/

COLLEGE OF SOCIAL SCIENCE AND HUMANITY

DEPARTEMENT OF GADAA AND HERITAGE STUDIES
SCHOOL OF POS GRADUATE
MA PROGRAM IN GADAA AND HERITAGE STUDIES
COURSE NAME: RESEARCH METHODS AND REPORT WRITING
SKILLS
COURSE CODE: GHMS 512
CREDIT HOURS: 3ECTS:5
TERM PAPER DHIIBBAA MALLEEN WALDHIBDEE FURUU
AMMAYYAA HAWAASUMMAARRATTI QABU: HOJJETTOOTAA
BULCHIINSAAFI BARSIISOTA YUUNIVARSIITII KOLLEEJJII
SAAYINSII HAWAASAA IRRATTI XIYYEEFFATE
MAQAA QAJEELCHAA: LAMMEESSAA W.( MA)
MAQAA KAADHIMAMAA: GUUTAA DIRBABAA(BA)

MAY, 2023
METTU UNIVERSITY

TABLE OF CONTENTS
CONTENTS
PAGE
TABLE OF CONTENTS...................................................................................................................................i
1.Back ground of the Study.........................................................................................................................1
1.1. Introduction..........................................................................................................................................1
1.2.Statement of the Problem.......................................................................................................................2
1.3.Research Objectives.............................................................................................................................2
1.3.1.General Objective...............................................................................................................................2
1.3.2.Specific Objectives.............................................................................................................................2

i
/

1.4.Research Questions...............................................................................................................................3
1.5.Scope of the study.................................................................................................................................3
1.6.Methodology.........................................................................................................................................3
1.6.1.The Study design................................................................................................................................3
1.6.1.1.Sampling Techniques.....................................................................................................................3
1.6.2.Method of data collections..................................................................................................................4
2. Literature Review....................................................................................................................................4
2.1.Modernization.......................................................................................................................................4
2.1.1.Modernization Theory........................................................................................................................5
2.1.2.The Impact of Modernization.............................................................................................................6
2.1.3.Advantages & Disadvantages of Modernization.................................................................................7
2.2.Safuu.....................................................................................................................................................8
2.3.Theories of social gerontology.............................................................................................................11
3.Findings and Discussion.........................................................................................................................13
3.1.The Mettu University Community for Elderly Perspectives by Interview...........................................13
3.1.1.What is Hangafummaa?....................................................................................................................13
3.1.1.1.On transportation...........................................................................................................................14
3.1.1.2.Service Delivery Conditions in the University Offices..................................................................14
3.1.1.3. Greeting System...........................................................................................................................15
3.1.1.4.The State of the Word....................................................................................................................15
3.1.2. Challenges.......................................................................................................................................15
According to our informants, there are challenges to respect the elders. Such as lack of guidelines on
ethical issues, direct reversal of western culture,the lack of a workplace organization to focus on social
ethics, from the level of words, it must protect and preserve environmental ethics...................................15
3.1.3.The Way for ward.............................................................................................................................16
3.2.Direct observation...............................................................................................................................16
Conclusion.................................................................................................................................................17
Recommendation.......................................................................................................................................18
Reference..................................................................................................................................................19

ii
/

1.Back ground of the Study

1.1.Introduction
Context specific knowledge that communities have developed themselves for centuries and
allowed them to live in their environment for often long periods of time. Also referred to as
“local” knowledge, indigenous knowledge is a set of perceptions, information and behaviors
that guide local community members in terms of how to best use their natural resource.
https://www.igi-global.com/dictionary/communities-of-practice-and-indigenous-knowledge/
56613#:~:text=

This indigenous knowledge has its own rules and regulations. Those are corrected by social
norms. Social norms are a big influence on almost all aspects of our behavior—including consent
—because we tend to copy the people around us (and when we don’t, we tend to be very aware
of it).

The Oromos‟ use of the word Safuu in their daily lives makes it too difficult to define the
concept using just a word or a statement. MirressaGamtesa, quoted by Bartels, says the following
about Safuu in MaccaaOromoo: “[Safuu] stands for everything that we do not understand,
including a person‟s evil deed (Bartels, 1983:331). The other speaker, AsafaDisasa, says:
“Having [safuu] means that you know how to behave according to the laws of our ancestors….
(Bartels, 1983:331)” WaqumaTolera, another member of the Macca Oromo further explains
Safuu saying: People say „[safuu]‟ when they hear things they do not want to hear.
They also say „[safuu]‟ of things they do not understand; it is as if they say: „We do not
understand these things. Only Waaqa knows‟ (Bartels, 1983:332). From the above quotes, one
can understand that Safuu is a multifunctional concept. Sometimes it is said of behavior of the
majesty of Waaqa, and sometimes of the things beyond ones understandings. However, it is most
commonly conceived, amongst the Oromo as a whole, and as a principle of deep moral honor
and accountability based on respect for Waaqa.

1
/

1.2.Statement of the Problem

Several books, thesis and articles were written and studied about morality or SafuuOromoo by
different authors. For example, The aim of morality is to make the world a better place for
everyone. On the way of trying to make the world a better place people invented theories and
instruments that they think would help them. This gives rise to scientific advancement,
modernity, and the systematic study of morality which could not indeed make the world any
better. The world is rather facing serious problems caused by each of these (scientific
advancement, modernity, and the systematic study of morality). In actual fact, the world seems to
be better back then when it was being governed and guided by the indigenous knowledge of
politics, morality, etc than it is today. DastaAlemayo(2015:1)

According to the above paragraph, indigenous politics and morality and others are preferable to
guide the society.

However, they did not mention the impact of modernization on SafuuOromoo particularly on
Hangafakabajuu/respecting elders at Higher Educations Level. Therefore, thisstudyfulfill the
gaps of the researchers.

1.3.Research Objectives

1.3.1.General Objective
To describe the impact of modernization on safuu : The case of seniority in Oromoo Employers in Mettu
University

1.3.2.Specific Objectives
 understand the concept of hangafummaa/seniority according to Oromoo
 identify the case of destruction of safuu on seniority
 appreciate the ancient respect of seniority in Oromoo culture
 encourage the protection of seniority in Oromoosafuu

2
/

1.4.Research Questions
What is seniority in Oromoo world view?

How wasOromoo respected his senior in early time?

What are the cases of forgotten of seniority?

How seniority will be respected for the future?

1.5.Scope of the study

To study one research, demarcating the area of the study is important. Because, it’s difficult to
reach the whole study area and the tittle at a short period of time. Therefore, the scope of study
title was depended up on the Impact of Modernization Practices on Oromoo seniority focus on
Mettu University Bureau Workers and Teachers. And also it demarcated by the scope of area in
Mettu University Main Cumpus.

1.6.Methodology

1.6.1.TheStudy design
There are three types of study design based on data sought. Such as, qualitative, quantitative
and mixed. Our study design is based on qualitative design. Because, our data are collected based
on words and sentences. Therefore, our study is descriptive based on purpose and qualitative
based on data sought.

1.6.1.1.Sampling Techniques
Our study is case study research. Therefore, our sampling method is purposive. This means our
informants those who we proposed to collect data from them have knowledge of moral values
and gave to us full information about seniority.

3
/

1.6.2.Method of data collections

To collect data there are different methods are there. Such as: Questionnaire survey, Individual
in-depth interviews, Suggest tentative sample size, following of course, the theoretical/data
saturation principle, Key informant interviews, Focus group discussions, Observation
(participant/ non-participant; obtrusive/ unobtrusive), Visual documentation? Secondary /
document reviews? Etc. Among these the researchers chooses individuals in depths interview,
observation, visual documentation and survey of secondary document review.

2.Literature Review

2.1.Modernization
In English, word “modernization” appeared approximately in the 18 th century, and it came from
word “modern”. The Industrial Revolution in Britain and the French Revolution in the 18 th
century can be seen as the starting point of the world modernization.
http://en.modernization.ac.cn/document.action?docid=29

Modernization is a profound change of human civilizations since 18 th century. It includes not

only the great change and transformation from traditional to modern politics, economy, society
and culture, but also all human development and the rational protection of the natural
environment at present, meanwhile cultural diversity and religion exists across space and time.
Modernization is a process which includes civilization’s development, civilization’s
transformation and international competition. It is a worldwide phenomenon with the exceptions
of some communities. Cultural modernization is part of modernization, and the modernization of
cultural field.

4
/

Figure 1. Structure of modernizationhttp://en.modernization.ac.cn/filedoc/20150

2.1.1.Modernization Theory
Modernization theory is a grand theory encompassing many different disciplines as it seeks to
explain how society progresses, what variables affect that progress, and how societies can react
to that progress. Modernization theory focuses specifically on a type of modernization thought to
have originated in Europe during the 17th century, which brought social mores and technological
achievements into a new epoch. The foundations of modernization theory go back to the Age of
Enlightenment, when a number of philosophers began to look at how society changed and
progressed. Theories were laid out as to how technological advancement necessarily led to social
advancement, which in turn led to an examination of how different facets of advancement were
connected.

The basic premise of this phase of modernization theory was that humans were able to change
their society within a generation, and that this change was often facilitated by advancements in
technology, production, and consumption. In the modern age, modernization theory looks at how
new technologies and systems are leading to a more greatly homogenized world. Modernization
theory encompasses the world of globalization, where cultural mores and ideas are easily spread
throughout the world, leading to a sort of universal culture that serves as a baseline for all
cultures. As societies in the world modernize further technologically, some theorists within
modernization theory hold that those cultures will also become more like one another.

5
/

2.1.2.The Impact of Modernization

Education plays an essential role in society, creating knowledge, transferring it to students and
fostering innovation. Modernization is a process of socio-cultural transformation. It is a thorough
going process of change involving values, norms, institutions and structures. According to the
sociological perspective, education does not arise in response of the individual needs of the
individual, but it arises out of the needs of the society of which the individual is a member. In a
static society, the main function of the educational system is to transmit the cultural heritage to
the new generations. But in a changing society, these keep on changing from generation to
generation and the educational system in such a society must not only transmit the cultural
heritage, but also aid in preparing the young for adjustment to any changes in them that may
have occurred or are likely to occur in future.

The diffusion of scientific and technical knowledge by modern educational institutions can help
in the creation of skilled manpower to play the occupational roles demanded by the industrial
economy. Other values like individualism and universalistic ethics etc can also be inculcated
through education. Thus education can be an important means of modernization. The importance
of education can be realized from the fact that all modernizing societies tend to emphasize on the
universalization of education and the modernized societies have already attained it. In the ancient
days, education was concentrated to one particular group. But with the modernization of
education, now everyone has access to education, irrespective of their caste, religion, culture and
economic background. The impact of modernization can be seen in the schools also. The modern
day schools are fully equipped with technically sound devices that help children develop their
expertise in a more lucid manner. Effective facilities provide barrier-free access for individuals
with disabilities, are free from health and environmental hazards, offer adequate space for
students and teachers, and are equipped with appropriate technology for classroom and
instructional use.

Learn more about the issues surrounding school facilities and modernization by tapping into
these resources. The useful life for a school building is affected by how teachers and students
work together for learning. As teaching methods change, buildings may also need to change to
accommodate them. Current teaching models require more flexibility in class spaces than the one
classroom model. Students working together in small groups, for example, can use the shared

6
/

spaces between classrooms in some of the newest elementary schools in the district.
Modernization is usually associated with urban and industrial development. During the 20th
century, cities have grown as economic and cultural centers, and new technologies have
transformed almost every aspect of life. Although modernization has many advantages, some are
concerned about the long term effects it has on countries and people.

2.1.3.Advantages& Disadvantages of Modernization

Modernization is usually associated with urban and industrial development. During the 20th
century, cities have grown as economic and cultural centers, and new technologies have
transformed almost every aspect of life. Although modernization has many advantages, some are
concerned about the long term effects it has on countries and people.

1. Culture On the one hand, modernization has encouraged the development of new forms of
creative expression, such as film and television. These forms can be easily exported and viewed
all over) the world. However, a loss of culture may result from modernization. The spread of the
Western culture has caused young people in non-Western countries to abandon traditional
customs and values. Even languages begin to disappear as urbanization encourages people to
learn a country's dominant language.

2 .Business New technology has revolutionized the speed and accuracy of production.
Furthermore, increased global trade allows businesses to sell their products anywhere. But
increased global production may hurt domestic business when international companies can offer
products at cheaper prices. The production of goods in foreign countries, where labor laws are
more relaxed, amounts to exploitation in some people's view.

3. Environment Natural resources such as wood, water and oil are often processed in modernized
society, and skyscrapers and factories begin to transform the landscape. Environmental
problems, such as climate change, are believed to be the result of industrial development and
production. However, in many poorer countries, the discovery of oil and the adoption of new
technologies is welcomed for the financial opportunities it presents.

7
/

4 .Communication and Travel New inventions such as phones, televisions and computers allow
people to communicate instantly anywhere on the globe. Increased global travel allows people to
visit foreign cultures for business or leisure. Contact with foreign cultures fosters international
cooperation, but can also result in further loss of culture as people begin to adopt the foreign
cultures and languages they are exposed to.

2.2.Safuu
According to the Oromo, safuu is not the law of man. Human laws are made by men to address
certain problems. Safuu is not made for and given to the Oromo by man; only Waaqa gives
safuu. “It is Waaqas‟ will that safuu exist, Safuu is something from Waaqa and the earth (Bartels
1983:333).” Man only finds out about sufuu and abides by it. Oromo people have laws, but they
never see these laws and Safuu as equivalent.
The following words of ShagerdiBukko, clearly point out the difference between the laws of man
and the laws of Safuu: The law of MakkoBilli was a good law; so the people accepted it. But
Safuu comes from Waaqa (God) and the earth. We never say: „[Safuu] comes from MakkoBilli‟;
we only say: Safuu comes from Waaqa . Nor do we ever speak of the law of Safuu; we speak of
the law of MakkoBilli (Bartels, 1983:335). However, the Oromo people think safuu is the basis
of the laws of man. Every man made law must conform to Safuu. If there is any law that
contradicts Safuu, that law would be rejected right away.
The Oromo people think Waaqa created everything with boundaries between and within each of
them. Each one of them is given a place of its own and lives according to their own ayyaana. All
of them are different from each other and unique. Each of them has to keep the distance put by
Waaqa between them, and follow their own way. This is a cosmic and social order the Oromos
think, Waaqa put there; and that to which every creature must conform. None of the creatures,
including man, should overstep the boundary. It is this cosmic and social order, in general, that
we call Safuu. Safuu is respecting this Waaqa made cosmic and social structure, living only
according to one’s own ayyaana, letting others live according to theirs, and keeping the distance
between oneself and the others.
According to the principles of Safuu, every creature, especially human, has the responsibility to
maintain this cosmic order. Every creature lives just the way it is created to live according to the
ayyaana of its own. Therefore, it is not good to try to alter the way things function. It is Safuu to

8
/

change the world order, and there is an idea that things are at their best state when they are
allowed to be the way Waaqa has created them, which underlies this kind of respect. Everything
in nature exists the way its nature allows it to exist, and it is wrong to change the lifestyle of any
member even if changing it best serves as a human interest. Safuu is not in anybody or anything
but it is between everyone and everything. Waaqa has already put Safuu out there, and it is up to
man to understand it and exhibit it, towards everyone and everything. It is this understanding of
Safuu that makes one wise, according to the Oromo people. But it has to be noted that the Oromo
people give emphasis not only to the understanding of Safuu but also to its exhibition.
A wisdom that is not practiced is not worth having. “A wise man”, GemetchuMegersa states, is
not a man who merely knows; it is rather a man who lives his knowledge (Megerssa, 1998:43).
Therefore, a morally wise life is lived when one understands Safuu and exhibits it through
keeping the distance between oneself and all other creatures, and through paying due respect to
all things. The other point worth mentioning is that Waaqa himself is bound by Safuu. The
Oromo people think that even Waaqa, being the source and the sole giver of Safuu, is not beyond
Safuu. There is Safuu for Waaqa Himself. Also, there are expectations and assumptions that
people have about the nature of Waaqa, and it is Safuu for Waaqa to not live up to the assumption
and expectation of people. Waaqa has to live like Waaqa , and not like man. If Waaqa fails to
exhibit the Waaqa like characteristics and if He does not respect safuu, then the people shall
stand up against Him and ask Him to be more like Waaqa. And this in turn keeps the balance
between the creator and creature. Accordingly, for the Oromo people, having absolute control
over His creations and the creator cannot do whatever He likes to His creation, especially when
the things are against safuu.
The creator, has to pay due respect to His creation and has to keep the distance between Him and
His creation. Just as people keep the distance between them, other creatures, and Waaqa, Waaqa
also has to keep the distance between Him and the people so that the cosmic order would not be
spoiled. One of the informers of Bartels, while explaining safuu between him and his children,
says: “ safuu is not something in children, nor is it in me, it is between us: they pay respect to me
and I pay respect to them, and we do this in many different ways (Bartels 1983:333).” The
extension of this thought clearly explains that there is also safuu between Waaqa and man. Thus,
Waaqa Himself is not absolutely absolute to go against and beyond safuu. Freedom and free will
are essences of morality. If we are forced to make some decisions, we would not be considered

9
/

moral even if the decision we made is a moral decision, for we are forced and did not make the
decision on our freewill.
When one looks at safuu and Waaqa, it may seem to be simply following some orders from a
Supreme Being which does not involve our freewill. But when the principles of safuu and the
role of Waaqa in Oromo society are closely examined, it becomes clear that honoring and
dishonoring safuu is down to the will and choice of the individual. Man is absolutely free to
abide and not to abide by safuu. Nobody, not even Waaqa , is involved in one’s moral decision
making. God of the Oromo does not give specific commandments like, for example: You shall
not kill, You shall not commit adultery, and You shall tell the truth, etc. These kinds of duties are
what Oromo people themselves derive from the general principle of safuu, that is already there
using their rational capacity. It is up to the people, or the individual in that community, to make
particular moral laws. The Oromo never speak of any kind of commandment that Waaqa has
given them.
In general, safuu is not about specific laws. It is about specific acts and laws conforming to the
general principles of the cosmic order. One has to remember that the general principle of safuu is
to make the cosmos harmonious and the world a better place, for all things by keeping the
distance between all things. There is a general system, cosmic-system, and every man has to aim
at keeping this general cosmic system healthy, for when the general system is unhealthy there is
no way the member of the system remains healthy. Man is absolutely free in choosing a specific
course of action and way of life. However, what one chooses must be something that conforms to
the general principle of the cosmic system. Here one might object that such a choice is not a
choice based on one’s own reason and free will, since there is already a principle to which our
choice has to conform. But this kind of question is not logical. It is true that unless the whole
system is healthy the member of the system cannot be healthy, and hence man has to keep the
system in harmony to live a harmonious and happy life. Therefore, it is logical to act and choose
a course of action that conforms to the general cosmic principle to make the cosmos a better
place for everyone. What is illogical is to use one’s own reason and freewill for self-destruction.

2.3.Theories of social gerontology

Theories of social gerontology help us comprehensively understand the aging process by

10
/

emphasizing individual characteristics, social relationships, and the larger cultural contexts in
which individuals' lives are embedded https://www.google.com/search?
q=gerontology+theory&oq= downloaded May 26, 2022
According to the above context, this theory shown us the variation of aging process on
individuals and social.
Gerontology is the scientific study of the processes and problems of aging from all aspects—
biologic, clinical, psychological, sociologic, legal, economic, and political. Geriatrics is the
branch of medicine that deals with the diagnosis, management, and prevention of medical
problems associated with senility and senescence.
Although the terms “aging” and “senescence” are sometimes used synonymously, they are often
differentiated by biologists. For example, Leopold (1978), a plant biologist, said that aging
consists of “the processes associated with the accrual of maturity in time, whereas senescence
may be defined as the deteriorative processes which are natural causes of death.” The implication
is that aging begins at birth.
Most gerontologists, however, are concerned primarily with age-related alterations in structure
and function that occur after maturation. Maturation is usually defined as the achievement of
sexual maturity and the adult stage of morphology and physiology. In addition, most
gerontologists would not regard phenomena that were strictly coupled to chronologic time as
fundamental, intrinsic aging processes. For example, changes (racemization) in amino acids in
the ocular lens reveal how old an animal is, but do not differentiate between the rate of aging of a
short-lived mammal, such as a mouse, and that of a long-lived mammal, such as a human.
No one denies that developmental events before maturation are immensely important in setting
the stage for the patterns of post maturational aging. Thus, it is conceivable that perturbation of a
particular aspect of development (e.g., the modification of some stem-cell pools by
environmental agents) would have drastic effects on some aging processes decades later. For
example, a depletion of the precursors of neurons of the substantial nigra could increase the
probability of an early onset of Parkinson's disease. A change in the apparent thresholds for a
great many other pathophysiologic phenomena that accompany aging might have, in part, such
an etiology. https://www.ncbi.nlm.nih.gov/books/NBK218728/#:~:text=
The Oromo people have a great place for morality and decency. According to the Oromo view,
morality is a gift from God. Morality exists between nature and creation and is about the laws of

11
/

God and the laws of man_good and evil as well as the respect for the Creator and nature. Respect
for seniority is one of the virtues of the Oromo.
According to the MakkooBilii of Rights Act, seniority has its own rules. He says,
Yommuuadeemtan, hangafniqomoodhaanlagattihaairrffatu, durhabu’u,
safuunkanhangafaqomoorti,
yommuuadeemanlafahangafniqomooeebooisaakaawwatehaasafaranyknhaabuufatan.
OboofiCoorriwaliifsafuudha.Ilmiabbaafsafuuhaakennu, intallihaadhaafulfinahaalaattu” jedha.
“When you go, let the chief of the tribe in the river, the old be celebrate by taking Irreessa, be
prior to go, the manners belong to the chief of the tribe when they go let them measure or
capture the ground where the chief of the tribe has placed his spear. Oboo and Coorri are polite
to each other. Let the son honor the father, and the daughter honor the mother.”
On the other hand, among the Oromo, giving priority to women is considered as an honor and
seniority. For example, when crossing water or bridges, women are given priority first. Woman is
Wayyuu. It is the law of the Gadaa.

3.Findings and Discussion

3.1.TheMettu University Community for Elderly Perspectivesby Interview

12
/

3.1.1.What is Hangafummaa?
According to the researchers in an interview with Head Department of Oromoo Folklore and Literature
DastaaGomaasaa on May 15, 2014 about eldership, " It is difficult to know the resources of the Oromo it has a
high position.
From the family level, the eldest son is said to be the deputy father. It raises a family. The eldest son is highly
respected. Dug and fed. Sustains the family. The family has great respect for the eldest son.He builds the
family after his father.
On the other hand, the Oromo on have respect for the eldest daughter. If the youngest daughter is asked for
marriage before the eldest, the family does not marry the youngest daughter before the eldest you have a great.
Because she is a troublesome woman. Even property is often counted as her first. On the other hand, the
Oromo give priority to the elders in various rituals. For example, in festivals, blessings and various social
forums, the elders take part first. For example, during Irreechaa first of all the priority to take part is the
elderly. According to researchers interviewed on 17/09/2014 with Ms. AlmaazGurmeessaa, Human Resources
Specialist, Mattu University, seniority depends on the culture of the society. Depending on the social context, it
plays an important role in our society. They do not call their elders by name; they call them Mr, Sir, Brother,
Mrs. They stand up and sit them down. To wash the feet. They show him respect. However, even today, this
respect is deteriorating in the society. From a Christian perspective, his honorable eldership is also important.
In general, according to Oromoo culture,hangafummaa is the ideology of respecting or giving priority in terms
of duration of age, sex, and special cases.

3.1.1.1.On transportation
As Mrs.Almaz stated, “In the car, in reality, when it comes to getting in the car, the first to get in, are the
strongest people. The powerless fathers and mothers come in later. They don't get a seat inside. The culture of
standing up and sitting down is gone. On the other hand, there are some people who don't like this Mutual
Respect. They ask people why they got up. There are those who take it as a negative attitude/ As a relationship
And neighborhood. The reason for this is that the way people grow up is crucial. Social conditions play an
important role.And the reason for these problems is that today's generation this is a fast generation. They don't
want to sit down and hear anything. They don’t have time to listen to the advice of the elders. When clergymen
advise, guide them with righteous thoughts and the customs of the church. However, the generation still does
not want to apply this by accepting it. Speaking and listening to sentences as in the past is getting weaker. In
the past, fathers/ elders taught their children various old stories, riddles, myths.

3.1.1.2.Service Delivery Conditions in the University Offices

13
/

According to the researchers in an interview with Head Department of Oromoo Folklore and Literature
DastaaGomaasaa“When it comes to the office, the way people are accommodated, according to the internal
rules and regulations of the office.”
In the context of respect for elders in the workplace, the role of top-level leaders is also crucial. Top leaders do
not encourage lower level employees.This affects customers not to be well respected and carry out their affairs.
The broken morality entered the offices accordingly. Many people's minds have trouble leading with respect.

3.1.1.3. Greeting System

Peace has a gifted place among the Oromo. Therefore, when the Oromo come together from different places,
they greet each other warmly. His greetings are comprehensive. When they greet each other, they say,
“Outside, the house, the clock, the family and the fields are safe.” Similarly, when the Oromo greet an elder, he
takes off his hat if he is wearing it on his head, or if he is riding a horse, he gets off it and greets him in a soft
voice with both hands.
However, as the researchers visited, the peaceful interaction of the Mettu University community focused on
seniority is low. As Desta mentioned, “The old words used to greet each other, sir, madam, aunt,
grandmother, ... How are you? Hello ?they are. Once again, the old honorary title has been replaced by a
modern educational title. Oromo words are disappearing many mornings. They are being replaced by these
westerners. Today, the words that many people use to greet Each other are hi, peacenesh, aanchii, jalasee,
”Employees in the same grade do not greet each other according to seniority. There is no word of respect in
you. Also, the manner of greeting each other is to raise the hands of the elders as in the whites. In addition, the
Oromo words that the Oromo use to greet each other respectfully in the morning are becoming wasteful.

3.1.1.4.The State of the Word

As an Oromo, in the place of eldership, in various delegations, in development activities and early Oromo
organizations, the elders are given priority in various discussions, prayers, blessings and other matters.
According to the observation of researchers and informants, the university community likes to give priority
and listen to people in higher positions than to seniors. They also give more priority to people who have the
ability to speak than to elders and listen to them.

14
/

3.1.2. Challenges

According to our informants, there are challenges to respect the elders. Such as lack of guidelines
on ethical issues, direct reversal of western culture,the lack of a workplace organization to focus on social
ethics,from the level of words, it must protect and preserve environmental ethics.

According to Mrs.Almaz, Today, however, it seems to have gone downhill. When the clergy asked the young
men to stand up from the elders To sit down, few young men were allowed. An Incident in the BojjiDirmajji
Area according to the investigators, there was a girl wearing shorts clothes and sitting in the Car. An elderly
man happened to be sitting in the car. When he saw the girl walking naked below her knees, he said, "Please
my child, why are you walking naked?" She became angry with the man and threw it at him. This shows how
much respect for great people has declined. It proves that morality has disappeared, Mutual respect has been
lost, and many people have left shame and dressed their hearts in the bucket of elders, saying shameful things
but living with courage.

3.1.3.The Way for ward

According to Mrs. Almaz, in the future, from the family level, mothers And fathers should teach about Oromo
morals, culture, eldership in the home. Compare the ancient and modern social cultures. They should identify
the harms And benefits of modernity and accept the good and leave the bad. Children should also grow up
aware of the teachings of their mothers and fathers as well as the local community. Children in your family
home should be given time to learn riddles, fairy tales, proverbs, folktales And storytelling as they learn
modern education.

3.2.Direct observation
As researchers observed, there are many changes and continuity of respecting elders. For example, Staff and
faculty of Mettu University are assigned vehicles for entry and exit. Yet these people do not use car services for
the most part. For example, when getting in a car, most people rarely give priority to each other but to
themselves. Those who are strong and quick get in the car first. Once they enter, there is little seniority in the
seats. If so, seniority is given to each other in terms of work level, familiarity and religion. Priority for women
is also low. Researchers, as in general, saw adults and women sitting in parked cars while young people and
younger people sat. According to the researchers visited, the hospitality of Mettu University offices is mainly
provided by familiarity and punctuality as well as by job category. While the elders are present, services are
provided to those who attend on time. In addition, people in higher positions are accommodated before elders
in lower positions.
The challenges of disrespecting of seniority or Oromoosafuu on hangafummaais caused by religion,Western

15
/

Education, modernization, and some people don’t want to respected by juniors.

Conclusion
Social norms are a big influence on almost all aspects of our behavior—including consent—because we tend to
copy the people around us (and when we don’t, we tend to be very aware of it).Some social norms can be super
helpful, some can be harmful. Modernization is one of which has the negative impacts and positive impacts.
Modernization is a continuous and open-ended process. Historically, the span of time over which it has
occurred must be measured in centuries, although there are examples of accelerated modernization. In either
case, modernization is not a once-and-for-all-time achievement. Oromoo has its own laws of Waaqaa and
Namaa to live with nurture nature to live in peace. This is known as Safuu. The Oromos‟ use of
the word Safuu in their daily lives makes it too difficult to define the concept using just a word or
a statement. According to the Oromo, safuu is not the law of man. Human laws are made by men
to address certain problems. Safuu is not made for and given to the Oromo by man; only Waaqa
gives safuu. Among the safuuhangafummaa(seniority) was respected by majorities of Oromoo
people. However, today it is respected by a few people.

Recommendation
It is no doubt that, the lack of peace, famine, disease, drought, inflation, conflict and natural
disasters are caused by the breakdown of safuu as Oromoo perspective. Every components of
16
/

safuu must be respected to live with nurture and nature in peace. Hangafakabajuu(reaspecting
the senior) is one of the part of safuu. However, according to the study of the researchers,
currently the seniority between the workers of Bureau and Teachers in Mettu University Main
Campus is largely not respected. Therefore, the followings are responsible:
 Young or youths have to learn from the elders about safuu and practice of hangafummaa
 Teachers have the most responsibility to guide the new generation by practicing and
instructing the way of respecting seniority.
 Bureau workers or administrative offices have to respect the practices of hangafummaa.
 Religious institutions have to keep the seniority according to Oromoo context.
 All Oromoo people have to know respecting the seniors is based on age rather than the
rank of modern education
 All society of Oromoo have to understand the advantages and dis advantages of
modernization, and accept which useful for his social value and reject which harmful.
 Government have to respect the seniority of Oromoo and have to put in policy.

Reference
Bartels, Lambert. Oromo Religion: Myth and Rites of the Western Oromo of Ethiopia- an Attempt to
Understand (Berlin: Reimer, 1983)
DestaAlemayehu.(2015). SAFUU: The Indigenous Oromo Moral System. FinfinneeUnivesity
Megerssa, Gemetchu. “The Oromo Worldview”, Interdisciplinary Seminar of the Institute of Ethiopian Studies
1 (June 6-7, 1998)
https://www.igi-global.com/dictionary/communities-of-practice-and-indigenous-knowledge/56613#:~: downloaded
May 18, 2022
http://en.modernization.ac.cn/document.action?docid=29939#:dounloaded May 18, 2022
https://www.britannica.com/topic/modernization#:~:text=pdownloaded May 18, 2022

17
/

http://en.modernization.ac.cn/filedoc/20150923/downloaded May 18, 2022

18