A comprehensive exploration and analysis of the Oromo who although mostly living in Ethiopia also form a significant part of the modern republic of Kenya. Based on several years of fieldwork, research into historical archives, and collections of oral narratives, the work will be of interest to all students and academics studying the peoples of East Africa and their cultural, political and national identity. Particular attention is paid to ritual and religious aspects of Oromo life.
The Oromo people are one of the most numerous in Africa. Census data are not reliable but there are probably twenty million people whose first language is Oromo and who recognize themselves as Oromo. In the older literature they are often called Galla. Except for a relatively small number of arid land pastoralists who live in Kenya, all homelands lie in Ethiopia, where they probably make up around 40 percent of the total population. Geographically their territories, though they are not always contiguous, extend from the highlands of Ethiopia in the north, to the Ogaden and Somalia in the east, to the Sudan border in the west, and across the Kenyan border to the Tana River in the south.Though different Oromo groups vary considerably in their modes of subsistence and in their local organizations, they share similar cultures and ways of thought.
Nairobi's Eastleigh estate has undergone pro- found change over the past two decades. Previously a quiet residential zone, the arrival of vast numbers of Somali refugees catalyzed its trans- formation into 'Little Mogadishu', a global hub for Somali business. Dozens of malls and hotels have sprouted from its muddy streets, attracting thousands of shoppers. Nonetheless, despite boosting Kenya's economy, the estate and its residents are held in suspicion over alleged links to Islamic terrorism, especially after the 2013 Westgate Mall attack, while local and international media have suggested with little evidence that its economic boom owes much to capital derived from Indian Ocean piracy. In contrast to such sensationalized reporting, Little Mogadishu is based on detailed historical and ethnographic research and explores the social and historical underpinnings of this economic boom. It examines how transnational networks converged on Eastleigh in the wake of the collapse of the Somali state, attracting capital from the Somali diaspora, and bringing goods--especially clothes and electronics--from Dubai, China and elsewhere that are much in demand in East Africa. In so doing, Little Mogadishu provides a compelling case-study of the developmental impact diasporas and transnational trade can have, albeit in a country where many see this development as suspect.
A study of the longue durée of a marginalized part of northern Kenya, examining the process of territorialization and the role of Islam in politicizing ethnicity. The recent ethnic violence in Kenya has been preceded by a process of territorialization and politicization of ethnicity. This study examines a marginalized part of Kenya, the semi-arid north inhabited by pastoralists of three language groups - speakers of Oromo, Somali, and Rendille. It spans different periods of time, from early processes of ethnic differentiation between groups, through the colonial period when differences were reflected in administrative policies, to recent times, when global minority discourses, particularly those related to Islam, are tapped by local political agents and ethnic entrepreneurs. A companion volume to Pastoralism and Politics in Northern Kenya and Southern Ethiopia, this book is based on over thirty-four years of field research and synthesizes findings from history and political anthropology. Günther Schlee is director of the Department of 'Integration and Conflict', Max Planck Institute for Social Anthropology, Halle, Germany; Abdullahi Shongolo is an independent scholar based in Kenya.
Though often associated with foreigners and refugees, many Somalis have lived in Kenya for generations, in many cases since long before the founding of the country. Despite their long residency, foreign and state officials and Kenyan citizens often perceive the Somali population to be a dangerous and alien presence in the country, and charges of civil and human rights abuses have mounted against them in recent years. In We Do Not Have Borders, Keren Weitzberg examines the historical factors that led to this state of affairs. In the process, she challenges many of the most fundamental analytical categories, such as “tribe,” “race,” and “nation,” that have traditionally shaped African historiography. Her interest in the ways in which Somali representations of the past and the present inform one another places her research at the intersection of the disciplines of history, political science, and anthropology. Given tragic events in Kenya and the controversy surrounding al-Shabaab, We Do Not Have Borders has enormous historical and contemporary significance, and provides unique inroads into debates over globalization, African sovereignty, the resurgence of religion, and the multiple meanings of being African.
The increased presence of Somalis has brought much change to East African towns and cities in recent decades, change that has met with ambivalence and suspicion, especially within Kenya. This volume demystifies Somali residence and mobility in urban East Africa, showing its historical depth, and exploring the social, cultural and political underpinnings of Somali-led urban transformation. In so doing, it offers a vivid case study of the transformative power of (forced) migration on urban centres, and the intertwining of urbanity and mobility. The volume will be of interest for readers working in the broader field of migration, as well as anthropology and urban studies.
This is a collection of 4,800 proverbs and sayings intending to show how God has revealed his wisdom in nature through these lively and colourful expressions. The work aims to help the Oromo people preserve and understand their cultural wisdom.
Minorities and indigenous peoples in Kenya feel excluded from the economic and political life of the state. They are poorer than the rest of Kenya's population, their rights are not respected and they are rarely included in development of other participatory planning processes. This report discusses the abuse of ethnicity in Kenyan policies, arguing that ethnicity is a card all too often used by Kenyan politicians to favour certain communities over others in the share of the nation's wealth. Kenya: Minorities, Indigenous Peoples and Ethnic Diversity exposes these concerns in detail via the analysis of budgetary expenditure in the poor Turkana region, which is dominated by the minority Turkana people, and in the richer Nyeri region, home of Kenya's current President. The author, Maurice Odhiambo Makoloo, calls for immediate action to address the inequalities and marginalization of communities, as a way of ensuring that Kenya remains free of major conflict. It calls for disaggregated data - by ethnicity and gender - and a new Constitution to devolve power away from the centre, so that minority and indigenous peoples stand to benefit from current and new development programmes.The report argues that Kenya's diversity should be its strength and need not be a threat to national unity. Suppressing and denying ethnic diversity is the quickest route to inter-ethnic conflict and claims of succession. The report calls for urgent action.
This book explores the journey that Kenya has travelled as a nation since its independence on December 12, 1963. It seeks to advance understanding of the country's major milestones in the postcolonial period, the challenges and the lessons that can be learned from this experience, and the future prospects.
