LOCATION: Ethiopia; Kenya; Somalia

POPULATION: 28 million

LANGUAGE: Afaan Oromoo

RELIGION: Original Oromo religion (Waaqa); Islam; Christianity


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. 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 goverment'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. Today, Oromos are engaged in a national liberation movement. Under the leadership of the Oromo Liberation Front (OLF) they work to achieve self-determination. Most Oromos support this liberation organization and its army, the Oromo Liberation Army. There are many Oromo organizations in North America, Europe, and Africa that support the Oromo national movement. Oromos are struggling for the opportunity to rule themselves and reinvent an Oromian state that will reflect the gada system.


Oromos call their nation and country Oromia. They have been living in the Horn of Africa for all of their known history. They are one of the largest ethnic groups in Africa, with a population estimated at 28 million people in the mid-1990s. Oromia is located mainly within Ethiopia and covers an area of about 232,000 square miles (600,000 square kilometers). The 3.5 million-year-old fossilized human skeleton known as "Lucy" (or "Chaltu" in Oromo) was found by archaeologists in Oromia. Present-day Oromos also live in Kenya and Somalia. In the late nineteenth century, Oromos were colonized and mainly joined with- Ethiopia. They lost their independent institutional and cultural development. Great Britain, France, and Italy supported the Ethiopian colonization of Oromos.

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 "breadbasket" of the Horn. Farm products, including barley, wheat, sorghum, xafi (a grain), maize, coffee, oil seeds, chat (a stimulant leaf), oranges, and cattle are raised in abundance in Oromia. Oromia is also rich in gold, silver, platinum, marble, uranium, nickel, natural gas, and other mineral resources. It has several large and small rivers used for agriculture and for producing hydroelectric power.


The Oromo language is called Afaan Oromoo. Afaan Oromoo has more than thirty million speakers. Ethnic groups such as the Sidama, Berta, Adare, Annuak, Koma, Kulo, Kaficho, and Guraghe speak the Oromo language in addition to their own languages. 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.

In spite of attempts by Ethiopian regimes to destroy the Afaan Oromoo language, it has continued to exist and flourish in rural areas. Until recently, Oromos were denied the right to develop their language, literature, and alphabet. For almost a century, it was a crime to write in this language. With the rise of the Oromo national movement, Oromo scholars adopted Latin script (the alphabet used for English and most other European languages) in the early 1970s. The OLF adopted this alphabet and began to teach reading and writing in Afaan Oromoo.


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, he or she will become spirit.

Some Oromos still believe in the existence of ancestors' spirits. They attempt to contact them through ceremonies. These ancestral spirits appear to relatives in the form of flying animals.

Original Oromo religion does not believe in hell and heaven. If a person commits a sin by disturbing the balance of nature or mis-treating others, the society imposes punishment while the person is alive.

Oromo heroes and heroines are the people who have done something important for the community. Thinkers who invented the gada system, raagas (prophets), and military leaders, for example, are considered heroes and heroines. Today, those who have contributed to the Oromo national movement are considered heroes and heroines.


Oromos recognize the existence of a supreme being or Creator that they call Waaqa. They have three major religions: original Oromo religion (Waaqa), Islam, and Christianity.

The original religion sees the human, spiritual, and physical worlds as interconnected, with their existence and functions ruled by Waaqa. Through each person's ayaana (spiritual connection), Waaqa acts in the person's life. Three Oromo concepts explain the organization and connection of human, spiritual, and physical worlds: ayaana, uuma (nature), and saffu (the ethical and moral code).

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. The Ethiopian colonizers tried to ban the Oromo system of thought by eliminating Oromo cultural experts such as the raagas (Oromo prophets), the ayaantus (time reckoners), and oral historians.

Today, Islam and Christianity are the major religions in Oromo society. In some Oromo regions, Eastern Orthodox Christianity was introduced by the Ethiopian colonizers. In other areas, Oromos accepted Protestant Christianity in order to resist Orthodox Christianity. Some Oromos accepted Islam in order to resist Ethiopian control and Orthodox Christianity. Islam was imposed on other Oromos by Turkish and Egyptian colonizers. However, some Oromos have continued to practice their original religion. Both Christianity and Islam in Ethiopia have been greatly influenced by Oromo religion.


The Oromo celebrate ceremonial rites of passage known as ireecha or buuta , as well as Islamic and Christian holidays. The Oromos have also begun celebrating an Oromo national day to remember their heroines and heroes who have sacrificed their lives trying to free their people from Ethiopian rule.


Since children are seen as having great value, most Oromo families are large. The birth of a child is celebrated because each newborn child will some day become a worker. Marriage is celebrated since it is the time when boys and girls enter adulthood. Death is marked as an important event; it brings members of the community together to say goodbye.

Traditionally Oromos had five gada (grades) or parties. The names of these grades varied from place to place. In one area, these grades were dabalee (ages one to eight), rogge (ages eight to sixteen), follee (ages sixteen to twenty-four), qondaala (ages twenty-four to thirty-two), and dorri (ages thirty-two to forty). There were rites of passages when males passed from one gada to another. These rites of passages were called ireecha or buuta.

Between the ages of one and eight, Oromo male children did not participate in politics and had little responsibility. When they were between eight and sixteen years old, they were not yet allowed to take full responsibility and marry. Between ages sixteen and twenty-four, they took on the responsibilities of hard work. They learned about war tactics, politics, law and management, culture and history, and hunting big animals. When young men were between twenty-four and thirty-two years of age, they served as soldiers and prepared to take over the responsibilities of leadership, in peace and war. Men thirty-two to forty years old had important roles. They shared their knowledge with the qondaala group and carried out their leadership responsibilities.

Nowadays, those who can afford it send their children to school. These children complete their teenage years in school. Children and teenagers participate in agriculture and other activities needed for survival. Between the ages of sixteen and twenty-four, young Oromos marry and start the lifecycle of adulthood.


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. The other person answers, Ani fayaadha (I am fine), Matinkos nagadha (My family is o.k.), and Ati fayaadha? (What about you, are you fine?).

When Oromos visit other families, they are provided with something to drink or eat. It is expected that visitors will eat or drink what is offered. People can drop by and visit friends or relatives without letting them know ahead of time.

Dating is an important step for a boy and a girl. Usually a young boy begins by expressing his love for a girl whom he wants to date. When a girl agrees that she loves him, too, they start dating. Premarital sex is not accepted, but kissing and dancing are acceptable. Parents are not usually told about a dating relationship. Dating may or may not lead to marriage. Having girlfriends and boyfriends gains young people social status and respect from others.


Since Oromos are colonial subjects, their natural resources are extracted mainly by wealthy and powerful Ethiopians and their supporters. Most Oromos are rural people who lack basic services such as electricity, clean water, adequate housing, reliable transportation, clinics, and hospitals. Electricity that is produced by Oromian rivers is used mainly by Amhara and Tigrayans.

Hunger is a problem among the Oromo and many attribute it to exploitation by the Ethiopian government. Since Oromos have been denied education by a successive series of Ethiopian regimes, the Oromo middle class is very small. The living conditions of this class, however, are better than those of most Oromos. Members of this class mainly live in cities and towns.

Because of the military conflict between the Oromo Liberation Front army and the Ethiopian government army, Oromo peasants are constantly threatened, murdered, or imprisoned by the government. The Ethiopian government takes their property, claiming that the Oromo are hiding guerrilla fighters. Because of poverty, war, lack of modern farming methods, lack of education, and exploitation, the living standard of the Oromo people is very low. They live in overcrowded dwellings, which often house large extended families.

Oromos use human labor and animals such as donkeys and horses for transportation in rural areas. They use cars, wagons, buses, and trucks for transportation in cities and towns.


The basic unit of a household is the patrilineal (male-headed) extended family. Neighborhoods and communities are important social networks connected to the extended family. A man, as head of the family, has authority over his wife (or wives) and unmarried sons and daughters. The typical Oromo man has one wife. But because of religious conversion to Islam and other cultural influences, some Oromo men marry more than one wife (a practice known as polygyny). Divorce is discouraged in Oromo society. Oromo women have begun to resist polygyny.

Because of patriarchy and sexism, Oromo women are treated as inferior to men and have little power. Oromo women live under triple oppression: class, gender, and ethnic/racial oppression. Before colonization, Oromo women had an institution known as siqqee to help them oppose male domination and oppression. Although there are Oromo women fighters and military leaders in the liberation struggle, the status of Oromo women has not changed.


Some Oromo men wear woya (toga-like robes), and some women wear wandabiti (skirts). Others wear leather garments or animal skin robes, and some women wear qollo and sadetta (women's cloth made of cotton).

Modern garments from around the world are also worn. In cash-producing areas and cities, Oromos wear modern Western-style clothes. Oromos have clothes designated for special days. They call the clothes that they wear on holidays or other important days kitii and the clothes that they wear on working days lago.

12 • FOOD

The main foods of Oromos are animal products including foon (meat), anan (milk), badu (cheese), dhadha (butter), and cereals that are eaten as marqa (porridge) and bideena (bread). Oromos drink coffee, dhadhi (honey wine), and faarso (beer). Some Oromos chew chat (a stimulant leaf).

The special dish of Oromos is itoo (made with meat or chicken, spices, hot pepper, and other ingredients) and bideena bread (made from xafi or millet). Sometimes mariqa or qincee (made from barley) is eaten for breakfast. Ancootee (a food made from the roots of certain plants) is a special food in some parts of western Oromia.

All members of the family eat together. Members of the family sit on stools, eat off wooden platters or dishes, use wooden spoons for liquids, and use washed hands to pick up solid foods. The majority of Oromos eat twice a day, in the morning and at night. Muslim Oromos do not eat pork for religious reasons.


Literacy (the ability to read and write) is very low among Oromos, probably less than 5 percent of the group. Oromos depend mainly on family and community education to transmit knowledge to the younger generation. Older family and community members have a responsibility to teach children about Oromo culture, history, tradition, and values. When children go to colonial schools, the Oromo oral historians and cultural experts make sure that these children also learn about Oromo society.

Although their numbers are very limited, there are three kinds of schools in Oromia: missionary, madarasa (Islamic), and government schools. Islamic schools teach classes through the sixth grade, and the other schools go through grade twelve. Oromos do not have control over these schools. Oromo culture and values are constantly attacked in them. Despite all these problems, Oromo parents have very high expectations for education. If they can afford it, they do not hesitate to send their children to school.


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. These values are expressed in geerarsa or mirisa (singing), storytelling, poems, and proverbs. Geerarsa is used to praise good behavior and discourage inappropriate behavior.

Oromo cultural heritage is expressed through mirisa, weedu, and different cultural activities. There are different kinds of weedu, such as weedu fuudha (a marriage song), weedu lola (a war song), and weedu hoji (a work song). Oromo women have their own song, called helee, that they use to express their love for their country, children, and husbands. Young boys invite girls to marriage ceremonies by singing hurmiso. Men do dhichisa (a dance to celebrate the marriage ceremony) and women do shagayoo (singing and dancing) during marriage ceremonies. There are prayer songs called shubisu and deedisu.


Oromos are mainly farmers and pastoralists (herders). Young educated Oromos move to cities to look for jobs. There are also a small number of merchants in Oromo society, as well as weavers, goldsmiths, potters, and woodworkers.


Hunting and practicing military skills were important sports in Oromia before it was colonized. Oromo men used to hunt large animals as a test of manhood. They used hides, ivory, and horns in their arts and crafts. Hunting was seen as training for warfare for young Oromos. It helped them learn how to handle their weapons and prepare themselves for difficult conditions.

Popular sports among children and young adults in Oromo society include gugssa (horseback riding), qillee (field hockey), darboo (throwing spears), waldhaansso (wrestling), utaalu (jumping), and swimming. Oromo society has produced athletes who have competed and won in international sports events. In 1956, Wami Biratu, an Oromo soldier serving in the Ethiopian colonial army, was the first Oromo athlete to participate in the Olympic Games. He became a source of inspiration for other Oromo athletes. Ababa Biqila, another Oromo soldier, won the 1960 Rome Olympic Marathon and set a new world record, running barefoot. Another Oromo soldier, Mamo Wolde, became the 1968 Olympic Marathon champion. Other Oromo soldiers have succeeded in international competitions as well.

In 1988, Ababa Makonnen (Ababa Biqila's nephew) won the Tokyo Marathon, and Wadajo Bulti and Kabada Balcha came in second and third. Daraje Nadhi and Kalacha Mataferia won first and second place, respectively, in the World Cup marathon in 1989. In 1992, Daraartu Tullu (1969–), an Oromo woman, won the gold medal for her victory in the 10,000-meter race in the Barcelona Olympic Games. In 1996, another Oromo woman, Fatuma Roba, became a women's marathon gold medalist. She was the first from Africa to win this kind of race, and she was the fastest marathon runner in the world. The successes of these Oromo athletes demonstrate the rich cultural heritage of athletic ability in Oromo society. The victories of these athletes went to Ethiopia.


Oromos gather and enjoy themselves during ceremonies such as weddings, holidays, and harvest festivals. At these events they eat, drink, sing, dance, and talk together. Jumping, running, swimming, wrestling, and other sports activities are recreation for boys and young adults. Oromo adults like to sit and chat during weekends, after work, and on holidays.


There are Oromos who specialize in making musical instruments such as the kirar (five-stringed bowl-lyre), masanqo (one-stringed fiddle), and drums. Iron tools such as swords, spears, hoes, axes, and knives have been important for farming, fighting, and hunting. There is a long tradition of woodworking in this society. Carpenters make such objects as platters, stools, spades, tables, plows, bows and arrows, wooden forks, and honey barrels.

Goldwork has been practiced in some parts of Oromia. Goldsmiths specialize in making earrings, necklaces, and other gold objects. There are Oromos who specialize in making other utensils from horn, pottery, and leather. Mugs, spoons, and containers for honey wine are made from horn. Basins, dishes, water jars, and vessels are made from pottery. Various kinds of bags to hold milk are made from leather.


Oromo's human rights and civil rights have been violated by one Ethiopian government after another. Oromos do not have control over their lives, lands, other properties, or country. They do not have a voice in the government, and they are not allowed to support independent Oromo political organizations. Oromos have been threatened, murdered, or imprisoned for sympathizing with the Oromo national movement, especially the OLF (Oromo Liberation Front). Oromos are not treated according to the rule of law.

Today thousands of Oromos are kept in secret concentration camps and jails just for being Oromo. Some Oromo activists or suspected activists are killed by Ethiopian soldiers. Their bodies are thrown into the streets to terrorize the Oromo people and to prevent them from supporting the Oromo national movement. Human rights organizations such as Africa Watch, the Oromia Support Group, and Amnesty International have witnessed many contracts aimed at reducing human rights abuses.


Abebe, Daniel. Ethiopia in Pictures. Minneapoli, Minn.s: Lerner Publications Co., 1988.

Fradin, D. Ethiopia. Chicago: Children's Press, 1988.

Gerster, Georg. Churches in Stone: Early Christian Art in Ethiopia. New York: Phaidon, 1970.


Internet Africa Ltd. Ethiopia. [Online] Available http://www.africanet.com/africanet/country/ethiopia/ , 1998.

World Travel Guide, Ethiopia. [Online] Available http://www.wtgonline.com/country/et/gen.html , 1998.

User Contributions:

Hard work to all of you who associated setting up this beautfulpiece of histories of oromo. I can not be more happier than to read and see what you have presented to your people. Live longer for your generousities and God bless you and your people.
Thank you!!!
Very good article that is very useful tool to learn about ones homeland. Very well put together and amazingly accurate. Keep up the hard work! Thanks for the opportunity to read about myself and my people, culture and many new things I have learned.
I lerned more about my ethnic and thanks a lot for these who help me to lern more about my self
Melaku Abera
You produced very good article. I like it very much. Continue in this way. I hope Waaqa would help you.
Moreover, I want to know more about the Qallu Instituion-its growth in the past, why it declined in the 19th century and its current situation. Also I need detail information on the similarites and differences between the Qallu Instituion and Ethiopian Orthodox Church and their role in the Ethiopian politics.
I Learned more from the article and thank you very much for your invitation
Information that is going to be passed from generation to generation ought to be checked for veracity by people who write them.
If such attempt is apparent to the un-educated eyes like mine, just imagine what a historian is thinking of you , the writer!!
What a politically naive mumbo-jumbo!!

a note to the uninitiated:

This is nothing but a political diatribe! BEWARE
Liiban Maccaa
Not enough but your start is very good.Just try to write comprehensive history that include every activity of our people.
All oromos are with you. Go a head.
God bless you
Liiban Maccaa
Not enough but your start is very good.Just try to write comprehensive history that include every activity of our people.
All oromos are with you. Go a head.
God bless you
Liiban Maccaa
Very good but not enough.try to write comprehensive history.May good bless you and Oromia.
Edward Alloy
While I was searching for information for my history class essay, I came across your article about the Oromo people of Ethiopia. I must say you have put together an excellent piece of work and thank you very much.

I have been reading about the Oromos with keen interest and of all the African peoples history, the Oromos seem to have the most fascinating history and it is unfortunate the Ethiopians don't take advantage of the Gada system to develop their society.

Bekele ligaba
I lerned alot of information about the oromo population beliver gada more than Qallu. And, also it was very important to write down for the new genaration.
please, can you write more messege for oromo people what the differnce between the gada movement sysetm and to make self determination by itself?.
kwasi bruni
I learned more about the Oromo and their Gada-system. Thnak you for providing information.
Nassri Yuusuf
Thank you for writing our history highligtly.God bless you.
Temechegn Gutu
Really i thanks you for your provision of important information about the historical background of our people.It encourage us to know more about the socio-cultural practices and beliefs of our ancestors.
Please, can you provide me information about the contribution of Gada system for the development of modern democracy.
Well done. Please write more about Oromo people's colonization process by Ethiopian dictators. It is well set and infromal. Thanks for your time.

Victory to Oromo People!
I can really appreciate you.I love my culture.I am an orginal oromo.May be we will have great iopportunitiy to deal mor about it.
Thanks you have opened an opportunity to the oromo peaple at lagre!
Sagalee Bosonaa
It is wonderful to read about the Oromo people. I took some notes to share with Americans at a cultural meeting this coming summer. I thank you for posting such an informative piece about us. You have enriched my life.

Again thank you.
brook assegid
Wow i thank this website because i have learend my culture and aloso my familes.
it is very important information I gathered in this short lesson, I wounder what a tilented gentelman you are. thank you. we as oromos expect more . god bless you.
It is so wonderful to know about all cultures since every man has a kind of culture to tell about.
Thank you very much.I have come across your article while was finding more about gada system in Oromo culture. I liked it very much
hiwot tullu
i think this is not enough about oromo. by the way the starting is good
Roba Bekele
(yabo waaqni isin eebbisu) meaning God bless you!.But this is the starting pleas go on there are many many appreciatable culturs of oromo people.
Greetings my Oromo Afrikan family.I am an Afrikan from Jamaica and about 1980 I met a brother who was studying at the university in Jamaica.His name was Bantirgu Mariam and he said he was half Oromo and half Amhara and he was very proud of his Oromo people.He had an Amhara friend named Terefe Belehu who was in Trinidad studying.I am a soldier of Marcus Garvey the great Pan Afrikanist leader from Jamaica who showed us that we must never allow non-Afrikans,be they Arab Muslims,European Christians,Chinese,Indians etc to divide us as Afrikans.I fully support your legitimate right for your own state devoid of Amhara and Tigray etc rule and I want you to send me regular information on Oromo current affairs and history.What is the word for Black and the word for God in your language because I read on your website that you worship the one Creator as I do,The Black God.Hope to hear from you as soon as possible.One Love.Mandingo the Garveyite.
what a treasure, most of us never had the opportunity to learn anything about our culture before we left home and people like you who take the time to educate us and the world about our beautiful culture make all the difference to let us know everything in depth and help our children learn about our rich culture.
Thank you very much.
Thank you so much! You just made my history paper so much easier to write! :)
I am an Eritrean in diaspora. I was just googling to learn more about the oromo people and I have been amazed by the content of the article. It is a very insightful article. Please dig deeper and add more to it. Be the voice for the voiceless.
this really helped me with my school project! Thanks!
gamachis barki
Thank you for writing our culture but its not enough continue one day you will be famous oromo writer thank you!
I am apprciated about some one speak up about Oromo cultures and thier families contribution through thier Generation. I am one who leaft my hometown Oromia( Ethiopia) in late 80s accross boarder to Sudan. Trying build myself as Intellecual Oromo Struggle for Oromo causes oppressed By Ethiopian Colonalization for Centuries. Still care about my father and my Familiies common problem, such as Health, Financial and well-being. In general I am very positive Oromo's must be positive about thier herategies and Cultures for future generation !! Thank you Very much!!
Hunde Tekalign
Really i appriaciate your work and in future make it wide the contentwith deep history of oromo people. God bless you!!
Galatoomaa !!
What you did is so interesting and admirable. Oromo by itself owns divers cultures and sociocultural situations but of common values and that can be proudly expressed. When going in all direction of Oromia and other region where Oromo peoples live you can gather endless.
Tesfaye Moti
This is wonderful. Well done.
it briefly explains the Oromo societies, its culture, social, economic and religion.
Thank you so much. This helped me to my project and now I know more about oromo peoples and their culture.
Best regards
First I would like to thank you because of your big contribution to explain our culture for the globe formally!. then please again try to maximize your work toward our all cultural traits associated with any other Oromo's
intellectuals. thank you!!!
It was wonderful knowing the history of oromo peoples.however bad history was written before any body must tell his best.
Gemechu Ayana
It was wonderful knowing the history of oromo peoples.

I would like to thank you because of your big contribution to explain our culture for the globe formally.
I am dating this guy from Ethiopian its very hard because I don't know his culture he is not romantic at all can I please get some help
tefera shimelis
Oromos are disadvantaged politically,economically no difference between Gondar,Gojam, or showa Ahmaras or Poor Tigre people
I read the full article. As every comment above mentioned, it has a lot of interesting information when it comes to the description of the culture but it is very biased story when it comes to the colonization and also I read somewhere that it was a crime to write in Oromo and also the Ethiopian regime was trying to destroy the Oromo language. Where did that came from. This never happened in Ethiopian History. In all periods of time in Ethiopia, there ware many high officials from Oromo and no body try to destroy the language. This is a very misleading information and please don't buy this idea. This Idea comes from the party who called themselves as Oromo Librating Force(OLF) a very extremist and who are creating a lot of problems in the country for a long time. I feel sorry for whoever wrote this article for misleading the outside world.
Cindy K
Wow what a brilliantly put together article! I definitely learned so much about the Oromo people, all thanks to you for your time and dedication to inform the masses.
for those who are saying Ethiopia was not against Ethiopia, can you please explain how the oromo language was not aloud to be spoken for almost 100 years(but yet they still spoke it and many have died due to this), why the history books give no credit to the oromos for defeating the Italians, no credit for building one of the first church in laliba. There are many thing the Oromo people did to make Ethiopia great but yet the people in power want to keep them down and only with the halp of western world have they been able to this and not let the real truth about Ethiopian history get out. Which is a shame. We need to get the truth and reunite as a nation.
Mohamera Bulti
I am proud of you those who are done such of things very important for us and the next coming generations. which are Qubee Generations. Therefore, please would you continued through your gracious for the Oromo people? Thanks for your compassion you have for your people.

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