromumma.

Oromumma & Oromo philosophy: Oromumma is distinguished by “core common cultural values and modes of thought” (Baxter, 1985:1). Oromo philosophy is an African philosophy that is distinct from oriental philosophies. Oromo life is largely a collective life just as in other African societies. Individualism is uncommon in Oromo philosophy. Be it good or bad, in Oromo society, you just share them in common. For example, for a crime, an individual commits the clan is collectively accountable. That is why you find less crime rates in Borana than in any other place. “I am because we are”, not the other way round. That is why, liberalism, founded on individualism, can rarely be implemented in Oromo society. Oromumma as collectivism is embedded in Oromo worldviews.

Political aspects of Oromumma: Oromo as a society is a democratic & open society. That has roots in the Gadaa system. Power is transferred from one party to the next democratically. There are five political parties (Gogeessa Gadaa) in Oromo. Each term of office is fixed, eight years. Once you finish your eight-year term, you live the office to the next party. No re-election of Abba Gadaa. No deception. No power is gained through the barrel of the gun. No son has ever killed his father for power. No soldier takes state power. Gadaa democracy is an amazing well-founded system. Oromumma is built on top of that democratic political culture. Honesty and trust are the basis of Gadaa politics.

Symbolically, Odaa (sycamore tree) is used to function as an assembly hall (galma). It is a symbol of the Oromo institution. “Teessu dhugaa baasi, dhaabattu mataa kee basis” means “you search for truth when seating under Odaa, and you are told to defend yourself when standing in front of the ‘modern’ court” this shows us how much the Oromo are honest under Odaa. Odaa is part of the identity of the Oromo. That is why all Oromo organizations (both government and opposition, political or social, almost all Oromo institutions) use Odaa in their emblems, flags, and others. Odaa and activities under it (i.e., committed to the truth) are deeply rooted in Oromumma.

Oromumma is tied to Oromo land. Mountains and rivers have traditional ritual and non-ritual functions in Oromo society. “Yaa Oromoo warra uumaan buluu keenya abboonni tulluu fi malkaatti baha duruu.” Oromo’s jiruuf-jireenya (work and life) is tied to its land. Extended families inherit land from their forefathers. “Yaa Oromo qulqullu qonneet nyaanna lafan gurgurru” was a key Oromo’s song against that infamous master plan of Finfinne. Youths, if they can’t resolve the riddles, they are expected to render land. That is why land is the foundation of Oromo’s jiruuf-jireenya and cultural values.

Oromummaa had also a belief system dimension (now become cultural rules of the society), which means, that before they convert into the dominant religions of the world, Oromo had worshiped one Waaqaa (God) as a monotheist society. Dhugaan ilma Waaqi (truth is the son of God) was one of the founding principles of Waqeffanna religion of the day. Safuu was at the core of Oromumma. You never deceive, never lie, because it is Safuu! Safuu means all wrong things that are forbidden culturally. Oromummaa as God obeying act hence built God-fearing society of Oromo.

Irreecha (thanksgiving) festival, celebrated twice a year (Irreecha Birraa and Irreecha Arfaasaa), is well known to the world. As it is being regained and getting momentum, we are only emphasizing on only Irreecha Birraa, celebrated in Fulbaana (September). I am sure, it is a matter of time before Irreecha will be recognized as one of the national holidays integrated into the national calendar of Ethiopia. Indicating Oromummaa becoming Ethiophiyumma.

Oromo has its own calendar counting based on the lunar system (star observation). Still, this calendar is active in Borana (both Ethiopia and Kenya) (see Asmarom Legese). An Oromo calendar is part of Oromumma features. Very few old people still count the Oromo calendar as part of their Oromoness.

In conclusion, Oromumma is a broader and deeper concept. It is explained in terms of history to tradition, arts to beliefs/values, symbols to democracy, identity to integration, language to philosophy, and Oromo land to Oromo calendar. It begins with being and becoming. You can’t pick only one feature to define Oromumma. There is no Oromo without Oromumma. I don’t remember the days Oromumma existed without Oromo as well. Due to external factors, you may lose some aspects of Oromumma but you can retain the basics of Oromumma. Since the formation of the modern Ethiopian empire state, the Oromo ‘personal’ continued to be political to certain establishments. This is unfortunate. Oromumma must be depoliticized. I believe Oromumma can be part and parcel of Ethiophiyumma. I don’t understand the meaning of Ethiopians that compromises Oromumma. For me, Ethiophiyumma is Somalumma, and Ethiophiyumma is Tegarumma, Oromumma, Amharumma, Sidamumma, Afarumma, and all that are in Ethiopia. Some dream that Oromumma can be destroyed, and boldly claim that it is withering away. That is purely a daydream. Though historically tried formally by the state through deliberate consecutive national policies of assimilation, it miserably failed. As Oromumma is attached to the lives of the Oromo people, it might look weakened but it has never been weakened as they thought even during those dark old days. It is totally wrong and outdated to think that “to become a ‘good Ethiopian’, an Oromo must denounce its Oromumma”. The answer is obvious. Gemechu Megersa once correctly said, “the Oromo will never become good Ethiopians before they become good Oromo”.

References:

Asmara Legese, Gadaa: Oromo Democracy

Donald Levine, Greater Ethiopia

Gemechu Megersa, Oromumma: Tradition, Consciousness, and Identity

Paul Baxter, Being and Becoming Oromo

Walelign Mekonen, On the Questions of Nationality

Walker Connor, Nation-building or Nation-destroying

By Milkessa Midhaga (PhD)

May 21, 2020, Finfinne.