Intangible heritages: historical perspectives of Yahoode (Hadiya New Year) festival of Hadiya people, South Central Ethiopia

Abstract

Historical account of the festival is utterly embedded in the culture and history of the existing society. The Yahoode festival of the Hadiya people of south-central Ethiopia is a historically and culturally significant New Year festival deemed an intangible cultural heritage. Much of the festival is documented through oral traditions and, at best, written in the Amharic or other Ethiopian languages. Through interviews and snowball sampling, the article maps historical perspectives of the festival and finds it endowed with socio-economic and cultural values that balance individual and community values. These include respect for one another, industriousness, the culture of saving, building peace, active participation and wise use of time. However, the article revealed that there has been change and continuity in the celebration in the course of history, it foregrounds the significance of the Yahoode festival in the cultural and economic life of the Hadiya people and identifies its socio-economic opportunities.

IMPACT STATEMENT

This article contributes to the discourse on historical accounts of festivals by shading light on the historical and socio- cultural implication & notion of Yahoode on human thinking and action in quest for further investigation to values, norms and cultural philosophy endowed in the society from which the world learns a lot. The paper finds interconnected socio-economic and cultural aspects of festivals that shape the socio-economic discourse of Hadiya people throughout their history. The dynamic nature of intangible cultural heritage calls Policy makers, public figures, the UNESCO and other stakeholders to be mindful for further research and preservation of such valuable assets of the society.

Keywords:

• Intangible heritage
• yahoode festival
• hadiya Zone
• history
• culture

REVIEWING EDITOR:

• Pier Luigi Sacco, Humanities, IULM University, Milano, Italy

SUBJECTS:

• Culture
• Heritage Management & Conservation
• History

1. Introduction

The historical origin of festivity and its celebrations were going back to the ancient history of the Greeks and Romans. It was not limited to Greek and Roman culture, but also common to other ancient civilizations and human cultures of the World. With a rich history in ancient and modern eras, festivals are known to exist in virtually all human cultures (Falassi, 1987). As Sauter (2004) states, the underlying origins of the festival lie in the existence of a playing culture…. Thus, the historical background of the festival is deeply rooted in the culture and history of the community which owns and shares it.

Festival contributes to a sense of belongingness; strengthens an individual’s sense of place identity across the world (Derrett, 2003; Jeong & Santos, 2004). Empirical studies have emphasized on the importance of festivals on creation of satisfaction and future intentions (Lee & Beeler, 2009). Its satisfaction provides shared positive experiences and is important for its continued relevance; its effects on one’s sense of place have been largely in a position of poor documentation, calling for more research in the field (Lee et al. 2012).

As part of intangible cultural heritage, it is an organized set of special events on a specific cultural and man-made theme. Both the social function and the symbolic meaning of festival are closely related to the values of the communities recognized as essential to its ideology and philosophy, identity, historical continuity, and physical survival, which is eventually what festival reveals (Falassi, 1987; Lyck et al., 2012). Based on the assertions above, festival defined as a gathering of a relatively large group of people in a specific public place and during a defined period, based on the cultural ideology and philosophy of the respective community, offers a unique experience, history and expression of identity, language, art and artistic values endowed in the community.

Ethiopia is a country endowed with a diversity of intangible cultural heritages; traditional dances, marriage system, conflict resolution mechanism, mourning ceremonies, festivals, celebrations, rituals, and others. The stunning potential value of its cultural heritage remained untapped (Lemma & Terefe, 2019; Temesgen, 2013). The abundant intangible cultural heritage is a potential resource for development with little requirement for investment, it could be competing in the international tourism market (Ayalew, 2009; Beyene, 2013).

As far as the people of Hadiya are concerned, safeguarding intangible cultural heritage resources will enable the area to capitalize on the prevailing rich intangible heritage in general and Yahoode festival in particular for the historical, socio-economic and cultural well-being of the community. As a matter of fact, preserving intangible cultural heritages in the study area still conserves its symbolic significance, but the celebration of Yahoode has posed some challenges on its continuity as a result of globalization and modernization. Henceforth, without a systematic and well-documentation of such cultural value through intensive research, the future generation will be unable to see, and appreciate the historical and cultural values which have close ties with the history of Hadiya.

The basic theme of this article is to explore the historical perspectives of Yahoode festival of Hadiya people, south-central Ethiopia. Specifically; it tried to describe the historical nexus of Yahoode festival with Hadiya people, to identify socio-cultural and historical values of Yohoode festival to Hadiya people, and to elucidate changes and continuity of Yahoode festival in the area. This is significant as it would inform researchers, cultural practitioners, policy makers, academia as well as development practitioners, students of history and heritage more knowledge about the socio-cultural and historical value of Yahoode, it would in turn make aware of all stakeholders to have part in policy and decision making in collaboration to safeguard such valuable assets of the community, and it would be benchmark for further investigation.

2. Literature review

2.1 Concepts on intangible cultural heritage and festival

From constructivism point of view, ‘intangible cultural heritage is a term used to describe aesthetic, spiritual, symbolic or other social values people may associate with a site, as well as rituals, music, language, know-how, oral traditions and the cultural spaces in which these ‘living heritage’ traditions are played out’ (UNESCO, 2001). As far as our living experience is concerned, the cultural life of Africa communities in general and Ethiopians in particular are anchored with the practice of intangible cultural heritages that signifies their identity. Ethiopia has a long trend deemed to importance of intangible cultural heritage, as worthy both living heritage and intangible values (Meshesha et al., 2017).

Theoretically, as part of intangible cultural heritage, festival is a periodical and recurrent social event in which, through diversity of forms and, a series of coordinated events participate directly or indirectly and, to various degrees all members of a whole community, united by ethnic, linguistic, religious, historical bonds organized and sharing a worldview (The Shorter English Dictionary, 1973). Just as a festival is an event, a social phenomenon, encountered in virtually all human cultures. The colorful variety and dramatic intensity of its dynamic choreographic and aesthetic aspects, the signs of deep meaning underlying them, its historical roots and the involvement of the local community have always attracted the attention of casual visitors; have consumed the attention of people like travelers and men of cultures (Falassi, 1987). Furthermore, social value of intangible heritage was seen as a confirmation of the heritage value of the place and practices rather than an independent aspect of heritage value. In the Western tradition the main criteria for identifying heritage have been artistic and historical significance (Truscott, 2002).

2.2. Characteristics of festivals

One peculiar feature of festivals is their relation to a specific public place. This experience can have an emotional and a symbolic significance which they then come to associate with the place itself (Morgan, 2007, p. 113). A second characteristic of festivals is how they take place over a defined period. A third festival characteristic is how it involves planned and organized activities. Festivals are consciously planned with someone given end responsibility (Getz, 2010). Finally, it is characterized as independent of the goal and how it creates a unique experience (Giorgi et al., 2011).

2.3. Values of festival

Ideally speaking, a good festival leaves inspiring entertainment to its participants, gives educational insight to scholars and researchers, brings seductive gain to its organizers, and displays the cultural heritage of the community. It takes the attention of politicians, businessmen, artists and tourism operators. Festivals serve all manners of social functions (Bruce et al., 2012). They mark an affirmation of identity and at the same time, provide opportunities to share societal meanings to individuals both inside and outside of that community and create opportunities for others from outside (LADCA, 2003). As one of its social functions, festivals can be used as the bridges through which people connect to each other; again and again, and in ever-evolving ways (Clark-Ekong, 1997). It promotes social bonds of individuals in the family; in the community and new acquaintances of people even outside the community giving their connection full social meaning (LADCA, 2003).

2.4. Yahoode festival

Prior studies conducted on Hadiya Zone in social science in general and history in particular did not address the issue of Yahoode in their work intensively. But efforts have been made by some researchers in this regard. Of them, the valuable work of Gedion (2008) was one amongst. He has made some dedication to cultural history of Hadiya and its rich potential. Nevertheless, the work is not free from some drawbacks. For instance, his work was considering the celebration of Yahoode as religious festival by referring it with Fanadaano culture and Christianity that would not be verified by oral sources. He was also unable to give clear ideas about the historical root of Yahoode festival, failed to show the cultural ideology of the society, pre and post tasks elaborated by the society in the occasion of festival and worldview of Hadiya towards Yahoode did not addressed by his work, unable to escape the critics. The same work had made some distortion in the usage the term ‘Yahoode’ interchangeably with the term ‘Masqala’ which was secured due concern of this paper.

Similarly, Asrat (2017), in his work mentioned Yahoode festival within a single line; it has been celebrated in Hadiya as the beginning of New Year. Yet his work is shallow in content and unable to give details about the historical, socio-economic and cultural values of the festivity from a historic point of view. Hence, this needs critical analysis of sources by checking and cross checking with other sources to have comprehensive research to fill the gap in the area of the issue understudy. On the other hand, Hadiya Culture and Tourism Office have been producing an annual magazine in Amharic titled Yahoode which outlined some aspects of Yahoode festival. It was a progressive work to have written a manuscript which gives hints in relation to the historical tie of Yahoode with the culture of Hadiya people. But the work is fragmented in content and lacks historical narration. Despite its drawbacks, the authors used it by counter checking with other sources. Hence, the above gaps in the area are the rational to produce this article on the historical accounts of Yahoode festival through critical analysis of sources by checking and cross checking with other sources.

3. Methodology

The people of Hadiya are one of ethnic groups lived in south central Ethiopia, speak Cushitic language family whose livelihood based on mixed farming and used trade as auxiliary economic activity. Hadiya is also one of thirteen administrative Zones of South Nation Nationalities and People Regional State of Ethiopia. Hossana, the zonal seat is located 232 Kilometers to the South of Addis Ababa, capital of Ethiopia, 160kms north of Hawassa, regional seat. Relatively, the Zone bordered on the south by Kambata Tambaro Zone, in the north- east by Silte Zone, in the east by Halaba Zone, in the south east by Oromia Regional state, in south by Wolayita Zone and in the West by Yem special woreda (district).

As far as the method concerned, the article employed a qualitative research design and used a descriptive approach. As Yegidis (1998) stated that qualitative research design seeks to understand human experiences from the perspective of those who experience it. The target population of this article was the Hadiya Zone culture and tourism officers, the woreda (district) culture and tourism officers of the Zone and the local elders of the community. Purposive and snowball sampling techniques were employed. The primary data was collected through interview, focus group discussion and observation. On the other hand, secondary data such as published and unpublished documents pertinent to the issue were consulted by authors.

Accordingly, the interview was used as a primary data collecting tool that allows for a person to person discussion. Thus, employing interviews provides genuine data as the informants appear to be more to discuss issues during the interview. The interview guides were prepared for two groups, one for about 15 Zonal and woreda culture and tourism officers and about 15 for local elders of various woreda’s of the Hadiya Zone.

Likewise, in order to get full information, focus group discussion was utilized. The authors organized about five FGD with different community members, each group composed of five members in various districts of Hadiya Zone. This is because it provided data about a wide range of ideas, philosophy and feelings that participants have had about the issue understudy, thereby revealing the differences in perspectives among participants even the groups. This helped to triangulate and balance the data acquired through interviews. So, in order to validate the data organized from the participants, through interview and FGD the authors took part in the occasion of Yahoode festival of 2020 to have better understanding about the practice.

Finally, in order to attain the specified research objectives, the authors were administered a qualitative data analysis method. The participants were interviewed in Hadiyisa and Amharic language, the transcribed data translated into English. Finally, the organized data was categorized and analyzed as historical origin, ideas and philosophies of Yahoode, its socio-economic and cultural values, and changes and continuity in the celebration of Yahoode in the aforementioned area.

4. Discussion and presentation

4.1. Historical origin of Yahoode

Basically, it is important to have modest briefs about the historical roots of Yahoode celebration. As oral sources, from the time of immemorial the people of Hadiya have been celebrating Yahoode through generations. It has been said that the coming of Yahoode (Hadiya New Year) framed the celebration and duration of the festival in line with the cultural philosophy of the community. In this regard, the role of elders is pivotal in framing the day and the feature of upcoming festivals since they have had ample bodies of living experience to the society they live in. Conversely, the historical root of the Yahoode festival is a point of debate among the scholars’ of history, anthropology, sociology and social science in general. The term Yahoode came to exist in Ethiopian literature during the war of Imam Ahmed Gragn of the 16th century. Braukamper stated in one of his works, when the forces of Imam Ahmed arrived in the locality of Hadiya, the people had been celebrating their cultural festival probably around the 1520s (Braukamper, 2012). However, his source is limited to mention the month and day of celebration as well as origin and values of festivity.

According to Gedion, the root of Yahoode festival is as old as the history of Hadiya, celebrated in unique cultural manner (Gedion, 2008). Oral sources witnessed that the exact date was not mentioned when the celebration of Yahoode festival began, but recall it to ancient history of Hadiya. In this regard, the historical root of Yahoode festivity is an issue of argument among scholars. In addition to that, the FGD groups gave different versions about the historical roots of Yahoode. Majority of the interviewee illustrated its origin to the long history of Hadiya but were unable to state the exact time when the celebration of the festivity commenced. On the other hand, participants give a religious version to the festivity by claiming its celebration coincides with Meskel festival of Orthodox Christianity.

Moreover, the interviewee and FGD concluded that the feast of Yahoode is purely cultural and uniquely celebrated among the people, as the New Year of Hadiya. They stated that sometimes the date of celebration coincided with Meskel festival of Orthodox Christianity. This was due to the influence of governors assigned to rule over Hadiya. Based on the above available sources, presumably, the historical origin of Yahoode festival is closely related to the old history of Hadiya. It is the festivity that occurs on the eve of the coming of New Year in the culture of Hadiya, more probably in the third week of the month of September of the year. It never comes after the celebration of the Meskel holiday but it was most of the time days before the Meskel celebration. No source argues for or against the fact that Yohoode festivity is the beginning of Hadiya New Year but not part of Meskel holiday. Indeed there are some complications between the two.

4.2. Is yahoode a religious or cultural festival?

From a historical perspective as Gedion (2008), Yahoode had close connection to Fanadaano; oldest traditional religion of Hadiya in some aspects of food and drink sacrifice during the celebration of Yahoode festival. He argued that it is an indigenous by its practice and has ceremonial elements. But, the reason was unknown, the celebration linked with Meskel festival (finding of true cross) of Orthodox Christianity.

Correspondingly, oral informants state that the celebration of Yahoode festival has no religious element, rather purely cultural aspect which shows the old aged values of Hadiya culture. Moreover, the FGD argued that the celebration of Yahoode was purely cultural by its values, content and history initially. In fact, connecting Yahoode festival with some religious sects was the result of changes and continuity in the history of Ethiopia in general and Hadiya in particular.

Persistently, from the above assertion, let us see some aspects in comparison. Firstly, the feast of the Meskel of Orthodox Christianity is the liturgical celebration of the finding of the True Holy Cross of Jesus Christ whereas Yahoode festival is closely associated with the coming of Hadiya New Year. Secondly, the preparation for Yahoode festival celebration takes more than three months step by step but Meskel festival takes a short period of time. Thirdly, Yahoode festivity is celebrated by rituals, cultural dances and songs of Hadiya still Meskel festival accompanied with ecclesiastical spiritual songs. Finally, the cultural values of Hadiya on the eve of Yahoode are what make it unique from others.

4.3. Preparation for Yahoode festival

According to oral informants, the first stage of preparation for celebration of Yahoode goes back to the month of June. During this stage men would save money in groups for the coming year to buy bulls for slaughter. Alongside, women would commence saving money, milk and butter literally named (Wijjo) only used for Yahoode. In this respect, the festivity shows how the people of Hadiya cooperate with each other in the time of festivity and rejoice together, it reduces extravagance and encourages saving among the society.

Subsequently, as part of Yahoode festival the people of Hadiya have a culture of keeping reserved grazing land and grass called Kutura, which would be consumed by home animals during the occasion of the festival. It would be used to feed animals during the whole festival. It would continue until the end of the festivity. This is due to the concept that during Yahoode festival not only human beings are joyful but also animals might not be hungered. So, this shows that the Yahoode festival gives respect not only for human beings but also animals as well.

Furthermore, as oral informants noted, the preparation of fire wood and reserving grazing land for Yahoode is another cultural requirement of the festival which would be the duty and responsibility of men. It takes place two months earlier; it begins at the end of June. At the same time children from the same village organized together to prepare small sticks for a bonfire (guullo’o) during the actual celebration of Yahoode.

According to Hadiya tradition, women would start preparation in saving money and butter consumed in the celebration. Prior to two months they would prepare enset (ventricosum) products, buried in the ground for more than one month until it would be well prepared for consumption on the occasion of the festival. The type and the name of enset products would vary based on the purpose they were used for.

As oral informants, on the day of slaughter different cultural practices would take place. In the morning of the day notable elders of the village would come together to a place where the slaughter undertaken, begun to bless young’s and their cattle in saying ‘be fruitful, live long and may God rescue from evil from year to year’, and pray for the peace, prosperity of their land as well the country.

Following this, young boys would bring the bull prepared for slaughter to a place where elders were waiting for it. As FGD, in Hadiya culture the slaughter would always take place in front of elder’s home of the group. However, the group from the same age, the slaughter would be in rotation. They would eat the raw meat to the maximum level. In relation to this situation there is famous Hadiya proverb says that: ‘annichine yoofoor yahooed balla godooko’, translated as, ‘whosoever exists and lives will eat up to his/her maximum limit of satisfaction on the day of Yahoode festival’.

4.4. Cultural practices related to Yahoode

On the occasion of the festival various cultural circumstances have taken place. As Gedion states, the circumcision of boys and girls was one of cultural events that celebrated the upcoming New Year among Hadiya people (Gedion, 2008). As time passed, the circumcision of girls became uncommon. As oral sources, the circumcision process was undertaken with great feast a month before Yahoode. From the above assertion, it is possible to say that circumcision is a cultural practice of Hadiya, which manifests the approaching of Yahoode festival.

Another cultural practice undertaken during Yahoode festival is the game between circumcised boys called gemmishshe and gubbeenchcha are also mentioned. Taking part in traditional dance among various age groups is a vital cultural occasion that begins one day before the actual celebration of Yahoode. It is unique in nature from other periods. All the songs are related to festivals. The singers would honor the festival by chanting well-come of Yahoode with joy and hope.

4.5. Markets of Yahoode

As an oral source, the markets of Yahoode held between the first and thirteenth of September are literally called machchaa’lmeera (mean ‘crazy market’). The market is full of tension, it starts early in the morning and ends in mid-day. According to FGD, everyone who could not purchase goods needed for festivals properly would face a challenge because the market will not be held for the next one month. The market days are busy with people and exchange of goods. In the middle of this activity individuals may drop some of the items they purchased. Moreover, the people may not find the items they need that have high value for ceremonies adequately. Thus, the period between the first and thirteenth of September marked the highest climax of markets for the preparation of Yahoode. Generally, the nature of the market, the items of exchange and the volume of the market makes Yahoode unique in the culture of Hadiya people.

4.6. Festival and division of labor

In relation to Yahoode, Gedion stated that all persons in Hadiya would have different collective responsibilities and made elaborate preparations to celebrate Yahoode festival. The men would have the responsibility of preparing a special reserved grazing field called kutura, and preparing firewood (Gedion, 2008). As an oral source, it is not advisable to cut trees for firewood in the middle of festivals. This is due to the notion that Yahoode is the period of joy and feast not only for humans and animals but also for nature. The men also prepare bulls (xiiko’o) for slaughter in groups either through saving or by credit (haabba). It is common in Hadiya culture men would buy bulls in groups called sheemaata or tuta; a group contains four to eight members. When the time passes the number exceeds twelve even more but to be grouped in even numbers has been continued. It is widely believed that being an odd number in grouping might bring some misfortune in the upcoming New Year. Similarly, young boys prepare xombora (tall sticks collected from forest tied tightly torched during festivals) and help the fathers whenever their support is anticipated.

4.7. Yahoode and process of slaughter

According to various sources the slaughter of bulls probably would be undertaken two or three days before Meskel Celebration. Fixing the exact day of slaughter of the bull is dependent on the consensus of notable Hadiya elders. According to FGD, prior to slaughter, there has been cultural practice. In the early morning atakaana (traditional food made of ensat or ventricosum products) would be eaten with aydaara (a local drink made of barley). Then, butter, milk and grass would be put on the hump of the bull, the notable elder among the group would pray to Waa’a (God). This kind of blessing ahead of the process of slaughter is called Faate’e. Next to this, the bull would be slaughtered and its blood sprinkled over the people around it. Then, they partitioned the bull into small pieces that would be cut from each part of the meat and given to jaara (spirit). They also put the pieces in ensat or in the bush where jaara seems to have lived as inherited from Fandaano. In this regard, Yahoode shared the old tradition of Fandaano culture in some aspects of rituals during the festival. On the other hand, if the rain came immediately after the process of slaughter, it would be called xiigaansha (rain that cleans the blood). Based on the nature of that rain, the elders of Hadiya would give their prophecy about what event will happen in the coming year.

According to the culture of Hadiya, it is not recommendable to share the meat the very day of slaughter; they do it the next day. Dallicho (the hump of the bull) would be eaten by notable people immediately after the bull was slaughtered while the elders gave their blessings. But others shared dallicho and would eat on the third day. However, for reasons unknown, it would be eaten only by male members of the group. On the third day of slaughter, people would go to an open field to do ritual practice and to sacrifice bullo (food made of ensat) and milk (which was common practice of Fandaano religion). Nowadays, it is difficult to observe such rituals. To some extent, Yahoode has been losing its originality.

4.8. Changes and continuity in the celebration of Yahoode festival

The celebration of Yahoode festival has been continued from its inception to hitherto through generations. In the passage of time, some mode of modifications has taken place on the originality of Yahoode in the past. This is due to the fact of the dynamic nature of culture and arguing against indigenous ritual practices of Yahood (Gedion, 2008; Haile, 1971) Similarly, oral informants revealed that the celebration of Yahoode has been continued, but showed decrement in cultural aspects and limited to food and drink. As sources states that using cultural utensils during Yahoode is also replaced by plastic products (Tadesse & Tumito, 2021). This created a generational gap on the originality of festivity.

Moreover, as oral informants and FGD noted that there have been some changes and modifications in the celebration of Yahoode. This was the reason that some religious sects gave religious versions to it and refrain from celebration which weakened it across history. To add one more, on the surrounding area of Hadiya the neighboring culture of Halaba, Silte, Gurage, Kambata, Wolaita and other culture has imposed its own impact on the persistence of Yahoode. Nevertheless, interaction with one’s neighbor is obvious and unavoidable, the situation calls for further works to sustain the originality of Yahoode festival. Finally, with all this ups and downs the celebration of Yahoode has been continued throughout Hadiya though it has been politicized nowadays.

4.9. Socio-economic values of Yahoode festival

According to oral informants, some of the social values perceived in Yahoode festival are developing family hood; those family members living outside their village for various reasons would come to their family on the celebration of festival. It has been stated during Yahoode all people would forgive each other and peace would be restored among contended parties. Socially, Hadiya would support the poor and old persons who could not work and support themselves during Yahoode. It provides a good opportunity to the youth to select their future spouses when they meet at the dancing event of Yahoode. It provides an opportunity to share experience and ideas on how to strengthen social bonds. The rites of blessing of elders to the country, the newly born, the neighbors, etc., take place on it. It is used as a calendar to calculate ages of people and various events. It also creates an opportunity to discuss the activities to be implemented at family and community levels throughout the year. From economic point of view, Yahoode festival has its own economic importance. As interviewee revealed that it encourages the culture of saving and to have planned life. In general, respect each other, industriousness, supporting each other, developing culture of saving, loving one another, active participation, wise use of time are some of socio-cultural value of Yahoode festival among Hadiya people.

4.10. Interaction of Yahoode with masaala

The people of Hadiya and Kambata have been interacting in socio-economic, political and cultural aspects for a long period in history due to their neighborhood. The celebrations of Yahoode of Hadiya and Masaala of Kambata people have some similarities in this regard. For instance, both festivals are celebrated in their respective areas as New Year from the month of September to the first week of October. The process of preparation to buy bull for slaughter, sharing of markets and exchange of goods, food items for consumption, providing economic support for poor and old persons, recognizing and visiting each other during festival as special occasion, preparing a special reserved grazing field called kutura for cattle, taking loans for celebration which is called aabba, pre and post festival ceremonies like male circumcision and zeraro are common practice in both cases respectively, and preparing firewood and the duration of festivals more or less similar socio-economic and cultural values shared among the Hadiya and Kambata people. Both Yahoode and Masaala are a very important socio-cultural element that keeps relations among societies to be positive and instructive. Nevertheless, there is a slight difference between Yahoode and Masaala in ritual practices, cultural connotation of slaughtering, blessings and sacrifice, songs and dances that are closely related to the history and culture of respective people. In both cases, arguments were from modern religious practices especially from protestant religion. Masaala and Yahoode nowadays have become cultural and political festivals beyond the beginning of the New Year. In general, both Yahoode and Masaala are cultural festivals that continue to celebrate independently as a New Year festival among the Hadiya and Kambata people respectively.

5. Conclusion

The study revealed that the celebration of Yahoode is closely related to the long history and culture of Hadiya. There was no significant nexus between Yahoode festival and mesqel celebration about the finding of true cross Orthodox Christianity. The former is a cultural festival whereas the latter is a religious one. Hence, the celebration of Yahoode unique in various features and aspects; its preparation, markets, division of labor, prior cultural practices such male circumcision, procedures in slaughter, cultural songs and dances among different age groups, negotiation and forgiveness in peace building, visiting each other and traditional saving institutions are some of socio-economic and cultural values endowed in Yahoode festival.

Since the last quarter of 20^th century enormous modification has been made on the celebration of Yahoode. Some unique cultural and ritual activities are on the verge of losing their original identity. This was because of lack of awareness about its cultural values, limited number of skilled cultural experts and lack of strategic plan, and less enthusiasm of experts on cultural issues. Religious influence and misinterpretation, gap of knowledge transfer from elders to younger generation are some of the challenges posed for sustainability and continuity of Yahoode.

6. Recommendation

As common to any culture in general, intangible heritage is perpetually changing and evolving, and being ameliorated by each new generation. If intangible cultural heritage is not nurtured, it risks becoming lost forever. Preserving and passing it to future generations strengthens it, and keeps it alive while allowing for it to change and adapt. To prevent intangible cultural heritage from extinction, it needs to take measures for all the concerned bodies. In this respect, to keep it alive, we must remain relevant to a culture and to be regularly practiced and learned within the community and between generations. Safeguarding activities must therefore always involve the whole community that bears it.

The researchers recommend the concerned bodies should concern it through legislative and policy frameworks. Training and awareness creation works should be done by governmental and non-governmental organizations, printing and electronic media. Information dissemination work shall be undertaken. Collaboration and coordination of stakeholders is important to assure the persistence of Yahoode and its termination. The Zonal Administration, Culture and Tourism offices at all levels shall work cordially by providing training for cultural clubs and youth associations. Organizing festivals and symposiums concerning Yahoode and for its continuity should be free from political games.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Tesfaye Tadesse

Tesfaye Tadesse is a PhD Candidate of Multiculturalism and Governance at Dilla University, Ethiopia. He is Lecturer of History and fellow researcher at Wachemo University. He holds a MA degree in History from Jimma University and a Bachelor of Education degree in History from Haramaya University, Ethiopia.

Mesert Bekele

Mesert Bekele is lecturer of History at Wachemo University. He holds MA degree in Archeology and BA degree in History both from Addis Ababa University, Ethiopia.

Mamo Tumito

Mamo Tumito is Lecturer and fellow researcher at Wachemo University. He holds MA degrees in History and in Tourism Development both from Addis Ababa University, and BA degree in History from Dilla University, Ethiopia.

Habte Fikre

Habte Fikre is a PhD Candidate of Multiculturalism and Governance at Dilla University, Ethiopia. He is Lecturer and fellow researcher at Wachemo University. He holds MA degree in History from Jimma University, and BA degree in History from Wolayita Sodo University, Ethiopia.