Author(s) :

Deneku Abere.

Volume/Issue :

Abstract :

The primary objective of this study is to explore the symbolic representation of Wolaita cultural houses. To achieve this, a descriptive research design was employed, utilizing qualitative methods. Data were collected through unstructured and semi-structured interviews, participant and non-participant observation, and focus group discussions (FGDs). Key informants were selected from the Ofa, Sodo Zuriya, Humbo, and Kawo Koysha districts (woredas) of the Wolaita Zone using snowball and purposive sampling techniques. A total of 20 individuals participated in the data collection: 16 older men and 4 older women. They were chosen for their extensive knowledge of Wolaita cultural housing styles and their symbolic representations. The study’s findings revealed that socio-economic changes and the integrated development of urban and rural areas have profoundly impacted the development model of rural areas. These changes are reflected in adjustments to resident structures, shifts in production and lifestyles, evolving housing patterns, and altered urban-rural relations. Despite the influence of modernization on Wolaita’s cultural houses, the Wolaita people historically had four distinct housing styles: zufa, meeshuwa, burariya, and gulantta. While these traditional Wolaita houses appear similar externally, their internal structures differ significantly in design, layout, construction materials, and aesthetic values. The study also indicates a strong communal unity within the Wolaita ethnic group, primarily reflected in the materials used for house construction. Furthermore, the study showed that these housing styles developed after periods when people lived under trees, in caves, and within rocks of various shapes. Interestingly, the Wolaita cultural house is also connected to the spiritual world. The shapes of these four housing styles are believed to bestow blessings upon both men and women. This is particularly evident in a closet reserved for women, symbolizing potential grace, while men are primarily assigned to a dining room, where dignity and grace are attained by adhering to Wolaita cultural norms. The study’s results highlighted that, unlike many other local and foreign studies that link houses to unity, power relations, and interconnectedness, none connect them to the spiritual world in the same way. Therefore, the authors believe that adequate attention should be given to this indigenous housing style.

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