Mirriga- An Elite Song of the Oromo People

Mirriga- An Elite Song of the Oromo People

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Written by : Afendi Muteki

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Mirriga (also called “Mirriysa) is an epic song very popular among the Eastern Oromos. It is commonly known in the traditions of the tribes of Ittu, Karrayyu and Afran Qalloo. However, from these three groups, Mirriga highly deepens its root among the Ittu Oromos of Carcar (West Harerghe). The reason is that “Ittu” is the Oromo group to whom the foundation and preservation the famous Oda Bultum is ascribed, and Mirriga is the main genre of a song that dominates the events commemorating the ancient caffee assembly of Oda Bultum.

“Mirriga” is considered the power house of knowledge and wisdom. The Ittu Oromos say that their tradition, customs, history and ethics are highly enshrined in the Mirriga song. Furthermore, many of the Ittu Oromo tribal laws can be learned easily from the Mirriga poems. Thus the Ittus Oromos say

Fooni nyaatti malee adurree ilkaan meetaa

Namaatu hinbeyne malee mirrigaa kheessi heera.

Meaning

The cat eats a meat yet her teeth are “silver”

Mirriga is a law internally, yet many people don’t understand.

Mirriga is a highly elicitic song that can’t be sung by everybody except those who have a knowledge. It isn’t sung also at everywhere. It is usually performed on two occasions. One is when a senior leaders of a clan and the men at their service come together to discuss an issue that needs consideration at a clan level, or when the leaders and deputies of all clans of Ittu Oromo discuss a tribal issue. The other occasion is the one I said above. That is the celebration of special events like the congress of Oda Bultum.

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The Mirriga poems are of two types, the existing (traditional) poems and the non-traditional ones. The traditional poems are those which have been transmitted orally from one generation to the next. The themes of these poems are the Oromo history, culture, tradition and law. These traditional poems are known by most of the clan leaders of Ittu Oromo although there may be variations on the usages of the words of the poems. For a person to be elected as a leader of a clan, the other posts in the leadership of the clan, to be the member of the congress of Oda Bultum or to be elected in the tribal office of Ittu Oromo, he must have a good knowledge of the traditional Mirriga poems. The best example of the traditional Mirriga poem is the following one which the Ittu Oromos regard as “The golden Constitution of Oda Bultum”

Afuriin Odaa bule shaniin “Darrabbaa” bule

Darraabbaa halkan heeraa gaariin maal hasaasaa bule

Okholee saddeetin heeree, okkotee saddeetin heeree

Khorma saddeet heeree, khilla saddeet heeree

Ciicoo saddeet heeree, haqaaraa saddeet heeree

Siinqee saddeet heeree, Dhibaayyuu saddeet heere

Waraana saddeetiin heere, fal’aana saddeetin heeree

Eela saddeet heere, goojjoo saddeet heeree

Daadhii Bookhaa nannaqee, deyma wal-kheessa tufe

Mee akka galaana kufee siitu garaa nadhufe.

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The poem can be translated as follows.

The four have passed the night at Odaa, the five passed the night at Darrabaa

What did the “wise” whispered in the law-making night of Darrabbaa?

He Decreed eight “Okholee”, and eight pots

He decreed eight bulls and eight “Khilla”

He decreed eight “Ciicoo” and eight “Haqaaraa”

He decreed eight Siinqee and eight “Dhibaayyuu”

He decreed eight spears and he decreed eight spoons

He decreed eight wells and eight huts

He prepared a drunk from pure honey, and he breath the same

Oh my blood! You have come to my mind as a traveling flood.

In the poem, the verse “the four have passed the night at Odaa” refers to the four clans composing the “Galaan” moiety of Ittu Oromo.  They are called Baabbo, Alga, Gaadulla and Elelle. According to the tradition of Oda Bultum, these four clans discuss and draft new laws under the oda tree (Qallu is the fifth clan grouped under this moiety but it is prohibited by the tradition to participate in political affairs; thus the Qallu clan don't participate in the formulation of new laws and the assumption of political power. Qallu are usually the religious leaders of the people).

“The five who passed the night at Darrabba” refers to the five clans consisting the “Khura” branch of Ittu Oromo. They are called Addayyo, Waayye, Gaamo, Arroojjii and Baaye. These five clans discuss new laws under “Garbii Darrabbaa”- a big acacia tree found two kilo meters north of Oda Bultum. The law drafted at the two places will be brought together at Oda Bultum for the ratification by the tribal assembly. It was only after this process was accomplished that the new laws would be proclaimed at Oda Bultum in the last night of the event.

The other verses of the poem refer to the items (Khilla, Khorma, Haqaara) and materials (okholee, okkotee, waraana, siinqee, goojjoo etc) needed to undertake certain ritual ceremonies at Oda Bultum. These rituals were undertaken side by side with the drafting of new laws.  The poem says “the eight” because only eight clans undertake these rituals and two clans of Ittu Oromo were exempted from conducting the rituals. One of the two clans exempted from the rituals was the Waayyee clan who had a responsibility of monitoring the security during the celebration of the congress of Oda Bultum. The second clan was the Qallu who are regarded the people of blessing and healing.

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The non-traditional Mirriga poems are those which are composed on specific events or those which an individual poet-singer called “qondaala” composes on his own will. Most of these poems are short lived; they have little chance of spreading in the society and establishing themselves at equal level with the traditional poems. However, they are the determinants in examining the wisdom and eloquence of the “qondaala”. They are also some of the denominators that determine the status the “qondaala” will have in the society and the future prospects he may assume. If the “qondaala” is an incumbent leader of an Ittu clan, then the fame he would get because of his poems may bring him more respects; moreover, his role as a clan leader may increase.  If the “qondaala” that composes the new exciting poems is of young age, then it is very likely for him to be the future leader of his clan and to get a place in the leadership of Oda Bultum.

Although it heavily relies on the poetry skills of “qondaala”, Mirriga is not a solo song; it is performed by a group. Its performance requires usually the elites (hayyuu) of a clan or certain group gathered in a house or under a shade of a tree. When the singing starts, the qondaala (poet-singer) of the clan stands within the crowd by holding his “halangee” (a whip made from skin) and howls the rhythmic Mirriga poems. He starts his singing by the famous two verses.

Dhagayi Dhageeffadhu (Hear me, and Listen to me)

Guurii gurraa guuradhu (Take way the dust from your ears)

Then after, he starts his singing. Whenever he utters one verse of the poem, the crowd will accompany him by replaying with the famous Oromo word “hayyee” (meaning “let it be”). And when the “qondaala” show his ability by composing an extra ordinary poem, the members of the crowd will express their excitement by words like “buli” (long live), “kormoomi” (be strong as a roaring bull), “irra aani” (be able to defeat your enemy) etc…..

The best place where one can see the Mirriga in its natural beauty is a clan assembly. This clan assembly is usually lead by the leader of the clan called “abba gosaa” or more commonly “damiina”. The “damiina” is assisted by councilors called “hayyuu”. The “qondaala”, who are known for their Mirriga skills, also act as assistants of the “damiina”. It is the presence of such skilled people in the assembly that would be the source of the beauty of Mirriga.

It must be noted that the clan assembly wouldn’t be gathered for a mere purpose of singing Mirriga. There should be other reasons for hayyus (clan leaders, elders and other elites) to meet at certain place and deal at a clan level. For example, the hayyus may assemble to find solutions for a dispute between two people or to collect finance to be paid as a blood money of a killed person. This act is usually called “gosa bulchuu” (letting the clan to pass the night at certain place or house). The event is sponsored by the person who summoned the clan leaders to resolve his issue; and the clan assembly holds its meeting until it finds out the best way of resolving the problem. It is after the accomplishment of this task that the clan assembly opens the way for Mirriga. And wherever an act of “gosa bulchuu” took place, it is common to see a performance of Mirriga. Thus the Ittu Oromos say

Bakka guuzni oole darasiidhaan beekhani

Bakka gosti bulte ammo mirrigaadhaan beekhani

It can be translated approximately as follows

A place where guuzaa passed the day is known by the voice of “Darasii”

A place where the clan passed the night is known by the performance of Mirriga

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The Mirriga poems are some of the best preserved examples of the ancient Oromo customs. They are still being transmitted by oral narrations. However, as they are the stores of Oromo tradition and history, they should be documented and made ready for further ethnographic studies.

Afendi Muteki

September 20/2015

Harar