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.
*****
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
