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Full-Text Articles in Social and Behavioral Sciences
Theorizing Oromummaa, Asafa Jalata
Theorizing Oromummaa, Asafa Jalata
Asafa Jalata
The main purpose of this paper is to theorize Oromummaa by conceptualizing it on different levels and offering theoretical insights and critical analysis of the Oromo national movement in relations to the struggles of other colonized peoples. Theorizing and conceptualizing Oromummaa specifically in relations to the ideological problem of the Oromo national movement and that of the others require recognizing the need to transform thinking and scholarship in Oromo politics and studies in order to critically and thoroughly assess the prospects for Oromo politico-cultural transformation and liberation. Theoretically, critically, and practically comprehending Oromummaa as Oromo nationalism, national culture, and identity …
Gadaa As The Fountain Of Oromummaa And The Theoretical Base Of Oromo Liberation, Asafa Jalata, Harwood Schaffer
Gadaa As The Fountain Of Oromummaa And The Theoretical Base Of Oromo Liberation, Asafa Jalata, Harwood Schaffer
Asafa Jalata
Every society has its unique central organizing and ruling ideology and theoretical models in a given historical epoch that it uses as its lenses to look at and interpret the world and to survive freely and advance its civilization or ways of life without disruption from within and without. Ideology plays many roles in a society, and its essential function is to define and promote the political, material, and cultural interests pf a group, a nation, a social class, a state, or other entities; it also "offers an explanation and an evaluation of political, economic, and social condition, provides its …
Promoting And Developing Oromummaa, Asafa Jalata
Promoting And Developing Oromummaa, Asafa Jalata
Asafa Jalata
As any concept, Oromummaa has different meanings on conventional, theoretical, and political, and ideological levels. Although the colonizers of the Oromo deny, most Oromos know their linguistic, cultural, historical, political, and behavioral patterns that closely connect together all of their sub-identities to the Oromo nation. There is a clear conventional understanding among all Oromo branches and individuals on these issues. The Oromo national movement has gradually expanded the essence and meaning of Oromummaa. The colonization of the Oromo and the disruption of their collective identity and the repression and exploitation of Oromo society have increased the commitment of some Oromo …
Oromummaa: National Identity And Politics Of Liberation, Asafa Jalata
Oromummaa: National Identity And Politics Of Liberation, Asafa Jalata
Asafa Jalata
Local and fragmented Oromummaa and national Oromummaa are interconnected, but not necessarily one and the same. For instance, if you were born into an Oromo family in an area where the Oromo language is widely spoken, you automatically learn this language without relating it to Oromo national culture and liberation politics. In several Oromia regions, under Ethiopian colonialism, there are Oromos who speak Afaan Oromoo and express local culture without comprehending Oromo national culture and politics. Such Oromos may claim that they were born with Oromummaa. But this kind of Oromummaa is local and fragmented and little to do with …
Celebrating Oromo Heroism And Commemorating The Oromo Marytrs’ Day (Guyya Gootota Oromiyaa), Asafa Jalata
Celebrating Oromo Heroism And Commemorating The Oromo Marytrs’ Day (Guyya Gootota Oromiyaa), Asafa Jalata
Asafa Jalata
Oromo history demonstrates that the Oromo people had been heroic when they were organized under the gadaa system of government. Between the third and fourth gadaa grades (i.e., from 16 to 32 years), Oromo boys became adolescent and initiated into taking serious responsibilities, including protecting the security of the Oromo country. The ruling group had responsibility to assign senior leaders and experts to instruct and advise these young men in the importance of leadership, organization, and warfare.
Oromo Peoplehood: Historical And Cultural Overview, Asafa Jalata
Oromo Peoplehood: Historical And Cultural Overview, Asafa Jalata
Asafa Jalata
The study of the historical, cultural, religious, linguistic, geographical and civilizational foundations of Oromo society is essential to understand the differences between the Oromo and Ethiopian peoples. The study of these differences is important in properly addressing historical contradictions which have emerged since the colonization of Oromia. First, we introduce Oromia and explain the process of its establishment. Second, we discuss the origin and branches of the Oromo and their modes of livelihoods, the gada system (Oromo democracy), world views, philosophy, and religion. Third, we explore the processes of class differentiation and kingdom formation in northern and western Oromia.
The Urgency Of Building Oromo National Consensus, Asafa Jalata
The Urgency Of Building Oromo National Consensus, Asafa Jalata
Asafa Jalata
First, the paper explains how some political achievements without strong organizational and institutional structures have increased political crises in the Oromo national movement. Second, it identifies and explores external and internal factors that have hampered the development of the Oromo national consensus. Third, it suggests what Oromo activists and political organizations should do to overcome their ideological and political weaknesses and political ineptness to develop a national declaration that will be the central guiding principle of the Oromo national movement for human liberation and sovereignty in Oromia and beyond.
Imagining Oromo Self-Knowledge For National Organizational Capacity Building, Asafa Jalata
Imagining Oromo Self-Knowledge For National Organizational Capacity Building, Asafa Jalata
Asafa Jalata
This paper imagines and explains the essence of Oromo self-knowledge in relation to Oromummaa—Oromo culture, identity, and human agency at the personal, interpersonal[i] and collective (national)[ii] levels. It specifically explains the relationship between Oromo national and sub-identities before and after colonialism, the uneven development of Oromummaa, and Oromo organizational problems. This paper also suggests some steps that should be taken by Oromo leaders, nationalists, and activists in order to overcome the problem of uneven development of Oromo nationalism and to build an effective national political leadership, increasing the organizational capacity of Oromo society so it will be able to achieve …
Increasing Political Activism And Mobilization: Building An Oromo Agency And Capacity For Liberation, Asafa Jalata
Increasing Political Activism And Mobilization: Building An Oromo Agency And Capacity For Liberation, Asafa Jalata
Asafa Jalata
Without increasing our political activism, mobilizing and organizing our people, we cannot effectively challenge and defeat our external and internal enemies that are attempting to strangulate the development of Oromummaa and the progress of the Oromo national struggle. Our external enemies have been using Oromo clienteles to achieve their political and economic objectives in Oromia. Some Oromos have been used as raw materials in building other nations. Such Oromos have lacked political and national consciousness or lacked self-respect and attacked the Oromo nation for money and other interests. As the Said Bare government created and used the Somali Abo group …
Oromummaa As The Master Ideology Of The Oromo National Movement, Asafa Jalata
Oromummaa As The Master Ideology Of The Oromo National Movement, Asafa Jalata
Asafa Jalata
Oromummaa, as an element of culture, nationalism, and vision, has the power to serve as a manifestation of the collective identity of the Oromo national movement. The foundation of Oromummaa must be built on overarching principles that are embedded within Oromo traditions and culture and, at the same time, have universal relevance for all oppressed peoples. The main foundations of Oromummaa are individual and collective freedom, justice, popular democracy, and human liberation all of which are built on the concept of saffu (moral and ethical order) and are enshrined in gada principles. Although, in recent years, many Oromos have become …
The Concept Of Oromummaa And Identity Formation In Contemporary Oromo Society, Asafa Jalata
The Concept Of Oromummaa And Identity Formation In Contemporary Oromo Society, Asafa Jalata
Asafa Jalata
This paper examines the essence of Oromummaa (Oromo culture and nationalism),[1] Oromo identity, and human agency at the personal, interpersonal[2] and collective (national)[3] levels. It specifically explains the relationship between the uneven development of Oromummaa and Oromo organizational problems. This paper also suggests some steps that should be taken by Oromo nationalists and activists in order to overcome the problem of uneven development of Oromo nationalism and to build an effective national political leadership, increasing the organizational capacity of Oromo society so it will be able to achieve self-determination and human liberation.
Commemorating Fallen Oromo Heroes And Heroines (Guuyyaa Gootota Oromoo), Asafa Jalata
Commemorating Fallen Oromo Heroes And Heroines (Guuyyaa Gootota Oromoo), Asafa Jalata
Asafa Jalata
Why do we commemorate this national day? What is the importance of having heroes and heroines in Oromo society? What criteria distinguish Oromo individuals who have sacrificed their lives for the liberation of their people and their country? There are five major reasons why we commemorate this day. First, this day allows us to remember those Oromo heroines and heroes who sacrificed their lives to restore Oromo culture, identity, and human dignity that were wounded by Ethiopian colonialism. Second, this commemoration day assists us to recognize the dialectical connection between martyrdom, bravery, patriotism and Oromummaa. Third, this day reminds us …
Oromummaa, Asafa Jalata
Oromummaa, Asafa Jalata
Asafa Jalata
This book is a collection of my nineteen selected speeches that I delivered to different Oromo and other communities, organizations, and scholarly conferences in North America between 2000 and 2007. Since these speeches were delivered at different times to different audiences, the reader observes some similar central patterns in some of the chapters. In order to maintain the originality of the speeches, I have decided not to change them. From outset I declare that I am an integral part of the process I am exploring and critiquing in this book as a member of the educated Oromo group who have …