Vol. 10(7), pp.

77-97, November 2018

DOI: 10.5897/AJHC2018.0417
Article Number: 7CDE8D359249
ISSN: 2141-6672
Copyright ©2018
Author(s) retain the copyright of this article African Journal of History and Culture
http://www.academicjournals.org/AJHC

Full Length Research Paper

Theorizing Namummaa: Oromo relational philosophy

(Oromos’ Gift to the World)
Wake Jeo Gerbi
Faculty of Theology at the University of Humboldt in Berlin, Germany.
Received 13 September, 2018; Accepted 1 November, 2018

This article attempts to theorize the concept of namummaa, Oromo relational philosophy which is
complex, dynamic and has values that are connected to behavior and character of a person.
Namummaa is Oromo philosophy of humanness that claims what makes a person human being, not
just human, is her or his potential to grow into good and mature vertical and horizontal relationships:
relationship with community in which a person lives and with human community as the whole, and
relationship with Waaqa/Waaqayoo Uumaa-God the Creator and with all that is created respectively.
Since there is a limitation of written sources on this particular concept namummaa, the aim of this
article is to do systematic readings of available written and oral sources from primary and secondary
data. To this end, the article critically used the data that is relevant to the subject under discussion and
secondary data to structure and theorize the notion of Oromo relational philosophy. Based on primary
and secondary data, the article uncovers that namummaa is humanity or humanness from Oromo
perspective. The study articulates that namummaa is complex, connected to the strong quality of
human beings, meaningful and loaded with values that govern the people’s way of life. It further argues
that namummaa has been established on Oromos’ epistemology, cosmology and ontology through oral
tradition and passed from generation to generation. It also examines the nature and characteristics of
Oromo relational philosophy. What is more, the article uncovers that the knowledge that we have today
about namummaa is fragmented due to lack of a replicated literature on Oromos’ oral tradition and
other internal and external factors that have been employed by human agents, and recommends that
there is a need of further research to know more how namummaa was understood and to be well
understood in the current days.
Key Words: Namummaaa, values, indigenous institutions, religious customs, social relations, moral code,
peace, social justice, Waaqayoo.

INTRODUCTION

For centuries, Africans have been misunderstood and argues that Africans were subject to the violence of
misrepresented by non-Africans. Regarding this, Ramose colonization by the Westerners, who once colonized
(2002) asserts that non-African overlooked Africans and many African countries. The colonizers assumed that not
described them as neither having their own philosophy only African but also Amerindian and Australian were not
nor able to define, explain and develop a philosophy. He rational but animals which struggle for reason and

E-mail: [email protected].

Author(s) agree that this article remain permanently open access under the terms of the Creative Commons Attribution
License 4.0 International License
78 Afr. J. Hist. Cult.

thinking rationally. Only the Westerners, the White common expression “I am human because I belong” and
people, can do so. They constructed this unholy idea not pointed out that this African core value is contrary to the
only to intensify colonization, slavery and racism, but also Western philosophical thinking of value “I think therefore I
to disregard and eliminate non-Western value system, am”. This opposing understandings, according to
belief system, culture and mythology that preserve the Nussbaum (2003), affected the Western philosophical
subjects‟ world view and to replace them with their own and theological discourses and led them to the
culture and philosophy (Ramose, 2002). Ubuntu, a misrepresentation of African indigenous knowledge
powerful South African philosophy of humanity suffered system and oral nature of traditional culture. The Western
disregard and endured continual denial of recognition by scholars and media negatively portrayed African society
colonizers for a long period of time. Although it is widely as incapable society to construct philosophy and this
accepted by many African societies as African philosophy negative attitude made them fail to accept Ubuntu as
of humanity, many western scholars still consider that African philosophy (Nussbaum, 2003). There were many
Ubuntu is ethnic philosophy and has no sound scientific African scholars who rejected Ubuntu invoking different
foundation and universality (Brookryk, 2002). criticisms. They argued that Ubuntu, for instance, in
In African philosophy of humanity, spirituality of a Shona language is hunhu which is very vague. Although
person is seen as the quality of a person that forms the hunhu means humanness, it does not admit to make
value and good character in a person. African society rationale decision. They also argued that Ubuntu is
believe that inner values and humanness were given to group-thinking that undermines individuals freedom and it
human beings by God (Masango, 2006: 931). As African opposes the notion of liberal tradition. Further, they
philosophy of humanity, the concept of Ubuntu was argued that Ubuntu cannot provide strong foundation for
centered on inner values and dignity of human public morality. Hailey (2008) states that those scholars
personality. Ubuntu concedes that God has endowed rejected Ubuntu with three main objections: „vagueness‟,
these two things (values and dignity) to human beings. „collectivism‟ and „anachronism‟.
These two vital elements change material (man) into The concept of Ubuntu is found in many African
human beings (Masango, 2006). The notion of societies holding different names but similar characters
humanness has a religious aspect. For instance and behaviors. Although I am not going to explain them in
according to Barker (2008),, it is further enhanced this article, I will just list some of them based on Hailey
through Jewish philosophy of human beings which was (2008) work: ujuma and bumuntu (Tanzania), umuntu
described in the Bible particularly in Genesis narratives in (Uganda), umunthu (Malawi), vumuntu (Mozambique),
which God has created human beings in His own image gimuntu (Angola), bomoto (Congo), and botho
(Genesis 1: 27). The New Testament also teaches (Setswana). Hailey argues that all these terms express
communality and oneness of Christian community in humanness or a personhood from different African
Christ. Christ taught his followers to be exposed to societies‟ perspectives.
others. Jesus taught his followers to develop communal The notion of Ubuntu is not limited to Africa, but it also
life with others (Erickson, 1998). In this regard, the flourished in non-African societies. For instance, Brookryk
Christianity shares the concept of Ubuntu that (2002) argues that even though they were developed and
discourages people for living in isolation. practiced in socio-politico and economic conditions which
Ubuntu is not a single element of culture rather it were different from African situations, loob of Filipino,
represents a wider philosophy or worldview. It is a belief obschina of Russia and jen of China have common
system and a value system which is seen as the spine of characters with African philosophy of Ubuntu.
the African society (Nyathu, 2004). Ubuntu captures the
important elements that qualify any person to be human
(Murithi, 2006). Mangalismo ((2001) describes Ubuntu as Organization of the article
a persuasive spirit of caring, hospitality, harmony and
community. It is responsiveness that a person or As the aim of this article is to outline some of the main
individuals display to one another. He argues that the components, characters and behaviors of Namummaa
spirit of Ubuntu is able to stimulate genuine harmony and and introduce them from philosophical point of view, the
continuousness throughout the wider human system. article has explained the etymological nature of the word
The philosophy of Ubuntu is not merely restricted to Namumma and casting light on the theoretical and
one ethnic group in Africa but is found among African academic history of Oromo relational philosophy, it
communities (Ramose,1999). Ramose states that Ubuntu continued to examine other components of Namummaa
serves as the spiritual foundation of many African which can be extended as independent articles with their
communities. Spirituality of Ubuntu communities is own. The theoretical framework of Oromo relational
manifested through important African ontology such as philosophy in this article was either borrowed from the
hospitality, communalism, interdependence, caring, culture which is alien to Oromo people or the school
humility, solidarity, obedience, respect for human life and which is not relevant to Oromo indigenous knowledge
dignity. Further, he sums up Ubuntu with the Africans‟ and totally relied on them. But indicating the similarity of
 Gerbi et al. 79

Namummaa with the concepts of humanity in different existing knowledge. Key informants who have a bountiful
cultures and using them in the form of dialogue, the knowledge about Oromos‟ culture, religious customs and political
worldview were purposefully selected and interviewed on different
article mainly based on the people‟s expressions, subjects including Oromos‟ religion, politics, economic, culture,
proverbs, mythology and experiences that connect and traditional justice system, indigenous institutions and self-help
help them to interact, to understand other people as well associations in which they have provided immense information that
as to be understood. indicates the people have been practicing the concept of Oromo
This article aims to theorize the main concepts of relational philosophy for centuries. They have different educational
Namummaa. It describes and analyses Namummaa from backgrounds, have different ages and all gender. So, this article
critically and systematically used the idea of namummaa that the
different aspects within its philosophical framework. As it informants articulated when I interviewed them when the above
consciously bring many aspects of this philosophy that stated subjects were under study.
demand separate and through research to fully The interview was made in Afaan Oromo (Oromo language)
understand this concept, the article will deal with which is informants‟ mother tongue; it also my mother tongue. The
etymology and academic approaches of Oromo relational collected data were transcribed into Oromo language and then
translated into English (Table 1). The translated data were clearly
philosophy. It analyze some aspects of this philosophy
presented described, discussed and analyzed in the form of
such as personhood and community, value, moral dialogue with literature on Oromo oral tradition related to
regeneration, religious concepts, law and politics, and Namummaa. I used semi-structured interview to collect data from
peace. Further, the article examines Namummaa’s nature purposely selected custodians of Oromo culture and tradition. Ten
and character, and its sociological aspects. It explores a informants were interviewed. The interview was based on the
normative-theoretical philosophical account of the subject willingness of the informants. The interview was conducted through
skype with the interviewees who live in Finfinnee (Addis Ababa),
matter that grows out Oromo indigenous understandings and Sulultaa and Burayyuu which are Oromian cities around
of what it means to be human beings. It clearly accounts Finfinnee. Also, face-to-face interview was conducted in Oslo with
the importance of individual liberty and oneness of Oromo traditional scholars who live in Oslo, the capital city of
community and addresses the current situation of Oromo Norway. The anonymity was respected. While the details about
society. them were provided in (Table 1), the index, each informants were
While the bulk of this article is concerned with given anonymous names „Inf‟ followed by the numbers of the
informants.
Namummaa from Oromo perspectives, it also draws on
the wider debates about humanity and the experience of
cultures of many African societies. Although various Brief History of the Oromo people
disciplines such as theology, sociology, politics,
anthropology, development and linguistics are employed, The Oromos are the largest ethnic group and occupies vast size of
land in Ethiopia (Jalata, 1998; Gadaa, 1999). Eide (2000) describes
the article focuses on philosophical explanation of Oromo the Oromo people as follows.
relational philosophy. I will escribe materials and methods The Oromo are spread over a wide geographical are, mainly in
used in this article. Then, I will brief history of the Oromo the east, south and west of Ethiopia with a branch in Wallo region in
people before I will turn to explain the ethnography of the north. Oromo are also found in northern Kenya. Among the
Namummaa and its conceptual definitions. The current people of Africa they hold a special position in that they are among
academic discourse concerning Oromo relational the most expansive societies on record. The Oromo are one of the
most numerous peoples in Africa, and by far the largest ethnic
philosophy will be discussed followed by the main focus group in Ethiopia (Eide, 2000: 42-43).
of the article that is theorizing Namummaa based on The Oromos are peace loving people who have advanced
some fundamental concepts of Oromo relational different indigenous mechanisms to protect peace of their nation
philosophy such as personhood and community, value, and to organize their social, political and economic systems (Etefa,
moral regeneration, religious concept, restorative justice, 2012). The Oromo people speak the language called Afaan Oromo
(Oromo language) which is one of the eastern Cushitic language.
law and politics, peace and nature of Oromo relational
“In spite of their wide geographical spread, their language is
philosophy will be theorized and examined. mutually intelligible even though they speak different dialects”
(Eide, 1996: 48). They follow three main religions: Waaqeffannaa
(Oromo Traditional Religion) and two Abrahamic religions
MATERIALS AND METHODS (Christianity and Islam). These Abrahamic religions were introduced
to the people by foreign Christian and Islam missionaries (De
This study is conducted through a systematic collection of available Salviac, 2005; Eide, 2000). The Oromo claim that their country
written and oral sources both from primary and secondary data. Oromia was incorporated into Ethiopian Empire in 1890s (Jalata,
Since the idea of Namummaa as Oromo traditional philosophy has 2002; Bulcha, 2011). Today, Oromia is the biggest of all nine
never been privileged to be written and read in Oromo oral regional states in Ethiopia (Temesgen, 2015). Legesse states that
literature, the article is done by knitting the primary data collected the Oromo people have their own democratic governing system
by semi-structured interviews for different research topics at called Gadaa system that regulates their social, economic, politics
different times. This article deliberately documents the collected and religious life and enormous indigenous knowledge system and
data related to the interpretation of Oromos‟ expressions and mechanisms of peacebuilding, conflict resolution, socialization,
proverbs, culture and religious customs, knowledge system, economic organization, judicial administration and social harmony.
concept of social relations and moral codes that conceptually cast The same author articulates that Gadaa system is the most
light on the notion of Namummaa. The data is presented by cross complex and mature social institution and governing system ever
examining with existing literature on Oromo oral tradition in order to derived in human history (Legesse, 1973). Likewise, Etefa (2012)
establish solid academic understanding of this concept in line with argues that Oromos‟ Gadaa system and other indigenous
80 Afr. J. Hist. Cult.

Table 1. Lists of Informants (peasant farmers, scholars, religions leaders and political leaders).

Informant’s anonymous Date of Place of

Number Sex Age Occupation Status
Names Interview Interview
1 Inf1 F 58 Trad. Scholar Married 10.01.2017 Oslo
2 Inf2 M 64 Lawyer Married 20.04.2018 Finfinnee
3 Inf3 M 50 Trad. Scholar Married 13.02.2015 Oslo
4 Inf4 F 79 Social Worker Married 21.04.2018 Finfinnee
5 Inf5 M 81 Trad. Scholar Married 21.04.2017 Burayyuu
6 Inf6 F 78 Trad. Scholar Married 25.04.2017 Finfinnee
7 Inf7 M 63 Qaalluu Married 15.03.2015 Oslo
8 Inf8 M 55 Social Worker Married 05.03.2016 Oslo
9 Inf9 M 62 Anthropologist Married 26.04.2017 Sulultaa
10 Inf10 F 70 Trad. Scholar Married 26.2.2018 Finfinnee
F=Female, M= Male, Trad. = Traditional.

institutions like gumaa (murder case), siiqqee (women‟s rights) or and ummaa because, on the one hand, if there is no ummaa there
iyyaa siiqqee (sike cray), michuu (friendship), harma-hodhaa is nothing that manifests through nama to enable nama to be
(breast sacking) and qalluu institution (the office of spiritual leader assumed as human being. On the other hand, if there is no nama
in Oromo traditional religion called Waaqefannaa) are great Oromo which has concrete form or mood of being through ummaa can be
civilization that became treasures not only for the Oromos but also manifested because ummaa cannot manifest itself without nama
for their neighbors, for other ethno-nationals in Ethiopia. These which has concrete forms. Nama and ummaa are mutually founding
indigenous institutions and self-‟help associations served as in the sense that they are two aspects of „being‟ as an indivisible
vehicles and transmitters of the notions of Namummaa. „oneness‟ or „wholeness‟. Hence, Namummaa is an essential
epistemological, cosmological and ontological category in the
Oromo worldview.
Etymology

Before discussing and analyzing the main elements, nature and Conceptual definitions of Namummaa
characteristics of Namummaa, I will explain its etymological
concepts and situation in Oromo oral literature. Etymologically, Namummaa is Oromo relational philosophy. In this article,
Namummaa is the Oromo word derived from the noun nama Namummaa and Oromo relational philosophy will be used
„human being‟ and the suffix -ummaa; whereby the final vowel interchangeably. Namummaa is a philosophy of life and purpose of
sound „a’ in the former is deleted followed by the suffix. It is an living. It is as a philosophy of life from Oromos‟ perspective in which
abstract word that carries common qualities and behaviors of a person becomes strong within a communal frame of the
human beings distinctive from animals. Wiirtuu fi Qorannoo (1996: community and achieve identity of belongingness. It is the spirit of
311) describes Namummaa as “Waan nama nama jechisiisu, kan harmony to knit individuals, parents, families, neighbors, relatives,
akka, yaaduu, dubbachuu, w.k.f. danda’uu” meaning Namummaa is village, linage, clans, tribes, nation and nations as human race
what makes a person human beings. For instance, such as where human beings behave with respect, empathy, generosity and
thinking, taking and the like. They also describe it as bifa namaa. dignity towards one another. It is a knowledge system through
meaning a person‟s physical appearance. (Wiirtuu fi Qorannoo, which the Oromo people understand, interpret and practice the laws
1996: 311). According to this, Oromo relational philosophy deals of Waaqayyoo (God). Oromo relational philosophy is how the
not only with aspects of human consciousness but also with people understand creation and human beings, society and strive to
physical body. govern their daily lives based on norms and moral principles that
Semantically, -ummaa may correspond to the English „-ity or - keep nagaa (peace) and safuu (moral balance or respect) vertically
ness‟; thus nama „human being‟ plus-ummaa, thus translating into (with God) and horizontally (with fellow human beings and nature).
Namummaa meaning „humanity‟ or „humaneness‟. The suffix does Hinnant states that the Oromo people, in their Gadaa system,
not only help to derive another noun from one noun, it can also established the laws of society that interpret and reinforces the laws
change adjective into a noun. For instance, the Oromo adjective of God to maintain peace and respect among Uumaa (God the
gaarii, means „good‟, and gaarummaa means „goodness‟. The Creator), nature and sociality (Hinnant, 1978: 210). Maintaining
Oromo adjective qulqulluu means „clean‟, „holy‟, and moral balance and peace in the society is essential to achieve full
qulqulluummaa means „cleanliness‟, „holiness‟. This tells us that human destiny (Knutsson, 1967). That means according to Oromo
ummaa is the state of being or quality of being „human‟. Ummaa worldview human beings cannot maintain their peace and incapable
(ness) is the state of original adjective that can be converted into to achieve their full destiny if they have no respect for the laws of
nouns. For instance, „open‟ plus „ness‟ is openness meaning the God and moral balance in the society. Namummaa is all inclusive
state of being open. worldview. Inf7 and Inf4 argue that there are some crucial elements
The word Namummaa, the prefix nama evokes the concept of that run through the vein of Oromo relation philosophy:
being as the whole. Nama is enfolded being before it manifests compassion, solidarity, goodness and respect. They argue that
itself in the concrete form of existence a particular entity. It is social, political, economic and spiritual ethos of namummaa reveals
concerned with material or concrete manifestation through a through love, respect, unity in diversity, tolerance, sharing, care,
particular forms. In this sense nama is always oriented towards empathy, hospitality, solidarity, forgiveness, restorative justice,
ummaa. Ontologically, there is not clear separation between nama reconciliation and peaceful co-existence. Inf10 agrees with Inf4 and
 Gerbi et al. 81

Inf7 that these elements are essential concepts that make a person In a time like this, when the external force- the Abyssinian scholars
human. They are shared by all human beings (Inf10). That means, and political elites are systematically eroding Oromo knowledge
this all-inclusiveness of Oromo relational philosophy characterizes it system and internal force- Oromo scholars are reluctant to innovate
as a philosophy of humanness towards others. In other words, this essential philosophy, one may ask simple questions such as:
Namummaa is a universal bond that connects all humanity. why is that Oromos‟ right to life, to develop their own philosophy still
Namummaa is Ubuntu from the Oromo perspective. In this continued to be denied and remain unprotected by both colonial
sense, Namummaa connects the Oromo people to other African settlers and indigenous scholars? What kinds of theoretical
societies who adhere humanity- “I am because we are” (Tutu, perspectives and methods should be used to develop this crucial
1999). Just as Ubuntu has been under severe attack by western aspect of philosophy? What kind of elements should be included
colonizers in Africa particularly in South Africa, Oromo relational and how the argumentations and possible recommendations are to
philosophy has been under systematic attack by Abyssinian be included in the construction of this knowledge? These questions
colonial settlers since Oromia (the Oromo country) was should be answered directly or indirectly through this article. Using
incorporated in the modern Ethiopian state. The Abyssinian political the people‟s culture, symbols, proverbs, sayings, poems, songs,
elites and scholars have been mispresenting and devastating mythology and indigenous institutions as tools to define, explain,
Oromo indigenous knowledge, culture and identity. They also develop and argue for the people‟s philosophy to avert the unholy
misinformed the history of the people to the outside world. and unjustified Abyssinian understanding and European
Therefore, many European anthologists, journalists, Christian misrepresentation of Oromo culture. Having in mind to answer the
missionaries and travelers overlooked the Oromos‟ belief system, above questions in the following section, I am also interested to
culture and value system and assumed that the Oromos were bring the notion of Namummaa into academic discussion.
incapable to innovate their culture and produce knowledge (Bushaa Therefore, this article examines Oromo relational philosophy as
et al., 1998). significant human experience from Oromo point of view.
To verify their unjustified violence against the Oromo culture, Accordingly, attempts are made to describe the sources and
they Abyssinian colonial leaders used different tactics to devastate methodology used in this study. The article further explains the
everything that assumed as vehicles of Oromo philosophy (Bokku, etymology of Namummaa and analyzes the main elements through
2011; Jalata, 1998; Gadaa, 1999). Menilik banned Oromo cultural which the concepts of Oromo relational philosophy manifest.
and traditional religious practices so that the transmission of Moreover, it analyzes the nature and characteristics of philosophy
indigenous system would be stopped from passing from generation of humanness.
to generation and creation of the new knowledge in the people‟s
philosophy would come to an end (Jalata, 1998). Haile Selassie
and Mengistu Hailemarima established and implemented political,
social and economic policies that attacked Oromo indigenous Academic approaches
institutions, culture and other things connected to history and
identity to weaken the people‟s innovation, knowledge production There has been no academic understanding of or literature on
system (Bulcha, 2011). As Wake (2016b) argues, their Namummaa. The main factors for this were that the Abyssinian
educationalists and social scientists also, particularly up to the last colonialists, particularly from 1890s to 1991, systematically
three decades, deliberately excluded the people‟s cultural values, repressed Oromo identity, culture and worldview. They destroyed
mythology, proverbs, sayings, poems, songs and other and banned Oromo indigenous institutions and replaced by Amhara
metanarratives that cast light on Oromo worldview from the culture. They deliberately excluded Oromo philosophy and
education system in Ethiopia. Thus, Oromos were reduced to knowledge system from Ethiopian education system. They
silence about themselves. Even after 1991, that is, after the rights discriminate and persecuted Oromo intellectual and traditional
of developing language, culture and religion was enshrined in the scholars who attempted to preserve Oromo mythology, pomes,
constitution of the country, the TPLF-led Ethiopian government has history, and heritage (Bokku, 2001; Bulcha, 2011; Jalata, 1973)The
been systematically eliminating culture (Wake, 2016b). The TPLF other factor that hindered and mired the notion of namummaa into
have been destroying institutions, artistic works, literature, and academic discourse was the introduction of foreign religions to
custodians of Oromo culture and other human intellect-based Oromo people: Islam and Christianity. Christianity and Islam
patents, inventions and symbols that manifest and preserve Oromo expanded and developed at the expense of Oromo culture. They
worldview (Jalata, 2008; Bulcha 2011). Although it seems that the overlooked the people‟s worldview. For example, they changed
current Oromos‟ struggle for decolonization in Oromia removed Oromo names into Islam names and Christian names (Jalata, 1998;
some of this problem, still it is important to assert and uphold that Jalata and Schaffer, 2013). Bokku (2011) argues that this is
the people should take the opportunity to speak for and about systematic cultural genocide Oromo family, Wake argues, give
themselves and to rewrite their history and develop their own names that reflect their history and experiences to their children.
philosophy. According to him, names carry families‟ and community‟s
Many Oromo and non-Oromo scholars in their studies related to understanding about God and nature. Names are vehicles of
anthropology, sociology, philosophy, history and ethics, attempted identity and worldview (Wake, 2018). This is true in other African
to explore some aspects of safuu (moral code) and other value society. They are essential indicator of a person, or family, or
system and customs in Oromo culture (Gnamo, 2014; Jalata, 2007; community identity (Mbiti, 2008). This undermining once culture or
Choma, 2001;Ta‟a, 1980; Tegesse, 1973; Kelsessa, 2011; name and replacing it by foreign name is nothing but cultural
Gemechu, 1996; Bartels, 1989; Baxter, Hultin and Triulzi, 1996. genocide. Although he uncovers that Christianity has affected
Their work indicates that safuu is appropriate moral balance, Oromo culture, Bulcha recognizes that many Evangelical Oromo
relationship and distance between human being and God and intellectuals contributed to develop Oromo culture and identity
between human being and nature. It is a thread of moral conduct (Bulcha, 2005). Similarly, Temesgen (2015) argues that Evangelical
that govern the people‟s daily life. Kelbessa, particularly, provided Church, particularly the Ethiopian Evangelical Church Mekane
sounding philosophical explanations of safuu in the context of Yesus (EECMY) has made immense contribution to preserve and
Oromo traditional environmental ethics. As we will see in the develop Oromo culture.
discussion part of this article, this understandings of safuu illustrate Irrespective of all the above stated hindrances that Oromo culture
that the notion of safuu is intrinsic to Namummaa. However, none suffered from, still we can navigate the Oromos‟ way of life, their
these scholars touch this rich area of research to bring the notion of worldview or perceptions of humanity, their belief system and
Namummaa philosophy into academic discussion. understandings of the relationship between universe and the
82 Afr. J. Hist. Cult.

alienable dignity. The concept of Oromo proverb- Namummaan

Supreme Being, their expressions, songs, proverbs, poems and keessa; alli rifeensa (what defines a person is her or his inner
mythologies that give immense indication that the concept of quality) is essential in this regard. The notion of namni namaaf or
Oromo relational philosophy have been existing since the Oromo namin namaa wajjiin which literary means „a person is for a person
people started to live together as humankind. Oromo relational or human is for human‟ is another crucial proverb on which Oromo
philosophy is an old Oromo philosophy of life which has been understandings of Namummaa is founded. As we will explore in this
sustaining the life of the Oromos for centuries. It is comprehensive article, we will see that this proverb has philosophical meaning that
ancient Oromo worldview that still has great influence in the „person is a person through other persons‟ or „people are people
people‟s daily life. Even though there has been no systematized through other people‟.
study and written documents on the concept of philology of being
human being, there are many written documents collected from
Oromo traditional scholars that cast light that this relational
philosophy has been practiced among the society from immemorial DISCUSSION
time as we will see it in this article. Most of these oral literature
embark on rigorous Oromos‟ values, knowledge systems, traditional Having in mind the above etymological explanations of
religion, institutions and self-help associations which have been Namummaa, its conceptual definitions, and its place in
used as vein of Namummaa. the current academic discourse, now I turn to the main
Some of these indigenous institutions, cultural values and
knowledge systems that encompass various aspects of Oromos‟
discussion of the article and analyze the findings. It is
way of life (social, political, economic and religion) are Gadaa plausible for the readers to note that we will also
system, qaalluu institution, ilaaf ilaamee (Jalata, 2002), michuu encounter various definitions and an in-depth
institution, gumaa institution, harma-hodha institution (Etefa, 2012), explanations of Oromo relational philosophy in the
siiqqee institution (Kuwe, 1997), nagaa-peace (Etefa, 2012; following discussion more than the one we had above.
Bulcha, 2011; Aguilar, 1996; Bulcha, 2011; Wake, 2016), qixxee
institution (Gnamo, 2013; Jalata, 2002), aadaa (culture), seera (law)
, heera (regulation) (Bokku, 2011), hirboo association, daboo Namummaa in relation to personhood and
association, daadoo association, afooshaa association, hirpha,
community
dhiifama, dhugaa galchuu/baasuu (Wake, 2015, 2016 and 2018),
finna, guddiffachaa or Oromsisuu (Jalata 2002), araaraa,
jarsummaa (Gemechu, 2002) and safuu (Bokku, 2011; Bulcha, One of the crucial questions when it comes to the idea of
2011; Gemechu, 1996; Bartels, 1989). personhood in Oromo philosophy is whether or not
Oromos‟ horizontal relationships are with fellow human beings Namummaa is strictly communitarian? This question
and with all creatures that Waaqayyoo/Waaqa (God) has created instigates another question regarding the notion of
and their vertical relationships is with God. The Oromos developed
communal life which was noted somewhere else in this
these institutions, self-help associations and cultural values, and
knowledge systems to exercise their system of government, social article where it was argued that being human is not
relations, military life, communal solidarity, sustainable sufficient for a person. One should create harmonious
development, peace maintenance, or peacebuilding, environmental relationship in the society and act in a human manner to
protection and rituals. maximize his potential and to pursue his dream (Inf2).
The notions of Namummaa-humanness or human being and the The place of personhood in Namummaa philosophy is
people‟s epistemology, ontology and cosmology have been
experienced and practiced directly and indirectly in the above
better understood in the ideological frame of
indigenous institutions and associations. Some scholars who communitarianism in Gadaa system. According to Jalata
studied Oromo traditional religion and culture argue that humanity is (2002), in Gadaa system individual rights is respected in
at the center of Oromos‟ worldview. Regarding this, De Salviac the community and the community is not considered as
(2005) says that Oromos‟ worldview is based on values trying to complete if the individual is not allowed to express herself
insure happiness, unity and equality of human community. Bartels or himself freely and should live in peace with fellow
(1989) states that in Oromo culture community is based on family,
caring, sharing, compassion, respect and focusing on humanity as
human beings. This idea casts light on the notion of
a center of the universe. Safuu-modal code is another Oromo relational philosophy that the communal focus of
comprehensive elements used as life guidance in Oromo culture. Namummaa does not allow belittles of the identity and
Safuu needs to be explained more at this juncture. Everything a autonomy of the individual person. Oromo relational
person thinks, says and does is influenced by safuu and philosophy recognizes individuals as vital members of the
determined Oromo worldview (Baxter et al., 1996). Safuu is Oromo
community which consists of people who are interrelated
moral philosophy (Bulcha, 2011). It is a code of conduct (Bokku,
2011). In Oromo worldview, health, prosperity and relationships of through common values, interests and goals. It is
one‟s family and the neighbors are the most important things in important to note that this notion of communalism in
Oromo culture (Etefa, 2012). As Inf3 explains, one‟s family Oromo culture is protected from breeding dictatorship by
relationship with the neighbors connects Namummaa to safuu in a encouraging participation of every member of the
sense that the latter is moral guidance that govern human behavior. community in dialogue and negotiation to reach on
That means Oromo relational philosophy does not act alone, is one
of the part of more complex set of rules of life enshrined in safuu. In
mutual understandings and to achieve communal goals
other words, this radiates that the concept of norms and values that (Bulcha, 2011; Legesse, 1973). Discussion to reach on
have been practiced and orally transforming across generations are mutual understandings is essential.
springs of Oromo relational philosophy within oneself and the Like a person in other African societies does, one
society. The above proverb, as it is established on long experiences learns best to know oneself through others in Oromo
of the people and used for long period of time, express the place of society. In Zulu society of South Africa and according to
humanity in the universe encapsulates the fundamental elements
that qualify any person to be as human who have inviolable and
Akan people in Nigeria a person is considered as a full
 Gerbi et al. 83

person or full human through others, and others or the and more of a person as she or he grow in her or his
community is not complete without individuals (Broodryk, sociological community (Inf6). This may include the
2002; Mbiti, 2008). That means, a person can be process of undergoing expressing humanness through
anindividual through others. An individual can be helpful birth, naming ceremonies, initiation rituals or rituals of
to others and vice versa out of moral responsibility, not passing from one grade to the next grade, marriage,
just out of duty. This makes an Oromo individual, who procreation and burial rituals (Dugo, 2001). Through all
can make choices about moral responsibility and these processes, the notion of Namumman keessa; alli
consciousness. According to Wake, this responsibility rifeensa (what qualify a person is his inner quality) is
and cognizance embrace different aspects. For instance, comprehensively important because it holds philosophical
creating harmonious relationship in the society, fulfilling understanding of „I am because we are‟ or „We are,
social commitment, providing the support they need for therefore I am‟ which is common to many African
those who cannot do for themselves, respect for elders, societies. In Oromo philosophy, even after death, a
keeping the Oromo land from external enemy and having person incorporates into the extended family of the dead
voice on Gadaa government (Wake, 2016). As all- in the form of ekeera meaning ghost of the dead person.
encompassing system of laws that regulates Oromo The family can interact or communicate with their
cultural, social, political, religious, military and economic ancestors (Wake, 2015). That means mutual relationship
life of the Oromos, and gives the rights of be or not be is a key value in Oromo society. They consider
adopted as an Oromo for no-Oromos and deploys relationship only between the livings but also between the
granted legal and moral protection for enemies or war living families and their families‟ members who have died.
prisoners, Gadaa system embraces social relations It is not only does among the Oromo‟s but relationship or
(Jalata, 1998: 30-33). This is what made Legesse to communal life is especial in many African societies.
describe Gadaa system as a complex system that Regarding this, after his through research in many
regulates economic, religious expression, social, African countries and collecting data from many ethnic
economic, and political life and indigenous mechanism of groups in the continent, Mbiti asserts the following,
economic organization, peacemaking and peacebuilding, The individual does not and cannot exist alone except
socialization, education, conflict resolution, social and corporately. He owes this existence to other people,
cultural harmony, and judicial administration (Legesse, including those of past generations and his
1973). Gadaa system enforces individual and communal contemporaries. He is simply part of the whole. The
moral conduct and behavior. According to Bartels, this community must therefore, make, create, or produce the
moral conduct and behavior are regulated by safuu individual; for the individuals depends on the corporate
(Bartels, 1989). In this regards, safuu is used as arsenal group… whatever happens to the individuals happens to
of Namummaa to crystalize the importance of a person in the whole group (Mbiti, 2008: 106).
the community because in the frame of social relations The above quotation articulates that an individual is
and human behavior safuu informs the knowledge of right incomplete without the community. This is similar with
and wrong. In other words, safuu urges a person to strive Oromos philosophy humanness. In Namummaa
to pursue uprightness and to restrain wrong acts. philosophy, a person or individual is defined in the
Namummaa philosophy teaches that Oromos are context of community web. An individual is understood or
capable of making other choices in their own life. viewed as a reflection of her/his community provided that
According to De Salvaic, 2005), the Oromo society have a family background is the core center of the whole layers
a lot of experiences to develop and sophisticate their own composed of the worldview (Inf10). Community also
way of life. Legesse (1973), who lived more than a cannot be created or existed without individuals who
decade among the Borana Oromo and has done make the community to come into existence (Inf2). This
important research on Gadaa system argues that the means that in Namummaa philosophy individual‟s human
Oromo people are one of the most innovative societies freedom and autonomy will not be forgotten or infringed.
which created very sophisticated democratic governing Wake (2016a) the relationship between a person in the
system that govern their religious, social, political and community and the relationship between the person and
economic life. That means, the Oromos are not the community are voluntary. It is a free choice in which a
submissive robot but a people with capabilities of thinking person takes it for granted to be part of the community.
individually for the common good and can act collectively Because the community has enough space where
for the common goal. According to Jalata (2007), they individuals can express themselves, their individuality.
have tremendous indigenous knowledge systems and The Oromo believe that a person carries many attributes
culture to take collective actions. Reaching at a common as part of who she or he is (Inf1). According to (Inf9), it is
good and a common goal is not automatic like when we the structure of the community that passes on the goals
klick on to send after we finish writing an email to friends. and values of the community to a person who enters into
It incorporates characters which a person reveals. In membership of that community. This means the
Namummaa philosophy, when a person is incorporated community is important for a person, and makes the
and earns his or her personhood she or he become more person a product of the community. One cannot exist
84 Afr. J. Hist. Cult.

4 5 6
without the other. qixxee , siqqeee and self-help associations like daboo ,
7 8 9
In Oromo culture, communal life is very important and daadoo , hirboo and afooshaa give historical authenticity
everybody is welcome to the communal life. Individuals that Oromo relational philosophy has been practiced by
are seen through others, through the community. The the Oromo people over many centuries (Etefa, 2012;
community is incomplete without individuals (Wake, Bokuu, 2011). Because these institutions and self-help
2015). In Oromo worldview, philosophically, the associations have been practiced among the Oromos for
community is the context for the indicator of both nama- a many centuries, and they exhibit the people‟s religious
person, human being and Namummaa- humaneness. In customs, cultural values that have implications in
philosophy of Namummaa, the value and dignity of a demonstration of the concept of Namummaa. Many
person is best evident in relationships with others (Inf5). scholars admit that our knowledge about Oromos‟
Individual is a communal being, inseparable from and religious customs, belief system, cultural values and
incomplete without others (Inf1). Based on Inf1 and Inf5, I governing system are fragmented due to systematic
argue that the sense of belonging is vital and central to Abyssinian colonial policies that have been attacking
Oromo relational philosophy because everyone belongs these cultural elements and philosophies (Bulcha, 2011;
and there is no one who does not belong. This is where Jalata, 2002).
personhood and community meet each other. Even though the Abyssinian colonial leaders and
The above explanation of Oromo relational philosophy settlers have been tirelessly working to control the
gives us chance to embark on the totality of Oromo psyche of the Oromo people and to detach them from
civilization. Note that Namummaa has been developed, exercising their cultural values that deeply inculcated in
practiced and lived in the epistemological, ontological and their epistemological, ontological and cosmological
cosmological frame of Gadaa system. According to understandings (Jalata, 1998), Oromo relational
Legesse (1973), Gadaa system is a complex social philosophy has not disappeared in the face of
institution and at the same time a mature system of colonization, globalization and urbanization. We see the
government practiced at least over the past five spirit of Namummaa in different Oromo civic and political
centuries. It constitutes what it is to be Oromo as organizations, in Oromo individuals and groups or clans
individual and as a nation while the notion of Oromo both in Oromia and in Diaspora in the form of solidarity,
relational philosophy which inculcated and flourished in self-expression, fighting for justice, religious tolerance
the Oromo culture constitutes what it is to be human and peaceful co-existence with other people (Jalata
being as a person and as a community. It is this 2007). However, I do not contest that these values are
philosophical understanding of the place of a person in known by everyone everywhere and cannot be
the community that guaranteed not only adults, but also, I challenged or changed. Because there is a possibility that
argue, children starting usually from the age of seven the contact with certain religious and political ideologies and
rights to express themselves in gumaa reconciliation cultures may erode these values and create new
process. Children have such a rigorous value in the worldview. Jalata argues that Christian and Islam
community and have vital voice to be heard as they ideologies and Abyssinian colonial system and cultural
express their grievances for the loss of their loved one. dominations have aided the erosion of Oromo culture and
Their concerns should be considered by mediators institutions (Jalata, 2002). Likewise, Wake asserts that
without any pre-condition (Wake, 2015). This tells us that
in Namummaa philosophy, a person is comprehensively 2
Michuu is one of Oromo indigenous conflict resolution institutions especially
important to make the community complete and the vice when conflict arises between the Oromo and others. The word also literally
versa. means a ‘friend’ (Etefa, 2012).
3
Gumaa is the Oromo indigenous institution that handle murder case (Wake,
2015).
4
Qixxee is equality. It also refers to the Oromo indigenous institution in which
Namummaa as Oromo Value two or more people agree to trade together or to plow the farm land of the other
to get equal benefit from the result of their work (Gnamo, 2013).
Oromo relational philosophy is the best description of 5
Siqqee is Oromo indigenous institution of Women’s rights and power (Jalata,
Oromos‟ homogeneity empowered by the insistence of 2002).
6
Daboo is indigenous Oromo self-help association in which people work
the Oromo religio-cultural identity and represents their together to plow land, to gather crops, to build homes voluntarily, and also
cultural unity. As stated before, the concept of work for others who cannot do such works by themselves due to sickness, old,
namummaa has developed over centuries from a pre- age, etc. (Wake, 2018)
7
literature Oromo culture. Hence, all the proverbs and Daadoo is social self-help association, which is similar to daboo, but daadoo
has limited number of people who go and work together in order to help one
expressions used in this article and Oromo mythologies another. One who is the member of the daadoo is obliged to go and work for
give historical authenticity of namummaa. Oromos‟ all the members in the daadoo according to the schedule set by the members.
1 2 3
genous institutions like harma-hodha , michuu , gumaa , But there is no such an obligation in daboo (Wake, 2018).
8
Hirboo It is an agreement between a person who gives the land to another
person who wants to farm on the land for some years and give about one fourth
of the harvest from the land to the owner of the land (Wake, 2018)
1 9
Harma-hodha is indigenous Oromo institution developed to make peaceful Afooshaa is volunteer self-help association, especially during birth, sickness,
trade in international context, with non-Oromo (Etefa 2012) death and burial, etc.
 Gerbi et al. 85

today the knowledge we have about Oromo indigenous For instance, they argue that the community also should
institutions and self-help associations are fragmented have enough space for individuals would define
(Wake, 2016). Lack of literature on Oromo oral tradition, themselves and have their voice heard (Inf2; Inf8; Inf10).
for instance, hinders us from fully understanding the Inf6 argues that Namummaa aims to improve the quality
philosophy of how the Oromo understood and practiced of life, human development. It encourages prosperity and
their philosophy before centuries (Jalata, 1998). This well-being of individual and the community at the same
accumulated challenge of lack of enough literature of time (Inf8). It emphasizes that prosperity comes through
Oromo oral tradition also directly affect our understanding acts such as stealing, systematic exploitation, robbing the
the philosophy of how the people practiced Namummaa poor are unacceptable and should be ferociously
before centuries. Irrespective of all this encounters, condemned (Inf8; Inf10).
today, Oromo parents are showing interest more than One of the most significant moral aspects of
ever to teach culture, values, and history to their children. Namummaa is that it purports that individual‟s self-
(Bokku, 2011).This kind of upbringing of children or realization and peaceful relation in the community and
generations will provide a sense of self-worth and passes community‟s positive relation of individuals in community
on Oromo relational philosophy values to others. For make an action right, whereas the act is wrong if it takes
example, upon completion day activities, fathers used to away a person from the community and it degrades the
teach their children at table round in home during evening humanity of the community members (Inf1; Inf5; Inf9).
using counting stars in sky as a tool to naming back all Self-realization of a person benefits the community as a
their forefathers to make them stick with high knowledge person is established as a being a community and
of their genealogy. This genealogical tracking back up to engages in harmonious relationships in the community in
fourteen plus names pf forefathers strengthen a sense of which a person lives. The person can maximize her or his
self-worth of Namummaa in connection to the different self-realization and support others in her or his
layers of the contemporary community. community.
In Oromo culture, it is believed that evil should be
punished and justice should be restored to maintain
Namummaa as moral regeneration relationship (Inf8). Togetherness is important based on
reciprocal respect and mutual understandings. This is
Various definitions and large picture of Namummaa will also related to moral aspect of Oromo relational
be provided in discussion about theory of Oromo philosophy is social justice and appropriate response to
relational philosophy in this article. Now, I briefly discuss the wrong done, the act of punishment accepted by the
what is wrong and right in Oromo worldview. Moral community (Inf10). In the former case, Namummaa
aspect of this philosophy relate morality to something emphases to support the disadvantaged and the poor in
internal in the human individual as well as in the the community. In the latter case, it urges reconciliation
community. In both cases, morality is related to human than retaliation.
dignity. Doing wrong to someone, therefore, degrades
humanity. That means, in Oromo culture value is inherent
in human nature and should be honored. and cherished. Namummaa as religious concept
This is similar with Kantian theory of fundamental human
rights. Kant argued for intrinsic dignity of human rights Oromo relational philosophy-Namummaa has religious
and his philosophy influenced Western theory of human aspect. The maxim of namummaan keessa; alli rifeensa
rights (Cortright, 2008). The promotion of life is a prime has deep religious meaning. It has something to do with
factor of the Namummaa philosophy. This is what Waaqayyoo Uumaa (God the Creator) created human
interconnects Namummaa to Oromo Traditional Religion beings bestowing on them especial quality, human dignity
(OTR). OTR places human beings at the center of the which means human beings are different from other
universe while harmony among human beings and creations that this quality makes „person is a person
human beings and creation is pivotal force to be through other persons‟ (Wake, 2018). This means
promoted (Wake, 2018). Namummaa is not only a package of positive qualities of
Another moral aspect of Numummaa is that it has humanity but also essence of itself, which enables a
utilitarian concept. According to utilitarian philosophy, person to become nama - human. In Oromo worldview
individual‟s action should produce happiness to the speaking human language, eating, drinking, walking and
majority or community. It focuses on the group, not on a working do not make a person human being. (Inf9).Just
person or individual (Miller, 1996). That means, the being human is not sufficient for a person; one has
society should feel happy and comfortable with a become human being by living in a world of self-
person‟s action. However, it is essential to note that the expression to create nonviolent relationships in the
arguments of my informants elucidate that Namummaa is community, and the world beyond to radiate her or his
not totally follow “the principle of egoistic hedonism” that humanness. In this regard, Oromo relational philosophy
strongly focuses on individual‟s action (Miller, 1996, 447). has theological implication because it has religious
86 Afr. J. Hist. Cult.

expression in Oromo society. The expression of the wronged and to make a person who inflict pain on the
Namummaa in religious frame in Oromo philosophy goes victim hold responsibility in a way that the victim does not
beyond its relevancy during rituals and divination repeat similar offence. That means the concept of
because it is relevant in the daily life of the Oromo restorative justice in Namummaa philosophy has the idea
people; religion is a daily life experience of the people. of technique of punishment of the offender for crime or
Oromo relational philosophy has strong connection with offence done against the victim. Gemechu (2002) states
OTR. Both permeate all share of life in Oromo society. that the perpetrator should offer restitution to the victim.
The elements of Namummaa manifest through various He asserts that the process of restoration is appropriate
aspects of peoples‟ daily life. These elements through and active participation of all affected parties. This
which Oromo relational philosophy is manifested are includes not only the parties in conflict but also extended
found in the teachings of Waaqeffannaa related to social, families, relatives and the whole community based on the
ethical issues and legal judgment of human worth and scope and magnitude of the conflict and the damage
human behavior. OTR teaches, for instance, Oromo and done. Namummaa teaches that miidhamin kee miidhama
nature are interconnected with the ideology and practices kooti (meaning-your pain is my pain) and qabeenyi koo
of natural and environmental conservation or keeping the qabeenya keeti (meaning- my property is your property).
security of all creatures in the world (Inf1). A single leaf of Thus, I argue that Namummaa shares Ujuma of Tanzania
any tree in the gardens and forest should not be fallen and Ubuntu of South Africa philosophy which says
down due to the mismanagement or violation of human „Because people are people through other people‟ or „I
being (Inf3). OTR teaches that human beings should am because we are‟. That means restorative justice in
teach each other and practice no conspiracy against Namummaa philosophy is not only a kind of taking
nature and creatures in the world beyond (Inf9; Inf5; Inf8). therapy but also a way of thinking and behaving
This also shows that religion is important for the people. individually as well as collectively. In other words, it
Because their understandings of Oromo relational focuses on creating conducive environment by parties in
philosophy is interconnected to their religious conflict, all concerned bodies and the entire community to
environmental philosophy. Inf6 asserts that religion plays heal the victim rather than to revenge.
crucial role in Oromo society.

Namummaa as Beacon of law and politics

Arsenal of Namummaa in the Practice of Restorative
Justice As said before, understanding of Namummaa is
comprehe nsively interconnected in and interwoven with
According to Marshall (2011), the term restorative justice OTR and culture. In this section, I will discuss Oromo
first appeared in the literature in the 1970s. But Gade relational philosophy as the marker of law and politics. As
(2013) argues that the term was used even in the pre- it is unfold reality in religion and culture, Namummaa is
1950 period. Both scholars argue that the concept of the basis for politics and law in philosophical domain.
restorative justice had been used long before the term This can be better understood in the Oromos‟ concept of
was coined and appeared in literature. I agree with them peacebuilding, restorative justice and reconciliation
at this point. Because old literature like the Bible (both the because they are unfold in the people‟s daily life.
Old Testament and New Testament) tells us that According to Wake, the act of reconciliation and
restorative justice was practiced before Christ. In the New restorative justice whenever they occur in Oromo society,
Testament, the gospel of Luke 19: 8 says that Zacchaeus they have full force of recognition, legitimacy and
told Jesus of Nazareth that he will give half of his sovereignty of the society (Wake, 2015). These elements
possessions to the poor and pay back fourfold if he has are the essential components in Gadaa system political
cheated anyone of anything. (Barker, 2008). Similarly, in sophistication and decision-making legal system. This is
Oromo culture, the term „restorative justice‟ has not been why Jalata insists that Gadaa system is linked to
used, but the people have been practicing it for centuries. peacebuilding, reconciliation, justice, morality and
It has been practiced and lived without the meaning of reasonableness (Jalata, 1998: 19-21).
the term being explained. (Wake, 2016b). Thus, in this As indicated above, Namummaa is the marker of
article the meaning of the term is explained based on politics and law in Oromo worldview. Because
some essential literature on Oromo oral tradition that Namummaa is spiritual vessel from which Gadaa system
casts light on its meanings and by interpreting the law makers fetch moral codes to generate positive laws.
meanings. It encourages to make a kind of law that does not create
Namummaa encourages that restorative justice should offence. Inf3 states that it directs how individuals and
be practiced in a way that it repairs the damage caused communities should behave toward each other.
by the wrongdoer to the wronged and restore the dignity Namummaa focus on keeping a balance between penalty
of both the victim and perpetrator. According to Wake and reward and restoration of justice and promotion of
(2015) restorative justice is, in Oromo culture, to repair equality. Therefore, the Oromos claim that their laws
 Gerbi et al. 87

which are based on Namummaa are living law that aims Sociological aspect of Namummaa
to insure the recognition of a person through other person
or being a people through other people, that is, oneness From the sociological perspective, Namummaa is seen
and wholeness of the living community, the unborn and as representing the kind of human behavior that
the living dead. This is why Bulcha 2011; Etefa, 2012 inculcated in the individual by society through established
Bulcha 2011; Etefa (2012) argue that Gadaa system- traditional institutions for long period of time (Inf3). As
Oromo political philosophy responds easily and said before, Oromos‟ indigenous institutions, self-help
organically to the demand of peacebuilding. That means, associations, proverbs, expressions, poems,
Oromo relational philosophy enhances the Oromo mythologies, songs, and religious customs explains how
political philosophy to respond organically to the demand Oromo relational philosophy is attained, particularly,
of keeping the rule of law and reconciliation as a means through socialization. These normative descriptions show
of restoring the equilibrium of the flow of life when it is where the idea of Namumma originated and how it is
disturbed. achieved and manifested. This implies that Namummaa
is more than just a manifestation of single person acts or
individual acts, but also communal deeds. In its
Nagaa as Political, Religious, Moral, Social and sociological frame, Oromo relational philosophy
Cultural Webs of Namummaa comprehensively uses safuu as web of spiritual
foundation and threads of human relations (Inf7).
In namummaa philosophy, nagaa (peace) is seen as Namummaa is an orientation and disposition towards,
intricate webs and threads that maintain good good behavior that makes an individual or community feel
relationships among human beings, between humanity and act in a human manner towards others (Inf10).
and God who is the guardian of peace and between Sociologically, Oromo relational philosophy is explained
humanity and other creations (Inf7). Nagaa is, in this as an inner state and a way of life that seeks to promote
sense, the foundation of political scheme, social relations, and displays itself and is best realized in harmonious
cosmos and human relations and moral command, relations within sociological community. My informants As
religious philosophy and on which namummaa forms it Inf5; Inf10; Inf9 states that every human being has
moral, social, religious, political and cultural dimensions connection to each other through family, linages,
(Inf9). As it permeates peace, reciprocal respect and relatives, friends, culture, religion, politics, economic,
mutual understandings or mutual support, and promote professions and expertise (Inf5; Inf10; Inf9). People
negotiation, reconciliation and restorative justice, Oromo practice Namummaa through these networks and
relational philosophy uses nagaa as theory of social systematically define themselves as human beings.
world and material world to prevent conflict from
occurring, from escalating and to reconcile the parties in
conflict. This in turn tells us that namummaa employs Nature and characteristics of Namummaa
safuu-moral code or code of conduct, justice for all, ilaaf
ilaamee (negotiation) to promote peace should permeate Namummaa is Oromo relational philosophy. Inf8 and Inf5
the social world and material world. One of the informants point out that it echoes the Oromo thought of acceptable
argues that Oromo culture prohibits nama ajjeesu- ideas and actions in mystical and material worlds. It
murder, hatuu- theft, jibba- hatred and soba- to lie. He describes the character of being nama which is a noun.
argues that a person who words and deeds incline Further example is the abstract noun jaarsummaa formed
indicate these immoral elements can‟t be trusted because from jaarsa „an elder‟ plus -ummaa together meaning „a
he can‟t respect the laws of God, and he can‟t keep safuu passion to reconcile and make peace between the parties
(moral balance) in the society and nature (Inf8). Namin in conflict‟; thus, Namummaa „humanity‟ or „humanness‟
aadaa Oromoo beeku fi kabajju safuu qaba. Hin ajjesu, is a behavior that make human beings different from
hin hatu, hin sobu-meaning a person who know Oromo other creation. It is an inner quality of human being
culture and respect it don‟t murder, steal and lie (Inf5). bestowed by deity or Supreme Being according to the
Inf5‟ description of namaa (human being) here casts light commonly held worldview of Oromo. The Oromo call this
on the notion of namummaa, humanness. This tells us Supreme Being Waaqa/Waaqayyo (God). Hence, as
that, according to Inf8 and Inf5, safuu and Namummaa inner quality of human being, Namummaa constitutes
reinforce each other. wholeness or oneness. It expresses oneness of human
Namummaa is a complex traditional behavior which beings; it is incessant and continuous in motion. It is
has been developed in religious, political, social, innermost quality of all human beings. From the Oromo
economic, moral, and cultural perspectives, and learned perceptive, Namummaa „humanity‟ is their relational
and exercised by successive generations. Its cultural philosophy developed through their epistemology (Inf10),
norms have been transmitted from generation to ontology and cosmology (Inf6). It is the qualities and
generation for centuries through oral tradition but have common denominator for all human beings. There is
never been produced in Oromo oral literature. Oromo proverbs which clearly describes how the people
88 Afr. J. Hist. Cult.

define their relational philosophy, humanity. In order to solidarity, mutual understanding and oneness of human
explain this philosophy, I shall use Oromo proverb. The beings in different situations.
Oromo have a rich catalogue of proverbs which are Nu kan waliiti (we belong to one another or we are
preserved ancient belief, amassed and accumulated human together). The Oromos use this expression when
experiences and wisdom of past generations. The people they talk to individuals or group or groups to express
have highly regarded proverb to express Namummaa. solidarity. They also say situ anaaf jaala (you are my
They say, Namummaan keessa; alli rifeensa which can close friend). Even though the expression address
be translated as “humanity is from inside, the outer is just second person singular, it has reciprocal implication. This
hair”. In other words, it means what defines a person is is similar to the Ubuntu idea of “being human through
his inner quality. It expresses the people‟s common others”. However, just to put aside naivety, it is not only
understanding of the place human beings in the universe. Oromos and Zulu of South African who have such
This cardinal spirit of Namummaa signifies that human fascinating philosophy. For a matter of fact, as we have
beings have equal dignity and value. As we will see in seen before there are similar philosophies in other part of
this discussion, there are many proverbs and expressions the world. Namummaa is one of the philosophical views
that explain the notion of the above proverb in various of the Oromos that connects the people to other African
ways in different contexts. societies and others. It is similar to the popular saying of
Namummaa is humanism from Oromo perspective. It is Zulu of South African, “Ubuntu ngumuntu ngabantu”
Oromo cultural knowledge and understanding from which means I am because we are, I am human because
within. Oromo relational philosophy is embodied in the I belong (Savory, 1988; Bongmba, 2012).
cultural values, (Inf2) and “ideological and belief systems, There are further expressions of Namummaa-
and it put human beings first” (Inf8). It encourages humanism, humanness in the Oromo culture as it can be
flexibility and reciprocity of human interaction with each seen in the following phrases. Wal malee maal qabna
other, with the Supreme Being and with creation (Inf10). (we are most treasure to each other), nu kan waliiti or
Like Ubuntu philosophy- “I am because we are” does for nutu kan waliiti (we belong to each other or we are
other African societies especially for Zulu of South human beings through each other or I am because of you
Africans places human beings at the center of the or we are because of „We‟.All these expressions assert
universe (Brookryk, 2002), Namummaa is Oromo the maxim of Namummaa that is to be humanity or to be
relational philosophy that places emphasis on humanity. human beings is first and for most to affirm one‟s
Oromo uses expression Namummaaan keessa; alli humanity by recognizing the humanity of others without
rifeensa (what defines a person is his inner quality; it is any preconditions. These phrase express the idea of
not what he/she looks like). As Inf3 describes, what What waloomaa (harmony). Oromo relational philosophy, on
matters who the person is (human beings), what is she or that basis, establishes safuu-respectful human relations
he accomplishes or does not accomplish. A good person with others, solidarity and receptiveness that expresses
radiates his goodness being guided by moral dimension the fundamental interconnectedness of human existence
of Namummaa that is safuu. (Inf5; Inf8). This function of safuu illustrates that
Safuu guides an individuals‟ or a group action (Bartels, Namumma has high voltage of safuu.
1989). The Oromos teach their children to do good things Namummaa teaches how to give social service for the
in the society so that the community in which they live will widows, sick, orphan, stranger, elderly, and the disabled
bless and respect them. and accept them as part of the and the dehumanized and to empower them (Inf8). Those
society. They also encourage them that God will also who are weak, those who are victims and the poor have
protect them from evil when they do good things in their the rights to get help from the strong or from those who
families, or for their friends (Inf5). While desiring are physically good enough and those who are materially
unconditional respect and trust for humans, namummaa in a better positon to help them. It teaches why and how
rejects unsatisfactory work and rebukes a person who to distribute resources based on the principles of justice,
does not want to work. That means, it is not soft and equality, equity, transparency, accountability (Inf1). In
does not risk others because of a person who is ignorant. other words, Oromo relational philosophy teaches to
The Oromos sometimes express this saying that namin resist unjust system that robs the poor, it discourages
namaaf meaning a person is for a person (Inf1).. The exploitation in any of its forms.
Oromo uses different proverbs and expressions to In relation to resource distribution or resource
express this relational philosophy. For instance, they management, preventing conflict and peacebuilding,
often say namummaan keessa; alli rifeensa (what defines Namummaa manifests through other Oromo indigenous
a person is her or his inner quality), namin namaaf (a institutions like, gumaa, harma-hodha, michuu, dubbissa
person is for a person or human for human), nutu kan and qixxee. In relation to promoting social justice and
waliiti (we belong to each other), situ anaaf jaala (you are development, it manifests through traditional local
my cloth friend) and qofa nyaatuun qofaa duutii (a person associations or traditional self-help associations such as
who doesn‟t share with others, there is no one to bury daboo, daadoo, afooshaa, hirboo and afooshaa. These
him when he dies). These proverbs are used to express institutions and associations are manifestations of
 Gerbi et al. 89

spiritual aspect of the people‟s culture. According to Inf3 Namummaa relates peace and social justice with
and Inf68, building and practicing team spirit among the Oromo cultural spirituality. The Oromo believe that
people is a prominent manifestation of an organized natural resources are God‟s gift for humanity, and these
cultural institution of Namummaa as collective non-profit resources should be used properly (Wake 2016a). In
organization provided all classes of the community with Oromo culture, people have responsibility to share and
no discrimination factors. The above institutions and self- use the resources fairly and peacefully based on
help associations depict the peoples‟ social, political and democratic principles enshrined in the Gadaa system
economic systems and spiritual life. That means, Oromo (Inf4). The Oromos believe that distributing resources is
relational philosophy touches all aspects of people‟s life. not to make political friends or not to get psychological
It teaches us do to others what we want others do to us. domination over the recipient but it is fulfilling ethical
It seeks to enable an individual to be the most helpful, obligation of the community. This is spiritual aspect of the
humble, honest they can be to others and to be more people‟s culture; it is way of life. Henceforth, Oromo
conscious and courageous to define their destiny (Inf9). relational philosophy is a deep democratic character and
Similarly, another informant‟s explanation of Oromo spiritual manifestation of Oromo democracy. This is good
cultural values indicates that Oromo relational philosophy example of what contextual theologians argue for that
teaches a group not to undermine the rights and dignity every culture has a kind of divine element (Hiebert,
of the individual in the group because individual‟s 2008). The concept of Namummaa is one of the elements
wellbeing makes the group complete (Inf6). that has an apparatus of divine elements in its practice.
Bokku (2011) contends that everything belongs to the The Oromo relational philosophy teaches that human
Uumaa (the Creator) and we have moral responsibility to beings qualify for humanness because the Umaa- the
share with others what Umaa has given us; especially Creator has installed ayyaana (grace, the free gift of the
with those who are in need for our help. Bokku‟s spirit of Waaqa-God)). According to Bokku God has
understanding of solidarity casts light on the notion of installed this ayyaana in human beings when he created
Namummaa. This „help‟ we give for those who need can them (Bokku, 2011). This ayyaana, divine element,
be material or spiritual. Oromo relational philosophy is (Bartels, 1989),in this context, is a divine element that
concerned about the necessity of solidarity, hospitality connects all human beings and the Umaa and humanity
and compassion in the society (Inf3). It is believed that, and other creation. The one who has been given special
as (Inf4) explains, Oromo relational philosophy maintains ayyaanaa can be seen as a mediator between the Umaa
justice, peace, equality and equity among humanity. It and the created beings. That means, Namummaa has
gives moral empowerment fight against injustice two dimensions: horizontal and vertical. The former
individually and collectively. It is the influence of this aspect is relationship between Deity and humanity.
cultural understanding of humanness that made the Waaqayyoo who of the Father of human beings wants
Oromo people to fight against the exploitive and them to live in freedom and in peace having good
dehumanizing Ethiopian colonial structure restlessly relationship with Him (Wake, 2016). The second one is
since their country incorporated into the Ethiopian Empire the relationship among human beings themselves and
(Wake, 2016b). Oromo relational philosophy seeks to between humanity and cosmos. Given the idea of Deity,
enable the society not to let go injustice and evil deeds the theological aspect of Namummaa has resemblance
without proper response. It condemns violence and with Biblical accounts and Ubuntu philosophy as long as
conflict, and it places emphasis on peace, because human value is concerned. For instance, Broodryk‟s
peace is the bread of life on the earth. It gives prize for description of humanness can give us comprehensive
those who nurture and protect peace. It is because of this understanding of the divine elements that God bestowed
metaphysical understanding of peace in Oromo culture on human beings. According to him, Man was declared
that Bulcha described that the Oromo use most of their „Human‟ as soon as the element of „divine‟ (image)
time on peacebuilding (Bulcha, 2011). Likewise, Wake goodness (likeness) was instilled in him. This divine
agrees with Bulcha and argues that it is this philosophical element that transformed man (matter) into a human
understanding of nagaa Oromo (peace of the Oromo being was nothing but a humanness, „ubuntu’ that
nation) even forces the Oromo to declare lola-male (just manifested the “Image and Likeness” of God in each
war) as a last resort to protect nagaa-peace of the Oromo individual person of human race (Broodrky, 2002: 1).
if the enemy threatens their existence (Wake, 2016a). In The spark of life that transformed humanity in living
the Oromos‟ gadaa system lola-male (just war) should be souls that process divine elements distinguishes them
declared after all possible means of peaceful negotiations from the rest of created beings. It is important to note that
have failed, after thorough discussions regarding why to one of the differences between the notions of Ubuntu and
declare such war, how to put it into practice and possible that of Namummaa. The former is more anthropocentric
result of the war, after women‟s consensuses according and it gives less considerable place for spirituality
to their rights enshrined in siiqqee institution within the (Lenkabula, 2008) while the latter shares
gadaa system whether they agree or not concerning to anthropocentrism and the idea of Supreme Being (Inf9).
go to war. Namummaa goes beyond anthropometrism and
90 Afr. J. Hist. Cult.

spirituality; it gives huge place for the connection long time since the time they have started to live as
between human beings and cosmos. human society on earth. This philosophy is used on daily-
Namummaa is similar to Egyptian concept of „logos’- bases to resolve disputes, show solidarity and practice
creative word which implies the inner value of human just reconciliation.Wake has clarified that this
beings and dignity that God has installed in humanity. It is philosophical understanding of reconciliation in Oromo
inner quality of human beings. Savory has asserted that culture cannot be fully achieved without understanding
the Egyptian concept of „logos‟ is nothing but God‟s the Oromo ontology and epistemology. He clearly show
insemination of divine element into all humanity (Savory, that reconciliation process in Oromo culture particularly
1988: 29). This divine element is what we call human gumaa reconciliation process is very sophisticated and
dignity which is an alienable and an inviolable. It is similar long process that can avert malicious enmity in to mutual
to what is known as Namummaa in Oromo philosophy. understandings long-lasting new relationship. Gumaa
Namummaa echoes the idea gammachuun kee reconciliation cannot always be achieved especially when
gammachuu kooti which means „Your happiness is my the killer is not willing to be accountable, instigates other
happiness‟ or „My happiness cannot be perfect unless violence and disobeyed the order of elders, qaalluu
you are happy‟. This means that the happiness of one (spiritual father in Waaqeffannaa-Traditional Oromo
person cannot be fulfilled without the happiness of the Religion) or yoba (retired qaalluu). In such cases,
other person, because as humans we are related to one reconciliation can be ended by retributive justice which is
another. Gammachuun keee gammachuu kooti is also acceptable in the society in former times. The killer
expresses the notion of „I cannot be free unless you are has taken away life of a person, which is the greatest gift
free and vice versa‟. In other words, my happiness and that God has given to human beings is a gift of life.
freedom cannot be fully attained unless you are enjoying Anybody who takes away such precious gift of God will
your freedom. We are the voice for one another. This is not be let go without receiving proper response from the
why Namummaa is “I am because we are” or “we are community and from the one who gives life, God (Wake,
because you are”. Namummaa is not „Me‟ or „You‟ or 2015). This testifies to the vibrancy and vitality of
„They‟ but it is all about „We‟ as a children of humanity. Namummaa for the reason that it seeks deep recognition
One of the informants articulated the idea of humanity as for human worth and it is pleased in justice. However, it
follows. can be argued that reconciliation may go beyond
The notion of humanness in Oromo culture seeks to established institutions, normative rules and procedures
enable individuals that person is a person with others. because they may not be always adequate to deal with
Inevitably, it gives moral guidance to individuals to the conflict. Thus, Oromo relational philosophy seeks to
choose and find ways to have peaceful relationship with recognize that reconciliation is a creative and a flexible
Uumaa and to live well with others (Inf7).The above human actively that is undertaken of the sake of human
notion elucidates that Namummaa teaches that beings as a shared community. (Inf1) states that
individuals should capitalize their own worth by creating Namummaa does not take reconciliation at face value.
mutual recognition which is essential to prolific relations Nevertheless, it urges sources of authenticity including
with other people. Namummaa teaches a person not to invisible things. Reconciliation is not alternative to
claim „what my country can do for me‟ but to ask oneself conflict, but it is transformation for the society. It even
„what can I do for my country‟. It is all about the defines the unborn. It facilitates peaceful milieu even for
connection between humanity and ecology, and humanity the unborn (Wake, 2016a). Likewise, (Inf6) explains the
and the Uumaa- God the Creator who embraces the notion of Oromo relational philosophy in reconciliation
fundamental principles of justice and ethics. context saying that it seeks to enable the parties in
Namummaa, that is humanness, places greater conflict that reconciliation needs performance of rituals,
emphasis on ethics rather than on material because it is overt public verbalization of termination of conflict that
believed that moral subjects are more meaningful and caused enmity, restoration of justice and creation of
long-lasting than materials in this physical world (Inf10). It hope. Reconciliation, as Inf9 describes, is to heal or
places greater weight on the fact that the ideal society restore the wronged by making the wrong doer hold
should be established on five pillars: peace, freedom, responsibly for damage that has done against the victim
equality, equity and unity. It believes in pure humanity and to bring mutual understandings between the former
and dignity. It acknowledges the necessity in society enemies. Namummaa encourages a kind of reconciliation
(Inf8). In other words, Namummaa can be seen as in which both victim and the wrong doer heal and
normative concept of equal rights and respect and equal establish mutual understanding.
responsibility to get or to face justice. Inf9 states the act of reconciliation in Oromo traditional
Namummaa,in its diverse settings, is the center of justice system, also in the framework of Oromo relational
Oromo philosophy of life (jiruu fi jireenya-work and life, or philosophy is inevitably based on the laws and ethics of
working and living) and belief systems in which the the socio-political understandings of the Oromos as they
people‟s daily life experiences are reflected upon. In their unfold in life. In this sense, Namummaa, can be argued,
cumulative knowledge which they have built up for a very is maker of politics, law and ethics, and it guides their
 Gerbi et al. 91

(law, politics and ethics) moral aspects in the sociological Oromo say akkas ilmi namaa or akkas kunoo dhalli nama
set up in the community. In other words, at the or akkas namni! This is literarily, it is translated as, „this is
philosophical and theological domains, Namummaa is the true humanity‟ or „this is what a son of humanity does‟ or
basis of politics, laws and belief systems. Wake argues „humanity is like this!). As we can see in this phrase
that what makes reconciliation to have full force of „nama’ is a basic root word. It means „humanity‟ or „a
recognition, legitimacy, people‟s sovereignty (mutual human being‟. All human beings have the quality to
understandings to be reconciled and restore justice) and display human excellence that the Waaqa Umaa (God
the Umaa (God) is seen as active participant in the the Creator) bestowed to human beings. This is
reconciliation process (Wake, 2018). namummaa. In order to display this human excellence, a
Namummaa seeks to give enough spaces for the person should grow up by learning and practicing
victims, perpetrators and the community to come together genuine way of life guided by safuu, moral code.
to have a say or express their grievance and to agree on According to Bokku, Safuu helps a person to accept
to resolve the conflict at hand (Inf2). This is particularly and respect the distance between son and father,
essential in gumaa reconciliation process. Wake has daughter and mother, young and old, man and God, man
explained how the parties in conflict are involved in the and other creations. Safuu is way of life accepted by the
reconciliation process in gumaa case. The interesting society (Bokku, 2011). Oromo relational philosophy
lesson one can learn from reconciliation at local discourages a person who disrupts safuu.
community in Oromo society is that it is essentially In order to understand namummaa better, it is
organized based on norms and values that is guided by significant to understand the concept of namni namaaf
the principles of ilaaf ilaamee meaning respect or which means „a person is for a person‟. Rationally, this
negotiation in which the victim, the offender and the phrase implies that „personhood‟ can be developed.
entire community involve in conflict resolution and „Personhood‟ here is the same as namummaa
establishing mutual understandings (Wake, 2015). Ilaa fi (humanness). „A person is for a person‟ suggests two
ilaamee is one of the vital elements of Namummaa things. The first maxim, namin- „a person‟ foremost
(Etefa, 2012). Namummaa offers a unique insight in denotes equality of human beings. All human beings
dealing with the conflict resolution in community in a share equal dignity regardless of their differences in age,
sense that community involved in reconciliation process social status, physical appearance, race, thought, and
would encourage the wrong doer to take responsibility for belief system. Being „a person‟ alone, an individual is
the damage inflicted in the wronged (Inf7). This conflict eligible to be respected and valued above all things
resolution approach is entrenched in Oromo culture and because, in Oromo culture it is believed that human
heritage. As a symbol of re-integration or reconciliation, beings have divine element that make them valuable.
there needs to be rituals in a reconciled society or „new Bartels refers this divine element as ayyaanaa which is
society‟. These rituals embody Supreme Being (God) and different from and superior to ayyaanaa of animal,
ayyaanaas (spirits of God) as participants in maintains, revers and trees (Bartels, 1989).
reconciliation. God, as ultimate judge of human feelings The whole expression „a person is for a person‟
and deeds, has the highest place in this process. The suggests that one should struggle to become a good
offender is expected to make peace with God, „Father of „corporal‟ and „a real person‟. To become „a real person‟
peace‟ and with „spirit‟- ayyaana assigned to him by God. is to live sincere way of human life to display namummaa
Otherwise, the wrong doer, namely the killer has no as much as one can. In this sense, a genuine way of life
divine protection for his life (Wake, 2016b). Making peace symbolizes namummaa (humanness), personhood. In
with fellow human beings is cultural filament in Oromo other words, Oromo relational philosophy manifests in
society; it is devoutness of the culture. The Oromos degrees a person has succeeded in exhibiting safuu
believe that it is divine obligation to make peace (Inf9).to (ethical traits) that human beings are in a place to display
hold accountability for the wrong done and not to trigger the quality of human beings.
conflict (Etefa, 2012). Having said this, it is good to note that this does not
It is important to note that when we speak about mean that those who fail to display good human
namummaa in Oromo culture, we tend to mean diverse character are not human beings. As Inf7 explains, social,
things. For instance, we talk about way of life, conscience economic, political and religious conditions in which an
or virtue. In this regard namummaa is similar with Oromo individual lives can influence the individual‟s moral and
moral philosophy, safuu. Safuu is a way of life with a excellence to exhibit namummaa (humanness or
given correlation of worldview periodically held by the humanity).
Oromo people; their epistemology, ontology and The full maxim namin namaaf (a person is for a person)
cosmology (Inf3). In addition to that, as one of the in the Oromos‟ philosophical understandings of humanity
informants states, the quality a person can display to is similar with “„a person is a person through other
various degrees is what the people refer as safuu, moral persons‟” (Tutu, 1999: 35) in Ubuntu philosophy. In
philosophy (Inf1). When they want to give high praise to a Oromo epistemology, it is believed that „a person is for a
person who demonstrates quality of namummaa, the person‟ is when an individual enters into communion with
92 Afr. J. Hist. Cult.

other persons. It should be clear that this is not collective daunts „I-ness‟. In this regard, nama ta’i contradicts with
taking precedence over the individual, because extreme western individualism.
namummaa maintains that „precedencing‟ over individual Namummaa discourages unjust law that robs or
contradicts the notions of human dignity and human exploits the poor and dictators who repress the helpless.
rights. „A person for a person‟ in the Oromo epistemology Rather it empowers the poor to fight for justice and
is similar with what Mandela said, „a person is a person peace. It works for the success and respect of the other
through other persons‟ (Hatang and Venetr 2013: 227) person (Inf4). Another informant describes the nature of
when he summed up the notion of Ubuntu of South Oromo relational philosophy saying that it discourages
Africa. According to Hantang and Venter, Mandela dishonesty, stealing, gossip, greediness, falsehood,
summarized Ubuntu as communal life. „A person for a meanness, oppression, hatred, violent, injustice, and
person‟ in Oromo relational philosophy is understood as slavery. It encourages faithfulness, self-control,
entering into community to live communal life with mutual compassion, freedom, peace and equality (Inf5). The
understanding and reciprocal respect and support for Abyssinian colonial elites failed to understand this vital
each members in the community. In Oromo culture, philosophy that can promote unity, love, equality,
Bulcha argues, harmonious life is achieved by peaceful co-existence among human beings, and respect
sympathetic social relationships with in the group and for human dignity. Rather they have propagated massive
enthusiasm to fulfill social commitment (Bulcha, 2011). natural and human resources exploitations, and human
This is again moral version of humanness that connects rights violations in Oromia. Although they have been
namummaa-relational philosophy to safuu-moral living in Oromia at least since 1890s, the colonial elites
philosophy. and their setters failed to learn the Namummaa
The above maxim is potential element in the teaching philosophy of the oppressed. They treated the people as
of namummaa that designates that this philosophy works the enemies of the state. They did not give the peace
towards a circumstance that allows a communally even to live with them in the so called „federal system‟
beneficial situation. While it discourages „I-ness‟, within the Empire established by destroying our culture
namummaa encourages „We-ness‟ by seeking to reward and national identity (Gadaa, 1999; Jalata, 1998). The
those who conjoin to or collaborate with one another for current situation of the Oromo people under the TPLF-led
the common good as contrast to competition that could Ethiopian from 1991 to the end of 2017 proves this.It is
lead to violence, poverty and inequality that create plausible to see if there is any similarity between
instability in the community. The Oromos encourage or Namummaa and Western philosophy: Cogito ergo sum‟.
advice their children by saying namta ta’i ilma koo, nama Namummaa, one the one hand, shares Cartesian Cogito
ta’i intala koo which has multiple meanings. It means be a ergo sum which mean „I think therefore I am‟ (Hankela,
real person, be a human being, be yourself, be 2014). Namummaa shares the idea of cogito ergo sum in
independent, or be a person with a good character. It a sense that individual can independently think and
also means be a person accepted by the society or be a expresses himself or herself as an independent being. An
real member of the society. The later meaning of nama individual can contribute for the well-being of the
ta’i can be better understood in connection with Oromos‟ community. Cogito ergo sum was one of the key
expression such as namin namaa wajjin which means a elements that proliferated the idea of „I culture‟ in
person can‟t live alone or human being is social. Namin Western society during the Enlightenment era. On the
nama wajiin explains the advice nama ta’i which has the other hand, Namummaa contradicts with the notion of
message to encourage a person to accomplish his or her cogito ergo sum because Namummaa emphasis on „We-
social responsivity as member of the community in which ness‟ rather than „I-ness‟ to maintain its principle of namin
she or he lives. It is important to note that in the Oromo namaaf (a person is for a person). Oromo relational
worldview when the elders bless a child or a person they philosophy shares the Ubuntu concept which says „I am
believe that a child or a person carries the blessing with human being because I belong or I am human being
her or him wherever she or he goes to stay or live. So the because I share and because I participate‟. Namin
philosophy behind nama ta’i is that a kind of sending namaaf or namin namaa wajjin focuses on „a person is
envoys who transmit the Oromos‟ gift to other fellow perceived complete when she or he cooperates with
human beings. In Oromo philosophy the most precious others‟ or „a person exists in the network of others‟, or „we
thing that a person or a given society renders or gives to are all related‟. The Oromo relational philosophy as
others is peace. The Oromos believe that peace is a vital explained in moral aspect of Namummaa, leads the
element that enables human beings, all creations and whole emotional states and shared fellowship of the
God to live in good relationship (Wake, 2016b). Namin entire community while giving enough space for
nama wajjin is focus on community in which a person individuals to express themselves to make their voice get
lives. A person has to accomplish her or his social heard and to be recognized as an individual who makes
responsibility in any community anywhere (Inf7). In this the community complete. On the contrary, Cartesian
sense, the philosophy of namin namaa wajiin tells us that cogito ergo sum emphasizes that an individual is
the philosophy of nama ta’i is promotes „We-ness‟ and separate and independent from the rest of the community
 Gerbi et al. 93

(Hankela, 2014). activists as terrorists (Jalata, 2002). This group imposed

As Inf3 states,Namummaa is the potential of being inhuman conditions on the people to attack their
human to explore the value of good community above indigenous knowledge including Namummaa and civic
personal interest. Oromo relational philosophy strives to and political organizations. Oromo identity that stores
help and secure people in the spirit of service without dignity and hope for the people as a nation has been for
expecting any reward. It also shows honesty to others a long tile repressed, marginalized and attacked by
and respect to creation. One of my informants has Abyssinian colonizers under the cover of the name
expressed that good community is a community in which Ethiopian state, although both the Amhara colonizers and
everybody shows honesty to others and respect not only TPLF never represented the peoples of Ethiopia (Gadaa,
to Uumaa (the Creator, God) but also to creation (Inf6). 1999; Jalata, 2002). The „I-ness‟-selfishness of
That means, Namummaa esteems human beings as a Abyssinian colonizers suppressed the „We-ness‟, the
fundamental part of the ecological community that lead to Namummaa of Oromos‟.
a communal charge to sustain life. It is collective respect The above Ethiopian history of colonization in Oromia
for human dignity, and it is compassionate to share elucidates that Namummaa has been suffering under the
resources on the principle equality and equity among successive Ethiopian colonial elites from Yohannes of
humanity. Everybody is welcome to participate in Tigray and Minelik of Amhara to the current TPLF-led
radiating Oromo relational philosophy and experience it. Ethiopian brutal handed state (Bokku, 2011). As Jalata
The spirit of Namummaa presents in all Oromos‟ self- uncovers, the oppressors have been destroying the
help associations like daboo, daadoo, afoosha, hirboo, Oromo‟s indigenous knowledge, institutions, associations,
qixxee and indigenous institutions like siiqqeee, michuu, cultural values and belief systems. They have been
gumaa, harma-hodhaa and Gadaa system. In all these persecuting, torturing, dehumanizing and killing
associations and institutions, Namummaa influences the custodians of our culture, proverbs and indigenous
Oromo society to be cohesive, productive, working knowledge to cut off the people from each other, from
together as a team or as a group in their social grouping their culture and value systems, to destroy their history
(Jalata, 2007). and to work towards peace-building rather and to impose psychological, economic, societal, political
than inflicting violence (Etefa, 2012). and spiritual death on them as a nation and to make them
As pointed out earlier, as golden rule of Oromos‟ feel that they are inferior to the oppressors (Jalata, 2002).
holistic philosophy which teachers „do to others what you The 2015 and 2016 massive human rights violations,
would have them do to you‟, Namummaa suffered from protracted human and natural resources exploitations,
severe destruction by successive As Bulcha states, killings and disappearances of thousands of the Oromos
Abyssinia colonial rulers who have been implementing are the signs that tell us that punitive genocide is taking
systematic cultural genocide against the Oromo people. place in Oromia (Wake 2018). TPLF has continued the
The colonizers have been working on controlling the mind policy of the former Abyssinian elites to attack Oromos
of the people to cut them off from this cultural consciousness to cut off them from their worldviews and
understanding and knowledge that their ancestors from the world (Bokku, 2011; Bulcha, 2005). All these
transformed to them (Bulcha, 2011). For instance, they and other factors that had been perpetuated by the
excluded their culture which is a vehicle of their world oppressors‟ affected Oromo culture and identity (Jalata,
views from the education system in the country. They 2002; Bulcha, 2011). This systematic destruction of
distorted the meanings and the concepts the people‟s culture, in turn, deteriorated the development of the value
culture and history that they (colonial elites) have of Oromo relational philosophy. Today, our knowledge
included in education system so that those included about Namummaa is fragmented. Even the disjointed
cultural elements and history should not reflect the true knowledge that we have about it is under systematic
history of the people (Bokku, 2011; Jalata, 2008). By so attack by the conquerors who are applying similar policy
doing, the colonizers distorted educational system by to control the Oromo people.
including only what served their political goals. We have to remind one another that if we are serious
Abyssinian colonial elites have been destroying Oromo about our current situation, we should start to relearn the
religious customs, belief systems, cultural values and organic concept of Namummaa and the strengths of our
languages in order to subdue the people (Jalata, 2002; ancestors and the mystical power and beauty of our
Bulcha, 2011; Bokku, 2011; Gadaa, 1999). By following heritage that our ancestors built based on the philosophy
what their predecessors were doing have done, TPLF of Namummaa. Oromo traditional scholars, elders and
also caused social disturbance, psychological turmoil and yuba played essential role to preserve Oromo culture
cultural genocide. Any Oromo intellectual or traditional (Bokku, 2011). “The qaallu institution has played an
scholar or activist who is known to be part of the struggle important role in protecting original Oromo culture,
for the revival of the history of the people that was religion and worldview” (Jalata and Schaffer, 2013: 285).
destroyed by Abyssinian colonial powers is subject to In other words, the qaallu preserved Oromo identity. We
maltreatment, torment, death and disappearance under should look past and current despondency towards our
this regime. TPLF accuses Oromos who are social heritage which includes Namummaa and critically reflect
94 Afr. J. Hist. Cult.

Table 2. The attributes and meanings of Namummaa philosophy can be summarized as follows.

Namummaa Attributes Meanings of Namummaa philosophy

N: Negotiation Democracy, consensus and diversity
A: Action Compassion, caring, sharing and respect
M: Mutuality Community, solidarity and belonging
U: Universal Global, inclusive, togetherness and openness
M: Magnanimity Diplomacy, fairness, generousness and selflessness
M: Mastery Proficiency, capability, empathy, kindness, forgiveness, rule, jurisdiction, sovereignty and victory
A: Appreciation Love, integrity, honor, recognition and accountability
A: Assumption Belief, opinion or process of knowledge production

on our current social, economic, political and spiritual the person. Sickness and natural catastrophe is the
situation in a way that it will bring life back, and restore product of chance.
hope and optimism in the future Oromia and all
oppressed people in Ethiopia. That is when Namummaa
is celebrated by Oromo and by others at local, national Conclusion
and international levels. Although it grounded in Oromo
culture, Namummaa has potential elements to speak Before concluding the study, this article has embarked on
universally. It is Oromos‟ gift to the world. some of the main challenges that Namummaa has been
I argue that the spiral of Namummaa touches all aspects facing for many years. There are external factors which
of people life and human agents who operate in the have immense negative consequences on the
society. Oromo relational philosophy urges all Oromo development of Oromo relational philosophy. The study
civic and political organizations, leaders, Oromo shows that there have been also external factors that had
intellectuals, elders, nationalists and all concerned affected the development of Namummaa. Now, we will
Oromo from all walks of life to teach and to empower briefly articulate the former factors and proceed with the
each other with mutual understandings and reciprocal latter factors.
respect, to develop readiness to hold responsibility and to The first and ferrous external factor was and is
maximize their material capacity to continue struggling for Abyssinian colonial power. According to Jalata (2002) the
peace, equality and democracy. Hence, it is plausible to successive Ethiopian colonial elites and scholars from
note that Namummaa seeks to urge the people that they Yohannes of Tigray and Minelik of Amhara to Dergue
have the power to emancipate themselves. It is not the (Mengistu Hailemariam) regime have been deliberately
oppressors who define the people‟s destiny, but the formulating the policy aiming at destroying the Oromos‟
people do. knowledge system, religious customs and cultural values.
Namummaa philosophy is integrated in all aspects of a He articulated that they have been spitefully excluding
day-to-day life of the Oromo people (Inf5; Inf8). Table 2 the Oromo indigenous institutions and philosophy from
summarizes the derivatives of Oromo relational the Ethiopian education system to disconnect the people
philosophy. from their history and destroy their civilization. Likewise,
The above attributes of Namummaa show that the Bulcha (2011) critically analyzed the current situation in
Oromo society is humanist in nature and their life is Ethiopia and articulated that the TPLF-led Ethiopian
community-based life in which individual‟s liberty is government has been persecuting, torturing,
respected. The Oromo society believes that a universe is dehumanizing and killing Oromo traditional scholars:
a connection or bond that shared by humanity. Further, custodians of Oromo culture, proverbs and mythologies
the above attributes of Namummaa cosmologically and storage of indigenous knowledge system. He
describes that there are two major categories of asserted that the regime has never been stopped from
worldviews in Oromo philosophy, namely, religious terrorizing and murdering Oromo intellectuals and
worldview and material world view. One the one hand, nationalists who show passion to rewrite the true history
the religious worldview perceives the cosmos as having of the people mispresented by colonizers. Both Jalata
purpose and meaning. Everything is interpreted based on and Bulcha uncovered that the colonizers political leaders
what the people perceive is their meaning and purpose. and scholars have been implementing the policy that
On the other hand, the material worldview sees the aims to intimidate Oromo traditional scholars,
cosmos as a product of chance which has no meaning intellectuals, singers, artists, farmers, students, civil
and no end. The explanation of the cause and organizations and political leaders to repress mind of the
consequence of this chance seems to be the dependent people.
of the religious worldview. For instance, chance is often The above socio-politico analysis elucidates that the
related to ayyanaa of individual who decides the fate of Abyssinian colonizers have been suppressing Oromo
 Gerbi et al. 95

epistemology, cosmology and ontology. They have been exposed Oromo relational philosophy, Namummaa to
employing systematic policy to cut off the people from distraction to the extent that Oromo indigenous
each other, from their culture and value systems, to knowledge production system would be interrupted form
destroy their history and to impose psychological, transmitting from generation to generation (Wake,
economic, societal, political and spiritual death on them 2016a). As the result of this, the knowledge we have
as a nation and to make them feel that they are inferior to today about Namummaa is fragmented, even the
the oppressors. The ongoing massive human rights disjointed knowledge that we have about it is under
violations, protracted human and natural resources attack by the current conquerors, TPLF who are applying
exploitation, killings and disappearances of thousands of similar policy with that of Minelik to control the Oromo
the Oromo are the signs that tell us that punitive people under systematic repression.
genocide is taking place in Oromia. TPLF has continued Namummaa is still facing cruel attack by TPLF-led
the policy of the former Abyssinian elites to attack Ethiopian state terrorism. and Abyssinian elites
Oromos‟ consciousness to cut them off from their According to Wake, TPLF have been attacking Oromo
worldviews and from the world, and perpetuated attack worldview including Namummaa by violating its character
on Namummaa. manifestations and indigenous institutions that have used
Another external factor that affected Oromos‟ religious as blood vehicles of Oromo relational philosophy. It
customs, knowledge system and culture that carry the replaced the core teachings of mottos of Oromo relational
people‟s worldviews is the expansion of Abrahamic philosophy far carrying and sharing by massive human
religions (Christianity and Islam) among the Oromos. and natural resources exploitation (Wake, 2016a). TPLF
These religions have developed in the cultures which are have been restlessly working to erode Oromo cultural
alien to the Oromos (Jalata, 2002). They marginalized values of collective solidarity and community, peaceful
indigenous culture and Christianized and Islamized relationship among humanity, cooperation, justice,
millions of Oromos who are interested to rehearse people‟s sovereignty, importance of individuals and
Quranic and Biblical verses and identifying themselves community, rule of law, respect of environment and the
with these imported religions than adhering the (OTR) Almighty and established state terrorism, dictatorship,
which is attached to Oromo culture than others (Bokku, self-centeredness, dehumanization, torture, squad
2011). Wake also uncovers. that the missionaries form killings, and land grabbing. Bulcha points out all these
Europe and Arab countries have excluded the indigenous inhuman acts of TPLF that have exposed the Oromo as
system of knowledge production, concept of social individuals and groups are evident that the people are
institution and system of government from their teaching under scale full colony (Bulcha, 2005). Concerning this,
in their respective faith based schools. For instance, have Jalata argues that he Oromos are under national
never ever included indigenous institutions such as humiliation and should stand in unison and continue to
gumaa, qaalluu, harma-hodhaa, michuu, siiqqee, gadaa fight against the Abyssinian colonial system to prevent
system in their curriculum (Wake, 2018). By so doing, their cultural values, religious customs, social institutions
they have contributed to fragmentation of Namummaa, and traditional government system, and to rewrite their
Oromo relational philosophy. true history (Jalata, 2008). In the time like this, when
There are also internal factors that have violated the their way of life and their existence as a nation are under
Oromos‟ egalitarian political culture and its moral severe direct and indirect attack by state sponsored
philosophy. According to Jalata (2002) and Bulcha terrorism, Oromo elites, politicians, nationalist, farmers,
(2011), there have been times when Abba Gadaa students and every able-bodied Oromo should develop
(Oromo political leaders) intoxicated with their own new bran innovative technique strategies for how-way
personal interest and stayed in office more than eight forward to rethink and re-establish their own centuries
years. This is complete violation of Gadaa democratic lasting philosophy of life, namummaa. In order to do this,
principle. Likewise, Dawit (2004) states that the the qalluu Oromo scholars should consider namummaa in various
(spiritual leaders in Waaqeffannaa, OTR) have been areas of research and disclose their findings to public so
misusing the spiritual power and forced their clients to that people from all walks of life can get access to know
provide them sheep, goat, milk, butter and even to hand more about the concept of namummaa and practice it in
over their daughters to work for them. Wake also the daily life.
asserted that there are many leaders and preachers in Namummaa is deep concept and indispensable in
non-Waaqeffannaa religions who attempt to demonize Oromos‟ social, political, economic and religious life.
some Oromo cultural elements and symbols that carry However, not everything that pertains to the philosophy
centuries developed Oromo way of life and identity. As of Namummaa has been covered in this article. I would
discussed before, Oromo relational philosophy manifests like to remind the reader that all the subtopics I have
through the people‟s culture which in turn encompasses outlined as nature and characteristics of this philosophy
the Oromos‟ knowledge system, religious customs and deserve detailed explanations and analyses on their own
material culture. So, all the above descried factors rights. I advance this theoretical concepts of Oromo
particularly external factors directly and indirectly relational philosophy not to preclude other ways of
96 Afr. J. Hist. Cult.

analyzing this philosophy, but simply as one useful notion of this philosophy, but simply as one useful means
means for understanding its notion in the past as well as for understanding humanity from the Oromo people's
in contemporary Oromo situation. Oromo relational viewpoint. Further studies on Oromo relational philosophy
philosophy is the most abiding principle, old Oromo for exploring and defining the scope and limit
philosophy and way of life that has for many centuries of Namummaa are necessary.
sustained the Oromo as an individual, as a nation and as
human community. Its meanings and effects are relevant
today. Namummaa emphasis that community is essential CONFLICT OF INTERESTS
and then individual to understand humanity. Human
beings can exist to their full ability only when they have The author has not declared any conflict of interests.
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