Sociology and Anthropology 5(1): 76-84, 2017 [Link]

org
DOI: 10.13189/sa.2017.050109

The Cultural Expression of Xunduu (Coupling) in Oromo

Unit of Liberal Arts, School of Liberal Arts and Social Sciences, Adama Science and Technology University, Adama, Ethiopia

Copyright©2017 by authors, all rights reserved. Authors agree that this article remains permanently open access under the
terms of the Creative Commons Attribution License 4.0 International License

Abstract The paper has aimed to propound the conception most heated and debated issues in the contemporary world [9,
of femininity and masculinity in the traditional expression of 13, 17].
gender in the Oromo mainstream culture, the xunduu The Oromo, like any group of people, is a gendered
(coupling) Synopsis. Xunduu is a bipolar means of society and they are not exceptional to the ecstasy and agony
expressing female and male overall organizations and experiences. Nonetheless, the concept of gender is varying
relationships in the universe in pairing order of across culture, society, education, production system, and
corresponding arrangement. Xunduu is gada born Oromo other determining factors [9, 11]. Accordingly, a cultural
knowledge of gender which states about the general way to the expression of femininity-masculinity in the
organizational arrangement, the overall power relationships, Oromo worldview is xunduu (coupling) based gender
responsibilities and roles between husband and wife. The bipolarity. The Oromo, the single largest nation in Ethiopia,
research was conducted in Oromiya. Data were mainly have inhabited over a wider part of the country and they
collected from literature and through systematic interview of speak their language called Afan Oromo. The Oromo have
female and male elders, observation of their cultural their own long generational egalitarian socio-economic,
landscape and ethnographic objects. The finding indicates political, administrative and military system called the
that, Xunduu is a manner of expressing a wife-husband Gadaa, which has served as a guiding principle for the nation
relationship in replicating to biological sexual beings, as a whole [1,15].
non-biological and non-sexual things which are essential and Xunduu is a bipolar means of expressing female and male
respected, ordered in pairing and corresponding arrangement overall relationships in pairing order of corresponding
in their culture. The result also shows that from the nature of arrangement. Xunduu states how the general organizational
objects replicating gender and the methods of presentation, arrangement, the overall power relationships,
xunduu was a means to pursuing the practices of gender responsibilities and roles in gender are held at all levels of
bipolar in the egalitarian gada ethos. It is recommended that life. As wider as is human interactions, xunduu is
as the culture is under strong pressure from internal and female-male multidimensional relationships expressions in
external forces, it needs to work towards preserving and pairing of various entities and objects which simulate gender
enhancing such thoughtful wisdom towards gender roles and functions.
empowerment. In its underlying point of tradition, female and male
beings are permanently interrelated and ever inseparable
Keywords Xunduu, Gender, Gada, Wife-husband family life relational builders, which are customarily
expressed in duality, as an expressional and representational
to cohesive social and natural world. To this end, Xunduu is
the ultimate means of expressing female and male bipolar
1. Introduction relationships contrary to solitude and un-polar relations. It is
believed in the Oromo tradition that wife-husband are linked
Feminine-masculine is a biological opposite sex-based in marriage for full life and form a base of their society; they
socio-cultural expression to indicate female and male are never delinked and it is more than appalling to express
relationships. Female-male relationship is the commonest them in a solitude manner. Solitude is halving as an
form of manifestation to gender and its expressions in expression of separateness, disconnectedness and
various manners of life including labor division. However, incompleteness, while pairing is something in connection
gender has been discussed as a means in which feminine and wholeness. Accordingly, beyond loneliness it is meant
opportunities was restrained in the pretext of biological sex matchless which can result from physical and mental
disparity. Subsequently, the subject has become one of the abnormality and social incompetence. It is disrespectful for
 Sociology and Anthropology 5(1): 76-84, 2017 77

an average adult to remain unmarried and/ delinked from feminine stick for power (siinqe), the power of the mother of
marriage. This type of gender based constructions has gone fertility (atete), the feminine council in the gada system
beyond the expressions of human relationships that it is also (saddeta) and the notion of sacredness (wayyu).
dealt with non-human affiliations in the universe given by Nevertheless, research works so far conducted on Oromo
them wife-husband synopsis. As it will be dealt with in the knowledge of gender have not underlain this fundamental
upcoming discussion, it is a norm than common for every notions rooted at the hearts of the gada system. Since the end
major important thing in the universe to exhibit normality by of the 19th century, the gada system has come to decline as
being chained in one to the other correlations of gender the result of Abyssinian conquest of the Oromo and
bipolarity to hold its equivalent opposite partner given by a discouraged its practices. Nonetheless, gada is reviving since
wife-husband synopsis. the 1990s and playing pivotal role in unifying the Oromo
In order to qualify what the tradition requires from an nation. The theme of xunduu is important in understanding
average healthy person, it is always a norm for someone to the populace indigenous knowledge of gender bipolar to
marry and stick to someone in marriage for full life. assist the empowerment efforts in contemporary world.
Normality, in this regard, is defined with marriage status
consistency and the knowledge of managing ones family
healthily. Marriage in Oromo gada system is beyond the 2. Methodology and Methods
need to meet reproduction demand and form family bondage
at the hearts of the society, as every individual is necessarily Like most social science researches, this paper has dealt
part of the whole and the group than separate and with culture that involves claims of values and rights. The
independent. Marriage is sources of respect and recognition study was conducted in combining historical and
to raise to most the important positions and power in the gada anthropological methodologies. Methods of data collection
system. As to Dereje [6] any unmarried and divorced is from secondary and primary sources through literature
considered incompetent to compete and hold gadaa review, interview, personal observation and analysis of
leadership. cultural objects were employed. The data were
Similarly, bipolar gender expression is a commonest systematically organized, analyzed and interpreted. The
practice in the tradition of the western world (mostly in research was mainly conducted in Oromiya and involved
Europe) [13, 17]. According to the literatures, the west both male and female elders and custodian commoners.
continuum oppositions for female-male relationships are Although the issue was fully apparent, while the gada system
contrastive as follows: subject-object, essence-appearance, was actively in use among the Oromo before the 20th century,
culture-nature, passion-reason and passive-active there is actual limitation in historicizing the theme as the
respectively. Adding that, the arrangement appears work reflects both anthropological and historical approaches
hierarchical, having the man at the top and the wife as well.
subordinate. This spills stereotypic behavior assuming men
as aggressive, competitive and instrumentally oriented and
women as passive, cooperative and expressive. 3. Result and Discussion
But, it is argued that hierarchical system is an antithesis to
egalitarian [12, 14]. The egalitarian socio-cultural structure 3.1. The Uumee-uumaa Synopsis
deflates hierarchy and one to the other subordination and
thus, the Oromo gada system is founded on indigenous One of the first fundamental views with the Oromo
democratic ethos [1, 11, 12]. Including in the knowledge of gender ideology is rooted in the indigenous
aforementioned works, research in gender area clearly belief system on which the gada system is based and named
elucidates the reasonable positions of gada with feminine Waaqeffannaa (the belief in supreme divine God, Waaqaa)
and acclaims gender relationships at its hearts. The Gada [4, 9]. In Oromo indigenous religion, Waaqeffannaa
system was basically founded on arduous and physical mythology (dhugeeffanna) the first creature is said to have
laborious tasks like military, hunting and other outdoor unrecognized sexual identity. This genderless earliest
services, which were the major compulsory requirements creature is believed to be identified with the name Horoo,
from each and every individual of the member in order to which was turned into female and male beings by a glance of
best qualifying for assuming the most important leadership God (Waaqaa) [1, 6].
positions [1, 9, 4, 11]. As the result, opposite to male, female This particular religion utters that the earliest independent
were engaged in life-saving and other indoor tasks as it was female and male divine beings are believed to be the origin
believed to be difficult for them to take part in activities of all human populations and became genesis in respective to
undertaken at far distance and life-taking which were ones sexual identity. This earliest female-male productive
supposed to stop reproduction. The tasks were thought to be divine beings are expressed to be belonging to a twin realms
difficult for females who were engaged in nurturing and named the Umee (the She/the Feminine Divinity) and Umaa
reproduction. Discussions made in all the aforementioned (the He/the Masculine Divinity)[3,9]. Thus, it is believed
literatures corroborate, the presence of gada-born feminine that female and male generations are fundamentally
led gender imbalance regulating institutions namely the stemmed from these gender based dual origins.
78 The Cultural Expression of Xunduu (Coupling) in Oromo Knowledge of Gender

Opposite biological sex based realms of female and male fi lafaa ( for heaven and earth), Margaa fi bishan (grass and
of the Oromo knowledge of gender is indicated as: water), ifaa fi dukkana (for light and darkness), aadaafi
The She Realm (Uumee) The He Realm (Uumaa) seera (for custom and Law). Women are said to have made
This gendered form of synopsis which communicates the complaint and the utterance to restore general peace and
origin of everyone following his/her respective biological order. They utter in front of elders who represent truth and
opposite realm has presented independent-dependent laws to raise and restore justice and equality when it is being
manner of relationships between female and male. The realm violated. For every major important thing which is presented
does not convey a derivate and subordinate relationship above that the male is represented, female is by the side
between female and male succeeding generations. opposite of him.
As indicated above, the uumee realm is believed to be the The duality of God/sky (Waaqaa) and the earth (Lafaa)
feminine divinity for fertility and fecundity to the whole constitute the central avenue in Oromo indigenous belief
human population and generation, as opposed to the male. In system. Bartles [3] explains, the sky is like a father who goes
the Oromo oral tradition a dominant saying that Uumeen away while Earth is like a mother; she is always with us. The
Walaabuu Baate means all creatures came out of Walabu sky causes and dropps rain but does not raise life alone
(the Oromo concept of creation and the universe out of without the earth, which grows grass and food to living
which creatures appeared). Similarly, when odd events creatures so does the latter. The duality of the sky and the
happen the Oromo say, erga dhuftuun dhuftee uumeen earth, for instance, is explicated in husband-wife
Walaabuu Baatee, dubbii akkanaa aggarree hin beeknu, relationships. For instances, the following saying: waan
meaning after creation we have never heard (seen) such a Waaqni roobse dachiin biqilcha, which means what God
thing [1,6]. This implies the creation of all life from dual causes to rain and the earth grows it[6].
origins and fertility in feminine form. There were also other In causing elements basic to life, the divine and earth are
lesser Deities prayed for reproductive purposes such as gendered. In gendered universe the sky represents
Ateetee, Maaramaa [1,6,16], Aayyoo Baar, etc [8]. father/male and the earth represents his mother/wife.
Creatures in between the two are children. Here, a bipolar of
feminine and masculine implies the necessity that both to be
3.2. The Synopsis of Non-biological Non-sexual
coincide to sustain and ensure the whole living and
Gendered Entities
non-living. Only when both communicate creatures can live
In the tradition gender ideology also raises the conception peacefully, and so does the replica female and male
about femininity-masculinity in association with simulated relationships [3].
objects and things of the non-biological and non-sexual In the Oromo customary law, there are two distinct social
world. At this point, there are natural and social entities terms custom (aadaa) and Law (seera). The former is known
which at all are not known with their sexual identity but to individuals who belong to the same culture, while the
taken to express female-male relationships in the society. latter is only known to those who specialize in it. Custom
There are some non-biological non-sexual entities which are refers to custom, habit, tradition, way of life etc and is a
used to represent female-male relationships given by gender symbol of identity, unity and oneness. Custom and Law are
identity in between them in their functions, roles, social highly integrated to maintain the society in unity and the
position and space they assume in relation to the other. In former protects the latter. It indicates females are more
this regard, in replicating gender-based human relationships appropriate for maintenance of culture while the males are
wife-husband relationships are constructed between two for the laws [6]. The view assigns able bodied male to
things which are fundamentally genderless. On the basis of provided protection for his family including his wife from an
this assumption, correlation between genderless elements is enemy. But, male seeks his wife’s ritual and spiritual
made to entice their organization in the universe which in remedy.
turn will be simulating wife-husband pairing form of gender In Oromo cultural expression, a hope of change is vastly
relationships. Some of the gendered objects given submitted to the power of nature and God at night time. It is
feminine-masculine representations are as indicated below: usual to hear among the Oromo expressing their hopes for
change “waan halkan/dukkanni fidu maaltu beeka” ‘we do
Mother/Wife Father/Husband not know what thing/change the night bring to us?. The night
Earth (Lafaa) God/Sky (Waaqaa), is seen as a reproduction time as dukkanni/halkan rimessaa
Culture (Aadaa) Law (Seeraa), (fecund). This means night causes things to reproduce and
Water (bishaa) Grass (Marga), replicate. The day (guyyaa) light-time is relatively
Night ( Dukkanaa) Daytime (Ifa), considered to be ‘infertile’ goga as male is considered a
Left-side ( Bitaa) Right-side (Mirgaa), dried-womb. At the day-time many tasks are driven through
Down-side position Up-side position. the power of light the muscular force features masculinity. In
(Jalaa) (Irraa), etc, [8] terms of changes prevalence, the night is organic than the
In the culture of the Oromo of Arsii culture, when a day. The night is characterized with perfection and
woman presents any complain to the assembly, it is usual to tranquility. In brief, femaleness is associated with night
recall the utterances in front of the assembly saying, Waaqaa through maternity, the power over fertility and reproduction
 Sociology and Anthropology 5(1): 76-84, 2017 79

primarily eventuated. The Oromo listens to various meaning is given with in terms of their major social roles to
happenings at night and forecasts the coming life. However, which each is accounted for. As it has been mentioned earlier
it is still when only both combine that completeness at the beginning, the creationist mythology assigned the
eventuates and together they form a full/complete cohesive earliest and first female creature to the left side of her
day. Otherwise, the solitary is unnatural and reversing law of opposite partner, male. According to my informants, this is
nature. vivid from the creation mythology that propounds the rise of
female to the left side of male, who assumed the right side.
3.3. Non-sexual Organs of Human Bodies Gendered They say that, this is why male customarily clinches his
Synopsis female lover in his left hands [8].
The left-right dichotomy significantly winds around the
Again gender relationships are expressed with the replicas key view of life-saving and life-taking realm to which the
of non-sexual human body parts. This presents female-male opposite sexes are attributable with their lesser muscular and
relationships as a direct replica of some biological organs of physical realm. Culturally, it is uttered that, the left side is
human body parts which are identical in existence, associated to non-fighting, non-violent (evade holding and
appearance and function. Under this category, as it would be throwing spear) and defending / shielding a spear thrown at
presented below, different from the aforementioned ones, by the opposite party are roles of the left hand side. Similarly,
female-male relationships are given simulation with both feminine and left hand side assume overlapping roles of
non-sexual, biological organs of human body. The peace-loving, life-saving, non-fighting, and non-stubbing,
expression is also different from the aforementioned that the while the right hand side symbolizes life taking and violent
entities are paired prevailing the sameness of female and tasks of males with iron materials. This is the reason why a
male beings and to accomplish identical roles except a matter female carries ritual stick made from tree named siinqee and
of social position differences. In this regard, some of the they never hold and use iron made stubbing materials [10].
biological, non-sexual parts of human body which are given The non-provoking, non-fighting and non-violent left hand
with gendered forms of expressions are as follows. side symbolizes peace.
Still, the customs are common in the family structure of
Body Parts Female/Wife Male/Husband
the Oromo of Arsii. In Arsii family structure is represented
The two legs, left-side right-side
with three forks of feminine ritual stick named siinqee
The two hands, left-side ,,
Makkallaa. Siinqee Makkallaa stick holds three limbs on its
Eyes, left-side ,,
head representing: the father, mother and children at the
Nostrils, left-side ,,
same time. In accordance, while the middle limb represents a
Ears, left-side ,,
husband, the left side stands for a wife and the right side limb
Lips, lower-part upper part
symbolizes children [8]. It is the commonest one specifically
Tooth jaws, lower part jaw upper part jaw
in the southern parts of the Oromo of Arsii. Indeed, such
As it is seen from the above synopsis, female-male is values of the society have deep rooted practices and form
identical and they form direct matching relationships except close and profound understanding of their past
a matter of social arrangement and position-based socio-political and religious life.
differences. Otherwise, they are things of the same kind and Another indication to the left-right dichotomy
category which carry out the same functions and roles that arrangement customariness is the style the Oromo builds
can support and enhance each other towards the wholeness their houses. The Oromo build his/her sons houses’ on
than competitive and subordination. his/her house’s right and left, based on their seniority in ages.
Here, with regard to human body organs based Accordingly, when the elder son constructs his house on the
wife-husband relationships the synopsis implicates a real right sides of his family’s house, the younger’s is to be on the
human gender relationship that is made in right-left side left side [1,15].
organization. This right-left dichotomy in the Oromo culture
is said to be showing the necessity for both to exist in pair 3.4. Gendered Insignias and Title Based Xunduu
and that one is needed for the other’s presence and survival. Synopsis
3.3.1. The Right-Left Dichotomy Arrangement Insignias and titles are the other means and ways to
In Jeylan [9] the right-left dichotomy is presented to express gender in female-male and wife-husband
prevailing prejudices on female as the left hand side is relationships in Oromo worldview. There are title and high
believed to represent meekness. But, the background level insignias held by females and males which distinguish
knowledge in Oromo tradition presents a different assertion. the roles and positions assumed by an individual person stick
Accordingly, while the left hand side of human body part is to his/her respective sex identity. Most of the time, in their
compared to female, the right hand side is simulated with formation, insignias are distinct to gender identity but each
male. Comparing one to the other, the literary social of the emblems is made to be identified with its own gender
meanings of the right and the left hand sides bear on the equivalent and corresponding. High level insignia are held
distinctions between both than prejudices. This social by the male category for elevated political, religious and
80 The Cultural Expression of Xunduu (Coupling) in Oromo Knowledge of Gender

social power representation. But corresponding to every 3.5. Roles Based Gendered Xunduu Synopsis
power holder male is a female who is as well identified by
her insignias, which represents the latter to execute various Femaleness and maleness is also constructed around
issues in different fields of life [1,3]. Insignias are emblems some contrastive roles which distinguish someone into a
given sex identity based on obvious gender distinctions.
of the socio-cultural life which perpetuate author and power,
The principle of gender-based contrastive role assumed
the positions and status of a holder person for law making
between a wife and a husband have manifested one clear
process, its endorsement and execution, maintaining social
opposite of the other. This is basically lined up around the
rules and order as well.
following parallel centric powers and social security:
According to the knowledge, for every major important
fertility and defense. The two major issues of security
power and positions a male holds, his wife stands on his
insurers from within and outside fundamentally include the
sides, even though the reverse is unusual. This is the fact that
following.
as patriarchal dominating society, it is usual to see while
male assume upper hand in most cases, becoming source of Female/wife male/husband
political power and authority for the whole than female. In Life-giving life-taking
this regard, female is ascended to an important political role Fertility dried womb
through her marriage partner, male [1,8]. But, for every Spiritual muscular
power a male assume, his wife is never missed to correspond Domestic wilder (hunter)
to her husband. This is meant that for every power and In accordance with the knowledge, feminine is
prerogatives that the male enjoys, his female partner shares represented with fertility and fecundity qualifying task.
the corresponding prerogatives through the former. This sort Fertility and defense are the two most determinant factors for
of affiliations amid a wife and a husband could be elaborated society. Fertility is a means to ensuring the continuation of
through the following insignias: generation tree seeds from within, and defense is protecting
Female (Wife) Male (Husband) the land and country from conquest. Unless the balance of
The priestess The priests power in between both is maintained the question of survival
(Qaallittii) (Qaalluu) and continuance is being threatened. Once female is
The mother of Cacu The father of Kalacha life-giving class, tightened in birth and nurturing progeny, it
is habitually impious to involve in an opposite realm activity.
(Haadha Caaccuu ) (Abbaa kallachaa)
The more muscular is a higher life-taker engaged in outdoor
(Made from shell) (Wore on forefront)
activities and sinful for progeny, the more spiritual is a
Hanafala Gadaa The father of Bokkuu
greater life-giver pursues fertility at indoor. Defending the
(made from leather) (scepter of power)
land is an outdoor muscular physical activity which is
Siinqee Horooroo/waddeessaa indentified as male’s prime role to sustaining society through
(wooden stick) (stick hold at marriage) life-taking task and longtime services. Outdoor activities
Saddetaa saddetaa mainly military, hunting and laborious tasks qualifying to the
(female council (male council) gadaa power transfer and assuming most important positions
in gada assembly) are fallen into masculine traits. The sinful male person
For every important positions of a male husband assumes, through his life-taking nature can be relieved for him through
there is a feminine equivalence. They were possessed by the his wife’s blessing, ritual for purification and other God
members of the first born clans in a single family and invoking means in their tradition. Otherwise, it is difficult for
lineage. Boku, Kalacha and Caccu are held by an individual the male to see successful life unless his wise has not made
of the first class from the Oromo clan. Kallacha is held by sin purification ritual and spiritual activities.
This is what Jeylan [9] has stated that God (Waaqaa)
the first born male spiritual leader named Abba kallacha
listens to women’s desire and instantly responds to it.
(holder). Kallacha is a highly respected ritual symbol, an
Women are believed to have natured to meditate and invoke
object for cursing and life-taking while its corresponding
God than men and they are closer to nature in their
match opposite sex partner is Caccu, held by the wife who
nurturing and life-sustaining features. While the able bodied
is named as Hadha Caccu (the holder) for blessing and
male pursue physical realm and the female does
life-raising symbolism. Hadha Caccu was a woman non-physical activities through their pure nature. It is a
symbolic leader responsible for praying to abundance of manner of assigning dissimilar into contrastive positions
well prospered fertility and invokes the Ume (the she which are not competing and contending.
creature) and Uma (the he creature). Kallacha represented What Xunduu teaches about is how to regulate
the sky-God, while Caccu symbolized the earth. Besides imbalances at some range of differences or continuum
male holder of Waddessa/Hororo, the feminine insignia is between opposing forces without elimination and
Siinqee. Siinqee is also an insignia for peace pacifier, as subjugation. When opposites have formed mutual, the
opposite to an iron material object like spear, knife, and etc problem of contrasts would be resolved from reducing or
held by male [1,4]. In this regard, women and men of similar causing imbalances in between the two forces. Opposites
gada class assumed symmetrical responsibilities. are governed against causing destructs with the principle of
 Sociology and Anthropology 5(1): 76-84, 2017 81

Oromo notion of distance and respect (safuu) [10]. Every Irrespective of other things, particularly the
side understands the other side opposites without intermix socio-economic, geo-military, political, etc, conditions
and elimination. It is the manner of leading contrasts side which determine both behavior and manner, feminine
by side. The synopsis is aimed to keep a sort of natural assumed more modest than the male. The male aggressive
regulation between divided halves from extremely causing nature was dictated by the type of activity and
disparaging consequences on universe. responsibilities assumed mainly in relationships to
masculine tasks like attack and defense. In contrast to this,
3.6. Gendered Behaviors and Manners of Xunduu the feminine is more of peaceful and finds spiritual
Synopsis remedies. Comparing both, from the civic point of view the
feminine behaviors and manners are more of modest and
Again the knowledge of gender and its manifestation in signaled courtesy which is inarguably essential than its
Oromo is still established along certain feminine and opposite.
masculine traits based behavior and manner. In this regard, It is mentioned in literature that anytime the ultimate goal
the distinctions between female and male are dependent on of Oromo mottos was to be a leemmoo [7]. Leemmoo is
the type of behavior and manner that one ought to reflect and believed to be the most humble, plain and modest behavioral
develop in life and other found to see the person in and well mannered person. Characteristically, it is meant a
accordance. These are used as separating boundaries and descent, more of silent, affectionate, tolerance, patience, etc,
distinctions between female and male. The boundaries are of a civil character traits that any humble Oromo individual
most of the time non-crossable unless at certain limited gada own to attain in life. The lemmoos are male higher social
age class. classes whose civility in manners and behaviors are tested
Thus, certain characteristics features made to represent that he should have dropped the masculine nature and
feminine and masculine identity. The following are some of imitate feminine in all of his aspects: dressing, urinating,
the bipolar opposite characters traits that represent feminine eating, roles, and etc. The leemmoo was a person whose
and masculine. characters, personality and actions testified the utmost
criteria of purity, truth and greatness and could only visit
Feminine Masculine
the religious center and the land of anointment, Abbaa
Softhearted hardhearted,
Muudaa [7,8]. Modest behaviors are the absolute features
Soften muscular,
of feminine which is favored and imitated by males of the
Non-violent violent,
higher class of gada (the pilgrims/ jilaas) who have reached
Sociable non-surrendering,
the stage of tranquility, finishing their masculine duty.
Shrewder /discerning forceful,
Their roles were fostering life through blessing, spiritual
Pious impious,
services, etc. Thus, modesty was a seminal trait that is
Sacred sinful,
commendable as the utmost qualifying behaviors and
Innocent vindictive,
requirements for an individual of higher social, ritual and
Polite impolite,
spiritual status. This, on the other hand, implies the
Affectionate unaffectionate,
customariness of gender reversal in Oromo society before
Submissive disobedient,
the decline of the tradition with the demolishing of gada
Conscience deterrent, etc
system of governance in the 20 th century.
The arrangement seems to be prevailing more of
contrastive representation. As it has been indicated in the
introducing part, similar to traditions in the most western 4. Lesson Based on the Nature of
society, female and male in Oromo have assumed contrastive
continuum domains of life. However, the Oromo bipolar
Correlated Entities
arrangement is the process of forming corresponding The overall discussion presents various gendered forms of
relationships between opposites towards wholeness in nouns, expressions and perpetuations which are made to
avoiding solitariness and lonesomeness, competing and represent female-male/wife-husband multidimensional ties.
subordination. The competing nature seemed to be The tradition of Xunduu is, however, different from other
intervened due to the egalitarian organization of the Oromo forms of gender expression to prevail a customary manner of
gada system itself, the power of arrangement behind the female-male relationships in simulating to various
philosophy with regard to the synopsis and various feminine non-sexual elements. In Xunduu female and male are always
led institutions in the gada system. These are the feminine bipolar of another, which underlined to be expressed in
emblem for peace and security (the siinqe), qanafa, the duality and this non-separateness, has showed against
notion of sacredness which confers respect upon the mother, un-polar existence that is given by solitude expression.
virgin girl and postpartum (wayyuu), the notion which Several entities varying from elevated social roles, beings
declares feminine supremacy in continuing generation tree of human body parts, behaviors and manners, to natural
seeds and spiritual power (atete), feminine section council in entities in replica are made to represent gender based
gada system (saddeta). organization and express the relationships. The paired
82 The Cultural Expression of Xunduu (Coupling) in Oromo Knowledge of Gender

entities used to represent female and male are reputed social As Xunduu is an expression of human gender bipolarity in
objects which are absolutely respected for their essentiality replica to non-human and non-sexual entities, it is meant to
in determining life, beyond any preconditions, due to the fact express a way the universe came to existence and held
that their mistreatment is feared for causing instability and healthier. Female and male non-separateness are conveying
end of life. the absolute ties of major things in the universe to regulate
As one can realize from the discussion, implying that the the balance of nature.
elements are highly fundamental and essential in their The expression is a portrayal to what form, organization
worldview, they do not present gender biases. At all points, and arrangement the universe and elements in the cosmos
none of these elements are despised, vilified and established should hold in order to understand and recognize healthier
on impartial relationships. Neither the ether nor the dual life. This process of gendering non-sexual elements seems to
entity both in person and in combination have never assumed underlying the places that are given to gender in their
and presented one to the other a lesser/greater relationship. worldview and its implications on the later. This manner is
No single paired entity and object prevails lesser and/ an expressional to the continuation of generation tree seeds,
better than its corresponding. No part of the whole is wellbeing of universe and stability of family life. In
subordinate and greater to the other as the power of each accordance, the cosmos organization is held with
correlated entities and the rules for correlations regulate the female-male simulated perpetual harnesses and the outcome
whole relationships. Again the association is based on the of the combined two determines the whole universe. This
conditions that the either side is only supporting its opposite distinct philosophical thought in explaining the universe and
roles and functions that pursued interdependence than other relationships beyond the human being in gender form
dependent and one sided mutualism. On the other hand, it is a of noun has served as the basic guiding principle in the
must to the either element, the other to survive. The Oromo worldview. Thus, gender is not only limited to the
surviving of one is only determined on its correlated expression of biological sex based human relationships
matching party as the other cause the opposite continues and established between female and male, but it is about the
discontinues. creation of the universe, the balance of power arrangement,
generation tree seeds, the manner of human organization,
and so on.
5. Lesson from the Correlation Some of the manners which are used to identify female
and male have triggered further differences in social space
Presentation Methods and functions. Xunduu is an alternative manner to solve
The multidimensional relationship expression to a female biological sex disparity based differences in view of
and a male being is made directly in person and simulated to simulation and the objects as they are crucial in their
various social and natural entities that are arranged in pairing worldview. In this regard, Xunduu has been designed to
and corresponding order. This manner of correlation is the address gender-based biases and imbalances through a sort
process of arranging similar and/ dissimilar entities in of harmonization as its prime concern. The creation of the
corresponding arrangement. The paring relationship universe is the subsequent result of gendered contrastive
established on a continuum order is meant to evade un-polar forces whose mutual coexistence and balance determined
and avoid exclusion from almost all important areas of life. the whole thing. Unless both are coordinated and
This arrangement which seemed to be discouraging vertical harmonized, no separate peace is prevailing for the either
communication was due to the influence of the egalitarian entity alone. Intermixing roles and functions and stepping
gada system. Almost major important things in the universe into the either boundary are the most appalling negation in
are chained, organized and arranged in one to one marriage Xunduu except at certain age and class set of gada.
relationships and governed by the rules of gender
construction. The correspondence relationship pertains to
what the other halves in wholeness. It is about the 7. Xunduu as Basic Principles and
mechanisms to address the problems with regard to gender. Pillars to Oromo Knowledge of
Pairing underlies the need for marriage which is highly Gender
essential issue of security and Xunduu is about an expression
against unmarried and divorce. The expression of gender using simulation of various
elements is aimed to instilling the knowledge into the minds
of their child. Thus, female and male is what the objects are
6. Xunduu as an Expression to meant to one the other and the revesre is also true. Roles in a
Non-human Worldview family between female and male children and wife-husband
as well as father and mother are bounded according to the
Beyond sex based human descriptions, gender in Oromo is principles which determined peace and stability in the family
given to portrait the relationships between other non-human and society as well. As some of the objects are highly
and non-biological non-sexual elements, as their reputable to the society, female and male are similarly
arrangement and organization is meant a healthier universe. implied through the representation which entails the
 Sociology and Anthropology 5(1): 76-84, 2017 83

necessary respect and protections for the natural elements The discussions made in wide ranging representation pertain
and social objects. What a wife and a husband in a family to to the following conclusions. One, female and male are alike
one the other is what a father and a mother as well as female beings but only vary in social position and place held next to
and male are meant to a child in recognizing and assuming the other to form wholeness in separate. Second, female and
ones responsibility. male have assumed non-identical functions but only in
Another is the authenticity of gender reversal. Femaleness common and in the presence of both that they could provide
and maleness is also identified by the positions and roles that what are essential for others including the universe
a particular individual can fully and actively assume and interdependently. Third, they form opposites in assuming
carried out in accordance rather than necessarily based contrastive roles which are held together for mutual
always on biological sex distinctions. But, responsibility of relationships to maintain healthier universe. In all of the
an individual in the wholeness goes beyond sex identity expressions, elements in Xunduu and female-male
boundary. In the gada system the first age set boys and girls relationships are not competitive but a mutual one as the
are never identified by their sex. It is most usual that boys power of arrangement regulates it.
and girls under age eight are indentified with feminine noun Those elements made to represent gender are highly
of ishee (she). Again, the male spiritual leader (Qaalluu), the crucial and fundamental whose absolute existences need to
retired male gada class (gadaamoojjii) and the active gada be set without mistreatment. The need to coupling is
leader (Abba Bokkuu), unlike their male group, never hold disclosing the compulsoriness and essentiality of one for the
iron made material for life-taking purpose. Besides, the male other and the whole in general. This is the fact that only the
humble class (lemmo) and other pilgrimage male class were strong presence of one next to another would compel organic
feminine in all of their aspects, acting, category, behaviors health. The universe is held from halves and opposites whose
and manners. However, biological sex based separation and organization is corresponding.
division is not a permanently established boundary owning In order to do so, thus, the paper underlies the need to
that at certain age and status, particularly the first and last understand society from the background and from its own
gada grade gender reversal is a bound [7,8]. cultural points of view. In doing so, such indigenous values
can be helpful in gender empowerment areas. However,
irrespective of this, the past position of female in the study
8. Conclusions and Recommendation area was dominated by their male partner and could never be
free from their influence. Nonetheless, the condition of
In Xunduu expressions of female-male beings bipolar
female was relatively better during the gada system than the
arrangement, relationships are presented both in person and
worsening situations prevailed later under the regimes of the
simulated to several entities varying from biological
Ethiopia empire state. This happened with the demolishing
non-sexual to non-biological non-sexual categories, which
of gadaa system of governance. But, in order to bring the
are highly essential and honored. Xunduu explains what the
experiences to the lights of today’s gender empowerment,
female-male relationship would look like in cultural form of
there is a need to issue the subject. The practice is limited to
correlation to show the underlying inseparable and
grass root level and its current positions are facing
interrelatedness of one to the other. It seemed to be unique
challenges from factors like globalization, expanding
from traditional manner of coupling and binary expressions.
religion, modern education and including non-cultural
Coupling is a mannerism to expressing the relationships
between two things and beings identical and/ opposite in conformity gender policy, etc.
essence and appearance. It is used to show independent and Peculiar to the xunduu tradition, besides the elevated
interdependent relationships between and among things status and higher recognitions of the entities paired to
formed bipolar. Thus, for someone who sees into the express gender, side by side arrangements prevails to
background knowledge of gender realizes the separation into corresponding order of arrangement. The social status of
female-male identity and activities along the labor division those simulated correlates and manner of their presentation
principles than otherwise. Assigning female and male into does not prevail to deliberate and non-deliberate prejudices.
varying positions and roles by itself does not necessarily It rather shows the manner in which major activities and
present prejudice unless the manner of arrangement does not areas of life a male presented, female must be by his side. In
prevail to encourage imbalance and dissect in picking order this regard Xunduu is a traditional means to fitting modern
and subordinate way. Into what unequal positions and tasks views and practices with the empowerment of female.
both of them assigned simultaneously and differently prevail
prejudice. Xunduu view of gender seems to be the way the
populace have been addressing the problems of inequality
and the sensitivity of the subject in their culture.
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