The Oromo language tends to be more formal than English language in their social exchange. When meeting a person on the road or street they say, “Did you have a peaceful night or day?” Children are commonly hugged when greeted.
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In the diaspora, however, they often shake hands in the western manner. If they are related or close friends, they would kiss each other. They grasp each other’s hands and kiss the top of the other person’s hands or cheeks. The traditional greeting used by men and women is called “nagayaa gaafachuu”. Issues can be won or lost on the credibility and ability of the elders, much like the quality of counsel defending or prosecuting legal cases in Western cultures. When issues such as weddings, death, or disputes arise, the most able and senior of elders are assembled. Elders are given the task of thinking, conveying and radiating wisdom as needed.
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Physical responsibilities are usually assigned to the young, physically strong and able. The older the person, the less physical responsibilities, such as farming, heavy lifting, etc. Responsibilities, light or heavy, are assigned to persons according to how old the person is. The elder of the village or the household is a leader of a given domain and perhaps beyond. Therefore, Oromos approach elders as students would professors, ready to learn. Oromos have a tradition of viewing long age as accumulation of wisdom gained from experience. (The Oromo people use base eight as opposed to the traditional Western base ten.)
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For instance, to take full responsibility for a nation or society “Abbaa Gadaa” (the leader/President) reaches full leadership only at age 40 or on eighth Gadaa. The “Gadaa system”, an Oromo traditional government, is based on age grade system. Oromos view advance in age with great respect. For instance, the most popular Oromo names are Ibsaa for males and Ibsituu for females, both meaning “light”. It must also be said that Oromo names have meanings as if to convey wishes of success, wisdom, and prosperity through generations. Traditionally, the father picks Oromo children’s names but the mother has great influence in naming the daughter of the family. The name has also no inherent religious significance. There are no formal religious requirements for naming a child in the Oromo tradition. A third name is usually the name of their paternal grandfather. The formal Oromo name is used in Oromo rituals. Their second name is the main name of their father. They are often given other personal “love names” by family members. In Oromo culture, each person has one main name, their given name.
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One highly developed self-sufficient system which has influenced every aspect of Oromo life is the Gadaa system.
![afaan oromo music 2015 afaan oromo music 2015](https://i.ytimg.com/vi/M4Hs6HiBnGo/hqdefault.jpg)
Today, the Oromo culture is influenced by the many factors of life and fostered by the size of the population and large land areas with diverse climatic conditions. Oromo have a very rich culture defined by everything from Oromo language, religion, cuisine, social habits, music and arts.