Underscoring the issue of localisation, the chapter moreover points to de-localisation and localisation as two complementary processes in the emergence and development of Salafism in Bale. It has emphasised the religious change as complex dialectic interactions between impetus and response, between agents and audiences. The second chapter, addressing this issue, has also conceptualised religious change, arguing for the need to apply a localised approach and to recognise the important role of human agency in such processes. Following this development, this study has argued for the need to understand Salafism in its particularity, in which the different features of an increasingly heterogeneous phenomenon are recognised. It has penetrated into all corners of the region and into every segment of society. Whether or not one agrees with this informant's suggestions for why Salafism grew, it remains a fact that it has become the dominating Islamic movement in today's Bale. The writer also appreciates his ability to command traditional Oromoo knowledge such as storytelling, sayings, anecdotes, usage of diverse hymns and its usage in his daily activities which contributed greatly for the survival of Arsi Oromoo indigenous knowledge and development of Oromoo consciousness. Moreover, Sayyid Roba activities such as opening up Sof Umar pilgrimage sites of Hammarra and Hulluqa in Bale, spreading Islam, helping the poor and the needy Arsi Oromoo through material and spiritual activities and giving hopes when no institutions did not care for them during that period had even earned him the title of 'saint' from the Arsi Oromoo. Based on these data and their analysis, the writer concludes that Sayyid Roba Garbi life history epitomized the suffering Arsi Oromoo faced during Naftanga-Gabbar period and also their socio-cultural and religious conditions. The writer also observed some places related to his life and also analyzed many chants known as sarmadee and zeekkaraa to reconstruct his life history and contributions.
D research fieldwork carried between 20 in Arsiland involving interviews of his family as well as his friends and common people.
His life history is the product of the writer's Ph. Like few foresighted individuals, he struggled for the betterment of human-beings particular for the Arsi Oromoo as well as even for animal rights throughout southeastern parts of Ethiopia. During his life time he involved in many sensitive socio-cultural dealings and even symbolically in the political sphere including the issue of identity. Sayyid Roba was a saint, prophesier, social leader, supporter of the poor, jaalalloo (friend) of Sheikh Hussein and Sof Umar. One of the famous 'saints' who lived in the twenty-century Arsiland was Sayyid Roba Garbi. Particularly the works of Muslim 'ulama and saints who contributed a lot to their fellow community and country need more research in order to bring to light their achievements. Many aspects of Muslim lives and Islamic issues need more investigations.
Even though Islam studies and Islamic issues now getting some attentions than before by scholars, it is comparatively far below Christianity studies. Ethiopia is a land of diversity both in terms of ethnicity and religious affiliations.