By Fekede Sileshi Fufa - IJOART...Odaa Nabi was an important landmark in the expansion of the Tulama –Macca Oromo. It was at Odaa Nabi 7that the Tulama and Macca separated and became

“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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International Journal of Advancements in Research & Technology, Volume 6, Issue 11, November-2017 ISSN 2278-7763

30

Copyright © 2017 SciResPub.

mailto:[email protected]

mailto:[email protected]

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.

IJOART


46


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