This ethnographic fieldwork was carried out from 21stJanuary up to 10thMarch 2011 among thernKonso people of Southern Ethiopia. The main objective of the study was to explore the origin,rnmeaning and functions of the Moora of the Konso people of southern Ethiopia as well as thernchanges it is presently facing. With this aim, the study examines the elements, usage and functionrnof Moora in different cultural domains of Konso people and change and continuity with regard tornthe Moora.rnThe methods used to conduct the study include: participant observation, in-depth interview andrnfocus group discussion. Although I encountered some challenges mainly with regard to difficultyrnto talk to farmers as the fieldwork was conducted during an important agricultural time, shortagernof time and financial constraints, I tried my best to gather necessary information I was interestedrnin.rnThe findings of this study reveal that regardless of the prevalent changes, the Moora retains arncentral role in the social, political and religious life of the Konso people in the past and present.rnMoora contain several elements such as the big thatched house, the open free space, therngeneration poles, the flat stones, the stones of manhood, the circular stones, the tree for shadernand the animal compartment. Each of these elements has its own symbolic meaning.rnSince the structure, form and function of Moora can vary, the elements found on them also vary.rnFor instance, none of the outside town Moora has a thatched house, flat stones and an animalrncompartment, while the generation pole and circular stones are commonly found on everyrnMoora, whether inside or outside the townrnThe data shows that there exist different types of Moora serving different purposes. Moora arernpublic assembly places for the resolution of dispute. Moora are a place of informal learning andrnthe dissemination of information. They are public sleeping places for male members of therncommunity. They are experience sharing places for males from childhood to 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 generation are staged. Moora is arntraditional guest-house and a shelter for refugees in times of crisis. Christian churches also usernopen field on the Moora as conference rooms. Modern health officials use Moora as a place forrnvaccination. Trainings on the transmission of certain diseases and prevention mechanisms arernalso thought there. Stateâ€™s political election process is held on the Moora.rnThe study shows that the spread of Christianity (Orthodox and Protestantism) challenged thernindigenous culture of Moora: traditional religious practices are considered as works of evilrnspirits and the swearing Mooras within which cursing and swearing take place are meaninglessrnfor Christians. Expansion of modern school system has much been contributed to the weakness ofrnthe indigenous culture of Moora as children spend much of their time at these schools. As arnresult, the role of Moora as a center of informal learning through which they learn social valuesrnand norms have undergone significant change. The indigenous role of Moora as a center ofrnKonso political activity has been undermined by the modern legal court system as people preferrnto take their cases to modern judicial institutions. The deterioration of ecological condition of thernarea has a great impact on the culture of Moora as it is challenging to get woods and grass of which thatched houses are built.rnFinally, despite momentous challenges it is currently facing, the Moora, however, is stillrnmaintained and gives multiple purposes for the people.