Info For Y'all Sidama People: Ethiopia`S Kushitic Skillful Java Growers
The Sidama people agricultural as well as semi-pastoral Kushitic people living inward the southern component subdivision of the Ethiopia, inward the Horn of Africa. The bulk of the Sidama people alive inward the Southern component subdivision of Federal Democratic Republic of Ethiopia with notable geographical features similar lake Awassa inward the North as well as lake Abaya inward the South. Sidama part of Federal Democratic Republic of Ethiopia is domicile of the Sidamo Coffee. The expanse is characterised yesteryear lush light-green countryside making it known as the Garden of Ethiopia. The Sidama along with Agew as well as Beja were the initiative off settlers inward the northern highlands of the acquaint 24-hour interval Federal Democratic Republic of Ethiopia earlier the arrival of Yemeni habeshas (Abyssineans). The Sidama people as well as their sub-tribes ( major Sidama group, Alaba, Tambaro, Qewena as well as Marakoare) are estimated to live roughly 8 million; constituting 4.01% of the Ethiopian population as well as are the 5th largest ethnic grouping inward Ethiopia.
Beautiful Sidama tribe adult woman from Sidama region, Ethiopia
Like other comparable communities, the Sidama people who are 1 of the most populous as well as persecuted tribes inward Federal Democratic Republic of Ethiopia describe their origins to mutual ancestors. Oral tradition had it that Sidamas descended from 2 ancestral fathers: Bushee as well as Maldea. The Sidama people believe they belong to Sidamigobba, the Sidama country.
Sidama cultural dancers, Ethiopia
The most notable peoples of the Kushitic beginning to which the Sidama people belong include, the Saho inward Eritrea, Oromo, Hadiya, Afar as well as Somalis inward Ethiopia; the Somalis especially the Degodai tribe both inward Somalia as well as Kenya; the Randle as well as Sakuye inward Republic of Kenya as well as many others inward Eastern as well as fundamental Africa. That was why the acquaint 24-hour interval Federal Democratic Republic of Ethiopia was called the ground of Kush. The Abyssinian historians such as Taddese Tamirat themselves take this fact.
Sidama children from Ethiopia
The Sidama preserved their cultural heritage, including their traditional organized faith as well as linguistic communication until the slowly 1880s during the conquest yesteryear Emperor Menelik II. Before this, the Sidama had their ain well-established administrative systems that dated at to the lowest degree to the ninth century, though it was made upwards of a loose coalition of Sidama kingdoms. These kingdoms extended into the Gibe region.
Some people inward Federal Democratic Republic of Ethiopia as well as other historians refer to Sidama people as "Sidamo." There are no people inward Federal Democratic Republic of Ethiopia called "Sidamo". The misnomer was invented inward 1891 yesteryear the invading Minelik’s generals as well as soldiers as component subdivision of a psychological state of war to degrade as well as dehumanise the newly occupied ground of Sidama as well as other peoples living roughly the Sidama land. The term "Sidamo’ was initiative off coined yesteryear Beshah Aboye as well as his soldiers inward 1891 when Beshah arrived dorsum inward Addis Ababa, to written report to emperor Minelik that he encountered some people called "Sidamo" who repulsed his army. The same dehumanising misnomer was used against the Wolayita people who were called "Wolamo". Oromos were called with some other derogatory call called "Galla" which inward fact preceded "Sidamo" as well as "Wolamo" misnomers.
Location as well as demography
They occupy the vast expanse of northward eastern as well as eastern Africa extending from the Sudan throughout the Horn of Africa to Tanzania. The Sidama land is situated inward Southern Federal Democratic Republic of Ethiopia or the Sidama Zone of the Southern Nations, Nationalities, as well as Peoples Region (SNNPR) of Federal Democratic Republic of Ethiopia where at that topographic point is deep competition as well as conflict over identity, including the population size. The Sidama population is estimated to live 8 million.
They do non telephone telephone themselves Sidamo, a term which confuses their call as well as suppresses their identity. The conquest as well as the suppression of their identity went mitt inward mitt with underestimation of the nation’s numerical strength. Sidamaland has shared borders with Oromia inward the northeast, Wolayita inward the W as well as Gedeo inward the south. The northern border extends from Lake Hawassa to Dilla town inward the South. Te eastern boundary starts at Mount Garamba as well as extends westward to Bilaatte River inward the West.
Waterfall inward Sidama land
Total expanse of the Sidama ground including the lands of the sub groups is estimated to live nigh 50,000 km sq. The major Sidama ground is an extremely densely populated are with nigh over 460 people per sq. km. The upper-case missive of the alphabet urban inwardness of the Major Sidama land, Awassa, is located 275 kms southward of Addis Ababa. Land features attain from depression lands of nigh 1500 m a.s.l inward the Great East Africa Rift Valley that cuts through lakes Awassa as well as Abaya upwards to 3000 m a.s.l inward the eastern Sidama high lands of Arbegona, Bansa as well as Arroressa districts. The Sidama ground is 1 of the most ever light-green as well as fertile lands inward Africa. As a result, for centuries, the Sidama people led 1 of the most stable as well as self sufficient lives as an independent land province inward the northward eastern Africa until the land was annexed to the acquaint 24-hour interval Federal Democratic Republic of Ethiopia yesteryear manly somebody monarch Minelik II inward 1891. Before the annexation, the Sidama people lived inward indigenous egalitarian as well as democratic social, economic, political as well as cultural systems.
Language
Sidama people speak Sidaamu-afoo. Sidaamu-afoo is an Afro-Asiatic language, belonging to the Cushitic branch, component subdivision of the Highland East Cushitic group. It is spoken inward parts of southern Ethiopia. Sidaamu-afoo can alternatively live referred to as Sidaama, Sidaamu, Sidaminya, or Sidámo ’Afó. Sidaamu Afoo is the ethnic autonym for the language, spell Sidaminya is its call inward Amharic. Although it is non known to have got whatever specific dialects, it shares over 50% lexical similarity with Alaba-K'abeena, Kambaata, as well as Hadiyya, all of which are other languages spoken inward southwestern Ethiopia. The intelligence monastic say is typically SOV. Sidamo has over 100,000 L2 speakers. The literacy charge per unit of measurement for L1 speakers is 1%-5%, spell for L2 speakers it is 20%. In terms of its writing, Sidamo used an Ethiopic script upwards until 1993, from which dot frontwards it has used a Latin script.
The term Sidamo has also been used yesteryear some authors to refer to larger groupings of East Cushitic as well as fifty-fifty Omotic languages. The languages within this Sidamo grouping incorporate similar, alternating phonological features. The results from a enquiry study conducted inward 1968-1969 concerning mutual intelligibility betwixt dissimilar Sidamo languages suggests that Sidamo is to a greater extent than closely related to Derasa (also called Gedeo) than other Sidamo languages.
Sidamo vocabulary has been influenced yesteryear Ge'ez as well as Amharic, as well as has inward plough influenced Oromo vocabulary.
Sidama women of Titra Coffee Union, Ethiopia
Sidama History
One of the ancient Kushites, the Sidama people alive inward the southern component subdivision of the acquaint 24-hour interval Ethiopia, with notable geographical features such as lake Awassa inward the North as well as lake Abaya inward the South. The Great East African Rift Valley dissects the Sidama ground into two: western lowlands as well as eastern highlands.
During the course of study of the corking pop migration roughly the initiative off century AD from North as well as East Africa to the South of the continent, some Sidamas were left behind as well as were later on scattered into dissimilar parts of the sub region. According to the Sidama oral history, during this course of study of pop migration, the initiative off grouping of Sidamas reached as far South as the Dawa river, inward the acquaint 24-hour interval Ethio-Kenyan boarder earlier returning dorsum to their acquaint land.
During this period, the Sidama people were separated into 5 sub groups. These are: the Major Sidama group, Alaba, Tambaro, Qewena as well as Marako. The latter iv Sidama sub groups currently alive inward the western vicinity of the acquaint 24-hour interval Sidama land, out side of the major Sidama province. The electrical flow estimated population of the major Sidama as well as its sub groups is nigh 8 1 chiliad one thousand people.
Sidama women of Alaba sub-tribe origin, Ethiopia
The Sidama Economy
The Sidama economic scheme is based primarily on subsistence agriculture characterized yesteryear archaic production techniques. However, a substantial expanse of the Sidama ground produces coffee, which is the major cash crop inward the region. Coffee has been the major source of income for the rural households inward the java producing regions of the Sidama land.
Sidama farmers exhibiting their coffee
However, the recent plunge inward international java cost drew most of these households dorsum into the subsistence production as well as absolute poverty (coffee prices fell dramatically fifty-fifty during the commodity cost nail of 2001 to mid 2008). Sidama is 1 of the major java producing regions inward Ethiopia. It supplies over 40% of washed java to the fundamental market. Coffee is the unmarried major export earner for the country. Export earnings from java ranges from 60-67% although the country's part inward the world marketplace is less than 3%.
Sidama woman
The Sidama people have got never faced major hunger as well as famine until really recently. Due to reliable rainfall as well as evergreen ground area, they were ever able to make plenty to ensure nutrient security. The social club has been characterized yesteryear what 1 may telephone telephone a depression plane economical equilibrium. Even the 1984 corking famine that hitting all other parts of the province did non have got a major impact on the Sidama land. However, a continued dependence on subsistence agriculture, which relies on archaic technology scientific discipline as well as vagaries of nature coupled with massive growth of rural population, as well as limited rural development, made the Sidama ground prone to frequent hunger as well as famine since recently. Thus, it is non surprising to watch that, today, nigh one-fourth of the total population inward Sidama is straight or indirectly dependent on nutrient assist from the international community.
Other major crops produced inward Sidama include Enset (also called fake banana or Weese inward Sidaamuaffo, Sidama langauge), wheat, Oat, maize, barley, sorghum, millets, saccharide cane, potatoes, as well as other cereal crops as well as vegetables. Enset is the chief staple nutrient inward Sidama. Apart from beingness the chief source of food, parts of the Enset tree tin live used as inputs inward other economical activities similar construction of houses, production of containers such as sacks, as well as for treatment nutrient items during as well as after preparation of traditional food. The designing of Enset as well as java production as well as consumption over the years has substantially shaped the nature of the Sidama civilization as well as hence the name, the Enset culture.
The role of livestock was highly important inward medieval as well as early on 20th century Sidama society. However, of late the size of alive stock has been dwindling because of 2 factors. First, a rapid increment inward population reduced the size of grazing ground for large stocks, as well as second, a severe 'Tse-Tse' wing illness inward depression ground areas had virtually wiped out most of the livestock population during the lastly quarter of the 20th century. However, livestock is soundless the most of import source of livelihood for people living inward the peripheral areas of the Sidama land.
Although agriculture is a key to the evolution of the country, successive regimes failed to successfully transform the traditional agriculture inward Ethiopia. The transformation of traditional agriculture as an engine of growth as well as evolution was emphasized yesteryear a famous American economist, Theodore Schultz (1964), who states that all resources of the traditional type are efficiently allocated, as well as hence the charge per unit of measurement of homecoming to increased investment with the existing states of the fine art is as good depression to stimulate farther saving as well as investment.
Access to markets is some other essential element of transforming the traditional agriculture. When the pitiful manages to make surplus inward 1 bumper season, they volition non live able to sell the make due to lack of access to markets. Consequently, during the next flavour the farmers are bankrupt as well as unable to sustain the previous plane of production. This perpetuates an endless bicycle of poverty inward the Sidama land.
The recent Ethiopian Commodity Exchange is expected to alleviate such problems. However, its effectiveness depends on the powerfulness of the rural pitiful to tap into such markets which are based primarily inward major cities.
Forestry as well as fishery are underdeveloped inward the Sidama area. Fishing activities are limited to the most prominent lakes inward Sidama: lake Awassa as well as lake Abaya. Although Sidama has several perennial rivers, they have got never been exploited. Commercial forestry is underdeveloped inward the area, but Sidama is good known for its traditional agro forestry scheme which saved the ground from erosion as well as desertification for centuries. Every household inward Sidama practices agroforestry. However, this vogue has also brought a negative impact inward recent times. Farmers began to do planting Eucalyptus trees amongst other crops. Because the later on flora has a poisonous effect, it destroys other crops planted nether it. Most farmers are aware of the problem. However, the economical benefits of the eucalyptus tree outweigh the cost of losing pocket-size crops nigh it for private farmers. However, it is by as well as large recognized at acquaint that this vogue is unsafe for the overall environmental sustainability of the Sidama land.
Sidama is characterized yesteryear a really depression plane of industrial development. There are really few manufacturing industries inward the land. Influenza A virus subtype H5N1 really few factories available inward the expanse are all located inward Awassa town as well as its environs. The regime owned textile as well as ceramic factories are the only notable manufacturing activities inward Sidama. Influenza A virus subtype H5N1 chip wood mill built inward recent years as well as a meat processing mill inward Malga Wondo are the only major private manufacturing activities inward the entire Sidama land. Small scale manufacturing activities are highly underdeveloped. Agro processing, a natural scheme of industrialization inward an agrarian economy, is totally absent inward Sidama ground except for some java processing plants.
The conventional agriculture evolution led industrialization involves the edifice of agro processing industries that physical care for the local agricultural inputs that tin live sold inward domestic or export markets thereby adding value to the primary products. This plays a crucial role inward reducing rural poverty. The poverty reducing impact of such projects is twofold: first, the marketplace for the agricultural products is readily available at the door stride of the producers. Second, processed products fetch improve cost both inward domestic as well as unusual markets than primary products.
Mining is virtually non existent. Although Sidama is said to have got a proficient potential of mineral resources specially inward the Great East African Rift Valley as well as the eastern highlands of the Sidama land, these resources are non yet exploited. An absolute lack of industrial evolution inward the expanse characterized yesteryear massive rural over population, perpetuates the electrical flow higher unemployment, lingering poverty as well as overall underdevelopment.
The evolution of both economical as well as social services is really low. Economic infrastructure is severely underdeveloped. The Supply of electricity, H2O as well as telephone services has of late improved. However, the over all social as well as economical infrastructure is soundless severely underdeveloped. All whether roads are non to a greater extent than than 400 kms. Asphalted roads are non existent except for the ninety kms stretch of the Cairo - Addis Ababa- Gaborone route that dissects the land. The private fiscal services are kickoff to operate inward the expanse but are soundless insignificant. Trade as well as carry services are severely underdeveloped as well as limited mainly to really few urban areas. Trade activities inward rural Sidama heavily depend on buy as well as sale of coffee. The java slum of the yesteryear 7 years has severely affected these activities.
Sidama people of Federal Democratic Republic of Ethiopia holding goat
There is a corking tourism potential inward Sidama land. The rift valley lakes similar Awassa as well as Abaya are already some major tourist attractions inward the area. However, the access to lake Abaya through Sidama ground has been opened only of late as well as is non good developed as well as non opened upwards for potential tourists. The agro forestry as well as the mount ranges of eastern highlands are other potential tourist attractions inward Sidama. However, they have got non been exploited so far.
Unemployment as well as underemployment is rampant. Out of an estimated total population of 5 1 chiliad one thousand inward major Sidama area, an estimated 3 1 chiliad one thousand people are inward the active labour forcefulness of which 70% are estimated to live underemployed or unemployed. Employment inward modern sector is really much limited. The total estimated number of the labour forces employed inward modern sector inward Sidama is less than 1%. If properly utilized huge furnish of labour tin brand positive contribution to economical development. As early on as the middle of 20th century, evolution economists such as William Arthur Lewis, the initiative off economist of African beginning to win Nobel Prize inward economics, have got emphasized the potential of economical evolution with unlimited furnish of rural labour. Lewis's (1954) newspaper on 'Economic Development with Unlimited Supplies of Labour', elaborates how the dual sector model tin live successfully used inward promoting economical evolution inward pitiful countries with unlimited furnish of labour.
The Sidama part is highly overpopulated. Land holdings have got dwindled to less than 0.3 hectares per household due to population explosion. As a resultant extensive farming is non a feasible option. To cut down the electrical flow massive rural underemployment,urban unemployment, as well as excruciating poverty, the part must implement a rapid as well as massive alternative income as well as work generation schemes. This requires the formulation as well as implementation of a clear as well as comprehensive rural evolution as good as pocket-size as well as medium company evolution strategy, changes inward instruction as well as preparation policies, as well as an overhaul of the over all industrialization strategy inward the part inward detail as well as inward the province at large.
The Sidama Indigenous Political System
The Sidama land was administered yesteryear the Moote system. Moote is the scheme of direction where Mootichcha who is equivalent to a King, is nominated yesteryear the business solid unit of measurement as well as nigh relatives for the position. The nominated Moote (the King) is presented to a Fichche, the Sidama New Year's Day ceremony, for Qeexala or pop demonstration. Qeexala serves both as approbation as well as bulk media to communicate the conclusion of the coronation to the full general public. Then, the Mootichcha (the King) starts to carry out his duties as well as responsibilities. The Mootichcha is the caput of political as well as administrative structure. The Mootichcha is assisted yesteryear Ga´ro, akin to king´s assistant, as well as hence next to the sometime inward politico-administrative authority.
Fichche is the most celebrated Sidama cultural vacation which represents the Sidama New Year. The Fichche is based on the lunar system. Sidama elders (astrologists) uncovering the displace of the stars inward the sky as well as determine the appointment for the New Year's Day as well as the Fichche celebration. The Sidama New Year's Day is thus unique inward that it does non have got a fixed date. It rotates every twelvemonth next the movements of the stars. Sidama has xiii months a year. And each of the months is divided as into 28 days spell the 13th calendar month has 29 days. This is because the Sidama calendar week has only 4 days as well as hence each calendar month has 7 weeks instead of the conventional 4 weeks. The names of the 4 days inward Sidama calendar week are called: Dikko, Deela, Qawadoo as well as Qawalanka to live followed yesteryear Dikko completing the bicycle of a 4-day week.
The Moote as well as Ga´ro dominion inward consultation with the council of people´s representatives known as the Songo. The Songo is similar to the modern 24-hour interval parliament. There was a corking parliamentary commonwealth inward the Songo. Agenda for give-and-take was forwarded yesteryear every fellow member of the Songo as well as decisions were made yesteryear the members as well as forwarded to the Moote for approval. The Songo did non have got written constitution. It was guided yesteryear the oral constitution which was handed over yesteryear generations as well as was learnt yesteryear all involved yesteryear heart. Moote was involved inward over all political as well as administrative issues of the social club including defence, provision of justice, as well as the like.
The defence side of the direction is handled yesteryear Gaadana or state of war leader. The Luwa scheme which involves both administrative as well as cultural aspects of the Sidama social club was mainly responsible for the defence activities of the society. Luwa is administered yesteryear an historic menstruum grade scheme where each grade rotates every 8 years. There are v rotating grades inward the Luwa system: These are: Darara, Fullassa, Hirobora, Wawassa as well as Mogissa. The Malga clan inward Awassa district adds Binancha as the 6th grade.
In the Luwa system, recruits rest exterior of their homes for nigh 5 months. During this period, the recruits carry out armed forces preparation as well as preparation on state of war songs similar Geerarsha which is a counterpart of Geerarsa of the Oromo people, some other Kushitic group. Luwa is ruled yesteryear a democratic regulation as well as its leader is known as Gadaana (different from Gaadana-war leader). The deputy of Gadaana is known as Ja´lawa. Under Ja´lawa comes Murrichcha (division leader) who during wartime leads Murassa an equivalent of a armed forces division. The Sidama indigenous defence scheme was thus fairly good advanced. This was because of the threat of constant conflict with the neighbouring tribes for to a greater extent than cultivable as well as grazing lands.
The Sidama socio-economic culture
The cultural affairs of the Sidama social club is handled yesteryear the Woma system. The Woma scheme has its ain council known as the Womu Songo. Woma acts similar a cultural as well as religious leader. He ordinarily performs Kakalo (sacrifices) as well as other cultural as well as religious rituals including matrimony as well as circumcision.
There were also other independent socio economical institutions which reverberate a unique as well as egalitarian civilization of the Sidama society. Among such institutions the most notable 1 is Seera. The Sidama Seera scheme is divided into two: the initiative off refers to the broad concept of Seera as a social constitution which governs the Sidama social life based on the Sidama moral code of halale (the ultimate truth). John Hammer, an American anthropologist who studied the Sidama social club extensively, stated that the Sidama moral code halale, provides the footing for distinguishing "good" as well as "evil" as well as inward the broadest feel the term refers to ´the truthful way of life´ (Hammer 2002). If an private inward a community is involved inward wrongdoing but refuses to acknowledge it or pay the prescribed fine, this may resultant inward ostracism (Seera) where the recalcitrant becomes non-person as people spend upwards to work, eat or associate with him (Hammer 2002). Although at that topographic point were no written procedures as well as enforcement mechanisms for Seera, individuals abide yesteryear it because of the fright of breaking the halale as well as beingness referred to God, yesteryear the elders, as a consequence.
The 2nd concept of Seera refers to the narrower sub constitution created to facilitate cooperation amongst the community members inward construction of houses. This type of Seera is ordinarily referred to as Minu Seera (constitution for business solid construction). This is similar to the modern 24-hour interval constitution of edifice society´s but is to a greater extent than powerful because it is linked to the broader concept of Seera that is linked to the societal moral code of halale.
Another related Sidama social sub constitution is called Jirte. Jirte refers to the machinery of community cooperation during expiry as well as other ceremonies. In Sidama, community members living inward nigh yesteryear villages shape 1 Jirte system. The Jirte scheme is comprised of 4-6 villages as well as is ordinarily formed based on lineages. If a somebody dies, community members part the burden of looking after mourners until the mourning ends. The mourning ordinarily takes 1 week. However, non Christian community members could organize remourning ceremonies based on the social status of the deceased. If a community fellow member does non obey the Jirte system, he tin live fined based on the principles of the larger Seera system. Jirte is a typical illustration of the acquaint 24-hour interval voluntary community based organizations (CBOs).
The Sidama social club also had unique systems of economical cooperation. The most notable of these are: (a) Dee-rotating labour contribution for farming, (b) Kotta- producers´ cooperatives, as well as (c) Shufo-rotating butter credit solely for women.
Dee is a voluntary organisation to contribute labour during the farming flavour instead of farming on one´s plot individually. The labour pooling scheme ordinarily involves manual excavation of plots but tin include oxen farming if all of the members have got oxen as well as are willing to cooperate to rotate the farming. The labour pooling scheme starts with the elders inward the groups as well as goes downward to the youngest member. However, if whatever 1 inward the scheme needs an urgent assistance, the members volition skip the historic menstruum based scheme of rotation. Dee is unique Sidama economical cooperation for which modern counterpart cannot live found easily.
The Sidama social club also had what 1 may telephone telephone an early on shape of cooperative displace called Kotta. Kotta is a voluntary farmers´ (producers´) cooperative as well as hence mutual ownership of given crops on a given plot of land. The Kotta tin live limited to 1 twelvemonth or tin go along for several years as well as is purely voluntary economical arrangement. The output of the crops is shared amongst the Kotta members according to their contributions. The Sidama social club had, thereof, had a model cooperative scheme inward Kotta that could serve as an illustration of successful voluntary producers´ cooperatives.
The Shufo, rotating butter credit for women, is dissimilar from other economical arrangements inward that it involves (a) commodity credit as well as (b) it is carried out solely yesteryear women. In Sidama social club women could non ain whatever belongings except butter. Therefore, when they are inward a fiscal job or have got social occasions for which they demand larger amount of butter, the other women living inward the hamlet tin take sure amount of the commodity as well as mitt over to the needy women after taking the measuring of the size of the butter contributed yesteryear each woman. Another interesting characteristic of Shufo is that, non all women know how to stair out the butter as well as maintain the size of the butter each adult woman contributed inward their memories for so many rounds. It needs exceptional talent to maintain the size of each measuring inward retentiveness because none of the women involved are literate as well as tin read as well as right. This was how the Sidama women fought both poverty as well as economical marginalization yesteryear men.
During those days ground inward Sidama was mostly owned privately. Every household had access to ground as well as was able to make plenty for its needs. Land exterior of the private ownership was owned communally as well as was called the Danawa land. The Danawas were administered yesteryear the local Songos as well as were distributed to newly married men as well as novel comers based on their needs. Communal lands inward Sidama were properly conserved.
In that way the Sidama social club was able to maintain sustainable socio-economic as well as socio-political scheme for centuries. After the annexing into the bigger Federal Democratic Republic of Ethiopia inward 1891 most of these systems were disrupted.
Religious Belief
God, spirits, as well as ancestors are the foundational elements of faith for the Sidamas as well as are the constitutive component subdivision of their life.
Belief inward God
Sidama has a staunch belief inward a supreme beingness as well as a creator God named Magano. The intelligence magano is a chemical compound intelligence of ma as well as gano. Ma agency "what" as well as gano has 3 meanings: as a substantive it agency conspiracy; when used as a verb it agency I shell as well as I say or telephone telephone or name. The approximate pregnant of the chemical compound intelligence Magano tin live "What tin I call?" or "What tin I say?" It indicates a deep experience of incomprehensible as well as incomparable God. It could live that the master copy person, unable to limited the experience, resolved yesteryear calling Magano, "What tin I say or call?"
Magano is addressed yesteryear the Sidamas as father. Other attributes for Magano are Kalaqa (the Creator), Kaaliqa (the Almighty) as well as Halalancho (the True One). There exists one, supreme, as well as universal Magano. He lone created all that a somebody could watch around: humankind, nature, animals, birds, heaven, sun, moon, stars, as well as so on. The Sidamas brand a clear distinction betwixt God as well as their mutual ancestors maxim that the ancestors were created yesteryear Magano. They say that "Magano had created as well as taken them away". Even during their sacrificial offering to their mutual ancestors Magano comes initiative off earlier the ancestors' names.
An elaborate story of creation is non what is typical of Sidamas. Some clans attribute a mythical chemical element as well as special powerfulness to their mutual ancestors, such as claiming a descent from sky or emergence from earth. Yet every Sidama, if asked nigh the 1 responsible for creation, he/she automatically replies that Magano is the 1 who created all.
The Sidamas by as well as large concur that inward the kickoff God used to alive with people. As the resultant of sin they committed, Magano departed far away into the sky. Even so Magano is perceived as beingness actively involved inward human life for which argue people go along reconciling themselves with God through sacrificial offerings until today. Magano is called daily inward dissimilar situations. For instance, people say Maganu wolqai... (In God's power...), Magano anna’ya kaa’li’e (God, my father, assist me), Maganu kaa’lona (may God help), as well as so forth.
The Sidamas possess no statues or images of Magano. For them Magano, though active inward their life, cannot live represented. Generally Magano’s call is feared or highly respected as well as is non called for wrong intentions (e.g. cheating, telling lies, stealing). But 1 tin uncovering some mischievous people or thieves swearing inward Magano’s call to cover themselves from beingness discovered when they are suspected of such acts. Theft itself is a recent experience for the Sidama people.
There is no special 24-hour interval (like Dominicus for Christians) for worshiping Magano. Apart from daily invocation of Magano’s call individuals such as the business solid unit of measurement heads brand burnt offering for thanksgiving without whatever obligation or fourth dimension laid yesteryear a special authority. Communal burnt as well as sacrificial offerings take seat at a detail minute as well as are dependent on the situations provoking them. More than offerings Magano demands proficient conduct because 1 often hears people maxim "Do non do that for it displeases Magano" or "Magano volition acquire angry". It is only the deed of responding to Magano either inward thanksgiving or call for forgiveness that people brand brute offerings. The Sidamas watch their Magano as a truthful loving father, the 1 who actually cares for his children. They also experience Him as merciful as well as believe that He forgives their trespasses when they inquire for forgiveness. Sprinkling of the blood of the sacrificial lamb is a sign of reconciliation with Magano as well as with each other.
Belief inward Spirits
The Sidamas believe that at that topographic point be proficient as well as bad spirits. The proficient spirit, dancha Ayyaana, is identified as God's spirit, as the spirit coming from God. This manifests how Magano is perceived as beingness acquaint inward the people's daily life. Maganu Ayyaana, God’s Spirit, is presented as existent as well as playing the role of giving life as well as blessings. Without Magano’s name, the spirit is non mentioned. One tin sure think that the hierarchical construction that exists within the community (i.e. ancestors - clan elders as well as religious leaders - parents - children) reflects the grade of the presence of Maganu Ayyaana. Consequently, a mutual ancestor is conceived as having Maganu Ayyaana abundantly as well as is made similar divine. He lives with Magano as well as plays the role of a mediator betwixt Magano as well as his people. Tribal elders as well as religious leaders are also filled with Maganu Ayyaana.
The bad spirit, Busha Ayyaana, is also seen as existent as well as is hated yesteryear the religious leaders as well as community elders. They curse it whenever they offering sacrifice to Magano. They ascendence saying, Busha ayaana gobbatee ba’i (Bad spirit, go away from the world!) as well as Magano busha ayaana gobbatee huni (God destroy the bad spirit from the world". The term sheexaane is a borrowed call from the Christians to refer to the bad spirit as well as is widely used. The Sidama People also say that evil spirits tin cause diseases but cannot cure them. Consequently, some Sidamas fright the evil spirits. The individuals called qaallo are seen as the medium of the bad spirits through which communication with them is enhanced. In monastic say to avoid getting sickness some people give animals (male sheep or goats). These spirits have got recognition only inward a business solid unit of measurement setting as well as non inward the community setting. There is no community credence of them.
There also exists a woman somebody spirit, belonging to mothers-in-law, prayed as well as honored yesteryear women alone. They brand nutrient offering to it, sing as well as trip the low-cal fantastic (always at black as well as nether a tree). They telephone telephone it woxa. It is a cult of fertility. At kid birth, mothers-in-law say: ane woxa tirtohe - allow my spirit assist you lot for prophylactic delivery. Sometimes when a dream occurs telling of eventual dangers such as state of war or plague or drought, women also brand an offering (always food) as well as pray to this invisible mother in law spirit. However, they never associate it with beingness Magano but watch it as some other existing reality. They are aware that Magano lone is the Supreme. At the same fourth dimension they believe that this mother in law spirit tin protect them from the evil spirits as well as assist them during their delivery. The nutrient offered is expected to live eaten yesteryear the hyenas inward the absence of women. The significance of this requires farther investigation.
Belief inward Ancestors
The Sidamas believe that the ancestors alive with Magano, who granted them special powerfulness to act. They play a mediating role. However, daily do of praying to Magano straight or daily calling of Magano’s call as well as spirit renders the ancestors’ involvement superfluous as well as reveals Magano’s direct involvement inward the life of the people. During the fourth dimension of supplication Magano’s call takes precedence as well as that of an ancestor comes next.
Since the Sidama people are organized according to clans, the mutual ancestor of each clan receives special observe as well as is paid homage inward terms of appreciation that the people came into existence through his instrumentality. The Sidamas, beingness a patriarchal society, attribute powerfulness as well as authorization to men alone. Equal observe as well as homage is non given to women ancestors. Common ancestors are regarded as really much blessed as well as filled with Magano's spirit, living inward a province of divine. Influenza A virus subtype H5N1 lot of animals are periodically offered to them as a sacrifice.
Apart from acting as mediators, the mutual ancestors are seen as approving as well as protecting the people as well as their ethical as well as religious values. They communicate with their people through dreams as well as warn them against human abuses of the defenseless, animals, as well as nature. Whoever dreams a dream, if the dream touches a province of affairs implicating a clan or the nation, spiritual leaders telephone telephone their councils as well as examine the dream carefully. If they conclude that the dream genuinely touches the reality existing within the clan or the nation, they give directions to the people on what to do. They also brand an offering to Magano call for for forgiveness as well as protection from the eventual dangers. The next illustration illustrates these points.
If an elderberry a from allow say Holloo clan has a dream. The dream is carefully studied yesteryear the clan’s spiritual leaders called Gaana as well as Woma. These people are the consecrated ones. They offering sacrifices on behalf of their clans. Each 1 has his ain council of elders (all men). They do non take whatever conclusion without the knowledge of their councils. In their councils' coming together they deed as moderators. Gaana as well as Woma denote as well as execute the decisions of their respective council. They are really much respected as well as their words are taken seriously yesteryear their people. They alive separately as well as each 1 has his ain council. Yet they piece of work harmoniously in such a way that whatever conclusion 1 takes, the other 1 does non oppose or deed against it. There exists constant communication betwixt them. Magano inquire the mutual ancestor of Holloo clan, who is called Aabo, nigh the issue. The ancestor replied to Magano that he was going to inquire his representatives, the Gaana as well as Woma.
The immediate dead parents also have observe as well as veneration. Influenza A virus subtype H5N1 grand-father is also remembered. Influenza A virus subtype H5N1 somebody offers a bull for his dead manly somebody parent as well as to a sure grade he also remembers his dead mother. They are seen as beingness component subdivision of the business solid unit of measurement soundless living. They play a role of mediating, blessing, as well as protecting the business solid unit of measurement from misfortunes.
Thus far nosotros have got seen the elements of faith inward Sidama Religion, nosotros at nowadays proceed to the faith responses which the Sidamas brand inward their lives.
The Elements of Response inward the Sidama Religion
Morality, prayer as well as sacrifice reverberate the faith of the Sidama people. And this department explains what these elements are.
Morality
Morality as well as organized faith are identified inward the Sidama civilization so much so that outsiders may non recognize the existence of monotheistic organized faith inward it. Consequently, they would easily regard the Sidamas as animists.[2] Many of the missionaries have got spoken as well as some have got fifty-fifty written nigh the people as animists as well as today some soundless take hold this thought with conviction. However, for a thorough observer as well as sensitive person, the opposite is true. For Sidamas, morality holds a holistic approach: human relationship amongst individuals, with God, as well as vis-a-vis creation (land, animals, plants, trees, ...). The dictums, Gafo ikkanno as well as Maganu di-baxxanno (God does non similar it), are the keys that regulate individual’s mental attitude towards the "other".
At all times a Sidama somebody would never neglect to bring upwards God's name. For example, Magano anna'ya ati afootto; Hai Magano anna'ya; Maganu lao; Maganu kaa'lo,... [in a respective order: God, my Father, You know it all; O God, my Father; May God watch or witness; May God help,...].
One cannot uncovering a commandment taught as well as imposed on the people maxim that at that topographic point is only 1 Magano to worship as well as everyone must worship Him. One does non have or larn the values as well as practices of Sidama through formal teaching, but learns the ways of behaving as well as fifty-fifty beliefs as well as practices from elders through hearing comments nigh acts, next the elders, as well as also beingness reprimanded or physically punished if 1 acted inward an unacceptable way. All passed through customary practices. In other words, the social structures contribute to the immature ones to grow inward conformity to the cultural values. Seeing, listening to, as well as next grade children's behavior. As they grow upwards they, consciously or unconsciously, assimilate as well as interiorize all the cultural values as well as practices. Grand-parents as well as mothers play a role inward helping their children to grow inward the socially accepted ways. Elder brothers as well as sisters also assist their younger ones.
Elders are by as well as large respected. There has existed a harmonious as well as supportive human relationship betwixt parents as well as children or the older generation as well as the younger one. However, today immature people, due to dissimilar factors such as education, political ideologies, novel fundamentalist churches as well as so forth are diluting the forcefulness of the human relationship which previously existed betwixt the 2 generations.
Killing a Sidama somebody yesteryear a Sidama is prohibited. Unfortunately, this value is changing because of the political motivations imposed from outside. For instance, if some people are seen as a threat to Ethiopian government, those who promote the involvement of the regime would seek to eliminate them.
Adultery as well as fornication have got been also strictly forbidden. Virginity for a missy has been a value honored really much until today. It is considered a really shameful thing for the parents if their missy is discovered to have got lost her virginity. Influenza A virus subtype H5N1 virgin missy is considered as equal to a man. During matrimony people verbalise of making a missy a adult woman as if she was never a woman. But if she is non a virgin, she loses her observe as well as pride, as well as nether customarily setting, she often becomes a 2nd married adult woman as well as remains nether the kindness of her husband. No dowry volition live paid for the family. Today, however, because of instruction at that topographic point is to a greater extent than relaxation as well as contact betwixt boys as well as girls. The educated grouping does non pose emphasis on virginity as a necessary status for paying dowry as well as for marriage. As for adultery, Sidama people have got lived according to family, sub-clan, as well as clan level. Those who belonged to 1 clan regarded themselves as brothers as well as sisters, as well as sleeping with the married adult woman of one’s blood brother was unacceptable as well as a taboo.
Truth is highly regarded. The facial expression Halaale gorsitooti [don't abuse or diminish truth] carries with it a deep observe for truth. Maybe this is because truth is also associated with Magano. The people believe that a somebody who takes offence against truth volition sure endure the consequence. This is manifested inward the expression, Halaalu annasi di-hawao. The exact translation of the facial expression into English linguistic communication is difficult, but it implies that truth itself volition take revenge against the offender as well as take judge to the offended. It also agency that the 1 who walks inward the truth volition win. This is a principal argue for respecting the belongings of others as well as refraining oneself from speaking fake things. There exist, however, some dishonest people as well as thieves, who falter this value within the Sidama people.
The consecrated people do 3 days fasting earlier the novel twelvemonth feast, Fichee. Customarily the Sidama people do non do of fasting, as well as fifty-fifty the fasting of the consecrated people could live because of their beingness as good busy reconciling as well as solving problems inward the community earlier the novel year.
Influenza A virus subtype H5N1 holy human being is a human being who avoids bad words as well as acts inward a proficient (acceptable) way. He is respected as well as considered as beingness blessed as well as loved yesteryear Magano. Maganu maassi'no manchoti, Maganu battino manchoti, Maganu battino bettoti, Maganu maassi'no bettoti are the mutual expressions. The Sidamas consider Magano as fully involved inward people's daily life. With this as well as other reasons which I have got straight or indirectly mentioned, I conclude that for the Sidamas morality as well as organized faith are one. Fr. Markos Beyene, a Sidama priest, rightly observed as well as wrote inward his unpublished article - 'A Christian Approach to Traditional Religion inward Sidama Area"' - maxim that 'the Sidama people watch the direct activity of God inward creation to a greater extent than than the natural laws. Everything comes from God...the fulfillment as well as success inward life is achieved only yesteryear the volition of God (...). They believe that if people misbehave God goes away from them' [p.8].
Meaningful life is understood as doing proficient things as well as passing life (procreating). Every immature human being is expected to acquire married as well as beget children. This is really much valued.
Generally elders, the cimeeyye, attempt to alive an exemplary life. Wherever hatred or quarreling be the elders take reconciliation. They solve problems; they take aid of social affairs, appear after the needs of the widows as well as the weak, as well as maintain judge as well as peace. Misbehaving results inward disturbing a harmonious human relationship that exists betwixt God as well as the people, amongst the people themselves, as well as amongst them as well as their ancestors.
Apart from the consecrated ones (e.g., Ga'ro as well as Qqaddo) 1 has to live at to the lowest degree 50 years old as well as a circumcised inward monastic say to assume the seat of a community elders. Ga'ro (Moote) plays the next roles: he organizes communal sacrifices if state of war or drought or plague occurs, commands the regular army during war, reconciles if 2 clans are at state of war or tension, takes decisions on issues concerning the whole clan, solves juridical problems which cannot live solved inward sub-clan level, as well as announces the appointment of the novel twelvemonth feast, Fitchee, as well as makes prayer. Qqaddo is a collective call for Woma, Gaana, Gaadala, as well as Qqaarricha. Their roles are to a greater extent than or less the same but with some particularity to each one. Two of the Sidama clans do non have got Woma. The Holloo clan has created a complicated organization. It has both Ga'ro as well as Qqaddo. Except Woma the repose of the Qqaddo are non found inward whatever other clans except inward the Holloo. Ga'ro as well as Qqaddo are the consecrated people who take aid of the life of the whole Sidama people. Each of them have got their ain council of elders. These people are deeply religious as the elders as good are notoriously religious.
Elder women (Qqarubba) are respected, too. But they do non do authorization over men. In the Sidama civilization men do non associate with women. Consequently, women also have got their ain organization. The elderberry women do authorization over them. Women tin alter men's conclusion if it violates peace as well as harmony inward the society. The eldest adult woman (Qqaro) tin impose a penalty if a hubby abuses his wife. The penalty cannot live reversed unless he fulfills the imposed obligation yesteryear the Qqaro.The proficient life a somebody lives determines his seat or importance. One tin live the eldest inward the community but if his way of living is non appreciated he cannot play a role of an elderberry (cimeessa), who is a really much feared as well as respected. This is explained inward the expression, "chimeesu chilo itisano" [The elderberry tin brand a somebody eat faeces].
Many other practices such as hospitality, observe to foreigners, ceremonies during birth, marriage, funerals, as well as festivals that be inward the Sidama civilization are left for futurity study.
Prayer as well as Sacrifice
People pray to Magano individually or communally. Individual prayers tin live done with or without sacrificial offerings. But communal prayers are ever accompanied yesteryear sacrifices. During communal offerings the consecrated people deed as the celebrants. If it is at the sub-clan level, unless at that topographic point exists a consecrated person, a notable elderberry leads the community into prayer.
The Sidamas follow 20 vii of import "moments", which are called ayyaana, inward a month. They are followed through the seat of the stars. Only some detail men called the ayyaanto (astrologists) know how to follow the stars as well as uncovering the types of ayyaana. Each ayana is used for a special function: ayyaana for marriage, for feast, for war, for success, as well as so forth. The ayyaana for offering sacrifice to Magano are either adula or gutcha. The ayyaanto as well as the consecrated people whose duty is to appear after the issues of their people, direct most of their activities according to the ayyaana. Individuals consult these people to know, for example, when weddings should take place.
Two types of sacrifices be within the Sidama religion: 1 is offered to Magano as well as the other is to the ancestors.
Sacrifice Offered to Magano
Burnt offering: As thanksgiving as well as call for for approving the Sidamas offering this sacrifice to Magano. It is offered individually (e.g., a business solid unit of measurement head) as well as communally (e.g., at the sub-clan or clan level).
Influenza A virus subtype H5N1 manly somebody animal, a lamb or a bull, is killed as well as burnt. Before slaughtering, the somebody inward accuse starts with a prayer of approving as well as mentions reasons for such gathering as well as offerings. For example, he mentions the proficient things (blessings) Magano has done for his country, his nation, as well as his clan. Then the brute is killed. The celebrant, spell burning the animal, calls Magano’s call as well as says (the content is dependent on the intention):
Magano, itoommo, agoommo, duwoommo. Tini xinino, tini shilqqo, atera iilitohe ... Gobba'ya gowi, keere assi, ge'issi, gada'ya geedo'ya seeki, gobbate, saadate kaaya kaayoma qqoli. [God, I have got eaten, I have got drunk, I am satisfied. Let this burnt offering attain you.... Unite my country, take peace as well as stability, bless my generation as well as the coming generation, as well as domestic animals].
At the business solid unit of measurement level, the family-head offers the sacrifice to give thank you lot Magano for all the blessings (e.g., children, wealth, proficient fortunes) he has received from Him. While burning the brute he says, "My Father, take this. Let it attain you. It is for you, as well as take it." He also prays for to a greater extent than blessings. Some individuals who prayed during their suffering, such as barrenness as well as serious sickness, offering the burnt offering sacrifice to Magano when their prayer is answered. These people had promised Magano an brute if He would respond to their prayers, if He would come upwards to their help. Women as well as immature men take their promises to the spiritual leaders who would offering on their behalf.
Blood offering: This is done communally for the purpose of purification, reconciliation as well as protection from bad things such as enemies, drought, as well as plague. If something which is considered as grave crime against human beings, as well as indirectly against Magano, within a sub-clan or a clan yesteryear an private or the individuals, the community offers this type of sacrifice. When those with the gift of foreseeing tell the eminent danger (e.g., war, plague, drought) or when a dream revealing the eminent danger occurs, the consecrated people organize the sacrifice. If the people are suffering because of plague or drought, the consecrated people brand supplication through blood sacrifice.
The ritual of this type takes seat inward the next ways:
The consecrated people take as well as denote the 24-hour interval of the sacrifice, the ayyaana, as well as the seat where the sacrifice volition take place. On the 24-hour interval of the sacrifice people get together together. The sacrificial brute is prepared. Influenza A virus subtype H5N1 consecrated somebody presides over the activity. The presider opens the ceremony yesteryear welcoming people as well as telling them the argue of the gathering. After this, everyone with grudges as well as quarrels comes foreword as well as presents his cases. They are listened to as well as the matters are solved. In other words, people are reconciled with 1 another. Influenza A virus subtype H5N1 prayer for the forgiveness of the sins of the people is offered to Magano. The presider prays concerning the needs of the community as well as slaughters the animal. The blood of the brute is collected as well as sprinkled to the sky, to the earth, as well as onto the people as the sign of reconciliation. While sprinkling the blood with a branch of a detail tree, the presider addresses to God as well as says:
Gatisi, xummisi, gobba gatis, Holloo, Hawela, Faqsa, Alata, Sawola Qwena gatis ... [Save us, purify us, save...(here he mentions each clan of the land yesteryear name).]
With this deed the people are reconciled with Magano as well as with the earth, which is regarded as mother, as well as with themselves. Thus, they are purified from their guilt. They also brand their supplication to Magano. Then a pocket-size slice of meat is taken earlier removing the skin. The presider takes as well as raises the meat, tastes it, as well as passes it to the elders. After this the meat is cut, roasted as well as cooked, as well as everyone acquaint inward the gathering consumes it. Finally, the futurity issues of the community are discussed. The presider concludes as well as the people go to their home.
Sacrifice Offered to the Ancestors
The Sidama people exhibit their gratitude to their ancestors through sacrificial offerings. At the communal, clan level, the offering is done to the mutual ancestors. At the business solid unit of measurement level, the hubby fattens a bull as well as offers it for his father.
Bulls are slaughtered inward several numbers periodically as a sacrifice of thanksgiving for the blessings received from the mutual ancestors as well as for their continuous presence amongst the people. At the same occasion, people also inquire for their continuous blessings as well as presence. For instance, the people of Holloo clan offering their sacrifice to their mutual ancestor after every vii years.
During an interview with an eighty-eight years old elderberry from the Holloo clan concerning the sacrifice, he says that their mutual ancestor does non demand that the people must take animals for sacrifice. But individuals who possess animals desire to maintain a bull amongst their cattle inward gratitude for the blessings they have got received from their mutual ancestor. Moreover, out of the sacrifice the ancestor wants the pitiful inward the social club to feast on meat, for they rarely acquire it. So it is a joyful minute for the pitiful to get together together with others as well as relish meat to the full. Both the pitiful as well as the rich alike celebrate together, as well as carry the remains dorsum to their homes.
When the bulls are killed the blood is poured on the tomb of the ancestor. Those who received favours (e.g., children) they had asked from Magano or the ancestor also take whatever they had promised . The lambs brought on this business organisation human relationship are killed as well as burnt as a thanksgiving offering to Magano, as well as to the ancestor if he was asked to mediate. His call is mentioned after Magano’s name.
Each private also remembers his immediate parents, specially his father. He fattens a bull as well as offers it at the fourth dimension he wants. At dissimilar moments he prepares honey as well as milk as well as pours them on his father's tomb as well as so on his mother's tomb. The grand-parents are also remembered. While offering the sacrifice the somebody who offers says:
gedeno'ya seeki, geedo'ya seeki, galte'ya seeki, ooso'ya seeki. Ooso'yarana saada'yara gosa'yarano kaaya abbi [Make straight my future, my wife, my children, my cattle. Bring blessings to my children, cattle as well as to my nation].
Sidama people
However, if an private is poor, he is non obliged to do so. Responding to the inquiry why an private has to brand an offering to his parents, an elder, Gujo No’ora, said that when a sacrificial offering is done hither on globe a simultaneous gathering as well as celebration of the people living with Magano inward sky takes place. When 1 is remembered yesteryear his son, all his friends come upwards to celebrate together. But if 1 is forgotten yesteryear his own, he volition experience that he is similar an abandoned beggar. So he communicates through a dream to his son. It is believed that if the boy who possesses wealth refuses to respond to the dream, he volition autumn sick until he reconciles himself with his dead father. As nosotros observe, the concern is to a greater extent than on a manly somebody parent than a mother.
An offence a manly somebody parent commits against somebody is perceived to bear on non only himself but his children as well. If he dies without solving the problem, the illustration has to live solved earlier or after his burial yesteryear his relatives. This signifies that the familial as well as affective human relationship continues betwixt the living as well as the physically dead. The relatives organize reconciliation to heal the injure caused yesteryear their slowly fellow member lest their children endure the consequences. The dead parents are also beneficiaries of this reconciliation, for they as good are perceived getting peace.
As nosotros have got already mentioned above, at that topographic point are some people who offering sacrifice to the bad spirits because they fright getting sick. This is done non to honour or venerate these spirits; they are hated, but because the people believe inward their existence, they would similar to appease them from causing
harm. This is a business solid unit of measurement affair that does non involve the whole community.
Offering Places
Concerning the sacrifices offered to Magano on communal level, no fixed seat is found. There exists neither a business solid nor a tent, non fifty-fifty an altar. All depends on the dreams specifying the seat or on the indication of those who possess the gift of prophesying or on consensus. On the private level, it is done at domicile non within but exterior the business solid of the 1 offering the sacrifice.
As for the ancestors, the sacrifice is offered where their tombs are found. There be inward dissimilar places the shrines called hara but only houses, without statues or images, where the elders as well as others come upwards to pray. The elders also conduct their meetings there. Sometimes burnt offering to Magano at the sub-clan plane takes seat at these shrines.
The Sidamas are genuinely Monotheist as well as they do non watch Magano as a tribal or exclusive entity. God does speak to people through their cultures as well as situations. To this communication or revelation each private or grouping responds according to its agreement of God as well as culture.
God has been speaking to the Sidama people inward their culture, revealing through dreams, prophets, as well as individuals' deep experience of the sacred. What I consider of import is that live it a dream or a prophecy, but if it deals with avoiding evil, promoting human life, as well as bringing people closer to God it is proficient as well as a revelation. The Sidama religion is an illustration of God's universal salvific act. God genuinely acts as well as Christianity is non the only way for salvation. An honest dialogue as well as truthful observe to other religions are of import non only for collaboration inward promoting human life as well as to alive inward harmony with others, but also to uncovering to a greater extent than the mystery of God's piece of work to take humankind into Himself.
source:http://www.afrikaworld.net/afrel/sidama.htm
http://www.afroarticles.com/article-dashboard/Article/The-Sidama-People-of-Africa-
Sidama: the Luwa as well as the Anga Culture as well as their Social Implications
By Wolassa Kumo
1. Introduction
In my previous articles, I mentioned the Sidama grand social constitution Seera, as well as diverse sub constitutions which derive from this grand constitution. We have got also seen that all social constitutions or Seera inward Sidama were based on the Sidama moral code of halale, the truthful way of life. In this socio-cultural as well as socio-political system, the role of the elders was really important. Elders were bestowed with the powerfulness of enforcing the Seera as well as referring the recalcitrant to Magano or God if he/she refuses to abide yesteryear the Seera.
The powerfulness of elders inward the Sidama social club was non based on a uncomplicated historic menstruum count as is the illustration inward most modern societies. The Sidama elderberry is to a greater extent than the production of diverse social processes through which he passes than the production of a uncomplicated aging. For a somebody to go a recognised elderberry with authorization inward Sidama, he has to go a Cimeessa (respected elderberry with authority) or Cimeeyye for many respected elders. There are 3 of import socio-cultural processes that shape the Sidama elderberry who volition have got the required authorization to enforce the Seera scheme inward the society. These are: the Luwa cycle, Barcima (circumcision), as well as the Anga culture. In this brief article, nosotros volition revisit the cultures that shape the establishment of Cimeessa inward the Sidama society.
2. The Sidama Luwa Cycle
As I pointed out inward my previous articles, the Luwa is administered yesteryear an historic menstruum grade scheme where each grade rotates every 8 years. There are v rotating grades inward the Luwa system. These are: Darara, Fullassa, Hirobora, Wawassa as well as Mogissa. The Malga clan inward Awassa district adds Binancha as the 6th grade.
However, the recruitment to a given Luwa grade does non depend on the historic menstruum of the individual. It depends on the grade of one's father. For instance, if nosotros assume that Darara is the initiative off bicycle as well as Mogissa is the lastly cycle, as well as if the boy of Darara becomes Mogissa, a boy born to a somebody who is a fellow member of the Darara bicycle has to hold back for 32-40 years to bring together the Mogissa grade. Therefore, inward the Luwa cycle, it is possible that a kid as good as a forty years old adult tin go members of the same Luwa cycle. Thus, historic menstruum is non a sole standard inward the making of the Sidama Cimeessa (respected elder). Influenza A virus subtype H5N1 somebody who did non go yesteryear through the Luwa cycles cannot go a Cimeessa spell a younger somebody tin qualify for a seat if he fulfils all other requirements.
The Luwa scheme has 2 of import objectives. The initiative off as well as the most of import 1 is the recruitment as well as preparation of the able bodied men for the defence of the nation. The 2nd objective is the evolution of potential elders who volition have got authorities to supersede the electrical flow elders (Cimeeyye). Women are non allowed to participate inward the Luwa system. Therefore, they are automatically excluded from the nation's defence forces as good as from becoming Cimeeyye or respected elders. However, the Sidama social club has its ain ways of showing observe for elderly women.
Influenza A virus subtype H5N1 fascinating aspect of the Sidama civilization inward this regard is that, younger people never telephone telephone older people, men or women, yesteryear their names. They ever work the call of their children, using as prefix, woman parent of ".." as well as manly somebody parent of ".". If they do non know the names of their children, they exactly telephone telephone them woman parent or father, fifty-fifty if they are non their existent mothers as well as fathers. While many of the beautiful Sidama indigenous cultures have got been lost due to the Abyssinian conquest, this detail way of life survived until today.
Avoiding the direct contact with the mother-in-laws is some other aspect of unique observe the Sidama social club offers to women inward general. Influenza A virus subtype H5N1 somebody who is newly married to the missy of a adult woman volition non stand upwards inward her way if he sees her walking inward the street. He has to run inward to the bushes to give the woman parent way to proceed with her trip. Not only he is non allowed to bring upwards her name, but he is also required to verbalise with a linguistic communication of observe such as Ki'ne (equivalent to English linguistic communication "thou" - inward Sidaamuaffo). The married adult woman is required to reciprocate the observe to her husband's family. But she is required to reciprocate it to the manly somebody parent of her husband, as she is required to live inward unopen contact with the woman parent of her husband. This aspect of the Sidama civilization is beingness gradually eroded due to massive conversion into Christianity.
3. Barcima (Circumcision) as well as Its Social Implications
In Sidama society, manly somebody circumcision has been practiced since fourth dimension immemorial. Circumcision is 1 of the processes of edifice respected elders (Cimeeyye) inward Sidama society. After a somebody participates inward the Luwa cycles he has to carry out circumcision earlier his sons' Luwa bicycle arrives. If he fails to circumcise earlier that, his progression to the grade of respected elders tin live seriously undermined. Influenza A virus subtype H5N1 non circumcised old somebody cannot live regarded as Cimeessa inward Sidama society.
The circumcision ceremony is 1 of the biggest social events inward Sidama society. Depending on the plane of wealth of the individual, such as the size of farm as well as farm ground owned, the size of Enset or java plantation, as well as the number of cattle the somebody owns, he tin organize a huge ceremony involving hundreds of elders as well as immature men as well as women from the expanse as well as far apart for the ceremony. Everyone invited or acquaint inward the ceremony is provided with Buurisame (food made from Enset with a lot of butter inward it) as well as Malawo (drinks made from pure honey) kickoff with the oldest as well as going downward to the youngest. This physical care for is called Malawo Tuma (the Honey Ceremony).
For a somebody to prepare the Honey Ceremony during his circumcision he has to go yesteryear through 1 of the Luwa cycles with inward the yesteryear forty years but non beyond. Thus, during the ceremony every trunk praises non only the somebody who is going to live circumcised but also his Luwa grade, stating that the Honey Ceremony belongs to such a somebody as well as such a Luwa grade. At the kickoff of the Honey Ceremony, the somebody to live circumcised declares that it is his fourth dimension at nowadays to circumcise as well as that he makes his Luwa grade as well as the Sidama social club proud yesteryear willing to defend the land as well as go an elderberry to serve the society.
I participated inward 2 of such beautiful ceremonies inward his rural hamlet when I was nigh 8-10 years old, as well as I soundless think how beautiful those ceremonies were. Most of these types of ceremonies that survived the Abyssinian conquest have got at nowadays been almost lost due mainly to conversion into Christianity. The next phase inward the making of the Sidama Cimeessa establishment is the Anga culture.
4. The Anga Culture
The Anga civilization is the most complicated component subdivision of the Sidama culture. Anga, which literally agency "hand", has a dissimilar pregnant when it is used inward the context of the evolution of Cimeessa or Cimeeyye, respected elders or elders with authority. An elderberry with the Anga authorization must have got already participated inward the Luwa cycles, must have got been circumcised as well as most notably organized the grand Honey Ceremony. An elderberry who did non go yesteryear through those stages cannot claim to have got the Anga authority.
An elderberry or Cimeessa who has Anga has superior moral authorities to all other Cimeessa inward the society. In other words, the Anga is the lastly phase inward the making of the Sidama Cimeessa or an elderberry with total moral authorization to enforce Seera (social constitution) inward the Sidama society. In add-on to passing though the Luwa cycles, circumcision as well as Honey Ceremonies, the elderberry who claims the Anga authorization has to brand Kakalo (sacrifices) to the ancestors to declare his seat as a holder of the Anga Authority.
An elderberry with Anga authorization does non participate inward whatever ordinary activities inward the society. He does non eat whatever meat unless the brute is slaughtered either yesteryear himself or some 1 who has similar Anga authorization similar him. One fascinating aspects of the Anga civilization is that when the Cimeessa with the Anga authorization is a inward a business solid dining lone or with some one, every trunk must maintain quite. This is because, if some 1 mentions some names which are considered to live impure spell the Cimeessa with the Anga was eating, so he volition automatically halt eating. These names include brute names such as pigs, dogs or sounds similar shouting, whistling as well as so on. If the Cimeessa with Anga listens to those names as well as sounds spell he is eating, he has to automatically halt eating as well as leave. If he does non do so, he loses his Anga authorization as well as has to offering other sacrifices to reclaim the Anga.
As inward the illustration of many other areas inward the Sidama civilization as well as civilization, inward this expanse extensive futurity enquiry is required.
The Anga civilization is practiced yesteryear the Sidama clan called the Xummano or the Yemerechcho. However, the Luwa, Circumcision as well as Honey Ceremonies are practiced yesteryear whatever fellow member of the Sidama society. At present, the Anga civilization has almost disappeared because of massive conversion to Christianity as well as diminishing number of the members of the social club who acknowledge the Authority of Anga. Likewise, the authorization of Cimeessa has been weakened as well as highly undermined. Although the concept soundless survives inward Sidama, its significance has been significantly reduced.
5. Systematic abuse of the Cimeessa establishment yesteryear the electrical flow regime.
Another factor that undermined the Cimeessa establishment inward Sidama is political interference yesteryear the electrical flow regime. Because of the unpopularity of most of the measures the electrical flow regimes undertakes inward Sidama, it has resorted to bribing the elders. The members of the ruling political party personally contact good known Sidama elders through out the Sidama ground as well as provide them with money as well as carry them to towns as well as cities whenever they convene unpopular meetings inward Sidama. The elders are forced to comply to these pressures both for fright of political persecution as well as because of the economical do goodness they obtain inward participating inward these processes. Even after the Loqqe massacre, the initiative off people invited to a coming together inward Awassa inward 2002 to back upwards the actions of the massacre were the elders. However, this fourth dimension the elders did the opposite of what they were expected to do. They unanimously condemned the massacre.
Although the elders attempt to residual cultural values they uphold with the benefits as well as intimidation the electrical flow regime, the constant pull per unit of measurement area nether which the regime puts the Sidama Cimeessa establishment as well as the continued participation of the elders inward most unpopular decisions regarding the Sidama social club has seriously undermined the creditability of this establishment at present. The most resilient grouping that continually rejects unpopular measures of the regime has go the youth, specially the immature people below the historic menstruum of 30. This is mainly due to relatively improve instruction as well as exposure this grouping has regarding the basic human rights, commonwealth as well as freedom. Since this demographic grouping represents the futurity of Sidama, our land has a corking hope!!
THERE ARE NO PEOPLE CALLED "SIDAMO": STOP THE USE OF "SIDAMO" MISNOMER
By Side Goodo
1. Introduction
Time as well as in 1 lawsuit again the Sidama people have got rejected the work of the derogatory term "Sidamo". The term was a deliberate fabrication yesteryear the invading Abyssinian soldiers of King Minelik as component subdivision of the displace to humiliate, undermine as well as subjugate the newly conquered territories inward the South of the country.
This article is motivated yesteryear the outrageous statements made yesteryear Eremias Woldemikael during his e-mail conversations with Kambata Xola of Sidama National Liberation organisation (SNLO) regarding the Abyssinian occupation, subjugation as well as exploitation of the Sidama land. Eremias writes:
"When I was referring to Sidama as well as Oromo relationship, I was using the term ‘Sidama’ inward a historical sense. Historians work the term ‘Sidama’ to refer to peoples that lived South of as well as including some component subdivision of Shewa. The term "Sidamo" is used to 1 of the ethnic groups of those peoples. As you lot may know the part was conquered yesteryear the Oromo during their expansion inward the 16th c. For farther data on the distinction betwixt Sidama as well as Sidamo, watch J.S. Trirmingham's Islam inward Federal Democratic Republic of Ethiopia pp. 179-185 as well as Mordechai Abir's Ethiopia: The Era of the Princes pp.73. By making this distinction, I hope you lot do non experience similar I am trying to lecture you lot nigh your civilization or ethnicity. I am exactly trying to explicate the context of my discussion".
I am shocked to read the higher upwards statements inward the 21st century. I concur with Eremias, on 1 point, however. Abyssinians do non know anything as well as do non desire to at nowadays anything nigh non-Abyssinian peoples such as Sidama. They must live thought non only nigh democracy, observe to human dignity as well as the dominion of police pull but also the fact that at that topographic point are other proud nations inward Federal Democratic Republic of Ethiopia who have got their ain history, who know their history really good as well as who tin articulate these at to the lowest degree as much as the Abyssinians do regarding their peoples. Who is Eremias to tell us who nosotros are as well as who wrote what rubbish nigh us? We, the Sidama people really good know where nosotros originated, when as well as where nosotros initiative off settled inward Federal Democratic Republic of Ethiopia as well as when as well as how nosotros came to our acquaint land. Quoting rubbish written on Sidama yesteryear unusual transcribers of Abyssinian rulers as well as telling us that the Oromos conquered us inward the 16th century, which they did not, is as outrageous as it is a blatant distortion of our history.
Sidame tribe children from Ethiopia
An overview of the history of Sidama people
The Sidama people alive inward the southern component subdivision of the acquaint 24-hour interval Ethiopia, inward the Horn of Africa. They belong to the people of Kushitic beginning that occupy the vast expanse of northward eastern as well as eastern Africa extending from the Sudan throughout the Horn of Africa to Tanzania. The most notable peoples of the Kushitic beginning to which the Sidama people belong include, the Saho inward Eritrea, Oromo, Hadiya, Afar as well as Somalis inward Ethiopia; the Somalis especially the Degodai tribe both inward Somalia as well as Kenya; the Randle as well as Sakuye inward Republic of Kenya as well as many others inward Eastern as well as fundamental Africa. The Sidama along with Agew as well as Beja were the initiative off settlers inward the northern highlands of the acquaint 24-hour interval Federal Democratic Republic of Ethiopia earlier the arrival of Yemeni habeshas (Abyssineans). That was why the acquaint 24-hour interval Federal Democratic Republic of Ethiopia was called the ground of Kush. The Abyssinian historians such as Taddese Tamirat themselves take this fact.
At acquaint the bulk of the Sidama people alive inward the Southern component subdivision of Federal Democratic Republic of Ethiopia with notable geographical features similar lake Awassa inward the North as well as lake Abaya inward the South. The population of the Sidama ground is nigh 5 1 chiliad one thousand at present. However, during the course of study of corking pop migration from North as well as East to the South of Africa, some Sidamas were left behind as well as were later on scattered into dissimilar parts of the province as well as fifty-fifty beyond. One illustration of such groups of people related to Sidama includes those who alive roughly river Dawa inward South Eastern Federal Democratic Republic of Ethiopia as well as North Eastern Kenya. The Dawa river was the turning dot inward the history of the migration of the Sidama people from North to the South. These people at nowadays speak somali linguistic communication as well as seat themselves as Digodai, the clans of which include several clans inward Sidama. The most notable of these clans is Fardano whose call is maintained both inward Sidama as well as somali Digodai tribe with out slightest modification. Other people that have got fifty-fifty greater affiliation to the Sidama people as well as its civilization as well as linguistic communication as well as that were only separated from the acquaint 24-hour interval Sidama ground most of late include Alaba, Tambaro, Qewena as well as Marako. These groups of the Sidama people alive inward the western vicinity of the acquaint 24-hour interval Sidama land. This latter grouping of Sidama people are called western Sidamas. The transcribers of the Abyssinian rulers whom Eremias quotes as his authentic sources on Sidama were misled yesteryear the post Minelik Abyssinians writers into believing that at that topographic point were 2 dissimilar groups of peoples called "Sidamo" as well as Sidama. That is non only absolutely wrong but also absolutely outrageous!! I volition exhibit why inward the next section.
3. The Origin of the Misnomer "Sidamo"
When Baalichcha Worawo, the lastly manly somebody monarch of Sidama, made the Wuchale type treaty with Bashah Aboye, the full general of Minelik as well as the leader of the invading Abyssinian regular army that initiative off laid its human foot on the Sidama ground inward 1891, the latter asked the King of Sidama what the call of this people was called. King Baalichcha Worawo told him that his people were called the Sidama people. However, Beshah never used the call Sidama to refer to this people. This was because it was component subdivision of the policy of job as well as subjugation to humiliate the occupied territories yesteryear degrading their identity either yesteryear selling the peoples as slaves or using other humiliating mechanisms such as calling them with inferior names. Accordingly, Beshah as well as his soldiers refused to telephone telephone the people inward their existent call as well as started to telephone telephone them "Sidamo" which implied their inferior status at nowadays nether occupation. However, because the treaty betwixt Beshah as well as King Baalichcha failed to work, Beshah’s regular army was defeated as well as Beshah retreated dorsum to Shewa. The Sidama ground was costless in 1 lawsuit once again although it was for a brief period.
When Beshah arrived dorsum inward Addis Ababa, he reported to emperor Minelik that he encountered some people called "Sidamo" who repulsed his army. Thus the term "Sidamo’ was initiative off coined yesteryear Beshah Aboye as well as his soldiers inward 1891. That was how the term emerged. There have got never been whatever people called "Sidamo" as well as at that topographic point never are at present!!
Abyssinians had to alter the management of their assault on Sidama from the northward western tip of Sidama nigh lake Awassa where Beshah was defeated yesteryear Baalichcha Worawo to the to a greater extent than remote eastern highland of Hula next to Bale inward the acquaint 24-hour interval Oromia region. This fourth dimension some other full general of Minelik called Leulseged (probably a Tigre due to his name) launched a massive armed forces assault which was superior inward armament as well as ammunition compared to the ordinary armaments the Sidama people so had to reoccupy the Sidama land. He successfully reoccupied the Sidama ground as well as established his initiative off administrative post inward Hula which they later on called Hagereselam town inward the mid 1890s.
Later inward 1890s Leulseged forced Baalichcha Warawo to bring together him inward his displace to conquer the Konso land, southward of Sidama. King Baalichcha had no powerfulness to spend upwards to accompany Leulseged because he was at nowadays nether occupation. King Baalichcha Worawo was taken to the Konso ground with the pretext of assisting the conquest as well as was assassinated at that topographic point yesteryear Leulseged. His mule called Laango on which Baalichcha travelled to Konso came dorsum domicile travelling an amazing distance of over 200 kms yesteryear its own. To appointment the Sidama people lament nigh Baalichcha’s assassination yesteryear maxim that: "Warawo Baalichcha, diinu galafati ma manchi shaalicha. Gaangichosi Laango, Baalichchi gorena bae dagu gaango", roughly translated as "the enemy brutally murdered the dear King of Sidama. But his mule escaped as well as came domicile alone!!"
After the Conquest of Sidama, Gedeo, the Guji as well as Borana Oromos as well as other smaller Kushitic nations southward of Sidama, the entire expanse of Sidama as well as southward of Sidama including Wolayita as well as starting from Tikur wuha inward Awassa town upwards to Moyale on the Ethiopian-Kenyan border was named the "Sidamo" province yesteryear the successive Amhara rulers until the early on 1980s when the armed forces Junta reduced the size of the "Sidamo" province yesteryear separating Wolayita as well as Borana from it. This province was dissolved when TPLF fabricated some other pseudoregion called the South Federal Democratic Republic of Ethiopia Nations as well as Nationalities as well as People’s Region inward 1993.
The Wolayita people who bordered western Sidama ground also resisted the Abyssinian job really strongly. After they were defeated, their King Xoona was captured yesteryear Minelik’s regular army as well as was taken to Addis Ababa as well as was killed there. Due to their tearing resistances, the Wolayita people were given the call of baria (slaves) as well as harshly mistreated yesteryear the Abyssinians. They were sold as slaves inward the country. As a resultant of their resistance their call was deliberately changed from Wolayita to "Wolamo". This justifies our previous declaration that the call alter from Sidama to "Sidamo" as well as its application as a call of a province that includes, Sidama, Gedeo, Burji, Wolayita, the Guji as well as Borena Oromos was a deliberate policy of humiliation. This was aimed at degrading the occupied nations as well as dependent land them to a psychological torture to tame them for permanent slavery. Until recently, the Wolayita people were called the "Wolamo" which is an out right derogatory as well as insulting misnomer. While "Wolamo" is less ofttimes used at present, nosotros the Sidama people are beingness insulted yesteryear Abyssinians similar Eremias Woldemikeal beingness called "Sidamo" inward the 21st century. This is an abuse of the right of the Sidama people to live called yesteryear their right identity. If people similar Eremias volition non unconditionally halt from insulting us in 1 lawsuit again yesteryear calling us "Sidamo", nosotros volition regard this as a deliberate abuse of our right as a land as well as refer the illustration to the relevant international human rights organizations.
Another outrageous declaration yesteryear Eremias Woldemikael is the following:
"Now, I empathize you lot are concerned only nigh the Sidamo people who soundless really specifically work that term for their ethnicity. I have got read some nigh them but I am opened upwards to whatever novel data you lot tin contribute to my knowledge of the people as well as their issues."
Which people work the term "Sidamo" to refer to their ethnicity? We the Sidama people inward Sidama ground with the upper-case missive of the alphabet urban inwardness of Awassa never called ourselves "Sidamo" inward our entire history. The other Sidama people inward Alaba, Qewena, Xambaro or Marakko never telephone telephone themselves "Sidamo". The Woalyita, the Gedeo, Burji, the Guji as well as Borena Oromos to which the call "Sidamo" province referred to never accepted that call as well as none of them used the term "Sidamo" earlier or now. So which ethnic grouping uses the term "Sidamo" at present? Where did Eremias read nigh this non-existent ethnic group? If Eremias is able to distort the truth at acquaint spell the Sidama intellectuals are providing the right data nigh Sidama, 1 tin imagine how his uneducated ancestors were able to distort our names as well as history inward 1890s as well as thereafter. It is amazing how Abyssinians are unwilling to larn from their yesteryear mistakes as well as unwilling to take the right business organisation human relationship of history other than the ones fabricated yesteryear their rulers as well as written yesteryear some unusual opportunistic transcribers who served as chroniclers of the Abyssinians kings.
4. Other evidences of deliberate call changes inward Sidama
The work of the derogatory terms as well as call changes yesteryear invading Abyssinian forces was non limited to the fabrication of the derogatory misnomer "Sidamo" for the Sidama people, "Wolamo" for the Wolayita people as well as so on.
The settling Abyssinian rulers exercised a policy of deliberate call alter on the Sidama people after their effort to forcefully convert the Sidama people into orthodox Christianity inward 1910s as well as 20s failed. The Sidama people rejected deliberate conversion to orthodox Christianity yesteryear lamenting this statement: "Xoomi yihero xoomi. Xoomiro xoomo gowwu doomi. Miniki giddo doogo nooni?" roughly translated as "If they inquire you lot to fast, do it. Let the foolish do it. But is at that topographic point whatever route through your house? Why do you lot fifty-fifty bother nigh it?". The ingenious as well as most democratic Sidama elders used to organise the Sidama resistances through such poems which most of the fourth dimension were really effective as well as successful. The Sidama people later on accepted Christianity inward the 1950s as well as 60s through protestant missionaries who brought some instruction as well as evolution projects with them.
Deliberate policy of call changes was component subdivision of the Abyssinians functioning as well as subjugation. If a kid was allowed to bring together a handful of schools built inward Sidama earlier 1974 he was non allowed to work his Sidama name. In fact, the Abyssinian rulers forced the Sidama youngsters to go to Wolayita for primary schoolhouse as well as the Wolayita youngsters to go to Sidama so that these people volition abandon their aim of getting instruction because of the high carry as well as living cost involved if they decided to go to those distant places to acquire education. Is non this barbaric denial of the right of a kid to have got access to primary education? And yet Federal Democratic Republic of Ethiopia used to boast to live component subdivision of the League of Nations as well as UN that guarantees the right of a kid to have got access non only to primary instruction but to primary instruction inward their woman parent tongue. For instances, if a kid was sent to a schoolhouse inward Sidama he was asked to come upwards with a civilized name, i.e. of course of study Amhara name. Thus beautiful Sidama names such as Baxisso, Gabisso, Agana were all ridiculed as well as were replaced with Abebe, Bekele, Ayele so on. In illustration a kid resisted or refused to alter his name, so he was either denied schoolhouse as well as whatever other opportunities or his call would live bastardised similar "Sidamo". In this illustration the Sidama names such as Dangisso were changed to a bastardised call of "Degsew", Argata to "Argachew" as well as so on.
However, forced call changes came to an halt with the 1974 revolution which abolished barbaric Abyssinian feudalism. But, of course, other forms of subjugations as well as oppressions continued until today.
5. Conclusion as well as telephone telephone for immediate halt inward the work of "Sidamo" misnomer
There are no people inward Federal Democratic Republic of Ethiopia called "Sidamo". The misnomer was invented inward 1891 yesteryear the invading Minelik’s generals as well as soldiers as component subdivision of a psychological state of war to degrade as well as dehumanise the newly occupied ground of Sidama as well as other peoples living roughly the Sidama land. The same dehumanising misnomer was used against the Wolayita people who were called "Wolamo". Oromos were called with some other derogatory call called "Galla" which inward fact preceded "Sidamo" as well as "Wolamo" misnomers.
We inquire all the Abyssinians living inward Federal Democratic Republic of Ethiopia as well as globally to halt using the derogatory term "Sidamo" which was coined yesteryear their invading ancestors. The continued work of this term only validates our arguments that Abyssinians are non the people to alive with as well as the Sidama people live improve off as an independent land inward due east Africa. Do non add together insult to injury yesteryear reminding us all the fourth dimension what your ancestors did to us yesteryear using this humiliating term "Sidamo".
The term "Sidamo" must live declared illegal both inward Federal Democratic Republic of Ethiopia as well as internationally as well as must live removed from all websites, other electronic as well as hard re-create documents.
We also plead to the international community to halt using the misnomer "Sidamo" from today on as well as pose pull per unit of measurement area on the Ethiopian regime to declare the term Sidama illegal as it is legal to work the term "Galla" as well as "Wolamo" whatever more. No people as well as individuals know improve the history of the Sidama people than the Sidamas themselves. We are Sidama non "Sidamo" as well as no 1 else is "Sidamo" either.
Side Goodo
Oct 4, 2007
Source:http://sidama.org/There_is_no_Sidamo_people.htm
An Overview of the Sidama Resistance Movements.
The Sidama people had never accepted the Abyssinian conquest peacefully. They made diverse attempts to repulse the invading army. The initiative off grouping of intruders led yesteryear Menelik's full general Beshah Aboye were annihilated yesteryear the Sidama regular army as well as civilians led yesteryear the ingenious King of Sidama called Baalichcha Worawo. The regular army of Beshah was totally defeated as well as left inward disarray until the 2nd moving ridge of assault was launched on yesteryear Leulseged, some other full general of Minelik, with superior armed forces forcefulness on the Eastern front end of Sidama. It was Leulseged's regular army which was able to constitute total Abyssinian domination inward the Sidama ground as well as assassinate Baalichcha Worawo, the lastly manly somebody monarch of Sidama.
The designing of fell subjugation of the Sidama people continued inward a relative calm until the Italian job of the province prior to the 2nd World War. The Sidama resistance displace gained momentum during as well as after the Italian occupation. It was the fell nature of the feudal scheme that robbed Sidamas of their consummate liberty that forced them to take upwards arms at the historic chance of the Italian occupation. Various armed groups began to wage armed struggle to uproot the remnants of the Abyssinian regime from the Sidama land. Notable amongst these fighters as well as Sidama liberty leaders were: Yetera Bole, Wena Hankarso, Hushsula Xaadisso, Mangistu Hamesso as well as Lanqamo Naare as well as Fiisa Fichcho. However after Italy was driven out of the province yesteryear the allied forces during the 2nd World War, the Abyssinian rulers got an upper mitt as well as were able to temporarily quiet the struggle of the Sidama people for freedom. As a revenge to the resistance displace waged during as well as after the 2nd World War, the Abyssinian rulers massacred over 120,000 Sidamas during as well as after the war.
It was during the lastly decade of Haile Selassie's dominion that the Sidamas were able to regroup as well as wage some other relentless resistance struggle against the Abyssinian regime. The heroic resistance displace led yesteryear the good known Sidama patriot Takilu Yota, inward the northern parts of Sidama, had shaken the foundation of Abyssinian dominion inward Sidama until the halt of 1960s.
At the kickoff of 1970s notable Sidama heroes as well as resistance leaders formed the initiative off organized Sidama Liberation Struggle which mobilized Sidamas inward the scale unknown earlier to wage an overt armed struggle against the armed forces government. The founders of the initiative off organized liberty fighting inward Sidama were: (1) Amare Gunsa, (2) Yetera Bole, (3) Roda Utala, (4) Gawiwa Siriqa, (5) Fiisa Fichcho as well as (6) Teklehaymanot Simano. Amare Gunsa was the initiative off Sidama to live beheaded yesteryear the armed forces regime spell fighting for the liberation of Sidama. His caput was taken to Addis Ababa to verify his expiry to the authorities. Yetera Bole as well as Roda Utala as well as most others also sacrificed their lives fighting for the liberation of the Sidama people.
Although the half dozen heroes mentioned higher upwards played a fundamental role inward founding the Sidama Liberation Organization at that topographic point were many other notable Sidama liberty fighters who took the banner of the founders as well as continued to struggle for the liberation of their people. This 2nd grouping of Sidama heroes were: (1) Tumato Tula Bankuriso, (2)Ashe Hujawa, (3) Barassa Gosoma, (4) Dadafo, (Mote of Malga), (5) Gasara Sodo, (6) Kumo Gada , (7) Ginbo Basha, (8) Kafale Kinbichcha, as well as (9) Barasa Jofe. All of these people sacrificed their lives fighting for the liberty of their nation.
The Sidama National Liberation Organization, is the continuation of such heroic struggle of the Sidama people as well as as such works to ensure that yesteryear historic legacies of the heroes are never forgotten or hijacked yesteryear whatever private or individuals who are powerfulness as well as do goodness mongers.
The Sidama liberation struggle which was later on named the Sidama Liberation Movement waged an armed struggle against the armed forces regime for 7 years betwixt 1977-1983 as well as fully liberated 3 high lands districts of Arbegona, Bansa as well as Aroressa inward the South Eastern Sidama ground from the Abyssinian yoke. In this struggle over 30,000 Sidamas perished. The call Sidama Liberatin Movement was given nether the leadership of Woldeamanuel Dubale who led the movement's activities during this period.
In Northern Sidama the liberation uprisings of Borrichcha as well as Wotara Rassa gave some other stupor to the armed forces leadership. In Borrichcha uprising the Sidama denounced the fell armed forces regime as well as its policies as well as took upwards arms to liberate themselves. However, due to its armed forces superiority the derg was able to compaction the uprising inward August 1978. Over 500 people were killed during the 1 24-hour interval intense fighting on the mount of Borrichcha as well as its vicinities. The leaders of the Borrichcha uprising were: (1) Barasa Wotiye, (2) Bitre Gamada, as well as (3) Yetera Koome.
The same heroic resistance was met yesteryear the derg inward the Wotara Rassa where the Sidama had shown rigid resistance against the armed forces regime. Over 100 people were killed inward Wotara Rassa fighting inward 1978. The leaders of Wotara Rassa uprising were: (1) Dadafo, (2) Agana Jobisa.
The Sidama people had made tremendous as well as historic contribution to the weakening as well as the lastly downward autumn of the armed forces regime. However, the fruits of the struggle of the Ethiopian peoples was hijacked yesteryear the Tigrean People's Liberation Front (TPLF) which imposed the monopoly of political domination over diverse peoples of the country. Once in 1 lawsuit again the Sidamas as well as other Ethiopian peoples were robbed of their human as well as democratic rights as well as subjected to untolled injustice as well as economical plunder as well as exploitation.
Although the regime tries to deceive the international community yesteryear fabricating a radical constitution that "guarantees" the right to self determination as well as human as well as democratic rights of all peoples inward the province as well as yesteryear producing diverse liberal policy documents on papers , none of them are pose inward to do on the ground. Instead at acquaint the regime is suppressing the basic human as well as democratic rights of oppressed peoples similar Sidama, Oromo, ... with an opened upwards as well as violent means. The Awassa massacre of May 24, 2002 of innocent as well as peaceful Sidama demonstrators who demanded their basic rights of living as well as working inward their ain land, the Awassa town, is the clear demonstration of anti peace as well as anti democratic nature of the TPLF/ EPRDF's regime.
Thus the Sidama people are in 1 lawsuit once again determined to go along to struggle for their freedom. They tin no longer tolerate the vicious Abyssinian dominion whose salient characteristic is subjugation, denial of whatever basic human as well as democratic rights as well as economical plunder to deliberately impoverish as well as undermine oppressed peoples to tame them for eternal domination. Accordingly, the Sidama National Liberation Organization has devised a political computer program to strengthen as well as guide an historic menstruum old Sidama Liberation struggle.
source:http://www.sidamanational-liberation.org/history.htm
Beautiful Sidama tribe adult woman from Sidama region, Ethiopia
Like other comparable communities, the Sidama people who are 1 of the most populous as well as persecuted tribes inward Federal Democratic Republic of Ethiopia describe their origins to mutual ancestors. Oral tradition had it that Sidamas descended from 2 ancestral fathers: Bushee as well as Maldea. The Sidama people believe they belong to Sidamigobba, the Sidama country.
Sidama cultural dancers, Ethiopia
The most notable peoples of the Kushitic beginning to which the Sidama people belong include, the Saho inward Eritrea, Oromo, Hadiya, Afar as well as Somalis inward Ethiopia; the Somalis especially the Degodai tribe both inward Somalia as well as Kenya; the Randle as well as Sakuye inward Republic of Kenya as well as many others inward Eastern as well as fundamental Africa. That was why the acquaint 24-hour interval Federal Democratic Republic of Ethiopia was called the ground of Kush. The Abyssinian historians such as Taddese Tamirat themselves take this fact.
Sidama children from Ethiopia
The Sidama preserved their cultural heritage, including their traditional organized faith as well as linguistic communication until the slowly 1880s during the conquest yesteryear Emperor Menelik II. Before this, the Sidama had their ain well-established administrative systems that dated at to the lowest degree to the ninth century, though it was made upwards of a loose coalition of Sidama kingdoms. These kingdoms extended into the Gibe region.
Some people inward Federal Democratic Republic of Ethiopia as well as other historians refer to Sidama people as "Sidamo." There are no people inward Federal Democratic Republic of Ethiopia called "Sidamo". The misnomer was invented inward 1891 yesteryear the invading Minelik’s generals as well as soldiers as component subdivision of a psychological state of war to degrade as well as dehumanise the newly occupied ground of Sidama as well as other peoples living roughly the Sidama land. The term "Sidamo’ was initiative off coined yesteryear Beshah Aboye as well as his soldiers inward 1891 when Beshah arrived dorsum inward Addis Ababa, to written report to emperor Minelik that he encountered some people called "Sidamo" who repulsed his army. The same dehumanising misnomer was used against the Wolayita people who were called "Wolamo". Oromos were called with some other derogatory call called "Galla" which inward fact preceded "Sidamo" as well as "Wolamo" misnomers.
Sidama woman
Location as well as demography
They occupy the vast expanse of northward eastern as well as eastern Africa extending from the Sudan throughout the Horn of Africa to Tanzania. The Sidama land is situated inward Southern Federal Democratic Republic of Ethiopia or the Sidama Zone of the Southern Nations, Nationalities, as well as Peoples Region (SNNPR) of Federal Democratic Republic of Ethiopia where at that topographic point is deep competition as well as conflict over identity, including the population size. The Sidama population is estimated to live 8 million.
They do non telephone telephone themselves Sidamo, a term which confuses their call as well as suppresses their identity. The conquest as well as the suppression of their identity went mitt inward mitt with underestimation of the nation’s numerical strength. Sidamaland has shared borders with Oromia inward the northeast, Wolayita inward the W as well as Gedeo inward the south. The northern border extends from Lake Hawassa to Dilla town inward the South. Te eastern boundary starts at Mount Garamba as well as extends westward to Bilaatte River inward the West.
Waterfall inward Sidama land
Total expanse of the Sidama ground including the lands of the sub groups is estimated to live nigh 50,000 km sq. The major Sidama ground is an extremely densely populated are with nigh over 460 people per sq. km. The upper-case missive of the alphabet urban inwardness of the Major Sidama land, Awassa, is located 275 kms southward of Addis Ababa. Land features attain from depression lands of nigh 1500 m a.s.l inward the Great East Africa Rift Valley that cuts through lakes Awassa as well as Abaya upwards to 3000 m a.s.l inward the eastern Sidama high lands of Arbegona, Bansa as well as Arroressa districts. The Sidama ground is 1 of the most ever light-green as well as fertile lands inward Africa. As a result, for centuries, the Sidama people led 1 of the most stable as well as self sufficient lives as an independent land province inward the northward eastern Africa until the land was annexed to the acquaint 24-hour interval Federal Democratic Republic of Ethiopia yesteryear manly somebody monarch Minelik II inward 1891. Before the annexation, the Sidama people lived inward indigenous egalitarian as well as democratic social, economic, political as well as cultural systems.
Sidama (Alaba) people inward Alaba Tembaro region.
Language
Sidama people speak Sidaamu-afoo. Sidaamu-afoo is an Afro-Asiatic language, belonging to the Cushitic branch, component subdivision of the Highland East Cushitic group. It is spoken inward parts of southern Ethiopia. Sidaamu-afoo can alternatively live referred to as Sidaama, Sidaamu, Sidaminya, or Sidámo ’Afó. Sidaamu Afoo is the ethnic autonym for the language, spell Sidaminya is its call inward Amharic. Although it is non known to have got whatever specific dialects, it shares over 50% lexical similarity with Alaba-K'abeena, Kambaata, as well as Hadiyya, all of which are other languages spoken inward southwestern Ethiopia. The intelligence monastic say is typically SOV. Sidamo has over 100,000 L2 speakers. The literacy charge per unit of measurement for L1 speakers is 1%-5%, spell for L2 speakers it is 20%. In terms of its writing, Sidamo used an Ethiopic script upwards until 1993, from which dot frontwards it has used a Latin script.
The term Sidamo has also been used yesteryear some authors to refer to larger groupings of East Cushitic as well as fifty-fifty Omotic languages. The languages within this Sidamo grouping incorporate similar, alternating phonological features. The results from a enquiry study conducted inward 1968-1969 concerning mutual intelligibility betwixt dissimilar Sidamo languages suggests that Sidamo is to a greater extent than closely related to Derasa (also called Gedeo) than other Sidamo languages.
Sidamo vocabulary has been influenced yesteryear Ge'ez as well as Amharic, as well as has inward plough influenced Oromo vocabulary.
Sidama women of Titra Coffee Union, Ethiopia
Sidama History
One of the ancient Kushites, the Sidama people alive inward the southern component subdivision of the acquaint 24-hour interval Ethiopia, with notable geographical features such as lake Awassa inward the North as well as lake Abaya inward the South. The Great East African Rift Valley dissects the Sidama ground into two: western lowlands as well as eastern highlands.
During the course of study of the corking pop migration roughly the initiative off century AD from North as well as East Africa to the South of the continent, some Sidamas were left behind as well as were later on scattered into dissimilar parts of the sub region. According to the Sidama oral history, during this course of study of pop migration, the initiative off grouping of Sidamas reached as far South as the Dawa river, inward the acquaint 24-hour interval Ethio-Kenyan boarder earlier returning dorsum to their acquaint land.
During this period, the Sidama people were separated into 5 sub groups. These are: the Major Sidama group, Alaba, Tambaro, Qewena as well as Marako. The latter iv Sidama sub groups currently alive inward the western vicinity of the acquaint 24-hour interval Sidama land, out side of the major Sidama province. The electrical flow estimated population of the major Sidama as well as its sub groups is nigh 8 1 chiliad one thousand people.
Sidama women of Alaba sub-tribe origin, Ethiopia
The Sidama Economy
The Sidama economic scheme is based primarily on subsistence agriculture characterized yesteryear archaic production techniques. However, a substantial expanse of the Sidama ground produces coffee, which is the major cash crop inward the region. Coffee has been the major source of income for the rural households inward the java producing regions of the Sidama land.
Sidama farmers exhibiting their coffee
However, the recent plunge inward international java cost drew most of these households dorsum into the subsistence production as well as absolute poverty (coffee prices fell dramatically fifty-fifty during the commodity cost nail of 2001 to mid 2008). Sidama is 1 of the major java producing regions inward Ethiopia. It supplies over 40% of washed java to the fundamental market. Coffee is the unmarried major export earner for the country. Export earnings from java ranges from 60-67% although the country's part inward the world marketplace is less than 3%.
Sidama woman
The Sidama people have got never faced major hunger as well as famine until really recently. Due to reliable rainfall as well as evergreen ground area, they were ever able to make plenty to ensure nutrient security. The social club has been characterized yesteryear what 1 may telephone telephone a depression plane economical equilibrium. Even the 1984 corking famine that hitting all other parts of the province did non have got a major impact on the Sidama land. However, a continued dependence on subsistence agriculture, which relies on archaic technology scientific discipline as well as vagaries of nature coupled with massive growth of rural population, as well as limited rural development, made the Sidama ground prone to frequent hunger as well as famine since recently. Thus, it is non surprising to watch that, today, nigh one-fourth of the total population inward Sidama is straight or indirectly dependent on nutrient assist from the international community.
Other major crops produced inward Sidama include Enset (also called fake banana or Weese inward Sidaamuaffo, Sidama langauge), wheat, Oat, maize, barley, sorghum, millets, saccharide cane, potatoes, as well as other cereal crops as well as vegetables. Enset is the chief staple nutrient inward Sidama. Apart from beingness the chief source of food, parts of the Enset tree tin live used as inputs inward other economical activities similar construction of houses, production of containers such as sacks, as well as for treatment nutrient items during as well as after preparation of traditional food. The designing of Enset as well as java production as well as consumption over the years has substantially shaped the nature of the Sidama civilization as well as hence the name, the Enset culture.
The role of livestock was highly important inward medieval as well as early on 20th century Sidama society. However, of late the size of alive stock has been dwindling because of 2 factors. First, a rapid increment inward population reduced the size of grazing ground for large stocks, as well as second, a severe 'Tse-Tse' wing illness inward depression ground areas had virtually wiped out most of the livestock population during the lastly quarter of the 20th century. However, livestock is soundless the most of import source of livelihood for people living inward the peripheral areas of the Sidama land.
Although agriculture is a key to the evolution of the country, successive regimes failed to successfully transform the traditional agriculture inward Ethiopia. The transformation of traditional agriculture as an engine of growth as well as evolution was emphasized yesteryear a famous American economist, Theodore Schultz (1964), who states that all resources of the traditional type are efficiently allocated, as well as hence the charge per unit of measurement of homecoming to increased investment with the existing states of the fine art is as good depression to stimulate farther saving as well as investment.
Access to markets is some other essential element of transforming the traditional agriculture. When the pitiful manages to make surplus inward 1 bumper season, they volition non live able to sell the make due to lack of access to markets. Consequently, during the next flavour the farmers are bankrupt as well as unable to sustain the previous plane of production. This perpetuates an endless bicycle of poverty inward the Sidama land.
The recent Ethiopian Commodity Exchange is expected to alleviate such problems. However, its effectiveness depends on the powerfulness of the rural pitiful to tap into such markets which are based primarily inward major cities.
Forestry as well as fishery are underdeveloped inward the Sidama area. Fishing activities are limited to the most prominent lakes inward Sidama: lake Awassa as well as lake Abaya. Although Sidama has several perennial rivers, they have got never been exploited. Commercial forestry is underdeveloped inward the area, but Sidama is good known for its traditional agro forestry scheme which saved the ground from erosion as well as desertification for centuries. Every household inward Sidama practices agroforestry. However, this vogue has also brought a negative impact inward recent times. Farmers began to do planting Eucalyptus trees amongst other crops. Because the later on flora has a poisonous effect, it destroys other crops planted nether it. Most farmers are aware of the problem. However, the economical benefits of the eucalyptus tree outweigh the cost of losing pocket-size crops nigh it for private farmers. However, it is by as well as large recognized at acquaint that this vogue is unsafe for the overall environmental sustainability of the Sidama land.
Sidama is characterized yesteryear a really depression plane of industrial development. There are really few manufacturing industries inward the land. Influenza A virus subtype H5N1 really few factories available inward the expanse are all located inward Awassa town as well as its environs. The regime owned textile as well as ceramic factories are the only notable manufacturing activities inward Sidama. Influenza A virus subtype H5N1 chip wood mill built inward recent years as well as a meat processing mill inward Malga Wondo are the only major private manufacturing activities inward the entire Sidama land. Small scale manufacturing activities are highly underdeveloped. Agro processing, a natural scheme of industrialization inward an agrarian economy, is totally absent inward Sidama ground except for some java processing plants.
The conventional agriculture evolution led industrialization involves the edifice of agro processing industries that physical care for the local agricultural inputs that tin live sold inward domestic or export markets thereby adding value to the primary products. This plays a crucial role inward reducing rural poverty. The poverty reducing impact of such projects is twofold: first, the marketplace for the agricultural products is readily available at the door stride of the producers. Second, processed products fetch improve cost both inward domestic as well as unusual markets than primary products.
Mining is virtually non existent. Although Sidama is said to have got a proficient potential of mineral resources specially inward the Great East African Rift Valley as well as the eastern highlands of the Sidama land, these resources are non yet exploited. An absolute lack of industrial evolution inward the expanse characterized yesteryear massive rural over population, perpetuates the electrical flow higher unemployment, lingering poverty as well as overall underdevelopment.
The evolution of both economical as well as social services is really low. Economic infrastructure is severely underdeveloped. The Supply of electricity, H2O as well as telephone services has of late improved. However, the over all social as well as economical infrastructure is soundless severely underdeveloped. All whether roads are non to a greater extent than than 400 kms. Asphalted roads are non existent except for the ninety kms stretch of the Cairo - Addis Ababa- Gaborone route that dissects the land. The private fiscal services are kickoff to operate inward the expanse but are soundless insignificant. Trade as well as carry services are severely underdeveloped as well as limited mainly to really few urban areas. Trade activities inward rural Sidama heavily depend on buy as well as sale of coffee. The java slum of the yesteryear 7 years has severely affected these activities.
Sidama people of Federal Democratic Republic of Ethiopia holding goat
There is a corking tourism potential inward Sidama land. The rift valley lakes similar Awassa as well as Abaya are already some major tourist attractions inward the area. However, the access to lake Abaya through Sidama ground has been opened only of late as well as is non good developed as well as non opened upwards for potential tourists. The agro forestry as well as the mount ranges of eastern highlands are other potential tourist attractions inward Sidama. However, they have got non been exploited so far.
Unemployment as well as underemployment is rampant. Out of an estimated total population of 5 1 chiliad one thousand inward major Sidama area, an estimated 3 1 chiliad one thousand people are inward the active labour forcefulness of which 70% are estimated to live underemployed or unemployed. Employment inward modern sector is really much limited. The total estimated number of the labour forces employed inward modern sector inward Sidama is less than 1%. If properly utilized huge furnish of labour tin brand positive contribution to economical development. As early on as the middle of 20th century, evolution economists such as William Arthur Lewis, the initiative off economist of African beginning to win Nobel Prize inward economics, have got emphasized the potential of economical evolution with unlimited furnish of rural labour. Lewis's (1954) newspaper on 'Economic Development with Unlimited Supplies of Labour', elaborates how the dual sector model tin live successfully used inward promoting economical evolution inward pitiful countries with unlimited furnish of labour.
The Sidama part is highly overpopulated. Land holdings have got dwindled to less than 0.3 hectares per household due to population explosion. As a resultant extensive farming is non a feasible option. To cut down the electrical flow massive rural underemployment,urban unemployment, as well as excruciating poverty, the part must implement a rapid as well as massive alternative income as well as work generation schemes. This requires the formulation as well as implementation of a clear as well as comprehensive rural evolution as good as pocket-size as well as medium company evolution strategy, changes inward instruction as well as preparation policies, as well as an overhaul of the over all industrialization strategy inward the part inward detail as well as inward the province at large.
The Sidama Indigenous Political System
The Sidama land was administered yesteryear the Moote system. Moote is the scheme of direction where Mootichcha who is equivalent to a King, is nominated yesteryear the business solid unit of measurement as well as nigh relatives for the position. The nominated Moote (the King) is presented to a Fichche, the Sidama New Year's Day ceremony, for Qeexala or pop demonstration. Qeexala serves both as approbation as well as bulk media to communicate the conclusion of the coronation to the full general public. Then, the Mootichcha (the King) starts to carry out his duties as well as responsibilities. The Mootichcha is the caput of political as well as administrative structure. The Mootichcha is assisted yesteryear Ga´ro, akin to king´s assistant, as well as hence next to the sometime inward politico-administrative authority.
Sidama man, Ethiopia
Fichche is the most celebrated Sidama cultural vacation which represents the Sidama New Year. The Fichche is based on the lunar system. Sidama elders (astrologists) uncovering the displace of the stars inward the sky as well as determine the appointment for the New Year's Day as well as the Fichche celebration. The Sidama New Year's Day is thus unique inward that it does non have got a fixed date. It rotates every twelvemonth next the movements of the stars. Sidama has xiii months a year. And each of the months is divided as into 28 days spell the 13th calendar month has 29 days. This is because the Sidama calendar week has only 4 days as well as hence each calendar month has 7 weeks instead of the conventional 4 weeks. The names of the 4 days inward Sidama calendar week are called: Dikko, Deela, Qawadoo as well as Qawalanka to live followed yesteryear Dikko completing the bicycle of a 4-day week.
The Moote as well as Ga´ro dominion inward consultation with the council of people´s representatives known as the Songo. The Songo is similar to the modern 24-hour interval parliament. There was a corking parliamentary commonwealth inward the Songo. Agenda for give-and-take was forwarded yesteryear every fellow member of the Songo as well as decisions were made yesteryear the members as well as forwarded to the Moote for approval. The Songo did non have got written constitution. It was guided yesteryear the oral constitution which was handed over yesteryear generations as well as was learnt yesteryear all involved yesteryear heart. Moote was involved inward over all political as well as administrative issues of the social club including defence, provision of justice, as well as the like.
Sidama (Alaba) woman, Ethiopia
The defence side of the direction is handled yesteryear Gaadana or state of war leader. The Luwa scheme which involves both administrative as well as cultural aspects of the Sidama social club was mainly responsible for the defence activities of the society. Luwa is administered yesteryear an historic menstruum grade scheme where each grade rotates every 8 years. There are v rotating grades inward the Luwa system: These are: Darara, Fullassa, Hirobora, Wawassa as well as Mogissa. The Malga clan inward Awassa district adds Binancha as the 6th grade.
In the Luwa system, recruits rest exterior of their homes for nigh 5 months. During this period, the recruits carry out armed forces preparation as well as preparation on state of war songs similar Geerarsha which is a counterpart of Geerarsa of the Oromo people, some other Kushitic group. Luwa is ruled yesteryear a democratic regulation as well as its leader is known as Gadaana (different from Gaadana-war leader). The deputy of Gadaana is known as Ja´lawa. Under Ja´lawa comes Murrichcha (division leader) who during wartime leads Murassa an equivalent of a armed forces division. The Sidama indigenous defence scheme was thus fairly good advanced. This was because of the threat of constant conflict with the neighbouring tribes for to a greater extent than cultivable as well as grazing lands.
The Sidama socio-economic culture
The cultural affairs of the Sidama social club is handled yesteryear the Woma system. The Woma scheme has its ain council known as the Womu Songo. Woma acts similar a cultural as well as religious leader. He ordinarily performs Kakalo (sacrifices) as well as other cultural as well as religious rituals including matrimony as well as circumcision.
There were also other independent socio economical institutions which reverberate a unique as well as egalitarian civilization of the Sidama society. Among such institutions the most notable 1 is Seera. The Sidama Seera scheme is divided into two: the initiative off refers to the broad concept of Seera as a social constitution which governs the Sidama social life based on the Sidama moral code of halale (the ultimate truth). John Hammer, an American anthropologist who studied the Sidama social club extensively, stated that the Sidama moral code halale, provides the footing for distinguishing "good" as well as "evil" as well as inward the broadest feel the term refers to ´the truthful way of life´ (Hammer 2002). If an private inward a community is involved inward wrongdoing but refuses to acknowledge it or pay the prescribed fine, this may resultant inward ostracism (Seera) where the recalcitrant becomes non-person as people spend upwards to work, eat or associate with him (Hammer 2002). Although at that topographic point were no written procedures as well as enforcement mechanisms for Seera, individuals abide yesteryear it because of the fright of breaking the halale as well as beingness referred to God, yesteryear the elders, as a consequence.
The 2nd concept of Seera refers to the narrower sub constitution created to facilitate cooperation amongst the community members inward construction of houses. This type of Seera is ordinarily referred to as Minu Seera (constitution for business solid construction). This is similar to the modern 24-hour interval constitution of edifice society´s but is to a greater extent than powerful because it is linked to the broader concept of Seera that is linked to the societal moral code of halale.
Another related Sidama social sub constitution is called Jirte. Jirte refers to the machinery of community cooperation during expiry as well as other ceremonies. In Sidama, community members living inward nigh yesteryear villages shape 1 Jirte system. The Jirte scheme is comprised of 4-6 villages as well as is ordinarily formed based on lineages. If a somebody dies, community members part the burden of looking after mourners until the mourning ends. The mourning ordinarily takes 1 week. However, non Christian community members could organize remourning ceremonies based on the social status of the deceased. If a community fellow member does non obey the Jirte system, he tin live fined based on the principles of the larger Seera system. Jirte is a typical illustration of the acquaint 24-hour interval voluntary community based organizations (CBOs).
The Sidama social club also had unique systems of economical cooperation. The most notable of these are: (a) Dee-rotating labour contribution for farming, (b) Kotta- producers´ cooperatives, as well as (c) Shufo-rotating butter credit solely for women.
Dee is a voluntary organisation to contribute labour during the farming flavour instead of farming on one´s plot individually. The labour pooling scheme ordinarily involves manual excavation of plots but tin include oxen farming if all of the members have got oxen as well as are willing to cooperate to rotate the farming. The labour pooling scheme starts with the elders inward the groups as well as goes downward to the youngest member. However, if whatever 1 inward the scheme needs an urgent assistance, the members volition skip the historic menstruum based scheme of rotation. Dee is unique Sidama economical cooperation for which modern counterpart cannot live found easily.
The Sidama social club also had what 1 may telephone telephone an early on shape of cooperative displace called Kotta. Kotta is a voluntary farmers´ (producers´) cooperative as well as hence mutual ownership of given crops on a given plot of land. The Kotta tin live limited to 1 twelvemonth or tin go along for several years as well as is purely voluntary economical arrangement. The output of the crops is shared amongst the Kotta members according to their contributions. The Sidama social club had, thereof, had a model cooperative scheme inward Kotta that could serve as an illustration of successful voluntary producers´ cooperatives.
The Shufo, rotating butter credit for women, is dissimilar from other economical arrangements inward that it involves (a) commodity credit as well as (b) it is carried out solely yesteryear women. In Sidama social club women could non ain whatever belongings except butter. Therefore, when they are inward a fiscal job or have got social occasions for which they demand larger amount of butter, the other women living inward the hamlet tin take sure amount of the commodity as well as mitt over to the needy women after taking the measuring of the size of the butter contributed yesteryear each woman. Another interesting characteristic of Shufo is that, non all women know how to stair out the butter as well as maintain the size of the butter each adult woman contributed inward their memories for so many rounds. It needs exceptional talent to maintain the size of each measuring inward retentiveness because none of the women involved are literate as well as tin read as well as right. This was how the Sidama women fought both poverty as well as economical marginalization yesteryear men.
During those days ground inward Sidama was mostly owned privately. Every household had access to ground as well as was able to make plenty for its needs. Land exterior of the private ownership was owned communally as well as was called the Danawa land. The Danawas were administered yesteryear the local Songos as well as were distributed to newly married men as well as novel comers based on their needs. Communal lands inward Sidama were properly conserved.
In that way the Sidama social club was able to maintain sustainable socio-economic as well as socio-political scheme for centuries. After the annexing into the bigger Federal Democratic Republic of Ethiopia inward 1891 most of these systems were disrupted.
Sidama girl
Religious Belief
God, spirits, as well as ancestors are the foundational elements of faith for the Sidamas as well as are the constitutive component subdivision of their life.
Belief inward God
Sidama has a staunch belief inward a supreme beingness as well as a creator God named Magano. The intelligence magano is a chemical compound intelligence of ma as well as gano. Ma agency "what" as well as gano has 3 meanings: as a substantive it agency conspiracy; when used as a verb it agency I shell as well as I say or telephone telephone or name. The approximate pregnant of the chemical compound intelligence Magano tin live "What tin I call?" or "What tin I say?" It indicates a deep experience of incomprehensible as well as incomparable God. It could live that the master copy person, unable to limited the experience, resolved yesteryear calling Magano, "What tin I say or call?"
Magano is addressed yesteryear the Sidamas as father. Other attributes for Magano are Kalaqa (the Creator), Kaaliqa (the Almighty) as well as Halalancho (the True One). There exists one, supreme, as well as universal Magano. He lone created all that a somebody could watch around: humankind, nature, animals, birds, heaven, sun, moon, stars, as well as so on. The Sidamas brand a clear distinction betwixt God as well as their mutual ancestors maxim that the ancestors were created yesteryear Magano. They say that "Magano had created as well as taken them away". Even during their sacrificial offering to their mutual ancestors Magano comes initiative off earlier the ancestors' names.
An elaborate story of creation is non what is typical of Sidamas. Some clans attribute a mythical chemical element as well as special powerfulness to their mutual ancestors, such as claiming a descent from sky or emergence from earth. Yet every Sidama, if asked nigh the 1 responsible for creation, he/she automatically replies that Magano is the 1 who created all.
The Sidamas by as well as large concur that inward the kickoff God used to alive with people. As the resultant of sin they committed, Magano departed far away into the sky. Even so Magano is perceived as beingness actively involved inward human life for which argue people go along reconciling themselves with God through sacrificial offerings until today. Magano is called daily inward dissimilar situations. For instance, people say Maganu wolqai... (In God's power...), Magano anna’ya kaa’li’e (God, my father, assist me), Maganu kaa’lona (may God help), as well as so forth.
The Sidamas possess no statues or images of Magano. For them Magano, though active inward their life, cannot live represented. Generally Magano’s call is feared or highly respected as well as is non called for wrong intentions (e.g. cheating, telling lies, stealing). But 1 tin uncovering some mischievous people or thieves swearing inward Magano’s call to cover themselves from beingness discovered when they are suspected of such acts. Theft itself is a recent experience for the Sidama people.
There is no special 24-hour interval (like Dominicus for Christians) for worshiping Magano. Apart from daily invocation of Magano’s call individuals such as the business solid unit of measurement heads brand burnt offering for thanksgiving without whatever obligation or fourth dimension laid yesteryear a special authority. Communal burnt as well as sacrificial offerings take seat at a detail minute as well as are dependent on the situations provoking them. More than offerings Magano demands proficient conduct because 1 often hears people maxim "Do non do that for it displeases Magano" or "Magano volition acquire angry". It is only the deed of responding to Magano either inward thanksgiving or call for forgiveness that people brand brute offerings. The Sidamas watch their Magano as a truthful loving father, the 1 who actually cares for his children. They also experience Him as merciful as well as believe that He forgives their trespasses when they inquire for forgiveness. Sprinkling of the blood of the sacrificial lamb is a sign of reconciliation with Magano as well as with each other.
Belief inward Spirits
The Sidamas believe that at that topographic point be proficient as well as bad spirits. The proficient spirit, dancha Ayyaana, is identified as God's spirit, as the spirit coming from God. This manifests how Magano is perceived as beingness acquaint inward the people's daily life. Maganu Ayyaana, God’s Spirit, is presented as existent as well as playing the role of giving life as well as blessings. Without Magano’s name, the spirit is non mentioned. One tin sure think that the hierarchical construction that exists within the community (i.e. ancestors - clan elders as well as religious leaders - parents - children) reflects the grade of the presence of Maganu Ayyaana. Consequently, a mutual ancestor is conceived as having Maganu Ayyaana abundantly as well as is made similar divine. He lives with Magano as well as plays the role of a mediator betwixt Magano as well as his people. Tribal elders as well as religious leaders are also filled with Maganu Ayyaana.
The bad spirit, Busha Ayyaana, is also seen as existent as well as is hated yesteryear the religious leaders as well as community elders. They curse it whenever they offering sacrifice to Magano. They ascendence saying, Busha ayaana gobbatee ba’i (Bad spirit, go away from the world!) as well as Magano busha ayaana gobbatee huni (God destroy the bad spirit from the world". The term sheexaane is a borrowed call from the Christians to refer to the bad spirit as well as is widely used. The Sidama People also say that evil spirits tin cause diseases but cannot cure them. Consequently, some Sidamas fright the evil spirits. The individuals called qaallo are seen as the medium of the bad spirits through which communication with them is enhanced. In monastic say to avoid getting sickness some people give animals (male sheep or goats). These spirits have got recognition only inward a business solid unit of measurement setting as well as non inward the community setting. There is no community credence of them.
There also exists a woman somebody spirit, belonging to mothers-in-law, prayed as well as honored yesteryear women alone. They brand nutrient offering to it, sing as well as trip the low-cal fantastic (always at black as well as nether a tree). They telephone telephone it woxa. It is a cult of fertility. At kid birth, mothers-in-law say: ane woxa tirtohe - allow my spirit assist you lot for prophylactic delivery. Sometimes when a dream occurs telling of eventual dangers such as state of war or plague or drought, women also brand an offering (always food) as well as pray to this invisible mother in law spirit. However, they never associate it with beingness Magano but watch it as some other existing reality. They are aware that Magano lone is the Supreme. At the same fourth dimension they believe that this mother in law spirit tin protect them from the evil spirits as well as assist them during their delivery. The nutrient offered is expected to live eaten yesteryear the hyenas inward the absence of women. The significance of this requires farther investigation.
Belief inward Ancestors
The Sidamas believe that the ancestors alive with Magano, who granted them special powerfulness to act. They play a mediating role. However, daily do of praying to Magano straight or daily calling of Magano’s call as well as spirit renders the ancestors’ involvement superfluous as well as reveals Magano’s direct involvement inward the life of the people. During the fourth dimension of supplication Magano’s call takes precedence as well as that of an ancestor comes next.
Since the Sidama people are organized according to clans, the mutual ancestor of each clan receives special observe as well as is paid homage inward terms of appreciation that the people came into existence through his instrumentality. The Sidamas, beingness a patriarchal society, attribute powerfulness as well as authorization to men alone. Equal observe as well as homage is non given to women ancestors. Common ancestors are regarded as really much blessed as well as filled with Magano's spirit, living inward a province of divine. Influenza A virus subtype H5N1 lot of animals are periodically offered to them as a sacrifice.
Apart from acting as mediators, the mutual ancestors are seen as approving as well as protecting the people as well as their ethical as well as religious values. They communicate with their people through dreams as well as warn them against human abuses of the defenseless, animals, as well as nature. Whoever dreams a dream, if the dream touches a province of affairs implicating a clan or the nation, spiritual leaders telephone telephone their councils as well as examine the dream carefully. If they conclude that the dream genuinely touches the reality existing within the clan or the nation, they give directions to the people on what to do. They also brand an offering to Magano call for for forgiveness as well as protection from the eventual dangers. The next illustration illustrates these points.
If an elderberry a from allow say Holloo clan has a dream. The dream is carefully studied yesteryear the clan’s spiritual leaders called Gaana as well as Woma. These people are the consecrated ones. They offering sacrifices on behalf of their clans. Each 1 has his ain council of elders (all men). They do non take whatever conclusion without the knowledge of their councils. In their councils' coming together they deed as moderators. Gaana as well as Woma denote as well as execute the decisions of their respective council. They are really much respected as well as their words are taken seriously yesteryear their people. They alive separately as well as each 1 has his ain council. Yet they piece of work harmoniously in such a way that whatever conclusion 1 takes, the other 1 does non oppose or deed against it. There exists constant communication betwixt them. Magano inquire the mutual ancestor of Holloo clan, who is called Aabo, nigh the issue. The ancestor replied to Magano that he was going to inquire his representatives, the Gaana as well as Woma.
The immediate dead parents also have observe as well as veneration. Influenza A virus subtype H5N1 grand-father is also remembered. Influenza A virus subtype H5N1 somebody offers a bull for his dead manly somebody parent as well as to a sure grade he also remembers his dead mother. They are seen as beingness component subdivision of the business solid unit of measurement soundless living. They play a role of mediating, blessing, as well as protecting the business solid unit of measurement from misfortunes.
Thus far nosotros have got seen the elements of faith inward Sidama Religion, nosotros at nowadays proceed to the faith responses which the Sidamas brand inward their lives.
The Elements of Response inward the Sidama Religion
Morality, prayer as well as sacrifice reverberate the faith of the Sidama people. And this department explains what these elements are.
Morality
Morality as well as organized faith are identified inward the Sidama civilization so much so that outsiders may non recognize the existence of monotheistic organized faith inward it. Consequently, they would easily regard the Sidamas as animists.[2] Many of the missionaries have got spoken as well as some have got fifty-fifty written nigh the people as animists as well as today some soundless take hold this thought with conviction. However, for a thorough observer as well as sensitive person, the opposite is true. For Sidamas, morality holds a holistic approach: human relationship amongst individuals, with God, as well as vis-a-vis creation (land, animals, plants, trees, ...). The dictums, Gafo ikkanno as well as Maganu di-baxxanno (God does non similar it), are the keys that regulate individual’s mental attitude towards the "other".
At all times a Sidama somebody would never neglect to bring upwards God's name. For example, Magano anna'ya ati afootto; Hai Magano anna'ya; Maganu lao; Maganu kaa'lo,... [in a respective order: God, my Father, You know it all; O God, my Father; May God watch or witness; May God help,...].
One cannot uncovering a commandment taught as well as imposed on the people maxim that at that topographic point is only 1 Magano to worship as well as everyone must worship Him. One does non have or larn the values as well as practices of Sidama through formal teaching, but learns the ways of behaving as well as fifty-fifty beliefs as well as practices from elders through hearing comments nigh acts, next the elders, as well as also beingness reprimanded or physically punished if 1 acted inward an unacceptable way. All passed through customary practices. In other words, the social structures contribute to the immature ones to grow inward conformity to the cultural values. Seeing, listening to, as well as next grade children's behavior. As they grow upwards they, consciously or unconsciously, assimilate as well as interiorize all the cultural values as well as practices. Grand-parents as well as mothers play a role inward helping their children to grow inward the socially accepted ways. Elder brothers as well as sisters also assist their younger ones.
Elders are by as well as large respected. There has existed a harmonious as well as supportive human relationship betwixt parents as well as children or the older generation as well as the younger one. However, today immature people, due to dissimilar factors such as education, political ideologies, novel fundamentalist churches as well as so forth are diluting the forcefulness of the human relationship which previously existed betwixt the 2 generations.
Killing a Sidama somebody yesteryear a Sidama is prohibited. Unfortunately, this value is changing because of the political motivations imposed from outside. For instance, if some people are seen as a threat to Ethiopian government, those who promote the involvement of the regime would seek to eliminate them.
Adultery as well as fornication have got been also strictly forbidden. Virginity for a missy has been a value honored really much until today. It is considered a really shameful thing for the parents if their missy is discovered to have got lost her virginity. Influenza A virus subtype H5N1 virgin missy is considered as equal to a man. During matrimony people verbalise of making a missy a adult woman as if she was never a woman. But if she is non a virgin, she loses her observe as well as pride, as well as nether customarily setting, she often becomes a 2nd married adult woman as well as remains nether the kindness of her husband. No dowry volition live paid for the family. Today, however, because of instruction at that topographic point is to a greater extent than relaxation as well as contact betwixt boys as well as girls. The educated grouping does non pose emphasis on virginity as a necessary status for paying dowry as well as for marriage. As for adultery, Sidama people have got lived according to family, sub-clan, as well as clan level. Those who belonged to 1 clan regarded themselves as brothers as well as sisters, as well as sleeping with the married adult woman of one’s blood brother was unacceptable as well as a taboo.
Truth is highly regarded. The facial expression Halaale gorsitooti [don't abuse or diminish truth] carries with it a deep observe for truth. Maybe this is because truth is also associated with Magano. The people believe that a somebody who takes offence against truth volition sure endure the consequence. This is manifested inward the expression, Halaalu annasi di-hawao. The exact translation of the facial expression into English linguistic communication is difficult, but it implies that truth itself volition take revenge against the offender as well as take judge to the offended. It also agency that the 1 who walks inward the truth volition win. This is a principal argue for respecting the belongings of others as well as refraining oneself from speaking fake things. There exist, however, some dishonest people as well as thieves, who falter this value within the Sidama people.
The consecrated people do 3 days fasting earlier the novel twelvemonth feast, Fichee. Customarily the Sidama people do non do of fasting, as well as fifty-fifty the fasting of the consecrated people could live because of their beingness as good busy reconciling as well as solving problems inward the community earlier the novel year.
Influenza A virus subtype H5N1 holy human being is a human being who avoids bad words as well as acts inward a proficient (acceptable) way. He is respected as well as considered as beingness blessed as well as loved yesteryear Magano. Maganu maassi'no manchoti, Maganu battino manchoti, Maganu battino bettoti, Maganu maassi'no bettoti are the mutual expressions. The Sidamas consider Magano as fully involved inward people's daily life. With this as well as other reasons which I have got straight or indirectly mentioned, I conclude that for the Sidamas morality as well as organized faith are one. Fr. Markos Beyene, a Sidama priest, rightly observed as well as wrote inward his unpublished article - 'A Christian Approach to Traditional Religion inward Sidama Area"' - maxim that 'the Sidama people watch the direct activity of God inward creation to a greater extent than than the natural laws. Everything comes from God...the fulfillment as well as success inward life is achieved only yesteryear the volition of God (...). They believe that if people misbehave God goes away from them' [p.8].
Meaningful life is understood as doing proficient things as well as passing life (procreating). Every immature human being is expected to acquire married as well as beget children. This is really much valued.
Generally elders, the cimeeyye, attempt to alive an exemplary life. Wherever hatred or quarreling be the elders take reconciliation. They solve problems; they take aid of social affairs, appear after the needs of the widows as well as the weak, as well as maintain judge as well as peace. Misbehaving results inward disturbing a harmonious human relationship that exists betwixt God as well as the people, amongst the people themselves, as well as amongst them as well as their ancestors.
Apart from the consecrated ones (e.g., Ga'ro as well as Qqaddo) 1 has to live at to the lowest degree 50 years old as well as a circumcised inward monastic say to assume the seat of a community elders. Ga'ro (Moote) plays the next roles: he organizes communal sacrifices if state of war or drought or plague occurs, commands the regular army during war, reconciles if 2 clans are at state of war or tension, takes decisions on issues concerning the whole clan, solves juridical problems which cannot live solved inward sub-clan level, as well as announces the appointment of the novel twelvemonth feast, Fitchee, as well as makes prayer. Qqaddo is a collective call for Woma, Gaana, Gaadala, as well as Qqaarricha. Their roles are to a greater extent than or less the same but with some particularity to each one. Two of the Sidama clans do non have got Woma. The Holloo clan has created a complicated organization. It has both Ga'ro as well as Qqaddo. Except Woma the repose of the Qqaddo are non found inward whatever other clans except inward the Holloo. Ga'ro as well as Qqaddo are the consecrated people who take aid of the life of the whole Sidama people. Each of them have got their ain council of elders. These people are deeply religious as the elders as good are notoriously religious.
Elder women (Qqarubba) are respected, too. But they do non do authorization over men. In the Sidama civilization men do non associate with women. Consequently, women also have got their ain organization. The elderberry women do authorization over them. Women tin alter men's conclusion if it violates peace as well as harmony inward the society. The eldest adult woman (Qqaro) tin impose a penalty if a hubby abuses his wife. The penalty cannot live reversed unless he fulfills the imposed obligation yesteryear the Qqaro.The proficient life a somebody lives determines his seat or importance. One tin live the eldest inward the community but if his way of living is non appreciated he cannot play a role of an elderberry (cimeessa), who is a really much feared as well as respected. This is explained inward the expression, "chimeesu chilo itisano" [The elderberry tin brand a somebody eat faeces].
Many other practices such as hospitality, observe to foreigners, ceremonies during birth, marriage, funerals, as well as festivals that be inward the Sidama civilization are left for futurity study.
Prayer as well as Sacrifice
People pray to Magano individually or communally. Individual prayers tin live done with or without sacrificial offerings. But communal prayers are ever accompanied yesteryear sacrifices. During communal offerings the consecrated people deed as the celebrants. If it is at the sub-clan level, unless at that topographic point exists a consecrated person, a notable elderberry leads the community into prayer.
The Sidamas follow 20 vii of import "moments", which are called ayyaana, inward a month. They are followed through the seat of the stars. Only some detail men called the ayyaanto (astrologists) know how to follow the stars as well as uncovering the types of ayyaana. Each ayana is used for a special function: ayyaana for marriage, for feast, for war, for success, as well as so forth. The ayyaana for offering sacrifice to Magano are either adula or gutcha. The ayyaanto as well as the consecrated people whose duty is to appear after the issues of their people, direct most of their activities according to the ayyaana. Individuals consult these people to know, for example, when weddings should take place.
Two types of sacrifices be within the Sidama religion: 1 is offered to Magano as well as the other is to the ancestors.
Sacrifice Offered to Magano
Burnt offering: As thanksgiving as well as call for for approving the Sidamas offering this sacrifice to Magano. It is offered individually (e.g., a business solid unit of measurement head) as well as communally (e.g., at the sub-clan or clan level).
Influenza A virus subtype H5N1 manly somebody animal, a lamb or a bull, is killed as well as burnt. Before slaughtering, the somebody inward accuse starts with a prayer of approving as well as mentions reasons for such gathering as well as offerings. For example, he mentions the proficient things (blessings) Magano has done for his country, his nation, as well as his clan. Then the brute is killed. The celebrant, spell burning the animal, calls Magano’s call as well as says (the content is dependent on the intention):
Magano, itoommo, agoommo, duwoommo. Tini xinino, tini shilqqo, atera iilitohe ... Gobba'ya gowi, keere assi, ge'issi, gada'ya geedo'ya seeki, gobbate, saadate kaaya kaayoma qqoli. [God, I have got eaten, I have got drunk, I am satisfied. Let this burnt offering attain you.... Unite my country, take peace as well as stability, bless my generation as well as the coming generation, as well as domestic animals].
At the business solid unit of measurement level, the family-head offers the sacrifice to give thank you lot Magano for all the blessings (e.g., children, wealth, proficient fortunes) he has received from Him. While burning the brute he says, "My Father, take this. Let it attain you. It is for you, as well as take it." He also prays for to a greater extent than blessings. Some individuals who prayed during their suffering, such as barrenness as well as serious sickness, offering the burnt offering sacrifice to Magano when their prayer is answered. These people had promised Magano an brute if He would respond to their prayers, if He would come upwards to their help. Women as well as immature men take their promises to the spiritual leaders who would offering on their behalf.
Blood offering: This is done communally for the purpose of purification, reconciliation as well as protection from bad things such as enemies, drought, as well as plague. If something which is considered as grave crime against human beings, as well as indirectly against Magano, within a sub-clan or a clan yesteryear an private or the individuals, the community offers this type of sacrifice. When those with the gift of foreseeing tell the eminent danger (e.g., war, plague, drought) or when a dream revealing the eminent danger occurs, the consecrated people organize the sacrifice. If the people are suffering because of plague or drought, the consecrated people brand supplication through blood sacrifice.
The ritual of this type takes seat inward the next ways:
The consecrated people take as well as denote the 24-hour interval of the sacrifice, the ayyaana, as well as the seat where the sacrifice volition take place. On the 24-hour interval of the sacrifice people get together together. The sacrificial brute is prepared. Influenza A virus subtype H5N1 consecrated somebody presides over the activity. The presider opens the ceremony yesteryear welcoming people as well as telling them the argue of the gathering. After this, everyone with grudges as well as quarrels comes foreword as well as presents his cases. They are listened to as well as the matters are solved. In other words, people are reconciled with 1 another. Influenza A virus subtype H5N1 prayer for the forgiveness of the sins of the people is offered to Magano. The presider prays concerning the needs of the community as well as slaughters the animal. The blood of the brute is collected as well as sprinkled to the sky, to the earth, as well as onto the people as the sign of reconciliation. While sprinkling the blood with a branch of a detail tree, the presider addresses to God as well as says:
Gatisi, xummisi, gobba gatis, Holloo, Hawela, Faqsa, Alata, Sawola Qwena gatis ... [Save us, purify us, save...(here he mentions each clan of the land yesteryear name).]
With this deed the people are reconciled with Magano as well as with the earth, which is regarded as mother, as well as with themselves. Thus, they are purified from their guilt. They also brand their supplication to Magano. Then a pocket-size slice of meat is taken earlier removing the skin. The presider takes as well as raises the meat, tastes it, as well as passes it to the elders. After this the meat is cut, roasted as well as cooked, as well as everyone acquaint inward the gathering consumes it. Finally, the futurity issues of the community are discussed. The presider concludes as well as the people go to their home.
Sacrifice Offered to the Ancestors
The Sidama people exhibit their gratitude to their ancestors through sacrificial offerings. At the communal, clan level, the offering is done to the mutual ancestors. At the business solid unit of measurement level, the hubby fattens a bull as well as offers it for his father.
Bulls are slaughtered inward several numbers periodically as a sacrifice of thanksgiving for the blessings received from the mutual ancestors as well as for their continuous presence amongst the people. At the same occasion, people also inquire for their continuous blessings as well as presence. For instance, the people of Holloo clan offering their sacrifice to their mutual ancestor after every vii years.
During an interview with an eighty-eight years old elderberry from the Holloo clan concerning the sacrifice, he says that their mutual ancestor does non demand that the people must take animals for sacrifice. But individuals who possess animals desire to maintain a bull amongst their cattle inward gratitude for the blessings they have got received from their mutual ancestor. Moreover, out of the sacrifice the ancestor wants the pitiful inward the social club to feast on meat, for they rarely acquire it. So it is a joyful minute for the pitiful to get together together with others as well as relish meat to the full. Both the pitiful as well as the rich alike celebrate together, as well as carry the remains dorsum to their homes.
When the bulls are killed the blood is poured on the tomb of the ancestor. Those who received favours (e.g., children) they had asked from Magano or the ancestor also take whatever they had promised . The lambs brought on this business organisation human relationship are killed as well as burnt as a thanksgiving offering to Magano, as well as to the ancestor if he was asked to mediate. His call is mentioned after Magano’s name.
Each private also remembers his immediate parents, specially his father. He fattens a bull as well as offers it at the fourth dimension he wants. At dissimilar moments he prepares honey as well as milk as well as pours them on his father's tomb as well as so on his mother's tomb. The grand-parents are also remembered. While offering the sacrifice the somebody who offers says:
gedeno'ya seeki, geedo'ya seeki, galte'ya seeki, ooso'ya seeki. Ooso'yarana saada'yara gosa'yarano kaaya abbi [Make straight my future, my wife, my children, my cattle. Bring blessings to my children, cattle as well as to my nation].
Sidama people
However, if an private is poor, he is non obliged to do so. Responding to the inquiry why an private has to brand an offering to his parents, an elder, Gujo No’ora, said that when a sacrificial offering is done hither on globe a simultaneous gathering as well as celebration of the people living with Magano inward sky takes place. When 1 is remembered yesteryear his son, all his friends come upwards to celebrate together. But if 1 is forgotten yesteryear his own, he volition experience that he is similar an abandoned beggar. So he communicates through a dream to his son. It is believed that if the boy who possesses wealth refuses to respond to the dream, he volition autumn sick until he reconciles himself with his dead father. As nosotros observe, the concern is to a greater extent than on a manly somebody parent than a mother.
An offence a manly somebody parent commits against somebody is perceived to bear on non only himself but his children as well. If he dies without solving the problem, the illustration has to live solved earlier or after his burial yesteryear his relatives. This signifies that the familial as well as affective human relationship continues betwixt the living as well as the physically dead. The relatives organize reconciliation to heal the injure caused yesteryear their slowly fellow member lest their children endure the consequences. The dead parents are also beneficiaries of this reconciliation, for they as good are perceived getting peace.
As nosotros have got already mentioned above, at that topographic point are some people who offering sacrifice to the bad spirits because they fright getting sick. This is done non to honour or venerate these spirits; they are hated, but because the people believe inward their existence, they would similar to appease them from causing
harm. This is a business solid unit of measurement affair that does non involve the whole community.
Offering Places
Concerning the sacrifices offered to Magano on communal level, no fixed seat is found. There exists neither a business solid nor a tent, non fifty-fifty an altar. All depends on the dreams specifying the seat or on the indication of those who possess the gift of prophesying or on consensus. On the private level, it is done at domicile non within but exterior the business solid of the 1 offering the sacrifice.
As for the ancestors, the sacrifice is offered where their tombs are found. There be inward dissimilar places the shrines called hara but only houses, without statues or images, where the elders as well as others come upwards to pray. The elders also conduct their meetings there. Sometimes burnt offering to Magano at the sub-clan plane takes seat at these shrines.
The Sidamas are genuinely Monotheist as well as they do non watch Magano as a tribal or exclusive entity. God does speak to people through their cultures as well as situations. To this communication or revelation each private or grouping responds according to its agreement of God as well as culture.
God has been speaking to the Sidama people inward their culture, revealing through dreams, prophets, as well as individuals' deep experience of the sacred. What I consider of import is that live it a dream or a prophecy, but if it deals with avoiding evil, promoting human life, as well as bringing people closer to God it is proficient as well as a revelation. The Sidama religion is an illustration of God's universal salvific act. God genuinely acts as well as Christianity is non the only way for salvation. An honest dialogue as well as truthful observe to other religions are of import non only for collaboration inward promoting human life as well as to alive inward harmony with others, but also to uncovering to a greater extent than the mystery of God's piece of work to take humankind into Himself.
source:http://www.afrikaworld.net/afrel/sidama.htm
http://www.afroarticles.com/article-dashboard/Article/The-Sidama-People-of-Africa-
Sidama: the Luwa as well as the Anga Culture as well as their Social Implications
By Wolassa Kumo
1. Introduction
In my previous articles, I mentioned the Sidama grand social constitution Seera, as well as diverse sub constitutions which derive from this grand constitution. We have got also seen that all social constitutions or Seera inward Sidama were based on the Sidama moral code of halale, the truthful way of life. In this socio-cultural as well as socio-political system, the role of the elders was really important. Elders were bestowed with the powerfulness of enforcing the Seera as well as referring the recalcitrant to Magano or God if he/she refuses to abide yesteryear the Seera.
The powerfulness of elders inward the Sidama social club was non based on a uncomplicated historic menstruum count as is the illustration inward most modern societies. The Sidama elderberry is to a greater extent than the production of diverse social processes through which he passes than the production of a uncomplicated aging. For a somebody to go a recognised elderberry with authorization inward Sidama, he has to go a Cimeessa (respected elderberry with authority) or Cimeeyye for many respected elders. There are 3 of import socio-cultural processes that shape the Sidama elderberry who volition have got the required authorization to enforce the Seera scheme inward the society. These are: the Luwa cycle, Barcima (circumcision), as well as the Anga culture. In this brief article, nosotros volition revisit the cultures that shape the establishment of Cimeessa inward the Sidama society.
2. The Sidama Luwa Cycle
As I pointed out inward my previous articles, the Luwa is administered yesteryear an historic menstruum grade scheme where each grade rotates every 8 years. There are v rotating grades inward the Luwa system. These are: Darara, Fullassa, Hirobora, Wawassa as well as Mogissa. The Malga clan inward Awassa district adds Binancha as the 6th grade.
However, the recruitment to a given Luwa grade does non depend on the historic menstruum of the individual. It depends on the grade of one's father. For instance, if nosotros assume that Darara is the initiative off bicycle as well as Mogissa is the lastly cycle, as well as if the boy of Darara becomes Mogissa, a boy born to a somebody who is a fellow member of the Darara bicycle has to hold back for 32-40 years to bring together the Mogissa grade. Therefore, inward the Luwa cycle, it is possible that a kid as good as a forty years old adult tin go members of the same Luwa cycle. Thus, historic menstruum is non a sole standard inward the making of the Sidama Cimeessa (respected elder). Influenza A virus subtype H5N1 somebody who did non go yesteryear through the Luwa cycles cannot go a Cimeessa spell a younger somebody tin qualify for a seat if he fulfils all other requirements.
The Luwa scheme has 2 of import objectives. The initiative off as well as the most of import 1 is the recruitment as well as preparation of the able bodied men for the defence of the nation. The 2nd objective is the evolution of potential elders who volition have got authorities to supersede the electrical flow elders (Cimeeyye). Women are non allowed to participate inward the Luwa system. Therefore, they are automatically excluded from the nation's defence forces as good as from becoming Cimeeyye or respected elders. However, the Sidama social club has its ain ways of showing observe for elderly women.
Influenza A virus subtype H5N1 fascinating aspect of the Sidama civilization inward this regard is that, younger people never telephone telephone older people, men or women, yesteryear their names. They ever work the call of their children, using as prefix, woman parent of ".." as well as manly somebody parent of ".". If they do non know the names of their children, they exactly telephone telephone them woman parent or father, fifty-fifty if they are non their existent mothers as well as fathers. While many of the beautiful Sidama indigenous cultures have got been lost due to the Abyssinian conquest, this detail way of life survived until today.
Sidama missy from Ethiopia
Avoiding the direct contact with the mother-in-laws is some other aspect of unique observe the Sidama social club offers to women inward general. Influenza A virus subtype H5N1 somebody who is newly married to the missy of a adult woman volition non stand upwards inward her way if he sees her walking inward the street. He has to run inward to the bushes to give the woman parent way to proceed with her trip. Not only he is non allowed to bring upwards her name, but he is also required to verbalise with a linguistic communication of observe such as Ki'ne (equivalent to English linguistic communication "thou" - inward Sidaamuaffo). The married adult woman is required to reciprocate the observe to her husband's family. But she is required to reciprocate it to the manly somebody parent of her husband, as she is required to live inward unopen contact with the woman parent of her husband. This aspect of the Sidama civilization is beingness gradually eroded due to massive conversion into Christianity.
3. Barcima (Circumcision) as well as Its Social Implications
In Sidama society, manly somebody circumcision has been practiced since fourth dimension immemorial. Circumcision is 1 of the processes of edifice respected elders (Cimeeyye) inward Sidama society. After a somebody participates inward the Luwa cycles he has to carry out circumcision earlier his sons' Luwa bicycle arrives. If he fails to circumcise earlier that, his progression to the grade of respected elders tin live seriously undermined. Influenza A virus subtype H5N1 non circumcised old somebody cannot live regarded as Cimeessa inward Sidama society.
The circumcision ceremony is 1 of the biggest social events inward Sidama society. Depending on the plane of wealth of the individual, such as the size of farm as well as farm ground owned, the size of Enset or java plantation, as well as the number of cattle the somebody owns, he tin organize a huge ceremony involving hundreds of elders as well as immature men as well as women from the expanse as well as far apart for the ceremony. Everyone invited or acquaint inward the ceremony is provided with Buurisame (food made from Enset with a lot of butter inward it) as well as Malawo (drinks made from pure honey) kickoff with the oldest as well as going downward to the youngest. This physical care for is called Malawo Tuma (the Honey Ceremony).
For a somebody to prepare the Honey Ceremony during his circumcision he has to go yesteryear through 1 of the Luwa cycles with inward the yesteryear forty years but non beyond. Thus, during the ceremony every trunk praises non only the somebody who is going to live circumcised but also his Luwa grade, stating that the Honey Ceremony belongs to such a somebody as well as such a Luwa grade. At the kickoff of the Honey Ceremony, the somebody to live circumcised declares that it is his fourth dimension at nowadays to circumcise as well as that he makes his Luwa grade as well as the Sidama social club proud yesteryear willing to defend the land as well as go an elderberry to serve the society.
I participated inward 2 of such beautiful ceremonies inward his rural hamlet when I was nigh 8-10 years old, as well as I soundless think how beautiful those ceremonies were. Most of these types of ceremonies that survived the Abyssinian conquest have got at nowadays been almost lost due mainly to conversion into Christianity. The next phase inward the making of the Sidama Cimeessa establishment is the Anga culture.
4. The Anga Culture
The Anga civilization is the most complicated component subdivision of the Sidama culture. Anga, which literally agency "hand", has a dissimilar pregnant when it is used inward the context of the evolution of Cimeessa or Cimeeyye, respected elders or elders with authority. An elderberry with the Anga authorization must have got already participated inward the Luwa cycles, must have got been circumcised as well as most notably organized the grand Honey Ceremony. An elderberry who did non go yesteryear through those stages cannot claim to have got the Anga authority.
An elderberry or Cimeessa who has Anga has superior moral authorities to all other Cimeessa inward the society. In other words, the Anga is the lastly phase inward the making of the Sidama Cimeessa or an elderberry with total moral authorization to enforce Seera (social constitution) inward the Sidama society. In add-on to passing though the Luwa cycles, circumcision as well as Honey Ceremonies, the elderberry who claims the Anga authorization has to brand Kakalo (sacrifices) to the ancestors to declare his seat as a holder of the Anga Authority.
An elderberry with Anga authorization does non participate inward whatever ordinary activities inward the society. He does non eat whatever meat unless the brute is slaughtered either yesteryear himself or some 1 who has similar Anga authorization similar him. One fascinating aspects of the Anga civilization is that when the Cimeessa with the Anga authorization is a inward a business solid dining lone or with some one, every trunk must maintain quite. This is because, if some 1 mentions some names which are considered to live impure spell the Cimeessa with the Anga was eating, so he volition automatically halt eating. These names include brute names such as pigs, dogs or sounds similar shouting, whistling as well as so on. If the Cimeessa with Anga listens to those names as well as sounds spell he is eating, he has to automatically halt eating as well as leave. If he does non do so, he loses his Anga authorization as well as has to offering other sacrifices to reclaim the Anga.
As inward the illustration of many other areas inward the Sidama civilization as well as civilization, inward this expanse extensive futurity enquiry is required.
The Anga civilization is practiced yesteryear the Sidama clan called the Xummano or the Yemerechcho. However, the Luwa, Circumcision as well as Honey Ceremonies are practiced yesteryear whatever fellow member of the Sidama society. At present, the Anga civilization has almost disappeared because of massive conversion to Christianity as well as diminishing number of the members of the social club who acknowledge the Authority of Anga. Likewise, the authorization of Cimeessa has been weakened as well as highly undermined. Although the concept soundless survives inward Sidama, its significance has been significantly reduced.
5. Systematic abuse of the Cimeessa establishment yesteryear the electrical flow regime.
Another factor that undermined the Cimeessa establishment inward Sidama is political interference yesteryear the electrical flow regime. Because of the unpopularity of most of the measures the electrical flow regimes undertakes inward Sidama, it has resorted to bribing the elders. The members of the ruling political party personally contact good known Sidama elders through out the Sidama ground as well as provide them with money as well as carry them to towns as well as cities whenever they convene unpopular meetings inward Sidama. The elders are forced to comply to these pressures both for fright of political persecution as well as because of the economical do goodness they obtain inward participating inward these processes. Even after the Loqqe massacre, the initiative off people invited to a coming together inward Awassa inward 2002 to back upwards the actions of the massacre were the elders. However, this fourth dimension the elders did the opposite of what they were expected to do. They unanimously condemned the massacre.
Although the elders attempt to residual cultural values they uphold with the benefits as well as intimidation the electrical flow regime, the constant pull per unit of measurement area nether which the regime puts the Sidama Cimeessa establishment as well as the continued participation of the elders inward most unpopular decisions regarding the Sidama social club has seriously undermined the creditability of this establishment at present. The most resilient grouping that continually rejects unpopular measures of the regime has go the youth, specially the immature people below the historic menstruum of 30. This is mainly due to relatively improve instruction as well as exposure this grouping has regarding the basic human rights, commonwealth as well as freedom. Since this demographic grouping represents the futurity of Sidama, our land has a corking hope!!
THERE ARE NO PEOPLE CALLED "SIDAMO": STOP THE USE OF "SIDAMO" MISNOMER
By Side Goodo
1. Introduction
Time as well as in 1 lawsuit again the Sidama people have got rejected the work of the derogatory term "Sidamo". The term was a deliberate fabrication yesteryear the invading Abyssinian soldiers of King Minelik as component subdivision of the displace to humiliate, undermine as well as subjugate the newly conquered territories inward the South of the country.
This article is motivated yesteryear the outrageous statements made yesteryear Eremias Woldemikael during his e-mail conversations with Kambata Xola of Sidama National Liberation organisation (SNLO) regarding the Abyssinian occupation, subjugation as well as exploitation of the Sidama land. Eremias writes:
Sidama tribe girl
"When I was referring to Sidama as well as Oromo relationship, I was using the term ‘Sidama’ inward a historical sense. Historians work the term ‘Sidama’ to refer to peoples that lived South of as well as including some component subdivision of Shewa. The term "Sidamo" is used to 1 of the ethnic groups of those peoples. As you lot may know the part was conquered yesteryear the Oromo during their expansion inward the 16th c. For farther data on the distinction betwixt Sidama as well as Sidamo, watch J.S. Trirmingham's Islam inward Federal Democratic Republic of Ethiopia pp. 179-185 as well as Mordechai Abir's Ethiopia: The Era of the Princes pp.73. By making this distinction, I hope you lot do non experience similar I am trying to lecture you lot nigh your civilization or ethnicity. I am exactly trying to explicate the context of my discussion".
I am shocked to read the higher upwards statements inward the 21st century. I concur with Eremias, on 1 point, however. Abyssinians do non know anything as well as do non desire to at nowadays anything nigh non-Abyssinian peoples such as Sidama. They must live thought non only nigh democracy, observe to human dignity as well as the dominion of police pull but also the fact that at that topographic point are other proud nations inward Federal Democratic Republic of Ethiopia who have got their ain history, who know their history really good as well as who tin articulate these at to the lowest degree as much as the Abyssinians do regarding their peoples. Who is Eremias to tell us who nosotros are as well as who wrote what rubbish nigh us? We, the Sidama people really good know where nosotros originated, when as well as where nosotros initiative off settled inward Federal Democratic Republic of Ethiopia as well as when as well as how nosotros came to our acquaint land. Quoting rubbish written on Sidama yesteryear unusual transcribers of Abyssinian rulers as well as telling us that the Oromos conquered us inward the 16th century, which they did not, is as outrageous as it is a blatant distortion of our history.
Sidame tribe children from Ethiopia
An overview of the history of Sidama people
The Sidama people alive inward the southern component subdivision of the acquaint 24-hour interval Ethiopia, inward the Horn of Africa. They belong to the people of Kushitic beginning that occupy the vast expanse of northward eastern as well as eastern Africa extending from the Sudan throughout the Horn of Africa to Tanzania. The most notable peoples of the Kushitic beginning to which the Sidama people belong include, the Saho inward Eritrea, Oromo, Hadiya, Afar as well as Somalis inward Ethiopia; the Somalis especially the Degodai tribe both inward Somalia as well as Kenya; the Randle as well as Sakuye inward Republic of Kenya as well as many others inward Eastern as well as fundamental Africa. The Sidama along with Agew as well as Beja were the initiative off settlers inward the northern highlands of the acquaint 24-hour interval Federal Democratic Republic of Ethiopia earlier the arrival of Yemeni habeshas (Abyssineans). That was why the acquaint 24-hour interval Federal Democratic Republic of Ethiopia was called the ground of Kush. The Abyssinian historians such as Taddese Tamirat themselves take this fact.
At acquaint the bulk of the Sidama people alive inward the Southern component subdivision of Federal Democratic Republic of Ethiopia with notable geographical features similar lake Awassa inward the North as well as lake Abaya inward the South. The population of the Sidama ground is nigh 5 1 chiliad one thousand at present. However, during the course of study of corking pop migration from North as well as East to the South of Africa, some Sidamas were left behind as well as were later on scattered into dissimilar parts of the province as well as fifty-fifty beyond. One illustration of such groups of people related to Sidama includes those who alive roughly river Dawa inward South Eastern Federal Democratic Republic of Ethiopia as well as North Eastern Kenya. The Dawa river was the turning dot inward the history of the migration of the Sidama people from North to the South. These people at nowadays speak somali linguistic communication as well as seat themselves as Digodai, the clans of which include several clans inward Sidama. The most notable of these clans is Fardano whose call is maintained both inward Sidama as well as somali Digodai tribe with out slightest modification. Other people that have got fifty-fifty greater affiliation to the Sidama people as well as its civilization as well as linguistic communication as well as that were only separated from the acquaint 24-hour interval Sidama ground most of late include Alaba, Tambaro, Qewena as well as Marako. These groups of the Sidama people alive inward the western vicinity of the acquaint 24-hour interval Sidama land. This latter grouping of Sidama people are called western Sidamas. The transcribers of the Abyssinian rulers whom Eremias quotes as his authentic sources on Sidama were misled yesteryear the post Minelik Abyssinians writers into believing that at that topographic point were 2 dissimilar groups of peoples called "Sidamo" as well as Sidama. That is non only absolutely wrong but also absolutely outrageous!! I volition exhibit why inward the next section.
3. The Origin of the Misnomer "Sidamo"
When Baalichcha Worawo, the lastly manly somebody monarch of Sidama, made the Wuchale type treaty with Bashah Aboye, the full general of Minelik as well as the leader of the invading Abyssinian regular army that initiative off laid its human foot on the Sidama ground inward 1891, the latter asked the King of Sidama what the call of this people was called. King Baalichcha Worawo told him that his people were called the Sidama people. However, Beshah never used the call Sidama to refer to this people. This was because it was component subdivision of the policy of job as well as subjugation to humiliate the occupied territories yesteryear degrading their identity either yesteryear selling the peoples as slaves or using other humiliating mechanisms such as calling them with inferior names. Accordingly, Beshah as well as his soldiers refused to telephone telephone the people inward their existent call as well as started to telephone telephone them "Sidamo" which implied their inferior status at nowadays nether occupation. However, because the treaty betwixt Beshah as well as King Baalichcha failed to work, Beshah’s regular army was defeated as well as Beshah retreated dorsum to Shewa. The Sidama ground was costless in 1 lawsuit once again although it was for a brief period.
When Beshah arrived dorsum inward Addis Ababa, he reported to emperor Minelik that he encountered some people called "Sidamo" who repulsed his army. Thus the term "Sidamo’ was initiative off coined yesteryear Beshah Aboye as well as his soldiers inward 1891. That was how the term emerged. There have got never been whatever people called "Sidamo" as well as at that topographic point never are at present!!
Abyssinians had to alter the management of their assault on Sidama from the northward western tip of Sidama nigh lake Awassa where Beshah was defeated yesteryear Baalichcha Worawo to the to a greater extent than remote eastern highland of Hula next to Bale inward the acquaint 24-hour interval Oromia region. This fourth dimension some other full general of Minelik called Leulseged (probably a Tigre due to his name) launched a massive armed forces assault which was superior inward armament as well as ammunition compared to the ordinary armaments the Sidama people so had to reoccupy the Sidama land. He successfully reoccupied the Sidama ground as well as established his initiative off administrative post inward Hula which they later on called Hagereselam town inward the mid 1890s.
Later inward 1890s Leulseged forced Baalichcha Warawo to bring together him inward his displace to conquer the Konso land, southward of Sidama. King Baalichcha had no powerfulness to spend upwards to accompany Leulseged because he was at nowadays nether occupation. King Baalichcha Worawo was taken to the Konso ground with the pretext of assisting the conquest as well as was assassinated at that topographic point yesteryear Leulseged. His mule called Laango on which Baalichcha travelled to Konso came dorsum domicile travelling an amazing distance of over 200 kms yesteryear its own. To appointment the Sidama people lament nigh Baalichcha’s assassination yesteryear maxim that: "Warawo Baalichcha, diinu galafati ma manchi shaalicha. Gaangichosi Laango, Baalichchi gorena bae dagu gaango", roughly translated as "the enemy brutally murdered the dear King of Sidama. But his mule escaped as well as came domicile alone!!"
After the Conquest of Sidama, Gedeo, the Guji as well as Borana Oromos as well as other smaller Kushitic nations southward of Sidama, the entire expanse of Sidama as well as southward of Sidama including Wolayita as well as starting from Tikur wuha inward Awassa town upwards to Moyale on the Ethiopian-Kenyan border was named the "Sidamo" province yesteryear the successive Amhara rulers until the early on 1980s when the armed forces Junta reduced the size of the "Sidamo" province yesteryear separating Wolayita as well as Borana from it. This province was dissolved when TPLF fabricated some other pseudoregion called the South Federal Democratic Republic of Ethiopia Nations as well as Nationalities as well as People’s Region inward 1993.
The Wolayita people who bordered western Sidama ground also resisted the Abyssinian job really strongly. After they were defeated, their King Xoona was captured yesteryear Minelik’s regular army as well as was taken to Addis Ababa as well as was killed there. Due to their tearing resistances, the Wolayita people were given the call of baria (slaves) as well as harshly mistreated yesteryear the Abyssinians. They were sold as slaves inward the country. As a resultant of their resistance their call was deliberately changed from Wolayita to "Wolamo". This justifies our previous declaration that the call alter from Sidama to "Sidamo" as well as its application as a call of a province that includes, Sidama, Gedeo, Burji, Wolayita, the Guji as well as Borena Oromos was a deliberate policy of humiliation. This was aimed at degrading the occupied nations as well as dependent land them to a psychological torture to tame them for permanent slavery. Until recently, the Wolayita people were called the "Wolamo" which is an out right derogatory as well as insulting misnomer. While "Wolamo" is less ofttimes used at present, nosotros the Sidama people are beingness insulted yesteryear Abyssinians similar Eremias Woldemikeal beingness called "Sidamo" inward the 21st century. This is an abuse of the right of the Sidama people to live called yesteryear their right identity. If people similar Eremias volition non unconditionally halt from insulting us in 1 lawsuit again yesteryear calling us "Sidamo", nosotros volition regard this as a deliberate abuse of our right as a land as well as refer the illustration to the relevant international human rights organizations.
Another outrageous declaration yesteryear Eremias Woldemikael is the following:
"Now, I empathize you lot are concerned only nigh the Sidamo people who soundless really specifically work that term for their ethnicity. I have got read some nigh them but I am opened upwards to whatever novel data you lot tin contribute to my knowledge of the people as well as their issues."
Which people work the term "Sidamo" to refer to their ethnicity? We the Sidama people inward Sidama ground with the upper-case missive of the alphabet urban inwardness of Awassa never called ourselves "Sidamo" inward our entire history. The other Sidama people inward Alaba, Qewena, Xambaro or Marakko never telephone telephone themselves "Sidamo". The Woalyita, the Gedeo, Burji, the Guji as well as Borena Oromos to which the call "Sidamo" province referred to never accepted that call as well as none of them used the term "Sidamo" earlier or now. So which ethnic grouping uses the term "Sidamo" at present? Where did Eremias read nigh this non-existent ethnic group? If Eremias is able to distort the truth at acquaint spell the Sidama intellectuals are providing the right data nigh Sidama, 1 tin imagine how his uneducated ancestors were able to distort our names as well as history inward 1890s as well as thereafter. It is amazing how Abyssinians are unwilling to larn from their yesteryear mistakes as well as unwilling to take the right business organisation human relationship of history other than the ones fabricated yesteryear their rulers as well as written yesteryear some unusual opportunistic transcribers who served as chroniclers of the Abyssinians kings.
4. Other evidences of deliberate call changes inward Sidama
The work of the derogatory terms as well as call changes yesteryear invading Abyssinian forces was non limited to the fabrication of the derogatory misnomer "Sidamo" for the Sidama people, "Wolamo" for the Wolayita people as well as so on.
The settling Abyssinian rulers exercised a policy of deliberate call alter on the Sidama people after their effort to forcefully convert the Sidama people into orthodox Christianity inward 1910s as well as 20s failed. The Sidama people rejected deliberate conversion to orthodox Christianity yesteryear lamenting this statement: "Xoomi yihero xoomi. Xoomiro xoomo gowwu doomi. Miniki giddo doogo nooni?" roughly translated as "If they inquire you lot to fast, do it. Let the foolish do it. But is at that topographic point whatever route through your house? Why do you lot fifty-fifty bother nigh it?". The ingenious as well as most democratic Sidama elders used to organise the Sidama resistances through such poems which most of the fourth dimension were really effective as well as successful. The Sidama people later on accepted Christianity inward the 1950s as well as 60s through protestant missionaries who brought some instruction as well as evolution projects with them.
Deliberate policy of call changes was component subdivision of the Abyssinians functioning as well as subjugation. If a kid was allowed to bring together a handful of schools built inward Sidama earlier 1974 he was non allowed to work his Sidama name. In fact, the Abyssinian rulers forced the Sidama youngsters to go to Wolayita for primary schoolhouse as well as the Wolayita youngsters to go to Sidama so that these people volition abandon their aim of getting instruction because of the high carry as well as living cost involved if they decided to go to those distant places to acquire education. Is non this barbaric denial of the right of a kid to have got access to primary education? And yet Federal Democratic Republic of Ethiopia used to boast to live component subdivision of the League of Nations as well as UN that guarantees the right of a kid to have got access non only to primary instruction but to primary instruction inward their woman parent tongue. For instances, if a kid was sent to a schoolhouse inward Sidama he was asked to come upwards with a civilized name, i.e. of course of study Amhara name. Thus beautiful Sidama names such as Baxisso, Gabisso, Agana were all ridiculed as well as were replaced with Abebe, Bekele, Ayele so on. In illustration a kid resisted or refused to alter his name, so he was either denied schoolhouse as well as whatever other opportunities or his call would live bastardised similar "Sidamo". In this illustration the Sidama names such as Dangisso were changed to a bastardised call of "Degsew", Argata to "Argachew" as well as so on.
However, forced call changes came to an halt with the 1974 revolution which abolished barbaric Abyssinian feudalism. But, of course, other forms of subjugations as well as oppressions continued until today.
5. Conclusion as well as telephone telephone for immediate halt inward the work of "Sidamo" misnomer
There are no people inward Federal Democratic Republic of Ethiopia called "Sidamo". The misnomer was invented inward 1891 yesteryear the invading Minelik’s generals as well as soldiers as component subdivision of a psychological state of war to degrade as well as dehumanise the newly occupied ground of Sidama as well as other peoples living roughly the Sidama land. The same dehumanising misnomer was used against the Wolayita people who were called "Wolamo". Oromos were called with some other derogatory call called "Galla" which inward fact preceded "Sidamo" as well as "Wolamo" misnomers.
We inquire all the Abyssinians living inward Federal Democratic Republic of Ethiopia as well as globally to halt using the derogatory term "Sidamo" which was coined yesteryear their invading ancestors. The continued work of this term only validates our arguments that Abyssinians are non the people to alive with as well as the Sidama people live improve off as an independent land inward due east Africa. Do non add together insult to injury yesteryear reminding us all the fourth dimension what your ancestors did to us yesteryear using this humiliating term "Sidamo".
The term "Sidamo" must live declared illegal both inward Federal Democratic Republic of Ethiopia as well as internationally as well as must live removed from all websites, other electronic as well as hard re-create documents.
We also plead to the international community to halt using the misnomer "Sidamo" from today on as well as pose pull per unit of measurement area on the Ethiopian regime to declare the term Sidama illegal as it is legal to work the term "Galla" as well as "Wolamo" whatever more. No people as well as individuals know improve the history of the Sidama people than the Sidamas themselves. We are Sidama non "Sidamo" as well as no 1 else is "Sidamo" either.
Side Goodo
Oct 4, 2007
Source:http://sidama.org/There_is_no_Sidamo_people.htm
An Overview of the Sidama Resistance Movements.
The Sidama people had never accepted the Abyssinian conquest peacefully. They made diverse attempts to repulse the invading army. The initiative off grouping of intruders led yesteryear Menelik's full general Beshah Aboye were annihilated yesteryear the Sidama regular army as well as civilians led yesteryear the ingenious King of Sidama called Baalichcha Worawo. The regular army of Beshah was totally defeated as well as left inward disarray until the 2nd moving ridge of assault was launched on yesteryear Leulseged, some other full general of Minelik, with superior armed forces forcefulness on the Eastern front end of Sidama. It was Leulseged's regular army which was able to constitute total Abyssinian domination inward the Sidama ground as well as assassinate Baalichcha Worawo, the lastly manly somebody monarch of Sidama.
The designing of fell subjugation of the Sidama people continued inward a relative calm until the Italian job of the province prior to the 2nd World War. The Sidama resistance displace gained momentum during as well as after the Italian occupation. It was the fell nature of the feudal scheme that robbed Sidamas of their consummate liberty that forced them to take upwards arms at the historic chance of the Italian occupation. Various armed groups began to wage armed struggle to uproot the remnants of the Abyssinian regime from the Sidama land. Notable amongst these fighters as well as Sidama liberty leaders were: Yetera Bole, Wena Hankarso, Hushsula Xaadisso, Mangistu Hamesso as well as Lanqamo Naare as well as Fiisa Fichcho. However after Italy was driven out of the province yesteryear the allied forces during the 2nd World War, the Abyssinian rulers got an upper mitt as well as were able to temporarily quiet the struggle of the Sidama people for freedom. As a revenge to the resistance displace waged during as well as after the 2nd World War, the Abyssinian rulers massacred over 120,000 Sidamas during as well as after the war.
It was during the lastly decade of Haile Selassie's dominion that the Sidamas were able to regroup as well as wage some other relentless resistance struggle against the Abyssinian regime. The heroic resistance displace led yesteryear the good known Sidama patriot Takilu Yota, inward the northern parts of Sidama, had shaken the foundation of Abyssinian dominion inward Sidama until the halt of 1960s.
At the kickoff of 1970s notable Sidama heroes as well as resistance leaders formed the initiative off organized Sidama Liberation Struggle which mobilized Sidamas inward the scale unknown earlier to wage an overt armed struggle against the armed forces government. The founders of the initiative off organized liberty fighting inward Sidama were: (1) Amare Gunsa, (2) Yetera Bole, (3) Roda Utala, (4) Gawiwa Siriqa, (5) Fiisa Fichcho as well as (6) Teklehaymanot Simano. Amare Gunsa was the initiative off Sidama to live beheaded yesteryear the armed forces regime spell fighting for the liberation of Sidama. His caput was taken to Addis Ababa to verify his expiry to the authorities. Yetera Bole as well as Roda Utala as well as most others also sacrificed their lives fighting for the liberation of the Sidama people.
Although the half dozen heroes mentioned higher upwards played a fundamental role inward founding the Sidama Liberation Organization at that topographic point were many other notable Sidama liberty fighters who took the banner of the founders as well as continued to struggle for the liberation of their people. This 2nd grouping of Sidama heroes were: (1) Tumato Tula Bankuriso, (2)Ashe Hujawa, (3) Barassa Gosoma, (4) Dadafo, (Mote of Malga), (5) Gasara Sodo, (6) Kumo Gada , (7) Ginbo Basha, (8) Kafale Kinbichcha, as well as (9) Barasa Jofe. All of these people sacrificed their lives fighting for the liberty of their nation.
The Sidama National Liberation Organization, is the continuation of such heroic struggle of the Sidama people as well as as such works to ensure that yesteryear historic legacies of the heroes are never forgotten or hijacked yesteryear whatever private or individuals who are powerfulness as well as do goodness mongers.
The Sidama liberation struggle which was later on named the Sidama Liberation Movement waged an armed struggle against the armed forces regime for 7 years betwixt 1977-1983 as well as fully liberated 3 high lands districts of Arbegona, Bansa as well as Aroressa inward the South Eastern Sidama ground from the Abyssinian yoke. In this struggle over 30,000 Sidamas perished. The call Sidama Liberatin Movement was given nether the leadership of Woldeamanuel Dubale who led the movement's activities during this period.
In Northern Sidama the liberation uprisings of Borrichcha as well as Wotara Rassa gave some other stupor to the armed forces leadership. In Borrichcha uprising the Sidama denounced the fell armed forces regime as well as its policies as well as took upwards arms to liberate themselves. However, due to its armed forces superiority the derg was able to compaction the uprising inward August 1978. Over 500 people were killed during the 1 24-hour interval intense fighting on the mount of Borrichcha as well as its vicinities. The leaders of the Borrichcha uprising were: (1) Barasa Wotiye, (2) Bitre Gamada, as well as (3) Yetera Koome.
The same heroic resistance was met yesteryear the derg inward the Wotara Rassa where the Sidama had shown rigid resistance against the armed forces regime. Over 100 people were killed inward Wotara Rassa fighting inward 1978. The leaders of Wotara Rassa uprising were: (1) Dadafo, (2) Agana Jobisa.
The Sidama people had made tremendous as well as historic contribution to the weakening as well as the lastly downward autumn of the armed forces regime. However, the fruits of the struggle of the Ethiopian peoples was hijacked yesteryear the Tigrean People's Liberation Front (TPLF) which imposed the monopoly of political domination over diverse peoples of the country. Once in 1 lawsuit again the Sidamas as well as other Ethiopian peoples were robbed of their human as well as democratic rights as well as subjected to untolled injustice as well as economical plunder as well as exploitation.
Although the regime tries to deceive the international community yesteryear fabricating a radical constitution that "guarantees" the right to self determination as well as human as well as democratic rights of all peoples inward the province as well as yesteryear producing diverse liberal policy documents on papers , none of them are pose inward to do on the ground. Instead at acquaint the regime is suppressing the basic human as well as democratic rights of oppressed peoples similar Sidama, Oromo, ... with an opened upwards as well as violent means. The Awassa massacre of May 24, 2002 of innocent as well as peaceful Sidama demonstrators who demanded their basic rights of living as well as working inward their ain land, the Awassa town, is the clear demonstration of anti peace as well as anti democratic nature of the TPLF/ EPRDF's regime.
Thus the Sidama people are in 1 lawsuit once again determined to go along to struggle for their freedom. They tin no longer tolerate the vicious Abyssinian dominion whose salient characteristic is subjugation, denial of whatever basic human as well as democratic rights as well as economical plunder to deliberately impoverish as well as undermine oppressed peoples to tame them for eternal domination. Accordingly, the Sidama National Liberation Organization has devised a political computer program to strengthen as well as guide an historic menstruum old Sidama Liberation struggle.
source:http://www.sidamanational-liberation.org/history.htm
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