The meaning of Oromo

The Oromo people reconnected themselves to their past victories. Historically speaking, this people called themselves Oromo, meaning "brave men" (Hambly, 1930: 176). Historical evidence demonstrates that before their partition by Abyssinia/ ¬Ethiopia and Britain, the Oromo dominated the areas from Abyssinia proper to Mombasa, and from Somalia to the Sudan, although there were no well-demarcated ¬ boundaries (Hambly,1930). Luling (1965: 191) asserts that "from the mid-sixteenth to the mid-nineteenth century. I try to show you that how they are "brave" starting from the ancient historical events . The Hebrew word " Cushi " or " Kushi " (כושי) derived from "Cush", came to refer to a black-skinned person. On Hebrew bible you find the name Cush instead of Ethiopia.

 The wife of Moses was a Cushite, according to the Book of Numbers 12:1.Exagoge 60-65 by Ezekiel the Tragedian (fragments reproduced in Eusebius ) has Zippo-rah describe herself to Moses as a stranger in the land of Midian , and proceeds to describe the inhabitants of her ancestral lands in North Africa: "Stranger, this land is called Libya . It is inhabited by tribes of various peoples, Ethiopians, dark men. One man is the ruler of the land: he is both king and general. He rules the state, judges the people, Cush, the son of Ham, traveled with his family up the Nile until they reached the Atbara plain, then still uninhabited, from where they could see the Ethiopian table-land. They ascended and built Axum, and sometime later returned to the lowland, building Meroe. Meroe was the capital city of Ethiopia. Further, the great obelisk of Axum was said to have been erected by Cush in order to mark his allotted territory, and his son Ityopp' is/was said to have been buried there, according to the Book of Aksum. Anthropological ¬data, some Ethiopian and Ethiopianist scholars tried to depict the Oromo as "invaders" of “Ethiopia" and foreigners to the Horn of Africa. As they struggled to rediscover their collective name.

Oromo people also demonstrated that during their known history, their people have lived in the Horn of Africa, as did other related Cushitic peoples, before Arab elements emigrated into the Horn of Africa and became Habasha by breeding with Africans (Jalata, 1993; Massen, 1990; Megerssa, 1993). Explaining the importance of history and origin. The history of Cush is the history of Oromo .Today's only Sidama & Oromo people from Cush family that Practiced put on the structure of Axum on their head as the sign of leaders. Which mean “kelecha" in Oromo. Although Oromos have their own unique culture, history, language, and civilization, they are culturally related to Afars, Somalis, Sidamas, Agaws, Bilens, Bejas, Kunamas, and other groups. In the past, Oromos had an egalitarian social system known as gada. Their military organization made them one of the strongest ethnic groups in the Horn of Africa between the twelfth and nineteenth centuries.

They introduce riding of horses, in Ethiopia the battle of Adwa was one of historical testimony to the Oromo horses’ men. Gada was a form of constitutional government and also a social system. Political leaders were elected by the men of the community every eight years. Corrupt or dictatorial leaders would be removed from power through buqisu (recall) before the official end of their term. Oromo women had a parallel institution known as Siqqee. This institution promoted gender equality in Oromo society. Gada closely connected the social and political structures. Male Oromos were organized according to age and generation for both social and political activities. The gada government was based on democratic principles. The abba boku was an elected "chairman" who presided over the chaffee (assembly) and proclaimed the laws. The abba dula (defense minister) was a government leader who directed the army. A council known as shanee or salgee and retired gada officials also helped the abba boku to run the government. All gada officials were elected for eight years. The main qualifications for election included bravery, knowledge, honesty, demonstrated ability, and courage. The gada government worked on local, regional, and central levels.

The political philosophy of the gada system was embodied in three main principles: terms of eight years, balanced opposition between parties, and power sharing between higher and lower levels. These checks and balances were created to prevent misuse of power. The government’s independent executive, legislative, and judicial branches also were a way of balancing power. Some elements of Gada are still practiced in southern Oromia. The gada system was the basis of Oromo culture and civilization. It helped Oromos maintain democratic political, economic, social, and religious institutions for many centuries. The gada political system and military organization enabled Oromos defend themselves against enemies who were competing with them for land, water, and power. The 3.5 million-year-old fossilized human skeleton known as "Lucy" (or "Chaltu" in Oromo) was found by archaeologists in Oromia. Oromia is considered the richest region of the Horn of Africa because of its agricultural and natural resources. It is considered by many to be the "bread basket" of the Horn.

Afaan Oromoo is the third most widely spoken language in Africa, after Arabic and Hausa. It is the second most widely spoken indigenous language in Africa south of the Sahara. Oromos believe that Waaqa Tokkicha (the one God) created the world, including them. They call this supreme being Waaqa Guuracha (the Black God). Most Oromos still believe that it was this God who created heaven and earth and other living and non-living things. Waaqa also created ayaana (spiritual connection), through which he connects himself to his creatures. The Oromo story of creation starts with the element of water, since it was the only element that existed before other elements.

Oromos believed that Waaqa created the sky and earth from water. He also created dry land out of water, and bakkalcha (a star) to provide light. With the rise of bakkalcha, ayaana (spiritual connection) emerged. With this star, sunlight also appeared. The movement of this sunlight created day and night. Using the light of bakkalcha, Waaqa created all other stars, animals, plants, and other creatures that live on the land, in air, and in water. When an Oromo dies, heor she will become spirit Uuma includes everything created by Waaqa, including ayaana. Saffu is a moral and ethical code that Oromos use to tell bad from good and wrong from right. The Oromo religious institution, or qallu, is the center of the Oromo religion. Qallu leaders traditionally played important religious roles in Oromo society Oromos are friendly people, and they express their feelings openly.

Oromos greet one another by shaking hands; they talk to one another warmly. Asahama? (How are you?) , Fayaadha? (Are you healthy?), and Matinkee atam? (Is your family well?) are common greeting phrases or questions. Oromos respect their elders and value social responsibility, helping others, bravery, and hard work. Knowledge of history and culture is admired. Oromos can count their family trees through ten generations or more. Guddifachaa the indigenous adoption practice has been known in Oromo society. All historical events that I mentioned from the Above simply make the Oromo people as a “brave men "
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