Marginalisation of the Waata Oromo Hunter–Gatherers of Kenya: Insider and Outsider Perspectives

Abstract

This paper examines how the way of life of a little known group of hunter–gatherers, the Waata Oromo, was brought to an end through British colonial wildlife conservation laws and the creation of national parks in Kenya. Through this policy and that of the containment of ethnic groups to ‘tribal reserves’, the Waata lost their place in the regional economic system and suffered loss of cultural identity. It also meant that when Kenya gained independence, the Waata were not recognised as a distinct entity with rights to their own political representation. Instead, they became appendages of the dominant pastoral groups with which they had been associated. They were thus doubly marginalised, in both economic and political terms. The paper describes how this situation has led some Waata in northern Kenya to claim separate ethnic status. It discusses the problem from the point of view of a Waata social activist and of an anthropologist. These two perspectives raise further issues for the etic/emic debate in anthropology.

Remote Sensing for Biocultural Heritage Preservation in an African Semi-Arid Region: A Case Study of Indigenous Wells in Northern Kenya and Southern Ethiopia

“…This southward expansion is dated to the first part of the seventeenth century [37], although radiocarbon dates on human remains excavated from cairns around Kokurmatakore suggest an earlier date for their construction [35]. Borana Gutuu claim to have begun to displace Wardai Oromo from the mid-seventeenth century so as to take control of the key complex of Tulla Saglan (the nine well clusters) in the Dirre region south of the River Dawa, southern Ethiopia [38] vg, while Orma oral traditions assert that they are an offshoot of the Boran pastoralists and claim that their southward migration to their present location on the Tana River was due to famine rather than conflict with the Boran, arriving from the west via the Lorian Swamp at some indeterminate date [39]. Historical research in southern Ethiopia has also determined that the ancient tula well system there has been in operation for over five centuries and continues to serve as the main permanent water source for the Borana [29].…”

Changes to water management and declining pastoral resilience in Marsabit County, northern Kenya: The example of Gabra wells

“…Based on various oral traditions, Sobania (1980, p. 80) dates this southward expansion to the first part of the seventeenth century, although radiocarbon dates obtained on a sample of skeletons excavated from different types of stone cairns in the area around Kokurmatakore hint at an earlier date for their construction (Stiles & Munro‐Hay, 1981, p. 162). Borana Gutuu, in particular, claim to have begun to displace the Wardai Oromo from the mid‐seventeenth century so as to take control of the key complex of Tulla Saglaan wells in the Dirre region south of the River Dawa, southern Ethiopia (Kassam & Bashuna, 2004, p. 202), while Orma oral traditions assert that they are an offshoot of the Boran Galla and claim that their southward migration to their present location on the Tana River was due to famine rather than conflict with the Boran, arriving from the west via the Lorian Swamp at some indeterminate date (Turton, 1975, pp. 532–533).…”

Rural Land Registration in Ethiopia: Myths and Realities

“…The Borana custom of inheritance does not allow a woman to inherit common marital property unless she has given birth to a son (see Flintan: 163). The Borana consider Wata people outcasts and deny any meaningful access to land, herding, and other civic relations with mainstream Borana way of life even though they speak the same language and reside among the Borana (see Kassam and Bushana ).…”