The tumtuu of Wollega:
The root term for tumtuu is comes from the word tumuu, tummaa, which literally means to beat something. In Oromo context it ranges from beating an object with the use of stick for instance to beat a law or formulate it. It also includes the procedures that blacksmiths use to create objects by forging metals by the use of hammer. In normal understanding, however, despite its applicability to various areas, the noun tumtuu represents a socio-economic group associated with craft technology. Although, it appears to represent only those who are directly involved with metal working, it goes beyond to include others such as weavers and potters. Therefore, tumttu is generic term that includes forgers, weavers and potters. The tumtuu is, in an Oromo of Wollega context, an endogamous group denied of commensality with the mainstream Oromo. Why are they stigimatized by the Oromo majority? Does this lead us to ask and probe into thier origin? Do they really relate to the Oromo stock? If then why were they denied from participating in Gadaa generation ceremonies in the past? Why were they dependent or tied to a local chief or ruler? Why did not they own property such as land? Can we ponder on suggesting that they probably belong to some submerged communites in the past?? The above questions are to be researched and a plausible explanation is needed! | The buuftuu of Wollega:
It is interesting that we see a separate identity of iron smelters in Wollega. The buftuu term refers to group of people who were engaged in iron smelting activities not in its forging. The term buuftuu also an Oromo is derived from its root buufuu-meaning to blow-consequently representing and refering to the act that involves bellows working. Since, buuftuu has originated from the tools (meaning bellows) that are used to pump air into an apparatus, then it lacks an aspect of action such as beating that qualifies the blacksmith identity. What is more interesting is that the buuftuu of Wollega do not belong to the craft people who generally occupy lower status in the society. In east Wollega of Abee Dongoroo's case, they belong to the chiefly Oromo class and were in addition to being owners of land that includes mining sites also confidently shared commensalities with higher level social groups. Their marriage is traced to prove the above suggestion. It is yet to carry out research into west Wollega in order to see whether this is also the case as in their counterpart in the east. One thing to add is that iron smelters in west Wollega have close lineage affiliation to the east ones. |
