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The Struggle For Knowledge: The Case of Emergent Oromo Studies

Published online by Cambridge University Press:  23 May 2014

Asafa Jalata
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Taking the Oromo as historical actors, the emergent Oromo studies identify some deficiencies of “Ethiopian studies” that primarily focus on the Amhara and Tigray ethnic groups and their rulers, and ignore the history of the Oromo people. Many Ethiopian and Ethiopianist scholars do not recognize the positive cultural achievements of this people. As Shack (1994, 642) notes, “The lack of critical scholarship has inadvertently distorted the human achievements of conquered peoples like the Oromo, including transformations of their social, cultural, and political institutions.” Although the Oromo have no political power, they are the largest ethnonation in the Ethiopian Empire, comprising about half of the 52 million Ethiopian population. Ethiopia (former Abyssinia), with the help of the European colonial powers, colonized and annexed the Oromo people during the last decades of the 19th century, when Africa was partitioned among the European colonial powers (Jalata 1995a). Since then they have been treated as colonial subjects and second-class citizens. With their colonization and incorporation into Ethiopia (Jalata 1991, 1993a; Holcomb and Ibssa 1990), the Oromo could not develop independent institutions that would allow them to produce and disseminate their historical knowledge freely. Currently, they are fighting for national self-determination: to regain their political freedom and rebuild independent institutions.

The Ethiopian knowledge elites have treated the Oromo as historical objects or have ignored them because of their subordination and powerlessness. Current publications on Oromo cultural and social history challenge a top-down paradigm to historiography and make the Oromo subjects rather than objects of history. Studying people as subjects or agents helps scholars avoid producing false knowledge. As Haraway (1991, 198) expounds, “Situated knowledges require that the object of knowledge be pictured as an actor and agent, not a screen or a ground or a resource, never finally as slave to the master that closes off the dialectic in his unique agency and authorship of ‘Objective’ knowledge.” The emergent Oromo studies attempt to replace colonial history by a history of liberation, and to refute historical myths that have been produced to justify Ethiopian colonialism. This essay explores how the emergent Oromo studies have identified some deficiencies of Ethiopian studies, and how many Ethiopian and Ethiopianist knowledge elites have reacted to these fields of study.

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African Studies Review , Volume 39 , Issue 2 , September 1996 , pp. 95 - 123
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Copyright © African Studies Association 1996

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