Bena Tsemay is one of the woredas in the South Ethiopia Regional State. It is named after Banna and Tsamai people who are living at this woreda. Part of the Debub Omo Zone, Bena Tsemay is bordered on the south by Hamer, on the west by Selamago, on the north by Bako Gazer and Male, on the northeast by the Dirashe special woreda, on the east by the Konso special woreda, and on the southeast by the Oromia Region; the Weito River separates it from Konso special woreda and Oromia Region. Western part of this woreda is included in the Mago National Park. The administrative center is Key Afer. Bena Tsemay was part of former Hamer Bena woreda.
- "Maro Maro Maro# Bane Nations Era Change Festival".
Maro, the founding event of the Maro Bane Nation's Era Change Festival, is rooted in the core values of solidarity, peace, tolerance, and similar principles. The festival takes place in the southern parts of the newly organized region of southern Ethiopia, specifically in the Benatsemay woreda of the Debub Omo zone. The Bane nation, with its own traditional administrative structure, follows a leadership hierarchy consisting of Bit/King, Koogoo/Next King, and Goodel/Next King Leading. The Maro ceremony is enforced by the traditional structure called Goodel, which is led by kings representing traditional administrative authority in one or more villages within a kebele. The Goodel administration plays a significant role in preserving and promoting the values associated with Maro. The Maro festival is initiated by summoning the elders of the country, who gather before the New Year's harvest season. In the presence of the elders, a symbolic act called "Koogoo" is performed, which involves taking out wood from a fire. This act signifies the beginning of the festival. The procedure starts by calling two elders from the village before the harvest season. The Koogoo then creates a fire through friction, known as "Loopan Nunoo." After igniting the fire, the Koogoo extinguishes it and gives three or more short appointments to the elders to tie a rope. Following this, the Goodel takes the Koogoo or the Friction/Sebeka, removes the fire, blesses it, and distributes it to all the people. The participants take the new fire to their homes, replacing the old fire with the new one. Once this ceremony is completed, marking the arrival of the sowing season, the Goodel field is covered with seeds, and the people begin sowing their own seeds. After the harvest, the people bring two bunches of red sorghum and two bunches of red sorghum stalks to Goodel's house. Goodel then takes out fire from the Koogoo wood, roasts and eats the corn and sorghum stalks brought by the people. This act is known as "Goodelsa Tshan Nunoo" or Goodel's fire of fire. Following this, the people dry the leftover straw they brought and prepare Borde or "Farsi." The produce from the Goodel field is gathered in advance, similar to preparing for farming. An appointment is made to gather at Goodel's house for the "Maro Gaadi" or Maro Dance/Dankira. All the people of Bane prepare the traditional drink Borde/Farsi and go to Goodel's house. They celebrate by drinking, eating, performing traditional dances, and expressing their happiness. Additionally, the blooming of the Gaalli plant in the land of Bane signifies the arrival of the Maro festival. Gaalli is a plant used in various cultural activities by the Bane people, such as ceremonies related to childbirth and marriage. The blooming of Gaalli indicates hope and prosperity for the Bane people, and it serves as a way to recognize the beginning of Maro festival. The Bane people have their own calendar, and the Maro festival takes place from December to January. The Bane calendar marks the beginning of the New Age in December, with the rising and setting of the moon serving as a reference point. The Bane month and date calendar is 15 days ahead of the Ethiopian calendar. Therefore, December 15th is chosen as the day to celebrate the Bane Maro's 'Bane Nation's Era Change (New Year) Festival.' I hope this information helps everyone to understand and add the missed core values, procedure, and activities associated with the Maro Bane Nation's Era Change (New Year) Festival.written by Daniel Soytar Shashego Continued The Bane People of Bena Tsemay Woreda, Ethiopia The Bane people, also known as Banna, primarily reside in Bena Tsemay woreda, located in the Debub Omo Zone of Southern Ethiopia. The woreda borders Hamer, Selamago, Bako Gazer, Male, Dirashe special woreda, Konso special woreda, and the Oromia Region, with the Weito River forming part of the eastern boundary. The administrative center is Key Afer, and parts of the western woreda lie within Mago National Park. The Bane people are an indigenous ethnic group with a deep connection to their land, social structures, and cultural philosophy. Their traditions are largely preserved through oral histories, ethnography, and lived practice, reflecting a worldview shaped over centuries. 1. Cultural Heritage and Philosophy At the heart of Bane culture is the Maro Festival, their New Year celebration, which is far more than a festive event—it embodies a philosophy of life. According to Bane thought: Life moves in circles, not straight lines; the passing year must be properly closed for harmony in the next. Harmony, or Nagaya, is seen as a cosmic condition—social discord can disrupt nature, and reconciliation restores balance. The Maro Festival is thus a ritual of renewal, a moment to reaffirm community, values, and the ethical way of life. 2. Core Values and Ethical Principles The Bane people’s philosophy is expressed through practical action and ritual during Maro: Renewal of social ties: Old quarrels are reconciled; unity is restored within families and communities. Thanksgiving and blessing: Survival through the agricultural year, livestock, and rainfall are acknowledged and blessed. Community-centered ethics: Strength comes from communal solidarity; shared meals, collective livestock, and dances reinforce that no one walks alone (“አን ካላ ዋርሳ ኦቼ”). Elders’ guidance: Wisdom and blessing guide action, balancing obedience, courage, tradition, and personal growth. Through these values, Maro instills responsibility, respect for generational order, and the continuity of cultural knowledge. 3. Social and Generational Structure Bane society maintains a traditional age-grade system, integrating social responsibility with spiritual and practical life: Bit (King) – the primary leader, Koogoo (Next King) – secondary leader, Goodel (Village Administrator) – oversees ritual, communal guidance, and cultural preservation. During Maro, elders assess young people’s readiness for social responsibility, reinforcing lessons in courage, obedience, and freedom balanced with tradition. 4. Maro Festival: Rituals and Activities The Maro Festival is celebrated from December to January, with December 15th marking the official New Year in the Bane calendar. Key ceremonial elements include: Koogoo Ceremony – Elders ignite the sacred Loopan Nunoo fire, symbolizing renewal and continuity. Distribution of Fire – The Goodel blesses and shares the fire with households, replacing old fire with new. Agricultural Blessings – Seeds are sown in the Goodel field; post-harvest, red sorghum and stalks are roasted in the Goodelsa Tshan Nunoo ceremony. Maro Gaadi / Traditional Dance – Community members gather to dance, drink Borde/Farsi, and celebrate unity. Symbolism of the Gaalli Plant – Its blooming signals hope, prosperity, and the start of the festival. The festival is both philosophical and joyous, linking ritual, art, music, dance, and storytelling to identity affirmation and communal harmony. 5. Connection with Nature For the Bane, nature is living, sacred, and interconnected: Livestock, grazing lands, rainfall, and ancestral spirits are part of a continuous world. Maro rituals include blessings for cattle, prayers for rainfall (Barijo/ባሪጆ), and dances honoring nature. Philosophically, humans are caretakers, not masters, of the land. 6. Agricultural Practices The Bane are primarily agriculturalists, with sorghum as a staple. Traditional farming is closely intertwined with ritual cycles, reflecting sustainable environmental stewardship. 7. Identity and Cultural Continuity Maro strengthens Bane identity by: Reuniting families and distant relatives Reaffirming ethical and social values Passing down ancestral stories and cultural knowledge Expressing resilience, unity, and rootedness in their land and traditions It is a celebration of who the Bane are, what they value, and how life should be lived. 8. Summary: Philosophy, Ethics, and Renewal The Maro Festival embodies the Bane philosophy of life, expressed as: A ritual of renewal – closing the old year and opening the new with harmony A philosophy of harmony – restoring cosmic, social, and environmental balance A transmission of wisdom – educating the next generation in ethics, tradition, and responsibility A celebration of identity – expressing joy, resilience, and communal unity Maro is not just a festival; it is a philosophical dialogue between humans, community, and nature, guiding the Bane people through the cyclical rhythm of life. By Daniel Soytar Shashego (PhD candidate)
