This folkloric study was aimed at documenting and exploring the utilization, spiritual and philosophical aspect and preparation of folk medicinal plants among the urban Oromo of the Gibe region with reference to Jimma and Agaro town. A total of 14 informants within the age group of 43 to 79 were interviewed several times on different folk medicinal plants. About 25 folk medicinal plants species were classified across 10 types, based on part of the plant used for medicinal purpose, have been documented with their scientific names in the study. The study indicate that folk medicinal plants used by the urban Oromo's are under serious risk due to external and internal influences. Modernization and acculturation have contributed a lot in making the younger generation unwilling to practice, utilize and preserve traditional knowledge in general and folk medicine in particular. Thus, attention should be given for the preservation of these plants and folk healer's wisdom.

Ethiopia has been undertaking numerous development programs and projects with the objective of taking a country to the middle-income countries in the near future. Universal Rural Road Access Program (URRAP) roads being constructed in Jimma and Bunno Bedele zones are among the projects in Ethiopia. Although these projects are assumed to bring desirable positive change, there are sometimes negative consequences on environmental issues. Accordingly, the objective of this study was to investigate the negative sides of these projects on environmental elements. Household survey with randomly selected household heads and in-depth interview, focus group discussion (FGD) and observation for purposively selected samples were used to collect relevant and required data. Thereby, data were analyzed quantitatively by using Statistical Package for Social Sciences (SPSS) and qualitatively through thematic method. The findings from the analyzed data show that rural roads being constructed by URRAP have both positive and negative impacts on plant species, bird species, reptile species, mammal's species, amphibians' species, soil, and climate. Finally, URRAP is in dilemma and needs an extensive and frequent supervision, monitoring, inclusive, interdisciplinary and sound strategies and policies by responsible bodies at all expected levels and contexts.

This work investigated Oromo cultural responses to lightning. In the work, sociocultural factors affecting the performance during responses are also discussed. Furthermore, the paper also examines and describes different rituals and taboos regarding lightning. Strategies used by the communities to minimize risk caused by lightning are also identified. Different spiritual and physical responses performed during and after lightning are justified according to worldview and the beliefs that guide the daily life of the Oromo people. Grief and sorrow are expressed with more acceptable taboo words such as using euphemisms and metaphoric expressions. In the course of a performance, each and every activity is directed by spiritual leaders and community elders, according to the cultural and religious norms of the society. Explanations with regards to the importance of certain rituals or activities and words are included. In addition, details for why certain taboos are accompanied by particular cultural rituals are presented. Community members who are the main actors during rituals are also identified. The ritual participants, types of sacrifice, and the roles of actors in the performance of rituals are also mentioned in this paper. Finally, the paper discusses the changes and continuities observed regarding the ritual and its process.

This research dealt with hora (salty mineral water) and its ritualistic aspect among the Maccaa Oromo. It aims at exploring the hora (salty mineral water) and its ritualistic contents in social and natural environments of the Maccaa Oromo. The study areas were purposively selected based on its historical background and valuable information related with hora obaasuu and its ritual and there are some hora sites in West Shawa zone. Accordingly 13 respondents from three Aanaas (districts) participated in the study. The respondents were purposively selected depending on their age and experience in using the hora. This study revealed that the major hora used by the Maccaa Oromo were hora Sanqallee, hora Amboo, hora Weessoo, hora Gur'uu Fadii, hora Bilandoo and hora Baaduu. According to the Maccaa Oromo's world view, hora (mineral water) is believed as clean and as extraordinary water with the purifying and curing power. However most of these horas and ritual which attached to them are being changed and under mind as well as they are being replaced by alien culture due to globalization spirit and its associative factors such as the introduction of foreign religion, modernization and bio medical drugs on cultural mix. So it is needed to conserve this natural resource with its cultural elements since hora is the indicator of indigenous people's investigation, belief system, wisdom, philosophy and culture.