Guji oromo pdf

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Guji oromo pdf

To browse Academia. Skip to main content. Log In Sign Up. Genene Bekele.

guji oromo pdf

The aim of this study is to document the medicinal plants in the natural vegetation of Magada forest. Ethnobotanical techniques were employed to collect data and Standard methods of botanical collection and techniques of herbarium preparations were followed.

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Group discussions, interviews and field observations were used to collect data. A descriptive statistical method of data analysis, such as percentage and frequency were employed to analyse and summarize the data. The distribution of plant species in the study areas was surveyed. Sixty four plant species belonging to 39 families and 58 genera were documented as having medicinal value: [27 The leaf Agricultural expansion in the area was found to be the main threat for medicinal plants followed by fire wood collection and illegal logging.

Peoples' culture and spiritual beliefs somehow helped in the conservation of medicinal plants. Traditional healers still depend largely on naturally growing plant species and the important medicinal plants are under threat. The documented medicinal plants can serve as a basis for further studies on phytochemical and pharmacological studies.

Asian Academic Research Journal of Multidisciplinary www. Since time immemorial, plants have been indispensable sources in both preventive and curative traditional medicine preparations for human beings Dery et al.

According to the World Health Organization WHO,medicinal plants form the bases of traditional or indigenous healthcare systems used by the majority of the population of most developing nations. Indeed, it is reported that more than 3. This global utilization of medicinal plants has considerably increased in the last two decades Medhin Zewdu et al.

The inaccessibility of modern medical system, economic and cultural factors still push majority of the population in developing countries to depend on traditional medicinal plants Cunningham, Despite the use of traditional medicine over many centuries, only relatively small numbers of plant species have been studied for possible medical applications and the spread of this knowledge is mostly limited to indigenous societies Cunningham, The loss of valuable medicinal plants due to population pressure, agricultural expansion, and deforestation is widely reported by different researchers in Ethiopia, viz.

Consequently, the need to perform ethnobotanical researches and to document the medicinal plants and the associated indigenous knowledge must be an urgent task Pankhurst, ; Hamilton, In addition, the conservation of ethnobotanical knowledge as part of living cultural knowledge and practice between communities and the environment is essential for biodiversity conservation Martin, Though limited numbers of professionals have made an attempt to document the medicinal plants and traditional knowledge in some parts of Ethiopia, there is a need to do more in parts where such studies have not been conducted due to the multi ethnic cultural diversity and the diverse flora of Ethiopia.

Thus, this study is initiated to document the medicinal plants of Magada forest and associated indigenous knowledge used in traditional management of human Asian Academic Research Journal of Multidisciplinary www.

Materials and Methods 1. Study sites The study was conducted in Magada forest from February to November Indigenous African knowledge of building and maintaining peace is not well known and has not been much used in the dominant modern mechanisms of conflict resolution. With the aim of addressing this limitation, this article analyzes the broader conceptualization of peace and peace building among the Guji-Oromo in southern Ethiopia.

The Guji-Oromo are keenly aware that their existence as a society depends on the maintenance of peace nagaa among them as a community and between them and God as well as between them and their natural and human environments. They believe that peace is not a free gift, because maintaining it requires continuous and earnest negotiation, social actions, and cooperation among many stakeholders who possess political, cultural, and spiritual powers.

The article further argues that the Guji-Oromo conceptualize peace beyond the conventional understandings that position it as the absence of conflict or warfare. Rather, for the Guji, peace is broadly understood as a continuous flow of relationships between the people and their human and nonhuman environments.

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Project MUSE Mission Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Contact Contact Us Help.Guji coffee has been receiving a lot of attention from the specialty coffee world in the past several years, and for good reason.

Many privately owned washing stations have sprung up recently, in an area that has traditionally processed coffee using a natural dry method. Guji is an administrative zone of the Oromia region of Ethiopia, which gained political definition in Prior to that year, the Guji territory named for the Guji tribe of the Oromo people was a part of the Borena zone. In our experience, few exporting companies can claim to specialize in coffees from Guji Zone. In fact the founders of Sibu Coffee were instrumental in establishing some of the first washing stations in the area technically Borena Zone at the time under the umbrella of the expansive Oromia Coffee Farmers Cooperative Union.

To improve market access for their farmers, Sibu Coffee Exporter began operations inshipping primarily Guji coffees to importers and roasters around the world. Sibu Coffee operates multiple washing stations in Guji Zone, one of which is located in the kebele village of Guracho in the western Kercha district.

Atlas has been working with washed and natural-process coffees from Guracho WS since and both are perennial favorites on our offer lists. In addition to their commercial activities in and around Guracho kebele, Sibu Coffee is actively invested in community development projects. Two visits later in November the school was transformed with new roofing, fresh plaster with paint and new chairs and tables.

In early Sibu Coffee also financed two shipping containers of school supplies including notebooks, pencils and basic textbooks. Grade 3 Naturals are generally a good option for bargain hunters looking for classic citrus and blueberry fruit character balanced by weighty butterscotch and sweet pastry.

Grade 1 Naturals typically require additional labor-intensive drying and cherry sorting practices, resulting in more distinct, marmalade fruit flavors with white wine acidity and perfumed aromatics. Search for:. Coffee ethiopia. High Res Asset Kit 5. Guracho Washing Station By: Chris Davidson Guji coffee has been receiving a lot of attention from the specialty coffee world in the past several years, and for good reason.

Click to View.The report, Customary Law in Ethiopia: A need for better recognitionwas published in and is avilable online. It is presented here only for information purposes. They claim to have descended from a single individual called Arse. The Arsi in all zones speak the same language Afaan Oromo, and share the same cultures and traditions.

Among the cultural norms observed, the concept of Wayyuu is the primary one. Wayyuu, constituting part of the Gadaa system, is one of the major constructs in a traditional Oromo worldview and is a concept with clear religious connotations.

It is reflected in various cultural practices and has played a decisive role in defining the position and the rights of women in traditional Oromo society. Among other things, seems to have played a preventive role when it comes to sexual abuse and sexual harassment.

Not easily translated into English, the following are some representations given by researchers in attempts to give meaning to the word Wayyuu: something that is sacred or something that should not be touched. The respect that is reflected in Wayyuu is not ordinary respect.

It is a special respect that comes from God. It is a mutual respect. God has given respect to all things. Everything has its Wayyuu. God is also Wayyuu Waqnii Wayyuu. Heaven is also Wayyuu Samii Wayyuu. As a result, people dare not speak bad things about heaven because heaven is the home of God. This is the holiest place since it is the place of God and it is Wayyuu.

God is the greatest Wayyuu. He is the one who created everything. This concept of Wayyuu in Arsi Oromo is also extended to women of different status. For instance; a female in-law is Wayyuu, a woman who gave birth to you is Wayyuu to you, co- wives of your mother is Wayyuu, a married woman is Wayyuu, a virgin girl is Wayyuu, a pregnant woman is Wayyuu, a woman who wears the Qanaffa is Wayyuu, a woman who wears Hanfala is Wayyuu and a woman who holds Siinqee is Wayyuu.

guji oromo pdf

The list could be extended even further. This list suggests the considerable extent to which the Arsi Oromo associate Wayyuu with women, and with material objects and locations, which belong to the female sphere. Since it is beyond the scope of this paper to embark on a detailed discussion of the various implications of the different persons and objects that are said to be Wayyuu, I will rather focus on the Wayyuu as the Siinqee stick symbolizes it. Siinqee is a stick Ulee symbolizing a socially sanctioned set of rights exercised by women.

The Siinqee is a special stick, which a woman who gets legally married will receive on her wedding day. The Siinqee stick is given to a woman in order to protect her rights. Here, it is very important to note that Siinqee is applicable to women who have been married in accordance with the Gadaa system. If the marriage is concluded outside the rules and regulations of Siinqee, like in the cases of marriage by force buttathe woman does not enjoy the protection accorded by Siinqee.

On the other hand, if a woman is married based on Siinqee, like in the case of kadhacha marriage based on agreement between two familiesshe has full rights to enjoy her privileges under Siinqee. It is believed that the Qallu gave it to the Abba Gadaa in order to hold the Bokkuu another important wooden stick among the Oromo for himself, and the Siinqee to his wife.

Due to the strong attachment that the Oromo people have to the Gadaa system, every sanction it imposes on the society has a chance of being met with respect.

Wayyuu, Siinqee and Gora among the Arsi and Guji Oromo

Therefore, it is warranted to conclude that the value embedded in Siinqee emanates from the overall respect given to the Gadaa system, and reverence to the stick has long been associated with this respect.The Guji people belong to the Oromo ethnic group.

They speak Oromo language and practice the original Oromo culture. They are, even, considered to be the ones who have sustained the original Oromo traditions.

In other words, the original Oromo traditions are still active in practices of the Guji society. In their ways of life and dialect, the Guji Oromo seem to be distinct from Oromos of other parts of the country with the exception of the Borana Oromo. With the Borana Oromo, they share some ways of life and speak a relatively similar dialect Van De Loo, The Guji live in a large territory found in South Ethiopia at approximately, k. The Guji have not been restricted to Guji territory, but have been diffused in the adjacent areas occupied by other ethnic groups.

In the same way, they live with the Borana people in Borana dominated areas. However, they sometimes, come into conflict with their neighbours such as Walayta, Gedeo and Borana peoples mainly on account of the possession of farmland Ibid.

Guji Oromo Ways of Life, Gadaa System and Waaqefanna

According to an informant Bahrbare Ballithe Guji tribe embraces three sub-tribes. These sub-tribes are called Huraga, Mati and Hokku. Such sub-division, of the tribe is told in Guji oral traditions. The tribal father of the Guji was known as Gujo.

It seems that it was from this name that the present name of the tribe had originated. It is said that Gujo had three sons from his first wife.

He named the sons Huraga, Mati and Hokku. The sons, after coming of age, married wives and begot children. As a result, the three. Guji sub-tribes emerged. Besides, the three sons of Gujo moved to a large unoccupied area and divided it among themselves. The sub-divisions were agreed upon to be called by their owners.

Accordingly, the sub division that was taken by Huraga was called Huraga, that owned by Mati was called Mati and the third Hokku. Eventually, the Guji sub-areas have been called as Huraga, Mati and Hokku.

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However, there are no clear cultural and linguistic distinctions among the people of these areas the same informant. The Guji sub —tribes could also be further divided into clans Balbala. For example, the. All the clans live scattered on the large territory of the Guji as well as adjoining lands, for example, in Gedeo and Sidama areas.

There are no cultural and dialectical elements that distinguish one clan from another. All members of the tribe live mixed and scattered on the large territory without any conflict and cultural or political differences among them. They consider each other as brothers and sisters, act together in times of war and practice Gada rituals together Van De LooTadesse, ; the same informant. The old aged and peculiar Oromo tradition, the Gada system, is still functional and practiced by the Guji Oromo.

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The Oromo Gada system seems to be uncommon among Oromo in other parts of the country. However, the Guji and Borana Oromos have kept the Gada institution and its rituals fresh with its flavor.

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In these people, it has been serving as an institution that regulates the social, political, cultural and economic norms and events Ibid.

The Gada institution of the Guji people involves a system of age-set and generation-set that form and enforce the social, political and cultural norms by which individuals and their collective lives are governed Asmeron, ; Hinnant, ; Van De Loo, In other words, the Guji Gada institution is concerned with formulation of the social, political, cultural and economic orders among the people by creating sets of ritual status based on age and generation.

It serves as a ritual through which each member of the Guji society is supposed to pass as well as the organization that regulates this ritual. Each member of the people is conscious of the power and authority vested on the Gada institution and is highly obedient to its directives.

Among Guji society, the Gada institution seems to be the ex-genesis of the prevalent social structures and common cultural codes Hinnant, Ibid.The report, Customary Law in Ethiopia: A need for better recognitionwas published in and is avilable online.

It is presented here only for information purposes. Wayyuu, Siinqee and Gora among the Arsi. They claim to have descended from a single individual called Arse.

The Arsi in all zones speak the same language Afaan Oromo, and share the same cultures and traditions. Among the cultural norms observed, the concept of Wayyuu is the primary one.

Wayyuu, constituting part of the Gadaa system, is one of the major constructs in a traditional Oromo worldview and is a concept with clear religious connotations. It is reflected in various cultural practices and has played a decisive role in defining the position and the rights of women in traditional Oromo society.

Among other things, seems to have played a preventive role when it comes to sexual abuse and sexual harassment. Not easily translated into English, the following are some representations given by researchers in attempts to give meaning to the word Wayyuu: something that is sacred or something that should not be touched. The respect that is reflected in Wayyuu is not ordinary respect. It is a special respect that comes from God.

It is a mutual respect.

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God has given respect to all things. Everything has its Wayyuu. God is also Wayyuu Waqnii Wayyuu.

guji oromo pdf

Heaven is also Wayyuu Samii Wayyuu. As a result, people dare not speak bad things about heaven because heaven is the home of God.

This is the holiest place since it is the place of God and it is Wayyuu. God is the greatest Wayyuu. He is the one who created everything.

A Brief History Of Oromo People

This concept of Wayyuu in Arsi Oromo is also extended to women of different status. For instance; a female in-law is Wayyuu, a woman who gave birth to you is Wayyuu to you, co- wives of your mother is Wayyuu, a married woman is Wayyuu, a virgin girl is Wayyuu, a pregnant woman is Wayyuu, a woman who wears the Qanaffa is Wayyuu, a woman who wears Hanfala is Wayyuu and a woman who holds Siinqee is Wayyuu.

The list could be extended even further. This list suggests the considerable extent to which the Arsi Oromo associate Wayyuu with women, and with material objects and locations, which belong to the female sphere. Since it is beyond the scope of this paper to embark on a detailed discussion of the various implications of the different persons and objects that are said to be Wayyuu, I will rather focus on the Wayyuu as the Siinqee stick symbolizes it.

Siinqee is a stick Ulee symbolizing a socially sanctioned set of rights exercised by women.

Advocacy for Oromia

The Siinqee is a special stick, which a woman who gets legally married will receive on her wedding day. The Siinqee stick is given to a woman in order to protect her rights. Here, it is very important to note that Siinqee is applicable to women who have been married in accordance with the Gadaa system. If the marriage is concluded outside the rules and regulations of Siinqee, like in the cases of marriage by force buttathe woman does not enjoy the protection accorded by Siinqee.

On the other hand, if a woman is married based on Siinqee, like in the case of kadhacha marriage based on agreement between two familiesshe has full rights to enjoy her privileges under Siinqee.

It is believed that the Qallu gave it to the Abba Gadaa in order to hold the Bokkuu another important wooden stick among the Oromo for himself, and the Siinqee to his wife. Due to the strong attachment that the Oromo people have to the Gadaa system, every sanction it imposes on the society has a chance of being met with respect.

Therefore, it is warranted to conclude that the value embedded in Siinqee emanates from the overall respect given to the Gadaa system, and reverence to the stick has long been associated with this respect.

Kuwee Kumsa indicates that the Siinqee institution was given to women by Gadaa laws and it was highly respected by the society. Women used to use their Siinqee in various religious, social, political and economic contexts, to protect their property rights; to assert control over sexuality and fertility; to protect their social rights and to maintain religious and moral authority.To browse Academia. Skip to main content. Log In Sign Up. Genene Bekele. The aim of this study is to document the medicinal plants in the natural vegetation of Magada forest.

Ethnobotanical techniques were employed to collect data and Standard methods of botanical collection and techniques of herbarium preparations were followed. Group discussions, interviews and field observations were used to collect data. A descriptive statistical method of data analysis, such as percentage and frequency were employed to analyse and summarize the data.

The distribution of plant species in the study areas was surveyed. Sixty four plant species belonging to 39 families and 58 genera were documented as having medicinal value: [27 The leaf Agricultural expansion in the area was found to be the main threat for medicinal plants followed by fire wood collection and illegal logging.

Peoples' culture and spiritual beliefs somehow helped in the conservation of medicinal plants. Traditional healers still depend largely on naturally growing plant species and the important medicinal plants are under threat. The documented medicinal plants can serve as a basis for further studies on phytochemical and pharmacological studies.

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Asian Academic Research Journal of Multidisciplinary www. Since time immemorial, plants have been indispensable sources in both preventive and curative traditional medicine preparations for human beings Dery et al. According to the World Health Organization WHO,medicinal plants form the bases of traditional or indigenous healthcare systems used by the majority of the population of most developing nations.

Indeed, it is reported that more than 3. This global utilization of medicinal plants has considerably increased in the last two decades Medhin Zewdu et al.

The inaccessibility of modern medical system, economic and cultural factors still push majority of the population in developing countries to depend on traditional medicinal plants Cunningham, Despite the use of traditional medicine over many centuries, only relatively small numbers of plant species have been studied for possible medical applications and the spread of this knowledge is mostly limited to indigenous societies Cunningham, The loss of valuable medicinal plants due to population pressure, agricultural expansion, and deforestation is widely reported by different researchers in Ethiopia, viz.

Consequently, the need to perform ethnobotanical researches and to document the medicinal plants and the associated indigenous knowledge must be an urgent task Pankhurst, ; Hamilton, In addition, the conservation of ethnobotanical knowledge as part of living cultural knowledge and practice between communities and the environment is essential for biodiversity conservation Martin,


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