Jijjiiramaafi Ittifufiinsa Sirna Fuudhaafi Heeruma Kaadhimannaa: Xiyyeeffannaa Oromoo Salaaleetiin

Kaayyoon qorannoo kanaa, jijjiiramaafi ittifufiinsa raawwii sirna fuudhaafi heeruma kaadhimannaa Oromoo Salaalee xiinxaluudha. Kaayyoo kana galmaan ga’uuf, yaardimeen duudhaa kallattii fooklooriin, yaaxinaalee caasessa–faayideessummaafi dhimmoonni jijjiiramaafi itti fufiinsa aadaa (fuudhaa heerumaa) agarsiisan sakkatta’amanii jiru. Akaakuun qorannichaa sanyabsaa yoo ta’u, ragaan mala iddattoo kaayyeeffataafi darbaa dabarsaatiin waltajjiiwwan cidhaafi abboottan ragaa (kaadhimamtoota, maanguddoota, Abbootii Gadaa, Haadholii Siinqeefi ogeeyyii aadaafi turiiziimii) irraa bara 2015-2017 ALI fudhatamee jira. Ragaa raawwii fuudhaa heermaa, daawwannaan, kan dur ture ammoo, af-gaaffiifi mariin gareen walitti qabamee jira. Ragaaleen argaman, mala akkamtaatiin qindaa’uun xiinxalamanii jiru. Haaluma kanaan, kallattii caasaan yoo ilaalamu, fuudhaafi heerumni kaadhimannaa bu’uura beekumsa xabboo sabichaan ture dhimmoota adda addaarraa kan ka’e caasaa guutuu (yeroo qophii, yeroo sirnaafi sirnaan boodaa) sonaalee isaanii wajjin hinqabu. Kanarraa kanka’e, caaseffamni bifa afurii jiraachuun mul’ateera. Isaan keessaa tokko, yeroo qophii (ilaallannaafi  aadhimmannaa), cidhaafi deebii kan qabu yoo ta’u, arfan hafan caasaa yeroo qophii hinqaban. Sadan, raawwii sina fuudhaa heerumaa (gaa’elaa) kan qaban yoo ta’u, lamaan isaanii hinqaban. Inni arfaffaan, akka sirnaattii deebii (integration) hinqabu. Jijjiramoota caasaa irratti mul’ate irraa kan ka’e, sonniwwan aadaa sadarkaa sanarra jiranis, wajjin dhabamaniiru yookiin haphatanii jiru. Raawwiin yeroo qophiifi guyyaa cidaa baay’inaan, taatee qofa osoo hintaane, ga’ee akka milki; milkaa’ina gaa’ela sanaatti hiikamu. Ammaan tanatti, caasaaleen sun caccabuuniifi walhidhata dhabuun, sonaaleen sun hanga maluuf akka hingeenye taasiseera. Waldiiggaan maatii baay’achuun, haphina sonawwan caasaaleen walqabatanii ta’u wanta maluuf, biirooleen hawaasummaa Oromiyaafi Aadaafi tuurizimii, akkasumas tumaaleen caffee Gadaa Tuulamaa, dhaabata bu’uura hawaas- diinagdeefi Gadaa kana deebisanii cimsuuf ittigaafatamummaa qabu.   English title: Change and Continuity in Betrothal Marriage System: Focus on the Salale Oromoo The objective of this study is to analyze changes and continuities in the practice of betrothal marriage system among the Salale Oromoo. To achieve this objective, the study examines folkloric perspectives, structural functionalism theories, and issues that reveal patterns of cultural change and continuity in marriage practices. The research employs a qualitative design, and  data were collected between 2015 and 2017 E.C. using purposive and snowball sampling techniques from wedding ceremonies and key informants, including betrothed individuals, elders, Abbaa Gadaa, Haadha Siinqee, and experts in culture and tourism. To get data current marriage practices, participant observation was employed, while interviews and focus group discussions were used to understand past practices. The collected data were organized and analyzed using qualitative methods. Accordingly, from a structural perspective, betrothal marriage—once grounded in the indigenous knowledge system of the community—has, due to various factors, lost its complete structure (preparatory phase, ritual phase, and post-ritual phase) along with their associated cultural values. As a result, four structural variants have emerged. One ofthese partially retains the preparatory phase (inspection and proposal), the wedding ceremony, and post-ritual integration, whereas the remaining four lack the preparatory phase (inspection and betrothal). Three of them maintain the core marriage ritual, while two do not. The fourth lacks the postritual integration phase. Owing to these transformations in structural processes, the cultural values embedded at each stage have either disappeared or significantly diminished. The preparatory phase and the wedding day (rites of passage), in particular, are no longer perceived merely as events but as decisive factors interpreted as indicators of the future success of the marriage. At present, the absence of coherence and interconnection among these structures, or their utilization without being accordedproper cultural meaning, has hindered the full realization of these values. Given the increasing prevalence of family instability and the erosion of values associated with marital structures, relevant institutions, such as the Oromia Bureau of Social Affairs and the Bureau of Culture and Tourism, as well as the regulations of the Tuulamaa Gadaa Council, bear responsibility for revitalizing and strengthening this institutionalized socio-economic and Gadaa-based system.