Volume 6, Issue 6, June – 2021 International Journal of Innovative Science and Research Technology

ISSN No:-2456-2165

A Study of Sibu Oromo Environmental Ethic

Abdi Kitesa Keno
Department of Civics and Ethical Studies
College of Social Sciences and Humanities
Wollega University

Abstract:- This article examines Sibu Oromo whom or to what human beings have responsibilities? How
environmental ethic and investigates Sibu Oromo are these responsibilities justified (Desjardins, 2013).
attitudes towards the environment. This study relies on
literature review, interviews and personal observation. Environmental ethics emerged as a new sub-discipline
Data collected through both primary and secondary of philosophy in Western philosophy in the mid-1970s in
sources indicated that the Sibu Oromo attitudes towards response to an environmental crisis that occurred in the
the environment have been mainly challenged by foreign 1960s because of different reasons, such as air and river
religions and degeneration of Waqeffannaa and Gadaa pollution particularly in big cities, soil erosion, depletion of
system. Being influenced by these factors, Sibu Oromo natural resources at an alarming rate and population growth
have been caught in dilemma: the old world and new (Callicot, 1984; Rolston, 2012; Callicot and Nilson, 2003).
world. Revitalization of Gadaa system in general and
Waaqeffannaa in specific is a necessary condition for the Moreover, the term environmental ethics is used to
promotion of interconnectedness and interrelatedness imply the ethical assumptions of philosophical visions of
between human beings, non-human beings and the sages who have their own independent views, and values of
natural environment. indigenous peoples. In this work, environmental ethic is
used to mean the set of values and beliefs of an individual or
Keywords:- Ayyaana, Gadaa System, Safuu, Sibu Oromo, group of people relating to the environment.
Waaqeffannaa
In this world, in one way or another everything is
I. INTRODUCTION interdependent. According to Leopold (1998), the energy
absorbed from the sun by plants flows through a circuit
Some people argue that there is no such thing as the known as the biota. The biota pyramid is divided into
environment. In other words, a singular conception of different layers. Soil exists at the bottom of the layers. The
environment does not exist. The term environment in its plants layer depends on the soil, the insect layer on the
basic sense is ambiguous because it would always be plants, and both bird and rodent layers on the insects. This
possible to ask ‘whose environment?’ In general, the term continues to the top of the layer, which is comprised of the
‘environment’ refers to a variety of places, processes and larger carnivores. This logic of interdependency for food
objects that matter, for good or bad, to particular beings and and other services is called food chain. Similarly, Evans
communities, for example, forests, cities, seas, weather, (2005) claims that our being as organic form of life requires
houses, marshlands, beaches, mountains, quarries, gardens, that we participate in food chains; our being as moral agent
roads and rubbish heaps (O’Neill et al., 2008). requires that we ask how we can participate with respect for
both those chains and the individuals that make them up
Environments and their constituents matter to us in including ourselves.
various ways. First, we live from them because they sustain
our existence. Second, we live in them and they serve as the In the world, moral restraints are devised in different
homes and familiar places in which everyday life takes place ways. For instance, in the Western cultures moral
and includes both personal and social histories. Third, we orientations are created as behavioral rules, perceptions and
live with them; our lives take place against the backdrop of a standards. In non-Western cultures, such perameters are
natural world that has existed before us and will continue to formulated as behavioral expectations, customs, taboos, rites
exist beyond the life of the last human being, a world that or embedded in myth, story and legend (Chemhuru and
we enter and for which awe and wonder are appropriate Masaka, 2010). For example, the Shona people, the largest
responses (Ibid). Thus, to live from, in and with the ethnic group in Zimbabwe, practice taboos which forbid
environment requires some guiding principle which leads indefensible use of plant species, forests, mountains, rivers,
our actions. pools and nonhuman animals, inter alia ecological species
in the ecosystem (Ibid).
Environmental ethics is a systematic study of human
beings’ moral relations to natural environment. It assumes Over and over again African attitude towards the
that ethical norms can govern human action towards the environment has been categorized as anthropocentric.
natural world. Hence, a theory of environmental ethics has However, Behrens (2014) argues that this anthropocentric
to deal with questions such as: What are these norms? To worldview does not wholly reflect African views of the
environment, for there is a strong emphasis on the

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interrelatedness or interconnectedness of human beings and Guduru Landscape, Northwestern Oromia, Ethiopia.” In his
the rest of creatures. In connection with this point, Ifeakor article, he tries to show the role of Oromo indigenous
(2017) also argues an African culture is holistic in nature. It knowledge systems in protecting natural forests by focusing
is seen in their maxims that everything is interdependent and on the Odaa Bulluq sacred forest and the associated
interlinked. Thus, they do care for both humans and non- indigenous belief systems of the Horro Guduru Oromo.
humans because God intends them to do so. Furthermore, Gemetchu (2005) indirectly elaborates on the
works of Lambert Bartels which laid the foundation for
Similarly, Tangawa (2004) writes before colonization, understanding Oromo attitudes towards everything.
traditional African worldview considered as eco-bio-
communitarian which supports smooth relations among Another relevant article is “Aloof Alollaa: The inside
environmental entities. For centuries, their ways of life are and The Outside; Boran Oromo Environmental Law and
guided by ethics, religion and metaphysical notions. On the Methods of Conservation” by Kassam and Gemetchu (1994)
contrary, Western viewpoint explained as human-centered tried to show the law that maintains balance between nature
and individualistic. and culture. Since human beings are entirely dependent on
nature for survival, Kassam and Gemetchu argue that there
Looking at Oromo worldview specifically, these is no culture without nature. For Oromo, everything is
interconnectedness and interrelatedness can be observed interwoven and shares the same divine origin (Kassam and
when the concepts of distance and respect [(safuu)] are Gemetchu, 1994).
violated (Kassam and Gemetchu, 1994).
From the aforementioned studies, it is possible to
According to Workineh (2014) Oromo people, the grasp that the vast majority of research on indigenous and
most populous ethnic group in Ethiopia perceived Waaqa modern environmental ethics, Oromo indigenous knowledge
(God), Lafa (Earth) and other environmental constituents are systems in protecting natural forests, Oromo attitudes
interwoven. These relationships are guided by an ethical towards the environment and Borana Oromo Environmental
principle called safuu. This very principle also rules how to law and methods of conservation have already been studied.
use natural resources.
However, it is believed that much more research needs
From the above quotation it can be inferred that to be conducted to understand Oromo attitudes towards the
smooth relationships exist among the Oromo people and in environment in general and of the Sibu Oromo in particular.
turn enhances the existence of everything. In this regard, I Also, it is identified that an Oromo attitude towards the
argue in line with Workineh that Oromo attitudes towards environment is not yet fully studied. Moreover, since
the different things are mainly influenced by Waaqeffannaa Oromia covers the largest part of Ethiopia, the perspectives
and Gadaa system rituals which in turn contribute to a of Oromo people may vary accordingly. Therefore, this
positive relationship between various things. In connection study aims to cover this knowledge gap by investigating
with this point, Workineh (2010) elaborates the values in Sibu Oromo environmental ethic.
Waaqeffannaa and Gadaa rituals influence attitudes towards
different species. Waaqa is one and also has multiple II. MATERIALS AND METHODS
attributes. Ayyaana reconciles the connection among Waaqa
and human beings. The harmonious relationship between Even though the quantitative research is equally
Waaqa and Earth has positive influences others. important, in this study qualitative research method is
employed assuming that it provides the most appropriate
This article is based on the works of Behrens (2014), way of investigating the research questions in detail. Since
Ifeakor (2017), Workineh (2005, 2014), Chemhuru and the purpose is to describe the phenomenon from the
Masaka (2010), Bujo (2009) and Fayemi (2016). All these perspectives of Sibu Oromo, the qualitative method allows
authors believe that there is a connection between the whole me to capture exhaustive information relevant to the study.
creatures. From their perspectives, in the African worldview Sources of data for this manuscript are both primary and
everything is interdependent, interrelated, interconnected secondary. According to Workineh (2011), Oromo
and there are smooth relations between creatures. indigenous environmental ethics is not found in written
form. Oromo beliefs are embedded in Oromo practices and
Even though different scholars write about the history Oromo environmental ethics is contained in their social
of Oromo people (political, social, economic and religious), norms and myths, culture, legends, religious symbolism,
very few of them write about Oromo environmental ethics. folktales, proverbs, songs, chants, and dramatic rituals.
Among those who did research on Oromo environmental Thus, it is essential and desirable to utilize qualitative
ethics, Workineh (2011) published a study which is entitled research method to grasp different perspectives from the
“Indigenous and Modern Environmental Ethics: A Study of voice of the participants in verbatim. Data was collected by
the Indigenous Oromo Environmental Ethic and Modern interviewing experts, elders and religious leaders and
Issues of Environment and Development.” In his book, he through personal observation.
tries to explore the relationship between indigenous and
modern environmental ethics. In addition, Lemessa Mergo
(2012) published an article on “The Scene Does Not Speak:
The Demise of the Odaa Bulluq Sacred Forest in Horro

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III. STUDY AREA The second fundamental element by which
environmental bond could be strengthen is called safuu.
This study focuses on one of the districts found in Safuu is defined as a moral category on which ideas of
West Wollega zone called Mana Sibu. Mana Sibu District is distance and respect for all things are grounded. Safuu is not
named after one of the Oromo clans. According to some merely an abstract concept rather it has an ethical basis
sources, it is believed that Horo is the founding father of through which all human actions are evaluated.
Oromo people (Alemayehu et al, 2006; Gemetchu, 1993).
Again, Alemayehu et al, elaborate: Horo begat Oromo; Waaqa has given safuu as both boundary between
Oromo begat Borana; Borana begat Guracha; Guracha begat everything and rules of crossing boundary. Indeed, using is
Negawo; Negawo begat Oda; Oda begat Walabu; Walabu permissible; however, there are rules that legitimize usage.
begat Rayya; Rayya begat Macca; Macca begat Dalle; Dalle Without those rules if a given individual just get up and
begat Obo; Obo begat Sibu; Sibu begat Mana Sibu. (2006: destroy environmental entities for one’s individual benefits,
114-157). then s(he) is transgressing the law which is given by Waaqa
i.e., safuu (Informant: Gemetchu; see also Workineh, 2005).
IV. RESULTS AND DISCUSSION
Gemetchu contends, if someone abuses the
Every society in the world has its own worldview, the environment, it would fire back. Thus, it is not permitted to
way of perceiving, understanding themselves and the abuse and go against the rules. As saying goes if a person
outside world. In line with this, Dereje contends that crosses the boundary between things it is said daarii abbaa
“[each] [s]ociety has its own world view of how to qote/tte. It literally means (s)he ploughs father’s landmark.
understand this world. A society also could develop, adopt Such a person is considered an abuser. In this sense,
and modify cultural and political institutions” (2012: 82). “father” represents Waaqa, not the biological father.

Even though anthropologists have not been totally Unless it is clearly identified the word safuu may have
precise and consistent in their usage of concept of culture, it either negative or positive connotations depending on the
has been one of the most crucial ideas of the twentieth context. For instance, saying it is safuu to disrespect elders
century (Roger and Andrew, 1998; Ferraro, 2004). means it is immoral/against safuu. However, saying that it is
safuu to love one’s own neighbor does not mean that it is
Identically, the socio-economic, political and religious immoral/against safuu to love one’s own neighbor. It rather
lives of the Oromo are highly interlinked and studying means respecting/upholding safuu to love one’s own
Oromo attitudes towards the environment would be neighbor.
incomplete without investigating their culture (Dereje,
2012). Thus, our understanding of the environment is Moreover, it is needed to look at thing’s place in the
deeply conditioned by the culture. Therefore, it is legitimate totality of the universe since the very existence is governed
to look at how culture bound Oromo way of life. by the total relationship between all creatures. For instance,
if someone wants to cut down an acacia tree, there is a ritual
In the views of Oromo people in general and Sibu that needs to be performed and there are prayers that should
Oromo in particular everything is interconnected and be said and there should be sufficient reason to cut the tree
interrelated. These concepts are enhanced by different down. Because, when one cut the tree down, there are
underlying elements. These are: Waaqa, ayyaana, uumaa, different animals and many other insects in a given tree that
Safuu, Gadaa system and Waaqeffannaa. can be destroyed.

The Oromo people believe that Waaqa is the Dasta (2015) contends that Waaqa, the sole giver of
beginning and designer of everything in this world and they safuu, is not without safuu. Waaqa also has safuu. People
practice monotheism (Sinha et al 2011; De salvaic, 2005; have an expectation and assumption about the nature of
Gemetchu, 1993; Mengasha, 1998; Workineh, 2005; Waaqa. That is Waaqa has to live like Waaqa, not like
Tesema, 2012). Similarly, without exception all of my human beings. Waaqa has to be patient, merciful and
informants agree that Waaqa is the creator and cause of generous. If Waaqa does not conform to His characteristics
everything in this world. and fails to respect safuu, the people stand up against Him
and ask Him to be more like Waaqa.
Gemetchu believes that Waaqa creates the world out
of Himself. Thus, Waaqa is the totality of the environment. In views of Oromo people friendly relationships
In the study area, although all of my informants agree that between environmental members. According to
Waaqa creates this world but they could not tell from where Waaqeffannaa, all creatures are created with safuu. This
Waaqa creates the world. regulates the balance of nature, including the relationship
between living and non-living things. If safuu violated, then
Furthermore, Waaqa is not only the creator but also the relations between creatures and creator will be disturbed.
the protector of the Oromo universe. Waaqa is the guardian Consequently, the natural balance gets disordered.
of the cosmic and social order. According Bartels (1983), Therefore, it is an obligation of all human beings to respect
Oromo rituals create, enact and maintain which symbolizes and care for the creatures of God (Kassam and Gemetchu,
the cosmological order. 1994).

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Gemetchu (2005) claims, a human being constitute one One of my informants in the study site provided me an
of the many elements in the diversity of the cosmos. But as example that no one is allowed to kill animals that come to
the an element of natural world, it is given a special place one’s home either to hide from hunters or predatory animals.
because unlike all other natural creatures, human beings Even when hunters are chasing an animal to kill, they are
alone have the capacity to understand his/her ayyaana and forbidden by safuu adamoo (ethics of hunting) (Informant:
uumaa through which (s) he is able to comprehend cosmic Birasa).
events. However, Waaqa does not give such an advantage
without responsibilities so that He expects human beings to Additionally, Oljira, my informant conveyed the
act in harmony with the cosmic whole. Therefore, Oromo subsequent story that animals such as deer get close to
use natural resources through considering duties given by human beings especially during night time to hide from
Waaqa. predatory animals who want to eat them. For the safety
purpose they spend night around home. It is a customary for
The Sibu Oromo use forests for various purposes and the people not to kill such animals because when they are
forest provides them basic needs of life such as food, shelter getting closer to home, it is believed that they are taking
and clothing. They believe that a tree is one of the most shelter. Thus, they have to be given protection. And it is
important things that sustain their life. As was confirmed safuu either to kill or eat them or chase them away. Here, it
during the fieldwork it is forbidden to cut trees randomly. In has to be noted that Oromo do not give protection for such
addition, trees are valued depending on the purposes it animals selectively rather they do this without exception.
serves. Trees called Hanquu, Karkarroo and Gur-shanee are Another informant for instance, strengthens this point by
considered as medicinal trees in the study area. The first two saying that even a hyena is not supposed to be killed if it
are used to heal hookworm while Gur-shanee is capable of takes refuge.
healing eye diseases.
Furthermore, one of my informants told me story why
According to my informants, Oljira Dibar and his linage (Waajetii) is not consuming the flesh of deer. He
Cherinet, in the former days the Sibu Oromo use the elaborates that his lineage is not allowed to eat the flesh of a
shadows of big trees as the place of prayers and meetings. deer. The story goes once up on a time when their great
Regarding this Mengesha (1998) also puts in the former grandfather sat under the sun and watched the cows during
time, some trees are perceived as symbolic trees among Sibu sun set, a deer joined cattle and cows started to chase her.
Oromo. Odaa (sycamore tree) and Qiltuu (ficus vasta) acan Finally, the deer approached the old man and he hides her
be taken as example. Such trees believed as source of under his clothes which he used to wear against the cold.
peace, their shades are beneficial both for humans and non- However, suddenly she died because cows chased her to
humans. Thus, they are respected. They were used as death. Henceforth, an old man forbade all his lineages to eat
cultural temple, auditorium and public office. Nowadays, the flesh of the deer. That is why he believed she took
Odaa is representing as emblematic. refuge and died. Thus, an old man ordered that his relative
should not consume the flesh of the deer. Thus, it can be
For these reasons, the Sibu Oromo use trees for logically inferred that the practice of this clan has positive
various reasons such as religious, economic, shelter and impact on the environment.
medicine. While they use for all these purposes, they use
with great care and respect which are grounded on safuu. The third underlying element which ties environment
together is known as ayyaana. The central meaning of
Moreover, according to my informant Oljira Guta; the ayyaana is the way by which Waaqa (God) created all
traditional Sibu Oromo has laws for domestic animals and things. “Ayaana is the organizing principle, that which gives
takes care of their livestock. For instance, it is wrong to the form to anything and everything” (Gemetchu, 1993: 95).
overload donkeys. The reason why they abstained from such In line with this, Workineh (2005) and Dahl (1996) stated
action is it is safuu to do so. As saying goes utuu harreen that ayyaana is Waaqa’s manifestation and that it is the way
hin jirree namni akka harree ba’aa baataa hafa. If there are by which Waaqa expresses Himself and imposes structure
no donkeys, human beings continue carry things. Even onto the world. Besides, Bartels defines ayyaana as
though they use donkeys for their own benefits, they do it follows: “[e]verything has a twofold nature: one part we see
with great care. with our eyes, the other part we do not see with our eyes but
by our hearts. This invisible part of them we call ayyaana.
Furthermore, the Oromo people in general and Sibu You will never understand us unless you realize that we see
Oromo in particular respect not only domestic animals but everything in this way” (1983: 11).
also wild animals. In the former time, Oromo used to hunt
for social and economic matters (Workineh, 2011; Dasta, Among the Oromo people in general and Sibu Oromo
2015). Nevertheless, during hunting it is wrong to kill while in particular everything has its own ayyaana. For instance,
animals are drinking, grazing and mating. In addition, it as Lamessa (2012) contends, each tree is believed to have its
would be unethical to kill young and pregnant animals. Data own ayyaana that is responsible for endowing it with vitality
gathered from the study site confirm this fact. Most of my and splendor, and protecting it from cutting and destruction.
informants stated that it is immoral to perform such actions. For example, Hoomii (Pygeum africanum) is a huge
evergreen tree associated with danger, particularly
lightening, while Birbirsa (Podocarpus gracilior/falcatus) is

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associated with a favorable climate. He further states that (Mengesha, 1998).One of my informants named Oljira,
the trees and climbers of the sacred forest were protected by contends that one of the primary reasons which can be
custom from being cut for personal use because it is widely accounted for the ignorance of safuu by the current
believed that any attempt to cut them prompts spiritual generation is the destruction of Gadaa system. He says,
vengeance from Waaqa or from the forest’s ayyaana (Ibid). “Sirni Gadaa Univeersiitii Oromooti”. It means “for Oromo
people, the gadaa system is a sanctuary of wisdom”. As the
Likewise, Gemetchu states that Waaqa created University is a place of acquiring knowledge, the Gadaa
everything according to its own ayyaana. To illustrate, the system is a system in which the Oromo obtain life
big tree acacia is different from the abacus for the ayyaana experience.
that is innate in the abacus is different from the ayyaana that
is innate in the acacia tree. Acacia is an acacia and cannot be Oljira, my informant told me that the current
anything else. This is true for everything. Accordingly, in generation they could not integrate indigenous religion
this sense, ayyaana is what Oromo call dhugaa (truth). The (Waaqeffannaa) and the attitudes of the new world. The
dhugaa that became the acacia tree is different from the attitudes of the new world meant the paradigm which was
dhugaa that became the abacus plant. Thus, ayyaana is just created after the introduction of foreign religions,
another word for the truth principle (Informant: Gemetchu). specifically the Protestant religion in the study area.
But none of my informants in the study site confirm this
idea. And this point is beyond the scope of the current study Tesema (2012) claims, Waaqeffanna as an Oromo
and requires further study. indigenous religion, developed from the Oromo social,
historical and cultural practices and it is through which the
Another fundamental element which helps us to people worship Waaqa. He further writes, “[Waaqeffanna
understand the concept of interconnectedness among Oromo has] a positive quality for promoting social integration of
environment is uumaa. This encompasses the whole world, peoples. It is a belief system which gives due respect to
visible and invisible; living and non-living and spiritual. creation[s] as well as nature and does not undermine any
From this, it can be clearly understood that uumaa includes human beings and it is the basis of equality” (Ibid).
ayyaana itself (Gemetchu, 2005). Hence, uumaa refers to
nature in general, as well as angels, men, and inanimate Also, Kassam and Gemetchu state, “The Oromo
beings (De Salviac, 2005). Here, it needs to be clarified that religious belief system in general is based on the notion of
the term uumaa has two different meanings. The first one the profound unity of all created beings. [Therefore], for the
refers to physical world and the second one to Waaqa (God), Oromo, all things, whether it is animate or inanimate,
the creator. Consequently, since all created entities are animal or vegetal (fauna and flora), share the same divine
created, protected and sustained by Waaqa, they are origin and are thus interconnected” (1994: 88).
entangled.
Some of my informants claim the young generation is
The last two elements which support concepts of forgetting old way of life which is based on safuu (principle
interconnectedness and interrelatedness are Gadaa system of distance and respect). For instance, they are not
and Waaqeffannaa. Indeed, the root word of the term Gadaa respecting their elders. This very example could have further
is not certain. But according to some authors it is derived implications. They add that this is one of the things which
from the noun gaaddisa which stands for the shelter or come through the influence of new religion.
shade that protects from the heat of the sun (Gemetchu,
1993; Dereje, 2012). “The name [gaaddisa] might have also On the contrary, my other informants stated even
been given owing to the democratic principles of the though Christianity influences Oromo culture, it also
institution since it provided indisputable protection for the contributes to environmental protection. This is based on the
members” (Gemetchu, 1994 quoted in Dereje, 2012: 82). Bible’s principles. It means God expects human beings and
Based on this evidence, it can also be inferred that Gadaa gives them responsibility to care for His creatures. He also
system is the protector of the Oromo environment. elaborates that in the Bible there are two parts, viz. creations
and creator. Christians do respect trees for religious reason.
Though the term Gadaa has different contextual But the primary reason why Christians respect trees is they
meanings, in this article the term is used as an integrative think that God gave them the responsibility to respect and
factor in every aspect of the Oromo ways of life. Gadaa take care of it. He further claims that in the Christian view
system is a uniting factor of the Oromo environment. In this every environmental member is required to keep balance of
respect, Mengesha claims that “according to traditional nature, and human beings are accountable for all creatures to
custom everything was under the Gadaa system” (1998: 14). take care of it.
Nonetheless, currently among the Sibu Oromo the Gadaa
system which is integrative and protector of Oromo ways of In addition, he illustrates that such teaching is also
life becomes fragile and along this the understanding of their encouraged by the motto of Evangelical Church Mekane
surroundings also becomes weak. Yesus which is believed to be holistic: Physical and
spiritual. Serving people physically includes: development,
Historically, the Sibu were defeated by Menelik’s environmental rehabilitation, protecting trees, animals and
army led by Goobanaa Dancii at the battle of Somboo- others. Serving people spiritually is about teaching the word
Dardho, place found between Ghimbi and Najjo in 1880s of God and making Church members spiritually awake and

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motivated. According to Chernet, in all catchment areas of ACKNOWLEDGEMENTS
Mekane Yesus, there are projects related to environmental
rehabilitation and protection. For instance, Mena Sibu I owe a great debt of gratitude to a number of
Environmental Rehabilitation Project and The Mena Sibu colleagues and friends who supported me from various
Integrated Food Security Project are good examples. angles to finalize the study. I am also grateful to Oromo
peasant farmers, Oromo intellectuals and religious leaders of
Three religions have been practiced in Mana Sibu. the study area who gave of their time and shared their
These are: Waaqeffannaa, Christianity and Islam. Although experiences with me for the successful accomplishment of
there are contradictory positions whether exogenous the manuscript.
religions (Christianity and Islam) have positive influences
on the environment or not, it is clearly seen that REFERENCES
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