The Abyssinian colonial regional Dibisions in oromia ,and

THE ABYSSINIAN COLONIAL REGIONAL DIVISIONS IN OROMIA,AND ITS PERPETUAL IMPACTS ON THE OROMO POLITICAL ASPIRATION.

Historical evidences demonstrate that the Abyssinian invading forces have occupied Oromia and forcefully imposed their will on the Oromo people for about one hundred twenty/thirty years and they are stilling maintaining that position. The occupiers have dismantled the Oromo cultural foundation based on gadaa egalitarian principles and confederations of lineages and sub branches of the Oromo community and imposed their hierarchical system of administration. In doing that, in early 20th century, the invaders have partitioned the Oromo land, Oromia into various administrative estates/regions and intentionally created cultural and psychological barriers among Oromo people residing in differently formed provincial administrations. The settler governors of every province that were established in Oromia have been inculcating the colonial cultures, identities and behavioral on Oromo people, on the other hand they purposefully despised and undermined the Oromo historical cultural heritage and basic identities and other established norms of Oromo people in order to re-enforce the Ethiopian nationalism. And in doing that they persistently inculcated Ethiopianism on Oromo people individually and collectively.As any other classical colonizing force, the Abyssinian culture, language, religion, nationalism and norms were forced on Oromo society. The Oromoness /Oromummaa/and other related historical heritages, cultural and traditions of Oromo people have been deliberately targeted and were subverted and sabotaged. During these long periods of domination, the aggressors have partitioned and separated the Oromo people on regional (provincial) administrations and created certain minor differences among Oromo people based on different administrative localities and regions. This perpetual political legacy of the Ethiopian tyrannizing scheme and their hideous acts on Oromo people has had very vivid long lasting impacts. These characters and behavior have been manifested in various ways and especially by manipulating the Oromo societies politically, economically and socially. These attributes have some basic impair and perpetual impinges on Oromo people individually and collectively. The Ethiopian nationalism and identity was encouraged and advanced; and on the other hand they intentionally planned to eradicate the Oromo culture and identities and related historical heritage. The main Oromo cultural heritage such as gadaa principles has been purposefully and viciously relegated and debilitated. These hideous activities helped the invaders to divide and rule the Oromo people. The policy of socioeconomic, cultural and political manipulation and divide and rule over the Oromo people have partly succeeded and still lingering in Oromo societies today. However, all kinds of manipulations were employed to destroy the Oromo culture, identity and related historical heritages, because of the consistence and gallant resistance of Oromo people and Oromo nationalists, the Abyssinian repugnant acts could not succeed in erasing the Oromo identity and nationalism.However, the pan-Oromo identities were challenged, impaired and systematically planned to obliterate and replace by the intruders’ culture, identities and traditions and tried to create rifts in establishing artificial local identities and particularity among Oromo people in various localities and regions. Yet, they could not totally succeed in their conspiracies against the Oromo people. Their atrocious and daunt acts have been repeatedly foiled and thwarted through consistent bitter struggle of Oromo people. The Oromo people’s national identity, historical heritage, people hood and especially Oromo unity and national consciousness have been increasingly re-enforced and invigorated. In relations to the above statements I would like to make clear and shed some lights on some basic factors that maintained the Oromo unity in the presence of variations in local and regional structures and other schemes that were created by Abyssinian colonial system in Oromia. Do Oromo clans and sub-clan families exclusively limited to a particular defined provincial and regional locality? What basic positive factors do the clan arrangements and their networks have on Oromo society? What positive impacts do they have on the Oromo liberation struggle and unity?These questions and related propositions would be attempted to be explained in the course of this essay. Historically the Oromo people are a single largest ethnic in the entire region known as the Horn of Africa. Oromo occupy large areas of land, and spreads across the regions from Somalia in the east, Kenya in the south, Sudan in the west and Abyssinian estates in the north. Mainly, Oromo people are found in today’s Ethiopian empire and currently, they have their ‘’own’’ administrative region, Oromia. I would like to place the word ownership in parenthesis for it is still controlled and administered by TPLF regime of Meles Zenawi which controls and exploits the Oromo resources in Oromia through its surrogate organization, the OPDO.As I have stated above, the Oromo land, Oromia was consciously and deliberately partitioned and divided into separate administrative or provincial regions by Abyssinian occupiers. In all administrative and provincial regions created by alien power, there are all clans and clan families across Oromia. Oromo clans have being intermingled or blended and can be found in all regions and localities. Generally and mostly, the Oromo clans are historically divided in two branches for administrative purposes into various moieties. All moieties/equal branches are found throughout most localities, regions and provinces and horizontally interconnecting all clans and sub-clans across all Oromo communities. The recent findings indicate that the moieties among the Oromo societies were purposefully established in Oromo traditional administrative principles which are fundamentally embedded in gadaa egalitarian administrative system. This is very unique and primarily foundonly in Oromo society. In this regards, the Oromo people are very fortunate for if not impossible, it is very difficult to divide the Oromo people based on clans, localities, and settlement arrangements when it is compared to other Cushitic peoples, like in Somali community in which clan divisions are visible in localities. They are horizontally and vertically arranged separating one clan from another in most Somali communities. In this regards, it is very futile to attempt to divide the Oromo people according to provincial, regional platform and localities created by Abyssinian colonial power.Regarding the presence of all clans (gosa/balbala) across Oromia in all localities and regions, it is possible to register some facts that confirm the realities of these characters. For examples, one can sight in major moieties in Orormo society that is in Boorana andBareentuma which are considered as clan braches. As I have stated above, these two branches of Oromo communities are not clan or tribal division as it was claimed and recorded by the Abyssinian monk known as Abbaa Bahiry and subsequently written and interpreted by various anti-Oromo counterfeited individuals, the Abyssinian pseudo historians and anthropologists and their apologists and vindicators who supported their fraudulent and bogus thesis, mainly the European travelers, storytellers and recorders. But they are traditionally created by certain wise Oromo leaders in order to make easy the management of their societies.In this short essay, I am not attempting to make a research and record the Oromo branches, sub-branches and their settlements. But I am mainly concerned and I would like to explain the reality that all clans and related branches of Oromo people are present and exist in all localities, administrative regions and they extend throughout Oromia from north to south, from east to west across all localities, regions and provincial administrative and all sectors that were created by the Ethiopian regime.According to various records and oral traditions, the Oromo genealogy is basically formed from these two assumed moieties of Boorana and Bareentuma. Are these two branches of Oromo community separate entity and do they have specific limited exclusive localities? How is their sub- branches arranged in some various moieties and are they limited to a particular province and locality and settled exclusively from others? Traditionally and historically the Oromo society was mostly arranged in two equal branches or moieties in various localities and regions. Yet, in certain conditions there are more branches and arrangements than the others. However, there are no convincing evidences for establishing such different moieties excepting that we get some vital information from elders that traditionally and according to the gadaa principles, Oromo society have been arranged in various moieties basically for administrative purposes. It is very wise to create such systems for simple management of Oromo community, especially when the society was expanded in covering larger areas of land. The moieties were considered as if they were brothers, one being elder and the other was treated as younger. Yet, according to the recent arguments and findings there is no convincing evidence in which one of the branches is younger or older brother from the branches we usually observe in Oromosociety. But, this point is not my main concern to discuss here in this paper. My basic interest is to find out whether Oromo people are divided by clans, sub-clans and exclusively settled from other Oromo branches found in various localities and administrative regions created by the invading Abyssinian regime or not. To examine these characters of Oromo genealogy and settlement pattern, I would like to register major and known Oromo ‘clans’ or branches in different localities and provincial regions in Oromia, and try to scrutinize and investigate to verify the settlements pattern and genealogical interrelations of every group in various provinces .If we demonstrate the case of Macca and Tuulama the two Oromo moieties/branches which are extensively cover a huge portion of Oromia in relations to other branches, and we can see and suppose that both are exclusively settled in separate regions. Both of them are branches and descendants of Raayyaa or Saphera. Tuulama and Macca are treated as moieties which are claimed to have descended from one of the two presumed main Oromo moieties or branches, that is, Boorana and Bareentuma. We will take the Tulama and briefly examine its relations according to settlement pattern and genealogical interconnections.Tuulama OromoTuulamaa is more divided into various branches like; a. Daccii b. Bacho and, c Jiillee, and then the descendants of these are mostly found with the same names in all regions and localities in Oromia. In this case, it is possible to sight certain facts regarding the prevalence’s of many Oromo clans or gosa/ balbala in various administrative regions in Oromia.One can list and enumerate so many same or similar sub-clan names as Galaan, Abbichuu, Jidda, Noonnoo, Liiban, Garjeeda, Oborraa, Daalle, Dooyyo, Waayyuu, Kuyyuu, Yaayyaa., Jaarssoo, Karrayyuu, Iluu, Amuumaa, Hammayya, Utaa, Baabboo, Alaa/Ilaa, Jiillee, Koonnoo, Abbyyii/Abbiyyuu, Jaawwii, Ammayya, Raayyaa, Meettaa etc.The above listed names are found in Tuulama as well as in other localities and regions in Oromia. Macca is moiety to Tuulama as I have stated above and two of them are descended from Raayyaa, but their branches are intermingled with various Oromo clan groups and there is no demarcation between these clans and sub-clans regardless of their localities of residences. The presence of clan and sub clans and also regarding their settlement localities and related clans of the two branches strengthen the uniqueness of Oromo society and in addition these realities re-enforce the unity of Oromo people in particular. We have to understand that the same clans or gosa groups which are in Tuulama also consistently found and runs throughout and across the Macca localities. The same case applies to other Oromo gosa/clans found in distant regions in various localities too.Again I would like to sight some concrete examples from other regions like in southern parts of Oromia within Boorana and Gujii Oromo clans. Here one finds different moieties under the extended branches of various gosa and balbala which are also consistently found in Tuulama and Macca clans / gosa or balabala that we have listed above.Macca OromoIt is well evidenced that, the Oromo people are originally rooted in one basic source. However, in the advancements of historical periods augmented and increased its numerous branches evolved and are found as a nation today. Macca is one of the branches, and it is supposed to be genealogically linked to Raayyaa as a founding father. It is evidenced that Raayaa or Saphera had 4 sons and Macca was one of them. The Macca Oromo branches extensively cover very huge areas of western Oromia. The region is largest of all that other clan branches cover. However it is assumed that the Macca Oromo is basically found in western parts of Oromia, yet as other Oromo clans and sub-clans, all sub-clans that are present in Macca and are intermingled with others are found throughout the regions in Oromia. In this regard, I would like to register some evidences how the so called tribal branches of Oromo people are interconnected regardless of their genealogy and settlement patterns. To register and show some known clan names in Macca that are extensively prevalent and widespread, for example, Liiban, Jidda, Ammaya, Waayyu, Jaawwi, Galaan, Iluu, Garjeeda, Kura, Aannoo, Raayyaa, Yaayyaa, Limmu, Kutaaye, Gurra, Ganjii, Amuuma, Dullacha, Noolee, Noonnoo, Oborraa, Ilaa, Laaloo, Sabbo, Buunnoo, Jaarssoo, Igguu, Bacho, Adamii, Biloo, Sibuu, Ruuda, Marrowa /Marawa in other places/, etc. In this branch of Macca Oromo one can register so many examples of sub-clans of Oromo names which are constantly present in other parts of Oromia regions. In this case, if one is born in one the clan names in a specific place, for example in Waayyuu, Daallee, Jaarssoo, Jiddaa, in Wallaga province or in Hararge, Arsii or Baalee regions all the above example clans are present in all regions so one can claim and join his clan name in that defined province. Suppose one is born in Jidda branch of Oromo at Warra Waasoo in Kenya can claim his/her clan Jiddaa and join in northern Shawa region or elsewhere in the west like, Jimmaa, Gojjam, Walloo or eastern Hararge region wherever Jiddaa or Karrayyu clan is found. Therefore, it is so fake and unacceptable to try to divide Oromo people on clan or settlement patterns. And one can’t succeed excepting a wishful thinking and a day dream to attain or accomplish this unworkable design. Borana.OromoHere, there are two branches or moieties that divide the community in Borana Oromo communities. And they are also consistently prevalent in other Oromo regions and localities. The main two moieties that are found in Borana are Sabbo and Goona. These two branches bisect the Boorana society and both moieties are found in all localities of the administrative region. These groups are further divided or extended into smaller groups and sub clans.For example one finds three branches under Sabbo and two under Goona.a. Sabbo, extends further by three sub-clans; 1.Diigaluu, 2. Maxxarrii, and Karrayyu.b. Goona, extended by two sub-clans and they are, 1. Fullaallee and 2. Harooreessa.There are many sub-clans that extended more into so many branches and surprisingly have the same clans and sub-clans who are found in other branches of Oromo gosa and balbala in other regional administrative established by the Ethiopian government. For examples, Jiddaa, Liiban, Karrayyuu, yaayyaa, Raayyaa, Macca / Maccituu, Bacho or Bachituu, Waayyuu, Koonnoo, Noonnoo/Noonituu, Abbiyyuu, Kuyyuu, Yaayyaa, Utaa, Jaarsoo, Limmuu, Jiillee, and one can name so many of the same origin or gosa in all branches of Oromoo societies of different localities. These networks confirm that the Oromo people are originated from the same family background and extended in various localities and regions and can not be divided based on clans/gosa and tribal basis. Let us take another gosa from a distant region and relate the basic interrelations with other Oromo clans residing in various localities in Oromia.Orma.OromoThe Orma Oromo are located in eastern region of Kenya to the north of Bobbaasaa (Mombaasa) port. They speak standard Oromo dialect and they have the same gosa that are found and run throughout other Oromoo clans/branches. The sub-clans of Oroma Oromo in Kenya are, Komboo,Jiillee, Waayyuu, Aagaa, Boruu, Sorraa, Aannaa, and Gujii.All the names that are mentioned in Oroma clan are consistently found in other localities of Oromo clans from north to south and east to the west of Oromia state. If we take another Oromo clan and register some sub-clans we can find out similar categories too. For example, we may register and explain Gujii Oromo clan as following; Gujii OromoThe Gujii Oromo is categorized or clan-moiety structured as in most other Oromo societies in various regions. They are two branches of Gujii balbalaa or mana (clans) that are found in Gujii Oromo people. They are called Kontoma and Daarimu. We find numerous branches of similar names under these two and also we find most of clan names and related among the Gujii Oromo which are the same within other Oromo communities in different provinces in Oromia.Gujii. The Gujii Oromoo has three major sub-clans. They are known as;1. Uraagaa 2.Maatii and 3. Hokkuu. These three are major branches of extended Gujii Oromo who have also further extended to another sub-clans or balbala. If we take Uraagaa sub-clan, we find Waajituu and under Waajituu we find Baddaa who was also extended by four known clans that are so prevalent in all Oromo clans and found too all over Oromia regions. They are Jaarsoo, Yaayynuu (Yaayyaa), Kuyyuu and Boorannoo. Again Hoomaa, Daallee, Jaawwii, Iluu, Obborraa, Ituu, Hagaloo, Daawwee, Dooyyoo, Arroojjii, Raayyaa, Waayyee (Waayyu in other place), and these clan names are persistently present in almost all regions of Oromia and these facts confirm that the unity of the Oromoo people is as hard as a rock. Basically most of the clan names that are found in a certain particular clan are also present in various Oromo gosa / clans where ever they are located. Based on these facts, any attempt to separate and divide Oromo people by administrative regions andother localities of settlements are futile. Karrayyuu Oromo.Karrayyuu Oromo gosa/balbala is persistently found in most Oromo clans throughout Oromia. Karrayyuu is also arranged in moieties like most Oromo clans and the two main sub-clans are known as; Baasoo, and Dullacha. Under these two moieties there are very many sub-clan names which constantly found in other places. For example, Kutaaye, Galaan, Hawwas and Waayyuu (Hawaas & Waayyuu are also big branches in Arsii Oromoo too). Dayyu, Digaluu, Gurraa,(Gurraa is found in southern parts of Baalee region and elsewhere in Oromia) Yaayyaa, Dullacha, Itayya and one can name so similar names almost throughout Oromia regions. But, my intention is not to register and explain all clan-moiety structures of Karrayyuu Oromo, but I intended to show that Oromo clans and sub-clans are interconnected in all localities and balbala /gosa (clans) and one can’t separate one clan of Oromo societies from one another on regional and gosa/ clans/ basis and as well as settlementpatterns, because the Oromo societies are intermingled regardless of their varieties of regional settlement localities throughout Oromia regions.Arsii Oromoo.As it is historically registered, the Arsii Oromo gosaa are one of the descendants of Bareentuma branches of Oromo, and from sub-clan of Marawwaa and then from the Dhumuuga clan family. Similar to other Oromo clans in other regions and localities in Oromia, the Arsii Oromo also has two main branches (moieties). These two clan-moiety structures are, Sikkoo and Mando. The two balbala or gosa are extended in many sub-clan-moiety structures.The Sikkoo sub-clans are extended and registered with four branches. They are Bullaala, Waacaale, Jaawwii, Waajii and Illaannii. These clan names and most of their descendants’ names are also found in other Oromo regions confirming the interconnection of Oromo clans and structures in almost all administrative regions of Oromia. We can sight some factual names that are also present in other provinces in Oromia. For example, Doyyaa, Karrayyuu,Walaabu, Itayyoo (Itaayya), Jidda, Daayee, Karrayyuu, Dooyyoo, Baabboo, Walee, Ada’aa, Abbiyyuu, Yaayyaa, Raayya, Utaa,Waayyuu, Oborraa, Daayyuu, Daawwee, Shawaa.The above listed names are found under Sikkoo branch and sub-clans. All the names are mostly present in all provinces in Oromia and these facts make certain that the Oromo are firmly structurally interconnected and interrelated in many factors. And these facts demonstrate that the attempt to divide the Oromo people in clan and sub-clans arrangements and administrative regions created by the Abyssinian occupiers will not be succeed.The Mandoo branch of Arsii Oromo is extended by 7 sub-clans. And like other Oromo societies in other localities we find moieties in clans too. In this case, Karrayyuu and Liiban are moieties that are found under Hawaxuu branch. And many similar names of clans that are found in Arsii Oromo as well as in other Oromo clans and sub-clans in various regions of Oromia can be found too. To name some, Waajii, Jiddoo (Jidda), Heebaan, Boorana, Doyyoo and many similar are persistently found under this clan.As I have stated above, the main theme of this essay is fundamentally to explain that the Oromo people are not separable be it base on clan structures or in localities, regions, and other related factors are made here authenticated. The colonizers and other related enemies of Oromo people have tried for centuries to degrade Oromo pride by dividing them locally, provincially, and on religious lines. They adopted and created certain agents and surrogates in Oromo political organizations and in various communities who worked simply for their bellies to sellout the Oromo causes and Oromo people with their resources to their basic enemies. But, such quislings have never being successful with their poisons and hidden motives and conspiracies against Oromo interests, and they will never succeed in the future too. I will stop here the Arsii Oromo clan structures and I would like to assess from the Eastern Oromia Oromo gosa/balbala or clan & it clans-moieties structures to find out the basic interconnections they have with Oromo branches residing in various provinces. Marawa /Ituu/, Humbana and Aran-Qalloo OromoIt is very vital to assess all Oromo clans and sub-clans throughout Oromia and found out the interrelations among Oromo communities in all administrative regions. Therefore, we would attempt to register and cross-check the eastern Oromo clans with other Oromo communities. Then I would like to analyze the Ituu, Humbannaa and Afaran Qalloo Oromo’s clans and clan structures and try to find out the interrelations of clans’ names and related structures with Other Oromo societies residing in various regions in Oromia. I have stated in the above passages that, the most of the Oromo societies have two branches (moieties) that are believed as Boorana and Bareentuma. Then, as it has been recorded the Bareentuma branch was extended by five sub-clans. And they are;1. Karrayyuu 2. Dhummuuga 3 Marawwa 4. Humbannaa and 5. QaallooThere are three known branches of eastern Bareentuma and they are known as,i. Marawwaa (Ituu), ii. Humbannaa (Anniyyaa), iii. Qaallo (Afaran Qalloo). The clans and sub-clans are structured in various characters as we have observed in other regions and provinces in Oromia. Here we can sight some examples of the sub-clans like, Humbannaa which had extended by Anniyyaa and Marawwaa. They have been extended by two moieties as it is a usual case in some other communities elsewhere, and they are, Galaan and Kura. Kura had got Ituu and Ituu had four branches and they are, (Afaran mana Ituu) 1. Addaayyoo, 2. Arroojjii, 3. Waayyee and 4. Baayee. Galaan had 5 (Shanan mana Baabboo), 1. Baabboo, 2. Alga, 3. Waarree. 4. Galaan, and 5. Gaammoo. As it was stated above, the objective is not to narrate and to find out Oromo gosa and all balbala or structured clans and sub-clans. But I am very keen to show the basic relations and interconnections that are consistently present in all Oromoo communities regardless of the localities and clanmoiety-structures that are found all over Oromia regions. In this case, we can read some relevant names and clan names under Humbannaa and Marawwaa sub-clans like, Macca, Baabbo, Anna, Aanniyyaa, Galaan, Iluu, Liiban, Meettaa, Waajjuu and Wacaalee ( Alsoo in Arsii, central Oromia, Walloo ) , Arroojjii, Jiillee, Jedda, Sabbuu, Abunnuu, Yaayyaa, Jaarssoo, Dooranii, Akkichuu, Dooyyoo, Maayyaa, Noolee, Bonnayyaa, Walaabu, Oromoo, Dawwee, kuuyyuu, Itayyaa, Abbayyii, Gutayee (Kutayee in elsewhere in Oromia), Tuulama, Sayyoo, Fullaallee, Dullacha, Maruu as it is found in central west of Oromia region. Almost all the names listed above are more or less related and have structural bonds to one another with other Oromo living in distant regions. In many factors, we find the same, identical names and clans that we have found and stated in the previous passages. And these facts strongly confirm and ratify the uniqueness of Oromo clans and sub-clans structures. The interconnection of the Oromo societies is strongly attested regardless of their regional settlement patterns, regional, localities of residences and clan arrangements in all regions throughout Oromia and proves the authenticities of the unity of Oromo people.So far we have assessed most of the regions and localities in Oromia relating to Oromo clans and sub-clans structures in various societies, and next, we will evaluate the Walloo Oromo clans and sub-clan structures and compare them with other Oromo societies we have registered and explained in the preceding paragraphs. Walloo Oromo.Historical evidences and traditional information validate that the Walloo Oromo clans are categorized under one of the main Oromo branches, the Bareentuma group. Recorded factual support that Karrayyuu is one of the 6 sub-branches of the Bareentuma who had also expanded with five sub-branches in which Walloo is one of these categories. If we write down some of the Walloo Oromo clans and sub-clans structures we can find out that, it can be substantiated by concrete evidences that the majority clan names that are found in most other Oromo clans elsewhere in Oromia regions are also overlapping and consistently present in Walloo. These tangible verifications support that the Oromo societies are structurally interconnected regardless of the settlements of all gosa and balbala including the main branches which are intermingled too. And it is not easy to sort out and separate one another. Suppose we list some clans here from the Walloo Oromo, we observe thesame names we have listed elsewhere in the above passages. For example, Marawwaa, Ituu, Liiban, Jiillee Obo, Iluu or Warra Iluu, Baabboo, Karrayyuu, Boqojjii, Buukkoo, Waayyuu, Yaayyii, and many can be sighted as evidence of authenticities for unity of the Oromo people regardless of the regional and localities of residences. Clans and lineages, decent, families and the houses are complicated intermixed and are interconnected every where almost in all Oromia regions. Raayyaa Oromo.Raayyaa Oromo are found in northern parts of Walloo region. But one can find Raayyaa sub-clans almost everywhere in Oromia regions. If we list names of some clan families in Raayyaa Oromo we find like, Doobbaa, Marawwaa, Baaso, Karrayyuu, Waajjaa (Waajji or Waajituu elsewhere in Oromia), Liiban, Noolee Al’ii, Noolee, Kura, Meettaa, Kuyyuu, Dooyyoo, Hawwaa, Ala’a, Biloo, Gaadullaa, Waayyuu, etc are found among the Raayyaa Oromo societies, And all the above lists of names strongly confirm and support the interrelations of all Oromo clans regardless of their area of residences and balbala or family structures in Oromia. Akkichuu Oromo.The Akkichuu Oromo are descendants of eastern Bareentuma branch of Oromo people and they were directly descended from Oborraa sub clan. Their residence localities are in parts of to days Ogaden region and Northern Somali or Somali Lana. Many of them have been assimilated to Somali gosaa and in various clans and sub-clans structures, especially in Northern Somali state. However, they are mostly observed into the Somali societies due to religion and have been pressurized and adopted Somali language, the clan names are still in existence in various localities which support their background and their basic relations with other Oromo families elsewhere in Oromia. Almost all the clans and sub-clans we have stated in the eastern Oromo societies are also present within the Akkichuu Oromo. As tangible evidence, the Akkichuu clans are also found in central Oromia and elsewhere in other regions too.Concluding remarksIn this short essay, I have attempted to record and explain some facts relating to the various Oromo clans and sub-clans in almost all Oromo localities of all regions. The basic settlement patterns and areas have also stated. But, my basic concern is to put some lights on how the Abyssinian colonialism have divided Oromia in various regions and have influenced the Oromoness/Oromummaa and affected the Oromo history, identity and basic cultural heritage. Above all how the occupation of Oromia and eventual partitions of Oromia into various regions and provinces have had certain negative impacts on Oromo societies and especially on Oromo national struggle for liberation have been affected was treated. However it was not successful, the effects of colonialism have made some barriers and restricted relations among Oromo settled in different regions created by Abyssinians. As any colonial master, the Abyssinian policy in Oromia has hindered the advancement of common cultural heritage among Oromo people in different regions. There are numerous accounts, enough historical records, structural description which have evidenced that the Ethiopian empire has been a colonial power on various neighboring independent nations in pre-19th century. These characters have confirmed and portrayed the reality of the current Ethiopian empire. Up to now, this colonial character have been maintained and supported by external powers. One of the victims of the Ethiopian colonialism is the Oromia, the Oromo land and the Oromo people. These alien forces have attempted to eradicate and dismantle the Oromo cultural heritages to replace by the Ethiopian identities and nationalism by forcefully and systematical assimilating the Oromo people into the Abyssinian identities. However, the colonizers have attempted to create unnatural and fake barriers among Oromo of various regions; the Oromo people have consistently resisted their conspiracies and maintained their unity, identity and cultural heritage.As it stated above, I have tried to introduce how the Ethiopian settler colonial forces have divided the Oromo territories in various provincial administrative regions and by contriving and orchestrating forced variations and competing psycho-identities among Oromo people. And the main purpose of their scheme was to divide and rule the Oromo by establishing such various separate regions in Oromia. Their conspiracies, deceitful actions and schemes were not fully succeeded. The persistent struggle of Oromo people and the gallant Oromo nationalists’ struggle have foiled these Abyssinian hideous schemes to annihilate the Oromo historical and cultural heritage. The Oromo people have resisted their plans of divide and rule policy for more than a century. The successive duplicitous and Machiavellian Ethiopian rulers had permanent deceitful plans to weaken and divide rule policy in order to prolong exploiting the Oromo resources. The main agenda of the currentminority ethnic based ruling clique in Ethiopian empire is the continuation of its preceding authorities’ scheme to divide and rule Oromia as it has been applied by the successive regimes in the empire. To understand and challenge these Abyssinian machination and conspiracy, it is so vital that one has to understand the genealogy and current settlement patterns of Oromo people. According to the recent findings, the historical studies and records so far made on the Oromo people have several erroneous. One of these oversights and. fault was dividing Oromo genealogy into assumed major branches (moieties) of Borana and Bareentuma. Accordingly, the current studies confirm that the two stated main branches of Oromo are neither tribal, nor genealogical names as it has been previously claimed and recorded evidenced. It has been substantiated with factual that these two major names were provided according to their geographical settlements and localities of residences. More over, they are not tribal or clans, but Oromo confederacies that were arranged for administrative purposes. It is further corroborated and substantiated with evidences that the establishments of various confederations was focused and intended at restructuring the gadaa system with main intention or purpose to military mission targeted at restoring the lost Oromo homeland to the enemies. These evidences confirm that the Oromo people are not basically divided genealogically as it was recorded and the unity of Oromo people is hard as a rock and the attempt to divide the people on such basis is worthless and can’t be successful. The other vital concept is the Oromo people settlement patterns. Basically, these settlements of the Oromo people are evidenced as a result of pressures of various branches of Cushites peoples and other enemies from the north and east as well as of the two major religions, that is, Muslim and Christianity which eventually have played a crucial role in weakening the Oromo identity based on gadaa traditions. However, there were different population movements at different times, some of the Oromo clans and sub-clans were not moved from their birth places. The Oromo those moved from their original places have settled according to their birth seniorities, confederation’s arrangements and legal decisions made that is enshrined in gadaa principles. And the above evidences confirm that the Oromo people firmly united and there is no different separate clan from one another and there are no absolute exclusive settlements for specific tribal or clan group or groups within Oromo people. Various accounts and recorded evidences have authentically validated that the Oromo people are not divided by settlement arrangements and on clan basis as some bogus and fraudulent history writer tried to record and present the distorted and misrepresenting Oromo people’s history and cultural heritages. As it has been recorded and explained in the above passages, the Oromo clans and sub-clans are not separated based on the settlement regions, and localities. It is evidenced that the clan names that are found in particular region is also present in another parts of Oromia regions. These basic facts have been registered and accentuated in above statements that all clan groups found in all Oromia regions are interrelated and inseparable on clans, sub-clans basis and regional residences. The Oromo enemies have attempted and still trying to weaken the Oromo people by disuniting on regional administrative and religions, yet they could not succeed. The division of Oromia has some minor effects on perceptions of certain Oromo individuals who didn’t correctly comprehend the history of Oromo people and the machination and intrigue of Abyssinian colonizer. Such persons are gullible and usually conceive hypothetically these artificially created partitions of Oromia into various provinces and authentically recognize as if these malicious actions have created different entities among Oromo people. It is very imperative that they must understand that the local and provincial arrangements made by colonizer are plainly divisions of areas or territories which can’t separate the Oromo people on ‘clan’ lines. Therefore, whoever has such speculation, project and infamous conspiracy to divide the Oromo people on clan lines, regional and creed grounds should understand that this design is unproductive which will not come into being and it is the futile scheme that can not be attained!! The unity of the Oromo people will prevail!!By Abbuu WaayyuuFinfinnee University, Finfinnee.