Vol.7(4), pp.

37-45, April, 2016

DOI: 10.5897/JLC2015.0340
Article Number: 8B3635058114
ISSN 2141-6540 Journal of Languages and Culture
Copyright © 2016
Author(s) retain the copyright of this article
http://www.academicjournals.org/JLC

Full Length Research Paper

The indigenous Oromo peacemaking ritual: The case of

Tajoo among Waayyuu Oromo of Arsii, Ethiopia
Lenin Kuto Hamado1* and Dejene Gemechu Chala2
1
Jimma University, Oromo Folklore and Literature, Ethiopia.
2
Social Anthropology, Jimma University Ethiopia.
Received 15 August, 2015; Accepted 23 December, 2015

This paper tries to reveal Tajoo ritual, which is performed annually in Arfaasaa (spring) as a New Year
celebration by Waayyuu Oromo of Arsii. The data for this study were collected through participant
observation, interview, focus group discussion and secondary sources. As revealed by the study, Tajoo
is a ritual celebrated commonly by the whole community of Waayyuu Oromo on Hinikkaa (the first day
of Oromo calendar). Passing through different steps the ritual is concluded by sacrificial activities for
Waaqaa (approximately God in English) and prayer to Him for peace, fertility and prosperity and
declaration of Tajoo law. The findings of this paper indicate that Tajoo ritual has real significance in
intercommunity peace-building and sustaining social solidarity, integration and re-integration.
Therefore, using this indigenous institution as input is vital in future policy formulations in the country
as peace issues are central to the realization of sustainable development.

Key words: Tajoo ritual, peacemaking, Arsii Oromo, indigenous, symbolism.

INTRODUCTION

Arsii Oromo, the largest in Bareentuu group of the traditional religion which is a belief in Waaqa Gurracha.2
Oromo1 confederacies, is divided into two main branches: Some of them also follow Islam and Christian religion.
Sikkoo and Mandoo. These groups have settled across However, the Islam and Christian religion is not deep
larger territory. In fact, they inhabit expansive settlement rooted in the society‟s tradition.
area in comparison with other Oromo groups. Waayyuu There are different kinds of rituals performed at
is one of main sub-branches of Mandoo moiety, which different times and places by the Arsii Oromo depending
collectively called Waayyuu shanan (five Waayyuus). on Oromo calendar. Some of these rituals are Tajoo,
This paper focused on sub-branch of Waayyuu which Ateetee, Boorantichaa, Wodaajaa, Falaa, Hanqiftuu
inhabit Adamii Tulluu Jiddoo, Kombolchaa district around (Hulluuqqoo), Wobaxaa etc. This article focuses on Tajoo
Baatuu town in central Rift Valley area of East Shawaa ritual, which is performed as a marker of Oromo New
Zone of Oromia National Regional State in south central Year. The ritual takes place yearly at Malkaa (ford)
part of Ethiopia. through sacrifice and libation in the hope that Tajoo
Arsii Oromo of the study area are followers of
2
Waaqa Gurraacha can loosely be translated into English word ‘Black God’.
1
The Oromo is the largest nation in Ethiopia. They reside in Ethiopia and Waaqa Gurraacha, for the Oromo, is the creator of universe, omnipotent,
Northern Kenya, speaking Eastern Cushitic of Afro Asiatic language family. omniscient, omnipresent.
38 J. Lang. Cult.

brings about peace and harmony in the society as a explore the roles of participants in the ritual and to
whole. explore changes and continuities undergone in the ritual.
Ritual performance is common feature of human life. The research can be the basis for the future studies
According to Schirch (2005, p.1) to study humanity, is to related to peace making rituals like Tajoo. The result of
study ritual…to ponder the future of humanity is… to this research can also serve as an input in policy
consider the future of ritual. The author also suggests formulation in the country concerning peace building and
that peace building should be thought of as a stage that social integration in the effort to achieve sustainable
must be constructed to engage people's emotions and peace and social integration in the country.
feelings to capture their imagination and interest. Peace
building and conflict resolution (such as principled
negotiation), practitioners need to rely more on ritual. REVIEW OF RELATED LITERATURE
Folklorists study rituals because their complexity and
dramatic qualities make them dense with meanings: they The concept of ritual
are significant expressions of a group‟s traditions, beliefs,
values, and identity. Because rituals are so important in According to Sims and Stephens (2011), a ritual is a
making the process of folklore visible, we want to focus in particular type of tradition that many folklorists study as a
depth on this complex category (Sims and Stephens, distinct category of folklore. Rituals are habitual actions,
2011, p.99). but they are more purposeful than customs; rituals are
Tajoo is a very important ritual performances in Oromo frequently highly organized and controlled, often meant to
culture in general and Arsii Oromo in particular. Ayyaan- indicate or announce membership in a group. Most rituals
laakkooftuus (Oromo time-reckonners) determines and bring together many types of folklore: verbal such as
sets the exact date of the ritual, which varies from year chants, recitations, poems, or songs; customary, such as
to year. The Gadaa3 leaders facilitate the ceremony by gestures, dances, or movements; and materials, such as
mobilizing the community to attend the ceremony. On the food, books, awards, clothing, and costumes.
day of celebration, new law is set and announced; In addition (Myerhoff (1977) cited in Sims and Stephens
previous laws could be ratified, and conflicts are resolved (2011) defines rituals as performances that are repeated
by Shanacha Gadaa (Gadaa councils).Such and other and patterned and frequently include ceremonial symbols
related relevant aspects and outcomes of the ritual and actions. Perhaps most significant to our recognition
attracted the attention of the present researcher. of rituals is a frame that indicates when the ritual begins
On the other hand, there are some existing studies, and ends.
which attempted to highlight the southern, central and However, for Schirch (2005) ritual includes a wide
western Oromo ritual performances. These include the collection of activities, which may be religious or secular,
work of Legesse (1973) on the Borana Gadaa system, traditional or modern, formal or informal, forming or
Bartels (1983) on Oromo religious rituals, Kelbessa transforming, and destructive or constructive.
(2001) on Oromo rituals in conserving environment,
Gemechu, (2007) on ritual in blood price payment
(Guma), Badhaasoo‟s (2000) and Qashu‟s (2009) Types of ritual
researches on some wedding ceremonies are worth
mentioning. Moreover, ateetee, siinqee, qanafaa and The most common and widely held rituals include those
rakoo were studied by Deressa (2002), whereas, siiqqee related to important events such as birth, puberty,
institution was studied by Kumsa (1997). These works did marriage, and death. Some rituals are practiced by an
not touch the Waayyuu sub branch of Arsii Oromo, which entire community or within a large geographic area, and
is covered by this study. In addition, none of these many are related with a particular culture or ethnicity. The
researches discussed about Tajoo and its role in peace authors suggest that as with other folklore texts,
making and social integration. Therefore, to fill these categories overlap, and elements of each kind of ritual
gaps, this study focuses on indigenous Oromo may be related to elements of other kinds. The labels we
peacemaking and social integration ritual focusing on suggest are meant to help illustrate and describe the
Tajoo among Arsii Oromo. The paper intended to many situations in which rituals are performed and have
investigate the role of Tajoo ritual in peace-building and meaning (Sims and Stephens, 2011). According to these
social integration, to define Tajoo ritual from the authors, the following are major types of ritual.
perspective of Arsii Oromo, to identify activities related to
Tajoo ritual, to identify the participants in Tajoo ritual, to
Rites of passage rituals
3
Gadaa is indigenous Oromo democratic governance system. It is system of
generation classes that succeed each other every eight years in assuming Rites of passage mark notable dates or stages in a
political, military, judicial, legislative and ritual responsibilities. person‟s life. Most rites of passage occur at times of
 Hamado and Chala 39

change or transition: birth, puberty, entering adulthood or variation of a respected elder‟s or might be chosen to
coming of age, marriage, and death. In some groups, convey aspects of a particular ethnicity or culture, and
rites of passage involve fasting, body modifications, or rituals might be held to solidify those traditions. A
ingestion of ceremonial foods or substances; in others, seemingly simple act like giving a name to a baby may be
ceremonies are not as elaborate and are embedded a crucial element in forming identity and taking one‟s
within group interactions (Sims and Stephens, 2011). place in society and may be so important that groups
For Gennep, these kinds of rituals have three stages: express the value of the naming process through formal
separation (preliminal), transition (liminal), and procedures. While names and traditions associated
reincorporation (postliminal), when a person who has with them are important in most groups, some groups
gone through a ritual returns to society with a new status have developed rituals that concretize their importance
(Gennep, 1960, cited in Sims and Stephens, 2011, p. through actions and performances.
114). Rites of passage are practiced in all cultures. But Similarly, Tadesse (2013) states that, gubbisa, naming
the events celebrated vary from culture to culture. ritual, like any other Gadaa rituals, is performed once in
Coming-of-age rituals are a particular type of rite of eight years and all men who are in Gadaa generational
passage that acknowledges the transition from childhood grade would give a common name to all of their children.
to adulthood. These rituals occur around the time of The ritual is led by Abbaa Gadaa and involves
puberty and frequently involve extended community slaughtering of a bull, prayers and performances of
participation. folksongs.

Initiation rituals Ritual in conflict resolution

Initiation rituals express a person‟s entrance into Rituals for Turner (1957 as cited in Dejene, 2007, p.13)
membership of a certain group. Groups with initiation are social drama that resolves crises by dramatizing the
rituals are usually well defined, with clear hierarchies and advantages of values and social arrangements. It is
structures, perhaps even laws or rules of conduct. Some performed in response to the breach of law during times
initiation ceremonies and rituals are private and secret; of social conflicts to restore the social order. Through
others are open to the public. Examples include sorority rituals, social values are given sacred authority.
and fraternity initiations or ceremonies, and inductions According to him, the drama of dispute settlement
into occupational or honorary societies. Rituals may passes through four phases: (1) the breach of peace (2)
include reciting promises or pledges, performing the crises that result from the breach (3) the practice of
humiliating acts to prove one is willing to do anything to resolving the crises and (4) the re-establishment of the
belong, or being presented with ceremonial artifacts or unity of the groups. Although rituals may solve concrete
clothing that show others one is a member (Sims and conflicts, they do not extinguish contradictions, which
Stephens, 2011). continue to exist at a more basic structural level. For
Among the Guji Oromo, the initiation ceremony is Turner, the effect of a ritual is a result of the performance
known as lagubasa (liberating ceremony) and it involves that stimulates an emotional response and thereby
testing the youth in skills, knowledge and morals required transforms perception.
of adulthood. When entering the raabaa grade, a person A conflict-resolving ritual transformation occurs in two
attains adult status and legitimacy to have authority with ways. The first is resolving conflicts that occur between
intricate social roles and responsibilities (Tadesse, 2013). two or more people in order to reinstate a sense of
mutually agreed-upon justice (redressive). The second is
restoring stability, order, and harmony to social relations
Naming rituals (reconciliation) (Al-Krenawi and Graham, 1999, p.163).
Ritual offers an opportunity to interact in a space where
According to Sims and Stephens (2011), there are many the conflict seems to have no currency and where the
rituals associated with naming that ranges from a public social structures that often cause conflict no longer
presentation of an infant within an informal gathering of a operate. People are reminded of their relationships and
family group to elaborate ceremonies in which names are their shared desire for peace (Schirch, 2005). Schirch
bestowed by religious or community leaders. Among also suggests that there are some topics, issues, and
some groups, a child‟s name might be the same as or a feelings that can be communicated only through rituals.

*Corresponding author. E-mail: leninkuto@gmail.com. Tel: +251-910-02-12-15.

Authors agree that this article remain permanently open access under the terms of the Creative Commons Attribution
License 4.0 International License
40 J. Lang. Cult.

This is the case as individuals learn and communicate between him and the object of the research (Russell, 2006).
each other by doing. Peace building should emphasize Tajoo ritual is celebrated mostly in January and February
depending on Oromo calendar. The 2014 Tajoo ritual took place on
ritual action and nonverbal communication rather than February 5. The current researcher attended and observed all
focusing solely on rational discussion. Through ritual, pertinent ritual events and celebrants from the beginning to the end.
humans try out new ways of being together and create a The researcher took notes, captured pictures and recorded audio
new reality for themselves. while the ritual activities were going on.
In the same way, Gondoro tradition has complex ritual In-depth interview was a method of qualitative data collection
procedures and strong symbolic representation of which the researcher applied to generate relevant data. The
researcher purposefully selected the Gadaa leaders and eleven
purification of the „curse‟ and reconciliation of conflicting elders depending on their knowledge, experience, and social
individuals/groups between the Guji Oromo and the responsibility. During interview, the researcher and co-data collector
Gedeo in Ethiopia. The tradition is performed not only as recorded audio data, took notes and photo of the participants after
a mechanism of purifying the „curse‟ from the guilty but securing their consents.
also as a method of conflict resolution. Through the ritual Focus group discussion was also used to gather relevant data for
this paper. Focus group discussion is usually exploratory in nature
processes, the guilty person and his clan would be
and is used to discover the underlying sentiment or attitudes toward
reconciled with the relatives and clan members of the the topic under discussion. It is a good way to gather together
offended. The tradition works both in resolution of inter- people from similar backgrounds or experiences to discuss a
personal as well as inter-group conflicts (Asebe, 2007). specific topic of interest.
For Bartels (1994), “peace making is always concluded It is useful for the researcher in identifying normative issues,
with prayers and rituals of reconciliation with Waaqa, terms, perceptions, attitudes, beliefs, interpretation, from a group of
individuals (Russell, 2006). Therefore, for the purpose of this
God”. The Oromo believe that, whenever people enter research, the researcher selected two groups each constituting
into conflict with one another, they also enter into conflict eight individuals reasonably depending on their experience and
with God. Bartels reported the Oromo saying: “Waaqa knowledge. This includes Gadaa leaders of Waayyuu Oromo and
does not hear our prayers if we are not at peace with eight elders.
each other”. God is said to be happy when humans (and Decisions were made earlier on ethical issues with concerned
all of his creatures for that matter) are at peace; God bodies. The voluntary nature of participation and the right of the
participants to withdraw from the study at any time were clearly
hates conflict (Bartels, 1994, cited in Tenna, 2013). explained to them at the beginning of the study. Explanations were
given regarding the issues of confidentiality, anonymity, and
potential uses of the findings. Finally, qualitative methods of data
MATERIALS AND METHODS analysis were used to analyze data. Interpretation and description
were used for the data that have been collected through participant
In this study, qualitative research paradigm is used. Since ritual in observation, interview and focus group discussion.
peacemaking and social integration is the central point of the study,
ethnographic methods of data collection were used to collect,
analyze and interpret the data.
Ritual studies are ethnographic, drawing heavily on participant
RESULTS
observation and interviews. It is also doggedly comparative,
committed to charting cross-cultural similarities and differences The concept of Tajoo ritual
(Schilderman, 2007). In field research on ritual, observation and
interview are the usual correctives against stereotyping, projecting, In defining the term Tajoo, it is important to know the
and other ways of misunderstanding data. concept ayyaanaa. In this sense, the term ayyaanaa
However, before arriving at a field site, it is crucial to know what one
knows, to disgorge what one takes for granted. In short, self-
means day which is determined by Oromo time
knowledge, not just knowledge of the other, is essential to reckonings, ayyaana-laakkayuu. The name of particular
ethnographic research (ibid). ayyaanaa or the day on which the Tajoo ritual is
Therefore, three methods were used for successful accomplish- celebrated is known as Hinikkaa. Hinikkaa means
ment of this study: participant observation, interview and focus ayyaanaa Waaqaa, literally means God‟s Day. Tajoo
group discussion. These three methods contributed to the performed on the day of Hinikkaa to celebrate Waaqaa’s
achievement of the goals of the study. In addition, the researcher
also tried to search the existing documents on the subject or similar Day. Therefore, Tajoo means the ritual performed on the
subjects that would help to focus on, understand and interpret the day of God. Tajoo is exclusive to Oromo for the Non-
basic issues. Oromo do not participate in the ritual. However,
Cultural research demands participant observation of actual sometimes Non-Oromo and Non-Arsii Oromo clans such
situations and live activities. It involves getting close to people and as Silte, Marako, Meskana, Gona and Sodo4 may
making them feel comfortable enough with the observer‟s presence
so that one can observe and record information about the
participate through their representative elders to present
observed. The main advantage of participant observation is its cases of conflict, which can be addressed on the
directness: it enables researchers to study action as it occurs. The
researcher does not have to ask people about their behavior and
the actions of others: he/she can simply watch as individuals act 4
Silte, Marako and Meskana are neighboring groups of Waayyuu of Arsii from
and speak. This in turn enables the investigator to collect data first- non-Oromo groups, Gona and Sodo are from non-Arsii Oromo groups
hand, thereby preventing contamination of the factors standing neighboring Waayyuu.
 Hamado and Chala 41

occasion of Tajoo ritual. The day of Tajoo is considered participate in qixxee to hear the responsibility of their
as the marriage day of Waaqaa (God), when all humans respective clans in Tajoo ritual. Time reckoners also
should celebrate the wedding. participate in qixxee and inform the exact date of the
It is one of the Waaqaa’s ceremonies, held annually. Tajoo ritual. On that assembly, a Gadaa leader
Historically, Tajoo is the ritual, which brings the people announces the date of the ritual publically. Responsibility
together. It is considered ceremony of peace and rain is given to every clan on qixxee to prepare necessary
that is celebrated for herd and community alike. Tajoo is items for the ritual.
sometimes considered as libation ceremony (dhibaayyuu
or muudaa) which means anointment, and it refers to
prayer period for the Oromo. It represents the idea of Tolfannoo
loyalty to the ideals of religion, sustainable socialization Tolfannoo is precondition for Tajoo ritual and symbolizes
and human harmony. Information from the field attested driving out enemies and evils from the region. It is
that Tajoo belongs to the whole of „Black’ Arsii, „Tajoon ta performed on the jalabultii (eve) of Tajoo at a place called
Arsii gurraachaati’. According to Waayyuu elders, black Haroo Booramoo, which also known as Dirree Yaa’aa
Arsii means the strongest, the purest and the native (meeting place). On this day, people go to Booramoo on
Oromo, who do not fear enemy, who fear only Waaqaa their horses‟ back and sacrifice grayish-brown and nearly
and who keep secret, whose heart is seen only by black he-goat. At tolfannoo ceremony, they also perform
Waaqaa. laallee; etymologically it is related to ilaallee (we have
observed). It marks the exorcising of enemies or
Actors and procedures of Tajoo ritual cleanses the ancestors from evils. To perform laallee all
participants climb uphill and point their spear, and siinqee
Data from the field indicated that culturally, Tajoo ritual (women‟s ritual stick) to the direction of the enemy,
belongs to all followers of indigenous Oromo religion5. mostly to the southwest. Arsii Oromo used to curse
The entire Arsii Oromo can participate in it. In Tajoo saying “dhidhimii bitaa aani or bitaa bu’i, Waaqni bitaa si
ritual, everybody has her/his own role. All libation haa buusu”, which means get lost to the south direction,
materials like ciicoo (milk container), other feasts as well may God get rid of you to the south.
as siinqee (ritual stick) are brought by women. Elders
with Gadaa leader facilitate the way to sacrifice of the
sacrificial animals and keep the schedule of each activity Dullacha Golgaa
intact and make sure that everyone gets informed as well
as discharges his/her responsibilities for the libation to For the Arsii Oromo, sacrificing an old cow is believed to
take place. Adults keep sacrificial cattle and bring clear all wrong actions and pacifies the society.
xiribbaa (small wooden peg). Therefore, in the morning of Tajoo ritual (before going to
Gadaa leaders are the most important actors in Tajoo malkaa (ford) for the ritual) people sacrifice dullacha
ritual. They announce essential information to the golgaa, an old cow to clear the road to Tajoo ritual. This
community from the very beginning. They facilitate the sacrificial is arranged in someone‟s house as per the
ritual by maintaining different steps which the actors have decision of the clan assembly, which is decided during
to pass through. These are qixxee, tolfannoo, dullacha the initial meeting.
golgaa, cirri eedduu, malkaa booreessuu, xiribbaa Women bring an old cow to be sacrificed and they tie it
dhaabuu and seera tumuu. Even though translating these to the tree while the prayer goes on steadily. They also
activities into English would not do justice for it possibly go around the cow eight times to symbolize the period of
distorts the meanings the following section attempts to one Gadaa class, singing and praying for peace and
explain their concepts. fullness. Before sacrificing an old cow, the elder women
bless the celebrants by moving her hand over the back of
the cow gently. According to Waayyuu elders, woman is
Qixxee believed to be closer to Waaqaa because she is humbler,
weaker; softer and innocent than male counterparts.
Qixxee is the assembly held at different levels for Therefore, she is thought to be unfit for a fight. That is
different purposes. For the purpose of Tajoo ritual, a why the society thinks Waaqaa will listen more to women
Gadaa leader organizes qixxee (meeting) to discuss how than to men. Thus, what a woman blesses is believed to
the ritual would be conducted. It is heed at kraal of be blessed; what she curses is believed to be cursed.
Gadaa leader or at kraal of hayyuu (famous elder). All
representatives of Waayyuu clans avail themselves and
Cirri Eedduu
5
A religion based on belief in one God known to the Oromo as Waaqa, which
according to the Oromo is the creator of the entire universe. Cirrii in Oromo refers to oxpecker and eedduu means
42 J. Lang. Cult.

keepers. The two together means oxpecker keeper. continual living of the people on their land. For the
Therefore, Cirri eedduu are people who cherish the purpose of Tajoo ritual, it is be erected on the shore of
materials of Tajoo ritual, which are kept on the bank of river by Gadaa leaders and cidha baaftuu (people of
the river until libation. These cultural materials are ciicoo ceremony) after sacrificial animals stirred in the river and
(milk container), siinqee, and others with cultural foods turbid it (Figure 1).
and drinks like micciiraa (Oromo cultural food, which is All Gadaa classes should participate in the erection of
prepared from mixture of butter and flour of barley), xiribbaa. If anyone of the classes is absent, it is believed
surree (Oromo cultural food which is prepared from that bad luck would occur up on the entire community in
mixture of butter, honey and flour of barley), caccabsaa general and that Gadaa class in particular. Ultimately, it
(Oromo cultural food, which is prepared from mixture of signals failure of the ritual, as a result of which Waaqaa
butter, pepper, honey and flour of wheat), marmaaree may harm the community. Thus, all Gadaa classes
(Oromo cultural food, which is prepared from mixture of should be present on time to erect xiribbaa. Xiribbaa
butter, honey and flour of wheat), milk and honey mead. hammered first by Gadaa leader in power. Subsequently,
Women bring all these materials and they put them at all representatives of Gadaa class beat it according to
riverbank till libation time. their seniority.
They are collectively known as meeshaalee Planting xiribbaa to the ground at malkaa is among
woyyoomaa; sacred materials. Cirri eedduu oversee rules and regulations of Tajoo. This is because the
birds, flies, children, and dog from eating (spoiling) these sacrificial animals are not tied to other pole on Tajoo
sacred cultural materials. If these materials are damaged ritual, but only to Xiribbaa after Malkaa Boreessuu
by children or dogs, it is considered as breach of law; and ceremony (making the stream turbid). Erecting xiribbaa is
if foods and drinks are spilt out and chipped the law could believed to safeguard against any eviction from
be also broken. Waayyuu Oromo equate keeping community‟s land, migration and calamities like
oxpecker away from their cattle (which pecks the back of earthquake, endemic disease, drought and etc (Figure 2).
cattle) with cirri eedduu, who keep sacred materials on
the malkaa (ford).
Making and amending law during Tajoo ritual

Malkaa Booreessuu At the end of Tajoo ritual, Gadaa leader orders the murtii
biyyaas (lawyers) to declare the law of Tajoo ritual as well
Malkaa booreessuu is done by moving sacrificial animals as other laws. Waayyuu ratified Tajoo laws on Tajoo
into the river and turn round them in the river to make the ritual every year. Tajoo law is declared only on Tajoo
river turbid. The act is the symbol of rainfall, which floods ritual day. Because Arsii Oromo believe that Tajoo law is
and gets the soil water socked, thereby ensuring peace considered as the law of Waaqaa that have to be
and fertility for the society. To symbolize this, they go amended and made on the day of Waaqa. They amend
around the sacrificial animals. All participants in the ritual some laws because of global, national as well as local
somberly watch when youngsters drag the sacrificial political, economic and social factors. For instance, they
animals around in the river, males say, Waaqni roobe have amended and reduced gumaa (blood price
Waaqni roobe! Literally means, ‘Rain is raining!‟ „Rain is payment) from hundred heads of cattle to fifty because of
raining!‟ While females are ululating. After stirring the changing livelihood from the former pastoralist to agro-
river, the participant‟s rash to Odaa (sycamore tree) pastoralist. They also permit market place for the non-
shade to symbolize escaping from the coming heavy Oromo neighboring groups.
rainfall. They run hastily while reciting ‘hitit, hitit… roobni
nu dhaanee beenaa mana seennaa’, literally means let
us go home; the rain is pouring on to us. Hitit, hitit is a Changes and continuities in Tajoo ritual
reaction which someone says when feels serious cold.
Tajoo ritual performance was forbidden by respective
Ethiopian colonizer regimes of Oromo country. Haile
Xiribbaa Dhaabuu Silassie regime outlawed the ritual and established Ziway
Town, changing the place name from Baatuu to Ziway.
Xiribbaa is a small wooden peg made from mi’eessaa, During the Derg regime, people performed Tajoo ritual
xaaxeessaa (Premna resinosa) and ejersaa (Olea secretly. Later, Derg prohibited holding rites at rivers like
europaea) trees for different purpose in Arsii Oromo. The Malkaa Garbii, Deemsisaa, Lakkoolee, Waamichaa,
Arsii stake into ground this small peg for different Dambii, Waafiiqoo, Baatuu, Gootuu and Malkaa Tajoo,
purposes in different rituals. Data from the field showed which were sacred places for Waayyuu for different
that Xiribbaa indicates ownership of a certain land, keeps religious and secular rituals. Tajoo ritual was revitalized in
away evil deeds from the society, and warrants the 2007 in collaboration with Waayyuu Gadaa leaders and
 Hamado and Chala 43

Figure 1. Malkaa
Picture 1 Booreessuu. Source: fieldwork, photo captured by Lenin Kuto during Malkaa booreessuu
February 5, 2014.

Source: fieldwork, photo captured by Lenin Kuto during Malkaa booreessuu

February 5, 2014
Adami Tulu Culture and Tourism Bureau. Unlike in the social drama that resolves crises by dramatizing the
past, the arrangement, performance, and or law enforce- advantages of values and social arrangements. Through
ment for Tajoo ritual is largely determined by local rituals, social values are given sacred positions. Similar
government officials. The district officials facilitate it; to this, Tajoo is dramatized and symbolically signifies the
sometimes, they even fix the date of ritual, forced people advantages of sustain peace, harmony, integration and
to repeal ritual laws, for instance the laallee ritual. There reintegration among Arsii Oromo.
are frictions between elders and local administrative on Legesse (2000) states that, among the Oromo, the
the performance of Tajoo ritual. concept of peace goes beyond the human domain.
Peace is a pervasive and sustained concern in moral life.
The long blessings that are given daily by Oromo elders
DISCUSSION are prayers for peace. The theme of peace is everywhere.
Thus, the Oromo believe that everything must be at
Although rituals are common features of human life, peace for societal well-being and development.
harmony is inherent in Oromo ritual and ceremonial As portrayed by this study, Arsii Oromo believe that all
activities for proper administrative, religious, moral, things in the universe are interconnected. The divine and
political and legal functions. For the Oromo, nagaa is an the secular are inseparable, and the activities, ceremonies,
essential key to an orderly universe and societal and rituals of day-to-day life are intended to secure
well‐being that humans must obey. balance in the universe. Peacemaking is inherently
As stated in literature review, rituals for Turner are spiritual in that it illustrates on ceremony, prayer, ritual, and
44 J. Lang. Cult.

Figure 2. Gadaa Leaders erecting xiribbaa February 5, 2014. Source: fieldwork, Photo captured by Lenin Kuto.
Picture 2
Source: fieldwork, Photo captured by Lenin Kuto while Gadaa Leaders erecting
the supernatural to restore balance, harmony, and peace clan levels.
xiribbaa February 5, 2014
to the humanity. According to Aguilar (2005, p. 58), “Oromo rituals
Similarly, Tenna (2013) states that, the Oromo term recreate, enact, and maintain the social order [which]
nagaa literally means peace, but a definition that includes symbolically expresses the cosmological order. Prayers
everything that it implies is yet to be given. Observations link the earthly part of the cosmological order with the
of Oromo ritual and ceremonial activities suggest that divine one.”
peace is the harmony of things or parties involved in In line with this, Tajoo ritual has various roles politically,
certain relations; brings harmonious relations between socially and economically for the society. The ritual
different parts of the human and cosmic orders. For the especially builds peace and integration among
Oromo, peace is understood as one of the necessities of participants. Arsii Oromo believe that when Tajoo is
life. In the absence of peace, even the fulfilment of basic performed, it ensures all success. When Tajoo is
necessities cannot be adequate for the preservation and performed improperly with a breach of its rules and
development of human life. regulations, all things would go wrong. Generally, the
Similar to Tenna‟s study, Tajoo ritual is also an Arsii Oromo used to believe that with the performance of
institution or mechanism of peaceful social integration. It Tajoo ritual, the whole Arsii would be land of peace, love
maintains peaceful social relationships. People in and prosperity.
conflicts between themselves do not present on Tajoo Arsii Oromo believe that participating in Tajoo ritual
ritual days unless they resolve the quarrel before the with dispute even in heart would cause harm from
ritual. Therefore, Gadaa leaders order the representatives Waaqaa (God). Consequently, people who have conflicts
of each clan to identify and resolve minor and major between or within members of the society should inform
conflicts at qixxee (assembly). Elders settle the conflicts and resolve their conflicts ahead of ritual since restoring
between individuals, family, neighbor, inter-clan or intra- and perpetuating peace in the community is one of the
 Hamado and Chala 45

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knowledge more and deep research and investigation is
required.