The habit of mass murder is deeply embedded into Oromo culture of warfare and social practice, according to some observers. During the sixteenth and seventeenth centuries, the Oromo spread out to the Ethiopian highlands through sheer terror and unbridled violence. They brought a distinct culture of violence. Contemporary Ethiopians and European missionaries and soldiers were shocked by the group’s savage cruelty and bloodlust. One wonders why this tradition persisted! According to some observers, the long practice of Gadaa system, the limited presence of the state as well as the mobile nature of pastoralist livelihood have resulted in the militarization of the youth, and the expansion of the ‘gun culture’ in Borena. The diffusion of such weapons feeds cycles of insecurity, undermines livelihood strategies, and imperils development opportunities and intensified cattle-rustling practices. Fear for life and physical well-being, as well as fear to freely exercise religious, cultural, political and economic rights and entitlements fundamentally arise out of this environment – where small arms are relatively easy to procure, and controls are extremely lax.
Although the Gada system is hailed by Oromo intellectuals as an indigenous democratic socio-political system of the Oromo and that Gada Democracy power transfers peacefully through fair, free and periodic election, and that it has real significance in intercommunity peacebuilding and sustaining social solidarity and integration and that the Gada system are much closer to the hearts and minds of the people and are more helpful than the modern system of governance, particularly for maintaining sustainable peace, tranquillity, and prosperity, other scholars say that the Oromo system of religion and social and political organization was a cult of death and destruction. The Gada system and the violence built in and around it ignited indiscriminate slaughter and even deeply subsumed genocidal tendencies. Ritual mutilation of the dead and wounded used to underscore masculinity was a part of the habitual practices. Taking genitalia of the enemy as trophy provided concrete evidence of the bravery of the Oromo warrior in battle. For now, I am referring to the armed groups who performed the recent horrifying massacres in the Tole locality of Wollega, Western Ethiopia. I am not generalising. And I have no intention to stigmatise the whole ethnic group.
https://zehabesha.com/cannibalism-and-n ... ra-people/
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የጎሳው መሪ በሚመራው ማኅበረሰብ ክብርና ዝና የሚያገኘው ኦሮሞ ያልሆነን ህዝብ በመውረር ለጎሳው ባስገኘው ተጨማሪ የመሬት ስፋት፣ በነዳው የከብት ብዛት እና በማረከው (ባወረመው) የሰው መጠን በመሆኑ ለራሳቸውና ለጎሳቸው (ለቤተሰባቸው) ክብር ሲሉ አባ ገዳዎች (ሉባዎች) አንዱ ከሌላው የበለጠ ሰፊ መሬት ለመውረርና በርካታ ህዝብ ለመማረክ (ገርባ ለማድረግ) እርስ በርስ ይፎካከሩ ነበር። ከዚህም በተጨማሪ በማህበረሰቡ ባህል መሰረት ወጣቶች ከነገዳቸው ውጭ ያለ ሰው በመስለብ ብልቱን ቆርጠው ለሽማግሌ ካላሳዩ ወይም ትልቅ የዱር እንስሳ አድነው ካልገደሉ በስተቀር ሚስት ማግባት፣ ፀጉራቸውንም መላጨት አይፈቀድላቸውም። በዚህ የተነሳ የሰውን ልጅ እንደ አውሬ በማደን ብልቱን መስለብ፣ መግደልም ሆነ ጎጆውን አቃጥሎ፣ በሽብር ጥቃት ቀዬውን ጥሎ እንዲሰደድ በማድረግ መሬቱን፣ ሚስቱን እና ከብቱን መንጠቅ፣ ልጆቹን በጉዲፈቻ በማወረም ለዘረፋቸው ከብቶች ጠባቂ እረኛ ማድረግ በጥንቱ የኦሮሞ ማኅበረሰብ ዘንድ የተለመደና የሚያስከብር ባህል ነበር። በመሆኑም በወቅቱ የድርጊቱ ፈፃሚዎችን ጀግና የሚያስብላቸው፣ በጎሳቸው የሚያስከብራቸው እንጂ የሚያስወቅሳቸው ሃራም ወይም ሃጢያት አልነበረም። ባጠቃላይ የገዳ ሥርዓት በወታደራዊ የበላይነትና በባህል ተፅዕኖ ሌሎች ኦሮሞ ያልሆኑ ማህበረሰቦችን በሃይል ጨፍልቆ መሬትና የተፈጥሮ ሃብታቸውን በመቀማት የኦሮሞን የበላይነት (Hegemony) ለማምጣት የሚተጋ ሥርዓት ነው።