Buna Qalaa (Slaughtered Coffee) is the coffee meal which is prepared from dried coffee berries by cooking them with butter after washing appropriately and cutting the tip off each coffee bean with one's teeth. This study deals with the buna qalaa ritual of the Boorana Oromo. It aims at investigating the worldview, philosophy and symbolisms of coffee which are rooted in the buna qalaa ritual of the Boorana Oromo. To this end, ethnographic field methods of interview, focus group discussion and observation were exploited in order to generate first hand data. The raw data was interpreted and synthesized drawing on the general framework provided by Turner (social drama) and Geertz (thick description) as a theoretical basis. The analysis revealed the procedures followed to prepare buna qalaa, the social actors of the ritual, its social values and the worldviews attached to the practices involved in the ritual, as well as the symbolic interpretations of the actions and blessings. Thus, it is possible to safely conclude that the buna qalaa ritual, which accompanies all ritual performances of the Oromo is beyond meal/consumption and reflects the philosophical outlook of the people. The philosophical viewpoint and worldview of the society ingrained in this ritual depict the strong and time tested attachment of the Oromo to coffee consumption and production.

This article discusses the influences of mechanized farming and industrialization on the Oromo traditional livelihood strategies and environment. Both qualitative and quantitative research approaches were employed for the study, specifically, observations, interviews, focus group discussions, case studies and surveys were used for data collection. The study revealed that, the traditional livelihood strategies of the Oromo and their environment are highly affected by mechanized farming and industrialization in the study area. These include the loss of crop land, the loss of pasture land, the loss of forest, the loss of water resources and other environmental damage. Moreover, it was found that people are not consulted in most cases about land expropriation for mechanized farming and industrialization; more often than not the community had no involvement at all. The whole process of land transfer was not disclosed to the local people and as a result, their traditional livelihood strategies were affected. The relationship between mechanized farming and industries, and local communities is not always harmonious. The community perceives industry and mechanized farming as their enemies. Consequently, mechanized farming and industries are kept safe by security forces. Correct environmental use by the local people in general and appropriate land use in particular is broken; fair water use is also ignored. Therefore, rather than favouring a few exploitative investors, the Government should empower the local community.

This article deals with Gurraacha institution, which is very important in inter-ethnic peace building and resolving conflict among people of south-central Ethiopia. This institution was named after the Oromo term ‘Gurraacha’ (literally meaning black) to indicate its power in inter-ethnic peace building and conflict resolution. It is one element of Oromo Gadaa system which was established time immemorial to sustain peace between Oromo and non-Oromo neighboring ethnic groups. The data for this study was collected through interview, observation and focus group discussions in 2014 and 2015. As revealed by this study, Gurraacha institution is a guarantee for sustaining peace among people of south-central Ethiopia by managing conflict over boundary, grazing land, looting of cattle and water points. Overall, the study concluded that Gurraacha institution has real significance in inter-ethnic peace-building, sustaining social harmony and inter-ethnic conflict resolution. In Gurraacha institution, people rebuild lost peace and order of Waaqa (God) by performing purification rituals. There is no corruption in Gurraacha institution since all activities are undertaken according to Waaqa’s law and order. There is no false oath in this institution because such act is believed to have negative consequences. The oath of Gurraacha institution which are made during reconciliation process transcend generations. This institution is the model of conflict transformation which is hardly found in today’s world. Therefore, using this indigenous institution for future policy formulation in the country as inter-ethnic peace building and conflict resolution model is important for the realization of sustainable peace and development.

This article aimed at investigating Wijjoo, an indigenous socio economic and political institution of Oromo women. Qualitative research methodology was employed in both data collection and analysis. Accordingly, data was collected through interview and focus group discussions from actual social context in 2014. This study has shown that Wijjoo is an exclusive assembly of Oromo women on which social, economic and political problems are discussed. Any injustice action against women is presented and further measures against such bigotry planned on its gathering. Butter which is considered as women property of women in Oromo culture also collected on Wijjoo meeting. The collected butter used by women's for different purposes like household consumption, for marriage ceremony and other cultural rituals. Passing through different steps, Wijjoo gathering is concluded by smearing butter as a symbol of wetness, fertility and prosperity of human beings and cattle.Overall, the study concluded that Wijjoo plays a prominent role in ensuring the empowerment and autonomy of Oromo women as well as in nurturing their political, social and economic status. Therefore, recognizing and using this indigenous institution is vital in future policy formulation in the country for the fact that gender issues are central to the realization of sustainable development.

This article is aimed at investigating how men and women are portrayed in Arsi Oromo proverbs. To do this, proverbs are placed in their wider cultural context and philosophical outlook of the people. To this end, interview, focus group discussion and document analysis were used as a method of data collection to generate data on the topic under discussion. Contextual approach was exploited to analyze and synthesize raw data. Multifaceted nature and functions of proverbs are thoroughly discussed in the lens of cultural context. Thus, the finding of this research unveiled that there are many proverbs portraying both sexes positively and negatively when seen superficially. However, this research has concluded that (1) it is impossible to wrap up whether women are subordinate or not and men are dominant in Oromo culture by selecting proverbs in which women and men are directly or indirectly mentioned, (2) the philosophical outlook of the Oromo does not support the claim that proverbs are weapon for women' inferiority and (3) proverbs which seem contradictory to each other are complementary and cannot give an insightful picture about gender philosophy of the society if detached from worldview of the society. Thus, proverbs should be placed in the worldview of the society from which they are flourished and their many edged functions/natures should be taken in to consideration.