Miju hi MIZAN TEPI UNIVERSITY

COLLEAGE OF SOCIAL SCINCE AND HUMANITIES

DEPARTMENT OF. HISTORY AND HERITAGE MANAGMENT

SOCIO CULTURAL HISTORY OF SHANO WOREDA FROM 1930s

-

1991

By

Wolde Getaachew

Adivosry Mr, ALEMAYEH. A

A SENIOR ESSAY. SUBMITTED TO MIZAN TEPI UNIVERSITY COLLEGE OF SOCIAL

SCIENCE AND HUMANITIES DEPARTMENT OF HISTORY AND HERITAGE
MANAGEMENT IN PARTIAL FULFILEMENT OF THE REQUIREMENTS FOR THE
DEGREE OF BACHELOR ART IN HISTORY AND HERITAGE MANAGEMET

June 17,2018

MIZAN TEFERI , ETHIOPIA

2
 MIZAN TEPI UNIVERSITY .

FACALITY OF SOCIAL SCIENCE AND HUMANITY

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

SOCIOCULTURAL HISTORY OF SHANO WOREDA FROM 1930s-

1991

BY WOLDE GETACHEW

APPROVED BY:

DEPARTMENT HEAD SIGNATURE. DATE

................................. .................... ........................

ADIVOSORY. SIGNATURE. DATE

..................... ....................... ......................

EXAMINER. SIGNATURE. DATE

........................... ...................... ...........................

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 ACKNOWLEDGEMENT

I Would like to thanks my advisor Mr, Alemayeh Abraham for his exhaustive comments and
suggestion though my research works I would also like to express my special thanks to my
family members finally I would appreciate the informants who shared knowledge about my
study,and my deepest gratitude to my parents who kindly helped me throughout my
school life ,materially, financially and morally, ,,

2
 ABSTRACT

This study conducted on sociocultural history of the sheno peoples and societies anthropological
and ethnographical investigation has not been conducted widely or wisely .However material
culture of promo community in general and that of SHANO district in particular were not
scholarly studied and documented.

2
 PREFACE

This paper deals with the Sociocultural history of SHANO WOREDA from 1930-1991 .it is
written on three chapters . the first chapter deals with Geographical location and historical
background of SHANO WOREDA peoples . the second chapter deals with the Sociocultural
Aspects of the people and the third chapter deals with the traditional and modern social services
and institutions .

2
Table of Content page

Content. ......

ACknowledgement ............... ............ ................ ....... I

Abstract.............................. .................. ............ ..... II

Preface ......................... ........................... ................. IV

CHPTER ONE ....................... ..................... ................ 1

INTRODUCTION ............................................................... 1

1.1.Geographical Setting ...................................................... 1

1.2.Historical Background of the study Area ........... ....... 3

1.3.Chapter one End Notes ...................... ....................... 4

CHAPTER TWO ..... ..... ................. ........... ................ 5

2.Sociocultural aspects Of the People ......... .................... 5

2.1.Material Culture's ......... ................... .................... 5

2.2.spiritual cultures ............................................................ 6

2.2.1.Gada System and its Sociocultural Values....................... 8

.....

2
2.2.2Religion and Religious Practice.............................................. 13

2.2.3.Marriage.................................................................................... 14

2.3. Historical and Natural Heritages.............................................. 18

2.4.Chang's of Cultura Elements......................................................... 19

Chapter two End note ..................................................................... 21

Chapter Three...................................................................................... 24

3. Social Service and Institutions....................................................... 24

3.1.Traditional Socioeconomic Institutons....................................... . 24

3.2.Midern Social Services and Institutions...................................... 25

Chapter three End. Note......................... ..................... .................. 29

CHapte ONE

1.1.Itroduction

1.1.GEOGRAPHICAL SETTING PHYSICAL BACKGROUND

2
Shano is one of the woreda in central Ethiopia located in the semien shewa zone of the oromia
regional state. It is located about 74 kilometers of Northwest of Addis Ababa on parade highy
way to the Bahidar .1

The woreda has a latitude and longitude of 90 200 N 390 180 E/90 33 N 300 E with an
elevation of 2918 meter above sea level.It is the Administrative Center of kembibit woreda.It is
assured that it is a capital of districtive Administrative woreda in semien shewa zone of fiche
selale in oromia region. shano is located a long Ethiopia high way which connects Addis
Ababa with the Northern of the country.2

Economically, the people of the woreda practiced Agricultural farming, rearing animals and
trading small bussiness Enterprises and the people of the woreda more depend on
framings crops like teff ,Barely, wheat, shimbura and sorugm.The main cash crops of the
woreda is used for export to the neghibouring cities is teff and shimbura.3

Demographically, Based on the figures from central statical agency of Ethiopia in 2007,
shano has a total population of 39,774, of who 20,350 were women's and 19,424 where
men . The majority of inhabitants practiced Ethiopia orthodox christianity with 84%
reporting that religion while 4% of the population were protetestant and 7% of the
population were Muslims and rest of population were waqeffatta religion flowers of the
religion .4

According to the 2007 national censes reported a total population for shano woreda
19,774 in 8,906 were house holds 8,503 were men and 10,274 were women and there are also
three langest ethnic groups reported in the woreda were the oromo 91 and the Amhara 6 the
Tigray 3% are reported in the 2007 national censes report oromiffa was spoken as the
first mother tongue about 94% , and Amharic 5% and tigrigna 1 % are reported in the
woreda . The majority of the inhabitants practiced Ethiopian orthodox christianity with
84 % reporting that as their religion while 12% were Muslims and 4 % are Protestant
flowers of the shano woreda.5

In general , the topographic features of the district characterized with varied topographic
features that results for the existence of climate variations and existence of the

2
different natural vegetation resources that contributed for agricultural development. The
temperature of the district has both warm and coldest temperature. Acording to the
shano woreda agricultural and rular development office the temperature of the district is
estimated to range from 17 c to 24 c .the coldest place in the district is the highland
6
area while some place of the area has been sub- tropical temperature

Climate, the seasonal patterns of rain fall in the district is seasonally varying in amount
over space and time .the has two rain seasons namely summer and spring locally known
as Ganna nad Arfasa respectively .the district receives the longest rain fall during the
summer season and moderate rain fall during the autumn . The summer season is the
warmest in the district and the summer rain fall lasts for about four months starting from
June and ending in September and while the spring rain fall seasons similarly lasts for
three months staring from March to may. The spring rain fall months from March to
may are locally known as rooba arfasa. 7

The altitude of zone of Northern shewa where ranges from 880 m to 2200 meter above
sea level. However the season is highly unreliable being characterized by variability and
delayed or absence of rain in some years it falls only for few months and then, the
belonging crops cannot be harvested in that yearanin other years the rains falls
ragularly for a season able period of time. 8

1.2.HISTORICAL BACK GROUND OF THE STUDY AREA

Shano was laid down with the coming of mecca Tulama oromo descendants, Branches from
Barentu tribes setting Intiationally in the present day of shano woreda . The main buildings in
the city can be showns the new buildings is made by the Germany company known as
menschen filr menschen older builds that are servings as school and city Administration
where the remenants from the Italian campaign site during the fiv e years stay of the
Italians. Even, though there were supporters of the Italians by ,then, their were also many
9
patriots fighting the stay of the Italians as in Sargent attacks with the bulga area arbegnoch

2
The land marks including the church of kidus mekael , During the Italian occupation shano was
the main Italian strong hold on the Addis Ababa Asmara highly way. This town was the
setting of a meeting between the Italian occupiers and the Ethiopian notables supporting the
Italians ( who included leul Ras seyoum mengesha , negadras Tasama Estate and Dejazmach
Aba Waqou ) on 19 November 1939 with Abebe Aregayi who was one of the leading
occupiers.10

Change and continuity on Administrative process are highly practiced in the woreda to
encourage and enforce their Administrative powers for the linkage of the people's
interms of socio political, socioeconomical and cultural Diversificatios of the whole
people in the areas and the harmonizing of their inter relational corporation of
ethnics to coordinate and integrate the socio political organization ruled by Gada
systems which are Democratically and legally recognized and ruled in the behalf of
the government and has a social, political , cultural and Economic integration of the
oromo nations. 11

CHAPTER ONE END NOTE

1
SHANO WOREDA CULTURAL AND TOURISM BUREAUS OF 2001 .PP 1- 14
2
IBID
3
Ibid
4
CSA ( CENTERAL STASTICAL AGENCY ) OF 2007 NATIONAL STATISTICS .TABL B 4

2
5
SHANO WOREDA CULTURAL AND TOURISM SERVICE BUREAU, FROM 2006 - 2008
6
IBID
7
" LOCAL HISTORY IN ETHIOPIA " , THE NORADIC AFRICAN INSTITUTE WEB SITE.

8
THOMAS L. KANE << ,THE NASI RAS ABABA ARAGAY TRUCE ACCORDING , TO

TWO AMHARIC SOURCE : . BULLETIN OF THE SCHOOL OF ORIENTAL AND AFRICAN STUDIES
( 1976 ) PP, 51, F
9
IBID
10
ibid
11
ibd

Chapter two

Socio - cultural aspects of the people

2.1. Material cultures

Material cultures are cultures that has been seen and touched by human beings in nature .the
promo population has a unique characteristics of material cultures that differentiate them
from the other cultures interms of usage of the materials in cultural context and in the day of
their ceremonial festivities and celebration .1

The oromo population have an indigenous and last long cultural identities and differentiations
in nature. these material cultures include beads ,this were formative by women's that may

2
hung in their chests or in their necks ,artistic weapeanery tools like , arrows and bows these
tools were used for war time and for heroic sentivity , cultural bottle , that are used for putting
the milk and cheese and qabiyee in oromic / essence or content in english , that are used for
putting better in a store materials for their use and the people are awareness of using this
material cultural things in the society . 2

These material cultures are unique characters and usage by the people and has no
subordination between them in time of using it . these cultures are indispensable or indivisible
sources of the peoples identity and sovereignty to cearlfy and interpret the peoples living styles
and traditions .these cultures decorative and ornamentious by the promo people when they
reflect and celebrate the cultures.3

These material cultures are indispensable continued contextual by the people and are cultural
values , scientific value , evidential and economic values and has enormous usage and
knowledge for the people and has good integrity of the sources of thes e cultures.4

2.2. Spritual Cultures

Shano woreda has its own spiritual cultures these spiritual cultures found in this woreda
is a traditional religions . The dominant and primary practice that found in the area is
referred as " waqa" which refers to both to the sky and the sky God. Waqa is a
traditional cultural religion in which the societies offered sacrifice and provide other
gifts in the name of waqa or to the sky God. Even to days the ppractice has been
continued and about 7.06 % of the shano people followed such traditional cultural
religion , despite the facts that the expansion of unity highly influenced the practice
but it has in practice . They believed the waqa is ultimate power in the universe
and it is also the source of life and nature.5

The power of waqa is maiinfested through a sprit called ayana. the spiritual leaders in
the oromo traditional cultural religion was known as " Qallu " , was a high priest
and believed to be possessed by the ayana. Qallu served as an intermediatery
between waqa and oromo people.6

2
Qallu was also served as a garidian of the laws of waqa , as results Qallu was
highly respected by the people and can exercise great influence by beyond the
spiritual sphere in the economic , political , and social life of the people young
and Adult men visited the Qallu to get his blessing.7

The Qallu was also called Abba muda or the father of anotintment . He got this
name from the ceremony named muda and also the ceremony was celebrated once
every eight years in honour of the Qallu . In the ceremony , the Qallu gave this
blessing and anointed to the Gada officials who governed the oromo for eight years.
Thus the muda ceremony was the point at which the Gada system and the Qallu
institutions were intersected. 8

2.2.1 Values and Norms

These are v peoples properties and peoples heritage to show the spiritual cultures of the
population of the woreda in order to preserve and protect their cultures through
being giving qualification. Values and norms are most often in one of the two :. First
as moral principles or other ideas that serves as guide line to the actions and second ,
in reference to the qualities and characteristics seen in things particularly in the
posetive characteristics. Vallues and norms refers to the usefullness and benefits of
spiritual cultures ln the population of the woreda .9

Values and norms are people intangible cultural heritages that are transferred from
Generation to Generations in good outlooks to the coming Generations and these
cultures are people's identity and to express their well being by preserving and
transferring to the Next Generations.10

2.2.2 Tradition and customs

2
These cultures are spiritually transferred from one Generation to the next Generation
in the form of cultural heritage to the societies of all oromo nations in regions and
the people to conserve , preserve and to manage these cultural traditions to the
societies of the woreda and practice them for personal and group of national to the
traditional cultures. These traditional cultures includes celebrating holiday festivals by
going to the others nations home , like in the new years , in the holidays of
eastern and celebrating religious festivals, like teskars , birth days and practicing
or worshipping to gods .11

Their are two types of adoption of non oromo people by using spiritual cultures .
these are moggasa / medhicha and Guddifecha. Moggasa is the form of adoption of
in clan of a tribe and the adopted individuals or group could be either oromo
or non and moggasa allowers of the people are with oromo and live together
in peace and the later one Guddifecha is a form of parental adoption of child
by using spiritual cultures of the oromo peoples .by recognition. 12

2.3. Gada System and its Socio Cultural Values

Gada system in the long history of egalitarian cultures, the oromo developed an
indeginous Democratic sociopolitical structure known as the Gada by which
system the oromo public life was Administrated , many scholars who studied the
oromo history suggest that the Gada system must have existed long before the 16 th c
, as the oromo had an elaborately organized systems at the beginning of their
movement in 1520s . Gada system is an arrangement of interacting parts in which
the over all system is filtered together.

2.3.1. Vallues of Gada system

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 2.3.2. Economic Values

Gada is the oromo people new year celebration. During the Gada system the oromo
people practiced different economic processes before the coming of the festivals. They
prepared many materials to the celebration. Which stimulated the culture of the society
. The society must build their capacity of their economic plan .concerning the economic
significance of the Gada in oromo there are different tourist attractions sites in oromia
region. 13

The oromo society circumcision ceremonies associated with the Gada system .in traditional
oromo society circumcision is based on ones Gada system of administration and Gada age
grade cycle and is followed by an elaborated celebration by community members. This
chain shows that the income which obtained from the tourist will be used by the whole
society through direct, or indirect way. On the other hand tourist follow have a great role
on decreasing the number of unemployment. The above service giving sector's will be
sources of work for the people of the area. So it plays the main role on the reducing
unemployment. 14

This tourist flow can also be one and main reason for the investment development on this
area. Due to this tourism flow, investors are encouraged to built services giving sector
in this area especially hotels, lodges, guest house and cultural house. This give a hands
on the development of investment on this service giving sector.15

On the other hand this tourism will also give chance for small business sector especially
for entrepreneur opportunity to promote and sell their works. Small markets like souvenir
shops depends on this visitors and tourists. As a whole when we see the economical
benefits of the Gada system on the oromia region we get that the different sectors which
give service and sell goods to the tourists gain the income from their service reward. The

2
government also collect tax and other subside from the sector. The government also
collect income from foreign exchange through bank from foreign visitors.16

Generally my respondent agrees that the oromo are profitable economically from this
tourist throughout different way and it become one reason for the decrease of
unemployment in the area. It is easy to understand how the oromo people and
government are profitable from tourists. Over the above situation the oromia region is
economically profitable from this year celebration. 17

2. 3.3. Cultural Value

Gada system celebration has an impact on other related cultural practices. When this new
year is celebrated, the people who participate in this celebration perform other cultural
practice such as cultural hair styles, cultural dressing styles , cultural make ups, preparing
cultural foods , cultural songs, dances and make peace among the society. The community
members also gather together again to confess their sing. 18

In the oromo culture all conflicts , grievances ,sins that have taken place during the year
must be resolved before the beginning of new year. People who have fought with each
other must confess and ask each other forgiveness. Society has to be clean to wish in the
new year with the new spirit of reconciled before the new year beginner. This is the
contribution of the Gada culture for reconciliation and peace building in oromo society .
During this celebration people gathered to celebrate the Gada they perform different
cultural practice and get chance to take about their oral traditional and cultures. This
situation makes the Gada one means to perform, to known or to show the originality of
the other cultural practices during the celebration. 19

2
 2. 3.4 Social Value

The major advantage of Gada system is to create peace full and smooth relation in the
society. As the new year is celebrated for almost two weaks, starting from beginning to its
celebration. This shows how the celebration gathers the society to unity. This celebration
started by having foods and dances together . The situation also strength the relation of the
society . the celebration also help the society to respect other, especially for their elders
and children. Gada system celebration is started by gathering at elders house and blesses by
them , this situation creates respect for elders in oromo people .20

Children also have a great respect during this celebration. This communally celebrated holy
day creates unity and has a major role on the peacefull life at the society . During this two
weaks of celebration people of the area gathered and eat together , dance together ,sing
together and perform activities together . Every thing in the area during this time is
communal. Any one can imagine how this new year celebration brought the people
together and give them the filling of unity . It gives a chance to new people to meet each
other .21

2. 3.5. Political Value

The oromo people have their own cultural administration system. The people were
administered under the traditional rules and regulations of law . Such traditional
administration ruled by the selected clan members, who were selected by the elders of
oromo people. The person who took the power, he leads the cultural the cultural way of
system and the giving advice to the people with this members . If there was conflicts
among the members of the society . This traditional leaders were involved to solve these
problems through peacefull way. They ask both sides to identify the one who brake the

2
rule or the regulations. They are gathered iinformation from both side and make decision.
The one who become guilty was given penalty and other one paid compensation or giving
reality for that one .22

In addition the age grade base Gada system of administration is an indigenous Democratic
system of governance in oromo society . The oromo society has a unique circumcision and
criminal system associated with the Gada . On the other hands during this new year
celebration at Bishoftu , governmental bodies and other officers are also participated ,
especially in recent year government bodies starts to transfer their messages on this
celebration. The messages can be politically associated with government plan or other
nation issues. The above situation show that this new year celebration used to transfer
message to make people aware about necessary and urgent issues and other national issues
. These show that Gada has a relation with politics .23

2..3.6. Religious Value

"Gada" has direct relation with ritual connection of the religious practice. Gada is the new years
celebration of promo people .it is th time to think their God for their transitio in to new years.
During this time they start the celebration by giving to their peaceful transition from the last
years to the new years. They thanks their God because the Last year ends peaceful and he gives
them the age another new year .24

This celebration also gives a time to ask and to pray for their God .their pray willoe to bag their
God to make the new year to be joyful,healthy and to give them all good works for them and their
cattle . so during Gada the promo people also participate their religious ceremony by giving
thanks prayers to their God .25

2..3.7. Role of Government

2
Gada in oromo people is the most color full and celebrated annually .although the celebration of
Gada is continual process from the ancient time to the present, the present means of celebration
is changing from time to time , because of the advancement of technology especially in
communication . this brings the world to one small vilcoculture s the development of human
horizon .now a days , many countries of the world celebrate their festival in form of carnival.
Carnivals means the religious cultural festivity and secular festivity that are in traditional and
different manner shown by organization and giving .26

In our country in general and oromo have also a carnival festivals of Gada system festivity
celebrating festivity or culture in the form of carnival has the following advantages.

It encourages peace building and reconciliation and maintain the cohesion of the oromo society
and cultural value .

It encourages discussion of the plans for the new years.

It helps to understand to know their identity and culture .

It also create good opportunity to serve the festivity as means of income generating by attracting
flow of country to attend the festivity .

2.3.8. Religion and Religious Practices

Religion is a cultural and social phenomena that serves the society or an individual
believer as a believer as a means of seeing and understanding human life on the
natural environment and leading a life armed with a hope for the better in blessing
of the supreme creator.27

2
Prior to the introduction of Christianity and Islamic religion towards the middle of
the nineteenth century among the mecca oromo of the north Western oromia ,early
residents of orom of the study region followed their traditional religion known as
waqeeffanna . it was important to show the practice of traditional religion in shano
woreda. According to sources from shano woreda culture and tourism office Qallu
waanjo ( in Afaan oromo ) was a traditional religion practiced by people settled in a
rular localities and peasant association of shano woreda .the introduction of Islam
and Christian religion in the region accelerated the process of transformation of
traditional religion to the newly introduced Christian and Islamic religion .28

The people of shano woreda have their own religion before the expansion of
Orthodox Christian religion . most people of shano woreda followed traditional
religion which is called waqeffanna in which the people worship one God / waqa/
never less, after the expansion of Orthodox Christianity at present over 93%
percent of the people of shano woreda are Orthodox Christian believers and 4%
percent are Muslim as well as 3 % are Protestant and there are also a few
traditional religion flowers .29

2. 3.9. Marriage

Marriage as an institution is common to all cultures of the world, it's

functions ,it's forms and its essence can vary from culture to culture .
even in the same culture ,there are patterns of variations in arranging the
marriage process ,in preparing the wedding festivity , in giving dowries

2
or in deciding place of residence for the newly married couples ,their
rights and obligations as husband and wife .

Traditional, their are different forms of marriage in oromo culture .what

is very important to oromo marriage institution is the existence of two
terms for that express the two opposite sexes ,fuudhuu is for the man .
that means the boy is covertly engaged to a girl and at one time is ready
to take her . Heerumuu is for the girl who is officially or un officially
acquainted or engaged to a boy and finally taken by him as a wife. Gaa'ila
is a venerated general terms pertaining to marriage as an institutions .

According to oral tradition , marriage in shano woreda occurs between

two people who was not related within in seven ascending levels of
descendants . in general marriage has a deep social meaning ,signifying
the establishment of the family and the continuity of generation in the
society .their are five types of marriage system in oromo society .30

2.3.9.1 Rakoo

This is arranged form of marriage where by the boys parents takes the
first initiative for engagement on behalf of boys parent, elders go to the
girl's parent and ask them to give their daughter ( her name is

2
mentioned ) to the son( his name is mentioned ) of Mr Y for marriage if
the girls parens accept the demand ,they pay dowry to the girl's punstable
n the wedding day , the boy comes to the girl's parent accompanied by
horse men called hamaamota or mezewhochi .

2.3.9.2 Butii

In this form of marriage, the boy abducts the girl with out her consent or
out of her consciousness . it is socially not acceptable since it uses force
and violence for the benefit of one side ,the man .the Butii form of
marriage has come to be rampant, as the Gada laws have been prohibited
or marginalised by those successive Ethiopian ruler's law .it is one of the
conflict creation between kingroups belonging to the man and the girl . it
builds unstable family relationship and eventually ends With divorce ,
does not accept nor does it approve marriage by Buttii .

2.3.9.3 Hawwata

This form of marriage by self selection with out prior knowledge of the
boys and girls parents . the stability of this form of marriage depends on
the agreement or dis agreement of their parents on both sides ,either to
accept or to reject the marriage that have under taken by Ababbalii or
Hawwata . the waaqeffanna religion accepts self selection for marriage it

2
does not endorse if it is conducted out of parents consensus and
blessing .

2.3.9.4. Irra dhaaba

This form of marriage is rarely practiced the girl and her parents do not
have any prior knowledge until the boy accompanied by a group of men
of different social classes arrive at the gate of the girl's parents .

2.3.9.5. Aseennaa

In the cause of Aseennaa form of marriage , the girl takes the lead instead
of the boy . she takes this initiatives if she goes beyond the standard
age of marriage sets for girls , as socially agreed upon . secondly if she
is not asked by any body , either due to problems of beauty or due to
her family's social background . a family established by the aseennaa
marriage is usually found to be stable . if the question of divorce
comes , it can not be from her side. However ,if it comes the right to
marry the second wife is reserved for him .

2.10. Historical and Natural Heritage

There are many historical and Natural heritage in the shano woreda that
are transferred from generation to generation and that are kept by the

2
government of the woreda . the historical heritage that are found in the
woreda are the Italian built company menschern menschern firm in the
city . this company is the first built by Italians in the 1935 occupation of
the country and also there are many religious historical places like
Alelitu Xebel that are found under ground for 300 years old that are
used as a medicine for a patent peoples .31

The Natural heritage that are found in the woreda are natural cave in the
area of sangha bokan that is 5 km far from the city and bridges in the
woreda of an area . the natural heritage that include all the natural
formed things in the nature and that are conserved by the people and
the government . to conserve and protect all these historical and natural
heritages , teaching the people and creating community based
awareness is very ensential methods .

2.11. Change of Cultural Elements

Cultural heritage is every things depending on the level of consciousness

of nations and the extent of it's knowledge of the past and its personal
links with it's heritage , for " heritage " means documents of the
past .and the value of these documents can change . some of those

2
things that we appreciate might not have been as important to our
ancestors and may not be considered as valuable by future generation .33

Anthropologist Marvin Harris ( 1998 ) mainly advanced it . the theory

States that the key factors in and determinants of socio cultural
evolution are the infrastructures that include technology ,environment
and material conditions . as the infrastructure of a society Chang's , the
other aspects of society also change accordingly .societies pass through
different stages of development . the theory is basically materialistic as it
assumes that the system of producing material goods influences and
shapes society .34

The tradition of objects as symbolic representations has existed

throughout modern human history and among peoples of the world . All
through history , objects have been tangible manifestations of human
beliefs and cultures ,as well as functional and symbolic elements that
changed over time . the dynamism and reinterpreted ability of artisans ,
over generations have adopted and adapted craft techniques and forms to
match their developing socio cultural realities .35

By the 20th century , local traditions of smelting iron had dis appeared in
northern Ethiopia and they were preserved until the 1974 revolution .

2
like wise , the tradition of wearing leather clothing disappeared through
out most of the country and it had only been maintained among a few
groups in the omo valley . 36

Chapter two End notes

1
Daniel eshetu in (1982 ) , an introduction to material culture , Addis Ababa university , oromo
cultural profile port folio vol. 17. No 1 Pp 1-19.

2
Ibid

3Ibid

4
Ibid

5
Informant Ato Abinet Behone

6
Informant A to Hailu Lenco

7
Informant A to Legese Gemechu

8
Informant Ato Alemaheyu Negash

9
Ibid

2
10
Ibid

11
Ibid

12
Ibid

13
Informant Ato Tesfaye Besha

14
Informant Ato kebede Degefu

15
Informant Ato Legese Gemechu

16
Ibid

17
Ibid

Asmaron Legese ,1973 ," Gada ; Three Approaches to the study of African Societies ;
18

Newyork the free press .

19
Ibid

Bernardi Bernardo 1985 " Age class system institutions and polities Based on Age " London
20

Cambridge University press .

Ibid .
21

Bassi Marco . 1994 ," Gada as an integrative factor for political organization " Brokensha D .
22

Led A River of Blessing Essay in Honor of Paul Baxter , Syracuse Maxwell school of citizen
ship and public Affairs ,Syracuse University .

23
Ibid

2
24
Barterls L. 1983 ," Oromo religion , Myths and Rites of the Western Oromo of
Ethiopia ," An Attempt to understand . Berlin , Dectrich Reimer verlag

25
Ibid

26
Ibid

27
Alemayehu .et .al ( 2014 ) the history of oromo people from ,16thc , second edition ; cultural
and Tourism Beaurew profile of oromia region .

28
Ibid

29
Ibid

30
Tigist Geme thesis in Addis Ababa University press ,patterns of traditional Oromo
marriage consuling in 2006 .

31
Avrami . E . Mason . R . and Torre . M . 2000 ." values and heritage conservation ." Loss .
Angles ; Getty conservation institute's .

32
Ibid

33
Deetz , J . 1980 ." A sence of Another world : History museum and cultural change ."
museum News .vol . 2 .No 58 Pp 40- 45

34
Ibid

35
Ibid

36
Ibid .

2
 Chapter THREE

Social Service And Institutions

3.1. Traditional Socio - Economic. Institution

3.1.2. Mehaber

Mehaber is a form of association in which friends from group taken turns to organized monthly
in the name of saints . the mehaber held by men and women in separate membership in shano
there are a number of mehaber which takes place by both men and women . women have their
own monthly in the name of st . marry in the 21st day and kidanemeherit / convent to Mary in
the 16th day of each month on these days prepare food and drinks in the house , who owned the
mehaber but the main mehaber also composed of farmers , priests ,teachers and etc .. If the
association known as sellase the meeting took place in the 7th days of each month .1

2
The main objectives of the mehaber in both group to develop once and to support the needy by
money or other things in this town and it's locality there are many mehaber Like st .Michael 12 th
and st Gebreal 19th which takes place in the day mentioned in each month .2

3.1.3. Idir

Among the shano the smallest unit of organization is ( Iddir ) consisting of house holds .This
was administered by elected chairman who experienced social , political , and juridical
functions . Iddir is formed mainly for the purpose of burial and related mutual aids . these
types of association are formed among neighboring and colleagues or people of this some
religion or interest in SHANO and its surrounding . there are 8 iddirs.among this three of them
are st Georgia iddir , iddir of st marry , iddir of kidus Michael are the earliest of all which
established in 1980s it was formed by the interest of some other few individuals who contributes
for the set up of this iddir member's of each iddir have to pay their contribution at a specified time
and period and assisted each other in their social and financial needs other sorrow and marriage . 3

3.1.4. Equb

Equb is the traditional association of saving system that has been practiced in SHANO town for a
long period of time usually the association is formed by people who are interested in saving part
of their income in order to make use of it for some purpose either personal matter or businesses
matter established most of the time .4

3.2. Modern Social Services And Institutions

3.2.1. Transportation

Transportation the rerevolution come from human kind only recent unity the 19 th century
regularly .travailing long distance could not yet exceeds the mile per hour , now the world has

2
increasingly suited its transportation energy from living organisms to fossil fuel and further to
nuclear energy . these are different modes of transportation .these include railway roads and
others .but in SHANO this access roads that links theyears with Asmara Addis Ababa and shank
with the north West.5

These are servived as a means of transportation in SHANO town .there fore road transportation is
the dominant door transport like bajaj ,taxes , are began in this town there is only one bus station
in which buses are being collected and assigned to different town with the passengers across .6

3.2.2. Education

In 2008 there is also 4 medical colleges in the town of which three are privately owned and the
one is belongs to the public although all of this school are not established in recent years their
capacity are growing from years to years . there fore we can consider the growth of the number of
schools and their capacity as out come of urbanization directly or indirectly not the above
mentioned schools are giving their service for the people but there is also other different distance
educational college's which opens their branches in the town from time to time .7

3.2.3. Water

Although the town an altitude have a vital role on the potential of the town water base ,the
increasing number of the residents of the town the ability of the administration of the town with
the old regional and central government of SHANO town can be an example for other town in the
country with regard to water supply ,people was built in 1990 dam in the town it was served as a
source of clean water for the people but townthrough making the town' s only river commonly
know as bowamba and by utilizing ground water as a source of clean water for the whole town
known shano town ,can be achieved 70% clean water supply and this situation are becoming the
main sources of interest for investment project by attracting investors in the town in the last few
years it include to brewery factories and the others . 8

2
But ten and fifteen years ago to day conditions was a dream for the residents of the town due to
different factors including bad governance ,lack of financing ,the lack of attention on
development projects by the regime and etc .their for as many attentions in shano town also have a
series of shortage on clean water supply through the town life difficult for residents specially in
dry season that have lost for drinking and for cooking the mile.9

3.2.4. Health Center

Due to the increasing number of the town population in case of urbanization process the number
of health center in the town are increasing from time to time . the increments in the number of
health center are attributed by the investment project of the public and private and the others .
today their are three pharmacies in the town from this one privately owned and the two are
belongs to Ethiopian red cross association in north shewa branches . the one is medical clinics
that provide it's service for the surrounding people's in the woreda ,this clinic were founded during
the Italian occupation in the 1936.10

The with drawal of fascist forces from the country in general and particularly the town clinic
continued its services by two professional persons.

3.2.5. Road Infrastructure

It is clear when urbanization expanded in a given area the geographical size of the areas either for

different projects or for residence when new areas are being used appropriately and well
constructed road drainages and to the one are also needs the force due to the above reasons the
length of road infrastructure in shano is increasing from the time to time .11

2
 3.2.6. Electric Power

Shano woreda were gets electric powers for the first time in 1993 , through generator operated in
gas but it works only for four hours even its capacity also very low or doesn't meet the necessary
demands for it , currently throughout it's power shano woreda has a total of 10.77 clients it
include, house holds , government and other organizations and business entities . the
development of electric powers in the town is making easier it for the people in different
hemisphere including cooking with stories, backing bread and injera .12

There fore people can easily prepare their need even suppors them to save their time . more
generally this important has a higher level of importance with regard to reducing deforestation
because in the absence of electric city forest would be the only source of energy for the people .
though this system plays a vital role in the stabilization of the nature .13

3.2.7. Telecommunications

The 1988 were the first time that automatically tele starts operations in the woreda . but it was
not addressed for the majority of the people due to cost limitedness of availability and etc . but
now because of a massive investment on the sector with the respective government organizations
in shano woreda area getting all of the service telecommunications mobile internet .14

Chapter Three End Notes

1
Informant Ato Hailu Dhaba
2
Informant W/to zerfinash Niguse .

2
3
Informant Ato kebede Degefu
4
Ibid
5
SHANO Woreda Road and constructional Development bureaus
6
Ibid
7
SHANO WOREDA educational development bureaus
8
SHANO WOREDA water and drainage service bureaus in 2007 annual report
9
Ibid
10
SHANO WOREDA health centre annual report in 2008
11
SHANO town municipal office of 2007
12
Informant Ato Abinet Behone
13
Informant Ato Belexe Legese
14
Informant Ato Gorfu kebede

Conclusion.

The study was conducted on the sociocultural history and their wider
significance and values in oromo nations in SHANO WOREDA .this

2
research is conducted through observation and interviews ,the discussion
indicates that the men and women are capable of producing various
cultural utensil ,decorative items and ritual ( ceremonial ) items .

The Sociocultural history in oromo people are significant values like

political , economic ,social and cultural values which interrelated and
coordinated together .

In General this paper has three chapters that deals about the uses ,
significance and values of socio cultures in oromo peoples as a whole .

2
 Bibilography

UNpublished

SHANO WOREDA cultural and tourism service bureaus .from 2006-

2008

SHANO WOREDA road and constructional development service

Bureaus annual report of 2007 .

CSA/ central stastical Agency of 2007 national statues . Table B4

Alemayehu . et .al ( 2014 ) the history of oromo peoples from 16thcthc ,

second edition ,cultural and tourism Bureaus ,profile of oromia region .

Tigist Gene , thesis in Addis Ababa university press , patterns of

traditional Oromo marriage consuling in 2006.

II. Published

<< Local history in Ethiopia >>, the Noradic African institute website .

Thomas L .Kane ," the Nasi Ra's Ababa Aragay ,truce According ,to Two Amharic source ;
Bulletin of the school of oriental and African studies ( 1976 )Pp. 51 f.

2
Daniel eshetu in 1982 ; An introduction to material culture .Addis Ababa university , Oromo
culture ,port folio vol.17 .No.1 Pp 1-19 .

Asmaron Legese ,1973 ; Gada , three Approaches to the study of African societies ; Newyork
the free press.

Bernardo Bernardo 1985 " Age class system institutions and polities based on age " London
Cambridge university press.

Bassi Marco ,1994 , " Gada as an Integrative factor for political organization " Broken sha D
. Leds , A River of Blessing Essay in honor of Paul Baxter , Syracuse Maxwell school o F
CITIZENSHIP AND PUBLIC AFFAIRS ,SYRACUSE UNIVERSITY .

BARRELS L . 1983 , OROMO RELIGION ,MYTH AND RITES OF THE WESTERN OROMO OF

ETHIOPIA ," AN ATTEMPT TO UNDERSTAND . BERLIN , DECTRICH REIMER VERLAG .

AVRAMI . E .MASON .R . AND TORRE .M.2000 ." VALUES AND HERITAGE CONSERVATION ."
LOSS , ANGELES ; GETTY CONSERVATION INSTITUTE'S .

LIST OF INFORMANT

No Name Sex Age Place of Date of Remark

interview interview
1 Ato kebede M 65 SHANO 19/6/2017 He is a
Degefu town local elder
live in
SHANO

2
2 Ato Abinet M 41 SHANO 10/5/2017 He is a
Behone town manager of
Agricultura
l
developme
nt in
SHANO
WOREDA
3 Ato Hailu M 55 SHANO 22/5/2017 He is a
Dhaba town teacher of
SHANO
highly
school
4 W/ro F 60 Village 15/5/2017 She is a
zerfinash farmer live
Niguse in
surroundin
g the town
5 Ato M 50 SHANO 4/1//2017 He is a
Alemayehu town managerial
Gemechu leader of
rular Urban
developme
nt
6 W/to F 46 SHANO 15/5/2017 She is a
Elifinesh town leader of
Hailu water and

2
 drainage
service
Bureau in
SHANO
WOREDA
7 Ato M 70 Village 20/6/2017 He is a
Tesfaye farmer live
Besha in
surroundin
g the town
8 Ato Girma M 63 SHANO 26/5/2017 He is a
Teshome town head of
SHANO
WOREDA
culture and
tourism
office
9 Ato Behone M 60 Village 30/5/2017 He is a
Dubale farmer and
local elder
live in
surroundin
g the town
10 Ato Belexe M 40 SHANO 8/1/2017 He is a
Negash town local
merchant
and trader

2
 of an ox in
SHANO
town
11 Ato Gorfu M 45 SHANO 8/1/2017 He is a
kebede town deputy
head of
SHANO
WOREDA
Agricultura
l
developme
nt Bureau
12 Ato legese M 50 SHANO 10/6/2017 He is a
Gemechu town teacher of
SHANO
town kg
students
13 W/to F 60 SHANO 12/4/2017 She is a
shitaye town Secretariat
Hailu in SHANO
WOREDA
14 Ato Girma M 45 SHANO 19/4/2017 He is a
feyisa town commercial
Bank
worker in
SHANO
town

2
2