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Marriage Practices Among Gidda Oromo

MARRIAGE CEREMONIES

The Oromos have a traditional marriage ceremony which descended from earlier times (antiquities). The great social significance is attached to the wedding ceremony. The wedding day is a very important day in the life of both the bride and the groom. It is important for the bride whose wedding celebrated once in her life. As for the man, he can celebrate his wedding if he marries second or third wives either because of the death of his first wife or whenever he wants to have more than one wife. However, even for the man, it is the first wedding ceremony which is more important than the second or the third one. These ceremonies do not take place equally in all forms of acquiring wife (marriage). The most typical is Naqataa (betrothal) form of marriage where the ceremony starts at the moment when marriage is first thought of and even continues after the marriage is concluded in such case as Ilillee, Mana Aseennaa, Minje Deebii and Torban Taa’umsa which will be discussed in this chapter.

Bethortal is a form marriage mostly arranged by the parents of the bride and groom with a great deal of negotiation. Traditionally the groom’s parents search for a bride for their son. Before they make any contact with the bride’s parents, the groom’s parents research back seven generations to make sure that the families are not related by blood. Once this has been done, the boy’s parents then make contact with the girl’s parents through a mediator. The mediator goes to the home of the girl’s parents and asks if their daughter will marry the son of the other parents. The girls’ parents often impose conditions and the mediator will take the message to the boy’s parents, and then arrange a date for both parents to meet at a mutually convenient location. When the parents have reached an agreement, the man and woman get engaged (betrothed). The parents then set a wedding date and they meet all the wedding expenses.

After the betrothal is conducted, both parents prepare food and drink for the wedding and invite guests. The families enjoy the wedding ceremonies of their children and say that yeroo cidha dhala keenyaa itti arginudha (it the time to see the wedding of our children). Both families begin to make wedding feast including Farsoo, Daadhii, Araqee and food. These preparations begin a couple of weeks before the date of wedding. Fifteen or twenty days before marriage, the young girl friends of the bride-to-be are invited to come to her house after dark to practice singing and dancing. This is called Jaala Bultii. The boys and girls of the community gather and sing by the house of the bride and the bridegroom. The singers on the side of the bridegroom praise him and his relatives while degrading the bride and her relatives by their songs. The same is true of the singers on the bride’s side.

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  • great thanks to Dr.Gemechu and Assefa for the nice article on Gidda oromo marriage ceremony. it is very beautifull culture and tradition. currently the disease called religion is highly introduced to even the remotest part of the area and destroying these exiting marriage ceremonies. I am proud of oromo culture and tradition. Thank you Oromsis for posting the article.

  • Obbo oromsis,
    Duraa dursee akkam jirta nagumaa? sin jedha.Itti aansee ammoo fayyaa ta’i lubbuu dheeradhu siin jedha. adaan oromo wallaggaa akkuma oromoo naannoo biraa aadaa fi duudhaan hedduu nama gammachiisan osoo jiranii keesumaa ammoo kan Horroo maaliif bakka hedduu itti dhokataa akka jiruu ykn mul’iifamuutti hin jirre dhalootni naannoo sanaa sirriitti ni hubnna.Haa ta’u malee maqaa ‘wallagga’jedhamu irra kan caalu jiruu fi jireenyii safu fi safafuun saba kanaa maal akka fakkatu oromootni naannoo biraa irra
    warrii hubannoo gaarii qaban ni ciiqaatu.sababni isaas nama wallaggati gara oromota godina adda adda dhaqe malee oromoon godina adda adda gara keenya hedduun waan hin dhufneef garri caalu oromon
    sabbumman beekamna malee aadaa tii hin beekamnu. kanaafuu maloo jajjabaannee gama hundaanu lammi isaa waliin akka wal baratu haa carraaqnu. sirba ayyaana moo sirba kiramuu jaalatta? nagaaitti obbo gidda/jidda.

  • Gaariidha,garuu ummatni oromoo wallagga maliif aadaasa gateen sababni guddaanif hangafa amanti dha. Yeroon akkana jedhu amanun isaani gaariidha garuu utu kitaba isa itti amanan dubbisani aadaa isaanii hin gatan.Sabni Israa’eel gafa amanee aadaasa hin ganne garuummo amantisatti cimaadha. Yeroommo oromoo wallagga ilallu aadaasattis hin jiru,amantittis hin jiru.Akka hubanno sanitti cubbuun aadaasaniti malee isa kitabni qulqullun jedhu miti. MEE DHUGAAMASA YOON DUBBADHE……jarri kuni..,

  • Opride,
    Only thing I could’ve done differently was put the Wollo people and the Oromo Regions of northern Kenya in some shade of gray if not green itself….. if it is “aada Oromo” than it is not limited to Ethiopia or confined in the modern borders of just the Oromia region. If changes could be made for the sake of accuracy, this would definitely help to inform onlookers. Thanks

  • Akkaata warrii amanttii itti gegeesanitu rakkina qaba male adaan oromo maruumtii saa kitaaba qulqullu wajjiin baayyee walsimunsa qaba.kuniis safuufii waaqayyoo sodaachuun ilma namaatiif kanaja guddaa waankeenuf.garu warrii lalaban enyumaa ofii isa agarsiisu cubbuu akka ta’e fakeesani dhiiyeesu kunii dogogora gudaadha.kun karaa addaa oromoo ittiin midhan malee otoo kitaabicha bekanii caalmaatii jabeesu male hiinlaafisan turan.
    Waa’e kanaa kitsabafii adaa walqa siisee wantan jedhu nanqaba.
    Addaan malattoo enyumaati; kan kabajin;jaalal; safuufi;hawaasuman kesatii calaqiisudha.kun ganama humama kenya wajjiin kan waaqayyo nukeenee waanta’ef karaa argamee hundumaatii adaa sabakenya karaa danda’ame muldhiisufii beeksiisu qabna.

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