Page 183 - Fighting Against the Injustice of the State and Globalization

Fighting Against the Injustice of the State and Globalization
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99. Ibid., p. 15.
100. Asmarom Leggesse, Gada, p. 93.
101. See Gollo Huqqaa, The 37th Gumii Gaayo Assembly (Addis Ababa: The Norwegian
Church Aid, 1998)
102. Asmarom Legesse, Gada, p. 220.
103. Ibid. pp. 224–225.
104. Baissa Lemmu,“The Political Culture of Gada.”
105. Qabbanee Waqayyo,“Women’s Influence in Oromo Society During the Period of Gada
Rule,” Waldhaansso: Journal of the Union Oromo in North America, vol. 26, no. 2 (August
1991), p. 8.
106. Hilarie Kelly, From Gada to Islam.
107. Qabbanee Waqayyo,“Women’s Influence,” p. 9.
108. Asmarom Legesse, Gada, pp. 19–20.
109. Kuwee Kumsa, “The Siqqee Institution of Oromo Women,” in The Journal of Oromo
Studies, vol. 4, nos. 1 and 2 (July 1991), p. 119.
110. Ibid., pp. 115–145.
111. Ibid., pp. 129–130.
112.. Ibid., p. 126.
113. Ibid., p. 127.
114. Hilarie Kelly, From Gada to Islam, p. 187.
115. See Asafa Jalata, Oromia and Ethiopia.
116. See Joseph Van de Loo, Guji Oromo Culture in Southern Ethiopia, p. 25.
117. Bonnie K. Holcomb,“The Tale of Two Democracies,” p. 56.
118. See Bonnie K. Holcomb, “Ideological Bases for Oromo Empowerment,” paper pre-
sented at the Oromo Studies Association Conference, The University of Toronto,
Canada, July 31-August 1, 1993. Holcomb (p. 3) quotes one farmer from eastern Oro-
mia:“When the OLF showed up saying to us the same things that our fore fathers had
told us, we accepted them.”
119. Bonnie K. Holcomb,“The Tale of Two Democracies,” p. 71.
120. See videocassette on Naqamte, n.d.; two videocassettes on “Ayyaana Oddaa Bultum,”
Habroo, Oromiya, Hidar 3, 1984 (Ethiopian Calendar);Videocassettee “Aaadanno An-
nolee,” Arssi, n.d.; videocassette “Jibatfi Macha,” Ambo, n.d.; videocassette on Finfine,
Yekatiti 29, 1984; videocassette on Dadar, n.d.
121. See all these videocassettes, ibid.
122. See Asafa Jalata, Oromia and Ethiopia, pp. 177–197.
123. See for instance, Asafa Jalata, “The Struggle for Knowledge: The Case of Emergent
Oromo Studies,”The African Studies Review, vol.39,no.2 (September 1996),pp.95–123.
124. For further information, see Bonnie K. Holcomb,“Oromo in the World Community,”
The Journal of Oromo Studies, vol. 6, no. 1 and 2 (July 1999), pp. 1–48.
125. Ibid., p. 17.
126. Ibid., pp. 20–21.
127. See Asafa Jalata, “The Cultural Roots of Oromo Nationalism,” pp.27–49. Some
modernist scholars, such as John Sorenson, characterize Oromo nationalism as es-
sentialist, romanticist and chauvinist because it attempts to restore some Oromo de-
mocratic heritages. By negatively characterizing this nationalism, Sorenson and
others try to delegitimize the Oromo struggle for self-determination and democ-
racy. For Sorenson, since the Oromo cultural heritages are backward, the idea of
restoring them is essentialist and racist; however, he justifies the Tigrayan ethnocratic
regime by rationalizing that it attempts “to construct a new form of civic national-
ism.” Sorenson, who advocates democratic capitalism and civic nationalism, fails to
understand the oppression and exploitation of the Oromo people under Tigrayan
colonial domination. He seems to argue that since Oromos necessarily struggle to