This etllflographic fieldwork was carried alii from 2 jS'JaIllIGlY lip 10 } (/" March 201 J amollg fhernKOllso people of Southern Ethiopia. The main objective of the slllÂ«(v ~vas [0 etplore fhe origin,rnmeaning alld fUllctiolls of the A100ra 0/ the KOllso people of southern Ethiopia as well as fhernchanges it is presentl), facing. With fhis aim, the study e.xamines the elemellls, usage al/{I [unctiollrnof Maara in different cullllral domains of KOl1so people alld change alld COl/IiI/II it)' wilh regard (0rnthe AloOl"a.rnThe methods used 10 condllct the study inel"de: parliciplllll ohsen'atioll, III-depth if/ten'jew andrnfOCIIS group discussion. Although I encouIIlered some challenges 111l1i11(}1 with regard to difficultyrnto talk CO farmers as the fieldwork was conducted during an important agricIIlllIral rime, shortagerno/time andfillancial constraints. !tried Ill) best to gathernecess{Jf)' ill/ormatioll I was interestedrnm.rnThe findings 0/ this study reveal that regan/fess 0/ the prevalent changes. the Moora retains arncentral role in the social, political and religiOUS life of the KOl1so people ill the P(lst (111(1 presem.rnMoora COlllalll sel'eral elements sllch as 'he hfg thatched house. 'he open free space. therngeneration poles. the flat stones. the stones of manhood. the circular stones. the tree for shadernand the allimal compar/melll. Each a/these elemell/s has its OWII symbolic meaning.rnSince the stl'l{C{l(re, form alld filllCIIOII of Moora c(m val)" the elemellfs /ound all them also WII)'.rnFor l1Istallce, none of the DIlls/de town Moora has a tharched house, flat stones alld all alllmalrncompartment. while the generation pole and circular stones are commonly found on el'e,),rnMoora, whether inside or olltside the 10WIIrnThe data shaH'S that there exisl different types of Moora serving different purposes. Moora arernpllblic assembly places for the resolwioll of displlle. !vroom are a place of informal learning andrnthe dissemination of informarion. They (Ire public sleeping places for male members of therncommunity. They are experience sharing places for males from childhood 10 old age. Togetherrnwith this. Moora is a place where different types of Konso dances and plays are performed.rnMoora are places where remembrances for the past generalioll are staged. Aloora is 0rntraditiollol guest-house alld a shelter for refugees ill times 0/ crisis. Christian churches also lisernopen field on the "'foora as conference rooms. Modern health officials lise A100ra as a place forrnVlICCiluuion. Trainings all the Transmission of certain diseases and prevention mechanisms arernalso thought there. State's political election process IS held 01/ tlte Aloora.rnThe study shows that the spread of Christianity (Orthodox and Proteslllnflsm) challellged thernindigenous culture of Moora: traditional religiolls practices are considerell as works oj el'iIrnspIrits and ,he swearing MaDras wirhill which cursing alld swearing take place are meaninglessrnJar Christians. Expansion of modern school system has much bee" cOlllribttted to the veak"ess ofrnthe indigenous culture of Moora as children spend much of their lillie at these schools. As arnresult. the role of Iv/oora as a cemer of informal learning through which they leam social l'lIluesrnand norms hm'e undergone Significant change. The indigenous role of ~foora as a cellter ofrnKonso political activity has been undermined by the modern legal court system as people preferrn10 rake their cases to modem j udiclOl institutions. The deterioratlol/ of ecological condition of thernarea has a great impacI on rhe c/tllllre of Moora (IS it is challenging 10 get woods alld grass ofrnlthich thatched hOllses are built.rnFilially. despite momentous challenges it is currently facing. the llloora. however. is stillrnmaintained and gh'es multiple purposes for the people.