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Kushitic Originality and Oromo Marriage: More Communal than Individual

[ Posted On: 2008-06-23 ]

In four earlier articles (Revealing the Uninterrupted Kushitic Oromo Continuity: the Oromo Marriage / http://www.americanchronicle.com/articles/65450 - Oromo Marriage - Cultural Gap between Ethiopian Oromos and Abyssinian Amharas & Tigrays / http://www.americanchronicle.com/articles/65604 - Unshakable Interconnectedness of the Oromo Society, as Confirmed by Marriage Traditions / http://www.americanchronicle.com/articles/65792 - Purposes – Pillars of the Oromo Marriage: Humanity and Morality, Peace and Harmony / http://www.americanchronicle.com/articles/65835), I published the introduction (Chapter 1), the Chapter 2 (´Theoretical Framework and Related Studies´), the Chapter 3 (Methods of the Study), and the Chapter 4 (Data Presentation and Interpretation) of an excellent study, entitled ´Themes & Patterns of Traditional Oromo Marriage Counseling´, which was pertinently elaborated by a young Oromo scholar, Ms. Opsan Moreda.

With the present article, I complete the online publication of this original philological and sociological research, which was supervised by the renowned Oromo philologist Asafa Tefera Dibaba (editor of Ms. Moreda´s dissertation). In the present article, I publish the conclusions of Ms. Opsan Moreda, as well as the bibliography and the Appendix 2 of the dissertation (Appendix 1 consisting of two tables on the informants). In a forthcoming article, I will comment extensively on the affinities between marriage ceremonies and marriage counseling among the Ancient Egyptians and Kushitic Ethiopians and the Modern Oromos.

Chapter Five – Conclusions and Implications

5.1 Conclusion

Chapter I of the study has posed research questions related to the techniques and nature of traditional counseling practice: who is involved in the processes, how and when, what are practiced, and to whom, to prepare the individual(s) for the lifelong contract. Chapter I also has set the traditional and socio-cultural background of the study wherein the traditional counseling practice is still viable.

For the purpose of scrutinizing closely the sociological and psychological nature of the traditional counseling practice, the discussion is set back into the research milieu, within the socio-cultural context, in order that the researcher can best understand the themes and patterns of the practice. That has been done to commensurate the indigenous counseling techniques and procedures with those western theoretical considerations and the related studies reviewed in Chapter II.

The findings presented and interpreted in Chapter IV have been collected involving counselors, counselees, tribal and religious leaders and well informed community elders through interviews and discussions as discussed in Chapter III. The findings interpreted in Chapter IV have showed that the patterns and themes of traditional Oromo marriage counseling practices are put into the pre- and in/post-marriage counseling and divorce counseling much the same way as the modern marriage counseling. The study has also proved that traditional Oromo marriage counseling practiced in the area is inclusive and that the practice is of some social and psychological nature. That is, the social and personal disorders are treated with a great care with some socio-psychological orientation, as it were.

The counselor diagnoses and treats disorders within the context of marriage, involving couples and family systems, as well as assists clients in achieving more adequate, satisfying and productive marriage, family, and social adjustment through a close follow up much like the modern counselor.

This shows that traditional Oromo marriage counseling is sociologically oriented in that both the counselor and the counselee are committed to each other to work under the existing codes of the ethical and social norms. Hence, they are morally and socially obliged to this common factor to work towards enhancing healthy relationship within the family and ensuing peace and harmony within the society, at large. The practice is psychologically oriented in that the counselor emphasizes on preparing the individual emotionally for the counseling and that success or failure to tackle the problem depends on the free will and cooperation of the counselee. Hence, the practice tends towards inclusive.

In this study the themes and patterns of traditional Oromo marriage counseling is interpreted in line with the underlying ethical and social codes issued, enacted and modified by the community and tribal elders, religious leaders and counselors and abided by the whole community. It has been observed that the major aim of counseling is to sustain morality and humanity through ensuring peace and harmony in the society starting at family level, and prolonging marriage relation as a strong social institution.

Generally, it is fair to say that Oromo marriage counseling is inclusive and suit for practical use in the community and could be integrated with the modern counseling thoughts for better outcomes. Oromo marriage counseling is future oriented and it reflects the development view of the society; in that it is more communal than individual in its best orientation. Hence, there are times where individual rights are violated to sustain the communal and group common good.

Finally, this study is helpful for counselors and practitioners to integrate the indigenous counseling practices with the modern ones. Using indigenous knowledge will provide opportunity for the counselor to deal with cases based on practical problems.

5.2 Implications

Based on the above conclusion, one can come to infer the following implications and forward the suggestions to follow:

Firstly, traditional Oromo marriage counseling is characterized by eclecticism, inclusiveness and future-orientation. These features enhance not only the relationship between husband and wife, but also their relationship with children, neighbors, and the community at large. Those techniques, which are unique and effective, can better be suited in other models of counseling for better outcomes. The researcher confidently suggests this because modern counseling models are not judicious to take into consideration cultural and traditional practices. The researcher strongly believes that both the traditional and the modern counseling could be more effective if the two work hand-in-hand cooperatively than competitively. It is possible to see one example here. In modern sense, advising is not considered as part of counseling. In practice, however, it is common for counselors to advice. In a country where the modern counseling is a new phenomenon, it is difficult to apply counseling as it is. Therefore, it will be more effective if the ingenious techniques of counseling like the Oromo gorsaatis lolatiis—warning and cautioning—are incorporated.

Secondly, as described else where in the present study, traditional counselors offer the service based on customary laws referring to the existing moral and social codes. There are cases where the individual is mistreated, misguided because of lack of adequate information and orientation from the counselor. Hence, concerned bodies, NGO’s, family related and health related institutions like Family Planning, higher (research) institutions, have moral and social obligations to give short term trainings and closely follow up the traditional counselors for efficacy and to work in line with the existing legislation, family planning, females and individual rights, and children’s rights..

References:

• Asmarom Lagesse (1973). Gada: Three approaches to the study of African society. New York: The Free Press.

• Bartels, Lambert. (1983).Oromo Religion. Berlin: Deitrich Reimer Verlag.

• Baxter, PTW. (1996). Being and Becoming Oromo. New Jersey: The Red Sea Press, Inc.

• Cookerly, J. Richard, (Nov. 1973). “The Outcome of the Six Major Forms of Marriage
Counseling Compared: A Pilot study,” Journal of Marriage and the Family, vol.35,
No.4. pp. 608-611.

• Daaniyaa (2006). (Waaqeffannaa, Traditional Oromo Religion).

• Fisher, Esther Oshiver, (1973). “A Guide to Divorce Counseling,” The Family
Coordinator, vol.22, No. 1, The Field of Marriage Counseling., pp 55-61.

• Gemechu Beyene and Assefa Tolera, (2006). “Marriage Practices among the Gidda
Oromo, Northern Wollega, Ethiopia,” Nordic Journal of African Studies, 15(3): pp 240-255.

• Habtamu Wondimu, (1998). “Conflict resolution in the families of nine ethnic groups inEthiopia,” The Ethiopian Journal of Education, Vol. XVIII, No.2, pp.19-40

• Habtamu Wondimu, (2005). “Family Violence in Addis Ababa: Challenges of Reconciling Culture and Human Rights in Ethiopia,” EJOSSAH, Vol. III, No.2, pp 27-45).

• Horton, Robin (1993). Patterns of Thought in Africa and the West. Cambridge: Cambridge UP.

• Husen Badhasso, (2000). Seera Fuudha- Heeruma Oromo Arsii (The Arsi Oromo Marriage custom). Finfinne.

• Knutsson, Enerico (1963). Authority and Change: a study of the kallu institution among the Macca Oromo of Ethiopia. Goteborg: Ethnografiska Musseet.

• Lemessa Fufa (2007). “Oromo Indigenous Education: the case of Gindeberate District, Oromia,” Unpublished MA thesis, Department of Curriculum. Addis Ababa University.

• Leus, Ton (2006). Aadaa Boorana. A Dictioanry of Borana Culture. Finfinne: Shama Books.

• Levi-Strauss, Claude. (1966, 1972). The Savage Mind The Savage Mind. London: Weidenfeld and Nicolson.

• Makinde, Lou, (1978). “Historical Foundations of Counseling in Africa,” The Journal of Negro Education, Vol.47. No.3. pp303-3111.

• Mohammed Hassen (1994). The Oromo of Ethiopia: a History 1570-1860. Cambridge: Cambridge University Press.

• Negarit Gazetta of Federal Democratic Republic of Ethiopia “The Revised Family Code Proclamation of 2000,” Federal Negarit Gazetts Extraordinary issue No. 1/2000, Addis Ababa

• Nuro Bedasso, 1989. “Arsi-Oromo Customary Marriage and Divorce In Light of Civil Code,” LL.B (Unpublished BA Thesis)

• OCTB (Oromia Culture and Tourism Bureau. (2006). History of the Oromo to the 16th century.

• Olson, David H. et al, (1980) “Marital and Family therapy: A Decade Review,” Journal of marriage and the Family, vol.42, No.4, Decade Review., pp.973-993

• Rutledge, Aaron L. (Nov. 1967) “Pre-marital counseling,” reviewed work, Journal of Marriage and the Family, vol.29. No.4. pp802-803.

• Segal, Jeanne and Jaelline Jaffe (2007).“Psychotherapy and Relationship/marriage counseling,” www. Helpguide.Org,

• Stroup, Atlee L. et al, (Feb. 1959) “The Orientation and Focus of Marriage Counseling;” Marriage and Family Living, Vol.21, No.1., pp.20-28)

• Tsegaye (1996). “History of the Salale Oromo”. Unpublished BA thesis, Department of History, Addis Ababa University.

Appendix B

These in-depth interview questions provide the guidelines to investigate the nature, and effectiveness of traditional Oromo marriage counseling.

Community Elders

Pre-marital counseling

What kinds of activities are practiced by the community to prepare young boys and girls for marriage life?

Have these methods been helpful in your view?

In-marriage counseling

As an elder of the community, do you have experiences of dealing with marital problems and conflicts?

What are the major causes of marital conflict in this area?

From the two parties (husband and wife) who come to you for help in most cases?

Can you describe any incidence where marital disagreement is resolved by your effort?

Can you tell me in detail two stories/practices that have been top success and top failures?

Divorce counseling

What are the major causes of divorce in this area?

Can you describe any incidence where elders including you handle divorce case?

Who decides on divorce, what is the role of elders?

II. For betrothed youths

How do your parents prepare you for marriage life?

Is there special ceremonies or activities practiced by family, kinship …

What are the main issues discussed?

Do you think the service is useful for your future marriage life?

III. For persons in marriage life who have marital conflict some time in their life.

Have you experience of conflict or disagreement at time in marriage life with your partner?

What was the cause?

Have you solved it by yourselves or asked others for help?

Whom did you ask for help? How did they handle your case?

Have they helped you to solve your problems at your will or did they consider feeling of your partner too?

Do they respect your opinions, feelings, thoughts, and emotions?

Are you happy with their help?

IV. For Divorced persons

What forced you to decide and divorce? Is it you or others who decided?

Who handled your divorce case (Dissolution of marital relationship)?

Can you describe what happened from the start to the end of the divorce process?

Are you happy with the help of elders and others who involved in the process?

After divorce, have you received any help from elders, family, etc to overcome the pain and humiliation of divorce?

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About The Author: Dr. Muhammad Shamsaddin Megalommatis - is Orientalist, Assyriologist, Egyptologist, Iranologist, Islamologist, Historian and Political Scientist. Dr. Megalommatis, 51, is the author of 12 books, dozens of scholarly articles, hundreds of encyclopedia entries, and thousands of articles. He speaks, reads and writes more than 15, modern and ancient, languages.

| View Profile & All Articles By: Muhammad Shamsaddin Megalommatis |

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