This paper examines the effects of changes in land tenure on female potters in the southern highlands of Ethiopia. Communal land has historically played an important role in the livelihoods of pottery-making women, who rely on the... more
This paper examines the effects of changes in land tenure on female potters in the southern highlands of Ethiopia. Communal land has historically played an important role in the livelihoods of pottery-making women, who rely on the non-agricultural use of this land. Data was gathered through interviews and observations, and the resulting evidence was organized and analyzed to address the research objectives and contextualize the findings within a broader empirical framework. Recent changes to Ethiopia’s communal land tenure system have disproportionally affected the socio-economy of the pottery-making women in comparison to their non-pottery-making counterparts by constraining their access to clay mining sites. Meanwhile, globalization and the free-market economy have facilitated the unrestricted import and distribution of plastic and metal objects, significantly reducing the need for pottery objects, and further impacting the potters’ livelihoods and social status. The fact that globalization and government changes to the communal land tenure system have disproportionally affected artisan women in Ethiopia resonates with the need for academia to pay more attention to intersectionality when studying gender bias, given that the situation has created an additional level of discrimination for socially marginalized women.
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This paper examines the effects of changes in land tenure on female potters in the southern highlands of Ethiopia. Communal land has historically played an important role in the livelihoods of pottery-making women, who rely on the... more
This paper examines the effects of changes in land tenure on female potters in the southern highlands of Ethiopia. Communal land has historically played an important role in the livelihoods of pottery-making women, who rely on the non-agricultural use of this land. Data was gathered through interviews and observations, and the resulting evidence was organized and analyzed to address the research objectives and contextualize the findings within a broader empirical framework. Recent changes to Ethiopia’s communal land tenure system have disproportionally affected the socio-economy of the pottery-making women in comparison to their non-pottery-making counterparts by constraining their access to clay mining sites. Meanwhile, globalization and the free-market economy have facilitated the unrestricted import and distribution of plastic and metal objects, significantly reducing the need for pottery objects, and further impacting the potters’ livelihoods and social status. The fact that globalization and government changes to the communal land tenure system have disproportionally affected artisan women in Ethiopia resonates with the need for academia to pay more attention to intersectionality when studying gender bias, given that the situation has created an additional level of discrimination for socially marginalized women.
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Pottery is an ancient technology in Africa that transformed how people store and prepare their foods. It is a craft technology frequently associated with women and is often practiced by people who belong to marginalized social groups with... more
Pottery is an ancient technology in Africa that transformed how people store and prepare their foods. It is a craft technology frequently associated with women and is often practiced by people who belong to marginalized social groups with limited access to farmland. This article offers insight into traditional potterymaking and how women have innovated the craft under changing sociopolitical and economic circumstances. It also addresses the more recent government policies that have shaped potters' access to clay. In addition, the article examines how competition with alternative materials, including plastics and enamels, has challenged women's ability to maintain their pottery-making livelihoods and inspired potters' creativity in circumventing the challenges imposed on them. The study provides insights into the archaeological implications of resilience and dynamism in the pottery technological tradition and considers these in relation to the UN Sustainable Development Goals (SDGs).
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This article looks at how homeland politics have shaped the perceptions of the homeland and host countries among the Oromo diaspora community. Unfavorable political conditions in Ethiopia have encouraged ethnic Oromo living in North... more
This article looks at how homeland politics have shaped the perceptions of the homeland and host countries among the Oromo diaspora community. Unfavorable political conditions in Ethiopia have encouraged ethnic Oromo living in North American diaspora communities to construct alternative physical and social landscapes that evoke feelings of nostalgia while maintaining their engagement with homeland affairs. These imagined landscapes have gradually become an integral part of their enduring memories, and most of the forced emigres are now keen to involve themselves in the social and economic issues of their place of birth, rather than simply focusing on their daily routines in their host countries. This demonstrates an ongoing nexus between the country of origin and host countries that maintains and encourages transnationalism.
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This article looks at how homeland politics have shaped the perceptions of the homeland and host countries among the Oromo diaspora community. Unfavorable political conditions in Ethiopia have encouraged ethnic Oromo living in North... more
This article looks at how homeland politics have shaped the perceptions of the homeland and host countries among the Oromo diaspora community. Unfavorable political conditions in Ethiopia have encouraged ethnic Oromo living in North American diaspora communities to construct alternative physical and social landscapes that evoke feelings of nostalgia while maintaining their engagement with homeland affairs. These imagined landscapes have gradually become an integral part of their enduring memories, and most of the forced emigres are now keen to involve themselves in the social and economic issues of their place of birth, rather than simply focusing on their daily routines in their host countries. This demonstrates an ongoing nexus between the country of origin and host countries that maintains and encourages transnationalism.
This article examines the socio‐economic situation of pottery‐making households in southwestern Ethiopia. In this region, pottery production lies exclusively within the women's domain, and taboos and restrictions surrounding the... more
This article examines the socio‐economic situation of pottery‐making households in southwestern Ethiopia. In this region, pottery production lies exclusively within the women's domain, and taboos and restrictions surrounding the practice prohibit male involvement. Potters are marginalized, banned from land ownership and sometimes form endogamous castes. Ethiopian development policy and the perception of indigenous pottery technology as ‘unproductive’ have threatened the continuity of the tradition and the livelihood of rural potters. Meanwhile, foreign‐made plastic and enamel products are gradually replacing indigenous pottery.
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Research Interests: Geography, Archaeology, Ethnoarchaeology, Ethnobotany, Social Identity, and 13 moreEthnography, Material Culture Studies, Paleoethnobotany, Agency (Archaeological Theory), Social status, Starch analysis (Archaeology), Social Inequality, Domestication, Chaîne Opératoire, Ceramic Analysis Archaeology, Domesticated Food Plants, Technological Style, and Ethnarchaeology
This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information about themselves and their human... more
This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information about themselves and their human partners. For example, clay, considered to be vulnerable, is treated in a fashion similar to a human infant. Such beliefs have direct bearing on pottery production and consumption. As well, objects are considered to be ‘family’ members, traveling with their human counterparts to various corners of the world. In North America, the diaspora Oromo’s social and family gatherings are accompanied by objects brought from their country of origin. During gatherings, people communicate with the objects to retrieve memories of the past. In the new setting, the objects serve as active agents, adding color and flair to celebrations.
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Since the early twentieth century, the archaeology of dental modification has received significant attention, as modified teeth are especially important for interpreting past human culture in the archaeological record. Despite the... more
Since the early twentieth century, the archaeology of dental modification has received significant attention, as modified teeth are especially important for interpreting past human culture in the archaeological record. Despite the existence of the practice in Ethiopia, to date no archaeological or ethnoarchaeological research has been conducted to examine the antiquity of the tradition. This ethnoarchaeological study investigates the procedures, motives and implications of dental modification from a social identity perspective, with special emphasis on the Karrayyu Oromo of central Ethiopia. The study reveals that the skillful local practitioners of dental modification, known as ogeettii ilkee, make modification to individuals’ upper front incisors. The study also shows that, among the Karrayyu Oromo, both adult males and females undergo midline diastema formation for aesthetic purposes, as well as for marking clan identity and rites of passage. This exploration is important to track the history of the Karrayyu Oromo, who have no written language, and to serve as a working model in different Ethiopian regions where the tradition is in place.
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In most parts of Sub-Saharan Africa, the traditional manner of pottery-making persists, with pottery production connected to a series of other daily activities. The Wallagga region of the southwestern Ethiopian highlands, in particular,... more
In most parts of Sub-Saharan Africa, the traditional manner of pottery-making persists, with pottery production connected to a series of other daily activities. The Wallagga region of the southwestern Ethiopian highlands, in particular, sees traditional pottery widely practiced and exclusively in the domain of women. In this society, pottery-making and the use of pottery vessels are informed and constrained by deeply-rooted metaphoric meanings connected to the technological practices. Pots are metaphorically associated with persons and the stages they pass through: youth, adulthood, old age, and death. More specifically, a wet pot metaphorically represents a baby, pots in use are associated with adults and damaged pots are linked to a deceased person.
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In Wallaga, local beer (farso) is one of the most common alcoholic beverages. The beverage is prepared from cereals such as sorghum, millet, maize and barley and an additive plant known as gesho (Rhamnus prinoides). The beer is fermented... more
In Wallaga, local beer (farso) is one of the most common alcoholic beverages. The beverage is prepared from cereals such as sorghum, millet, maize and barley and an additive plant known as gesho (Rhamnus prinoides). The beer is fermented in a ceramic jar known as huuroo. The brewing process causes pitting in the interior walls. Because most fermentation processes cause pitting of ceramic vessels, use alteration analysis cannot specifically identify past beer brewing practice. Ethnoarchaeological research of beer fermentation in Wallaga shows that in addition to erosion of interior walls of beer jars, the beer fermentation process results in the deposition of residues on the interior walls of the vessels. This residue from beer brewing is different from residue left by other processes because it includes ingredients not incorporated into other foods. As a result, plant microresidue analysis of archaeological ceramics can help to identify past brewing practices and major ingredients o...
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This article explores the recent increase in the demand for sugar in Ethiopia, and the ways in which the distribution and sale of sugar have been manipulated for political gain after the country's demand outstripped production and supply.... more
This article explores the recent increase in the demand for sugar in Ethiopia, and the ways in which the distribution and sale of sugar have been manipulated for political gain after the country's demand outstripped production and supply. It also examines how agro-industrial expansion programs have resulted in land dispossession and the resettlement of smallholder farmers in the southern Ethiopian lowlands who were promised better living standards through modernization. The results of this study indicate that the expansion of Ethiopian sugar projects took place not only because of the increased demand for sugar in the country, but also because of the global political economy that shapes the nature of development projects in Global South.
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This article examines the pottery technological styles of the Oromo, the Yem and the Dawro ethnolinguistic groups in southwestern Ethiopia. It provides a comparative examination of the technological choices each group makes at different... more
This article examines the pottery technological styles of the Oromo, the Yem and the Dawro ethnolinguistic groups in southwestern Ethiopia. It provides a comparative examination of the technological choices each group makes at different stages of pottery production, which, in turn, produce and reproduce their group identities. In southwestern Ethiopia, pottery-making lies
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Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery... more
Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery technology. Presently the Oromo follow different religious denominations. Regardless of their religious background, the Oromo practice coffee ceremonies in the same manner, because it is a marker of their common ethnic identity. Traditionally the people believe that coffee is different from other plants because it grew out of the tears of Waaaq (God). In this society, the coffee ceremony is a forum for social networking and it is where elders pass onto their children the norms and values of the society that sustain social identity of the group members. Introduction Food is a focus of symbolic activity about social life and our place in our society. A growing number of studies have contributed to the study of food and culture (Counihan 2005). This is because t...
State University of New York New Paltz This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information... more
State University of New York New Paltz This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information about themselves and their human partners. For example, clay, considered to be vulnerable, is treated in a fashion similar to a human infant. Such beliefs have direct bearing on pottery production and consumption. As well, objects are considered to be 'family' members, traveling with their human counterparts to various corners of the world. In North America, the diaspora Oromo's social and family gatherings are accompanied by objects brought from their country of origin. During gatherings, people communicate with the objects to retrieve memories of the past. In the new setting, the objects serve as active agents, adding color and flair to celebrations.
Research Interests:
Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery... more
Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery technology. Presently the Oromo follow different religious denominations. Regardless of their religious background, the Oromo practice coffee ceremonies in the same manner, because it is a marker of their common ethnic identity. Traditionally the people believe that coffee is different from other plants because it grew out of the tears of Waaaq (God). In this society, the coffee ceremony is a forum for social networking and it is where elders pass onto their children the norms and values of the society that sustain social identity of the group members. Introduction Food is a focus of symbolic activity about social life and our place in our society. A growing number of studies have contributed to the study of food and culture (Counihan 2005). This is because t...
Research Interests:
This article examines the pottery technological styles of the Oromo, the Yem and the Dawro ethnolinguistic groups in southwestern Ethiopia. It provides a comparative examination of the technological choices each group makes at different... more
This article examines the pottery technological styles of the Oromo, the Yem and the Dawro ethnolinguistic groups in southwestern Ethiopia. It provides a comparative examination of the technological choices each group makes at different stages of pottery production, which, in turn, produce and reproduce their group identities. In southwestern Ethiopia, pottery-making lies within the domain of women, with social restrictions prohibiting male involvement. Potters are marginalised and transmit pottery-making knowledge and skills through learning networks, mainly between immediate family members. Each pottery-making community practises distinct technological traditions and styles, but all communities are now acquiring new technological skills in response to developing socio-economic dynamics. Examination of the incorporation of new elements into pottery-making due to both socio-economic changes at the local level and global phenomena may provide clues about the changing dynamics of the ...
This paper discusses the decline of traditional pottery making in rural southwestern Ethiopia and its causes and looks at the potters’ responses to socio-economic and cultural shocks that have been instigated by the decline. Pottery... more
This paper discusses the decline of traditional pottery making in rural southwestern Ethiopia and its causes and looks at the potters’ responses to socio-economic and cultural shocks that have been instigated by the decline. Pottery making in southwestern Ethiopia forms a distinct female-only occupational identity, and potters are socially marginalized and forced into endogamous social groups. Recent government land policies have limited their already meager access to clay resources, while imported plastic and enamel objects offer comparative advantages over locally made ceramics. However, potters have not passively accepted the shocks brought about by the land policy and the influx of imported objects. Instead, they have devised strategies to obtain clay and have included imported foreign objects into their technology, despite the fact that these new objects are not part of their technological traditions.
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Abstract: Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery... more
Abstract: Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery technology. Presently the Oromo follow different religious denominations. Regardless of their religious background, the Oromo practice coffee ceremonies in the same manner, because it is a marker of their common ethnic identity. Traditionally the people believe that coffee is different from other plants because it grew out of the tears of Waqa (God). In this society, the coffee ceremony is a forum for social networking and it is where elders pass onto their children the norms and values of the society that sustain social identity of the group members.
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This paper explores the impacts of the fast spatial expansion of Addis Ababa, the capital city of Ethiopia, on the suburb small-scale farming community. Recently, combined with rapid population growth and booming economy, the city... more
This paper explores the impacts of the fast spatial expansion of Addis Ababa, the capital city of Ethiopia, on the suburb small-scale farming community. Recently, combined with rapid population growth and booming economy, the city experienced a rapid physical expansion without proper urban planning. The sprawl of the city has dislocated small-scale farming communities in the suburbs and led to one of the major deadly popular protests against land dispossession in the modern history of the country. The physical expansion to surrounding farmlands has threatened the socioeconomic life of farming communities surrounding the city through dislocation, resource dispositioning, and why the situation has received ethnic dimension. This study highlights that in addition to the natural urban growth, corruption in the government and the use of land for political leverages have played a significant role in the forced eviction of peasants.
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This article examines the socio-economic situations of pottery making households in southwestern Ethiopia. In this region, pottery production lies exclusively within the women’s domain, and taboos and restrictions surrounding the practice... more
This article examines the socio-economic situations of pottery making households in southwestern Ethiopia. In this region, pottery production lies exclusively within the women’s domain, and taboos and restrictions surrounding the practice prohibit male involvement. Potters are marginalized, banned from land ownership and sometimes form endogamous castes. Ethiopian development policy and the perception of indigenous pottery technology as ‘unproductive’ have threatened the continuity of the tradition and the livelihoods of rural potters. Meanwhile, foreign-produced plastic and enamel products are gradually replacing indigenous pottery.
Research Interests:
In Wallaga, local beer (farso) is one of the most common alcoholic beverages. The beverage is prepared from cereals such as sorghum, millet, maize and barley and an additive plant known as gesho (Rhamnus prinoides). The beer is fermented... more
In Wallaga, local beer (farso) is one of the most common alcoholic beverages. The beverage is prepared from cereals such as sorghum, millet, maize and barley and an additive plant known as gesho (Rhamnus prinoides). The beer is fermented in a ceramic jar known as huuroo. The brewing process causes pitting in the interior walls. Because most fermentation processes cause pitting of ceramic vessels, use alteration analysis cannot specifically identify past beer brewing practice. Ethnoarchaeological research of beer fermentation in Wallaga shows that in addition to erosion of interior walls of beer jars, the beer fermentation process results in the deposition of residues on the interior walls of the vessels. This residue from beer brewing is different from residue left by other processes because it includes ingredients not incorporated into other foods. As a result, plant microresidue analysis of archaeological ceramics can help to identify past brewing practices and major ingredients of indigenous beer. Résumé À Wallaga, la bière locale (farso) est l'une des boissons alcoolisées les plus courantes. La boisson est préparée à partir de céréales comme le sorgho, le mil, le maïs et l'orge et un additif connu sous le nom de gesho (Rhamnus prinoides). La bière est fermentée dans un pot en céra-mique connu sous le nom de huuroo. Le brassage cause de petites fosses sur les parois intérieures du pot. Puisque la plupart des procédés de fermentation crée des surfaces criblées de fosses, l'analyse des traces d'usure ne peut déterminer exactement les anciennes pratiques de bras-sage. La recherche ethnoarchéologique sur la production de la bière à Wallaga montre qu'en plus de l'érosion des parois intérieures des pots à bière, la fermentation cause aussi le dépôt de résidus sur les parois intérieures des céramiques. Ce résidu de brassage est différent des autres puisqu'il contient des ingrédients que l'on ne retrouve pas dans les autres nourritures préparées par fermentation. C'est pourquoi l'analyse de résidu végétal retrouvé sur la céramique provenant des sites archéologiques peut nous aider à identifier les anciennes pratiques de brassage, ainsi que les principaux ingrédients de la bière indigène.
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Since the early twentieth century, the archaeology of dental modification has received significant attention, as modified teeth are especially important for interpreting past human culture in the archaeological record. Despite the... more
Since the early twentieth century, the archaeology of dental modification has
received significant attention, as modified teeth are especially important for
interpreting past human culture in the archaeological record. Despite the existence of the practice in Ethiopia, to date no archaeological or ethnoarchaeological
research has been conducted to examine the antiquity of the tradition.
This ethnoarchaeological study investigates the procedures, motives and
implications of dental modification from a social identity perspective, with
special emphasis on the Karrayyu Oromo of central Ethiopia. The study
reveals that the skillful local practitioners of dental modification, known as
ogeettii ilkee, make modification to individuals’ upper front incisors. The
study also shows that, among the Karrayyu Oromo, both adult males and
females undergo midline diastema formation for aesthetic purposes, as well as for marking clan identity and rites of passage. This exploration is importantto track the history of the Karrayyu Oromo, who have no written language, and
to serve as a working model in different Ethiopian regions where the tradition
is in place.
received significant attention, as modified teeth are especially important for
interpreting past human culture in the archaeological record. Despite the existence of the practice in Ethiopia, to date no archaeological or ethnoarchaeological
research has been conducted to examine the antiquity of the tradition.
This ethnoarchaeological study investigates the procedures, motives and
implications of dental modification from a social identity perspective, with
special emphasis on the Karrayyu Oromo of central Ethiopia. The study
reveals that the skillful local practitioners of dental modification, known as
ogeettii ilkee, make modification to individuals’ upper front incisors. The
study also shows that, among the Karrayyu Oromo, both adult males and
females undergo midline diastema formation for aesthetic purposes, as well as for marking clan identity and rites of passage. This exploration is importantto track the history of the Karrayyu Oromo, who have no written language, and
to serve as a working model in different Ethiopian regions where the tradition
is in place.
Research Interests:
In most parts of Sub-Saharan Africa, the traditional manner of pottery-making persists, with pottery production connected to a series of other daily activities. The Wallagga region of the southwestern Ethiopian highlands, in particular,... more
In most parts of Sub-Saharan Africa, the traditional manner of pottery-making persists, with pottery production connected to a series of other daily activities. The Wallagga region of the southwestern Ethiopian highlands, in particular, sees traditional pottery widely practiced and exclusively in the domain of women. In this society, pottery-making and the use of pottery vessels are informed and constrained by deeply-rooted meta-phoric meanings connected to the technological practices. Pots are metaphorically associated with persons and the stages they pass through: youth, adulthood, old age, and death. More specifically, a wet pot metaphorically represents a baby, pots in use are associated with adults and damaged pots are linked to a deceased person.
Research Interests:
Research Interests:
This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information about themselves and their human... more
This study presents that in Oromo society, objects and non-human organisms have agency that affects how human agents interact with them. The objects have representations and they store information about themselves and their human partners. For example, clay, considered to be vulnerable, is treated in a fashion similar to a human infant. Such beliefs have direct bearing on pottery production and consumption. As well, objects are considered to be 'family' members, traveling with their human counterparts to various corners of the world. In North America, the diaspora Oromo's social and family gatherings are accompanied by objects brought from their country of origin. During gatherings, people communicate with the objects to retrieve memories of the past. In the new setting, the objects serve as active agents, adding color and flair to celebrations.
Research Interests:
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Artisan women, who belong to social class known as ogeyyii, meaning expert, play a vital role in socioeconomic life of community of West Wallaga. They are producers of implements/utensils which the broad base of the society is putting to... more
Artisan women, who belong to social class known as ogeyyii, meaning expert, play a vital role in socioeconomic life of community of West Wallaga. They are producers of implements/utensils which the broad base of the society is putting to use in its day-today indoor and outdoor chores. Equally, their role in sustainable development through diversifying livelihood options is of special concern. On the contrary however, the artisan women who had better socioeconomic status in the society are currently under destitute socioeconomic situation. Their economic status is adversely affected by factors that are challenging progress of the indigenous technology by disrupting artisans' rural market. Though much remains to be done in this regards, in this research which focus on socioeconomic history of artisan women, the major socioeconomic challenges of artisans are identified and also appropriate measures to be taken for mitigating them are forwarded.
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Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery... more
Coffee is used among Oromo of West Wallaga as traditional medicine, food, and beverage. It is
also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery technology. Presently the Oromo follow different religious denominations. Regardless of their religious background, the Oromo practice coffee ceremonies in the same manner, because it is a marker of their common ethnic identity. Traditionally the
people believe that coffee is different from other plants because it grew out of the tears of Waaaq
(God). In this society, the coffee ceremony is a forum for social networking and it is where
elders pass onto their children the norms and values of the society that sustain social identity of
the group members.
also a core part of almost every daily ritual practice in the society. The Oromo also link coffee traditions with traditional pottery technology. Presently the Oromo follow different religious denominations. Regardless of their religious background, the Oromo practice coffee ceremonies in the same manner, because it is a marker of their common ethnic identity. Traditionally the
people believe that coffee is different from other plants because it grew out of the tears of Waaaq
(God). In this society, the coffee ceremony is a forum for social networking and it is where
elders pass onto their children the norms and values of the society that sustain social identity of
the group members.
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This paper discusses the cultivation, harvesting and consumption of anchote and examines the social and environmental factors that frame the practice. Anchote, an indigenous tuber crop propagated by seed, is primarily cultivated for its... more
This paper discusses the cultivation, harvesting and consumption of
anchote and examines the social and environmental factors that
frame the practice. Anchote, an indigenous tuber crop propagated
by seed, is primarily cultivated for its edible tubers. In addition to
forming part of the dietary staple of the Wallaga Oromo, the tuber
is central to the culture and identity of the people. The tuber is
anthropomorphized and often referred to as a relative of fertile
women. Indeed, the tuber, women and pottery form a nexus of
metaphorical meaning integral to Oromo cosmology. Moreover,
cultivation of the tuber is framed by the daily interaction between
farmers. The perceived agency of farmland is key to
understanding how the Wallaga Oromo struggle to retain, modify
or alter anchote culture in a swiftly changing world. Anchote is
steamed in a clay pot and its processing results in formation of
diagnostic use-alteration. This use-alteration may help to envisage
antiquity of tuber production and consumption in the Wallaga
region of the southwestern Ethiopian highlands.
anchote and examines the social and environmental factors that
frame the practice. Anchote, an indigenous tuber crop propagated
by seed, is primarily cultivated for its edible tubers. In addition to
forming part of the dietary staple of the Wallaga Oromo, the tuber
is central to the culture and identity of the people. The tuber is
anthropomorphized and often referred to as a relative of fertile
women. Indeed, the tuber, women and pottery form a nexus of
metaphorical meaning integral to Oromo cosmology. Moreover,
cultivation of the tuber is framed by the daily interaction between
farmers. The perceived agency of farmland is key to
understanding how the Wallaga Oromo struggle to retain, modify
or alter anchote culture in a swiftly changing world. Anchote is
steamed in a clay pot and its processing results in formation of
diagnostic use-alteration. This use-alteration may help to envisage
antiquity of tuber production and consumption in the Wallaga
region of the southwestern Ethiopian highlands.
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The primary objective of this study is to determine a material means to investigate the little known history of Wallaga Oromo and their contribution to tuber crop domestication in southwestern Ethiopia using an ethnoarchaeological... more
The primary objective of this study is to determine a material means to investigate the little known history of Wallaga Oromo and their contribution to tuber crop domestication in southwestern Ethiopia using an ethnoarchaeological approach. This goal is addressed through a unique approach that first determined the ceramic technological style of Wallaga Oromo potters using a chaîne opératoire methodology, and then linking the chaîne opératoire with Wallaga Oromo culinary practices that are associated with tuber crops that leave residues on steaming pots. Both technological style and cuisine are considered as strong markers of specific social groups and are a strong proxy for investigating Oromo history and use of specific tuber crops. This assertion was supported by a comparative study of the culinary practices and pottery technological styles of two neighboring groups: the Yem and the Dawro. These groups have separate and distinct technological styles and culinary practices.
Data were collected using ethnoarchaeological methods of interview and observation of farmers and potters in the study area. In this region, potters experience a low social status within the Oromo social stratification system. The study further demonstrates how Oromo pottery is engaged in daily and ritual practice in the region.
The research represents the first comprehensive study of marginalized Oromo potters, the relationship between Oromo pottery and cultural cuisine, and how Oromo history and worldviews are expressed through material culture associated with pottery-making and its consumption. The study also investigated Oromo women’s contributions to indigenous technology and their agricultural knowledge of tuber production and consumption.
Data were collected using ethnoarchaeological methods of interview and observation of farmers and potters in the study area. In this region, potters experience a low social status within the Oromo social stratification system. The study further demonstrates how Oromo pottery is engaged in daily and ritual practice in the region.
The research represents the first comprehensive study of marginalized Oromo potters, the relationship between Oromo pottery and cultural cuisine, and how Oromo history and worldviews are expressed through material culture associated with pottery-making and its consumption. The study also investigated Oromo women’s contributions to indigenous technology and their agricultural knowledge of tuber production and consumption.