Ambo Town Structure Plan Revision

Ambo Town History and Heritage Study (Zero Draft)

By: Tafa Diriba

February, 2019

Finfinnee

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Table of Contents
Chapter One: Introduction ....................................................................................................2
1.1.Back Ground of the Study ..................................................................................................2
1.2.Problem of the Statement...................................................................................................3
1.3.Scope of the Study..............................................................................................................4
1.4.Methodology of the Study ..................................................................................................5
Chapter Two: Literature Review ..........................................................................................6
Chapter Three: Historical Back Ground....................................................................................8
3.1. Pre-Foundation ..................................................................................................................8
Chapter Four: Foundation , Naming and the Growth of the Town ................................... 17
4.1. Foundation and Early Growth of Ambo as a Town .......................................................... 17
4.2. Naming of the town ......................................................................................................... 19
4.3. Italian Period 1936 to 1941.............................................................................................. 21
4.4. Post 1941 Developments (1941 to 1974) ......................................................................... 21
4.5. Post 1974 Development (1974 to 1991) ........................................................................... 22
4.6. Post 1991 Development -1991 to Date............................................................................. 23
Chapter Five: Urban Planning Issues ................................................................................. 24
5. Planning Inputs and Recommendations .............................................................................. 24
5.1. Historical and Cultural Heritages ..................................................................................... 24
5.1.1. Hora Ambo/ Hora Ayeetu ......................................................................................... 25
5.1.2. Hora Sanqallee .......................................................................................................... 27
5.1.3. Qilxuu Kusoo Cultural and Historical site ................................................................ 28
5.1.4. Burqaa Caancoo (Chancho Stream) Cultural Site ...................................................... 29
5.1.5. Liban Macha first place of settlement ........................................................................ 30
5.1.6. Oromo Cultural Center .............................................................................................. 30
5.1.7. Early Religious Institution......................................................................................... 31
5.2. Names of Gandas ............................................................................................................ 32
Chapter Six: Implementation Strategy ............................................................................... 35

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 Chapter One: Introduction
1.1.Back Ground of the Study

Ambo town and its surrounding areas is known for its different natural resources including the

abundant narural resources and attractive scenery. Its perennial revers including Hulluqa

(which is originated from the district of Dandi from a place called Danbal), Taltalle, Bejiga,

Burqa-Xiqqo (Chopho) Hora Ambo, and the natural bridge over the river of Hulluqa are of

crucial importance. Above all, the Ambo mineral water (Hora Ambo) is one of the important

natural resources which have direct relation with the foundation of the town. Although the

emergence of the town is long years, it is possible to conclude that its growth and

developments in various activities were stagnant for long period of time. It is too recent Ambo

town began to engage in various forms of development activities. Ambo town has showed

many development changes since its foundation, investments in various sectors. However, the

existing structure plan of the town that was prepared in 2000 EC by Oromia Urban Planning

Institute for the 10 years planning period (2000-2010EC) is already finished its planning period

to host the current development activities undertaken in the town.

The proposed expansion areas were already developed. Hence, it is found important to initiate

the revision of Ambo Structure plan. Therefore, in order to understand the historical growth

trends of the town across periods of time, the study of its history is a must in modern urban

planning. Hence, the study of the history and heritage of Ambo town is one of the integral parts

of the Town Structure Plan Revision process. This study is mainly paying attention to the

harmonization of the past with future by focusing on the basic cause for the emergence of the

town, the developments of urban infrastructures through period of time, the role and function

of the town to reveal the culture and values of indigenous people within the context of political

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and economic development in the national, regional and local arenas. Therefore, in this study

the historical trend of development that denotes the development of the past along the

parameter of the historical growth has thoroughly been discussed and different types of land

uses are proposed from the historical point of view; by paying attention to harmonization of the

past with future through contemporary planning activities in order to magnify the history,

culture and values of indigenous communities in and around the Town in this Structure plan.

1.2.Problem Statement

To understand the inherit characteristics of local history, culture and values of indigenous

communities; the study of history, heritage and culture has to be essentially an integral part of

modern urban planning. Everything about cultural traditions; beliefs, values, customs, and

institutions which express these practices must be conserved and safeguarded. However,

historical and cultural heritages properties mainly in urban areas, being threatened by

aggressive development and management deficiencies. In addition, the preparation of urban

planning undertaken yet fail to consider the study of history, culture and values of indigenous

people. In this regard, this study must fill the bridges; by recognizing and protecting the

historical and cultural heritages of indigenous people in urban areas.

. Objectives of the Study

General objectives

• To exemplify the historical and cultural heritage of the indigenous communities in this

structure plan

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 • To balance urban plan preparation and preservation of historical and cultural

heritages of the indigenous people

Specific objectives

• To assess the historical heritages or structures (buildings, monuments and statues) and

historical sites (an area served as ceremonial-cultural and festival place for the

indigenous people so as to protect and develop them.

• To identify local and indigenous names of places including street names so as to

conserve and protect them.

• To indicate the historical growth and development trend of the town.

• To indicate the proper arrangement of different types of land uses from the historical

and cultural point of view.

1.3.Scope of the Study

The scope of this study has been attempted to survey the history of Ambo Town from its

inception 1888/9 up to date. The thematic study has also covered the historical background

process that is pertinent to foundation of Ambo Town; by paying attention to pre-foundation

period that covers the natural and ecological setting of the region including a settlement

pattern of indigenous people by considering their long history in relation to politics, culture

and social fabrics which include about the nature of early places of their settlement;

information on foundation of the town; that includes when by whom and how it was founded,

and why that specific site was selected for settlement; naming of the town and the quarters; the

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historical development trend and the role and function of Ambo town within the context of the

political, economic and cultural development in the national, regional and local context.

1.4. Methodology of the Study

In this study qualitative research method fully applied in the process of data collection,

analysis and interpretation. Accordingly, all relevant sources both primary and secondary

sources including published and unpublished materials directly or indirectly related with Ambo

town has been viewed before and after field work has been conducted. In addition, an

interview and focus group discussion with elders, dwellers and prominent figures of town has

been conducted in the process of data collection. Series of focus group discussion with elders

and Ambo town culture and tourism office officials has been under taken. Besides, all

necessary data has been collected by questionnaires distributed to selected government

institutions and by oral traditions, including physical observation of cultural and historical sites

that needs planning considerations. After all these data have been collected through

aforementioned mechanisms, they has been organized and thoroughly and systematically

analyzed in qualitative method.

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 Chapter Two: Literature Review

The biggest challenge for urban heritage management is continuity and compatibility, as the

historic setting needs to keep changing in form and function (Bandarin et al, 2010, Bandarin

and Van Oers, 2012). Research reveals that World Heritage properties are mainly being

threatened by aggressive development and management deficiencies (ICOMOS, 2005; Turner

et al, 2011). Later on, as the Strategic Urban Planning became a global common practice,

historic urban areas became the focus of planning strategies. Culture will be key in the success

of sustainable development policies, as driver and enabler of development and people-centered

societies.

A holistic and integrated approach to development needs to take creativity, heritage,

knowledge and diversity into account. Poverty is not just a question of material conditions and

income, but also of lack of capabilities and opportunities, including in cultural terms. Without

culture, there is no future for cities/town (United Cities and Local Governments (UCLG),

2016). Local identities are inherited and changeless. We cannot modify identities; we just need

to transmit this identity to future generations. Everything about cultural traditions and practices

is good and must be conserved and safeguarded.

Local identities are inherited and changeless. We cannot modify identities; we just need to

transmit this identity to future generations. During the last 15 years, the preservation and

conservation of cultural heritage have been targeted by urban development strategies in

different corners of the globe. International agencies for urban development have been

stressing the need of coherent urban planning and policies as means to ensure sustainable

benefits. In this regard, bridges have been done through the recognition of the social and

economic value of tangible heritage at global level.

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As sustainability, from the urban perspective, is moving towards more human-centered

approach (UN-HABITAT, 2013), a landscape-based management seems to have strongest

linkages between the fields of urban development and cultural heritage conservation.

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 Chapter Three: Historical Back Ground
3.1. Pre-Foundation
The Oromo whose origin is rooted in one source had in the course of historical periods

multiplied itself into various branches that collectively evolved to its present stage of nation.

Among the main branches it formed in that historical period, one is known as Macha. Thus, the

movement and settlement pattern of the Macha is an integral part of the overall Oromo

population movement and settlement. The term Macha means very wide and large number of

population. The present settlement distribution of these main Oromo families indeed fits very

well with the meaning of the family name - Macha. The present day settlement areas of the

Macha families include Western Shawa, South Western Shawa, Jimmaa, Iluu Abba Boraa,

Eastern Wallaga, Western Wallaga, Horroo Guduruu Wallagga, Qellem Wallagga, Wambara

and Gojjam administrative zones. In general, both written and oral evidences indicate that

Macha has five main families. These are Liban, Jawwi, Guduru, Dalle, and Jidda.

Chart.3. 1. The Genealogy of Macha of the Rayya

Source; OCTB, 2006, P.150

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By the time the Macha families moved out of Oda Bisil taking the south western and western

directions the family of Liban that was the eldest of the genealogy of Macha remained back in

western and south western Shawa regions. Liban Macha has three children that currently

settled over the areas of southern and western regions of Shawa known as Ammayya, Waliso

and Kuttaye. Their areas of settlement are named after each family name. According to

tradition, Kuttayyee the youngest son of Liban has seven children. They are Itu, Hidhabu,

Maliyu, Macha, Burra, Dada and Abebe. In addition, the last two children of Liban; Dada and

Abebe predominantly inhabit the present day Ambo area and surrounding regions. The land to

the west of Hulluqa River that divided the Ambo town in to two parts was/is the major

settlement areas of Dada families while the land to the southern part of the river was/is the

settlement areas of Abebe families.

Chart 3.2. The Genealogy of the Kuttaye of Liban

Source; OCTB, 2006, P.153

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According to elders, Liban Macha was originally settled in the current areas of Ambo town

specifically at a current place of Oddo Liban primary school from where it was multiplied to a

significant size and still led stable life. This tradition further elaborates that, after long years of

stay at this first place of settlement, Liban Macha had changed its settlement place to an area

located between Ambo and Waliso towns known as Haroo Liban (Gabaa Horoo- Haro mrket)

that shall be center/ nucleus for his three children(Waliso, Ammaya and Kuttaye). Liban

Macha was finally died and buried in this second place of settlement area.(Baqqala Bayyata).

Liban Macha had selected his first place of settlement for various reasons. In this regard,

Ambo and surrounding regions is known for its different natural resources including the

abundant resources and attractive scenery. Its perennial rivers including Hulluqa (which is

originated in Dandi district at a place called Danbal), Taltalle, Bejiga, Burqa-Caancoo

(Chancho stream) etc are of crucial importance. Above all, the Ambo mineral water (Hora

Ambo) is one of the important natural resources which have direct relation with urbanization of

the area. According to Oromo tradition of the area the Hora is also known as Hora Ayyeetuu.

It also took the name Xabala Ayeetuu or Xabala Ambo; after the establishment of Ambo Yesus

Church in 1894 (1888 E.C) which was originally established on the mountain of Dimtu,

however, later transferred to its current place of location to Hora Ambo ( Baqqala Bayyata).

Before their subjugation, the Oromo had their own rich history, culture, religious and political

institutions which flowered in patterns of their own making and nourished the spiritual and

material well-being of the Oromo people. Alike other parts of the Oromo settlement areas, the

families of Kuttaye inhabited in the areas of Ambo and surrounding environment had/have

their indigenous culture and socio-political values that must be thoroughly analyzed so as to

maintain and preserve these values for the next generation. The activities and life of each

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member of the clan was governed by the Gada system. It was through the Gada laws and

regulations that the families of Kuttaye had administered themselves, defended their territory

and their rights, maintained and guarded their identity, history and culture. The people elected

their rulers from the powerful and respected families. The elected ruled according to the seera

Gada (Gada Law) for eight years until the next term of election. Therefore, there are a number

Oromo of cultural and Gada sites in and surrounding regions of Ambo town that justify the

presence of these families for centuries. These include; Bokkuu Cittuu, Bokkuu Xulee,

Bokkuu Bakkee, Qiltu Homa, Hora Ambo/ Hora Ayetu, Hora Sanqallee, Qilxu Kusso etc.

Bokkuu Cittuu; is a symbol of Oromo Gada authority located in West Shawa administrative

zone in the district of Ambo, specifically at a place called Bojjii Gabbisa some 12 km way

from a town of Ambo. Bokku Cittuu is the Gada political center where the Oromo political

power (sirna wal-harkaa fuudhinsa Ballii) transfer is conducted in every eight years.

It is also a place where the Oromo people pass regulations and declared different

proclamations. At Bokkuu Cittuu the Gumaa or conflict resolution issues are also conducted.

In social life; individuals may kill each other because of different reasons. The process of

solving this issue in the Gada system is known as the Gumaa or Blood payment. According to

the outlook of the Oromo, the one who commits a crime of killing has to pay the Gumaa

publicly to the party that is affected by the crime and ask for mercy. The Bokkuu Cittuu

ceremony is conducted every year during the month of November at the presence of multitude

of people (Dirribi, 2011).

Picture depicts-while elders solving disputes at Bokku Cittuu

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 Source; West Shawa Culture and Tourism Office

Picture depicts while multitude of people conducting the Irreeffannaa ceremony at Haroo

Dandii

Source; West Shawa Culture and Tourism Office

Bokkuu Xulee, is also an important Gada sites of families of Torban kuttayee where Gada

ceremony of Buttaa is conducted. It is located in Ambo district to the north west of Ambo

town. Bokkuu Xulee is another Gada site where assembly discusses important issues and

formulated laws and regulations. Like that of Bokkuu Cittuu, several performances were

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conducted during the ceremony of Bokkuu Xulee. Picture depicts while Gada ceremony was

conducting at Bokkuu Xulee

Source; West Shawa Culture and Tourism Office

In addition, Hora Ambo/ Hora Ayetu had a strong ritual and cultural significance for Liban

families. Originally, Ambo mineral water was very important center of social, political and

cultural expression for families of Liban Macha particularly that of Kuttaye. Hora Ambo/Hora

Ayeetu was strong center of political, social and cultural center of Kutaye families since its

settlement of the area particularly Kutaye families with the rest of its brothers conducted

Irreessa ceremony (river side/ river bank thanks giving to God religious ceremony) at Hora

Ambo for long years.

This ceremony was takes place in the season of Birraa/ spring when the rains stop and the sun

shines over the fields. This thanks giving occasion is held to praise God for the new season

which is characterized by hope as the harvest moment is ahead, fields are filled with flowers,

and panorama of the surrounding is eye catching. In addition, Ambo mineral water was/is

known to bring about recovery from different diseases for both human beings and livestock.

The tradition tells us that the Oromo owe much respect for the Hora. Such important blessings

as about love, happiness, peace, richness etc were expressed here at Hora Ambo/Ambo mineral

water. But, after Yesus Orthodox church established near the site of Hora Ambo the indigenous

Irreessa ceremony by the families of Liban began to decline until it totally collapsed its

function to this time. Currently, the Ambo mineral water is controlled by private enterprise by
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eradicating and dominating indigenous culture and values. This private institution sadly built

different houses and establishments at this Hora site consequently demolishing indigenous

history, culture and values. The other Oromo cultural site around Ambo was/is Hora

Sanqallee (Sanqalle mineral water). These cultural sites are known with different names like

Qilxuu tokkittii, Hora Diimaa, Hora Beeroo, and Hora guddaa. However, they are collectively

known as Hora Sanqallee. According to elders, the Irreessa ceremony at Hora Saqallee, takes

place in the season of Afraasaa /autumn when the rains start to shower by families of Daadaa

of Kuttaaye. The main points of prayers emphasize on the rain making ceremony. The tradition

holds that Waaqa could hear the prayers more and gives rewards if people pray. The ceremony

was also include slaughtering of bull and prays to God to protect them from harsh draught and

famine.

Qilxu Kusso is another cultural and historical site located at the eastern fringe of Ambo town.

According to tradition, Qilxuu Kusso is a combination of two words Qilxu- a sacred tree

considered as holly place where Oromo people gather and discuss their political, social,

cultural issues and pass resolutions. However, with passage of time as elsewhere in all Oromo

inhabited areas, this indigenous culture and social fabrics that had been exercised for centuries

under the governing principle of Gada system was declined or exterminated in many places for

long years because of internal and external factors. Internally, the socio-political and economic

transformation made among the Oromo itself had damaged this galvanizing socio-political

forces of unity existed for long years among them. During the latter part of 19th century, the

Macha Oromo began to be ruled by clan chiefs based on internal conditions which seem to

have favored the rise of chiefs. By the mid-19th century, the power of chiefly families greatly

increased as it was happened among the Tulama families. Externally, the last quarter of the

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19th century was a very crucial period in the history of the Oromo. It was the time when the

independent Liban families of Macha (Oborri families of Abebe and Bundha families of

Daadaa) in the current place of Ambo and surrounding areas had been conquered and

subjugated by king MenelekII. MenilekII, pushed the frontier of Ethiopian state to areas

beyond the reach even of such renowned medieval empire-builders as Negusa Nagast Amda-

Tseyon(r.1314-1344). In other words Menilek completed a process begun by his ancestors,

such as Asfawasan(r.1775-1808), and Wasansagad(r.1808-1812), and continued by his

grandfather Negus Sahla-Sellase(r.1813-1847. Consequently, the area under discussion be

came under the Shawan kingdom of Menelik after series of campaign waged between 1868 and

1882. Chart 3 3. The chronology of Oromo conquest.

Source; Gada Melba-Oromiyaa, p.71

It was subdued by an Oromo general of Menelik, Gobana Dacci. Land in the area was a

common property of the society except where some abba Dulas (war lords) began to establish

private property. After incorporation the area was designated as Jibat and Macha. As a result

Ambo from 1934 to 1980 became a seat of Jibaat and Macha Awuraja, from 1981 to 1984 it

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became a seat of Ambo Awuraja, and from 1985 onwards to this time is a seat of West Shawa

administration. After the subjugation, the land tenure of the area was completely changed.

Land under the abba Gadas was also rearranged. A number of series of governors (i.e

Dejazmach Garedew, Amene-Shawa, Fitwarari Tekle–Mariam, Dejazmach Habte–Georgis,

Dejazmach Girmame, Dejazmach Habte-Mariam) governed the area until Fitwrari Habte

Georgis (Quse alias Yadasa) Dinage was assigned governor of the area in 1897 (Asefa, 1974,

Bahiru, 1991).

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 Chapter Four: Foundation , Naming and the Growth of Ambo Town

4.1. Foundation and Early Growth of Ambo as a Town

There are a number of factors, but inter connected reasons for the emergence of Ambo town.

As stated earlier, long years before foundation of the town, the area at which the current Ambo

town established was a corridor of high human mobility and center of social and cultural

interactions among indigenous people particularly among the families of Liban Macha. There

are ample evidences both written and oral traditions that indicates the area of Ambo and

surrounding environs was center of political, social and cultural interactions for the families of

Liban Macha much earlier before the advent of the town. In this connection Ambo area is

known for its different natural resources including the abundant resources and attractive

scenery. This natural resources (Hora Ambo), conducive environment, topography and weather

conditions attracted the Liban of Macha to select the area for settlement.

In addition, families of Liban including the rest of his four brothers (Jaawwii, Guduruu, Dallee

and Jiddaa) from distant and nearby areas frequently visited Hora Ambo/Hora Ayeetu with

their live livestock (to feed their livestock the hora) for social and cultural purposes and stayed

for days and sometimes for weeks. With passage of time, small houses were built around Hora

Ambo in order to host these distant and local passengers who frequently visited the Hora.

Gradually, small business activities that laid down foundation for the emergence of current

Ambo town were started just to provide tea, bread and local drinks for the passengers. Hence,

according to existing tradition, the current Ambo town was established as rural village in the

year 1888/9 around Hora Ambo/Hora Ayeetu.

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The other basic contributing factors for this rural village to grow in to sizeable rural villages

and later to urban form of permanent settlement was the transfer of Friday rural market from

Dobbii (from the locality of Dabal Jibittii) to the current place of Arada quarter by Wayyeessa

Manqar in the year 1891/2. This incident gradually enhanced the growth of this rural village

into urban form of permanent settlement. According to existing tradition, the relocation of the

market was made as a punishment because the feudal lords in the locality of Dobbii refused to

pay tributes for Wayywasa Manqar as he was a leader of other feudal lords in the area. In

response to this resistance he shifted Gabaa Katamee/ Friday market to its current place of

location- Arada. Once the new market was realized in the current Arada quarter of Ambo it

changed to Saturday weekly market. Consequently, people from adjacent and distant places

began to visit weekly this newly emerging market. The market of Saturday met both the needs

of the town and of the surrounding Oromo people, and very soon the market was one of the

important markets of the region. Merchants who traded in the market were attracted to the

town and in many cases established residences.

This increased number of merchants and items of trade that consequently enhanced number of

population in the quarter. As a result, residential and business houses were constructed that

realized unban form of permanent settlement and consequently to have a character and shape

of future Ambo town. As the emerging town of Ambo continued to grow and expand the town

began to get the attention of the existing government from the palace particularly because of

the curative and recreational value of its hot mineral water. As a result, the government

prohibited the Irreessa ceremony that had been frequently conducted for long years in the

season of spring by Oromo people at the Hora. In addition, the then imperial government

delineated the boundary of the mineral water to protect it from any encroachment and assigned

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the first administrator to protect it in the year 1918/9. Similarly in 1923/4 after the quality of

the mineral water was recognized by the then Ras Teferi Mekonnen the later emperor

Hailesilassie, more attention was given for this mineral water and for the emerging Ambo

town in general. Ambo is among a few privileged towns of its time to have its own municipal

administration since 1931 and Balambaras Mahatama Silassie became the first shum/mayor of

the town. This incident was a big land mark for the growth and development of Ambo town.

4.2. Naming of the town

Baqqala Bayyata my interviewee speaks in afaan Oromo(Oromo language) about the origin of

the name Ambo as follows:

Liiban Maccaa yeroo ilmaan isaatiif lafa hiru isa hangafaa Ammayyaa jedhamuuf lafa

gara Gibeetti anuu nannoo yeroo ammaa Aanaa Ammaayyaa jedhamu, isaa itti aanuuf

Walisoof ammo naannoo yeroo ammaa aanaa Walisoo jedhamee beekamu kan kenneef

yemmuu ta’u; isaa quxisuuf ammo naannoo lafa dirree Incinnii tii kaasee hanga aanaa

Tokkee Kuttayeetti jiru keenneef. Haata’u malee, lafa diriiraa naannoo magaalaa

Amboo kana dabalatee jiru ammo iddoo ilmaan koo sadeen itti walgahanidha,

akkasumas anis hamman umuriin jirutti ittan gargaarama jechuudhaan lafa waliinii

iddoo tokkotti ilmaan koo sadeen itti walgahan dha jechuudhaan lafa otoo eenyuufuu

hin qoodiin hambise. Lafa otoo hinqoodamiin Liiban Maccaa lafatti hambise kun

‘Hambaa Lafaa’ jedhameetu waamamaa ture. Jecha Hambaa Lafaa jedhu kana irraa

ka’uudhaan maqaan Ambo jedhu moggaafame jedhama.

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The English translation is as follows;

While Liban Macha distribute/share land for his three children; he gave the current

area of Ammayya district bordering Gibe river basin for his elder son Ammayyaa, and

in the same manner he gave the area currently known as Walisoo district for his

second born Waliso. Finally, Liban Macha gave an area that extends from the border

of Incinni to Tokkee Kuttayee district for his last born Kuttaaye. However, Liban

Macha avoided confiscating some portion of land as free land and center of

interactions for his three children. This land approximately covers the plain land

around Ambo including the area on which the current Ambo town was established. This

hinterland remained as a free land is known as Hambaa Lafaa-free land or heritage

land.

Therefore, the name of Ambo is derived from the word Hambaa Lafaa- Heritage Land. Elders

of the town of Ambo unanimously agreed with this idea and this view is also supported by

different published and unpublished sources. However, according to existing sources the

Original name of Ambo town was changed in many times by individuals who where alien to

the area. According to tradition, Emperor Haile Silassie himself changed the name of the town

two times. He assigned the name of the town as Dingat Alem. The town was continued with

this alien or baptized name from 1930/1 to 1935/6. In addition emperor Hailesilassie renamed

the town for the second time as Hagare Hiwot. The current Ambo town continued with

second name from 1947/8 to 1975. However, during the government of Dergue regime the

town re-obtained is indigenous/first name for the last time.

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4.3. Italian Period 1936 to 1941
As elsewhere in other part of the country, Italian colonial occupation of Ambo town did not

laid down any significant development change during their stay in the town for five years.

There were some insignificant constructions of houses including bridge on the natural bridge

of Hulluqa river just for their own colonial purposes.

Picture-Italian built house currently visible in Ambo town

4.4. Post 1941 Developments (1941 to 1974)

The first primary school was started at an earlier place of Ambo Agriculture College or in a

current location of Ambo University in 1932/3. This primary school continued to render

teaching-learning services in its first location up to 1945/6. However, when the school of

Agriculture was opened in 1946/7 in the same compound, the students attending their primary

education were transferred to the newly constructed house in the current compound of Ambo

Ethiopia Hotel. This newly constructed primary school was continued to give services until

1953/4, the time when the school was changed to Hotel by government decision.

Consequently, students were continued to attend their education in rented private house for a

year until Ma’irege Hiwot Qedamawi Hailesilassie general secondary school was opened in

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1955/6. This school served both primary and secondary education. In addition to educational

services, there are some development activities that enhanced the growth of Ambo town.

These are included; the town of Ambo has got the first and the second master plan in 1972/3

and in 1996/7 respectively. Besides, the town of Ambo has got a 24 hours electric light in

1953/4. The Ambo imperial summer place was built in 1950/1. Ambo Air port but currently

not available and functional was established in 1962/3.

4.5. Post 1974 Development (1974 to 1991)

When Dergue came to power, it first nationalized all rural lands and natural resources. Then up

on the enactment of proclamation 47/1975, it nationalized all urban lands and extra houses to

curb the shortage of land and the soaring of prices caused by the concentration of land in the

hands of a few feudal lords, aristocrats, high government officials and capitalists, and to

control tax evasion. Proclamation 47/1975 under Article 3(1) declares that as the effective date

of the proclamation, all urban land should be the property of the government and no person,

family or organization was allowed to hold urban land in private ownership. Besides, all extra

houses, other than one residential house, and more than one business house were nationalized.

Houses owned by were immediately nationalized unless his/her parents did not own residential

house. It further declares that no person would be compensated for the loss of urban land but

the loss of houses through nationalization was said to be compensated. The nationalization of

urban extra houses and lands opened an opportunity to previous homeless and landless classes

of the society in providing cheap rentable urban houses. This later increased the number of

population in the town that contributed to more physical expansion of the town. The growth of

population had caused urban physical land expansion and increased its built up area of the

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town of Ambo. During the era of Dergue many additional houses were built, many grain mills

were established in the town, In addition a few intra roads were constructed and the 24 hours

electric light was introduced in 1953/4 and pipe line water services were introduced during the

government of Dergue.

4.6. Post 1991 Development 1991 to Date

Since the fall of Dergue 1991, Ambo town has achieved some success in socio-economic and

administrative aspects. There has been few infrastructure development and expansion of social

services which in turn have attracted small investment projects. Following the urban local

government proclamation of the Oromia National Regional State No.65/2003, the town was

given a status of one of the towns of the first level grade which is accountable to the regional

government. Since the new urban local proclamation in 2003 the town started to implement

council Mayor Governance system and it has got its first mayor. Currently the administrative

structure of Ambo town includes the town council, the Mayor, and the five Gandaas. The

construction of cobble stone, and gravel roads which connect each sections of neighborhoods

of the town has been intensively carried out during the period under discussion.

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 Chapter Five: Urban Planning Issues

5. Planning Inputs and Recommendations

5.1. Historical and Cultural Heritages

Culture is a distinctly human means of adapting to circumstances and transmitting this coping

skill and knowledge to subsequent generation. Culture gives people a sense of who they are, of

belonging, of how they should behave, and of what they should be doing. Culture impacts

behavior and morale of members share the same identity. People in all cultures seem to have a

concern for the God that is evident in their beliefs, religion and religious practices (Robert T.

Moran, Philip R. Harris and Sarah V.Moran, 2007). The Gada system was the basis of Oromo

culture and civilization. It helped Oromo to maintain democratic, political, economic, social

and religious institutions for many centuries. The Oromo believe that Waaqa Tokkichaa (the

one God). Most Oromo still believe that it was this God who created heaven and the earth and

other living and non living things.

Alike other parts of the Oromo settlement areas, Liban Macha families that inhabited in the

areas Ambo and surrounding regions have their indigenous culture and socio-political values

that must be thoroughly be studied and analyzed so as to maintain and preserve these values

for the next generation. As elsewhere in all Oromo inhabited areas, these families were used to

exercise their culture, religions and system of administration for several periods. There are

many ritual festival centers in and around Ambo town where these families are used to practice

their cultural ceremonies. These are including;

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5.1.1. Hora Ambo/ Hora Ayeetu

One of the distinct thanks giving celebrations in the Oromo culture is called ‘Irreessa/

Irreecha’ which by itself, means green and fresh grass that symbolize fertility and flourishing

life due to the bless and guidance of the creator, Waaqaa. On this day many Oromo come to the

river bank or at the top of the mountain with an out let that has since long been chosen to be

the place for such thanksgiving celebration. Irreessa/Irreecha is thanks giving ceremony and

prayers to Waaqaa. Ritual places for Irreessa/ Irreecha could be mountain or lake, River or

large water bodies. Hora Ambo/ Hora Ayetu have a strong ritual and cultural significance for

Liban families of Macha. Originally, Ambo mineral water was very important center of social,

political and cultural expression for families of Liban Macha particularly that of Kuttaye.

Kuttaye families particularly Abebe and Dada conducted Irreessa/ Irreecha ceremony (river

side/ river bank thanks giving to God ceremony) at Hora Ambo for long years. It was taking

place in the season of Birraa/ spring when the rains stop and the sun shines over the fields.

This thanks giving occasion is held to praise God for the new season which is characterized by

hope as the harvest moment is ahead, fields are filled with flowers, and panorama of the

surrounding is eye catching. In the last season people’s relationship was disturbed due to

heavy rain, large volume of water bodies etc. Hence, the month of September especially the

day of Irreessa/ Irreecha is regarded as the day of happiness. Therefore, attendants of Irreessa/

Irreecha ceremony gather at the ritual places and sing the song ‘… Maree woo!..’Maree woo!

and praise Waaqa. At the Irreessa/ Irreecha ceremony attendants praise the lord, pray, and give

thanks to Waaqaa that made them able to see the days of Birraa/ the season of spring. The

main contents of the prayers are the wish for the peace, social order, happiness, love among

fellow people, fertility, surplus production etc. As stated above, Irreessa/ Irreecha Hora Ambo

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was a magnificent Oromo cultural and festival site. Very sadly, this cultural practice has

interrupted for long years because of internal and external factors. This beautiful indigenous

cultural practice by these Oromo families was/ is totally collapsed its function until this time.

Currently, the Ambo mineral water is owned by private enterprise by eradicating and

dominating indigenous culture and values. Hence, elders of the town aggressively request that

the revitalization of their forefathers historical center and cultural practice. Hence, the town

administration must take serious measure to protect this historical and cultural center.

Hence, the government of the town must protect this historical and cultural site from any

encroachment of government and private enterprises. Besides, the site of Hora Ambo/ Hora

Ayetu must be buffered and prohibited from incompatible functions like heavy industry and so

forth. Instead activities those are compatible with this culture like shops of Oromo cultural

center that incorporate shop of cultural clothes, libraries that magnify the culture of indigenous

people must be proposed. In addition, Oromo cultural center must be proposed just immediate

to the Irreessa site because of its historical and cultural significance.

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5.1.2. Hora Sanqallee

Gashaw Fakkansa an interviewee from Sanqallee Faris speaks in afaan Oromo (Oromo

language) about Hora Sanqalle as follows:

Nuti Sooyyam-Saaqii Hora sanaa[Hora Sanqallee] jedhamna. ---Namni Hora sana

saaqe Ingidoo Meetoo ti. Caakkaa Ingidoo Meetoo ti. Ani hidda koo lakkaawwadhee

Ingidoo Meetoo ttan gala. Torban Ingidoo Jedhamu. Damee Saglan Jaawwii keessa

jiru. Jaawwiin ilma Maccaati. Haata’uu malee hora kanatti kan qalma jalqabe warra

buundhaa qomoo Daada ti. Achitti kan raawwataa ture waggaa saddeeti saddeetiin

Gadaa yeroo ofkalan, saglan gadaa bakka sanatti ulmaa baha.

The English translation is as follows;

Our forefathers were the founder and developer of Hora Sanqalle(Saqalle mineral

water). The founder of this mineral water is called Ingido Meto. The site was originally

the fief of Ingido Meto. Meto genealogy traces back to Ingido Meto the founder of this

mineral water. They are called the seven families of Ingido Meto. They are one of the

nine branches of Jawwii of Macha. However, the families of Bundha from the

genealogy of Dada were the first to begin to worship God at Hora Sanqalle. At the end

of every eight years, all members of these families shall celebrate the end of their Gada

term at Hora Sanqalle

Picture- Hora Sanqallee site

27
This Oromo Oromo cultural center is currently visible at the western fringe of Ambo town and

located in the compound of Oromia Police Training Institute, which is very difficult for the

community to practice their cultural ceremony freely. According to elders of the area, this

cultural site was gradually engulfed through the process of expansion of this Police Training

Institution. Hence, this Irreessa site must be delineated and separated from the compound of

Oromia Police Training Institution, and gradually buffered and protected from any

encroachment so as to make it free for the community to practice its ritual festivals.

5.1.3. Qilxuu Kusoo Cultural and Historical site

Qilxuu Kusso was Oromo cultural, political and historical center that could be manifested in

many ways from long years to this time. For example historically it hosted Tunnee Buttaa for

three months after he killed three Italian colonial soldiers and flew to Qilxu Kusso to protect

himself. In addition, Qilxu Kusso was/is serving as center of Oromo struggle from the begging

to this time. Kusso was the name of a person who used to live in the area. The site of Qilxu

Kusso was originally inhabited by the families of Mino Tufa from the genealogy of Obborra of

Dada.

According to elders, the Oborra families were conducting their ritual ceremony (thanks giving

to God) at Qilxu Kusso in the season of Afraasaa /autumn when the rains start to shower. The

main points of prayers emphasize on the rain making ceremony.This ritual ceremony was also

including the slaughtering of bull. Currently, the site is located on the open field without any

protection. In addition there is a big quarry practice just immediate to the Qilxu site that even

gradually exposes it to fail down. Similarly there is also no access road that can enable the

public to visit this historical and cultural site. Therefore, the site must be delineated and

28
protected from any encroachment, the quarry practice beneath in the site must be prohibited

and access road must be created to the site.

Picture- Qilxuu Kusso site

5.1.4. Burqaa Caancoo (Chancho Stream) Cultural Site

Beneath Qixtu Kusso there is a burqaa Cancoo (Chacho stream) which was another Oromo

cultural site. The Oborra families were conducting ritual ceremony (thanks giving to God) at

Burqa Caancoo that takes place in the season of Birraa/ spring when the rains stop and the sun

shines over the fields. In addition, it is a place where members of the families who are ready

for the next Gada leadership prepare themselves. This thanks giving occasion is held to praise

God for the new season which is characterized by hope as the harvest moment is ahead, fields

are filled with flowers, and panorama of the surrounding is eye catching.

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5.1.5. Liban Macha first place of settlement

Liban Macha first place of settlement is the historical site that requires planning consideration

so as to conserve its historical values as it is a place of the first human settlement in area that

laid down magnificent contribution for the emergence of the current Ambo town. The site is

currently located in Oddo Liban primary school. Elders of the town, require the name of this

father- Liban Macha must named by higher government institutions like Hospital, Universities,

and other higher intuitions to remember this father. There must be statues in this first place of

settlement that depicts this man.

Liban Macha first place of settlement site

5.1.6. Oromo Cultural Center

There is no any Oromo cultural center in the town that shows any cultural heritages of the

families of Liban Macha. Hence, this structure plan must propose one Oromo cultural center in

order to revitalize the Oromo culture as per a request of Ambo town administration, Ambo

town administration Culture, Tourism office and elders of the town. The land that shall be

proposed for this purpose must not be far from the main Irreessa site of Hora Ambo.

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 Site of proposed Cultural Center

5.1.7. Early Religious Institution

There are many early religious institutions that can be considered as major tourist attraction

centers. According to elders and some written sources, one of these early religious institutions

in the town of Ambo is Ambo Yesus Orthdox Church that was established in 1894. This

church is the oldest institution that requires planning consideration and conservation.

Ambo Yesus Orthodox Church

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5.2. Names of Gandas

Urban place names are a chronicle of the history of a given territory and its inhabitants. They

reflected the culture of the nation, important events, historical figures, ideas and values in a

given historical period. The protection of names was hardly a matter of interest beyond the fact

that it was acknowledged early on that place names represented important values in terms of

culture and linguistic history. Not until the latter half of 20 th century did place name care gain

wider justification and experience increasing interest, both in the broad section of the

population and among name scholars. Place-name is an important part of our geographical

and cultural heritage that must be protected. They identify geographical enteritis of

different kinds and represent irreplaceable cultural values of vital significance to people’s

sense of well-being and feeling at home.

Place-names are therefore of major social importance. Society must also bear the

responsibility for taking care of the place-name heritage and seeing to it that place name

planning is carried out in such a way that the functionality of the place name stock is preserved

and the cultural heritage is protected in a rapidly changing society. In normal language usage

all names have a deictic or mono referential function. What is particular to place names is that

this mono preferentiality applies to place or localities, i.e. these names have an address

function. Every language community has at any time at its disposal the stock of names that the

members of the society need to communicate with one another. Naming has mainly followed

two paths, namely what one may call popular naming and baptism. The vast majorities of place

names that are given today belong to the first type and are the result of a process lexicalization

with its starting point in a description of the object bearing the name. The preservation of

place-names applies first and foremost to the inherited spontaneously given name-stock, but

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also names as a result of planned naming are an integrated part of our cultural heritage. Place

names have a special property of being part of our cultural heritage, in the sense that they tell

us something about the locality of which they are the name, in other words, they provide

important supplements to the history of where people settled. One can also see place-names as

a reflection of the interplay between man and nature through different periods of time. Names

represent an important part of our linguistic heritage. Previously, before the establishment of

the town, areas in Ambo had indigenous names. However, currently, these places have lost

their original and indigenous names instead they are given numbers or other names, which are

alien to the culture, identity and linguistic of indigenous Oromo people.

At present, most of the periphery areas of the town haven’t yet lost their indigenous names.

Preserving these names and also revitalizing previous names of core and intermediate areas of

Ambo Town is therefore must be given emphasis. Hereby table shows former place-names that

are replaced by numbers to identify Gandas in the town must be replaced by their previous and

original names. Hence, the proposed indigenous names must replace the current ‘Gandas’ with

their numerical uses. Finally naming of streets and localities with indigenous names is believed

to contribute to the change of feelings of the native people and also the general social

atmosphere of Ambo Town.

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Table1. Names of Gandas in the Ambo Town

Current Indigenous or Remarks

name Proposed Names

01 Hora Ayeetuu Cultural site, Historical site, Birth place of Ambo town

There a big sycamore tree where families of Kuttaye gather

02 Yaa’ii Gadaa
and discusses issues, finally blessing each other at the Hora.

The seven families of Liban Mach dominantly settled in the

03 Torban Kuttayee
area

It is a big cultural center where the families of Faariis-

04 Sanqallee – Faaris Billoo-Bundhaa-Leeqaa- Daadaa of Kuttaayee slaughter

bulls for the ceremony ‘shanqallee’-‘ We slaughter Five’,

Kisoosee Oddoo The first settlement place of Liban Macha,, Kisoose was a
05
Liiban woman used to live in the area.

06 Awwaroo Qoora Awwaroo-Local Place name-Qooraa(lammii)-familiy name

Source: Ambo Elders

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 Chapter Six: Implementation Strategy

Many of the sustainable practices for the enhancement of heritage conservation are

insights gained from the valuable international experiences. These practices have proven

their values and feasibilities in fostering conservation works. Incentives are a powerful

means to motivate the desired heritage preservation on one hand and to render economic

progress for redevelopment on the other hand. Hence these are some of the basic

implementation strategies to conserve, protect and develop the proposed historical and

cultural heritages.

6.1. Public Participation and awareness creation

Awareness raising, people’s participation in decision making and their active

mobilization become in focus. In the process of conservation and development efforts of

historical and cultural heritages, it becomes essential to work with the public and to

organize and use local and international experiences. The implementation process should

ensure the involvement of various stakeholders preferably by institutionalizing

participation events. The town administration should involve various professionals, Abba

Gadaas, prominent personalities, investors, urban residents and neighboring peasant so as

to increase public sense of ownership. Public participation; mainly important to ensure

the sustainability of local history, culture and values to conserve and protect historical

heritages.

6.2. Naming of physical and Social infrastructures

Any physical and social infrastructures that shall be built in the future in the town

particularly in the neighboring rural settlement areas that has been made part of Ambo

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Town administration with the new expansion planning boundary must be named by

considering indigenous place names (like that has been stated above), cultures, values and

linguistic history of the indigenous Oromo people.

6.3. Administrative responsibility/Initiative

In this regard Ambo Town administration Culture and Tourism Office is responsible

body that must be empowered to co-ordinate, liaise, develop, promote and implement the

proposed integrated comprehensive historical and cultural heritages and the actual

technical process of conservation in practice including planning, development control,

preservation, restoration, financial management, land management and property

management with the support of town administration.

6.4. Protect and develop these historical and cultural sites

 A plan preparation for heritage protection and preservation should consider the

availability of basic infrastructures for its accessibility and proximity to open

space for further development and expansion.

 Heritage sites identified in this study shall be conserved and protected in a way

that it considers and gives priority to local history, culture, and values.

 The conservation process should consider the socio-economic benefits and the

culture of local community living in heritage sites.

 In developing these heritages- short term economic values and long term cultural,

historical and social values must be considered.

 Compressive surveying and mapping including title deeds

 Create accessibility with infrastructures to these heritage sites

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 . Rural /Gandas incorporated to urban boundary with expansion of the town must

keep their original names, culture and history.

I. Lists of Informants

No Name Age Sex

1 Baqqalaa Bayyataa M

2 Lammeessaa Teessoo 50 M

3 Gurmeessaa Beeksisaa M

4 Jifaaraa Caalchisaa M

5 Midhaksaa Gosoomsaa M

6 Gaashaaw Fakkansaa 71 M

7 Taarikuu Turaa Yaadasaa 49 M

8 Taaffaa Jarraa Jamboolaa 75 M

9 Kasahuun Birraa 63 M

10 Baqqalaa Gurmeessaa 63 M

11 Shantamaa Bantii M

12 Abbaayinaa Olii M

II. List of References

1. O.C.T.B.2006.The History of The Oromo to The Sixteenth century.

2. O.C.T.B.2009.GadaSystem:The politics of Tulama.

3. Bahiru Zewde.2002. A History of Modern Ethiopia 1855-1991.

4. Haro Biyansa.1985. Oromia.

5. Eshetu Erena.2009. History of The Oromo People.

6. Tekla Hawariyat Tekla Mariyam. Autobiography.

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