Saba Oromoo fi Sirna Gadaa (The history of the Oromo nation and the Gadaa System)

 

 

 

 

Saba Oromoo Fi Sirna Gadaa

Dhibbaa alagaa bitamuu waggaa dhibbaa Oromoo irra turuurraa kan ka’e hedduun ummata Oromoo har’a Oromummaa isaa haa beeku malee, seenaa ummanni kun keessa dabree as ga’e ragaa qorannoon deggaramee barreeyfame irraa wanti inni hubatu baay’ee xiqqaadha.
Ammaas tanaan seenaa ummaata guddaa kanaa guutumatti barreeyfamee jira jachuu utuu hin ta’in gaaffiilee Oromoon tokko ofgaafatuufiis tahee, seenaa dharaa diinni Oromoo irratti odeessuuf deebii ga’aa ni taha waan jedhamuuf; kunoo seenaa Oromoo kan sab-boontoota ilmaan Oromootiin haala rakkisaa keessaaa barreeyfamee, akka ummaata keenya gargaaruuf asirratti maxxansine. Nuti maxxansitootni kan keessa qabnu gulaala dogongora qubee dabree dabree mul’atuufi maxxansaa qofa malee, qophiin isaa kan sab-boontoota ilmaan Oromoo tahuu isaa osoo hin hubachiisne bira hin tarru.

Barbaachisummaan barreeyfama kanaa bal’inaan seenaa irratti waan kaa’amee jiruuf, Oromoon ani eenyu? Maddi koo eessa? Daangaan koo eessa? Firaafii diinni koo eenyu kan jedhu hundi haala gahaatiin deebii quubsaa akka argachuu dandayu shakkii hin qabnu.

Sirna gadaa

Hamma kiyyoo kolonii jala hin seeniniti Oromoon sirna ittiin bulan kan mataa isaanii qabau turan. Maqaan sirna kanaas Gadaa jedhama. Sirni kuniis bal’aa ture. Dhimma jireenya ummata Oromoo fuula hundaan kan ilaalu sirna siyaasa, aada diinagdeefi amantiiti. Sirna hawaasaa guutuu ture jechuudha. Sirni Gadaa sirnaafi seera Oromoonni ittiin walbulchu, kan duulee roorroo ofirraa ittisu, kan dinagdee isaa ittiin tikfatuufi dagaagfatu, akkaata inni itti waliin jiraatuufi kan hawwiin dhala Oromoo cufa ittiin guutu ture.

Sirn kun haala Oromoonni tokkummaan isaanii laaffate kan itti roorrisaa turan Habashaafi Affaar ofirraa deebisuu dadhabe keessatti, haala hawaasaa ilaalerraa, jaarraa 14ffaa keessa biqiluu jalqabee suuta guddatee deeme. Oromoota sirna akkasii jalatti qindeessuudhaaf yeroo dheeraa fudhate. Oromoota gosatti hiraman walitti fidanii sirna tokko jalatti walitti qabuun kufaatiifi ka’uumsaa yeroo dheeraa gaafate. Gara walakkaa jaarraa 15faa isa lammaffaa keessa sirna gutuun argamuu dandaye.

Akkaata himamsa aadaa Boorana kibbaa keessatti yeroon itti Gadaan dhaabbate kanumaan walkipha. Akka mangoddoonni Booranaa himanitti Gadaa jaaruuf yaalii dheeraan eega godhame booda, Gadaan yeroo dheeraaf bifa hojechuu dandayu dhaabbate. Gadaa kanatti Abbaan Gadaa Gadayyoo Galgaloo ture. Raabni isaa (yeroosii) Yaayyaa Gulleelee jedhama ture. Eega gaafasii jalqabee Booranni Abbootii Gadaa 61 lakkaawa. Kanarraa waggaa saddeet saddeetiin yoo herrgne (Gadaan tokko waggaa 8) 61X8 = 488 taha. Eega Gadaan ijaarame, akka himamsa manguddootti Booranatti waggaa 488 taha jechuudha. Barri isaa 1499tti dhihaata. Kanaaf, sirni kun ijaaramuun isaa walakkaa jaarraa 15ffaa isa lammaffaa keessa kan jedhame dhugaa taha.

Sirna Gadaa keessatti wanni hundi gadaan walilaala. Lakkooysi yeroo, aadaan, amantiin, jireenyi hawaasaa, ittisi biyyaafi kkf hundi hidhata Gadaa qabu, fakkeenyaaf sadarkaalee Gadaa, goggeessa Gadaa, abaluu abaluu..jiru. kun, eegaa Gadaan sirna kabajamaafi guutuu akka ture mirkanessa.

Bara itti Gadaan sirna gutuu ture sana akka silaa tahutti galmeessuun hindandaymane. Hammi galmeeyfame baay’ee yaraadha. Sana keessaahillee irra guddaan kan baroota dhihooti. Waa’een isaa hammi beekamu baay’ee yaraadha. Guddinaan odeeffannoon argaman oduu afaaniin kan daddabraniidha. Isaaniis bakka bakkati garagar tahu. Sunillee Gadaan Caffe Caffetti deebi’uu haa agarsiisu malee, tokkummaa sirna kanaaf ragaa kan tahu haftee sirna kan Gadaa Booranaa har’aalee haga taheefuu hojjataa jiruudha. Kanaaf, waa’ee sirna Gadaarratti hangi hubatame xiqqaadha. Waliigalatti sirna kana caalatti hubachuudhaaf qormaata cimaa sirna Gadaa kan mul’isan armaan gaditti ilaalla.

uunkaa jereenya hawaasaa
siyaasaa sirna Gadaa
aadaa sirna gadaa
amantii sirna gadaa
1. Uunkaa jireenya hawaasaa

Hawaasa keessatti dhalli namaa kophaa hinjiraatu. Kophaas hindalagu. Namoota biraa wajji jiraata, hojjataas. Jireenyi dhala namaa walitti hidhaataadha. Hawaasa Oromoo bara Gadaa keessaa yoo fudhannee akkaataa jiruufii jireenya Oromoo, akkaataa qoodama dalagaa, hariiroo ummanni Oromoo hawaasa keessatti waliinqabau, sirna Gadaa keessatti qaama tokko. Akkaataan polotikaa sirnichaas uunkaa jireenyya hawaasa Oromootti hidhamee jira.

Uunkaa jireenya hawaasa sirna Gadaa keessaa hubachuuf waan kanaa gadii hubachuun barbaachisaadha. Suniis:

a. Goggeessa Gadaa (Miseensaa) fi Marsaa Gadaa

b. Hiriyyaa

c. Ilmaan jaarsaafii ilmaan Kormaa

d. Sadarkaalee Gadaafi Murnoota Gadaa

a. Gaggeessa Gadaa(miseensa) fi Marsaa Gadaa:

Gadaan tokko waggaa saddeet qaba. Waggaa saddeettan waliin GADAA TOKKOTTI YEROO ITTI AANGOON polotikaa warra Gadaa tokko harka jiraatuudha. Kanaaf, Gadaan waggaa saddeet saddeetiin lakkaawama. Waljijjiiraas. Waggaan saddeettan Gadaa tokko maqaa mataa isaa qabaata. Gadaa tokkicha maqaa adda addaa qabaatu. Kun Goggeessa Gadaa ykn miseensa jedhamee waamama. Kun hawaasa Oromoo keessaa, bakka gargaraatti maqaa adda addaa qabata. Jechuun:-

Boorana keessatti- Goggeessa Gadaa jedhama.

Tuulama keessatti- Miseensa jedhama.

Arsii keessatti- Miseensa jedhama.

Gujii keessatti-Baallii jedhama.

Ituu keessatti-Miseensa jedhama.

Qormaata Gadaa Oromoo bakka bakkaarratti godhameen lakkooysi Goggeessa gadaa bakka heddutti shan. Kan kanarraa adda tahees nijiraa. Fakkeenyaaf Boorana keessatti Goggeessa Gadaa torba qabaatu jira. Maqaan isaaniifi tartiibni isaaniia kopha kophaafi beekamaadha. Hoggaa Goggeessi Gadaa jiran tartiibaan deemanii raaw’atan gara isa jalqabaatti deebi’uudhaan marsaa tokko tahu. Goggeessi Gadaa tokko bakka heddutti waggaa 40 booda malee, hin deebi’u. Fakkeenyaaf Ituu keessatti Goggeessi Gadaa (missensi) jiran, Hormaata, Sabbaaqa, Dibbeessa, Fadataafi Daraaraadha. Kanneen tariiba maqaa Gadaawwan waggaa saddeet saddeetiin deeman tahanii Daraaraan gaafa raaw’ate Hormaatatti deebi’a jechuudha. Yeroon kun itti raaw’atee deebi’ee marsuuf naannawuu marsaa Gadaa tokko taha. Marsaan Gadaa tokkoo waggaa 40 qabaata. Goggeessi Gadaa shanan, walitti marsaa Gadaa shanan jalqabarraa ka’anii tartiibaan deemanii xumuramanii marsuuf gara isa jalqabaatti kan deebi’an kun “marsaa Gadaa(Gadaa cycle)” jedhama.

Yeroo idiletti laalamu jireenya nam tokkoo keessatti, Marsaa Gadaa lamaatu jira. Isaaniis, Marsaan duraa Gadaa abbaa yeroo tahu, inni lammaffaa Gadaa ilmaati. Ilmi Marsaa tokko fixee, Gadaan isaa kan abbaa tahe, kan itti aanu kan ilmaan isaa taha jechuudha. Akkuma kanatti itti fufee dabra.

Eega, bakka heddutti Marsaan Gadaa waggaa 40 akka qabaatu olitti ilaalleerra. Arsii keessatti miseensi Gadaa tokko waggaa 16 waan qabuuf kanarraa adda. Kanarraa Marsaan Gadaa Arsii keessatti waggaa 80 taha jechuudha.dagaagina keessaa Gadaan eega Caffetti qoodamee, as lakkooysifi maqaan Goggeessota Gadaa Marsaa Gadaa tokko keessa jiranii bakka adda addaa tahuun mul’ateera. Kanaas, qabsiisuuf armaa gaditti mee haa ilaallu. Maqaan Goggeessota Gadaa bakka garagaraatti:-

Goggeessa Gadaafi Marsaan Gadaa waan hiriyymummaafi aangoo polotika ilaaluun hariiroo murteessa qabu. Sanaas bal’inaan booda laalla.

B. Hiriyyaa:-

Hiriyyaan warra goggeessi Gadaa isaanii tokko taheedha. Kana jechuuniis hawaasa Oormoo keessatti warrii waggaa Gadaa keessatti dhalatan hundiifi kan maqaan Goggeessa Gadaa isaanii yoo dulloomoo tahanillee wal’irraa bu’ee yookaa tokko tahee hiriyyaadha. Ijoolleen waggaa Gadaa 1-8 jidduufi gaheeyyiin waggaa Gadaa 45-56 jidduu yoo Goggeessi Gadaa isaanii tokko tahe hiriyyaa tokko jedhamu. Marsaan Gadaa naannawutti walitti fidee ijoolleefi jaarsoolii hiriyyaa taasisaa. Marsaan Gadaafi Goggeessi Gadaa akkanatti hiriyyummaa murteessu. Hawaasa Oromoo keessatti hiriyyaan akka obbaleeyyaniitti wal’ilaalu. Ayyaana gurguddaafi beekamoorratti hiriyyaan wal argee waliin turuudhaan walfaarsa. Jaalalti walii, walamanuun, waliif dhimmuun, walgargaaruun…kkf hiriyyaa biratti jabaadha. Aangoo polotikaa keessatti paartii tokko tahu.

Kanaf, hiriyyummaan karaa hawaassfi polotikaa Oromootaa walitti hidhuudha. Waa’een hiriyyaa hoggaa akkas tahu, ijoolleefi ga’eessoota maaltu walitti fidee hiriyyaa godha? Gaaffiin jedhu ka’uun nimala. Gaaffi kana deebisuuf, nama Goggeessa Gadaa isaatiin Gadaa keenya jedha. Gadaa isaa faarsa, kabaja. Kanarraa akka ilaalcha polotikaa baraatti hubachuuf waan Paartii ilaaluun gaarii taha. Hawaasa keessatti paartiileen uumamtu turan jechuudha. Goggeessi Gadaa shanan paartiilee shan kan ijoolleefii manguddoota hiriyyaa godhuus paartii tokkicha waliin qabaachuudha.

c. Ilmaan kormaafi Ilmaan jaarsaa:

sirna Gadaa keessatti Ilmaan kormaafi Ilmaan Jaarsaa qoodameef beekama. Kan hawaasa bakka lamatti qooduudha. Kun jireenya hawaasa Oromoo bara sirna Gadaa keesaatti akkaataa Qabannoo aangoo polotikaa kan murteessuudha. Warra aangoo polotikaa qabachuuf deemaniifi kanatti hawasa qooda. Kuniis, waggaa Gadaa wajjiin walitti hidhataadha. Carraan aangoo polotikaa keessaa qooda qabaachuufi dhiisuun isaa yeroo itti dhalaterratti hundeeyfama. Kanaaniis ilmaan Oromoo yeroo dhalatanirraa kaasee ilmaan kormaafi ilmaan Jaarsaatti qoodamu. Akkaataan qoodamaa kuniis, seera umamaa kan hordofu qaba.

Ijoolleen Abbootiin isaanii sadarkaalee Gadaa keessa seenanii yeroo isaan aangoo polotikaa qabachuttii dhihaatan ykn qabatan (gadooma keessa) dhalatan ” ilmaan kormaa” jedhamu. Isaaniis, bara Gadooma abbootii isaanii keessa (waggaa 40 abbootii isaanii eeganii) kan dhalatan waan tahaniif sadarkaa Gadaa keessa seenuudhaan miseensa paartii tahuu dandayan. Kanaaf aangoo polotikaa keessaa qooda fudhachuu dandayu.

Ilmaan Gadooma abbootii isaanii (aangoo polotikaa qabachuu) dura ykn booda dhalataniifi abbootiin sadarkaalee Gadaa seenuu hindandeenyerraa dhalatan hundi “ilmaan jaarsaa” jedhamu. Ilman jaarsaa warra sadarkaalee Gadaa seenanii miseensa paartii tahuu hindandeenyedha. Kanaafiis aangoo polotikaa keessaa warraa qooda fudhachuu hin dandeenyeedha. Ilmaan jaarsaa warra waliin dhalatan hundaan hiriyyaa tahuu dandayu, jechuun ilmaan kormaa wajjiinillee hiriyyaa walii tahuu dandayu.

Eega, hawaasa keessatti Gadoomuuf carraa kan qaban ilmaan kormaa thuu hubanne. Ilmaan kormaa gaafa dhalatanirraa kaasee sadarkaalee Gadaa seenanii akkuma gudachaa deemaniin dalagaa garagaraarratti dirqama polotikaafiis qophaawan. Kun dirqama isaaniiti. Ilmaan jaarsaa garuu, waa’een waan qoratamuufi baratamu hundaaf dirqamuun yoo hawaasicha keessa jiraachuu dandayuuf tahe malee, itti hin dirqaman. Ilmaan Oromoo akkanatti qoodamuun bakka heddutti mul’ate. Gadaa Boorana, Maccaa, Tuulamaafii Gujii keessatti qoodamni kun jira. Qoodamni yoo hinjiraanne tarii Gadaa Arsii, Ituufi Humbanna keessatii tahuu hin’oolu.

d. Sadarkaalee Gadaafi Murnoota Gadaa:

Akkaataa waggaa dhalootaatiin gurmuu ykn murni ilmaan kormaa tartiibaan keessa dabran sadarkaa Gadaa jedhama. Sadarkaan Gadaa maqaa gurmuu waggaa dhaloota ilmaan kormaati jechuudha. Gurmuu kanaan akkaataan jiruufi jireenya dhala Oromoo hundaatu keessatti murtaawa. Ilmaan kormaatu kormaatu keessa daddabran yoo tahellee, jirenya dhala Oromoo karaa polotikaa, amanti, aadaa, dinagdeefi waraanaafi kkf keessatti kan ilaalu addatti maqaa haaqabaatan malee akkaataan guddinaa, dalagaafii jireenyaa, kan ilmaan Jaarsaa wajjiin tokkuma. Karaa polotikaatiin garuu, garaagarummaa guddaatu jira. Tahullee sadarkaaleen Gadaa jiruuf jireenya dhala Oromoo mara calaqqisiisa. Sadarkaalee Gadaa garagaraakeessatti ilmaan Oromoo dirqama (dalagaa) adda addaatu isa eeggata. Yeroon isaas osoo hin gahinnillee waan beekamuuf sadarkaa itti aanuuf isa qopheessaa ture.

Sadarkaa Gadaa tokko waggaa saddeet qaba. Waggaa saddeet saddeettan kanaan namni Oromoo hamma gaafa dulloomee du’utti hawaasa keessatti bakkafi qoodama dalagaa qabaata. Sadarkaaleen Gadaa ilmaan kormaa keessa dabran bakka gariitti amala addaa yoo qabaatanillee waliigalatti akka armaa gadiitti keenya.

1. Dabballooma waggaa 0-8

2. Gaammoma waggaa 9- 16

3. Dargaggooma waggaa 17- 24

4. Kuusoma waggaa 25- 32

5. Raaboma waggaa 33 – 40

6. Gadooma waggaa 41- 48

7. Yubooma waggaa 49- 56

Gadaa Tuulamaa keessatti Gadoomni waggaa 32 – 40 gidduutii waan taheef kana yaadachiisuun barbaachisaadha. Armaa gaditti sadarkaalee Gadaa jiraniifi murnoota Gadaa isaanii laalla.

1. Dabballooma

Kun jecha dabballee jedhamu kan Gadaa Booranaarraa fudhatameedha. Ijoolleen dhiiraa Gadooma abbaa isaanii keessatti dhalatan Dabballee jedhamanii yaamaman. Ijoolleen kun waggaa saddeet hamma fixaanitti Dabballetti beekamu, Boorana keessatti Dabballee haa jedhaman malee, bakka biraatti maqaa biraa qabu. Fakkeenyyaaf:

a. Tuulam keessatti – Itti makoo jedhamu.

b. Ituu keessatti – maxxarrii jedhamu.

c. Gujii keessatti- Suluda jedhamu.

Sadarkaan Gadaa kun bakkayyuu waan jiruuf walitti qabatti Dabballoota jechuun hin badu. Dabballoomanii sadarkaa Gadaa isa dura ilmaan kormaa akka dhalataniin itti seenaniidha. Sadarkaa Gadaa kanatti ijoolleen hojii beekamaa hinqaban. Naannoo qa’ee turanii toohannoofi tajaajila guddaadhaan guddatan. Ilmaan kormaa sadarkaa kana:

a. Boorana keessatti ilmaan Dooriiwwaniifi warra Gadaati.

b. Tuulam keessatti Foollee jedhama

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2. Gaammoma:-

jechi kun sadarkaa Gadaa Boornaa keessaa maqaa gaammee jedhamurraa kan fudhatameedha. Ilmaan kormaa sadrakaa Dabballoomaa fixan Gaammotti dabru. Waggaa 8 – 16tti akkaataa itti rifeensii isaanii qoramurraa yoo jedhame dhugaadharraa hin fagaatu. Ijoolleen dhiiraa sadarkaa Gammomaarra jiran:

a. Booran keessatti – Gaammee xixiqqoo jedhamu.

b. Tuulama keessatti – Dabballee jedhamu.

c. Gujii keessatti – Dabballee jedhamu.

d. Ituu keessatti – Ruuboo jedhamu.

Gaammoonni sadarkaa Gadaa yeroo itti ijoolleen jabbiilee tiksan, hojii warraarratti gargaaraniifi loon tiksaniidha. Dalagaa kanaafi kana fakkaatanitti haa bobbahan malee, sadarkaa kanatti tohannoo warraa ala hin bahan. Yeroo kanatti taphatanii caalatti walbaruu jalqabu.

1. Dargaggooma

Yeroo kana kan itti dargaggooman waan taheef, sadarkaa Gadaa kanaas bakka gargaraatti maqaa garagaraa waan qabuuf sadarkaa kanaan, Dargaggooma jedhama. Ilmaan kormaa sadarkaa lammaffaa fixanii waggaa 16 – 24 jidduu:

a. Booran keessatti – Gaammee Gurguddaa jedhamu

b. Tuulam keessatti – Foollee jedhamu.

c. Gujii keessatti – kuusa jedhamu.

d. Ituu keessatti – Goobam jedhamu.

Dargaggoomni sadarkaa itti namichi toohannoo warraarraa hillee walaba tahaa deemuufi warrarraa fgaatee soch’auu dandayuudha. Akkasumas, yeroo itti jabina, beekumsafi jagnummaa ofii mul’isuu jalqaabniidha. Jiruu dhufataa deemuudhaan yeroo itti ofdandayutti tarkaanfataniidha. Hawaasichaa bu’aa buusuufiis kan keessatti ofqophessu. Dalagaarratti bobbahanii, loon fagaatanii bobbaasuu, ol’aantoota isaanii wajjiin deddeemuu, adamoo bahuufi bineessoota loonirraa ittisuudha.

4. kuusoma

kuusomni sadrkaa loltummaati. Naannoo garagaraatti ilmaan kormaa sadrkaa kanaa adda addaa qabaatanillee Booran keessatti kuusa waan jedhamaniif kanarraa fudhannee kuusoma ittiin jenne.

Murni kun:-

a. Boorna keessatti – Kuusa jedhama.

b. Tuulama keessatti – Qondaala jedhama.

c. Gujii keessatti – Raaba jedhama.

d. Ituu keessatti Raaba jedhama.

Hawaasa Oromoo bara sirna gadaa keessatti, kun murna lolu ture. Waggaa 25 – 32 jidduu kan tahan dirqama loltummaa qabu. Namuu roorroo biyyarra geesse ittisuuf waan ittiin lolu- xiyyaas tahee, eeboofii gaachana mataa isaatii qopheeyfatee farda lolaas qabaate taha. Lolli argamnaan akka dhagayeen qophaawee walgurmeessee duula. Kanatti dabalee waan dhimma biyyaa ilaalan yeroo kanaa kaasee qorachuu dandaya. Sadarkaan kun, Tuulamaafi Ituu keessatti yeroo itti ilmaan kormaa aangoo qabachuuf ofqophessan, sadarkaa 4ffaa tahuudhaanifi dirqama loltummaa qabaachuudhaan tokko yoo tahan kaanirraa kanaan adda bahu.

1. Doorama

Bakka heddutti sadarkaa itti aangoo qabachuudhaaf ilmaan kormaa qophii barbaachisaa godhaniidha. Yeroo kana keessatti dhimma biyya, bulchiinsa, sera, aadaa, amantiifi seena dabre baratu. Waa’ee sirna Gadaa caalatti hubachuu dandayu. Haalli isaanii warra biyya bulchuu ykn qondaaloota Gadaa wajjiin walitti hidhataadha. Bakka warrii Gadaa itti murtii seeraa kennan, dubbii gosaa ilaalanfi marii godhanitti argamanii irraa baratu. Bakka aadaafi amantiitti argamanii sirna qalbifatu. Caffee yaa’ii Gadaarratti argamanii murtii kennuudhaan hojiidhaan ofqaru. Hayyoonniifi manguddoonni biyyaarraa qoratanii barachuudhaan beekumsa isaanii bal’ifatu. Biyya keessa sossohanii ummataan walbaruu, akkanatti aangoo polotikaaf ofqopheessu jechuudha.

Sadarkaan kun, Tuulamafi Ituu keessatti isa afraffaadha. Ilma kormaa sadarkaa kanaa, akkamu asii olitti kaa’ametti Tuulama keessatti qondaala, Ituu keessatti Raba jedhamu. Sadarkaan Gadooma isaanii waggaa 32- 40 jiddutti waan tahaniif, isaan keessatti dalagaa akkanaa (doorama) kan qaban wagaa 23-32 jidduutti kan jiran Tuulama keessatti Qondaala, Ituu keessatti Raaba, akkanatti ofqopheessu.

Boranaafi Gujii keessatti ammoo, yeroon aangoon qabanna tartiibaan waggaa 45-53ttifi waggaa 40-48tti waan taheef, yeroon itti aangoof ofqopheessan kun waggaa Gadaa 32-40 jiddutti taha. Arsii kessattiis akkanuma.

Sadarkaa Dooramaa Booranaa keessatti iddoo lamatti qoodama. Isaniis Raabamaafi Doorama tahu. Raaboonni yeroo itti ilmaan kormaa Raaba tahan jedhamu, waggaa 32-40 jiddutti. Waggaa 41-45tti Doorama jedhama. Inniniis yeroo itti ilmaan kormaa Doorii jedhamaniidha. Kanaaf, sadarkaadhaan bakka itti garaagarummaan jiru tokko kana taha. Kuniis kan mul’ateef dagaagina sirni Gadaa arge keessatti jijjiiramni waan argameefi. Yoo sadarkaa kana ilaalle ilmaan kormaa sadarkaa shanaffaatti (waggaa 32-40 jiuddutti)

a. Tuulama keessatti- Luba jedhama.

b. Ituu keessatti – Doorii (Raaba-dorii) jedhamu.

c. Boorana keessatti – Raaba dorii jedhamu.

d. Gujii keessatti – Doorii jedhamu.

Idileen sadarkaa kanatti kan ilaalle garuu, Dooramni qophii aangoo qabachuuf godhamuudha.

6. Gadooma

sadarkaa itti ilmaan kormaa aangoo polotikaa qabataniidha. Yeroo itti warri Gadaan isaanii geessee biyya bulchan, seera ilaalan, dubbii Gosaa furaniidha. Sadarkaa Gadaa kun Tuulamafi Ituu keessatti isa shannaffaadha. Boorana, Gujiifi Arsii keessatti ammoo, isa jahaffaadha. Ilmaan kormaa sadarkaa Gadooma Booranaafi Gujii keessatti Gadaa; Tuulamafi Ituu keessatti Luba. Ituu keessatti Raaba doorii jedhamu. Yeroo Gadoomaa:

a. Tuulama keessatti – waggaa 32-40tti

b. Ituu keessatti – waggaa Gadaa 32-40tti

c. Boorana keessatti – waggaa Gadaa 45-54tti

d. Gujii keessatti – waggaa Gadaa 40-48tti

e. Arsii keessatti – waggaa Gadaa 40-48tti taha

Bakka heddutti Gadooma keessatti ilmaan kormaa martinuu sadarkaa Gadaa keessaa hamma guutuu biyyatti dhibdee polotikaa, dinagdee, hawaasafi waraanaa cufa furuuf itti gaafatama qaba.

7. Yubooma

Sadarkaa gadaa, murni itti aangoo Gadaarra ture aangoo eega gadi dhiisee itti dabruudha. Gadaa jaarsummaa ykn manguddummaati. Sadarkaa kana keessatti ilmaan kormaa akka hangafaatti ilaalamu. Dalagaan isaanii warra Gadooman gorsuu, qacheelchuu, maandhaa isaanii kan tahan gorsuu, leenjisuufi barsiisuudha. Gara boodaatti hojiirraa walaboomanii ta’anii sadarkaa itti aangoo dhiisanii soorama seenaa kana keessa kan jiran (kan Yubooma)

a. boorana keessatti – yubaafi booda Gadamoojji

b. Tuulam keessatti Yuba

c. Ituu keessatti Lubajedhamu.

Aadaa sirna gadaa

Dhallii namaa akkaata itti naannoo isaa hubatee, itti jijjiiru qaba. Kana keessatti hooda, safuu, beekumssa, qaroomaafi yaadumsi qooda guddaa kennu. Kun hundi dinagdeefi polotikaa sirna hawaasaarratti hundeeyfamau; kanneenirraa calaqqisa argamaniidha. Akkaataaan itti dhalli namaa naannoo isaa hubatee jijjiiru, daawwannoo dinagdeefi polotikaa kan tahe kun aadaa jedhama.

Sirna Gadaa keessaas aadaan maddu jira. Akkaataa dinagdeefi polotikaa issaarraa aadaan hawaasa Oromoo keessatti, bara Gadaa dagaagee beekamaa ture. “aadaa Gadaa” jedhama. Kuniis sirnicha sirna aadaa fakkeessa. Hubannootni karaa cufaa jiru akka aadaatti fudhatamee hawaasa keessatti fudhatama. Kabajaa, safuu, hoodaafi kkf qabaatee mul’ata.

Hoodni, safuufi amantiin sirna kana keessa ture hundi nama hunda biratti fudhatamee kabajama; sanii ala bahuun hawaasaa ala tahutti waan fudhatamuuf nam-tokkoo kaasee hamma maatiitti, maatiirraa kaasee hamma sabaatti qaama walii tahanii jiraatu. Akkaataan jireenya maatii, fuudhaafii heerumaa, hariiroon uumaa, baasiin gumaa, adabni seeraa cabsaniifi kkf hundi aadaa waan tahaniif fudhtamoo turan. Akka bara saniitti eenyulleen aadaa kana nifudhata. Murtiin du’aa yoo itti dabrellee namni sun aadaa waan taheef, beekee eegumsa tokko malee, taa’ee adaba isarritti raaw’atamu eeggata jedhamee himama.

Waliigalteen jaalalaan, tokkummaan waliinjiraachuuniis aadaa jiraachaa ture. Aadaa kanaa ala bahuun, badii isa sadarkaa oliitti waan fudhatamuuf, namuu aadaa tahuu isaa waan beekuuf sirna Gadaa keessa jiru kabajee osoo keessaa hinbaasin kabajee jiraata.

Heeraafii seerri biyyaa akka aadaatti fudhatamee jabaata, kabajamaas, waan jiruufi jireenya ofii ittiin geggeeffatan taheef seeraafi heerri ni kabajamu jechuudha. Waan sirna kana keessatti tahan hundi akka aadaafii amala biyyaatti fudhatamee kabajama. Akkaataan qabannoo qabeenyaa itti loon bobbaasan, looniifi bishaan eelaa baasan, itti qotaniifi akkaataan itti waa horatanii dhimma ittiin bahan aadaa Gadaa keessatti gamtoomaafi marabbaatu calaqqisa. Namuu qabeenya mataa isaa qabaatee irratti mirga guutuu qaba. Kan dhabe, kan balaan uumaafi lolli dhaqqabe, kan dhukkubsateefi abaarri itti dhufe, … hundaa suphuufi hadhaadhiyyuun beekamaadha. Har’allee Boorana keessatti “Buussaafi Gonfa” kan jedhamu aadaa osoo hin badin jiruudha. Namuu waan waliin horate waliin dhimma bahuurraa dabree hawaasa keessatti walbadhaasuufi walgargaaruun aadaa Gadaa keessatti beekamaadha.

Aadaa kanaafi kana fakkaatan ala bahuun hawaasa keessaa nama baasa. Jechuun adaba namarratti seeraan dabru malee, waan halaba (out-casted) nama taasisan jiru. Isaan keessaa haraamuu, caphanaa,…fikkf beekamoodha. Namni haraamuu, caphana,.. jedhamee gosa keessaa bahee namummaa dhabee kophaa jiraata; kophaa godaana, qubata. Gargaarsi hawaasummaa keessati godhamuuf irraa dhaabbata. Gatamuun kana fakkaatan waan jiraniif namuu aadaa Gadaa keessaa kabajee jiraata.

Sirna Gadaa keessatti yeroo garagaraatti aadaan jireenya hafuura ilmaan Oromoo calaqqisan jiru. Isaan keeessaa, ayyaanootni beekamoon kabajamuun waan jiraatani. Ayyaanoota kana keessaa kan sirna Gadaa keessaa jireenya polotikaa ilmaan Oromoocalaqqisu ayyaana buttaati. Guutuu hawaasichaa keessatti yeroo itti aangoon polotikaa Gadaa tokkorraa kanitti dabru, ayyaana kanarratti horiin (loon) qalamanii, nyaachisni guddaan godhama. Sirba, tapha, faaruufi wanni kana fakkaatan ayyaanicha ho’isan addatti beekamoodha. Ayyaana buttaa malee, kanneen sirna kana fakkaatanii maqaa mataa isaanii qaban sadarkaa oliiti dhaabbata tahanii yeroo beekoomaatti kabajaman hedduudha. Isaan keessaa garii maqaa dhawuuf:

Boorana keessatti ayyaana Guduruu buufachuufi qumbii walirraa fudhachuu.
Arsii keessatti ayyaana baraartiifi guduruu, gurra uraafii jaarraa qaluu
Tuulam keessatti ayyaana dhagaa kooraafi jaarraa
Gujii keessatti ayyaana bantii haaddachuu
Kanneenii alattiis, cidhni gargaraa yeroo beekamootti bakka bakkatti godhamu, amantiiniis qaama aadaa hawaasichaa waan taheef, ayyaanni amantii sirna Gadaa calaqqisan bakka hundatti godhamaa ture. Ayyaana kana namuu Qaalluu (geggeessaa amantii) muuduudhaan eeyba kadhata, waaqa (rabbi) isaa galateeyfata; biyyaaf nagaya kadhata; hormaatarratti milkaa’uufi ilmaan isaa, uummtaafi mataa isaaf, fayyaafi jireenya kaadhata. Eegaa, kun aadaa amantii sirna Gadaa keessaa isa tokko. Aadaa Oromoo kan bara sirna Gadaa keessatti yeroon baay’ee barbaachisaadha. Guyyaa, ji’a (baati), waggaafi Gadaa lakkaawuudhaan hawaasa Oromoo sirna kan jalatti qindeessuun qaama aadaa ture. Kanaafiis, hawaasa Oromoo keessatti qaroomni (civilization) addunyyaf gumaache kalandarii Oromooti. Kalandariin Oromo kuniis, astronoomiin kan qoratamee argameedha. Ji’a waggaa dhaloota, bara Gadaa, guyyaafi ji’a ayyaanaa lakkaawanii add baafachuuf tattaafii qormaata ji’a, urjiifi aduu irratti godhamaniin qarooma Oromoota adda godhuufi dagaagina argameedha.

Akkaataa kalandarii Oromootti ji’i (baatiin) tokko guyyaa 29.5 qaba. Waggaan tokko ammoo, ji’a 12 ykn guyyaa 354 qaba. Kanneeniis addaan kan baafataman:

ba’uu, seenuufi guddina addeessaa (ji’a) lakkaawuu
bakka, teessuma, mul’ina urjiilee keessaa buusaa, bakkalcha, … to’achuufi jala bu’anii hordafuudhaan tahu.
Hojii mataa isaanii godhanii hordafuudhaan kan hawaasicha beeksisan, beektoota astronoomiiti. Isaaniis beekumsa qaban kana kaaniif dabarsuurratti barnoota laatu, shaakalsiisu. Guyyootiin ji’a tokkoo soddomitti dhihaatan hundi maqaa mataa isaanii addatti qabaatu. Guyyootii jiraniif maqaa 27tu jira. Har’a Boorana keessatti hojjetaa jiru. Maqaan 27n tartiibaan guyyootii 27f tahanii hoggaa xumuraman gara isa jalqabaatti deebi’anii ammaas marsuuf itti fufu. Maqaaleen 27n kun:

Maqootiin kun hundi hiikkaa mataa isaanii qabu. Inniniis urjii, bakkalcha fi ji’arratti huundeeyfamee hiikama. Yeroo hiikamuus ayyaana guyyootii sana ibsu. Fakkeenyaaf, Gidaadaafi Gabra naannaa kan jedhaman ayyaana carraa gadheeti. Inni hiikaa hangafaa waan qabuuf, dureettiin jaalatama waan ibsuufi gaafa wanti hojjetan hundi, waan namatti tolaniifi ayyaana carraa gaariidha. Namni dhalatu ayyaana akkamiirra akka dhalate kanneen irraa himama. Eegaa, hundi qarooma Oromoota haatahan malee, sirna Gadaa keessatti aadaa tureedha.

Waggaa tokko keessa kan jiran ji’ooti (baatiileen) Oromoo 12n maqaa mataa isaani qabu. Isaaniis bakka garagaraatti maqaa adda addaa qabaatu. Ji’ 12n wagga tokko keessa jiran keessa guyyaa 354 akka jiran olitti kaafneerra, ammaas ni yaadachiifna. Maqaan ji’oota Oromoo bakka bakkaatti:

Walumaagalatti aadaan calaqqisan akkaataa dinagdeefi polotikaa sirna tokkoo, akkaataa dhalli namaa ittiin naannoo isaa hubatee jijjiiru tahuu olitti ilaalleera. Sirna Gadaa keessattiis ummanni Oromoo aadaa walii galatti bifa armaan olii qabaatu akka qabu, aadaa kanarraahiis qaroomni ummata Oromoo kalandara mataa isaa qabaachutti akka geesse hubanna. Aadaa sana keessaa immoo amantiin maddee maal akka fakkaatu kophatti ilaalla.

Amantii sirna gadaa

Amaantiin Gadaa ummanni qabaatu keessaa tokko waan sirna Gadaa keessatti hojjetaman aadaa tahee qaama Oromootaa akka ture olitti kaafneerra. Inniniis waan sirna sana gadi jabeesse akka tahe hubatamaadha. Aadaa jiran keessaahiis amantiin hordafamaa ture, sirnicha utubee kan jabeesse dha. Amantiin aadaa haatahuu malee, mataa isaatiis sirna Gadaa keessatti waan aadaa tahan hundaa kan jabeesseedha. Kanaaf amantiifi aadaan tokkummaa akka qaban ifaadha.

Jireenya hafuura qabu keessatti dhalli namaa, hubannoota naannoo isaarraa qabuun waan amanu qabaachuu waan malu, bara Gadaa keessattiis ummanni Oromoo waan itti amanu qaba ture. Inniniis waaqa jedhamee yaamama. Waaqni waan hundumaa ol kan tahe, hunda kan tolcheefi kan uume, waan hunda kan dandayu, … tahuu isaatti amanama. Ormootaafi waaqa kana kan walqunnamsiisan qaalloota jedhamu. Hojiin isaaniis akka qeesotafii sheekootaati.

Qaaloota yeroo jennu akka bara dhihoo keessa ummata samuuf jecha sobanii, gowwoomsanii irraa waa guurratan akka qaallichaa Habashaamiti. Qaalloonni Oromoo bara sirna Gadaa ummata, uumamaafi biyyaaf waaqa kadhatu; galateeffatu, ummata eeybisu, looniifi madhaaniif rooba kadhatu, warra bira dhaqanii waaqa kadhachuuf isaaf muudaniif eebba keennu. Dalagaa kana fi kana fakkaataniin akka ummanni amantii Waaqatti amanuufi hordofu godhu; ummataafi Waaqa walqunnamsiisu.

Oromoonni karaa Qaalluu Waaqaan walqunnamuu malee, akkaataa biraas niqabu. Kuniis yeroo garagaraarratti ofiis waaqa kadhachuufi galateeyfachuudha. Bakki itti waaqa kadhatan, galateeffataniis galma ijaarame keessa, muka jala, gaararraa malkaa gubbaa,…dha. Kanneen utuu kana godhanii, yeroo yerotti dhaqanii Qaalluu muudu. Ayyaanni amantiis yerootti ayyaaneeffataman nijiru. Isaaniis warraa akka

Ateetee- Kan dubartootaati. Inniniis kan mucaa argachuuti.
Nabii – Kan abbootiiti.
Jaarri ayyaana nagayaa, tikfama namaa, looniifi qa’eeti.
Abdaarrii-ayyaana dachii midhaan baasisuuti
Qaallonniis sirna ayyaana amantii kanarratti ummata gorsu, jajjebeessu. Qaalluun eessaa baha? Gaaffiin jedhuu ka’uun nidandaya. Gosa keessaa Qaalluun bahuu dandayuufi hin dandeenye jiru. Inniniis waanuma hangafummaafi quxxusummaa hawaasa Oromoo keessa turerraa tahuun nimala. Qaalluun gosa beekamaa keessaa baha. Achi keessaa bahee gosoota hafniifiis Qaalluu tahu. Hundaaniis muudama. Qaalluun gosa beekamaa keessaa haa bahu malee, tokko qofa taha jechuumiti. Maadhee hawaasa olii sana keessaa dabalanii jiraachuu dandayu. Garuu isaan keessaa tokkootu hundarra kabajaa qabaata. Isaanutuus yeroo ayyaanaa muudatti muudamaas. Fakkeenyaaf Boorana keessatti Qaalloota (laduu) shana jiran kan Maxxaarrii sadaniifi kan Karrayyuu tokkoofi kan Odituu tokko keessaa hunda caala kabajaman Qaalluu Odituuti.

Qaalluun isa oliiti jechuudha. Booranaa alaas qaalluun kana muuduuf Oromoonni lafa fagoo deemanii dhaqu. Kanaaf, sadarkaa qabu; warri gad hafan isaa gaditti dalagu jechuudha. Qaalluun abbaadhaa ilmatti dabree dhaalama deema. Namchi mataan amantii Qaalluu hoggaa jedhamu, haati mana isaa ammoo, qaallitti jedhamti. Qaallitiiniis akkuma qaalluu kabajamtuudha. Ilma hangafaatu yeroo abbaan isaa du’u dhaalee qaaluu tahuuf carraa duraa qaba.

Sirna Gadaa keessatti muuda Qaaluu kan yeroo malee, ayyaanni guddaan muuda jedhamu jira. Inniniis jidduu Gadaa tokkootti yeroo (si’a) beekamaafi dhaabbata tokkotti yaha. Ayyaana kanarratti Oromoonni dhaqanii galma isaatti qaalluu olii muudu. Sirna tahu keessatti yeroo kanatti eeyba Qaalluu fudhachuun beekamaadha. Namoonni lafa fagoorraa ka’anii dhaqan, ganda isaatti muudu, achitti qalanii nyaatu, nyaachisuusi.

Eegaa, walumaagalatti dalagaan Qaalluu inni tokko namaafi waaqa walqunnamsiisuu akka tahefi jireenyi hafuura Oromootaa maal akka fakkaatu ilaalleerra. Qooda Qaalluufi amantiin sirna Gadaa keessaas sirni kun sirna amantii tahuu fakkeessa. Dhugaan isaa garuu sirna amantiis, ofkeessaa qabaachuudha.

Qoodni Qaalluun qabu kan biraa aadaa Oromoo kan sirna Gadaa keessaa tiksuufi too’achuudha. Kanarratti bakka guddaa qaba. Akka aadaan sirna kanaa hin dabnefi seerriifi heerri sirnichaa hin banne qaceelcha. Ummata biratti karaa aadaafi amantii fudhatama guddaa guddaa waan qabuuf, yaada ummataa (public opinion) dhufata isaa jalaa waan qabuuf aadaa Oromoo tiksuufi daandii sirna Gadaarratti too’achuu dandaya. Waan haraamuu, caphana,… gatama namatti fiduu dandayanirraa ummata eegu dandaya.

Kanneenirratti dabalee qoodni guddaan Qaalluun qabu jireenya polotikaa sirna Gadaa too’achuufi qajeelchuudha. Murtii polotikaarratti fuulaan yoo qooda hin fudhannellee, waan yaada ummataa of harkaa qabaniif qajeelchuufi karooraratti qooda guddaa kennu. Filmaata qondaaloota Gaddfi marii biyyaarratti argamuudhaan gargaaru. Filmaata qondaaloota Gadaarratti yaada ummataa sassaabuudhaan irratti hundeeyfamanii ija filmaata godhamee adda baasanii labsu. Marii seeraafi heeraarratti argamanii akka seerriifi heerri Gadaa hin dabneef gorsuufi qajeechuudha. Qoondaaloota Gadaa aangoo qabatan sirnaan muudu, eeybisu. Kanaaf, amantiin sirna Gadaas karaa kanaafii kana fakkaataniin jireenya polotikaa ummata Oromoo qajeelchuurratti qooda guddaa qaba.

Eegaa xumuruudhaaf, geggeessaa amantii kan tahe Qaalluun jireenya hawaasa Oromoo sirna Gadaa keessatti qooda guddaa sadii qabaata. Isaaniis:-

qooda amantii – namafii waaqa walqunnamsiisuu
qooda aadaa- aadaa sirna Gadaa eeguuf, tiksuufi too’achuu
qooda polotikaa- filmaatarrattiifi marii biyyaa kan seeraafi heeraarratti too’achuufi qajeelchuudha.
Dhumarratti aadaan, polotikaafi amantiin walitti hidhatoo tahuun ifaadha.

Godaansa Oromoo Jaarraa 16ffaan duratti

Ummata akka waan hinsossoonee kana akka garaa, dhagaa ykn galaanaa godhanii fudhachuun hin tahu. Ummatni kamiyyuu ni sossoha, bakka takka gadhiisee bakka biraatti ni godaana. Seenaa ummatoota addunyaa keessatti godaansa heedduu argina. Sababootii godaansaa uuman akkuma biyya sanaafi haala yeroo sanaarratti hudeeyfama. Kanaaf sababootii godaansa uuman bal’aafi hedduudha. Haa tahuu malee, warri keessaa gurguddaa tahan nijiru:

haalli qilleensaa geeddaramuun balaa dhufee jalaa dheessuuf,

lakkooysi ummataa sanaa hedduu dabaluun dhiphina lafaa dhalatu keessaa bahuuf,

lola ummatoota olla jiddutti dhalaturraa kan ka’ee jalaa dheessuuf, kun ammoo lafa bal’ifachuuf tahu nidandaya. Seenaan godaansa Oromoo kan jaarraa 16ffaan duraa haala kana keessaa tokkorratti hundeeyfamuun nimala.

Madda ummata Oromoo yeroo ilaalletti Oromoon Baddaa Baaleefi gam tokkoon Sidaamoo keessa yeroo dheeraaf akka jiraataa ture mirkana’ee jira. Kana jechuun Oromoon hangaa jaarraa 16ffaa keessatti naannoo kana duwwatti murtaa’ee jiraataa ture jechuumiti. Godaansa haala akkasiitiin dhiheessinu warri barbaadan Qeesoota Amaaraati. Godaansi ummata kamiyyuu ballama qabatee jaarraa akkasiitiin godaana hinjedhu. Godaansi sossohiinsa ummata dhawaataan, suuta suutaan, yeroo dheerinaa keessa kan mul’atudha. Waan jaarraa tokko keessatti jalqabee dhumatuusiimiti.

Herbert S Luwis madda saba Oromoo argacuuf afaanoota Kushoota bahaa bakka 24tti qoode. Afaanoota isaanii karraa kan ka’e, durattii isaa kun lammii tokko turan jedhe. Yroo dheeraa keessa lakkooysii namaa babal’achurraa kan ka’e walirraa fagaatanii qubacuun, lammiin adda addaa dagaagan. Walbiraa godaanuun isaanii kun yoomifii akkamitti akka jalqabameef wanti beekamu hinjiru. Sababnii isaa garuu, waa asii olitti ka’erraa tokko tahuun nimala.

Lammiin affaariifi Saahoon dura godaanuu waan jalqaban fakkaata. Gara kaabaatti baay’ee fagaatanii kan qubatan, isaan kana. Lammiin kun lameen, yeroo dheeraaf waliin jiraataa turanii booda foxxqanii akka qubataniidha. Bara dhihoo dura akka waliin turan, afaan isaanii walitti seenuun ragaa nitaha. Lammiin Somaalee itti aanee sossohee waan gara bahaafi kibbaa qubate fakkaata. Ar’a Somaaleen Oromoorraa gara bahaafi kibbaa, Affaarirraa ammoo, gaara kibbaa qubattee jirti. Akka Herbert S. Luwis jedutti isaan kanatti aanee kan godaane Oromoodha. Affaar, Sahoo,Somaaleefi Oromoon hoggaa naannoo sanarraa sossohan Kuushootni bahaatti hafan ammoo, naannoo ha’a irra jiraatan keessa babal’atan malee hedduu hinsossoone.

Ormoon naannoo Mandayyoo, Dallofi Jamjam bara dheeraa jiraataa turanii dhawaata lafa naannoo isaaniitti siqaa, irra jiraataa dhufan. Yeroo isaan itti naannoo Baaleefii Saidaamoorraa sossohanii hamma Wallootti qubatan waan beekamuumiti. Garuu yeroo dheeraa keessa tahuun hinmamu. Eega Affaarootnifi Saahootni naannoo amma jiran keessa jiraachuu jalqabanii ykn, isaanumatti aananii godaananii qubacuun waan malu.

Akkaata godaansa Oromoo kan ofumaan deemaa ture kana, isa jaarraa 16ffaatti akeekuun hin tahu. Abbaa Baahireenuu yeroo akkaataa godaansa Oromoo barreeyse:

Booranni biyya isaarraa yeroo godaanu hundaan hindeemu, warri deemuu hin baebaanne nihafa. Kuniis waan mootii hinqabneef namni isaan ajaju hinjiru. Abbaan akka barbaade hojjata” jedhe. Bartels namchi jedhamu ammoo, akkaata godaansa Oromoorratti yeroo barreeyse: nama Oromoo tokko gaafatee deebii argate:

Yeroo tochoonu, ilmi hangafni bakka itti dhalateetti hafa. Ilmi quxxusuun dabranii lafa haaraya barbaadu. Ilmaa warra hangafaa naannotti hafan ammoo, firoota isaanii barbaaduu ka’anii godaanu” jedhee jira. Ragaa kana lamaanirraa kan hubachuu dandeenyu, Oromoon godaanee daangaa Keeniya kaasee hamma daangaa Tigreetti qubachuu kan dandahee, yeroo dheeraa keessa akka tureedha. Jaarraa 16ffaa keessa yeroo Baahireen barreeyse baayyinni ummata Oromoo meeqa taha? Akaa inni jedhutti utuu godaansi Oromoo yeroosunii jalqabee ilmaan quxxusuu duwwaan dabranii kan qubatan yoo tahee, lafa har’a Oromoon irra jiraatu firfirsanillee wal hingayan jechuudha. Kanaaf Oromoon jaarraa 16ffaa keessa godaanuu jalqabee utuu hintaane, jaarraa hedduun dura suuta suutaan, ilmi quxxisuun dabree qubachaa, lafa margaafi bishaan qabu barbaadaa godaane. Haalli jaarraa 16 ffaa keessatti mul’ate waan gara biraa waan taheef bakka isaatti laalla.

Duraani Oromoonni lammi tokko tahee osoo jiraatanii gosa Booranafi Bareentummati adda bahan. Bareentumafi Booranni osoo naannoo Baaleefi Sidaamoorraa gara bahaa jiraatanii lakkooysi namaafi horiin saanii baay’achuun gargar fagaatanii qubachuu jalqaban. Ilmaan Bareenummaas akka walitti heddommaachaa deemaniin adda adda bahanii qubachuu jalqaban. Ituufii Humbanni Mormorirraa ka’anii gara bahaatti sossohanii osoo adda hin bahin naannoo Odaa Bultum qubatan. Odaan Bultum kaarra Qurquraarraa gara kibbaatti hamma km 3 fagaatee argama. Ituufi Humbanni osoo adda hinbahin bakka Odaa Bultum kana

Akkaataa bultuma Oromoon Gaddaan duratti.

Sirna Gadaan duratti akkaataa bultuma Oromoo akkam akka ture wanti beekamu hinjiru. Qesoota Amaaraa tahee, seenaa barreeysitoonni gara biraa waa’ee Orommoo kan barreeyssuu jalqaban jaarraa 16ffaa booda ture. Kanaf sanaan dura seenaan Oromoo ture himamsa aadaarraa, yoo argame malee wanti galmaa’e kan jiru hinfakkaatu. Haa tahuu malee, himamsa afaaniitfi akkaataa dagaagina hawaasaarraa kan hubachuu dandeenyu nijira.

Akkaataan dagaagina hawaasaa dhala namaa kamiyyuu sirna keeessa dabru niqaba. Haalli hawaasni Oromoo bara Gadaa duraafi booddee keessa ture calaqqiinsa akkaataa bulmaata isaa ka duraanii nuuf ibsuu ni dandaya. Akkuma ummata kamiyyuu hawaasni Oromooo gamtooma Doofaa durii keessa turuun isaa waan hin’ooleedha. Kuniis akkaata qabeenya dhuufaa turerraa calaqqisa. Ormoon waan tikfattee tureef qabeenya dhuunfaa loon yoo tahe malee, lafti qabeenya gamtaa ture. Kanaa wajjiin kan ilaalamu haala walbulchiinsa isa jidduu tureedha. Hamma hawaasaatti Oromoon guddatee sadarkaa gosa gahetti manguddoo walbulchuun saa hin’oolle. Kabajaa manguddoon hawaasa Oromoo keessatti qabu har’allee aadaa Oromoo keessatti ni calaqqisa. Hamma Gadaan dhufee bakka qabtetti, manguddootaan buluun kun sadarkaa sadarkaan guddataa dhufuun hinhafne.

Haalli kun akkamitti ture? Akkamitti hojjachuu dandaye? Wanti kana calaqqisu boodana dabree maali? Hawaasa Oromoo keessatti aadaan jalqabarraa ka’ee gad dhaabbate hariiroo hangafaafi quxxusuuti. Hariiroon kun dura sadarkaa maatii keessatti gad dhaabbate. Ilmi hangafni kabajamuu qaba. Warri quxxusuu isa hordofu. Waan inni jedhe dhagayu. Hariiroon kun maati duwwaa keessatti hin hafu. Akkuma hawaasni sun dagaaguun hangafaafi quxxusuun ibidda, manaafi gosa keessattiis hojiirra oola. Ibiddi hangafaafi quxxusutti adda bahee walkabjuuniifi waliif abboomamuun buluun dhalate. Hariiroon ku yeroo dheeraaf hawaasa Oromoo keessatti hojjate.

Goso tokko keessa karra hagafaafi quxxusuu nijiraatu. Maanguddootni karra hangafaa keessa jiran biyya (gosa) bulchuurratti qceelfama kennu. Karri quxxusuu tahan warra hanagafa kana jalatti gurmaawu. Sadarkaa gossaattiis hariiroon kun ittifufa.

Gositi hangafni yeroo warra kaan qaceechu, geggeessu warri quxxusuun isaan jalati walitti qabamu. Gosootni kun akkasitt walitti dhufanii tokkooma gosaa (tribal confederacies) tolfatan. Tokkoomni gosaa kun ammoo, walkeessatti hangafaafi quxxusuu qabu. Hawaasa Oromoo keessatti akkaataan hangafaafi quxxusutti qoodamuun kun qoodama karra cimdii” ( bi social differentiation) jedhama. Sirni bulmaataa karra lamatti qoodamuun bu’ureeyfamu ammoo, sirna qoodama karra cimdii taha. Hamma Gadaan dagaagutti akkaataan bulmaata Oromoo sirna kanaan ture.

Sirna kana keessatti manguddoonni qooda lammii guddaa qabu. Manguddoota lammii keessaa ammoo, kan warra hangafaa hunda dursu. Waldhabbii gosoota giddutti ka’u manguddoota kanaatu ilaala. Gosoota Oromoo keessaa Booranni hangafa. Kanaaf waldhabbiin gosa bareentumaa, fakkeenyaaf Arsiifi Macca giddutti yoo ka’e, manguddoota Booranaatu ilaala. Haalli kun gosa, karra hundumaa keessatti akkasitti hojjata. Ummata ollaa wajjiin waldhabbiin yoo argamees, gumaabaasuufiis tahee, falmu, lola waan ilaaluufi dantaa lammii saanaa guutummatti manguddootaan ilaalamee murtii godhata.

Sirni manguddootaan qaceelu amaluma hawaasa doofaa taheellee kan Oromoon dhaabbate jabaa tahuun isaa, hangafaafi quxxusuun qaceeluu isaati. Sirna isa booddee Oromoon tolfatee ittiin walbulcheef bu’ura kan qabuudha. Sirna Gadaa keessatti hawaasni Oromoo gartuu lamatti qoodamee ijaarame. Gartuuleen kun aadaadhaan hangafaafi quxxusutti beekamu. Garuu waltoo’achuufi walgituurratti walqixa. Fakkeenyaaf qoodamni akkasii Boorana keessati Sabboofi Goona, Maccaa keessatti Booranaafi Gabaro, Ituu keessatti Kuraafi Galaan, Humabnna keessatti Qal’oofi Anniyya jedhamanii beekamu. Haaluma qoodama gosa keessa duraan tureetu Sirna Gadaa keessattiis ga-dhaabbate jechuudha. Kanaaf Oromoon osoo sirna Gadaatiin as hin bahin, sirna qoodama karra cimdii kanaan walbulchaa ture jechuun nidandeenya.

Meelba:- bara 1522-1530

Gadaan duraa Melba jedhama jedhu. Bara Gadaa Melbaa kana Oromoon abbaa duulaa itti ijaaree yeroo duraatiif gurmuun duulutti bobbaase. Baalli weeraruu jalqaban. Namichaa Amaara Faasil jedhamuu wajji wal lolanii inniis duularratti du’e. Duula Oromoo isa jalqabaa kanaan amaarri “dawwee” jedhan. Afaan Amaaraatti dawwee jechun, dhukkuba lamxii jechuudha

Muudana:- bara 1531-1538

Mebatti aane kan Gadaa fudhate Muudana jedham. Bara Muudana kana seera jajjabaa lama tumatan. Lubni hundi duula akka duuluufi laf haaraya baasan malee, meendhicha akka hin hidhanne kan jedhu ture. Baalli kan Melba weeraruu jalqabe Muudannii dhufatee hamma qarqara laga Awaashitti irra qubatan. Barri Gadaa Muudanaa kun bara Islaamoonni Imaam Ahmadiin geggeefamanii Kiristaanootaan lolaa turani. Lola diinootni isaa lamaan wal lolaa jiran kan Oromoon faana bu’aa ture. daareel Baates namichi jedhamu kana hogga ibsu:

“lolli Kiristaanoota Habashafi Islaamoota ture, Poortugaal gargaartee Imaam Ahmed mohamullee hin dhaabbanne. Waggootii dheeraaf dabree dabree deemsifamaa ture, gaallaa (Oromoo) haala kana duukaa bu’anii too’ataa turan. Gartuun lamanuu waan miidhameef lafa isaanii deebifachuuf ….yeroo itti eeggachaa turan”jedha. Lolli amantii yeroof akkasiit qabbanaawullee Oromoon lola isaa itti fufe. Muudanni Gadaa isaa fixee Kiiloleetti dabarse.

Kiilolee:- bara 1539-1546

Kiiloleen duula bal’isee DAWAAROO rukutuu jalqabe. Yeroo gabaaba keessati handhuura Dawaaroo gahe. Galaawudoos mooti Habashaa waana isaa kan nama Adaal Mabraq jedhamuun hoogganamu Dawarrootti bara 1545tti erge. Waraanni Adaal Mabraq harka Oromootti baqe, inniniis lbaqatee laga Awaash cehe.Dawaaroo kan jedhamu Arsii har’aatt akeekuun ni dandayama. Galaawudoos Islaamoota mohuu dandahullee Oromoobiyya isaaf lolu mohuu hindandeenye. Kiiloleen Gadaa isaa fixee Biifoleetti dabarse.
Biifolee:- bara 1547-1554

Galaawudoos Adaal Mabraq moohamuu dhagayee humna isaa waliti gurmeessee, waraana warra Poortugaaal fogargaarsisee Oromootti bara 1548tti duule. Humna guddaan itti haa duulu malee, Galaawudoos Oromoo mohuu dadhabee, dahannoo jabaa qotatee Dawaaroo keessa qubate. Oromoonni achitti iti marsanii lolan. Lolli sun guyyaa kudhalama deeme. Oromoonni gootummaan lolanii gaafa 12ffaa waraana Habashaa dahannoo isaa keessatti itti seenaanii hedduu irraa fixan. Ajajaan waraana Poortugaal Ayrees Deez jedhamu madaawee boodarratti du’e. Waraanni Habashaa moohame. Biifoleen duulaa isaa itti fufef Awaash cehee Faxagar waraanuu jalqabe. Hatahuu malee, Biifoleen akka Luboota isa duraa lafa haaraya qabachuudhaan hinmilkooyne. Habashoonni dhiibbaan Oromoo gara qa’ee isaaniitti dhihaataa waan deemeef jabaatanii dura dhaabbatan. Galaawudoos humna Habasha gurmeesse ofirraa ittise. Gama lachuu namni dhube baay’ee guddaa ture. biifoleen Gadaa isaa raaw’atee Michilleetti dabarse.

Michille:- bara 1555-1562

Michilleen Gadaa isaa kana keessatti namni diina hinajjeefne akka hin fuune, akka rifeensa mataa hinhaaddanne seera baase. Akka jedhamuttiis bara Gadaa Michillee kana Oromoon fardaan loluu jalqabe. Kanaaf lafa fagoo deemee lola gochuu jalqabe. Bara Michillee kana Galaawudoos waraana isaa Faxagar keessa jiru namicha Hamalmaal jedhamuti kennee bataskaana Imaam gube ijaarutti deebi’ee ture. bara 1555tti Michilleen Hamlmaaliin bakka Dagoo jedhamutti waraanee moohe. Hamalmaal moohamuun Faxagariin guutumatti harka Oromootti deebise. Faxagar Enriif Karrayyuu har’aani taha. Michilleen Faxagar irra dhaabbatee Cafaat, Bazimoofi Daamoot salphatti rukutuu jalqabe. Gibeen qabachuuniis yeroo kana jalqabe. Bara Michillee injifannoo guddaan argame garuu, Islaamootarratti ture. islaamoonni eega Imaam Ahmed boodde weerara guddaa kiristaanatti bobbaasuu hindandeenye. Hatahuu malee, geggeessaan Islaama Harar Amiir Nuur jedhamu humna walitti qabatee bara 1559tti Habashatti duulee ture. amiir Nuur Galaawudoosiin lolee moohe. Galaawudoos lola sanirratti du’e. Amiir Nuur osoo inni injifannoo argatetti gammadee ayyaaneeffachaa jiruu Oromoonni magaalaa Harar seenanii barbadeessan. Oduu kana dhagahee osoo inni gara Harar deebu’utti jiruu Michillee bakka Tulluu Hazaaloo jedhamtutti haxxee hidhee rukute. Lola taherratti Oromoonni haa dhuman malee, Amiir Nuur ni moohame. Waraanni saa harka loltuu Oromoorratti akka dhadhaa baqee dhume. Lubbuun kan keessa bahan xiqqaa ture. lolli Tulluu Hazaaloo biratti tahe kun, yeroo dheeraaf Kiristaanaafii Islaama gidduutti lola deemaa ture addaan kute. Humni Oromoo jabaachuun warra wal lolaa turan gidduutti nagaya buuse.

Michillee booddee duulli Oromoo karaa lamaarraa tahuu jalqabe. Isaaniis:- Oromoota Walloofi Maccaafi Tuulama. Wallo keessati kan Gadaa fudhate Harmuffaa jedhama. Kan Tuulama ammoo, Hambisaa jedhama. Lachuu saanii bara 1563-70tti Gadaarra turan. Hambisaan duula gurguddaa Shawaa keessatti haa godhu malee, Amaara dhiibuu hin dandeenye. Mootiin Habashaa Minaas akka jabatti Hambisaafi Harmuffaa dura dhaabbate. Osoo isaaniin loluu du’e. Malaak Saggad ykn Sarta Dingil kan jedhamu itti dabree aangoo Habashaa qabatee lola ittifufe. Hambisaaniis lafaa haaraya osoo hinqabatin Minas wajjiin lola gurguddaa osoo godhuu Gadaan isaa dhumeeRoobaleetti dabarse. Harmuf Awaash cehee Affaarootafi Habashootatti duuluu jalqabe. Gi’orgis Haaylee kan jedhamu bakka qacinaafi Wayaata jedhamutti lolee Moo’e. Affaarootaas lolee naannoo Angootttifi Ganyi jedhamtu qabatee taa’e. Bakka kanarraa Amaara Saaynitiifi Bagamidritti duuluu jalqabe. Harmuuf bara Gadaa isaa Affaaroota, Argoboota, Doobotafi Amaaroota Ganyiifi Angoot keessa turan waraanee ofjala galchee gosa moggaase. Harmuuf Affaaroota humna isaanii cabsee baay’ee xiqqeese. Harmuuf Gadaan isaa dhumee Robaleen harka fudhate.

Robaleen:- bara 1571-1578

Malaak Saggad Roobalee Shawaa keessatti dabarsuu dhoorke. Ofiis garuu Roobalee dhiibuu hindandeenye. Shawaa keessatti haala akkanaan jiru Roobaleen Walloo Bagamidir seenee lola jalqabe. Yeroo kana Malaak Saggad saffisaan gara Bagaamidir deebi’ee Roobalee bakka wayinaa Dagaa jedhamutti lolee Roobaleen moohame wallotti deebi’e. Roobaleen hoggaa Malaak Saggfad gara Bagaamidir deeme, duula Shawaa keessatti jabeessee Amaaroota gara hallayyafi olqatti naqee biyya qabate. Malaak Saggad deebi’ee Roobalee dhiibuu hindandeenye. Gadaan isaanii dhumee lamaanuu Birmajiif bakka gaddhiisan.

Birmajii:- bara 1579-1586

Bara Gadaa Birmajii Oromootni Amaara hedduu muddanii qaban. Birmajiin Wallo Bagamidir seenanii Amaaroota hedduu fixan. Aantoot Malaak Saggad lolarratti dhuman. Amaara Bagamidir akka malee hollachiisee. Birmajiin Tuulamaafi Macaa lafa fardi isaa dhaquu dandayu mara deemee qabate. Amaarri gara hallayyaafi holqatti galtee dhokatte. Osoo gaarri, hoqiifi hallayyaan hinjiru tahee, namni hafu hinjiru jedhaa ture barreeysaan Habashaa Alaqaa Atsimeen. Malaa Saggad oliifi gad fiigutti yeroo isaa fixe. Birmajiin Shawaa laga Jamayii cehee Waqaa qabatee Amaara lafa Oromoo keessa qubatte Habashaarraa kute. Achirraa Gojjaamiifi Daamoot waraanuu jalqabe. Malaak Saggad nama Daragoot jedhamu akka Gojjaamiin ittisuuf itti erge. Birmajiin lola Daaragootirratti du’e. Haa tahu malee Birmajiin gara dhuma Gadaa isaati jala Gojjaam keessatti moohame. Biramjiin bakka lachuutti Gadaa gad dhiisanii Mul’atatti dabarsan.

Mul’ata:- bara 1587-1594

Bara Gadaa Mul’ataa kana Walloon hedduu hinduulle. Yeroo lama duwwaa Godaritti duulee saamee Wallotti deebi’e. Qubatee waan taa’e fakkaata. Mula’ati, Maccaafi Tuulama duula isaa itti fufe. Bifa lolaa geeddaree Amaara karaarratti gaadanii ajjeesuu jalqaban. Gaara gidduufi saaqaa dhiphoo ta’an jiddutti eegee Amaara murachuu jalqabe. Kanaaf Amaarri bara sana lafa sodaatu bira hoggaa gahewalitti lallaba, walwaama dabra ture jedhama. Bakka fardasaaf mijjaa’u Gondariifi Gojjaam keessa gulufee basha’e. Boodaas achi quabatee taa’e. Amaarri araarfachuu jalqabdee, suuta suutaan walmakuu jalqaban. Haa tahu malee, lolli isaan jiddu hindhaabbanne: isaan keessa warri gurguddaan:

Jaarraa 17ffaa jalqabarratti (1605-1617) bara mooti Habashaa Suusiniyoos Oromoon Bagamidrifi Gojjaamitti duulaa ture, garuu ofirraa ittisan.

1620 Oromootni Walloo Bagamidriti duulan.

Qaabsis Paaris (Paris chronicle) jedhamu lolli gurguddaan baroota 1639, 1643, 1649, 1652fi 1658tti akka tahan galmeessee jira.

1661 Oromoonni Walloo Warra HimannooGondaritti duulanii Faasilaa Dasiin lolan.

1683-1688 Oromoon Guduruu Habashaa lolee moohe.

1709 bara Tewoofiloos mooti Habashaa ture Oromoon Amaaratti duulee ture.

Jaarraa 18ffaa kaasee lolli xixiqqaan Amaaraafii Oromoo jiddutti deemaature. Amaaroonni Oromoo ofitti qabuu (firoomfatuu)jalqaban. Waldhabbii isaan jidduu jirurratti akka Oromoon isaan gargaaru hawwachaaturan. Yeroon itti Oromoon waardiyaa mooti Habashaa tahee qa’ee(gibbii) isaaniitti galees niture. Habashoonni walii isaai fonqolchuufi aangoorraa turuufiis Waraana Oromootti yeroon dhimma ba’aa turan niture.

Duula Oromoo kana booddee haala akkamiitu Gaafa Afrikaa keessatti dhalate? Humni Oromoo jechuuniis maal uume? Hamma Oromoon Gadaan of hinjaaranitti miidhaa gurguddaan irrgahaa akka ture beekamaadha. Yeroo sanaas Kiristaanootnifi Islaamootni duula wailrraa hincinne walirratti oofaa turan. Gaafni Afrikaa bakka lolaa turte jechuun nidandayama. Oromoon Gadaan ijaaramee as bahuun, madaala humna Gaafa Afrikaa keessatti jijjiire. I) lola Kiristaanaafi Islaama jidduu nidhaabe. 2) hawwii babal’achuu Habashaan qabu dhaabee walitti isii suntuurse. 3) Oromoo kabajamaafi sodaatamaa taasise. 3) Mootummaa Islaama Harar dhawee walitti bute. 5) daangaarratti waldhiibuufi lola xixiqqaa tahan malee, nagaya gara jaarraa lamaaf Gaafa Afrikaatti buuse.

Madaalli humnaa kan yeroo dheeraaf ture, kan jijjiiramuu jalqabe walakkaa jaarraa 19ffaa booda eega meeshaan lolaa haarayni harka Habashoota seene ture. Yeroo kanarraa kaaseeti kn Oromoon caphee kolonii Habashaa tahuu kan jalqabe. maddii: marsaa alaabaa

Seenaan haayyoota Oromootin barreefammee kunoo as isiinif jira. Dubbisaati baradhaa. yoo barruu seenaa biraa qabaattan tessoo exellent823@yahoo.com irratti nuf ergaa.

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Kitaaba (seenaa saba Oromoo fi Sirna Gadaa/Birraa/Fulbaana/1995)

(Toleeraa Tasammaa fi Hundasaa Waaqwayyaa)

Seenaan qorannoo ykn barnoota akka ummanni tokko itti jiraataa tureedha. Seenaan saba tokko yeroo jennu qorannoo ykn barnoota waa’ee shanyii saba saba saniiti jechuudha. Seenaan sabni tokko akkamitti jiraataa ture? Haala akkam keessa dabre? Ogummaa akkam qaba ture? Aadaan isaa maal fakkaata? Kan jedhaniifi gara biraas kaasee deebii itti barbaada. Gabaatti, seenaan qorannoo ykn barnoota haala shanyyiin (sanyyiin) ummata biyya tokkoo karaa dina’gdeefi hawaasummaa keessa dabreedha.

Ummanni tokko haala jireenya isaa hubachuuf abbootiin abbootii isaa ykn shanyyiin isaa haala keessa dabran qorachuu barbaachisa. Haalli ykn akkaataan jireenyi shanyii ofii keessa dabre jireenya har’aa irratti calaqqiinsa ni qabaata. Isa ha’aa hubachuuf isa dabre qorachuun barbaachisaadha. Kaleessi yoo hin jiraanne har’i hinjiraatu. Waan shanyyiin keenya keessa dabree as gahe qorannee baruun kan har’aa ijaarachuuf baay’ee barbaachisa. Kaleessi har’a, har’i boru maddisiisa. Kan dabre yoo hinhubatin kan har’aa hubachuun, kan har’aa yoo hinhubatin kan boruu qiyaasuun hinkajeelamu.

Namni seenaa abbootii isaa, kan shanyii isaa hinbeekne jaamaadha. Bishaan gabatee irra jiru, kan gara barbaadanitti oofamuun wajjiin walfakkaata. Namni seenaa irraa hinbare, badii seenaa deebisee dalaguuf dirqama. Namni seenaa shanyii isaa hinbeekne, maqaa, aadaafi sabummaa isaa gatee kan alagaa fudhachuuf tattaafata. Ummanni Oromoo seenaa boonsaa, biyya badhaatuufi aadaa dagaagaa qaba. Ilmaan Oromoo hedduun garuu, kan waan hinbeeyneef alagatti ofharkisuu kan barbaadan nijiran. Seenaa saba ofii baruun eenyummaa ofii nama barsiisa. Firaaf diina adda baafachuuf nama gargaara. Walumaa galatti, seenaa saba ofii beekuun sab-boonummaa dagaagsa.

Seenaa saba keenyaa kan boru itti boonnu duwwaafi miti. Tahuus hin qabu. Mataa ofii dabree beekuufi yaadachuuf barra. Barree ammoo dabarsinee barsiifna. Kanaaf ilmaan Oromoo hundi seenaa Oromoo baranii dabarsanii barsiisuun dirqama taha. Seenaa dabrerraa kan barree yaadachuuf, jireenya keenya har’aa hubachuuf nu gargaara. Madda rakkoo keenya har’aa baruuf, seenaa abbotiin teenya dabarsan beeku qabna. Rakkina har’aa furuuf mala lafa kaayyachuuf seenaa dabre beekuun hedduu barbaachisaadha. Rakkinaafi guddina sabni keenya keessa dabree as gsahe yoo beekne kan boruu yaaduu dandeenya. Daandii qabsoon keenya fudhachuu qabu tolchuufi tolchinees sirritti ta’uu isa kan itti ilaallu calaqqee seena Oromoo keessatti taha. Seenaa dabre kan fagoofi dhihoo, yaadaafi ilaalcha keenya irratti ifaan ykn osoo hin mul’anne dhiibbaa niqabbata. Seenaa keenya ka barruuf, ofii hubannee akka sirritti galmeessinee dhaloota boruutiif dabarsuudhaafi. Waanti nuti har’a hojjannu , boru seenaa taha. Kanaaf Oramoo kan tahe hundi seenaa shanyyii isaa baree dabarsee barsiisuun haalaan barbaachisaadha.

Barbaachisummaa seenaa baruu erga hubatamee, gaaffi ka’antu jira. Seenaan Oromoo barreeyfamee jiraa? Eenyufaatu barreeyse? Yoo hin barreeyfamne tahe akkamiti barreeysuun dandayama? Gaaffiileen kan fakkaatan hedduun ka’uu mala. Osoo deebii gaaffiilee kanaa kennuu hinyaalin dura madda seenaa waan athan keessaa lama qofa yoo ka’aan gaarii taha.

Maddi seenaa ummata tokkoo inni duraafi guddaan seenaa afaanii(oral history) fi aadaadha. Hamma sadarkaan dagaagina hawaasummaa tokkoo barreeysaan waa galmeessuun hinjalqabaminitti, seenaa dhalootarraa dhalootatti himamsa afaaniitiin dabraa dhufa. Abbaan ijollee isaatti “dur shanyiin keenya akkasiti bulaa ture, bara akkasii rakkina akkasiitu tur, dur jireenyi akkas ture” jedhee yeroo itti odeessu, seenaa dabarsaa jira jechuudha. Sabootni hedduun har’allee afaan isaaniitiin barreeysuu hinjalqabne nijiran. Seenaan saboota akkasii barreeyfamuuf maddi guddaan seenaa afaaniifi aadaa isaaniiti taha.

Seenaa tokko qorachuuf ykn barreeysuuf maddi lammaffaan waan galmeeyfameedha. Beektoonnif qorottoonni haala jiruufi jireenya, aadaafi afaan ummata tokkoo yeroo galmeessan seenaa dabarsaa jiru. Waan beektoonni ykn qorottoonni barruudhaan har’a lafa kaayan, boru kaan itti dhufee barata ykn irra dhaabatee xiinxala. Seenaan ummata tokkoo nama isaa keessa dhalateen barreeyfame irra wayyinni hinhafu. Inninuu, yoo namni sun dhiibbaa adda addaarraa qulqulluu tahe malee, mudaa qabaachuu nidandaya. Keessattu yeroo seenaa uummata gara biraa barreeysan jibba, jaalalalfi dhiibbaa adda addaarraa qulqulluu yoo hintaane badii guddaan dalagamuu nimala.

Seenaa tokko qorachuufi baruuf madda waan tahan keessaa guddaa lama kaafnee jirra. Eegaa, seenaan ummata Oromoo barreeyfamee jiraayi? Ykn ummanni Oromoo seenaa qabaayi? Gaaffiilee jedhan laaluu ni dandeenya.diinootni ummata Oromoo, ‘Oromoon seena hinqabu’ jedhu. Ummanni seenaa hinqabne hinjiru. Namni tokko hoo seenaa mataa isaatti,seenaa jireenyaa niqaba. Seenaan ummata sanaa barreeyafamee jiraachuufi dhiisuun waan gara biraati. Diinootni Oromoo seenaa hoggaa jedhan waan galmeeyfame qofa ifdura qabu. Seenaan ummataa hedduun barreeyfamuu kan dandaye erga beekkumsi barreeysuu argame booda ture. Har’allee afaanotni tokko tokko barreeysaa hin qaban, seenaan saboota akkasii karaa lamaan qoratama.

seenaa afaanii
waan alagaan, waa’ee ummata sanaa barreeyse irraa taha.
Ummanni Oromoo afaan isaan kan barreeyssuu jalqabe bara dhihoo keessa. Kanaaf ilma Oromoo tokkoon seenaan isaa galmeeyfamee jira jechuu hindandeenyu. Bara dhihoo as garuu, ilmaan Oromoo tokko tokko seenaa saba isaanii barreeysuuf tattaafataa jiru. Haathu malee seenaan Oromoo himamsa afaaniifi aadaatiin dhalootarraa dhalootatti daddabraa har’a as gahe jira. Seenaa saba keenyaa qorannee galmeessuuf, seenaan afaaniifi aadaa madda guddaadha. Haa tahu malee, himamsi afaanii lakkuma bubbuluun jijjiiiramaa hiikkaafi ilaalcha adda addaa fudhachaa akka deemu irraanfachuun namarra hinjiru. Har’a seenaa keenya qorachuuf himamsa afaaniitti daballee maddi gara biraa kan seenaa afaan keenyaa (oromiffaa) tiifi antiropolojii taha.

Antiroppolojiin saayinsii qorannoo waa’ee dhala namaa, aadaa, hoodaafi amantii, akkaataa jireenya isaa irratti godhamuudha. Kanaaf seenaa afaanii kan dhalootarraa dhalootatti daddabraa dhufeefi, qormaata afaniifi antiroppolojii irratti godhamu walqabachiifnaan seenaan dhugaa barreeyfamuu nidandaya.

Seenaa Oromoorratti qormaanni godhamuu qaba hoggaa jennu, seenaan Oromoo akka waan tasa hinbarreeyfamneetti fudhachuu hinqabnu. Oromoonni seenaa ummata isaanii barreeysuu kan jalqaban dhihoo kanatti haatahuu malee, namoonni alagaa hedduun seenaa Ummata Oromoo barreeysanii jiran. Har’aas kan qormaata godhaa jiran hedduudha. Anmoota alaagaa kan seenaa Oromoo barreeysan gosa sadihitti, qooduu nidandeenya.

Isaaniis: 1)qeessota Habshaa,2) waarra Orooppaa 3) Araboota. Isaan kana tokko tokkoon haalaallu.

handhuura godhatanii turan. Arsiin ammoo, naannoo sanarraa gara bahaatti sossohee Ituufi Humbannatti aanee qubate. Ilmaan Bareentoo keessaa gara kaabaatti fagaatee kan qubate Walloodha.

Ilmaan Booranaa ammoo, adda bahanii gosti Booranaa xiqqoo gara kibbaatti siqee qubate. Achirraa godaansa haga laga Xaanaa Keeniyaa keessatti deeme. Gujiin naannoo Jamjamirraa hedduu osoo hin fagaatin achumatti lafa bal’ifate. Booranni kaabaa (Maccaafi Tuulama) gara kaabaatti sosshan. Naannoo Shawaa har’aa eega gayanii booda Macc gara dhihaatti godaanee qubachuu jalqabe.

Godaansi Oromoo kun yeroo kam akka tahe beekuun nama dhibullee jaarraa 9ffaa ykn 10ffaa dura akka tahe beekamaadha. Naannoo jaarraa kanatti Oromootafi Habashoota jidduu (gidduu) wallolli akka ture barreeyfamee jira. Jaarraa kana keessa hoggaa Islaamummaan Shawaa seenuu jalqabe Oromoon akka achi turees waan hubatameedha. Ormoon yeroo lafa kanatti godaane, ummatni gara biraaa irra jiraachuuf dhiisuu irraa wanti beekamu hinjiru. Habarlaand akka jedhutti naannoo Shawaa har’aatti yeroo Oromoon godaane lafti duwwaa turuun nimala jedha. Namichi Poortugaal Franaaz jedhamubara 161tti yroo naannoo Gojjaamii ka’ee gara qarqara galaanaatti deemu argee akka barreeysetti ” Kibba laga Abbayya keessaa Oromoonni nijiru. Isaaniifi Innaariyaa gidduu garuu, lafti duwwaadha” jedhee ture. Kanaaf lafti Oromoon itti godaanerraa guddaan duwwaa lafa daggala qabu akka ture hubatamaadha.

Seenaa Barreeysitoota Habashaa

Seenaa Oromoo inni jalqabaafi qabatamaan qeesii Amaaraa, abbaa Baahiree jedhmuun bara 1593tti barreeyffame. Barreeyfama Baahireen duratti wanti qabatamaan barreeyffame waan jiru hinfakkaatu. Abbaa Bahireen Amaara waan taheef seenaa Oromoo tan inni barreeyse mudaa gurguddaa qaba. Bara inni barreeysaa ture (jaarraa 16ffaa) keesssa Oromoon duula lafa isaa falmachuurra waan tureef hijaa(haloo) Oromoo bahuuf poolisii (imaammata) hordafamuu qabu lafa kayuuf barreeyse.

Mootoota habasha yeroo sana turan gorsuuf barreeyse. Akeekni Baahiree jabinni Oromoo eessaa akka maddufi dadhabiinsi Habashaa maala akka tahee xiinxaluu ture. Seenaa Oromoo ija diinummaatiin laalee barreeyse. Bahireen seenaa kitaaba isaa “ye Gaallaa Taarik” jedhu yeroo barreeyse akkas jedha. “seenaa Gaallaa barreeysuu kaniin jalqabeef, lakkooysa gosa isaanii, nama ajjeesuuf qophii tahuu isaaniifi amala saanii kan gara lafina hinqabne beeksisuufi. Seenaa ummata gadhee kanaa maalif barreeysite, osoo kan ummata gaariidhaa jiruu jedhee yoo namni nagaafate, “kitaaba keessa laali, seenaan Mohammadiifi mootoota Islaamaatu barreeyfamaa jiraamiti?..jedhee jalqabe.

Baahireen ilaalcha ummata Oromoof qabu seenaa kitaaba isaa keessatti xumure. Jibbiinsaafi diinummaa Oromoorraa akka ifatti mul’ata. Haala kanaan yeroo barreeyse Baahireen dogoggora gurguddaa keessa seene. Seenaa Oromoo dabsee waan barreeysseef, seena barreeysitoota isa booddee barreeysaniis karaarra dabsee jira. Daba inni hojjate kana booqannaa itti aanu keessatti laalla. Seenaa Oromoo guutumaatti, akka mata dureetti fudhatanii akka baahireetti hin barreeysin malee, qeesoota qabsiisa mootoota habashaa barreeysan, qabsiisa isaanii keessatti waa’ee Oromoo kaasanii jiru. Haa tahu malee, ija diinummaatiin waan qabsiisaniif seenaa Oromoo hedduu dabsan. Qeesiin Atsime gi’orgs jedhamu seenaa Oromoo akka baay’ee nama dinqutti barreeyse. Namummaa oromoo haga haalutti gahee “ilmaan sheeyxaanaa” jedhee barreeyse. Alqaa Taayyee kan jedhamu ammoo, “innas tawuqaallan Gallaa indeet ka baahir indewaxaa” jedhee haala baayyee fokkisaan barreeyse. Yeroo qeessotni kun waa’ee Oromoo barreeysaa turan, yeroo Oromoon itti jabaa ture. Jabinaafi laafina Oromoo baranii akkaataa itti dura dhaabbatan qiyaafachuuf ture. Eega Oromoo cabasanii koloneeffaatan boodaas, seenaa Oromoo barreeysuu nidhaaban. Warri Orooppaas akka hinbarreeysine dhiibbaa irratti godhuu jalqaban. Walumaa galatti waan qeesootni kijibduun Habashaa dabsanii barreeysan sana, seenaa dhugaa kan qormaataan bira gahame barreeysuudhaan kijibdoota Habashaa faalleessuun haalaan barbaachisaadha.

Seena barreeysitoota Awrooppaa:

Namoonni biyya Orooppaa sababafi yeroo adda addaatti naannoo Kaaba Baha Afrikaa dhufanii seenaa barreeysan nijiru. Isaan kun heeddu waan tahaniif gosa gurguddaa lamatti qoodnee ilaluu dandeenya.

waarra amantii babal’isuutiin biyya Orooppaarraa dura biyya Habashaa kan dhufan warra Poortugaal turan. Isaan kun jalqabaa jaarraa 17ffaarraa kaasanii Habashaa seenuudhaan dame amantii kristiyaanaa -Kaatolikii babal’isuuf tattaafachha turan. Habashootaaf jaalalaafi maraarfannoo gudda qabu turan. Habashoonni tuqamuufi miidhamuu hinjaalatan turan. Habashoota gara amantii isaaniitti hawwachuuf tattaafataa waan turannif, waan mootoota Habashaa dallansiisu hin barreeysine. Seenaa Oromoo yeroo barreeysaniis akkuma Habashootaatti barreeysan. Namichi Poortugal-Manu’eel de Almeedaa jedhamu, yeroo seenaa Oromoo baarreeyse, Baahireerraa fudhatee ijaa jibbiinsaan barreeyse. Kanaaf waan isaan barreeysan hoggaa xiinxalmuufi kan warra kaanii wajjiin ennaa walbira qabamu seenaa Oromoo barreeysuun nidandayama. Tahaas jira.
Biyya Daawwatootafi Qorottota:
Biyya daawwatoonni haala, akeekaafi yeroo adda addaatti dhufan, biyya daawwataa fakkaatanii dhufuudhaan kan mootuummaa isaaniif basaasan nituran. Waarri kaan immoo qormaata ji’ograafii ykn saayinsii gochuuf warri dhufaniis turan. Bifa adda addaan haa dhufan malee isaan kun waan argan, ummata, aadaaa, afaaniifi akkaata jireenyaa biyya sanaa barreeysanii jiru. Namoota alagaa waan tahaniif waan ijaan arkan malee, ofii isaaniitiin ummata haaseessuudhaan kallattiin waa baruu hindadayan. Nama afaan isaanii hiiku barbaadu. Kanaaf hangi isaan seenaa barreeysuuf deeman heedduu xiqqaadha. Aadaafi maalummaa ummata sanaa baruudhaaf, yeroon isaan keessa turaniis waan xiqqaa tahuuf, hubannaan isaaniis akkasuma taha. Dhiibba malee waan hojjetaniif hanga dhaga’aniifi arkan qulqullutti barreeysuu saanii hin oolamu.

Namoonni Arooppaa seenaa Oromoo, Orommtarraa qoratanii barreeysaniis nijiru. Oromoonni gabrummatti gurguramanii boodaa namooni Arooppaa tokko tokko baitatanii bilisoomasaniis nijiru. Gabroota bilisooman kanrra seenaa Oromoo waari qoratanii barreeysaniis nituran. Haala kanaan bara 1830fi 1840 namoonni Arooppaa kan seenaa Oromoo barreeysuuf carraaqan nituran. Qorannoo seenaa keenyaa kan har’a godhamaa jiruuf, kun madda tokko tahee argama.

Jalqaba jaarraa 20ffaarraa kaasee seenaa qorattootni Arooppaa, seenaa Oromoo barreeysuuf yaalii guddaa godhaa turan. Keessattuu bara Haayle Sillaasee keessa carraaqiin isaan godhaa turan guddaa ture. Mootoonni Habashaa, akka seenaan Oromoo hin barreeyfamne mala adda addaatiin dura dhaabbachaa turan. Waan qeesotni isaanii dur barreeysanillee dhoksuudhaan, gara biraatiniis akka hin barreeyfamne ittisaa turan. Har’aas itti jiru. Akka seenaan Oromoo hin barreeyfamne, dhiibbaan isaan godhan: tokkoffaa namni akkeka kana qabu, akka dhiisuykn akka kun hindandayamne godhanii itti dhiheessuudhaan harkatti busheessuuf yaalu. Lammmaffaa, akka eehama argatee qormaata kana hingoone karaa itti cufu. Haa tahuu malee, qormaata ummatoota naannoo Kaaba Baha Afrikiirratti godhame keessaa kan Oromoorratti godhameefi godhamaa jiru baayyee guddaadha. Waa’ee ummata Oromoo qorachuun mata duree qormaata guddaa tahee jira.

Seenaa Barreeysitoota Arabaa

Seenaa ummatoota Gaafa Afrikaa warra barreeysan keessaa Arabootiin warra duraati. Keessattu eega amantiin Islaamummaa Gaafa Afrikaatti babl’achuu jalqabe, Araboonni bifa lamaan dhufuu jalqaban. Kuniis bifa amantii babal’isuufi nagadaan ture. Araboonni bifa kanneen keessa tokko ykn lachuutuu, waa’ee Oromoo galmeessanii seenaa barreeysanii jiru. Har’a seenaa Oromoo barreeysuuf qorachuuf maddi tokko barreeysaa Arabootaa taheeti argama. Akkauma haalaafi yeroo isaan barreeysanitti, akkasumas ilaacha isaanirraa kan ka’e, barreeysan isaanii mudaa qabaachuu nidandaya.

Seenaa Oromoo qoratanii barreeysuuf, madda adda addaafi mudaa isaan qaban ilaallee jira. Madda jiran kanatti dhimma bahuudhaan seenaa haqaa barreeysuuf, maddi amansiisaan himamsa afaanif aadaa Oromoti taha. Seenaan afaanii akka barri dheeratuun, ilaalchaafi muxannoo haaraya dabalataa akka demu yaadachaa, qormaata godhamuun seenaa keenya barreysuu nidandeenya. Jarsooliin Oromoo kan seenaa dur beekan utuu hin dhabamin waan godhamuun irra jiru. Maddi kun gayuu akka dandayu irraanfachuun nurra hinjiru.

Hunda caalaa seenaan Oromoo dgaagsuufi guddisuuf qoodni qabsoon qabu guddaa akka tahe dagachuun namarra hinjiru. Sadarkaa har’a ummanni Oromoo ABO jalatti hiriiree kallachaa isaa waliin qabsoorra waan jiruuf, waa’ee ummata Oromoo baruuf gaaffiin ka’aa jiran guuddaadha. Har’a waa’ee Oromorratti qormaata guddaatu beektoota bijyya baayyeen godhamaa jira. Keessattu waggaa 10rnan dabranii as qormaatni kun dabalaatuma jira. Kun tolatti kan dhufe utuu hin tahin, dhaabni waa’ee ummata kanaaf falmu waan jiruufi. Qabsoo godhuun seenaa dabaa jiru sirreessuudha dandaya. Dur namootni hedduun maqaa Gaallaa jedhu malee, maqaa Oromoo hin beekan. Har’a garuu maqaan Oromoo jedhu hundaan beekamee jira. Kun bu’aa qabsoo keenyaati.

Koloneeffattoonni yoomillee taanaan, ummanni isaan koloneeffattan seenaa qabu jedhanii hin yaadan. Seenaa ummata koloneeffatanii dabsanii ykn akka waan hin jirree godhanii dhiheessu. Seena oromoos kan qunnamte kanuma. Qabsoon arra godhaa jirru, seenaa ummata keenyaa gaddhaaba, baduurraa hambisa, alagaan akka qoratuuf karaa bana. Qabsoo keenya finiinsuun sagalee ummata Oromoo baay’atee akka dhagayamu godha, fedhii alagaan waa’ee isaa baruuf godhu guddisee, qormaata irra bal’aatiif karaa bana. Kaanaaf seenaa keenya haga har’aa alagaan barreeyfamee ija qeeqaafi xiinxalaan barata, sabbontonni Oromoo seenaa dhugaa qoratanii bareeysuuf dirqamni akka irra jiru yaadachiifna. Haga har’aatti kan argamees firii qabsoo keenyaati.

Seenaa Barreeysitoota Arabaa

Seenaa ummatoota Gaafa Afrikaa warra barreeysan keessaa Arabootiin warra duraati. Keessattu eega amantiin Islaamummaa Gaafa Afrikaatti babl’achuu jalqabe, Araboonni bifa lamaan dhufuu jalqaban. Kuniis bifa amantii babal’isuufi nagadaan ture. Araboonni bifa kanneen keessa tokko ykn lachuutuu, waa’ee Oromoo galmeessanii seenaa barreeysanii jiru. Har’a seenaa Oromoo barreeysuuf qorachuuf maddi tokko barreeysaa Arabootaa taheeti argama. Akkauma haalaafi yeroo isaan barreeysanitti, akkasumas ilaacha isaanirraa kan ka’e, barreeysan isaanii mudaa qabaachuu nidandaya.

Seenaa Oromoo qoratanii barreeysuuf, madda adda addaafi mudaa isaan qaban ilaallee jira. Madda jiran kanatti dhimma bahuudhaan seenaa haqaa barreeysuuf, maddi amansiisaan himamsa afaanif aadaa Oromoti taha. Seenaan afaanii akka barri dheeratuun, ilaalchaafi muxannoo haaraya dabalataa akka demu yaadachaa, qormaata godhamuun seenaa keenya barreysuu nidandeenya. Jarsooliin Oromoo kan seenaa dur beekan utuu hin dhabamin waan godhamuun irra jiru. Maddi kun gayuu akka dandayu irraanfachuun nurra hinjiru.

Hunda caalaa seenaan Oromoo dgaagsuufi guddisuuf qoodni qabsoon qabu guddaa akka tahe dagachuun namarra hinjiru. Sadarkaa har’a ummanni Oromoo ABO jalatti hiriiree kallachaa isaa waliin qabsoorra waan jiruuf, waa’ee ummata Oromoo baruuf gaaffiin ka’aa jiran guuddaadha. Har’a waa’ee Oromorratti qormaata guddaatu beektoota bijyya baayyeen godhamaa jira. Keessattu waggaa 10rnan dabranii as qormaatni kun dabalaatuma jira. Kun tolatti kan dhufe utuu hin tahin, dhaabni waa’ee ummata kanaaf falmu waan jiruufi. Qabsoo godhuun seenaa dabaa jiru sirreessuudha dandaya. Dur namootni hedduun maqaa Gaallaa jedhu malee, maqaa Oromoo hin beekan. Har’a garuu maqaan Oromoo jedhu hundaan beekamee jira. Kun bu’aa qabsoo keenyaati.

Koloneeffattoonni yoomillee taanaan, ummanni isaan koloneeffattan seenaa qabu jedhanii hin yaadan. Seenaa ummata koloneeffatanii dabsanii ykn akka waan hin jirree godhanii dhiheessu. Seena oromoos kan qunnamte kanuma. Qabsoon arra godhaa jirru, seenaa ummata keenyaa gaddhaaba, baduurraa hambisa, alagaan akka qoratuuf karaa bana. Qabsoo keenya finiinsuun sagalee ummata Oromoo baay’atee akka dhagayamu godha, fedhii alagaan waa’ee isaa baruuf godhu guddisee, qormaata irra bal’aatiif karaa bana. Kaanaaf seenaa keenya haga har’aa alagaan barreeyfamee ija qeeqaafi xiinxalaan barata, sabbontonni Oromoo seenaa dhugaa qoratanii bareeysuuf dirqamni akka irra jiru yaadachiifna. Haga har’aatti kan argamees firii qabsoo keenyaati

Ummata Oromoo

Ummanni Oromoo jedhamu Gaafa Aafrikaa keessa kan jiraatudha. Kan inni dubbatu afaan Oromooti. Ummanni Oromoo walitti ejjee osoo addaan hincitin, godina kana keessa qubatee argama. Bakka bal’aa irra haaqubatuu malee, afaan tokkicha kan hundi itti waliigalu qaba. Kaabaa-Kibbatti, Bahaa-Dhihatti ummata aadaa tokkicha qabuudha. Diinagdeedhaaniis walirratti irkannoo cimaa qaba. Bara dheeraaf walabmmaan jiraataa turee, dhuma jaara19ffaa keessa alagaan kan koloneeffatameedha. Har’aas waliin dhaabbatee bilisummaa isaatiif lolachaa jira. Kanaaf akkaataan yaadasaa walfakkaata, hawwiifi fedhi siyaasa tokkicha qaba. Kaanfi ummnni Oromoo kan saba tokko kan jedhamuuf.

Damee dhala namaa Afrikaa keessatti argaman keeessa, Orommoon damee kuush jalatti argama. Dameen dhla namaa Afrikaa keessatti argaman:

Haam ykn kuush

Seem

Neegiroo

Buushmeen ykn Hotteentoos

Negirilloos jedhamu. Dameen kuush bakka gurguddaa lamatti addaa qoodaman. Kuush Kaabaafi Bahaatti warri argaman:

Beejjaa , Berberiins (barbara,nuuba), Oromoo, Sumaaleefi saboota Kibba empaayera Tophiyaa jala jirani, garuu isaan dhiiga Neegiroo wajjiin walmakuun hin’oolle. Misroota duriifi haaraya. Ummata kana keessa hammi hammi tokko dhiiga gara biraa makachuu hin’oolle.

Kuush (haam) Kaabaa keessaatti warri argaman ammoo, Berbersii, Siraanaayikaa, Trippolitaaniyaa, Tuniisiyaa, Aljeeriyaa, Berbersii Morookkoo, Tureegfi Tiibuu saharaa fuulbe dhiha Suudaaniifi Gu’aanchee warra kanaari Aayland keessaati.

Ummanni Oromoo saboota Gaafa Afrikaa keessatti argaman keesssaa isa guddaadha. Lakkooysi ummata Oromoo kan har’a kolnii Toophiyaa jala jiru duwwaan miliyoona 20 ol nitaha. Biyyoota Afrikaa keessaa kan baayyina namaatiin Oromoo caalan afur qofa, akka sabaatti yoo fudhanne, sabni Oromoo, saba tokkicha guddaa Gaafa Afrikaa, tarii kan Afrikaati. Ummata Empaayera Toophiyaa har’aa kessaa walakkaa ol kan tahan Oromoota maqaa “Gaallaa” jedhu.

Ormoon maqaa gaallaa jedhu kanaan akka ofi hinyaamne, seenaa barreeysitoonni raagaa nibahu. Fakkeenyaaf namichi Chaarles T. Beke jedhamu bara 1847tti yeroo barreeyse- “isaan maqaa boonaa Ilma Oromoo” jedhuun ofwaamu, garuu warri Habashaa Gaallaa jedhuun waamu” jedhe. Ummanni Oromoo eega maqaa kanaan ofhinwaamne, maddi isaa eessa taha? Hundee maqaa kanaatiifi hiikkaa isaarratti wanti odeeyfameefi barreeyfame hedduudha.

1. Oromoon dur hogguu lola dhaqee, yeroo moo’ee ykn moo’amee jedhu ” Kootta ni gallaa” jedhee walwaama. Kootta nigallaa isa inni jedhurraa maqaan “gaallaa” dhufe warri jedhan nituran.

2. Oromoon dur gaala waan tiiysuuf, akkasumaas fe’atee waan demuuf yeroo inni gaala jedhu dhagayanii 2. “gaallaa” ittiin jedhan jedhu:

dur ummata gosa “Gool” jedhamuutu Faransaayii keessa ture, maqaan achirraa dhufee jedhanii warri odeessu nijiru.

Namichi Yihuudii kan Abbaa Balzezar Tellez jedhamu ammoo, jechi “Gaallaa” jedhuu kun afaan Hibiruufi Giriikirraa dhfeedha jedha. Afaan hibiruufi Girikii kessati “gala2 jechuun “aannan” jechuudha. Kanaaf achirraa dhufuun nimala jedhu.

Habashoonni ammoo, maqaa gaalaa jedhu kanaaf hiikkaa kannanii jiru. Namichi kassate Birhaan Tassammaa kan guuboo (kuusa) jechoota afaan Amaaraa barreeyse yeroo hiike: Gaalaa jechuun aramanee, yaal salaxxanee, cakkanyi, ye amaaraa xilaat” jechuudha, jedhee jira. Barreeysaan amaaraa gara biraan ammoo, dhugaa jiru lafa kaayee jira. Maqaa Gaallaa jedhu kan kanneef warra Habashaa,warra qomaaxaafi beela biyya keenyati fideedha. Akka inni jedhetti “isaan Oromoodha ofiin jedhan, garuu Amaarri immoo, “Gaallaa” jedhaan” maqaa kanaan dura Oromoo yaamuu kan jalqabe Amaara tahuun ifa ta’a. Biyyoonni ollaafi warri Arooppaas isaanirraa fudhachuun isaanii dirree ta’a.

Amaarri maqaa kanaan Oromoota yaamuun jibbiinsaafi diinummaa, akkasumas garaagarummaa karaa amantii isaanii gidduu jirurratti kan hundaa’eedha. Kuniis battala Oromootaafi Habashootni walqunnamanitti, Oromoon amantiilee guddaa lamaan keessaa hinqabu ture. Habashoonni lafa Oromoo irraafudhachuuf fedhii waan qabaniif, Oromoon ammoo, biyyaa saa irra jabaatee waan ittiseef, jibbiinsaafi diinummaa guddaatu gidduu isaanii jira. Kanaaf maqaan “Gaallaa” jedhu kan diinni Oromootaaf baaseef, maqaa balfachuufi tuffii tahee argama.

Har’a Oromoo ta’ee kan maqaa Gaallaa jedhuun ofwaamu hinjiru. Yoo jiraatees nama doofa (sodaataa) isa dhumaa ykn qaamaan duwwaa utuu hintaane, kan sammuu dhaaniis gabroome qofa. Seenaa qorattoonni addunyaa, gaazeexoonni biyya adda addaafi raadiyoon addunyatti lallaban hundi maqaa “Gaallaa” jedhu dhiisanii Oromotti dhimma bahaa jiru. Kun bu’aa qabsoo Oromoo akka tahe ifaadh

Madda saba Oromoo

Maddi ummata tokko lafa akkasii, goleefi boolla akkasii keessaa jedhanii himuun baay’ee nama rakkisa; hin barbaachisuus ture. Ummanni tokko akka bineessaa boolla keessaa jiraataa turee, gaaf tokko akka waakkoo kan olba’uumiti. Idiletti maddi saba sanaa damee dhala namaa irraa gosa akkasii keessaati jechuun nigaya ture. Madda saba Oromoos hoggaa xiinxalan haala kana hordafuun quubsaa ture. Haa tahuu malee seenaa Oromoo warri barreeysan dabsaa waan turaniif dirqitti waa’ee madda Oromoo kaafnee xiinxaluun barbaachisa taha.

Maddi saba Oromoo eessa? Gaaffii jedhu namoonni adda addaa akka adda addaati deebisu. Isaan kaan akka yaada isaan dhiheessanitti yooo adda qoodne:

Waan qeesoonni Habasha barreeysan,.

Aafrikaa alaa dhufe warra jedhan

Aafrikaa keessaa golee tokko lafa kaa’uu warri barbaadaniifi

Himamsa afaan Oromootaatti adda baasuu nidandeenya

Isaan kana tokko tokkoon haalaalluu.

Waan qeesootni Habasha barreeysan

Qeesotnii Habashaa Oromoo ija diinummaatiin waan laalaniif kan isaan barreeysan dhugaa irraa fagoodha. Jibbiinsi isaan Oromoodhaaf qaban waan guddaa taheef, haga namummaa Oromoo haalanitti gahu.

Alaqaa Taayye kan jedhu “akkata Gaallaan bishaan keessa itti bahan beeksisa.” Jedhee barreeyse. Gaalloonni bishaan keessaa waan bahaniif qurxummii hin nyaatan. Kanaafiis bishaanitti waaqeeyfathu jeddha.

Astime Gi’orgs kan jedhu ammoo, Gaallaan ilmaan sheeyxaanaati jechuu kajeela. Kanaan utuu hindhaabbatin oduu afaanii kan balfachuuf odeeffaman fhudhatee hiddi sanyii Oromoo gabra jadhee barreeyse. Namichi Jalqaba laali Maatewoos jedhamu tokko gabra heedduu qaba ture. Gabroota isaa kana waan miidheef jalaa badanii biyya (lafa) gara kibbaa jirutti galan. Namoonni amala gadhee qabaniifi yakkaman badanii itti dabalamuudhaan achitti walhoran. Kana boodde Habahsaa weeraran jedhee barreetsee jira. Qeesootni Habashaa kun madda Oromoo barreeysina jedhanii tuffiifi ija jibbansa Oromoof qaban dirretti himanii jiru. Wanti isaan barreeysan kan dhugaarraa fagaate waan taheef hedduu wajjiin cinqamuu hinqabnu.

Aafriika alaatti akeekuu warra barbaadan

Hindii:- Oromoon Aafriikaa ala, hindiirraa dhufe warri jedhaniis nijiru. Oromoon dur biyya Hindii keessa jiraataa turer , booda bidiruudhaan garba Hindii cahee gara Maadagaaskar dhufe. Achirraa gara Taanzaaniyaatti cahee booda Keeniyatti babal’ate jedhu. Gaarri Kilmanjaaroo jedhamu afaan Oromootiin tulluu janjaaroo jechuudha jedha. Monbaasaa jechuun bobbaa sa’aa jechu, Naayroobi jechuun naaroobi, keeniyaa jechuun keennya jechuudha jedhu. Maqaalee kana Oromoon keennuufi ykn akka tasaatti walkiphuun nimala. Garuu Oromoon Hindiirraa dhufuu har’a wanti mirkaneessau hinjiru. Ummata har’a Hindii keessa jiraatan keessa kan aadaadhaafi seenaadhaan Oromoo fakkaatan tokkolleen hinjiru. Oromoon beekkumsa bidiruu tolchuus hinqabu. Kanaaf garba Hindii guddaa kana akkamitti cehuu danda’a? Oromoon Hindiirraa dhufe jechuun dhugaa hintahu.

Faransayii :- Oromoon dur Faransaayii ture; kan jechuu barbaadaniis nijiru. Biyya Faransaayii keessa gosa Gool jedhamtu ture. Kanaaf Oromoon (Gaallaan) achirraa dhufuun nimala jedhu. Haatahuu malee kana wanti mirkaneessu hinjiru.

Faarsii:- Oromoon Faarsiirraa dhufe jechuu warri barbaadan nijiru. Kanaas Islaamoota qarqara Galaanaa jiraatantu jedhu. Namichi M.D Abdi’e jedhamu yeroo galmeessu hundeen ykn shanyiin saba Oromoo ijoollee dubraa obbalaa sadii turan. Isaaniis dubartoota Jarusalaam(Iyyerusalam) ; booda sanyiin isaanii walhoranii baay’anaan mootummaa Kibbaa isaanii (Arabiyaa) jiru weeraran. Sana booddee karaa Baab-el-mandab gara Aafriikaatti cehann jedhu.

Konii Israa’eel:- seenaa barreeysaan Yehuudii kan abbaa Belzezar jedhamu ammoo, waan dinqii katabe. Oromoonni kolonii Israa’eel turan jechuu barbaade. Abbaan Belzezar Tellez akka jedhutti dur ummtni kun adii ture. Israa’iiliitu isaan bulchaa ture. Bara Israa’iloonni faca’an ummatni kun Aafrikaatti cehanii naannoo kaaba baha Afrikaa keessa qubatan jedha. Kun eegaa yaada tasa namaaf hinfudhatamneefi waan mirkana tahees kan hinqabneedha.

Yaadni Oromoon Afrikaa alaa dhufe jedhu dhugaa waan hinqabneedha. Seenaa mirkanii hinqabne akkasii tana fudhatanii babal’isuuf warri tattaafatan akeeka qabau. Keessattu warri seema Afrikaa alarraa waan dhufaniif kan Oromoos kanatti harkisuu barbaadu. Oromoon osoo Hindii, Fransaayii, ykn giddu galeessa bahaarraa dhufe tahee ummatni aadaan, afaaniin, qaamaafi seenaan Oromoo wajjiin walfakkaatu achitti argamuutu irra jira. Garuu har’a Hindii, Fransaayiifi Faarisii keessatti kana hinarginu. Kanaafu maddi saba Oromoo Afrikaa alaamiti. Ummatni Oromoo, ummata Afrikaa qulqulluu keessaa isa tokko thuun hin mamsiisu.

Afrikaa keessa golee tokko warri akkekuu yaalan

Ummatni Oromoo ummatoota kuush keessaa tokko akka ta’ee mamiin hinjiru. Kuush ammoo, damee dhala namaa keessaa isa tokko tahee Afrikaa keessatti kan argamuudha. Kanaaf Afrikaa keessaa bakka madda Oromoo akeekuuf yaalame haalaallu.

Duuchaa dhumtti Oromoon toora sabbata lafaa (equator) irraa dhufe warri jedhan nijiru. Maddi ummata Oromoo ammoo, Hora Viktooriyaati warri jedhaniis nijiru. Oromoon Suudaan keessaa bakka Sinaar jedhamuu ka’ee karaa Gojjaamiifi Tulluu walaliin seene warri jedhaniis nijiru. Jechoonni kun hundinuu waan qorannoodhaan mirkanwuu qabaniidha.har’a ummatoota Burundiifi Ruwaandaa keessa jiraatan keessaa sanyiin isaanii gara Oromootti warri dhihaatan nijiru. Garuu Oromootu dur achi turee irraa godaneefi, isaantu gara sanatti godaananii wanti beekamu hinjiru. Qormaata gahaa barbaada.

Qeesiin Amaaraa Abbaa Baahiree jedhamu bara 1593tti hoggaa waa’ee ummata Oromoo barreeyse.

Oromoonni gara dhihaarraa laga biyya saanii kan galaana jedhamu cehanii, bara Atsee waang Saggad gara huduuda Baallii dhufa” jedhee ture. Algni galaana jedhamu har’a adda hinbahu. Oromoon lagaan galaana jedhee ni waama. Tarii inni Abba Baahireen jedhu kun laggeen gannaalee, wabee, saganfi walmal ykn Dawwaa keessaa tokko tahuun nimala. Naannoo Baalli jedhamu kutaa har’a Baale jedhamuun walitti fakkeessuun hintahu. Seena qorqttoonni Baahiree booda garii haala gaafas Oromoon lafa isaa deebifachuuf sosso’aa itti ture hubachuu dhbuu irraa, waan Baahireen barreeyse fudhatanii waan Baahireen barreeyse fudhatanii madda ummata Oromoo himu. Haathuu malee, Baahireen madda Oromoo Afrikaa keessatti akeeka malee ala hinbaafne.

Maddi Oromoo Afrikaa kessa tahuu isaa seena barreessitoonni hedduun amananii jiru. Haathuu malee, Afrikaa keessaa naannoo Kaaba-Bahaa tahee achi keessatti golee tokkotti Oromoo murteessuuf warri tattaafatan nijiru. Isaan kana keessaa warra bebeekkamoo duwwaa ilaalla. Namni biyya Xaliyaanii Enrikoo cheruulii jedhamu, maddi saba Oromoo fiinxee Gaafa Afrikaa, Kaaba bahaa Somaaliyaa naannoo mijerteeniyaati jedha. I:M: Luwiis kan jedhamuus waan Cheruuliin jedhe kan fudhachuudhaan seenaa Somaalee barreeyse. Obboo Yilmaa Dheereessaas yaaduma Cheruulii kan hundee fudhachuun maddi OromooKaaba-baha Soomaaliyaati jedha. Cheruulli irraa jalqabanii seenaa qorattoonni yaada kan dhugoomsuuf akkas jedhan: “maddi Oromoo Majarteeniyaa ture. Somaaloonni yeroo sana Oromoorraa gara Kaabaa naannoo Barbaraafi Zayilaa turan. Jaarra 1ffaa ykn 11ffaa keessa Arbitichii Sheek ismaa’il jedhamu biyya Somaalee dhufe. Dubartii Somalee fudhee gosa daroot irraa hore. Qur’aana isaan barsiisee Islaameesse…jaarraa12ffaa keessa bakka turan -Barbaraafi Zayilaarraa warraaqanii Oromoo waraanuu jalqaban. Oromoon dura dhaabachuu waan hindandayiniif jalaa siqaa Ogaadeen seenan. Booddee Somaaloonni waan itti jabaataniif, Oromoonni jalaa sossohanii Waabi Shabeellee cehanii qubatan.

Yaadni isaan dhiheessan akka tocho’iinsa (godaansa) Oromookan jaarraa 16ffaa ragaa ni taha kan jedhaniidha. Yyadni kun Oromoofi Somaalee gidduu karaa antrippoloojii hidhata jiru haaluudha. Oromoofi Somaaleen yeroo kamii jalqabanii adda bahanii, kopha kophatti gara sabaatti dagaaguugu jalqaban gaaffii jedhuuf deebii gahaa dura argachuu barbaachisa. Tarii yeroon Oromoofi Somaaleen gosa tokko turanii waliin naannoo jedhame keessa jiraatan jiraachuun nimala.

Yaadni Oromoon Kaaba baha Somaaliyaarraa madde jedhu hamma 1963tti beektoota baay’een waan fudhatamee ture. Yaada kana kan faalleessu qorannoon godhomee Habarlaand nama jedhamuun ture. Oromoon Somaaliyaa keessaa dhibamee dhufe osoo hintaane, baddaa Baalee keessa jiraata ture. Habarland hoggaa kana ibsu. Oromoonni kan maddan Kaaba Somaalee keessa osoo hintaane baddaa Baalee irraati. Achitti gosa tokko tahanii horii horsiifachuu qofaan utuu hin thin qotiinsaan bulan. Dongoraadhaan qotuu turan. Garbuus facaafatu. Booda walitti baay’anaan karaa hundaan, gara Somaaletti hamma Bur-haqabaafi Mija-rteenitti, gara Booranaafi Keeniyaatti hamma laga xaanaatti, gara Habashaattis hamma daangaa Tigraayitti, hamma Suudaaniifi hararitti bittinnaa’an” jedhe.

Habarlaandaan kan irratti dabalee yaada Oromoonni Somalootan dhibaamanii gara naannoo har’a jiraatanitti faca’an jedhu kun waan hinfakkaanne tahuu isaa ibsa. Yaada Habaralaandi kan kan warrra kaanirraa kan adda isa godhu, Oromoon baddaa Baalee keessa qubatee qonna qotataa kan ture malee, jaarraa beekama tokko keessa akka awwaannisaa ka’ee kan godaane akka hintaane ibsuu isaati.

Yaada Habarlandaa kan deeggaru, seenaa qorattoonni adda addaa yaada darbatanii jiru. Charles T.beke barreeyfama isaa kan 1847 barreeyse keessatti Oromoon lafa gammoojjii, lafa naannoo Somaaleeti kan dhfteemiti jedha. Naannoo isaan dura turan, lafa gaara qabu, baddaa tahuu qaba jedha.bifti Oromoo akka inni ummata gammoojjii (negiroo) hin taane ragaa nitaha. Habashaarraa gara kibbaa ummata jiraataa ture, lafti isaa badda, nannoon isaa galaanni ykn bishaan guddaan turuu nimala. Beekeen yaada isaa akkasitti hogga lafa kaayu, kan Habarlaandi wajjiin waliitti dhufa. Tellez kan jedhamuus Oromoon lafa Baalliifi galaana hindii gidduu jiru keessaa jiraataa ture jedha. Kanaaf wanti qorattoonni kun jedhan idileetti Oromoon lafa baddaa kaaba baha Afrikaa keessa jiraataa ture kan jedhuudha.

Hunda caalaatti qorannoo irraa bal’aa gochuudhaan, uummatni Oromoo ummata Afrikaa qulqulluu tahuu isaa kan addeesse Harbert S. Luwiis jedhama. Waa’ee madda saba Oromoo qorachuudhaaf S.Luwiis waan lama gurguddaa irratti hundaawe.

Qormaata afaanoota kush Bahaafi

Himamsa aadaati.

Luwis afaanoota ummatoota kuush afurtamii-torba keessaa kan Kuusha bahaa warra baay’ee waliitt dhihaatan 24 qorate. Afaanootni kun, akka walfakkaatanitti bakka afuritti qoode. Afaanootni kaan bara dheeraaf wailirraa adda waan turaniif malee, hundi isaanii dur tokko akka tahan addeesse. Herbert.S.Luwis ummatoota Kuush bahaa keessaa kanneen baay’ee Oromoo wajjiin walfakkaatu qoratee, madda Oromoo hoggaa ibsu:

Hunda caalaa afaan isaanii Afaan Oromoo wajjiin kan walfakkaatu kan ummata Koonsoo, Gidoollee, Gatoo, Arboora, Gaawwata, Waraasa, Tsemaayiifi Galab kan isaan argaman Toophiyaarraa gara kibba har’a biyya Gamuugoofa jedhamtu keessa., Hora Abbyyaafi Caamoorraa gara kibbaatti nannooa laga Sagaanifi Duulee keessa. Jaarraa baay’een fuuldura afaan Oromoo afaanoota jara kanaa wajjiin tokkicha tur. Booda eega afaan hunda isaanii adda babahee raaw’atee Oromoon gara dhihaarraa kan hafe gara hundatti yeroo socha’u jarri kaan achuma biyya isaanii kan duritti hafan. Kanaafiis Oromoonni tooruma Haroo Abbaayyaatiifi Caamoo naannoo lageen saganiifi Duulee turan jedhee jira. As keessaatti Harbert S.Luwis warra kaan caalaa bakka beekamaa tokko lafa kaayuuf carraaqe. Qormaanni inni godhe kun, saboota kaani wajjiin walbiraqabee waan taheef irra bal’aadha. Haatahuu malee, Oromoon bara kanarraa kaasee akkamitti saboota kanaa wajjiin adda bahee kophatti saba tahuu jalqabe gaaffiin jedhu ammallee qormaata barbaada. Sabootni ollaa walii jiran waldhibuu nijiraata, yeroo tokko inni tokko jabaatee hoggaa lafa isaa bal’ifatu, lafti isa kaani ammoo nidhiphata. Haalli kun wal jijjiree jiraata. Qormaata Harbertirraa akka hubannutti maddi saba Oromoo naannoo lageen saganiifi Duuleeti. Garuu madda saba Oromoo lafa dhiphaa akkasii keessatti hidhuun qormaata boru godhamuuf nama rakkisa. Qormaata gara biraatiin utubamuu qaba. Jalqaba laali

Madda ummata Oromoo bira gahuuf, himamsi aadaa bakka guddaa qaba. Seenaan afaaniin dabru madda seenaa keessaa isa jabaa tahullee waan bara dheeraan duraa himuurraatti mudaa hinqabaatin hin hafu. Hammi afaaniin waltti dabarsaa fidan yeroo wajjiin ni jijjiirama, kaniis irraanfatamuun nimala. Haatahuu malee, seenaa tokko barreeysuu keessaatti qooda guddaa qaba. Xasoo Magiraa qormaata seenaa Oromoo godhe keessatti himamsa aadaaf bakka guddaa kenne jira. Manguddoota Oromoo kutaa adda addaa keessa jiran gaafatee, hundi saanii naannoo walitti dhihoo tahe akka himatan bira gahe.

1. Jaarsooliin Ituufi Humbanna (Harargee) afaan tokkoon mormorii dhufne jedhu. Mormor kutaa Baalee naannoo Dalloofi Mandooyyuu jedhaman keessaa qarqara laga Gannaaleetti argama.

2. Jaarsooliin Arsii naannoo Bareedduu Kurkurruu jedhamu himatu. Kuniis Baalee keessatti lageen walamaliifi Mannaa giddutti argama. Laggeen kun Baddaa Baalee keessaa burqanii Konyaalee Dalloofi Mandooyyuurraa yaa’anii Gannaaleetti galu.

Oromoon Wardaayi Keeniyaa keessatti kan argaman Tullu Nam-durii dhufne jedhu. Mangddoonni Booranaas Tulluu Nam-durii kana himatu. Tulluun Nam-dur kan argamu Baalee keessaa Koonyaa Dalloofi laga walmaliifi Gannaalee giddutti.

Oromoonni Maccaafii Tuulama oggaa gaafataman afaan tokkoon, Haroo Walaabuu himatu. Walaabuun kan aragamu Baale keessa Konyaa Dalloo laga Gannaalee qarqaratti ganda Bidree jedhamtu cinatti.

Ormoonni Gujii bitaafi mirga laga Gannaalee naannoo Girjaarraa dhufne jedhu. Girjaan kutaa Sidaamoo Awraajjaa Jamjam keessatti gara mummee laga Gannaaleetti argama.

Eegaa himamsa aadaa kanarraa akka hubatamuu dandayutti Oromoon Afrikaa alaa akka dhufe wanti akeeku hinjiru. Oromoon as Afrikaa keessaa akka ture, keessattuu Kaab baha Afrikaa keessa akka ture argisiisa. Himamsi aadaa kun kan akeeku Ormoon Kutaalee har’a Sidaamoofi Baale jedhaman keessaa Konyaalee Dalloo, Mandooyyuufi Jamjam keessa akka jiraata tureedha. Ormoon yeroo dheeraadhaaf naannoo kan jiraate jechuun ni dandaya. Haa tahuu malee, Ormoon asitti dhalate jechuuf qormaata irra bal’aa kan hariiroo ummatoota kuush wajjiin jiru xiixaluu barbaachisa.ummatni tokko gaafuma tokkotti bakka tokkotti kan dhalatuumiti. Dagaagina dhala nama kan yeroo fudhatu keessa dabree kophatti bahee ummata mataa isaa dandahe taha. Xumuramuudhaaf kan jedhuu dandayu, ummatni Oromoo ummata Gaafa Afrikaa keessaa isa tokko, damee kuush keessatti argama, yeroo dheeraa irraa kaasee kaaba-baha Afrikaa keessa jiraate, har’aas jiraataa jira.

Lola Amntiifi Miidhaa Oromoorra gahe jaarraa 10ffaa _15ffaa

Amantiin Kiristaanaafi Islaamaa Gaafaa Afrikaa walduraa duubaan seenaan. Amantiin Kiristaanaa jaarraa 4ffaa keessa warra Habashaa keessaa seenee amantii warra mootii tahe. Mootoonni Habashaa Kiritaanummaa fudhatanii saboota kaaniis fudhachiisuu jalqaban. Amaantiin Islaamaa gara Afrikaatti kan cehuu jalqabde Jaarraa 7ffaa keessa ture. Nagadaafi Islaamummaa babal’isuun walqabatanii gara Afrikaa qarqara galaana diimaarraa bakka heddutti faca’e. Jaarraa 10fi12 giduutti lafaa qarqara galaana diimaa bira dabree godina kana keessatti babal’achuu jalqabe. Hawwiin babal’achuu amantii kana lamaanii, waldura dhaabbatee lola lubbuufi qabeenya ummata godina kana balleessuuf deemsifame. Lolli kun keessattuu ummata Oromoorraan miidhaa gudda gahe.

Oromootniifi Affaarootni walitti aananii qubatan. Giddu saaniitti lafa irra tiikfatan bal’ifachuuf waldhiibuu irratti lolli sadarkaa adda addaatti ture. Lafa bishaaniifii margaa qaburraa waldhiibanii gumaa gidduu isaaniitti argamu manguddoota gosaan fixachuun niture. Haalli kun garuu eega amantiin Islaamaa Affaaroota seenee jalqabe bifa amantii babal’isuu dabalatee cimaadhufe. Affaarootni lafa Oromoorraa dhiibanii qabatan mootooma Islaamaa tolfachuu jalqaban.

Affaarootni amantii Islaamummaa fudhatanii mootooma dhaabbachuu haajalqaban malee, haalli isaan keessa turan gaariimiti. Islaamummaa hundaan hinfudhanne, kanaafuu isaan jidduu waldhabbiin niture. Tokkooma gosa tokkicha jalatti waan hin sassaabamneef haala faffaca’ee keessa turan. Mootoomni Islaamaa dhaabbataniin xixiqqoo faffaca’oo turan. Mootoomni Islaamaa hoggaas uumaman Ifaat, Adaal, Harar, Awwusaa,…turan. Mootoomni hoggaa Ifaat keessatti dhaabbate Walashama jedhamee beekama.

1. Motomni Islaamaa kun hawwii lama-sdii qabu turan. Isaaniis:

2. Amantii Islaamaa babal’suu

3. Daandii nagadaa harkatti galfachuufi

4. Daga gabbataa tahe qabachuudha.

Kanaaf Oromoota olla isaanii jiran dhiibuu jalqaban. Jaarraa 13ffaa keessa Oromoota naannoo Faxagariifi Dawwaaroo keessaa arihanii dhufatan, achiirraa dhaabbatanii Baalliifi Daraaratti duulanii Oromoota amantii Islaamaa Fudhachiisan. Bakka kanatti mootooma Islaamaa tolafatan. Babal’ifannoon Islaamaa kun Habashoota yaaddeesse. Hawwii isaan Kiristaanumma babal’isuuf qaban dura dhaabbate.

Islaamummaan babal’atee, Oromoota daga isaaniirraa dhiibee yeroo daga kiristaanaatti dhihaate kana, Habashoonni rakkina keessa turan. Yeroon kun yeroo mootummaan Aksum caphee harka Agawutti gale, lolli Agawootaafi Habashoota jiddutti tahe, yeroo humni isaanii itti laaffisuudha. Eega Agawuun qabatees lolli Habashoota jiddutti deemaa waan tureef, humni isaanii keessatti nilaaffate. Mootonni Agaw kan Zaaguwee jedhamee beekamu, hamma walkkeessa jaarraa 13ffaatti irra turee booda moo’ame. Habashoonni aangotti deebi’an. Habashoonni eegasii human isaanii jabeeyfatanii dhiibbaa Islaamoota ykn Affaarootaa dura dhaabbachuu jalqaban.

Bara 1250rraa kaasee lolli kiristaanafi Islaama jiddutti yeroo dheeraaf godhame jalqabe. Habashoonni Affaaroota ofjalatti gabbarsiisuu, dagaafii mantii isaanii babal’ifachuuf babal’ina amantii Islaamaa dhaabuuf; Affaarootniniis daga bal’ifachuufi, babal’ina amantii kiristaanaa dhaabuuf tattaafataa turan. Lamaanuu daga Oromoo kan hoggaa Affaarootni dhunfatanirratti waan walqunnamaniif lolli hedduun lafa Oromoorratti tahan. Wallolli Kiristaanaafi Islaama giddutti jalqabame itti fufe, bara Imaam Ahmed sadarkaa guddaarraa gahee hamma Oromoon Gadaan ofjaaree ka’etti deeme. Habashoonnifi Islaamoonni daga Oromoo Faxagar, Dawwaaroofi Baalli keessatti wallolanii qabeenya Oromoo saamuudhaan dabree ofcimsaa turan. Lola kana keessatti hedduu kan hubame Oromoodha. Ormoon qabeenya saamamee, lubbu namni heedduu irraa dhumanii, miidhaa guddaan irra gahe. Umanni Oromoo diina isaa lachuu ofirraa lolaa lafa isaa deebifachuuf tattaafachaa ture.

Lolli Habashootaafi affaaroot jidduu bara mootii Habashaan Yagiba Tsiyoon (1285-94) jalqabame. Yagibaan Tsiytoon Adaalitti duulee cabsee irra aane. Duula isaa kana booddee Islaamoota wajjiin araara uume, akka nagadoonni Islaamaa biyya seenaan yeroo eehamu, isaafiis karaan kennamee ABUNA alaa fidachuu dandaye. Yagbia Tsiytoon gaafa du’e ijoolleen isaa aangoorratti walqabuu jalqaban. Haala kana keessatti Habashaan deebi’ee laaffate. Affaarootni haala kan hubatanii ifatti weeraruuf human walitti qabachuu jalqaban. Yeroo kan Habashoonni Affaarootaaf daga dhiisanii araaraman. Araarri kun ammallee fedhii babal’ifannoo Islaamaa quubsuu didee ifaan ifatti weeraruuf qophii gochuu jalqaban. Dhiibbaan Islaamootaa Habashoota walitti itichee sabboonummaa keessatti dagaagse.

Yagiba Tsiyoon booddee waggaa saddeettamaaf Habashoonni eega waljeeqanii booda Amde Tsyoon (1314-44) aangoo qabate. Amde Tsyoon Habashaa daddaaqamuu kana keessaa baasee walitt itichee jabeesse. Kanaaf bu’ureessaa mootummaa Habashaa jedhamee beekama. Bara isaa keessa Habashoonni weerara gurguddaa Affaarootarratti oofanii milkaawan. Amde Tsyoon lola isaa ifatti rukutuun jalqabe. Sulxaan Ifaat bulchaa ture, haqaddiin nama jedhamu ture. Haqq-ad-diin Habashaa loluudhaaf osoo qopkhirra jiruu, ergamaa Habashaa kan Kaayroodhaa galu Islaamummaa fudhachiisuuf yaalee dinnaan ajjeese. Amde Tsyoon kana sababa godhatee bara 1328tti Ifaatitti duula bobbaase. Ifaatiin rukutee moo’e. Haqqaddiin booji’ame. Amde Tsyoon Faxagaariis rukutee eega ofjala galchee booda oobaleessa Haqqaddiin Sabnaddiin itti shuume. Eega Amde Tsyoon deebi’e booda Sabnaddiin Habasharratti fincila kaasuu yaade. Mootummaan Islaama Adiyyaafi Baaletti ergatee akka issaf tumsan gaafate. Agawuttiis dhaamsa ergee akka isaan keessaan itti ficilanii humna mootichaa tamasaasan gaafate. Akeekni isaa Habashatti, karaa lamaa sadiin duulanii of giddutti rukutuu ture. Amde Tsyoon garuu mala isaani kana dafee bira gahee, diinoota saa tokko tokkoon rukutuu jalqabe. Dura hadiyyaa cabse, achii Faxagar, itti aansee Dawwaaroofi Ifaat rukutee cabse. Affaarootiifi Islaamoonni akkasitti saphatti kan cabuu dandayaniif 1 ) mootummaa xixiqqotti waan adda qoodamanii turaniif 2) ummanni isaanii irra guddaa waan tiikfatteefi godaantuu waan tahaniif ture. Amde Tsyoon Faxagar, Dawwaaroo, Ifaatfi Hadiyyaa dhunfatee nama Jamaal addiin jedhamu irratti shuumee gara daga issaatti deebi’e.

Kun lola Habashootaaf Affaaroota jidduu hoggaa tahu Faxagariifi Dawwaaroo keessattiis Oromootaafii Habashoota gidduutti lolli niture. Bara 11329-32tti hoggaa Amde Tsiyoon Faxagariifi Dawwaarotti duulaa ture, lola guddaatu tahee ture. Lola kanan Oromoota hedduutu dhume, qabeenyaan saamamee daangaa hinqabu. Lola balleessi kan lubbuufi qabeenya hinbararre waan taheef, Oromoonni Faxagariifi Dawwaaroo gad dhiisanii jalaa godaanuun dirqii itti tahe. Deebisaanii qabachuuf haa lolan malee, bara Amde Tsiyoon kana keeessatti Oromootni osoo dhiibamnii qarqara laga awaashiin gayan. Ormoon waan qabu fudhatee sababa jalaa godaaneef, keessa qubatanii bulcuu hindandeenye. Duula isaa qideeyfachuuf akka tahuufitti Amde Tsiyoon kaampii waraanaa Manzitti tolfate. Bara isaa kanaa jalqabee Habashoonni qubsuma waraanaa lafa Oromoo keessatti ijaarrachuu jalqaban.

Affaarootni eega bara Amde Tsiyoon cabanii moohamanii hamma 1441tti bayyanachuu hindandeenye. Ifaatiifi naannoo sanarraa fagaatanii ofjaaruu jalqaban. Dakar, Harariifi Awusaatti deebi’anii humna isaanii jabeeyfatanii duulaa turan. Garuu habashaa injifachuu hindandeenye. Bara 1441tti Affaarootni Adaal jedhaman Habashatti lola bananii mohaman. Affaarootni naannoo Awusaafi warri amantii hinfudhatiniis bulchiinsa Habashaa didanii walaqabatanii ficila kaasan. Baayidaa Maariyam (1478-94) waraana karaa lama 1473/74tti itti erge.waraanni lachuu nimoohame. Injifatamuun waraana Habashaa kun jabinafi ol’aantummaa isaa dhabamsiise, eegasii humni gad deemuu jalqabe.

Lolli Oromootaafi Habashoota jidduu hoo? Oromoon bara Amde Tsiyoon Faxagariifi Dawwaaroo keessaa dhiibamanii qarqara laga hawaash ga’anii lolli hindhaabbanne. Mootoomni Habashaa kan Amde Tsiyoon booda dhufaniis Oromoo dhiibuurraa turan. Bara Zara Yaaqoob (1434-68) mootii Habashaa ture waraanni Habashaa Baallii keessatti dhiibachaa ture. Yeroo tokko waraanni Zara Yaaqoobfi Oromootni naannoo Haroo Laangannootti wallolanii turan. Oromoota Baallii keessaa baasuuf haa dhiibaman malee, daga sana dhufachuu hindandeenye. Kuniis Oromoonni looniifi ilmaan isaanii jalaa godaansisanii gaafa dadhabban waan miliqaniif ture. Waraanni Habashaa daga isaarraa fagaatee dhufe kun, waan nyaatu dhabee yeroo beela’u deebi’ee galuuf dirqame. Waraana laafee jiru kana Oromoon karatti eegee daguun rukutee hedduu irraa fixe. Kanaaf lafa Oromoo keessa qubachuu hindandeenye.

Bara 1445tti Oromootni Dawwaroo deebifachuuf lola itti banan. Zara Yaaqoob itti duulee injifate. Waraanni Habashaa duula godhee eega raaw’ate booda gara daga isaatti yeroo debi’u Oromonni ammoo lola jalqabu. Haala duula ba’uufi galu kana xiqqeessuuf, Habashoonni boroo Baallii keessa qubsuma waraana gara biraa tolfatan. Achirraa Dawwaarootti duuluu jalqaban. Lolli kun haaluma kanaan takka ka’ee takka dhaamaa, hamma bara 1468tti itti fufe, dhumarratti Zara Yaaqoob Dawwaaroo keessatti lolarratti moohamee harka Oromootti du’e.

Zara Yaaqoob booddee Baa’ida Maariyam (1468-78) aangoo qabatee duula Oromoorratti godhuu ittifufe. Duula inni Baallii qabachuuf godhe keessatti Oromootni humna isaarraa hedduu fixan. Yeroof Oromo cabsuu dadhaban. Habashoonni qubsuma waraana isaanii kan bara Amde Tsiyoonfi Zara Yaaqoob lafa Oromoo keessatti tolfatanirraa ka’anii salphatti Oromoo weeraruu jalqaban. Lolli gurguddaan Dawwaaroo, Baallifi Faxagar keessatti deemuu jalqabe. Oromoon yeroo kanatti ofijaaree waan hinjirreef midhaa guddaan irragahe. Oromoon dhiibamee Awaashirraa gara kibbaatti ittifame. Naannoo kanatti ittifamuun saas akka inni ofjaaruuf isa dhiibe.

Lola Guddaa Jaarraa 16ffaarraa jalqabe

Ummanni Oromoo jaarraa 13ffaarraa kaasee diinoota lama: Habashootaafii Islaamoota ofrirraa lolaa ture. dinoota kana lameeniis miidhaa guddaatu irra gahaa ture. ofirraa ittisuuf haa faccisu malee, hamma sirna Gadaan ofjaaree jabaateetti akka humnaatti gad ofdhaabuu hindandeenye. Kanaafuu jaarraa 14ffaafi 16ffaa gidduutti Islaamoonnifi Kiristaanoonni Oromoo saamuudhaan dagaagaa turan. Garuu Oromoon walakkeessa jaarraa 15ffaarraa kaasee sirna Gadaa ijaarratee cimaafi jabaataa waan dhufeef roorroo gara lachuun itti dhufu ofirraa ittisuuf lafa isaa deebifachuu jalqabe. Haa tahuu malee, faaraan Oromoo kan cime jaarraa 16ffaa keessa ture. jaarraa 15ffaa keessatti waraana Habashaa wajjiin bara Zara Yaaqoobfi Ba’ida Maariyaam naannoo Hora Laangannoofi Baalli keessatti wal lolanii turan. Lolli jaarraa 16ffaa keessatti deeme ammoo, hundi isaa Gadaan geggeeffamaa ture. lubi tokko akka sadarkaa aangoo qabachuu gahen lolli bifa haarayaan deemaa ture. kanaaf duula Oromoo hubachuuf Luboota ka’anii Gadaa fudhatan waliin laalla.

Weerara Islaamaafi Haala Oromoo

Bara Baa’ida Maariyam waraanni habashaa maoohamee humni isaanii laafachaa deeme. Islaamoonni sana booddee human isaanii jabeeyfataa deeman. Bara Naa’ood (1494-1508) moohe keessatti haala isaan gidduu qabbaneessuuf gamni lachuu fedhii qabuture. Affaaroonni Adaal haala kana osoo argisiisaa jiranii Amiirri Harar- Mahfuuz kan jedhamu Habashaarratti lola bane. Naa’ood yeroof haa injifatuu malee, humni Islaamootaa walqunnamtii Islaamoota addunyaa wajjiin waan qabaniif daran jabaataa deeme. Habashoonni kan hubatanii isaaniis Kiristaana Arooppaatti, keessaahuu Poortugaalatti hidhachuu carraaqan. Bara 1509tti namicha Maatiwu jedhamu Armaantich gara Poortugaalitti ergatan. Haalli kun eega Naa’ood du’ee ilmi isaa Libana Dingil jedhamu ijoollee waan taheef Haati isaa bulchaa turteedha.

Libana Dingil (1508-40) guddatee eega aangoo qabatee haala nagayaan Islaama wajjiin jiraachuu jedhu kan Heleenaa (haadha isaa) geeddaree lola jalqabe. Adaaloonnis ofijaaranii gargaarsa alarraa argatanii waan turaniif Habashaarratti lola labsan. Bara 1516tti Adaaloonni Faxagar qabachuuf weerara jalqaban. Mahaafuuz lola kana keessatti du’e, lolli labsame hamma Imaam Ahmad Ibni Ibrahim al Gahaaztti bakka hin geenye.

Imaam Ahmad (1506-43) ykn Giraanyi Ahmad kan jedhamu ijoollumma isaa lafa Hubta jedhamu kan Baddeessaafii Harar gidduutti dabarse. Imaam Ahmad loltuu jabaa tahee guddate. Human waraanaa walitti qabatee Amiira Harar ajjeesee aangoo qabate. Eega sanaa human isaa guddifatee lolaaf ofqopheessutti ka’e, bara 1527tti human Habashaa kan Adaliin weeraru deemu lolee injifannoo guddaa irratti argate. Lola kana booddee Imaam Ahmad waraana isaa qabatee lola jalqabe. Bara 1529tti bakka shuburaa kuraa jedhamutti waraana Habashaa lolee moohe. Waraanni isaa garuu tiikfattootafi godaantootarraa waan ijaarameef, akkasumas gosa isaatiif waan abboomamaniif lola kan booddee ni faca’e. Kanaaf waggaa lama keessatti waraana haaraya ijaarrachuun dirqii itti tahe. Waraana isaa duwwaaaf ajajamu waggaa lama keessatti ijaarrattee lola itti fufe. Bara 1531tti Dawwaaroofi Shawaa qabate. 1533tti ammoo, Amaaraafi Laastaa dhufate. Baallii, Sidaama, Hadiyyaafi Guraagee yeroo tokkotti ofjala galche. Bara 1535tti Tigree weeraree qabatee habashaarraa harka guddaa qabate. Bakka dhaqetti Islaamummaa fudhachiisaa, bataskaana dhabamsisaa deeme. Liban Dingil gargaarsa Poortugaal gaafate osoo hindhaqqabin lolarratti du’e, Ilmi isaa Galaawudoos (1540-59) itti dabree moohe. Poortugaal waraana nama dhibba afur, qawwee wajjiin ergee ture, Liban Dingil bira gahe. Waraanni Kiristaanootaafi Ahmed Giraanyiis ni faca’e. Haa ta’uu malee, humni habashaafi Islaamootas hedduu hubamaee laffate. Haalli kun Oromoon biyya deebifachuurratti hedduu gargaare.

Duula Oromoo jarraa 16ffaa

Jaarraa 13ffrraa kaasee hamma dhuma jaarraa 15ffaatti Oromoon rakknaafi roorroo guddaa jala ture. Yeroo kana ture yeroo inni daga isaarraa dhiibamee laga Awaash gamatti ittifame. Yeroo kan ture yeroon lolli amantii kan Islaamootaafi Habashootaa gidduutti deeme hedduu isa miidhe. Sababnii saa maalirraa madde? Sabani guddaan jaarmaya isa tokkeessu dhabuusaati. Akkuma Oromoonni adda fagaatanii qubataniin gosa gosaan buluun waan isaan tokkeessu dhabame. Oromootni gosuma gosaan miidhaan isaan mudate malee, sirni walitti isaan itichee waliif tumsiisu hinturre. Kanaf roorroon guddaan irra gayuu dandahe.

Jaarraa 15ffaa keessa hawaasa Oromoo keessatti dagaagni argamuu jalqabe. Sirni tokko isaan taasisee roorroo alagaa ittiin ofirraa ittisan dagaagee hawaasa guutummaa dhaqqabuu jalqabe. Sirni haarayni biqilaa ture kun, yeroo dheera keessa kan dhufe tahullee Oromoota irree jabeessee akka lafa isaanii deebifataniifi roorroo alagaa akka ofirraa deebisan gargaare. Oromoos ummata sodaatamafii kabajamaa taasise. Sirni kuniis Gadaa dha. Jaarraa 16ffaa kaasee ummata Oromoo seenaa keessatti kan beeksiseefi harka isaatti kan hambise sirna kana. Ummanni Oromoo gara jaarraa sadii rakkinaafii roorroo isarra gahee ture ofirraa deebisuuf Gadaan ofijaare. Abbaa Bokkuu tokko jalatti walgurmeesse. Haala siyaasafi waraanaa jabaa tolchee ijaarrate. Jaarmaya isaa kanaan ummatoota naannoo isaa jiran caalatti jabaatee humna sodaatamaa tahe. Daga isaarraa qabatame deebifachuuf duula gurguddaa jaarraa 16ffaa jalqabarraa kaasee eegale, humni jajjaboon kan Habashootaafi Islaamootaa lolaan waldadhabsiisanii waan turaniif haala aanjaa argate.

Duula biyya isaa deebifachuuf Oromoon jaarra 16ffaa keessatti jalqabe kan seenaa barreeysitoonni haala adda addaatiin dhiheessuu barbaadu. Sababoota duulli kun itti dhalachuu dandayan akka adda addaatti himu.

Brus namich jedhamu yeroo burqaa laga Naayil (abbayya)qorachuuf kbiyya Habashaa dhaqe, waa’ee Oromoo qoratee akkas jedhe. “duratti osoo gara daangaa Habashaa hindhufin dura isaan ((Gaalla) walakkeesa Ardii Afriikaa jiraatu turan. Lafti jalaa olka’uu jalqabnaan gost isaanii tokko tokko godaanuu jalqaban. Dura gara bahaa galaana Hindiiti sossohan. Achiti walhoranii gara kaabaatti qaceelanii Dawwaaroofi Baallii qubataan. Gost torba walaqabatnii garaa dhihaatti sossohanii kibba laga Abbaayfi naannoo Gojjaam keessa qubatan. Gartuu sadaffaan ammoo, gosa torba tahee walkeessatii hafanii achirraa gara kibbaatti babal’atan” jedhee ture.
Akka Brus jedhu kanatti sossohiinsa Oromoo kan kaase lafti jalaa olka’uudha. Lafti kun yoom olka’e? Akkamitti? Olka’e kan jedhuuf garuu wanti ibsu hinjiru.

Charles T. Beke bara 1842/3 yeroo Habashaa keessa ture waa’ee babal’ifannoo Oromoo waan qorate niqaba. Oduu afaaniin daddabru Habashootarraa qoratee kan inni lafa kaa’e: “Bara dur Gaallaan doko (savage) ture. beekumsa waan tokko hinqabu, qonna hinqotu, loon hintiiksu, uffata hinbeeku, ija mukaa funaanee, hidda harkaan qotee nyaata ture, dubartiin Amaaraa ykn Kristaanaa tokko bidiruu(qorii) tokkotti nyaata, uffata, eeboo, gaachanaafi mia garagaraa guuttattee baahar gamatti argite. Gaallaa dokoon mia kana yeroo argan baay’ee diqisiifatan, nyaaticha dhandhamanii itti tole, uffata ofitti kaa’an, mia gara biraas ilaalanii itti gammadan. Bakka burqaa qabeenya kanaa qabaachuu qabna ja’anii bahara sana cehanii, gara Kiristaanaa dhufan. Kana booddee waldhabbiin dhalatee lolli tahee biyya Habashaa qabatan” jedhama jedhe.
Bekeen waan akka oduu afaanitti dhiheessu kana keessatti sababa babal’ifannoo Oromoo ibsuuf yaale. Oromoo cabsuuf, tuffachuufii seenaa isaa gara dabarsuuf kan odeeffamuudha malee, dhugaa tokkollee ofkeessaa hinqabu.

Charles T. Bekeen ammallee itti fufee oduu afaanii kan Oromoota Walloo biratti odeeffamu jedhee barreeyse jira. Akka oduu isaa kanatti durii:-
“Oromoon Hawaash gamaa dhufe. Osoo bahara kana hincehin duratti qarqara isaa loon tiikfatuu turan. Gaaftookko binessi jabbii tokko arihee bahara kana ceesise. Jabbiin kun laga sana ceetee achitti walhorte. Galgala hogga gaallaan loon bishaan obaafachuu dhaqu gaaddidduu loon baay’ee arge. Akka hinliqinfamneef harka walqabatanii laga cehanii loona sana dhaalan. Booda biyyi itti tollaan achuma turan. Walhoranii baay’anaan hamma daangaa habashaatti babal’atan” jedha. Oduu afaanii fakkeessanii duula Oromoo akkanatti ibsuu barbaadu.

namich J. Hultin jedhamu ammoo, babal’ifannoon Oromoo haala adda addaarraa tahuun nimala jedha. Akka inni jedhutti haalli qilleensaa waan geeddarameef bishaaniifi marga barbaacha sossohan. Kun sababa tuhuu nidandaya jedha. Garuu eega haalli qilleensaa deebi’ee tolee margaafi bishaaniis argame, maallif babal’i’annoon kun itti fufe jedhee ofgaafata. Kanaaf jedha: J. Hultin, akkaata sababa babal’ifannoo Oromoo ibsuudhaaf haala hawaasa dinagdeefi siyaasaa hawaasa Oromoo qorachuu feesisa jedhee cufe.
Namichi Poortugaal kan Amaanu’eel de Almaad jedhamu sababa babal’ifannoo Oromoo akkaataa lamatti hima. Tokkoffaa Habashoonni amantii katolikii fudhachuu waan didaniif waaqni isaa adabuudhaaf dha’ichaa Gaallaa kana itti erge. Osoo amantii kana fudhatanii kun hundi irra hingayu jedhee barreeyse. Lammaffaa bineessa Liqimsaa jedhamtu naannoo Gaara walaabuu bira isaan facaase. Abbaan muuda isaanii naannooo Walaabu kana jiraata. Naannoon Walabuu lafa baay’ee dinqiiti. Loon adaadii aanna baay’ee keennitu waan tureef namni qotuuf hinrakkatu. Aannan dhugee jiraata. Booda bineessi Lliqimsaa jedhamuu kan bifa saa gegeeddaratu namaafi loon nyaachutti ka’e. Kan baqatanii hamma Habashaatti babal’atan. Kun eegaa waan Almaadaan babal’ina Oromoo itti ibsuu yaaleedha.
I.M.Lewis ammoo, Oromoon babal’achuu kan jalqabe waan Somaaleedhaan dhiibameef jedha. Yaada isaa kana kan deeggaran barreessitoonni maddi saba Oromoo Somaaliyaa keessa warra jedhaniidha.
Asmaaroom Laggasee ammoo, sababni babal’ifannoo Oromoo tahu baay’achuu lakkooysa namaati jedha. Lakkooysi ummata Oromoo jaarraa 16ffaa keessa waan dabaleef lafti itti dhiphannaan irraa godaanuu jalqaban jedha.
J.Hultin ammoo, akka sababaatti hin dhiheessin malee babal’ifannoo Oromoo kan gargaare Gadaan ijaaramuu isaati jedha. Lubi aangoo irra jiru osoo gad hindhiisin, lafa haaraya dabalee qabachuu qaba. Kanaaf akkuma Lubni haarayni dhufee aangoo fudhateen lafti itti dabalameen Oromoon babal’atee lafa guddaa qabachuu dandaye jedha.

Kitaaba(seenaa saba Oromoo fi Sirna gadaa)Birraa/Fulbaana 1995)

(Toleeraa Tasammaa Hundasaa Waaqwayyaa) irraa.

 

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OSA2014: Remarks by Former Abbaa Gadaa Aagaa Xanxano, and Gadaa Scholar Prof. Asmarom Legesse

The  Oromo Studies Association’s 2014  Annual Conference theme:  “Gadaa and Oromo Democracy: Celebrating 40 Years of Research and Oromo Renaissance.”

 

http://www.gadaa.com/culture.html

http://gadaa.com/oduu/21141/2013/08/09/gadaa-as-the-fountain-of-oromummaa-and-the-theoretical-base-of-oromo-liberation/

http://trace.tennessee.edu/cgi/viewcontent.cgi?article=1005&context=utk_socopubs

http://gabuo.org/index.php?option=com_content&task=view&id=887&Itemid=91

Click to access kaawo_new1.pdf

Click to access History-of-Oromo-Social-Organization-Gadaa-Grades-Based-Roles.pdf

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Sof Umar Wall, Bale Oromia (Ancient and magnificent past and present)

Parts of ancient kemetic (Kushitic), Egyptian, material culture (fashion accessories), courtesy of British Museum sources

Traditionally, Oromo women wear necklaces with telsum amulets, triangular and crescent shaped pendants protect from the evil eye and attract the power of the moon or to improve fertility.

Oromia: The continuity of farming in Oromo society from ancient Kemetic (Kushitic) to present Oromia

Ancient Oromo culture, Irreechaa from the time before the Pyramid

As some indeed suspect, that the science which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located? (J. W. S. Sewell, 1942)

Conquest and dominations are social phenomenon as are dying elsewhere will die in Oromia (Author’s Remark).

JEL: O5, D2

Oromia: Untwist the Twisted History

The topic is about Oromia’s location in space and allocation in humanity and society. It is concerned with Oromia’s physical position in terms of geography and relational to issues of economic conditions, social justices, cultural values, political history and destiny. Civilisation, Colonisation and Underdevelopment are presented in historical and geo-political perspectives. They capture both the space and time perceptions. They are also representing the economic and social conditions and positions. The portrayal we procure the present of the Oromo nation, the core of the Cush (Cushite/ Kemet)/Ham (Hamite), the children of Noah, in North & East Africa in past age from the phantom of the Solomonic dynasty, the history thought in Abyssinian high schools, their text books and elsewhere in the invaders’ literature, abusive literary and oral discourses is that they were savages and that, though Abyssinians and Europeans overrun their lands and have made mere subjects of them, they have been in a way, bestowing a great favour on them, since they have brought to them the benisons of Christian Enlightenment. With objective analysis, however, this paper obliterates and unmakes that inaccurate illustration, wanton falsifications, immorality, intellectual swindle, sham, mischievous tales, the bent and the parable of human reductionism. Hence, it is the step to delineate an authentic portrait of a human heritage, which is infinitely rich, beautiful, colourful, and varied in the retrograde of orthodox misconceptions. The paper is not only a disinclination itself but also a call for and a provocation of the new generation of historians to critically scrutinise and reinvestigate the orthodox approaches to the Oromo history and then to expose a large number of abusive scholarship authorities on the Oromo and Cushitic studies and it detects that they do not really know the intensity and profoundness of the history of these black African people and nations and the performance these Africans registered in the process of creating, making and shaping the prime civilisations of human societies. The study acknowledges and advances a strict contest to an orthodox scholarship’s rendition of Egypt as a white civilisation, which arose during the nineteenth century to fortify and intensify European imperialism and racism. Depending on massive evidences from concerned intellectual works from linguistic to archaeology, from history to philosophy, the study authenticates that Egypt was a Cushitic civilisation and that Cushite civilisation was the authentic offspring of the splendid Upper Nile/ Oromian legacy. The Greek civilisation, which has been long unveiled as the birthplace of Western philosophy and thought, owes its roots to the Cushites thoughts and achievements. The original works of Asfaw Beyene (1992) and F. Demie (in Oromia Quarterly, 1998 & 2000) are giving motivations and also greatly acknowledged. The study also expresses that radical thinkers and multi-genius African historians such as Diop (1991) have not given due attention to the epic centre of Cushitic civilisation, Oromia, the land after and Eastern and South Eastern to Nubia, pre-Aksum central Cush, Aksumite Cush and Cushites civilisation southern to Aksum, etc. The method of enquiry is qualitative and the eclectics of formal and the informal sources, rigorous, casual and careful scholarship argument. Oral history and written documents on history, economy, sociology, archaeology, geography, cosmology and anthropology are based on as references. The paper studies the Oromo history and civilisation in horizontal approach and challenges the reductionist and Ethiopianist (colonialist, racist) vertical approach (topsy-turvy, cookkoo). It goes beyond the Oromo Oral sources (burqaa mit-katabbii) and Africanist recorded studies and western civilisational studies. The approach is to magnify, illuminate and clarify the originality of humanity and civilisation to this magnificent Cushitic (African) beauty. The Origin of Humanity When and where did human life first surface on our cosmos? Who contrived the original and prime human culture and civilisation? Ancient Egyptians contended that it was in their homeland, the oldest in the world, the God modelled the first of all human beings out of a handful of ooze soddened by the vivacity of the life giving sanctified and blessed water, the Nile (see, Jackson, 1995). “The ancient Egyptians called the river Ar or Aur (Coptic: Iaro), “Black,” in allusion to the colour of the sediments carried by the river when it is in flood. Nile mud is black enough to have given the land itself its oldest name, Kem or Kemi, which also means “black” and signifies darkness. In The Odyssey, the epic poem written by the Greek poet Homer (7th century bce), Aigyptos is the name of the Nile (masculine) as well as the country of Egypt (feminine) through which it flows. The Nile in Egypt and Sudan is now called Al-Nīl, Al-Baḥr, and Baḥr Al-Nīl or Nahr Al-Nīl.”http://www.britannica.com/EBchecked/topic/415347/Nile-River Ar or Aur (Coptic: Iaro) is Booruu in modern Afaan Oromo which means turbid in English translations. Lagdi Nayili jedhamee amma waamamu maqaan kun kan akkanatti moggaasameefi, bowwaa jechuudha. Warri kushii, warri biyyaa, waarri durii laga isaanii Aur (Ooruu) jedhanii waamu. Afaan Oromoo amma uni dubbannuutti booruu jechuudha. Booruu (turbid) jechuuni gurri’aacha (Kami) jechuu miti. Booruu (Ooruu, Aur) jechuun kan taliila hin taane kan hin calaliini jechuudha. Dameen laga kanaa kan Moromor (dhidheessa) irraa maddu galaana biroo itti burqan dabalatee biyyoo loolan haramaniin waan booraweef. kaartumitti yoo damee isa (isa taliila) garba Viktooriyaati karaa Ugaanda dhufutti makamu kanasi booressee misiriitti godaana. Dameen Garba Viktooriyaati dhufu iyyuu adii (white) jedhamee mogga’uuni irra hin turre. Bishaani adiini hin jiru. Bishaani hin boora’iini bishaan taliila. Bishaani taliilatu bishaan guri’aacha. Inni ‘Blue’ jedhanisi ‘Blue’ mitti. Bishaan taliilatu, gurri’aacha ‘Blue’ dha. ‘Blue Nile’ jechuu irra ‘Brown’ Nile (Mormor Booruu, Ar, Aur) yoo jedhani ille itti dhiyaata. The word (Africa) Afrika itself  derived from kemetic (Oromo) language. In Oromo, one of the ancient black people (kemet), Afur means four. Ka (Qa, Waqa) means god. Afrika Means the four children of god. It describes the four sub groups of kemet people. Such type of naming system is very common in Oromo even today  such as Afran Qallo, Shanan Gibee, Salgan Boorana, Macca Shan, Jimma Afur, Sadan Soddoo, etc. For other theories in this topic please refer to   http://atlantablackstar.com/2014/09/23/9-theories-africa-got-name/

One of the oldest Cushites histories to account for the origin and early development of man and his culture survives in a Greek version of the thesis advanced by the ancient Cushites, Oromians and the rest. This marvellous people paraded in golden times in the region called Kush (Punt) in the Hebrew Scriptures and stamped on the present-day upper Nile Oromia (see, Jackson, 1995). Diodorus Siculus, wrote that the Cushites were of the opinion that their country was not only the birthplace of human race and the cradle land of the world’s earliest civilisation, but, indeed, the primal Eden where living things first appeared on Earth, as reported by the Scriptures. Thus, Diodorus was the first European to focus attention on the Cushites asseveration that Upper Nile (Oromia) is the cradle land of world’s earliest civilisation, the original Eden of the human race. Whether by almighty (God) or nature/ evolution (Darwin’s natural selection and survival of the fittest), Oromia was not only the birth place of man himself (e.g., Lucy) but also for many hundred years thereafter is in the vanguard of all world progress (see Diop, 1991 in his African Civilisation; Martin Bernal, 1987). These are also authenticated by the present archaeological inferences in Oromo tropical fields and rivers valleys. The original natives of Egypt, both in old and in the latter ages of development, were Cushite and there is every raison d’être for the discourse that the earliest settlers came from upper Nile Oromia. The original homeland of the Oromians and other Cushites including Chadic, Berber, Egyptian, Beja, Central Cushitic, East Cushitic, South Cushitic, Omotic and Nilotic was the present day upper Nile Oromia. It was from the original Oromo (Madda Walaabu) that the rest of humanity descended diffused to other parts of the world. This can be understood in the analogue of the diffusion of two Oromo families (Borana and Barentuma). While those who expanded to other regions latter taken new family names like Macha, Tulama, Karayyu, etc and those who stayed in original place kept the original name such as Borana. In terms of linguistic, like most scholars, we believe that it is impossible to judge between the theories of monogenesis and polygenesis for human, though the inclination is towards the former. On the other hand, recent work by a small but increasing number of scholars has convinced us that there is a genetic relationship between European, Asian, and African and Cushite languages. A language family originates from a single dialect, proto Cushitic/ Oromo. From such language and culture that must have broken up into Africa, Asiatic, and European and within them a very long time a go. Professor Bernal (1987, in Black Athena, p. 11) confirmed that the unchallenged originality of Oromians and other Cushites nativity to the region and put forward that the latest possibility for initial language break up would be the Mousterian period, 50- 30,000 years Before the Present (BP), however, it may well have much earlier. He further observed that the expansion and proliferation of Cushitic and other Afroasiatic as the promulgation of a culture long pioneered in the East African Rift valley (South Eastern Oromian) at the end of the last Ice Age in the 10th and 9th millennia BC. According to Bernal (1987, p.11) the polar ice caps caged the water within itself, which was during the Ice ages, thus water was significantly less than it is nowadays. He reports that the Sahara and Arabian deserts were even bigger and more inhospitable then than they are presently. In the centuries that ensued, with the rise of heat and increase in the rainfall, greatly the regions became savannah, into which adjoining peoples voyaged. The most successful of these were, the speakers of Proto-Afroasiatic from upper Nile Oromia. Bernal further confirmed that these people not only possessed flourishing and effective skills and techniques of hippopotamus hunting with harpoons but also had domesticated cattle and food crops. The following is quoted from Black Athena: ‘Going through the savannah, the Chadic speakers renched lake Chad, the Berbers, the Maghreb, and the Proto-Egyptians, upper Egypt…. With long-term desiccation of the Sahara during the 7th and 6th millennia BC, there were movements into the Egyptian Nile Valley from the west and east as well as from the Sudan. … A similar migration took place from the Arabian savannah into lower Mesopotamia ‘(Bernal, pp.11-12).

The Origin of Civilization

There are many things in the manners and customs and religions of the historic Egyptians that suggest that the original home of their human ancestors was in the Upper Nile region and the biblical land of Punt/ Kush (Cush) Or Oromia which include the present day of Cushitic North and East of Africa. Hence, historical records showed that the antiquity of upper Nile Cushitic Oromian civilisation had a direct link with the civilisation of ancient Egypt, Babylonian and Greece. Hence, the Egyptian and Babylonian civilisations are part and parcel of the entire Cushite civilisation. As it is described above, there is wide understanding that Cushites = Egyptians + Babylon + Oromo+ Agau + Somalis + Afars + Sidama + Neolithic Cush + other Cush. There is also an understanding that all the Cushites are branched out (descended) from their original father Oromo which can be described as Oromo = Noah=Ham= Cush= Egyptian + Bablyon+ Agau + Somali + Afar + Sidama + Neolithic Cush + other Cush. Boran and Barentuma, the two senior children and brothers were not the only children of the Oromo. Sidama, Somali, Agau, Afar and the others were children of the big family. Wolayita and the Nilotics were among the extended family and generations of the Cushite. As a hydro-tower of Africa, the present Oromia is naturally gifted and the source of Great African rivers and hosts the bank and valleys of the greatest and oldest civilisations such as Nile (Abbaya), Baro (Sobat), Gibe, Wabe, Dhidhesa, Ganale, Wabi-shebele, Omo, and Awash among others. Oromian tropical land, equatorial forest and Savannah have been the most hospitable ecology on the earth and conducive environment to life and all forms of human economic and social practices. According to Clarke (1995), many of the leading antiquarians of the time, based largely on the strength of what the classical authors, particularly Diodorus Siculus and Stephanus of Nabatea (Byzantium after Roman colonisation and Christianisation), had to say on the matter, were exponents of the vista that the Cushite, the ancient race in Africa, the Near East and the Middle East, or at any rate, the black people of remote antiquity were the earliest of all civilised peoples and that the first civilised inhabitants of ancient Egypt were members of what is referred to as the black, Cushite race who had entered the land as they expanded in their geographical space from the their birthplace in upper Nile Oromia, the surrounding Cushite river valleys and tropical fields. It was among these ancient people of Africa and Asia that classical technology advanced, old world science and cosmology originated, international trade and commerce was first developed, which was the by-product of international contacts, exchange of ideas and cultural practices that laid the foundations of the prime civilisations of the ancient world. Cushite Africa and also of the Middle East and West Asia was the key and most responsible to ancient civilisations and African history. It must also be known that there were no such geographical names, demarcations and continental classification at that time. As a whole, Cushite occupied this region; there was the kernel and the centre of the globe, the planet earth, and the universe. African history is out of stratum until ancient Cushites looked up on as a distinct African/ Asian nations. The Nile river, it tributes, Awash, Baro and Shebele or Juba, etc., played a major role in the relationship of Cushite to the nations in North, South and East Africa. The outer land Savannah, Nile, other Oromian rivers with it Adenian ecology were great cultural highways on which elements of civilisation came into and out of inner North East Africa. After expansions, there was also an offshoot, a graft, differentiation, branching out, internal separation, semi-independence and again interactions, interdependence and co-existence of the common folks. Cushites from the original home made their relationships with the people of their descendants in the South, the North, East and the West, which was as both good, and bad, depending on the period and the regime in power they formed and put in place in the autonomous regions. Cushite Egypt first became an organised autonomous nation in about 6000 B.C. In the Third Dynasty (5345-5307 B.C.) when Egypt had an earnest pharaoh named Zoser and Zoser, in turn, had for his chief counsellor and minister, an effulgent grand named Imhotep (whose name means ‘he who cometh in peace”). Imhotep constructed the famous step pyramid of Sakkarah near Memphis. The building techniques used in the facilitation of this pyramid revolutionised the architecture of the ancient world (Clarke, 1995). Of course, Independent Egypt was not the original home of these ancient technology. However, it was an extension, expansion, advancement and the technological cycle of the Upper Nile Oromia, Nubia, Beja, Agau and other Cushites. Ideas, systems, technologies and products were invented, tested and proved in upper Nile then expanded and adopted elsewhere in the entire Cush regions and beyond. . Bernal (1987, pp. 14-15) has identified strict cultural and linguistic similarities among all the people around the Mediterranean. He further attests that it was south of the Mediterranean and west to the Red Sea’s classical civilisation that give way to the respective north and east. Cushite African agriculture of the upper Nile expanded in the 9th and 8th century millennia BC and pioneering the 8th and 7th of the Indo-Hittite. Egyptian civilisation is Cushite and is clearly based on the rich pre-dynastic cultures of Upper Egypt, Nubia and upper Nile, whose Cushite African and Oromian origin is uncontested and obvious. Of course, Cushite Egypt gave the world some of the greatest personalities in the history of mankind. In this regard, Imhotep was extraordinary discernible. In ancient history of Egypt, no individual left a downright and deeper indentation than Imhotep. He was possibly the world’s first mult-genuis. He was the real originator of new medicine at the time. He revolutionised an architect of the stone building, after which the Pyramids were modelled. He became a deity and later a universal God of Medicine, whose images charmed the Temple of Imhotep, humanity’s earliest hospital. To it came sufferers from the entire world for prayer, peace, and restorative. Imhotep lived and established his eminence as a curative at the court of King Zoser of the Third Dynasty about 5345-5307 B.C. (Duncan, 1932). When the Cushite civilisation through Egypt afar crossed the Mediterranean to become the foundation of what we think of as Greek culture, the teachings of Imhotep were absorbed along with the axioms of other great Cushite African teachers. When Greek civilisation became consequential in the Mediterranean area, the Greeks coveted the world to ponder they were the originators of everything in its totality. They terminated to acknowledge their liability to Imhotep and other great Cushites. Imhotep was forgotten for thousands of years, and Hippocrates, a mythical posture of two thousand years latter, became known as the father of medicine. Regarding to Imhotep’s influence in Rome, Gerald Massey, noted poet, archaeologist, and philologist, says that the early Christians cherished him as one with Christ (Massey, 1907). It should be understood that, while the achievements of Cushite Egypt were one of the best, these are not the only achievements that Cushite Africans can claim. The Nubians, upper Nile, central and eastern Cushites (the Oromo, Agau, Somalia, Afar, etc) were continue to develop many aspects of civilisation independent of Cushite Egyptian interactions. These nations and states gave as much to Egypt as Egypt give to them in terms of trade, ideas and technology as well. There was also a considerable Cushite dominion on what later became Europe in the period preceding Christian era. Cushites played a major role in formative development of both Christianity and Islam. Both the Holly Bible and the Holly Quran moral texts are originated from the Oromo and other Cushite oral and moral principles, beliefs, creeds and teachings. There is a common believe and understanding that Abraham, a seminal prophet, believer and recipient of a single and eternal God was from Central Cush of present Upper Nile Oromia. The Oromos believed in a single and eternal God, Black God (Waaqa Guri’acha) also Blue God according to some scholars who translated the oral history. Waaqa also Ka. While the Oromian faith, social structure and policies were the prime and the origins of all, Judaism, Christianity, and Islam were all the derivatives and originated from the Black God. Waaqayyoo in Oromo is the original, the single, the omnipotent, the prime and the greatest of all the great religions. All aspects of the present day Christian churches were developed in Cushites. One of the more notable of Cushite contributions to the early church was monasticism. Monasticism, in essence, is organised life in common, especially for religious purposes. The home of a monastic society is called a monastery or a convent. Christian monasticism probably began with the hermits of Cushite Egypt and Palestine about the time when Christianity was established as a licit religion (Clarke, 1995). Oral tradition and Arabian records confirm that Bilal, a tall, gaunt, black, bushy-haired, Oromo, was the first High Priest and treasurer of the Mohammedan empire. After Mohamet himself, the great religion, which today numbers upwards of half a billion souls, may be said to have began with Bilal. He was honoured to be the Prophet’s first neophyte. Bilal was one of the many Cushites who concurred in the founding of Islam and later made proud names for themselves in the Islamic nations and expansions. Europe was sluggishing in her Dark Ages at a time when Cushite Africa and Asia were relishing a Golden Age. In this non-European world of Africa and Asian, Cushites built and enjoyed an age of advancement in technology before a period of internal withdrawal and isolation that favoured the Europeans to move a head of them. For more than a thousand years the Cushites were in the ‘Age of Grandeur’ but the second rise of Europe, internal strife, slave trade and colonialism brought the age of catastrophic tragedy, abase and declivity. The early Cushites made spears to hunt with, stone knives to cut with, the bola, with which to catch birds and animals, the blow-gun, the hammer, the stone axe, canoes and paddles, bags and buckets, poles for carrying things, bows and arrows. The bola, stone knives, paddles, spears, harpoons, bows and arrows, bow-guns, the hammer and the axe- all of them invented first by Cushites – were the start of man’s use of power. The present’s cannon, long-range missiles, ship propellers, automatic hammers, gas engines, and even meat cleavers and upholstery tack hammers have the roots of their development in the early Cushite use of (Clarke, 1995). Cushite offered humans the earliest machine. It was the fire stick. With it, man could have fire any time. With it, a campfire could be set up almost any place. With it, the early Africans could roast food. Every time we light a match, every time we take a bath in water heated by gas, every time we cook a meal in a gas-heated oven, our use of fire simply continues a process started by early Cushites: the control of fire. Of course, those early Cushite was the first to invent how to make a thatched hut. They had to be the first because for hundreds of thousand of years they were the only people on earth. They discovered coarse basket making and weaving and how to make a watertight pot of clay hardened in a fire. In the cold weather, they found that the skins of beasts they had killed would keep them warm. They even skin covers for their feet. It was from their first effort much later clothing and shoes developed. Humanity owes the early Cushites much and even much more (Clarke, 1995). The Cushites dociled animals. They used digging sticks to obtain plant roots that could be consumed. They discovered grain as a food, how to store it and prepare it. They learnt about the fermentation of certain foods and liquids left in containers. Thus, all mankind owes to Cushites including the dog that gives companionship and protection, the cereals we eat at break-fast-time, the fermented liquids that many people drink, the woven articles of clothing we wear and the blankets that keep us warm at night, the pottery in which we bake or boil food, and even the very process (now so simple) of boiling water- a process we use every time we boil an egg, or make spaghetti, or cook corned beef. Canoes made it possible for man to travel further and farther from his early home. Over many centuries, canoes went down Baro, the Nile and the Congo and up many smaller rivers and streams. It was in this pattern that the early Cushite civilisation was advanced. From the blowgun of antiquated Cushite, there come next, in later ages, many gadget based on its standard. Some of these are: the bellows, bamboo air pumps, the rifle, the pistol, the revolver, the automatic, the machine gun- and even those industrial guns that puff grains. Modern Scientists certain that by about 3000 B.C., the Cushite farmers in the Nile Valley were growing wheat and barely, cultivating millet, sorghum, and yams. Around 1500 B.C. new crops farming were developed: – banana, sugar cane, and coconut trees and later coffee. The cultivation of bananas and coffees in particular spread rapidly which are suited to tropical forest conditions. Cushites had also domesticated pigs, donkeys, horses, chickens, ducks, and geese, etc. (Greenblatt, 1992). The agricultural revolution brought about a gradual increase in population. Then another development helped expand population still more. The technique of smelting iron innovated by Cushites. Iron working start and then advanced in the Nile valley and then started to spread to other parts of Africa and from who, by way of Egypt and Asian Minor, this art made its way into Europe and the rest of Old World. Iron greatly improved the efficiency of tools and weapons. Iron tools and weapons are much stronger and last longer than those made of stone or wood. Iron axes made it easier to chop tropical trees and clear land for farming. Iron sickles made harvest easier. Iron hoes and other farm tools helped farmers cultivate land more easily. Iron-tipped spears meant more meat. The new technologies boosted the Cushite economy; they increased food production that enabled more people to survive. In addition, iron objects became valuable items in Cushite trade and commercial activities. With his simple bellows and a charcoal fire the Cushite blacksmith reduced the ore that is found in many parts of the region and forged implements of great usefulness and beauty. In general, the Iron technology was instrumental in auguring the rise and expansion of Cushite civilisation (Greenblatt, 1992). Cushite hunters many times cut up game. There still exists for evidences, drawings of animal bones, hearts and other organs. Those early drawings as a part of man’s early beginnings in the field of Anatomy. The family, the clan, the tribe, the nation, the kingdom, the state, humanity and charity all developed first in this region of the cradle of mankind. The family relationships, which we have today, were fully developed and understood then. The clan and the tribe gave group unity and strength. The nation, the common whole was first developed here. It was by this people that early religious life, beliefs, and the belief in one God, the almighty started and expanded. The first formal education of arts, science, astronomy, times and numbers (mathematics) were visual, oral and spoken tradition given in the family, during social and religious ceremonies. Parents, Medicine men, religious leaders, etc were the education heads. Ceremonial Cushite ritual dances laid the basis for many later forms of the dance. Music existed in early Cushite Among instruments used were: reed pipes, single-stringed instruments, drum, goured rattles, blocks of wood and hollow logs. Many very good Cushite artists brought paintings and sculpture into the common culture. The early Cushites made a careful study of animal life and plant life. From knowledge of animals, mankind was able to take a long step forward to cattle rising. From the knowledge of plants and how they propagate, it was possible to take a still longer step forward to agriculture. Today, science has ways of dating events of long a go. The new methods indicate that mankind has lived in Cushite Africa over two million years. In that long, long time, Cushites and people of their descent settled in other parts of Africa and the rest. Direct descents of early Cushites went Asia Minor, Arabia, India, China, Japan and East Indies. Cushites and people of Cushite descents went to Turkey, Palestine, Greece and other countries in Europe. From Gibraltar, they went into Spain, Portugal, France, England, Wales and Ireland (Clarke, 1995). Considering this information, the pre-Colombian presence of Cushite African mariners and merchants in the New World is highly conceivable and somewhat sounds. In this context, the first Africans to be brought to the New World were not in servitude and slavery, which contrary to popular creed. Tormenting references in the Spanish chronicles and other growing body of historical studies advocate that Cushites were the founders, the pioneers and first permanent settlers of America. Commanding authentication as in Bennett (1993, p. 85) cited by Leo Veiner in his work Africa and the discovery of America suggests that African traders founded Mexico long before Columbus. Hence, the Africans influences were extended from Canada in the North to the Maya, Aztec, and Inca civilisation in the South America. The Cushite civilisation is therefore the basis of Indian civilisation. Unlike the western Sudan and in Egypt, the people and nations of upper Nile had lost written records of their ancient times and medieval history. These were destroyed and burned during war of conquests. The early travellers to these areas are also mostly not yet known. Notable kingdoms, republics and states did rise in this part of Africa and did achieve a high degree of civilisation of their time. Scholarly undertakings show that Cushite Africans such as Oromos were the first in human history to invent and implement democratic institutions (e.g. Gada system or Gadaa system), democratic forms of government, elections and unwritten constitution. Democracy was first invented in upper Nile Oromia then to Athens, Greek and to the rest. It was not the other way round. Gada, an accomplishment of Oromian social genius in socio-political organisation is one of the most complex, the world wonder and by far superior to so far other humanity’s social and political imagination and civilisation. Gada in its vector of values constitutes, political institution, the power structure, governing constitution, the ideology, the religion, the moral authority, the economic and the whole way of life of the public, the collective, the social and the private individual. Gada is the social civilization of the Oromo in the Nile civilization. Gada is an atonishing and complex social evolution in human social transformation and an Oromo social perfection. In old Egyptian (Cushite, oromo) dialect it means Ka Adaa. Ka means God. Adaa (law). It means the law of God, the law of waaqa (God). It also symbolizes the dawn of not only civilization but also human freedom as civilazation. ‘Gadaa bilisummaa saaqaa.’ Orthodox historians and some archaeologists believe that the civilisation of Egypt is the oldest in the world, while others give that priority to western Asia or India. It has also been suggested that, since all these cultures possess certain points of similarity, all of them may evolve from an older common civilisation. Men of eminent scholarship have acknowledged this possibility. In this regard, Sir E.A. Wallis Budge (1934) indicated: “It would be wrong to say that the Egyptians borrowed from the Sumerians or Sumerians from Egyptians, but it may be submitted that the literati of both peoples borrowed their theological systems from common but exceedingly ancient source… This similarity between the two companies of gods is too close to being accidental.” A pioneer American Egyptologist, Breasted (1936) advanced the following views: “In both Babylonian and Egypt the convenient and basic number (360), of fundamental importance in the division of the circle, and therefore in geography, astronomy and time-measurement, had its origin in the number of days in the year in the earliest known form of the calendar. While its use seems to be older in Egypt than in Babylonian, there is no way to determine with certainty that we owe it exclusively to either of these two countries. A common origin older than either of is possible.” Sewell (1942) said that the science, which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located?” A number of scholars, both ancient and modern, have come to the conclusion that the world’s first civilisation was created by the people known as Cushite (Oromian) and also known by Greeks as Punt (Burnt Faces). The Greeks argued that these people developed their dark colouration since they were adjacent to the sun than were the fairer natives of Europe. In terms of the sources of well-informed modern authority, Herodotus describes the Cushites as in Lugard (1964) as: “ The tallest, most beautiful and long-lived of the human races,’ and before Herodotus, Homer, in even more flattering language, described them as ‘ the most just of men; the favourites of gods.’ The annals of all the great early nations of Asia Minor are full of them. The Mosaic records allude to them frequently; but while they are described as the most powerful, the most just, and the most beautiful of the human race, they are constantly spoken of as black, and there seems to be no other conclusion to be drawn, than that remote period of history the leading race of the western world was the black race.” Alexander Bulatovich (2000, p.53) of Russia in his 1896-1898 travels in Oromia described the Oromo, which is akin to Herodotus’s description as fallows: “The [Oromo] physical type is very beautiful. The men are very tall, with statuesque, lean, with oblong face and a somewhat flattened skull. The features of the face are regular and beautiful…. The mouth is moderate. The lips are not thick. They have excellent even teeth; large and in some cases oblong eyes and curly hair. Their arm bones are of moderate length, shorter than the bones of Europeans, but longer than among the Amhara tribes. The feet are moderate and not turned in. The women are shorter than the men and very beautifully built. In general, they are stouter than the men, and not as lean as they. Among them one sometimes encounters very beautiful women. And their beauty does not fade as among the Abyssinians. The skin color of both men and women ranges from dark to light brown. I did not see any completely black [Oromo].” According to Homer and Herodotus, the Cushites were inhabited in the Sudan, Egypt, Arabia, Palestine, present Ethiopia, Western Asia and India. In his essay of historical analysis of ancient East Africa and ancient Middle East, roughly in the years between 500BC and 500AD. Jesse Benjamin (2001), brought to our attention that the importance of research focus on global formations, multi- and bi-directional and cultural relations, geopolitical associations, archaeology, linguistics, sociology, cosmology, production, commerce and consumption patterns of these regions. Benjamin (2001) indicates that historiographers have acknowledged and documented that the adored spices, cinnamon (qarafaa in modern Afaan Oromo) and cassia of the Mediterranean sphere produced and come from ‘Cinnamon land.’ The latter is also known in different names as ‘ The other Barbaria,’ ‘Trogodytica,’ Cush, Kush, Upper Nile. or ‘Punt’ but persistently representing the whole environs identified nowadays as the ‘Horn of African’ or that part of Oromia. These show the presence of production, consumption and commercial interactions in the regions. In line with Miller (1969), Wilding (1988), Benjamin (2001) included the Oromian pastoralism, pottery, cosmology and culture in the antiquity and old world civilisation. The identification of the Cushite Oromian civilisation with the present Abyssinia Amhara-Tigre under the name of Ethiopia made by the post civilisation Abyssinian priests translators of the Abyssinian version of the Bible in the 5th and 6th century or some other time, has been a cheating and misrepresentation of true human history. Those Abyssinians who were stealing the history were relatively recent migrant (conquerors) of the region. They occupied the present day Northern Ethiopia (central Cushitic of Agau and Oromo) long after the first human civilisation already originated and advanced in the area and spread to the rest of the world including to Arabia and Mediterranean Europe. The native residents of the region are the Cushite African people (Oromo, Agau, Somali, Sidama, Afar, Beja, Saho, etc). Ethiopian Jews (Falashas) are also Cushite Oromo and Agau who accepted Jews religion. Abyssinian tribes have fabricated their own myth and false history to claim legitimacy to the region and then established a regime truth through continuos fable story, phantom, indoctrination and falsification of the real Cushite history. Semitic immigrants did not found Aksum but the Abyssinians resettled among the Cushites cities and commercial centres in which Aksum was one and latter dominated the ruling power in this very centre of the civilisation of the central Cush. Ge’ez was invented as a language of the centre and latter used as the official language of the church and the colonising Abyssinian ruling class. Ge’ez was initially developed from the mixture of Cushitic and Greek elements that was facilitated by the Cushite trade links to the Greek world. There was also Greek resettlement in Aksum and the surrounding central Cush commercial towns with primary contacts with endogenous Cushite. The earlier rulers of Aksum and Christian converts including Ezana were Cushites. Though Ezana was the first convert from the above (the ruling class) to Christianity, he did not give up his belief in one God (Waqa) (Cushite/ black God). He was also not the first Cushite to be a Christian. In their linkages with a wider world, it is also highly likely and very logical and possible that there were Christians among the civilian Cushite trading communities who had already disseminated their new faith, as so many Oromo merchants were to do latter in the expansion of Islam. The splendid Stella, towers of solid masonry, with non-functional doors and windows at Aksum was not the earliest materialisation but it was the continuity in the manifestation of major indigenous Cushite tradition of monumental architecture in stone, which also later found expression in the rock-hewn churches of the Cushite Agau kings (see also Isichei, 1997 for some of the opinions). Abyssinians were the rulers. They were not the engineers and the builders of the stone monuments. It was the original product and brainchild of Cushite technologist. Of course, their advancement was thwarted with the unfortunate coming of the Abyssinians. Almost all of the original studies of the origin of Cushite civilisation could not penetrate far deep into regions south east to Nubia (Mereo) and could not dig out the other side of the twin, the close link and vast primary sources in present day Oromia. Though the British Museum has collected vast sources on Nubian, it has not kept on or linked any to the sister and more or less identical to the civilisation of the Oromo. For me, as native Oromo with knowledge of oral history and culture, as I observed the Nubian collection in British Museum, what they say Nubian collection is almost identical to Oromia, but in a less variety and quantity. I can say that Nubian and other Cushite civilisations were extensions (grafts) of the vast products of Oromo. I may also be enthused to the inference that the people whose manners and customs have been so thoroughly capitulated by Herodotus, Diodorus, Strabo Pliny and other were not Abyssinians and other Black people at all, but the natives of Upper Nile, Oromos, Agau, Somalis, Afar and the rest of Cushitic people of the present Horn of Africa. Sir Henry Rawlinson in his essay on the early History of Babylonian describes Oromos as the purest modern specimens of the Kushite. Thus, Oromo is Kush and Kush is Oromo. Seignobos (1910), in his scholarly works on the history of Ancient Civilisation reasoned that the first civilised natives of the Nile and Tigiris-Euphrates Valleys were a dark skinned people with short hair and prominent lips, they were called Cushites by some scholars and Hamites by others. So Cushite (Hamite) is generally recognised as the original home of human civilisation and culture both beyond and across the Red Sea. They are the original source of both the African and Asiatic (Cushitic Arabian) civilisation. Higgins in 1965 scholarly undertaking discusses: “I shall, in the course of this work, produce a number of extraordinary facts, which will be quite sufficient to prove, that a black race, in a very early times, had more influence of the affairs of the world than has been lately suspected; and I think I shall show, by some very striking circumstances yet existing, that the effects of this influence have not entirely passed away.” Baldwin in his 1869 study of Arab history expressed in his own words the following: “At the present time Arabia is inhabited by two distinct races, namely descendants of the old Adite, Kushite, …known under various appellations, and dwelling chiefly at the south, the east, and in the central parts of the country, but formerly supreme throughout the whole peninsula, and the Semitic Arabians- Mahomete’s race- found chiefly in the Hejaz and at the north. In some districts of the country these races are more or less mixed, and since the rise of Mahometanism the language of Semites, known as to us Arabic, has almost wholly suppressed the old … Kushite tongue; but the two races are very unlike in many respects, and the distinction has always been recognised by writers on Arabian ethnology. To the Kushite race belongs the purest Arabian blood, and also that great and very ancient civilisation whose ruins abound in almost every district of the country.” Poole (in Haddon, 1934) says, “Assyrians themselves are shown to have been of a very pure type of Semites, but in the Babylonians there is a sign of Kushite blood. … There is one portrait of an Elmite king on a vase found at Susa; he is painted black and thus belongs to the Kushite race.” The myths, legends, and traditions of the Sumerians point to the African Cushite as the original home of these people (see. Perry, 1923, pp. 60-61). They were also the makers of the first great civilisation in the Indus valley. Hincks, Oppert, unearthed the first Sumerian remains and Rawlinson called these people Kushites. Rawlinson in his essay on the early history of Babylonian presents that without pretending to trace up these early Babylonians to their original ethnic sources, there are certainly strong reasons for supposing them to have passed from Cushite Africa to the valley of the Euphrates shortly before the opening of the historic period: He is based on the following strong points: The system of writing, which they brought up with them, has the closest semblance with that of Egypt; in many cases in deed the two alphabets are absolutely identical. In the Biblical genealogies, while Kush and Mizrain (Egypt) are brothers, from Kush Nimrod (Babylonian) sprang. With respect to the language of ancient Babylonians, the vocabulary is absolutely Kushite, belonging to that stock of tongues, which in postscript were everywhere more or less, mixed up with Semitic languages, but of which we have with doubtless the purest existing specimens in the Mahra of Southern Arabia and the Oromo.

The Greek alphabet, the script of English today, is based on the Kemetic alphabet of Ancient Egypt/Kemet and the Upper Nile Valley of Ancient Africa. Ancient Egyptians called their words MDW NTR, or ‘Metu Neter,” which means divine speech. The Greeks called it, ‘hieroglyphics”- a Greek word. The etymology of hieroglyphics is sacred (hieros) carvings (glyph). The Oromos (the Kemet of modern age) called it Qubee.

Without OROMO, NO Amhara Culture & NO Amharic! – My Beta Israel & Zagwe Roots pt1 Ras Iadonis

http://gadaa.com/oduu/11117/2011/09/28/gubaa-%e2%80%93-the-oromo-thanksgiving-bonfire/#.ToQw3A0t84E.facebook

http://gadaa.com/oduu/797/2009/09/30/ethiopia-the-story-of-oromos-irreechaa-happy-thanksgiving/

http://www.creative8studios.com/oromia/

http://bilisummaa.com/index.php?mod=article&cat=Waaqeeyfataa&article=446

Click to access 25-3-1.pdf

http://www.americanchronicle.com/articles/view/166451

http://www.gadaa.com/culture.html

http://www.gadaa.com/Irreechaa.html http://waaqeffannaa.org/?page_id=167

http://gadaa.com/oduu/10920/2011/09/10/irreechaa-a-thanksgiving-day-in-oromia-cushitic-ethiopia-and-africa/

http://en.wikipedia.org/wiki/West_Central_Oromo_language http://www.gadaa.com/language.html

http://www.voicefinfinne.org/English/Column/Galma_EOC.htm

http://en.wikipedia.org/wiki/Hamitic#Rwanda_and_Burundii

http://www.stumbleupon.com/su/1TM1ye/listverse.com/2008/08/29/15-fascinating-facts-about-ancient-egypt/

https://encrypted.google.com/search?q=old+egyptian+language&hl=en&sa=X&rls=com.microsoft:en-gb:IE-Address&rlz=1I7TSEA_en-GBGB333&tbm=isch&tbs=simg:CAESEgliBpRYQ9V-mSHFuQO6grmBWQ&iact=hc&vpx=662&vpy=231&dur=16406&hovh=128&hovw=216&tx=43&ty=214&ei=tnRJTsLpLIqXhQeyi7HCBg&page=9&tbnh=128&tbnw=186&ved=1t:722,r:10,s:166&biw=1280&bih=599

http://oromocentre.org/oromian-story/special-report-on-the-long-history-of-north-east-africa/

African Philosophy in Ethiopia. Ethiopian Philosophical Studies II with A Memorial of Claude Sumner http://www.crvp.org/book/Series02/master-ethiopia.pdf

http://thetemplesofluxorandkarnak.wordpress.com/category/africa/

https://www.facebook.com/notes/abdi-muleta/the-story-of-irreechaa/257191284319586

CHALTU AS HELEN: AN EVERYDAY STORY OF OROMOS TRAUMATIC IDENTITY CHANGE

Chaltu as Helen: an everyday story of Oromos traumatic identity change

http://www.opride.com/oromsis/news/horn-of-africa/3718-chaltu-as-helen-an-everyday-story-of-oromos-traumatic-identity-change

“Chaltu as Helen”, which is based on a novelized story of Chaltu Midhaksa, a young Oromo girl from Ada’aa Barga district, also in central Oromia.

Born to a farming family in Koftu, a small village south of Addis Ababa near Akaki, Chaltu led an exuberant childhood. Raised by her grandmother’s sister Gode, a traditional storyteller who lived over 100 years, the impressionable Chaltu mastered the history and tradition of Tulama Oromos at a very young age.

Chaltu’s captivating and fairytale like story, as retold by Tesfaye, begins when she was awarded a horse named Gurraacha as a prize for winning a Tulama history contest. Though she maybe the first and only female contestant, Chaltu won the competition by resoundingly answering eleven of the twelve questions she was asked.

Guraacha, her pride and constant companion, became Chaltu’s best friend and she took a good care of him. Gurraacha was a strong horse; his jumps were high, and Chaltu understood his pace and style.

A masterful rider and an envy to even her male contemporaries, Chaltu soon distinguished herself as bold, confident, outspoken, assertive, and courageous. For this, she quickly became a household name among the Oromo from Wajitu to Walmara, Sera to Dawara, Bacho to Cuqala, and Dire to Gimbichu, according to Tesfaye.

Chaltu traces her lineage to the Galan, one of the six clans of Tulama Oromo tribe. At the height of her fame, admirers – young and old – addressed her out of respect as “Caaltuu Warra Galaan!” – Chaltu of the Galan, and “Caaltuu Haadha Gurraacha!” – Chaltu the mother of Gurraacha.

Chaltu’s disarming beauty, elegance, charisma, and intelligence coupled with her witty personality added to her popularity. Chaltu’s tattoos from her chin to her chest, easily noticeable from her light skin, made her look like of a “Red Indian descent” (Tesfaye’s words).

As per Tesfaye’s account, there wasn’t a parent among the well-to-do Oromos of the area who did not wish Chaltu betrothed to their son. At 14, Chaltu escaped a bride-kidnapping attempt by outracing her abductors.

Chaltu’s grandfather Banti Daamo, a well-known warrior and respected elder, had a big family. Growing up in Koftu, Chaltu enjoyed being surrounded by a large network of extended family, although she was the only child for her parents.

Recognizing Chaltu’s potential, her relatives suggested that she goes to school, which was not available in the area at the time. However, fearing that she would be abducted, Chaltu’s father arranged her marriage to a man of Ada’aa family from Dire when she turned 15.

Locals likened Chaltu’s mannerism to her grandfather Banti Daamo, earning her yet another nickname as “Caaltuu warra Bantii Daamo” – Chaltu of Banti Daamo. She embraced the namesake because many saw her as an heir to Banti Daamo’s legacy, a role usually preserved for the oldest male in the family. Well-wishers blessed her: prosper like your grandparents. She embraced and proudly boasted about continuing her grandfather’s heritage calling herself Chaltu Banti Daamo.

Others began to call her Akkoo [sic] Xinnoo, drawing a comparison between Chaltu and a legendary Karrayu Oromo woman leader after whom Ankobar was named.

Chaltu’s eccentric life took on a different trajectory soon after her marriage. She could not be a good wife as the local tradition and custom demanded; she could not get along with an alcoholic husband who came home drunk and abused her.

When Chaltu threatened to dissolve the marriage, as per Oromo culture, elders intervened and advised her to tolerate and reconcile with her husband. Rebellious and nonconformist by nature, Chaltu, who’s known for challenging old biases and practices, protested “an alcoholic cannot be a husband for Banti Daamo’s daughter!”

Soon she left her husband and moved to Addis Ababa, Ethiopia’s capital, to attend formal education and start a new chapter in life.

Trouble ensues.

In Addis Ababa, her aunt Mulumebet’s family welcomed Chaltu. Like Chaltu, Mulumebet grew up in Koftu but later moved to Addis Ababa, and changed her given name from Gadise in order to ‘fit’ into the city life.

Subsequently, Mulumebet sat down with Chaltu to provide guidance and advice on urban [Amhara] ways.

“Learning the Amharic language is mandatory for your future life,” Mulumebet told Chaltu. “If you want to go to school, first you have to speak the language; in order to learn Amharic, you must stop speaking Afaan Oromo immediately; besides, your name Chaltu Midhaksa doesn’t match your beauty and elegance.”

“I wish they did not mess you up with these tattoos,” Mulumebet continued, “but there is nothing I could do about that…however, we have to give you a new name.”

Just like that, on her second day in Addis, Caaltuu warra Galaan became Helen Getachew.

Chaltu understood little of the dramatic twists in her life. She wished the conversation with her aunt were a dream. First, her name Chaltu means the better one, her tattoos beauty marks.

She quietly wondered, “what is wrong with my name and my tattoos? How can I be better off with a new name that I don’t even know what it means?”

Of course she had no answers for these perennial questions. Most of all, her new last name Getachew discomforted her. But she was given no option.

The indomitable Chaltu had a lot to learn.

A new name, new language, new family, and a whole new way of life, the way of civilized Amhara people. Chaltu mastered Amharic in a matter of weeks. Learning math was no problem either, because Chaltu grew up solving math problems through oral Oromo folktale and children’s games like Takkeen Takkitumaa.

Chaltu’s quick mastery amazed Dr. Getachew, Mulumebet’s husband. This also made her aunt proud and she decided to enroll Chaltu in an evening school. The school matched Chaltu, who’s never set foot in school, for fourth grade. In a year, she skipped a grade and was placed in sixth grade. That year Chaltu passed the national exit exam, given to all sixth graders in the country, with distinction.

But her achievements in school were clouded by a life filled with disappointments, questions, and loss of identity. Much of her troubles came from Mulumebet packaged as life advice.

“Helen darling, all our neighbors love and admire you a lot,” Mulumebet told Chaltu one Sunday morning as they made their way into the local Orthodox Church. “There is not a single person on this block who is not mesmerized by your beauty…you have a bright future ahead of you as long as you work on your Amharic and get rid of your Oromo accent…once you do that, we will find you a rich and educated husband.”

Chaltu knew Mulumebet had her best interest at heart. And as a result never questioned her counsel. But her unsolicited advises centered mostly on erasing Chaltu’s fond childhood memories and making her lose touch with Oromummaa – and essentially become an Amhara.

Chaltu spent most of her free time babysitting Mulumebet’s children, aged 6 and 8. She took care of them and the kids loved her. One day, while the parents were away, lost in her own thoughts, Chaltu repeatedly sang her favorite Atetee – Oromo women’s song of fertility – in front of the kids.

That night, to Chaltu’s wild surprise, the boys performed the song for their parents at the dinner table. Stunned by the revelation, Mulumebet went ballistic and shouted, “Are you teaching my children witchcraft?”

Mulumebet continued, “Don’t you ever dare do such a thing in this house again. I told you to forget everything you do not need. Helen, let me tell you for the last time, everything you knew from Koftu is now erased…forget it all! No Irreechaa, no Waaree, no Okolee, no Ibsaa, No Atetee, and no Wadaajaa.”

Amused by his wife’s dramatic reaction, Getachew inquired, “what does the song mean, Helen?” Chaltu told him she could not explain it in Amharic. He added, “If it is indeed about witchcraft, we do not need a devil in this house…Helen, praise Jesus and his mother, Mary, from now on.”

“Wait,” Getachew continued, “did you ever go to church when you were in Koftu? What do they teach you there?”

Chaltu acknowledged that she’s been to a church but never understood the sermons, conducted in Amharic, a language foreign to her until now. “Getachew couldn’t believe his ears,” writes Tesfaye. But Getachew maintained his cool and assured Chaltu that her mistake would be forgiven.

Chaltu knew Atetee was not a witchcraft but a women’s spiritual song of fertility and safety. All Oromo women had their own Atetee.

Now in her third year since moving to Addis, Chaltu spoke fluent Amharic. But at school, in the market, and around the neighborhood, children bullied her daily. It was as if they were all given the same course on how to disgrace, intimidate, and humiliate her.

“You would have been beautiful if your name was not Chaltu,” strangers and classmates, even those who knew her only as Helen, would tell her. Others would say to Chaltu, as if in compliment, “if you were not Geja (an Amharic for uncivilized), you would actually win a beauty pageant…they messed you up with these tattoos, damn Gallas!”

Her adopted name and mastery of Amharic did not save Chaltu from discrimination, blatant racism, hate speech, and ethnic slurs. As if the loss of self was not enough, seventh grade was painfully challenging for Chaltu. One day when the students returned from recess to their assigned classes, to her classmate’s collective amusement, there was a drawing of a girl with long tattooed neck on the blackboard with a caption: Helen Nikise Gala – Helen, the tattooed Gala. Gala is a disparaging term akin to a Nigger used in reference to Oromos. As Chaltu sobbed quietly, their English teacher Tsige walked in and the students’ laughter came to a sudden halt. Tsige asked the classroom monitor to identity the insulting graffiti’s artist. No one answered. He turned to Chaltu and asked, “Helen, tell me who drew this picture?”

She replied, “I don’t know teacher, but Samson always called me Nikise Gala.”

Tsige was furious. Samson initially denied but eventually admitted fearing corporal punishment. Tsige gave Samson a lesson of a lifetime: “Helen speaks two language: her native Afaan Oromo and your language Amharic, and of course she is learning the third one. She is one of the top three students in the class. You speak one language and you ranked 41 out of 53 students. I have to speak to your parents tomorrow.”

Athletic and well-mannered, Chaltu was one of the best students in the entire school. But she could not fathom why people gossiped about her and hurled insults at her.

Banned from speaking Afaan Oromo, Chaltu could not fully express feelings like sorrow, regrets, fear and happiness in Amharic. To the extent that Mulumebet wished Chaltu would stop thinking in Oromo, in one instance, she asked Chaltu to go into her bedroom to lament the death of a relative by singing honorific praise as per Oromo custom. Chaltu’s break came one afternoon when the sport teacher began speaking to her in Afaan Oromo, for the first time in three years. She sobbed from a deep sense of loss as she uttered the words: “I am from Koftu, the daughter of Banti Daamo.” Saying those words alone, which were once a source of her pride, filled Chaltu with joy, even if for that moment.

Chaltu anxiously looked forward to her summer vacation and a much-needed visit to Koftu. But before she left, Mulumebet warned Chaltu not to speak Afaan Oromo during her stay in Koftu. Mulumebet told Chaltu, “Tell them that you forgot how to speak Afaan Oromo. If they talk to you in Oromo, respond only in Amharic. Also, tell them that you are no longer Chaltu. Your name is Helen.”

Getachew disagreed with his wife. But Chaltu knew she has to oblige. On her way to Koftu, Chaltu thought about her once golden life; the time she won Gurracha in what was only a boys’ competition, and how the entire village of Koftu sang her praises.

Her short stay in Koftu was dismal. Gurraacha was sold for 700 birr and she did not get to see him again. Chaltu’s parents were dismayed that her name was changed and that she no longer spoke their language.

A disgruntled and traumatized Chaltu returns to Addis Ababa and enrolls in 9th grade. She then marries a government official and move away from her aunt’s protective shield. The marriage ends shortly thereafter when Chaltu’s husband got caught up in a political crosshair following Derg’s downfall in 1991. Chaltu was in financial crisis. She refused an advice from acquintances to work as a prostitute.

At 24, the once vibrant Chaltu looked frail and exhausted. The regime change brought some welcome news. Chaltu was fascinated and surprised to watch TV programs in Afaan Oromo or hear concepts like “Oromo people’s liberation, the right to speak one’s own language, and that Amharas were feudalists.”

Chaltu did not fully grasp the systematic violence for which was very much a victim. She detested how she lost her values and ways. She despised Helen and what it was meant to represent. But it was also too late to get back to being Chaltu. She felt empty. She was neither Helen nor Chaltu.

She eventually left Addis for Koftu and asked her parents for forgiveness. She lived a few months hiding in her parent’s home. She avoided going to the market and public squares.

In a rare sign of recovery from her trauma, Chaltu briefly dated a college student who was in Koftu for a winter vacation. When he left, Chaltu lapsed back into her self-imposed loneliness and state of depression. She barely ate and refused interacting with or talking to anyone except her mother.

One afternoon, the once celebrated Chaltu warra Galaan took a nap after a coffee break and never woke up. She was 25.

The bottom line: Fictionalized or not, Chaltu’s is a truly Oromo story. Chaltu is a single character in Tesfaye’s book but lest we forget, in imperial Ethiopia, generations of Chaltu’s had to change their names and identity in order to fit in and be “genuine Ethiopians.” Until recently, one has to wear an Amhara mask in order to be beautiful, or gain access to educational and employment opportunities.

Likewise, in the Ethiopia of today’s “freedom of expression advocates” – who allegedly sought to censor Tesfaye – it appears that a story, even a work of fiction, is fit to print only when it conforms to the much-romanticized Ethiopianist storyline.

So much has changed since Chaltu’s tragic death a little over a decade ago, yet, clearly, much remains the same in Ethiopia. Honor and glory to Oromo martyrs, whose selfless sacrifices had allowed for me to transcribe this story, the Oromo today – a whole generation of Caaltuus – are ready to own, reclaim, and tell their stories.

Try, as they might, the ever-vibrant Qubee generation will never be silenced, again.

Origins of the Afrocomb: Exhibition: Fitzwilliam Museum, Cambridge, UK; 2nd July – 3rd November

Origins of the Afro Comb: 6,000 years of culture, politics and identity
http://www.gatewayforafrica.org/event/origins-afro-comb-6000-years-culture-politics-and-identity?__utma=1.1154313457.1380212922.1382522461.1382771276.8&__utmb=1.217.9.1382772351901&__utmc=1&__utmx=-&__utmz=1.1382771276.8.5.utmcsr=royalafricansociety.us2.list-manage.com|utmccn=(referral)|utmcmd=referral|utmcct=/subscribe/confirm&__utmv=-&__utmk=134257777&utm_content=buffer9ca97&utm_source=buffer&utm_medium=facebook&utm_campaign=Buffer

Even today, a significant number of mainstream Egyptologists, anthropologists, historians and Hollywood moviemakers continue to deny African people’s role in humankind’s first and greatest civilization in ancient Egypt. This whitewashing of history negatively impacts Black people and our image in the world. There remains a vital need to correct the misinformation of our achievements in antiquity.

Senegalese scholar Dr. Cheikh Anta Diop (1923-1986) dedicated his life to scientifically challenging Eurocentric and Arab-centric views of precolonial African culture, specifically those that suggested the ancient civilization of Egypt did not have its origins in Black Africa.

Since some people continue to ignore the overwhelming evidence that indicates ancient Egypt was built, ruled, and populated by dark-skinned African people, Atlanta Blackstar will highlight 10 of the ways Diop proved the ancient Egyptians were Black.

Physical Anthropology Evidence
Based on his review of scientific literature, Diop concluded that most of the skeletons and skulls of the ancient Egyptians clearly indicate they were Negroid people with features very similar to those of modern Black Nubians and other people of the Upper Nile and East Africa. He called attention to studies that included examinations of skulls from the predynastic period (6000 B.C.) that showed a greater percentage of Black characteristics than any other type.

From this information, Diop reasoned that a Black race existed in Egypt at that time and did not migrate at a later stage as some previous theories had suggested.

10 Arguments That Prove Ancient Egyptians Were Black

”’ኦሮሞና ኦሮሚያ”’

የኦሮሞ ሕዝብ መሠረተ አመጣጥ ከኩሽ ቤተሰብ የሚመደብ ነዉ። በቆዳ ቀለሙና በአካላዊ አቋሙ ከሃሜቲክ እስከ ናይሎቲክ ያጣቀሰ ዝርያ ያለዉ ሕዝብ መሆኑ ታሪክ አረጋግጦታል። በሰሜን ምሥራቅ አፍሪካ ከሚኖሩ ህዝቦች ጋር በብዙ መልኩ ተመሳሳይነት ያለዉ ነዉ። በዚህ ክልል የሚኖሩ ሕዝቦች ታሪክ መመዝገብ ከጀመረበት ጊዜ አንስቶ የኩሽ ቋንቋ ተናጋሪ መሆናቸዉ ተረጋግጧል።

ኦሮሞ የኩሽ ቋንቋ ተናጋሪ ብቻ አይደለም። ይልቁንም ይህ ሕዝብ በአህጉረ- አፍሪካ ቀደሚ ዜጋ ሆነዉ ከኖሩት ሕዝቦች መካከል የመጀመሪያ መሆኑ ይታወቃል። በዚህ የረጅም ዘመናት ታሪኩ ውስጥ ለሥልጣኔዉ የሚሆኑ ባህሎችን እስከማዳበር ደርሷል። ሊንች እና ሮቢንስ የሚባሉ ሁለት የዉጭ ምሁራን ሰሜናዊ ኬኒያ በተገኘዉ ጥንታዊ አምድ ላይ ከትጻፈዉ መረጃ በመነሳት ኦሮሞዎች በ3000 ዓመተ-ዓለም አካባቢ የራሳቸዉ የሆነ የቀን መቁጠሪያ እንደነበራቸዉ አረጋግጠዋል። ይህም ሕዝቡ በዚሁ ክልል ለመኖሩ አንዱ ተጨባጭ ማስረጃ ነው።

ከሊንች እና ሮቢንሰም ሌላ ፕራዉቲ እና ሮሴንፊልድ የተባሉ የታሪክ ሊቃዉንት “Historical Dictionary of Ethiopia” ኢንዲሁም ባትስ : “The Abyssinian Difficulty” በተባሉ ሥራዎቻቸው ; <> በማለት ይገልጻሉ።

የኦሮሞ ሕዝብ የምስራቅ አፍርካ (የአፍርካ ቀንድ) ቀዳሚ ቤተኛ ስለመሆኑ አያሌ ማስረጃዎች ኣሉ። ስለዚሁ ጉዳይ ታሪካዊ ሰናዶች በብዛት ይገኛሉ። አባ ባህሬይ የተባሉ የአማራ ብሄር ተወላጅ የጋላ ታሪክ ብለው በሲዳሞና ከፋ ዉስጥ በመዘዋዋር ስላ ኦሮሞ በፃፉት መጽሃፍ በጥላቻ የተሞሉና ትክክል ያል ሆኑ ታሪኮችን ለማሳተም በቅተዋል። ክራፍ በ 1842 ፥ ፍት በ1913 በክልሉ በመዘዋወር ኦሮሞ በምስራቅ አፍርካ ከሁሉም የላቀ ስፍት ያለዉ ሀገር ባለቤት መሆኑን አረጋግጠዋል ።

ከ1850 በፊት ዲ. አባደ ቤክ፥ እስንባርገር ኢንዲሁም ክራፍ የተባሉ አዉሮፓዊያን ዘጎች የኦሮሞን ሕዝብ ፖለቲካዊ ፥ ባህላዊና ማህበራዊ አኗኗር ሥራዓት በማጥናት ለዉጭዉ ዓለም አስተዋዉቀወል። ከዚያም ወዲህ በተለይ ከ 18ኛው መቶ ክፍለ ዘመንና በኋላም ኦሮሚያ በአፄ ምንልክ ተወርራ የኢኮኖሚና የፖለቲካ ሥራዓቷን ከመነጠቋ በፊት ሲቺ የተባለ ኢጣሊያዊ እንዲሁም በሬሊ ; እና ሶሌይሌት የተባሉ የፈረንሳይ ዜጎች በኦሮሚያ ህዝብ ፖለቲኮ-ባህላዊ; ኢኮኖሚያዊና ማህበራዊ ታሪኮች ላይ ያተኮሩ ሥራዎችን አዘጋጅተዉ ለአንባቢያን አቅርበዋል።

ታሪካዊ ጥናቶች አንደሚያረጋግጡት ኦሮሞና ኢትዮጵያ ከ16ኛዉ እስከ 19ኛው መቶ ክፍለ ዘመን አንዱም ሌላዉን አሸንፎ በ ቁጥጥሩ ሥር ሳያደርግ ጎን ለጎን ሆነው ሲዋጉ መቆየታቸው ሆሎኮምብ እና ሲሳይ ኢብሳ በ 1900፥ ፕሮ. መሐመድ ሐሰን በ 1990፥ ፕሮ. አሰፋ ጃላታ በ 1990፥ መሐመድ አሊ በ 1989፥ ሌቪን በ 1965 ፥ ገዳ መልባ በ 1978… ሥራዎቻቸዉ ዉስጥ በስፋት አቅርበዋል። እንዲሁም ጄስማን የተባሉ ጸሐፊ ከ50 ዓመታት በፊት ባሳተሙት መጽሓፍ ከአፄ ምንልክ የደቡብ ወረራ በፊት የነበረችዉ ኢትዮጵያ በሰሜን ከፍታዎች አካባቢ መሆኑን ከመግለጻቸዉም በላይ ማአከሏም በሰሜን ትግራይ ፥ በጌምድር ፥ ላስታና ወሎ ፥ በመሃል ጉራጌ ፥ በ ደቡብ ሸዋ ነው ያሉት ከላይ የተጠቀሱ ምሁራን ያ ቀረቡኣቸዉን ቁም ነገሮች በተጨባጭ መልክኣ ምድራዊ ገጽታ የሚያረጋግጥ ሆኗል።

ጥንታዊቷ አበሲኒያ ቀደም ብሎ በተጠቀሱት ክልሎች ላይ ብቻ የተወሰንች ለመሆኗ አፄ ቴዎድሮስ ኢየሩሳሌም ሳሙኤል ጎባ ለተባሉ የእንግሊዝ ጳጳስ በጻፉት ድብዳቤ ውስጥ ከጠቀሱትም ቁም ነገር መገንዘብ ይቻላል። እችሳቸውም:-

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Essence of the Scottish Referendum in the Eyes of an Oromo Nationalist #Oromia

Essence of the Scottish Referendum in the Eyes of an Oromo Nationalist

By Boruu Barraaqaa | September 9, 2014

It is obvious that both supporters and opponents of Oromian independence in Ethiopia are watching carefully what is going on in the UK. Both political entities have their own reasons for their respective wishes. Some Abyssinian elites could ridiculously try to resemble their cause to that of English elites, who were in the forefront of building the great nation, UK. However, there is no factual resemblance between the savage invaders from Abyssinia and the most civilized, prosperous and the leading democratic nation in the world. In spite of the fact that the British were once the brutal colonialist rulers in the world history, I don’t judge them by their history of yesterday in this context, but by who they are and what they are contributing for the betterment of our world today.

Therefore, our comparison should not be based on the past history, but on what is going on today. I am happy to see a historical test that is happening in a leading democratic nation, UK, but I will not have a cause to rejoice if I see the Scottish independence or to be sad by their possible defeat simply because of I am from a fellow suppressed nation in Africa. The encouraging event for the colonized peoples like the Oromo is just to witness such kind of referendums around the world and grabbing some experiences for their own future. Feelings that could spark from any result of the referendum should be left for the stakeholders.    

Before I try to shed some light on the prospective result of the referendum, let me contrast the politico-historical back ground of Scotland and Oromia.

First and for most, Scotland is a nation in the long civilized Europe, particularly part of the state whose flag remembered in history as ‘No sunset over the Union Jack’, while Oromia has been suffered under a barbaric African feudo-dictatorial system.

Oromia and Scotland share some similarities in their political, historical, religious, social, and many other features, however, their differences are much greater than their similarities in contrasting with the typical figure they have in their respective unions (empire in the Oromian-Ethiopian case). To start with population number comparison, out of 60. 6 million (2006 estimate, now approximately 63 m.) of UK population, England constitutes the majority number (around 83 per cent) while Scotland is a third minority with under 9 per cent of total population, followed by the least minorities of Wales (5 per cent) and Northern Ireland (3 per cent). However, being a home to the single largest national group, Oromia constitutes the majority number in Ethiopia with approximately 50% of the total population (including Amharic, Tigrigna and other languages speaking Oromos). So in the case of population number, land mass and economic significance, Oromia resembles to England, not to Scotland.

The other significant point of difference between the two nations is historical backgrounds.     The kingdom of Great Britain was formed by the Act of Union of 1707 between England and Scotland (emphasis add). England (including the principality of Wales, annexed in the 14th century and legallyunified with England in the 16th century) and Scotland had been separate kingdoms since the early Middle Ages (emphasis added). Despite being part of the union, Scotland has retained its own legal system, its own Church (Church of Scotland), a substantially different education system, and the right to issue its own bank notes. However, Oromia and Ethiopia have never signed such acts of union in history. Abyssinia invaded Oromia in the second half of 19^th century, which led to the creation of modern (not the Kushite great antiquity) Ethiopia as an empire. Retaining its own legal egalitarian system (the Gada), its own religion (Waqeffannaa), its own education system (Gada classes), and issuing its own bank notes were definitely inconceivable rights in the Ethiopian empire system.

In case of politics also we find an edifice difference between UK’s Scotland and Ethiopia’s Oromia. Scotland is represented by 59 Members of Parliament (MPs) in the House of Commons (prior to the 2005 general election the number was 72). With the parliamentary elections of May 6, 1999, Scotland gained its own Scottish Parliament for the first time in nearly 300 years. There are 129 Members of the Scottish Parliament (MSPs) today. In Ethiopia, however, there were no such representation systems even for a symbol, until very recent time. Even in the Woyane’s federal administration system, members of parliament are ‘elected’ by their allegiance to the ruling EPRDF core party- TPLF, not by the will of the constituencies. Those who are said to have represented the Oromo people have no courage, right or the capacity to argue for the Oromo cause in their rubber stamp parliament.

There has been an astonishing development in the Scotland politics of recent times. The people of Scotland have shown an interesting growing of nationalism in the last few decades, particularly from 1980. Two leading British parties, the Labour Party and the Conservative Party, shared the majority of Scottish seats in Parliament from the 1920s until the late 1970s. Since then, however, the Conservative Party, although the party of government for the United Kingdom as a whole from 1979 to 1997, increasingly became a minority party in Scotland. By the 1990s it had become less popular than the Scottish National Party (SNP), which was founded in 1934 in order to press for complete self-government.

In the case of Oromia-Ethiopia, however, the fact is quite a reverse one. The vanguard organization that represents the majority’s cause of the nation (Oromo Liberation Front), was forced to leave the system as soon as the regime took power and later has been banned for more than the last two decades. The two opposition parties in Oromia (OPC and OFDM currently merged as OFC) have never had the right to strengthen their influence over the ruling party in the region. Despite their later merger, the new united party is showing more emaciation to death, due to the ongoing deliberate harassments by the ruling party cadres.

The only point which resembles both nations, the Oromo and the Scots, could be roughly the political inferiority. However, even here the difference is greater. Scotland is a country in an outstanding world democracy that can fulfil its every demand in a peaceful and negotiable way, whereas Oromia is under one of the Third World notorious dictatorship systems which deceives the world under the guise of ‘on the process to build a democratic system’.

Let’s turn to the essence of Scottish upcoming referendum. Even though they have a legally recognized self rule system, the Scots are still never satisfied by the rights they have obtained so far. In 2012 election, the Scottish National Party (SNP) won the majority seats of Scotland’s parliament and proclaimed that it will hold a referendum in September 2014. Accordingly, now on the verge of possible secession after seven months, the UK Prime Minister David Cameron is reacting to the approaching concern. In one of his previous interviews with BBC Mr. Cameroon said “Centuries of history hang in the balance; a question mark hangs over the future of United Kingdom.” In his speech, he mentioned that there are four compelling reasons to save the Union: the economic benefits of being a bigger country, greater international clout, connection between people and the cultural impact of the UK. I personally share the four truths about UK that the Prime Minister mentioned. However in Ethiopia, if the Oromo gained such right to hold a referendum, the truths Mr. Cameron mentioned for UK do not work for it. As he remind, UK is both economically and politically one of the leading nations in the world. But Ethiopia is one of the poorest, starved and backward nations in the world, which has never shown any meaningful progress despite tens of billions of dollars it has earned from governments like UK itself. The reason is crystal clear. Its government is among the most brutal, suppressive and corrupt states on the globe. These are some of our shining differences. So no need to surprise if, in case, the majority of Scot population vote in favour of saving the Union or the referendum fails to win independence.

As I have mentioned above, all member states of the UK have a good devolved power to their respected countries. Scotland, which is one of these benefited countries, could neither lose much because of its voting for Yes nor gain much for voting No. Mr. Cameron also urged people in Scotland who wanted to see further devolution to vote No in the referendum. From the promise of more devolution by the UK government, Scotland could benefit more weather it votes for the No Independence or otherwise.

When we back to the fact in Ethiopia, the Oromo can see a huge deference in voting for Ethiopian unity or for Oromian independence. Constituting the majority portion of the total population with the significance economy, the Oromo have lost most of their political, economic, social and cultural benefits to the alien regimes who have ruled them with iron and fist for more than a century. To end the unjust system, there must be significant power devolution to Oromia level. Only after then, the need for stay in a possible new and just union or to go could be determined by holding a referendum.

As an Oromo, It is not my interest to see a torn apart UK. I don’t believe my nation would benefit from UK’s decline by any ways. Though I am not against the rights of the Scottish people, I believe that it is a stronger, a prosperous, an exemplary and a united Great Britain which can contribute much in assisting genuine world democratisations. I don’t wish to see their national failure in tit for tat of what they have contributed in supporting brutal regimes like that of Ethiopia. It is my wish to see them remaining as a strong and peaceful nation as they are and set the record straight by playing a leading role in taking major actions against the repressive regimes around the world, particularly Ethiopia’s EPRDF.

The author can be reached at: gulummaa75@gmail.com

Read more @ http://ayyaantuu.com/world/essence-of-the-scottish-referendum-in-the-eyes-of-an-oromo-nationalist/

Mammaaksa Oromoo & the Making of African Philosophy: Converting Knowledge to Wisdom in Traditional African Oromo Society

Mammaaks tokko dubbii fida tokko dubbii fixa. 

One proverb gives rise to a point of discussion and another ends it.

Malli garaa sijira bokkuun arka sijira. 

Wisdom is in your mind, “bokkuu” is in your hand.

True Knowledge is wisdom.  The Oromo value wisdom to the highest degree: ‘Rather than to be kissed  by foolish man, I prefer to slapped by  a wise man.’ How is true knowledge acquired?  The Oromo proverbs  answers: By inference, by study, through suffering, by moulding another person, by heart. ‘  One who does not  understand  an inference  will never  understand  the thing as it is.. …  But the great school of knowledge is  experience, long life and old age. … The Oromo proverb  offers  no definition of  knowledge; they are not interested so much in nature of knowledge  as the type of knowledge  they propose  as  a model for  man-in-society, and  it is clearly  a knowledge  obtained through  experience through proximity  to the object, as ‘the calf  is known by the enclosure to have become a bull.’ See  Claud Summer, Ph.D., Dr.h.c (1995), Oromo Wisdom Literature,  Volume I , Proverbs Collection and Analysis.

The traditional Oromo society has been predominately in oral literate. Thus, in all aspects of their life, orality

prevails. Historical, cultural, and political pieces of information go across generations and among the people mainly oral. Information is transmitted from father to son and from person to person in common sayings, folktales, proverbs, oral poetry, riddles etc. Mammaksaa (proverbs) are also used as a medium of transmission of socio- cultural information (Customs, beliefs, norms, moral codes etc.) from elders to the youth and among the people in the present times.

Mammaaksaa ( proverbs) are considered to be the wit and wisdom of elderly people. They are mainly uttered by elders. In other words, conversations among elders in any occasion are rich in proverbial sayings. Thus, the use of proverbs is more frequent in social and cultural occasions where participants are elderly people. The study of Gujii Oromo demonstrates that:

In the contexts of Ebbisaa, elders utter proverbs to each other. Two or more elders may use proverbs in a rapid succession in conversations. In such contexts, the speaker may not give elaborations or explanations of the meanings of proverbs. This is because, all participants in such conversations are elderly people; therefore, are expected to be conversant with the linguistic and cultural information required to understand the meanings of the proverbs. Sometimes, an elder calls attention of listeners (attendants) to a proverb performance by using phrases like mee nadhagay (listen to me), Kun dhuga(this is true) e.t.c and another elder validates the performance by restating the proverb or quoting another proverb with similar meaning.  However, in the contexts of Gumii Ganda, elders utter proverbs to those younger than them. Here, two or more elderly people speak to a younger person with the purpose of informing, admonishing, encouraging, praising criticizing, advising him/her. In this situation, proverbs appear at widely separated intervals; their meanings and their relevance to a topic of discussion are usually made clear. See http://webcache.googleusercontent.com/search?q=cache:http://etd.aau.edu.et/dspace/bitstream/123456789/588/1/TADESSE%2520JALETA.pdf

Makmaaksa Oromoo (Oromo proverbs):

Abba hin qabdu akaakyuuf boochi
Abbaa iyyu malee ollaan namaa hin birmatu
Abbaan damma nyaateef ilma hafaan hin mi’aawu
Abbaatu of mara jedhe bofti hantuuta liqimsee
Abjuun bara beelaa buddeena abjoota
Addaggeen hamma lafa irra ejjettu nama irra ejjetti
Afaan dubbii bare bulluqa alanfata
Afaan gaariin afaa gaarii caala
Afaanii bahee gooftaa namaa ta’a
Akka madaa qubaa, yaadni garaa guba
Akka abalun sirbaan boquu nama jallisa
Akkuma cabannitti okkolu
Akukkuun yeroo argate dhakaa cabsa
Alanfadhuuti gara fira keetti garagalii liqimsi
ama of komatu namni hin komatu
Amartiin namaa hin taane quba namaa hin uriin
Ana haa nyaatuun beela hin baasu
Ani hin hanbifne, ati hin qalbifne
arrabni lafee hin qabdu lafee nama cabsiti
Asiin dhihoon karaa nama busha
“Aseennaa natu dide, kennaa warratu dide otoo nabutanii maal ta’a laata”,jette intalli haftuun
Badduun fira ishee yoo hamattee, baddubaatuun niiti ishee hamatti
Bakkka oolan irra bakka bulan wayya
Bakka kufte osoo hin taane, bakka mucucaatte bari
Balaliitee balaliite allaattiin lafa hin hanqattu
Bara dhibee bishaan muka namatti yaaba

Bara bofti nama nyaate lootuun nama kajeelti!!
Bara fuggisoo harreen gara mana, sareen gara margaa

Barri gangalata fardaati
Beekaan namaa afaan cufata malee hulaa hin cufatu
Biddeena nama quubsu eelee irratti beeku
Billaachi otoo ofii hin uffatiin dhakaatti uffisti
Bishaan gu’a gahe nama hin nyaatiin, namni du’a gahe si hin abaariin
Bishaan maaltu goosa jennaan waan achi keessa jiru gaafadhu jedhe
Bishingaan otoo gubattuu kofalti
Boru hin beekneen qad-bukoon ishee lama
Boftii fi raachi hanga ganni darbutti wal faana jiraattu
Bulbuluma bulbuli hangan dhugu anuu beeka
Buna lubbuuf xaaxa’u warri naa tolii kadhatu
Cabsituun tulluu amaaraatiin giraancee jetti
Citaan tokko luqqaasaniif manni hin dhimmisu
Dabeessa uleen (jirmi) shani
Daddaftee na dhungateef dhirsa naa hin taatu jette sanyoon
Dawaa ofii beekan namaa kudhaamu
Deegan malee waqayyo hin beekani
dhalli namaa otoo nyaattu diida laalti
Dhirsi hamaan maaf hin nyaatiin jedha niitii dhaan
Dhirsaa fi niitiin muka tokko irraa muramu
Dugda hin dhungatan, hunda hin dubbatani
Durbaa fi jiboota garaa gogaa lenjisu
Iyyuuf bakkeen naguma, dhiisuuf laphee na guba
Dhuufuun waliin mari’atanii dhuufan hin ajooftu
Diimina haaduun nyaatani,diimaa arrabaan nyaatu
Dinnichi bakka gobbitetti hordaa cabsiti
Doqnaa fi garbuu sukkuumanii nyaatu
Du’aan dhuufaa jennaan kan bokoke dhiisaa jedhe
Dubbii baha hin dhorkani galma malee
Dubbii jaarsaa ganama didanii galgala itti deebi’ani
Duulli biyya wajjinii godaansa
Eeboo darbatanii jinfuu hin qabatani
Edda waraabessi darbee sareen dutti
Fagaatan malee mi’aa biyyaa hin beekani
Farda kophaa fiiguu fi nama kophaa himatu hin amaniin
Firri gara firaa jennaan kal’een gara loonii jette
Foon lafa jira allaatti samii irraa wal lolti
foon lakkayi jennaan rajijjin tokko jedhe
fokkisaan nama qabata malee nama hin kadhatu
Fuula na tolchi beekumsi ollaa irraa argamaa jette intalli

Gama sanaa garbuun biile (asheete) jennan warra sodaanne malee yoom argaa dhabne jedhe jaldeessi
Gaangeen abbaan kee eenyu jennaan eessumni koo farda jette
Gaangoonn haada kutte jennaan oftti jabeessite jedhani
Gabaan fira dhaba malee nama dhabinsa hin iyyitu
Galaanni bakka bulu hin beekne dhakaa gangalchee deema
Gaalli yoom bade jennaan, gaafa morma dheeratu bade
Gamna gowomsuun jibba dabalachuu dha
Ganaman bahani waaqa jalaahin bahani
Gara barii ni dukkanaa’a
Garaa dhiibuu irra miila dhiibuu wayya
Garbittii lubbuuf walii gadi kaattu, warri qophinaafi se’u
Jaalalli allaatti gara raqaatti nama geessa
Gaashatti dhuufuun daalattii dha
Gogaa duugduun yoo dadhabdu saree arisaa kaati
Gola waaqayyoo itti nama hidhe lookoo malee ijaajju
Goomattuuf goommanni hin margu
Goondaan walqabattee laga ceeti
Gowwaa wajjin hin haasa’iin bakka maleetti sitti odeessa, karaa jaldeesaa hin hordofiin halayyaa nama geessa
Gowwaan ballessaa isaa irraa barat, gamni balleessaa gowwaa irraa barata
Gowwaan bishaan keessa ijaajjee dheebota
Gowwaan gaafa deege nagada
Gubattee hin agarre ibiddatti gamti
Guulaa hin bitiin jiilaa biti
Gowwaa kofalchiisanii, ilkee lakawu
Gowwaa fi bishaan gara itti jallisan deemu
Haadha gabaabduu ijoolleen hiriyaa seeti
haadha laalii intala fuudhi
Haadha yoo garaa beekan ilmoo jalaa qabani
Halagaa ilkaan adii, halangaan isaa sadi
Hanqaaquu keessa huuba barbaada
Haati ballaa (suuloo) ya bakkalcha koo jetti
Haa hafuun biyya abbaa ofiitti nama hanbisa
Haati hattuun intala hin amantu
Haati hattuun intala hin amantu
Haati kee bareeddi jennaan, karaa kana dhufti eegi jedhe
Habbuuqqaa guddinaaf hin quufani
Hagu dhiba jette sareen foksoo nyaatte
Hagu dhiba jette sareen foksoo nyaattee
Halagaa gaafa kolfaa fira gaafa golfaa
Hantuunni hadha ishee jalatti gumbii uruu bartii
Harka namaatiin ibidda qabaa hin sodaatani
Harki dabaruu wal dhiqxi
Harkaan Gudunfanii, Ilkaaniin Hiikkaa Dhaqu
Harree ganama badee, galgala kur-kuriin hin argitu
Harree hin qabnu, waraabessa wajjin wal hin lollu
Kan harree hin qabne farda tuffata
Harreen nyaattu na nyaadhu malee bishaan ol hin yaa’u jette waraabessaan
Harreen yoo alaaktu malee yoo dhuuftu hin beektu
Hidda malee xannachi hin dhiigu
Hidda mukaa lolaan baaseetu, hidda dubbii farshoo (jimaa)n baase
Hidhaa yoo tolcha, gadi garagalchanii baatu

hin guddattuu jennaan baratu dhumee jedhe
Hiriyaa malee dhaqanii gaggeessaa malee galu
hiyyeessaf hin qalani kan qalame nyaata
Hoodhu jennaan diddeetu lafa keenyaan hatte
Hoolaan abbaa abdatte, diboo duuba bulchiti
Hoolaan gaafa morma kutan samii(waaqa) arkiti
Ija laafettiin durbaa obboleessaf dhalti
Ijoollee bara quufaa munneen ibidda afuufa
Ijoollee hamtuun yoo nyaataaf waaman ergaaf na waamu jettee diddi
Ijoolleen abaa ishee dabeessa hin seetu
Ijoolleen quufne hin jett, garaatu na dhukube jetti malee
Ijoolleen quufne hin jettu beerri fayyaa bulle hin jettu
Ijoolleen niitii fuute gaafa quuftu galchiti
Ijoollee qananii fi farshoo qomocoraa warratu leellisa
Ijoollee soressaa dhungachuun gabbarsuu fakkaatti
Ilkaan waraabessaa lafee irratti sodaatu
Ilmi akkoon guddiftu dudda duubaan laga ce’a
Intalli bareedduun koomee milaatiin beekamti
Intallii haati jajju hin heerumtu
Itti hirkisaan kabaa hin ta’u
Ittiin bulinnaa sareen udaan namaa nyaatti
Jaamaan boru ijji keen ni banamti jennaan, edana akkamitin arka jedhe
Jaarsi dhukuba qofaa hin aaduu, waan achisutu garaa jira
Jaarsii fi qalqalloon guutuu malee hin dhaabatu
Jabbiin hootu hin mar’attu
Jaalalli jaldeessa yeroo fixeensaa garaa jalatti, yeroo bokkaa dugda irratti nama baatti
Jaalala keessa adurreen ilmoo nyaatti
Jaalalli allaatti gara raqaatti nama geessa
Jarjaraan re’ee hin horu
Jarjaraan waraabessaa gaafa ciniina
Jibicha korma ta’u elmaa irratti beeku
Jiraa ajjeesuun jalaa callisuu dha
Kadhatanii galanii weddisaa hin daakani
Kan abbaan gaafa cabse halagaan gatii cabsa

Kan abbaan quba kaa’e oromi(namni, halagaan) dhumdhuma kaa’a
Kan afaanii bahee fi kan muccaa bahehin deebi’u
Kan bishaaan nyaate hoomacha qabata
Kan citaa qabaa tokko namaa hin kennine mana bal’isii gorsiti
Kan dandeessu dhaan jennaan gowwaan galee nitii dhaane Adaamiin ollaa hagamsaa jiru bara baraan boo’aa jiraata
Kan gabaa dhagahe gowwaan galee niitii dhokse
Kan hanna bare dooluutu sosso’a
Kan hordaa natti fiiges, kan haaduun natti kaates bagan arge jette saani du’uuf edda fayyitee booda
Kan humnaan lafaa hin kaane yaadaan Sudaanitti nagada
Kan ilkaan dhalchu kormi hin dhalchu
Kan namni nama arabsi irr, kan abbaan of arabsutu caala
Kan of jaju hin dogoggoru

kan qabuuf dabali jennaan harreen laga geesse fincoofte
Kan quufe ni utaala, kan utaale ni caba
Kan tolu fidi jennaan, sidaama biyya fide
Kan tuffatantu nama caala, kan jibbanitu nama dhaala
Kan tuta wajjin hin nyaanne hantuuta wajjin nyaatti
Kan waaqni namaa kaaße cululleen hin fudhattu
Karaa foolii nun hin jedhani jette wacwacoon
Karaan baheef maqaan bahe hin deebi’u
Karaan sobaan darban, deebi’iitti nama dhiba
Karaa dheeraa milatu gabaabsa, dubbii dheeraa jaarsatu gabaabsa
Karaa fi halagaatu gargar nama baasa
Keessummaan waan dhubbattu dhabde mucaa kee harma guusi jetti
Keessummaan lolaa dha abbaatu dabarfata
Keessa marqaa boojjitootu beeka
Kijiba baranaa manna dhugaa bara egeree wayya
Kokkolfaa haati goota hin seetu
Kormi biyya isaatti bookkisu biyya namaatti ni mar’ata
Kursii irra taa’anii muka hin hamatani
Lafa rukuchuun yartuu ofiin qixxeessuu dha
Lafa sooriin du’e baataatu garmaama
Lafaa fuudhuutti ukaa nama bu’a

Lafti abdatan sanyii nyaatee namni abdatan lammii nyaate
Laga marqaa jennaan ijoolleen fal’aanaan yaate
Lama na hin suufani jette jaartiin qullubbii hattee
Leenci maal nyaata jennaan, liqeeffatte jedhe, maal kanfala jennaan, eenyu isa gaafata jedhe
Lilmoon qaawwaa ishee hin agartu, qaawwaa namaa duuchiti
Lukkuun(hindaaqqoon) haatee haateealbee ittiin qalan baafti
Maa hin nyaatiin jedha dhirsi hamaan
Maal haa baasuuf dhama raasu
Mammaaksi tokko tokko dubbii fida tokko tokko dubbii fida
Mana haadha koon dhaqa jettee goraa bira hin darbiin
Mana karaa irra kessumaatu itti baayyata
Manni Abbaan Gube Iyya Hin Qabu
Maraataa fi sareen mana ofii hin wallalani
Maraatuun jecha beektu, waan jettu garuu hin beektu
Marqaa afuufuun sossobanii liqimsuufi
Marqaan distii badaa miti, irri ni bukata, jalli ni gubata
Marxoon otoo fiiganii hidhatan otuma fiiganii nama irraa bu’a
Mataa hiyyaassaatti haaduu baru
Midhaan eeguun baalatti hafe
Mucaa keetiin qabii mucaa koo naa qabi jettehaati mucaa
Muka jabana qabu reejjiitti dhibaafatu
Morkii dhaaf haaduu liqimsu
Nama foon beeku sombaan hin sobani
Namni akka fardaa nyaatu, gaafa akka namaa nyaate rakkata
Namni beela’e waan quufu hin se’u
Namni dhadhaa afaan kaa’an, dhakaa afaan nama kaa’a
Namni gaafa irrechaa duude, sirba irreechaa sirbaa hafa
Namni guyyaa bofa arge halkan teepha dheessa
Namni hudduu kooban galannii isaa dhuufuu dha
Namni mana tokko ijaaru citaa wal hin saamu
Namni nama arabsu nama hin faarsu
Namni badaan bakka itti badutti mari’ata
Namni gabaabaan otoo kabaja hin argatiin du’a
Namni qotiyyoo hin qabne qacceen qalqala guutuu dha
Nama kokkolfaa nama miidhuu fi bokkaan aduu baasaa roobu tokko
Niitiin dhirsaaf kafana
Niitiin marii malee fuudhan marii malee baati
Niitiin afaan kaa’aami’eeffatte yoo kabaluuf jedhan afaan banti
Nitaati jennaan harree qalle, hin tatuu jennaan harree ganne, qoricha jennaan isuma iyyuu dhaqnee dhabne
Obboleessa laga gamaa mannaa gogaa dugduu(faaqqii) ollaa ofii wayya
Obsaan aannan goromsaa dhuga
Obsan malee hn warroomani
Ofii badanii namaa hin malani
Of jajjuun saree qarriffaan udaani

Ofi iyyuu ni duuti maaliif of huuti
Ofii jedhii na dhugi jedhe dhadhaan
Okolee diddu okkotee hin diddu
Ollaa araban jira akkamittin guddadha jette gurri
Ollaan akkam bultee beeka, akkatti bule abbaatu beeka
Ollaafi garaan nama hin diddiin
Ollaa fi kateen nama xiqqeessiti
Ol hin liqeessiin horii keetu badaa, gadi hin asaasiin hasa’aa keetu bushaa’a
Otoo beeknuu huuba wajjin jette sareen
Otoo garaan tarsa’e jiruu, darsa tarsa’eef boossi
Otoo farda hin bitiin dirree bite
Otoo fi eegeen gara boodaati
Otoo garaan dudda duuba jiraate, qiletti nama darbata
Otoo sireen nama hin dadhabiin tafkii fi tukaaniin nama dadhabdi
Qaalluun kan ishee hin beektu kan namaa xibaarti
Qaban qabaa hin guunnee gad-lakkisan bakkee guutti
Qabbanaa’u harkaan gubnaan fal’aanan
Qabanootuharkaa, hoo’itu fal’aanaan
Qabeenyi fixeensa ganamaati
Qalloo keessi sibiila
Qalladhu illee ani obboleessa eebooti jette lilmoon
qaaqeen yoo mataan ishee marge bade jetti
Qarri lama wal hin waraanu
Qeesiinwaaqayyoo itti dheekkam, daawwitii gurgurtee harree bitatte
Qoonqoon darbu, maqaa hin dabarre nama irra kaa’a
Qoonqoon bilchina eeggattee, qabbana dadhabde
Qorichaofii beekan namaa kudhaamu
Qotee bulaa doofaan, miila kee dhiqadhu jennaa, maalan dhiqadha borus nan qota jedhe
Qurcii dhaan aboottadhu jennaan, qophoofneerra jedhe
Raadni harree keessa ooltedhuufuu barattee galti
Sa’a bonni ajjeese ganni maqaa fuudhe
Saddetin heerume jarjarrsaa akka baranaa hin agarre jette jaartiin, salgaffaa irratti waraabessi bunnaan
Salphoo soqolatte soqolaa gargaaru
Saree soroobduun afaan isheef bukoo ykn. dudda isheef falaxaa hin dhabdu
Sabni namatti jiguu irra gaarri (tulluun) namatti jiguu wayya
Sareen duttu nama hin ciniintu
Sanyii ibiddaa daaraatu nama guba
Sareen warra nyaattuuf dutti
Seenaa bar dhibbaa baruuf bardhibba jiraachuun dirqama miti
Shanis elmamu kudhanis, kan koo qiraaciitti jette adurreen
Sirbituu aggaammii beeku
Sii uggum yaa gollobaa, anaafoo goommani ni dorroba inni gurr’uu soddomaa jette jaartiin horii ishee gollobaan fixnaan
Sodaa abjuu hriba malee hin bulani
Soogidda ofiif jettu mi’aayi kanaachi dhakaa taata
Sombaaf aalbee hin barbaadani
Suphee dhooftuun fayyaa gorgurtee, cabaatti nyaatti
Taa’anii fannisanii dhaabatanii fuudhuun nama dhiba
Takkaa dhuufuun namummaa dh, lammmeessuun harrummaadha
Tikseen dhiyootti dhiifte fagootti barbaacha deemti
Tiksee haaraan horii irraa silmii buqqisaa oolti
Tokko cabe jedhe maraataan dhakaa gabaatti darbatee
tokko kophee dhabeetu booha, tokko immoo miila dhabee booha
Tufani hin arraabani
Udaan lafatti jibban funyaan nama tuqa
Ulee bofa itti ajjeesan alumatti gatu
Ulee fi dubbiin gabaabduu wayya
Ulfinaa fi marcuma abbaatu of jala baata
Waa’een garbaa daakuu fi bishaani
Waan ergisaa galu fokkisa
Waan jiilaniin kakatu
Waan kocaan kaa’e allaattiin hin argu
Waan namaa kaballaa malee hin quufani
Waan samii bu’e dacheen baachuu hin dadhabu
Waan uffattu hin qabdu haguuggatee bobbaa teessi
Waan warri waarii hasa’aan, Ijoolen waaree odeesiti
Wadalli harree nitii isaa irraa waraabessa hin dhowwu
Wal-fakkaattiin wal barbaaddi
Wali galan, alaa galan
Wallaalaan waan beeku dubbata, beekaan waan dubbatu beeka
Waaqaaf safuu jette hindaaqqoon bishaan liqimsitee
Warra gowwaa sareen torba
Waraabessi bakka takkaa nyaatetti sagal deddeebi’a
Waraabessi biyya hin beekne dhaqee gogaa naa afaa jedhe
Waraabessi waan halkan hojjete beekee guyyaa dhokata
Yaa marqaa si afuufuun si liqimsuufi
Yoo ala dhiisan mana seenan, yoo mana dhiisan eessa seenan
Yoo boora’e malee hin taliilu
Yoo ejjennaa tolan darbatanii haleelu
Yoo iyyan malee hin dhalchanii jedhe korbeesi hoolaa kan re’eetiin
Yoo suuta ejjetan qoreen suuta nama waraanti
yoo dhaqna of jaalatan fuula dhiqatu
Yoo namaa oogan eelee jalatti namaa marqu
yoo ta’eef miinjee naa taata jette intalli

Qawwee dhufe dubbin dhufe

When an Amhara came, a problem came

Yaraadha jennaan kan nadheen dhiitu.

A bad man is he who kicks a woman.

Abbaan waraanaa dubbii waaraana dubbata. 

A leader of war talks about war.

Olkaa’an fuudhan malee olka’an hinfudhan. 

One takes tomorrow what he/she puts by today.

Mataa malee balbala hinbaan. 

Head goes through a door before the other parts of the body.

Mana ofii dhakaa itti baatan. 

One carries a stone in his home.

Nama duloometu waa hima. 

It is an elderly person who tells something.

Nama dubbiin nama dhibe cal’dhisan dhiban. 

When a person troubles you with a disappointing word, trouble him with silence.

Beekaan afaan cufata malee balbala hincufatu. 

A wise man shuts his mouth, but not his door.

Kan suuta deemu qoraatiin suuta seent.

A thorn slowly gets into the body of a person who walks slowly.

Dhugaan ganama huqqattee galgala gabbatti.

Truth looks thin in the morning but grows fat in the evening.

Dhugaan niqallatti malee hincabdu. 

Although it is thin, truth doesn’t break.

Cubbuun dura furdifte booda qallisti. 

Sin makes someone plump at first and emaciated later.

Cubbuun takka tratii takka dhaqabdi.

Sin goes slowly but reaches timely.

Nama abbaa jedhaniin obboo hinjedhan. 

One doesn’t call someone “brother” after he has called him “father”.

Nama sobatanu hinsobanu. 

One doesn’t lie to a person he/she likes.

Durba qaban qabaa qaddi.

Abusing a girl is calling for a problem.

Mukiti Lubbu, lubbuu hinuban. 

Trees are life, one doesn’t harm life.

Qoosa ilaa jettee ballan.

Don’t be careless to an eye said a blind person.

Garibicha lubbuuf dheechu, Ormi jabina jaja. 

While a slave runs to save his life, observers appreciate his strength.

Bultiin bultuma akka itti bule abbaatu beeka. 

Life appears to be similar, but only individuals know how they live.

Namni iyyoome takka lafa reeba, takka nama reeba. 

A poor person, sometimes beats the ground, and at other times persons.

Okkoteen Waaqa hinbeekne eelee bishan kadhatti.

A pot that doesn’t know God, begs “eelee”∗ for water.

Madaan hiyyeessaa madaa bineensaati. 

The wound of a poor person is the wound of a beast.

Maali maqnee” jette sareen jaamaa sagal dhalte. 

“What’s our sin” said a bitch after giving birth to nine blind pups.

Garaan gadde imimmaan hinqusatu. 

A sad heart never lacks tear.

Manni abbaan gube abbaa hube. 

A house burnt by its owner harms the owner himself.

Dhibeen finyaan qabe hidhii hinanqatu. 

A disease that has infected the nose doesn’t fail to reach the lips.

Nama gurraan du’erra nama lubbuun du’e wayya. 

A person who lost his life is better than a person whose name is

spoiled.

Namin ulfina hinbenne ulfina hinfedhu. 

A person who doesn’t know the value of respect doesn’t need respect.

Of beektuun sooda lagatti.

A boastful person abstains from salt.

Odeessaan oduu yakka dhuufuun hirriba yakka. 

A talkative person distorts information as fart disrupts sleep.

Namin ofiif hintolle ormaaf hintolu. 

A person who can’t help himself can’t help others.

Odoo kolfatuu ulfooftee gaafa daya booche. 

She conceived while laughing and cried during labour.

“Waan hinjirree hinjirtu,”jedhan.

It is said, “nothing is new”.

Warri Badu Walhinbadadu. 

A discordant family doesn’t care for its members.

Warri horu wallirra hingoru. 

Members of a concordant family care for each other.

Dubbiin dubbii fida. 

A vicious word gives rise to another vicious word.

Madaa hamtuu fayyan malee jecha hamtuu hinfayyan. 

Bad wound does heal but bad word doesn’t.

Namin nama abaaru nama hinfaarsu. 

A person with scoffing tongue doesn’t praise.

Allaatiin waan lafaaf lafatti waliloolt.

Hawks quarrel on the ground for something on the ground.

Bubbeef bara hamaa guguufan bayani.

One goes by wind and hard time by bowing down.

Baraaf furgugoo gadijedhan dabarfatan. 

One lets the passage of time and furgugoo (a thrown stick) by bowing

down.

Bara Baraan dabarsan. 

A time passes after a time.

Keessummaan akka warri bulutti bulti. 

A guest sleeps in a manner the host sleeps.

Madda bu’anii Jiidha hinlagatan. 

After coming to stream, exposing oneself to damp is inevitable.

Lafa ilaalanii muka dhaabani. 

One plants a tree after observing the ground.

Karaaf dubbii arganuu dhiisan. 

One turns back from road and dubbii (abnormal speech) observing them.

Karaa malee deemuun laga nama bulcha.

Going on a wrong way makes someone face a problem.

areen qaroon untee qadaaddi. 

A wise dog covers a container after drinking what it contains.

Waraana jannatti dheessanii dubbii qarootti dheesssanii.

As war is prevented by a patriot; a problematic case is solved by a

wise man.

Hantuunni boolla lamaa daftee hinduutu. 

A rat, which has two holes, lives long.

Kan farade dhabe harreen garmaama. 

Someone who doesn’t have a horse rides on a donkey.

Aanaan reeffatti aana. 

A person stays close to a dead body of his relative.

Ollaaf aduutti gadi bahan. 

One comes out to the sun and his neighbour.

Ballaan fira qabu ila qaba. 

A blind person who has relatives can see.

Kophaa dhiqanii xurii hinbaasan. 

By washing alone, one can’t avoid dirt.

Kophaa nyaattuun qophaa duuti. 

A person who eats alone dies alone.

Harki nyaate nama hinnyaatu. 

A hand that has been helped doesn’t refuse to help others.

Harkaan harka fuudhan. 

One receives a hand by his hand.

Nama jaalatan bakka rafisan hindhaban.

One doesn’t lack a bed for a person whom he loves.

Laga malee garaan walittinyaa’u. 

Without a course, hearts may not come to each other.

Marii’ atan malee maraatan biyya hinbulchan. 

It is possible to administer people by discussion but not by force.

Warri marii qabu dibicha qalata warri marii hinqanne raadaa

qalata. 

A concordant family slaughter a young bull while a discordant

one slaughters a heifer.

Nama mannatti walii galetuu alaa waliin gala. 

People who agree with each other at home can come back

home together.

see more @http://webcache.googleusercontent.com/search?q=cache:http://etd.aau.edu.et/dspace/bitstream/123456789/588/1/TADESSE%2520JALETA.pdf

Mammaaksota Dubartootaa Oromoo

1.     Heeruma dharraanee(hawwinee) heerumnaan rarraane (rakkannee)

2.     Asuu oolle jette tan heerumaaf muddamte”

3.     Takkattii qayyannee taduraa hanqannee  ykn takkaa qayyannee lukaa gubanne

4.     Bakka dhiiganii hin fiigan.

5.     Kana muranii kamiin fincaayan jette haati manaa inni ofirraa mura jennaan.

6.     Kaanittuu abbaa argadhu jette haati intalaan.

7.     Intalti ariifattuun haadha ciniinsuubarsiifti

8.     Akka beekutti dhalaa(dahaa) nadhiisaa jette intalti harka namaa diddu

9.     Sirbaaf bayanii morma hin dhofatan jettee intalti waa hin saalfannee.

10.  Akka ebaluutti sirbaan morma nama jallifti jette intalti qalbii qabdu.

11.  Mucaa deenna malee mucaa hin geennu jette intalti of tuffatte.

12.  Wol  akkeessee ollaan marqa balleesse jette intalti ofiin bultun .

13.  Akka aadaa teennaa gaara gubbaa baanee teenna jedhe harmi dubartootaa.

14.  Ati baldi ta dhiirsa ka’imaa jette intalti abbaan manaa isii jaarsaa.
(Baldu : ashuu,qoosuu,taphachuu, busheesuu)

15.  Har’allee moo jette haati ijoolleen beelofne (shoomofne) jennaan isiin bakka cidhaatii quuftee waan galteef

16.  Ani ufiif hin jennee, mucaan keessan ka hangafaa sun fuudha hin geennee? jette intalti mucaa kajeelte.

17.  Soddaa fi dayma hin duudhatan.

18.  Osoo dhukubsataan jiru, fayyaalessi du’a.

19.  Ana bakki na dhukubu asii mitii maraafuu bakkuma gooftaan kiyya jedhe san kooba jette bookeen.

20.  Makkitu malee makkaa hin hajjan

(Makkitu : naamaaf mijooftu/mijaa’u)

21.  Akka dida’aa fi akka didanaatti na galchi

22.  Daalun xaraan kaanu tara.

Qopheessan : Abdii Boriiti

http://opride.com/hamba/?p=231

 

Tokko Jennee, lama Jenna jedhuu Oromoon.

First you say “one” then you can say “two”.

Mila mataa hoo’qu.

The feet scratching the head.

Dubbin dubbii fida, mammaaksi dubbii fixa.

Trouble will only bring trouble, but a proverb can end troubles.

 

Qeeransa eegee hin qaban qaban hin gadhiisiin.

Don’t grab leopard’s tail. If you do, don’t let go.

 

Beekan namaa afaan cufata malee hulaa hin cufatu.

A wise man shut his mouth, not his door.

 

Gaariin mudaa hin’dhabu jedhuu Oromoon.

Even a good person is not faultless.

 

Foon lafa bu’e huba malee hin’deebu jedhuu Oromoon.

If a piece of meat drops on the ground, it can never be picked up without particles of dust.

 

Arrabni lafee hin qabdu garuu lafee nama cabsiti jedhuu Oromoon.

The tongue has no bones, but it can break bones.

 

Luka lama qabaataniif, muka lama hin koran jedhuu Oromoon.

Just because you have two legs, it does not mean you can climb two trees.

 

 

Abbaan damma nyaateef ilma hafaan hin mi’aawu jedhuu Oromoon.

Just because the father eats honey it does not mean the son’s mouth is sweet.

 

Waaq nagaan nu oolche, nagaan nu haa bulchu. Kan nagaan nu bulche, nagaan nu haa oolchu.

God has given us a good day, may He also give us a good night. He that has given us a good night, may he also give us a good day.

 

Ariifataan hori gata jedhuu Oromoon.

One who hurries throws away money.

 

Gowwaan bara soorome nyaatee, bara deege nagada jedhuu Oromoon.

A foolish person eats when he is rich and trades when he is poor.

 

Dharraa fooni hancooteen hin’baasu jedhuu Oromoon

The craving from meat cannot be cured by eating a root plant.

 

 

Amali Hamadan abba rakkisa jedhuu Oromoon.

Evil habits give birth to problems.

 

 

Arrabni lafee hin qabdu garuu lafee nama cabsiti jedhuu Oromoon.

The tongue has no bones, but it can break bones.

 

Fagaara dhuufetu na’a jedhuu Oromoon.

A farting buttock is frantic.

 

 

It is easier to catch a flame using another’s hand.

Harka abbaa tokkotin ibidda qabbaachuun nama hindhibu jedhu Oromoon.

 

Jabbiin harree waliin oolte dhuufuu bartee galtii.

if only our tongues were made of glass,then we would be very careful when we speak!

 

Wal sobuu mannaa, wal gubuu Wayya jedhuu Oromoon.

Rather than lie to each other, it is better to fight it out.

 

Fardi harree wajjin oole, akka harree Nama dhiita jedhuu Oromoon.

The horse which grazes with a donkey kicks like a donkey.

 

Dubbii barbaacha sareen gabaa baate jedhuu Oromoon.

To look for trouble the dog goes to the market.

 

 

Qaalluun Kan bira himiti malee, kan shee hin beektu jedhuu Oromoon.

A soothsayer tells for another but does not know for themselves.

 

 

Sannyii Kan facaasantu marga jedhuu Oromoon.

What is sow will sprout.

 

Surree fi niitii wajjin kufuu jedhuu Oromoon.

Like the trousers fall together with the man, So the man falls together with his wife.

 

Gowwaan bara soorome nyaatee, bara deege nagada jedhuu Oromoon.

A foolish person eats when he is rich and trades when he is poor.

 

 

What God has preserved for the tortoise, the eagle can never take it.

Kan Waaqi qocaaf kaa’e, cululleen hin fudhattu jedhuu Oromoon.

 

Indaanqoon ka’a ganamfattee, gombisaa jala ooltin jedhuu Oromoon.

 

Though a chicken rises early, it spends the whole day under the grain store.

 

Harmatu lama malee, aannan tokkichuma jedhuu Oromoon.

There are two breasts but the milk is the same.

 

Qunceen wol gargaartee arba hiiti jedhuu oromoon.

A strip of bark united will tie an elephant.

 

 

Abbaa hinqabdu akaakayyuuf boosi jedhan.

He does not have a father so he cries for his grandfather.

 

Niitii waa lama jaallattu gabaa hin’basin jedhuu Oromoon.

Never send a woman who likes two things to the market.

 

Biyya goophoon baay’atutti isa ol jedhee deemutu fokkisa.

In the land of the hunchbacks those who walk upright look ugly.

 

Speaking gave me troubles, scratching gave me scabies.

Dubbannaan dubbii ta’e, hooqqannaan cittoo ta’e.

 

Silaa hinolu, kajeelaa dura waami.

Since he is going to come anyway, invite the freeloader first. (i.e. accept the inevitable).

 

Yaa marqaa, sii afuufuun, sii liqimsuufi jedhuu Oromoon.

Dear porridge, the reason why I blow when your hot is so that I can swallow you more easily.

 

Looni hinqabnu, hattuu jibba hindhaqnu, jedhe gowwaan.

We don’t have cattle, hence we don’t hate thieves, said the fool.

 

Utuu ani gaafaaf bohuu, gurra nakutani jette harreen.

While I cry for horns, they cut my ears said the donkey.

 

 

* Dubartii waa sagaliin horatu!
~ Sadi gorsaan
~ Sadi obsaan
~ Sadi dhoksaan
* Ilmi namaa haala jireenya isaatiin bakka
saditti qoodama!
~ Tokko kan biyya jiru
~ Tokko kan biyyaaf jiru
~ Tokko kan biyyatti jiru
* Namni lafee coru waa sadi fakkaata!
~ Yoo ija itti babaasuu, goota fakkaata.
~ Yoo afaan itti banu, waraabessa
fakkaata.
~ Yoo itti gororu, daa’ima fakkaata.
* Namni kijibu waa sadihiif muddama!
~ Hanga dhagahuuf
~ Hanga himuuf
~ Naa dhoksaafis ni muddama.
* Gowwaan waa sadi jaalata!
~ Osoo hin dubbisin dubbachuu
~ Osoo hin gaafatin himuu
~ Osoo hin tuqin aaruu
* Keessummaa waa sadihiin kabaju!
~ Erbee rifeensa hin qabne
~ Lafee foon hin qabne
~ Foon lafee hin qabne
¤ Hiikni isaas:
~ Erbeen rifeensa hin qabne, fuula ifaan
simachuudha.
~ Lafeen foon hin qabne, ilkaan gaariin
wajjiin kolfuudha.
~ Foon lafee hin qabne immoo, arraba
qajeelaan itti haasahuudha.
* Waa sadi fafa, waa sadi fafaa miti!
~ Lolaaf bahanii waraana dhabuun fafa.
Lolaaf bahanii waraana dhabuun fafaa
mitii, onnee dhabutu fafa.
~ Du’anii ibaadaa dhabuun fafa. Du’anii
ibaadaa dhabuun fafaa mitii, durumaan
ibaadaa dhabutu fafa.
~ Barumsaaf bahanii qalama dhabuun fafa.
Barumsaaf bahanii qalama dhabuun fafaa
mitii, kaayyoo dhabutu fafa.
* Waa sadi dura badee, waa sadi tura bade!
~ Makkalli dura badee, hayyichi tura bade.
~ Maxaanaan dura badee, arreedaan tura
bade!
~ Doqnichi dura badee, arjichi tura bade.
* Ilmi namaa sadi!
~ Tokko kan abbaa caalu
~ Tokko kan abbaa dhaalu
~ Tokko kan abbaa dhaanu
WAAQNI ILMA KASAARAAFI ABBAA
DHAANU IRRAA NU HAABARARU!
* Namni dhugaan wal-jaalatu waa sadiin
wal-jaalataan
Garaa dhaan
Onnee dhaan
Dhugaa dhaan

 

 

 

 

 

 

 

EEBBA FUDHAA (Oromo Blessing)

Hin ta’iina warraa umurii gabaaba
Umurii ga’aa raagaa
Gurraan aaga dhaga’aa
Ijaan waan gaarii argaa
Harkaan hojii qabadhaa
Miillaan deemaa qaqqaba
Yaada keessaniin of ta’aa
Afaaniin dhugaa lallabaa
Kan yaaddaa milkaa’aa
Raftan Abjuu qabadhaa
Jaalaalan waaqa qabadhaa
Akkoof akaakayyuu argaa
Abiddaa bira ijoollee
Goorroo duuba jabbilee
Sanyii facaasaa haammadhaa
Isiin jalaa hin ta’iin armaa
Dheebottan dhugaa booka
Beeloftan nyaadhaa cooma
Hunda quufaa
Golaa gumbii quufaa
Goodaa calla quufaa
Dallaadhaa horii quufaa
Sa’aa fi nama biqilaa
Qilxuu ta’aa irraa dagaagaa
Qilxuu ta’aa jala jabaadhaa
Waleensuu kormaa ta’aa
yaabbiif bu’a dhowwadha
Abidda gaara yaade ta’aa
Gamaaf Gamanattii mul’adha
Waaqni isinirraa ha dhowwuu
Jalloo jallattuu, kan sobdee boquustuu
Sanyii sanyii ishee nyaatuu
Rabbii isinirraa haa ifatuu
Yaada isiin haa laatuu!!!
Gaadaan Gaddaa Bilisummattii!!
Injifaannoon kan ummata oromottii!!

The Conflict between the Ethiopian State and the Oromo People, by Dr. Alemayehu Kumsa

 

 

 

 

 “What is important to consider is the significance of the fact that the people who control TPLF (Tigrai People’s Liberation Front) and Government are very parochial minded and appalling arrogant charlatans. They are extremely violent, insanely suspicious … With twin character flaws of excessive love of consumer goods and obsession with status and hierarchy… Fear, blackmail, intrigue, deception, suspicion, and brutality are its defining characteristics. It is absolutely insane for anyone to expect democracy from a secretive and tyrannical organization as such the TPLF and its spawn” (Hagos 1999:66)71. This study proves the observation of Prof. Gellner (1983) “the Amhara Empire was a prison house of nations if ever was one”72. The contemporary government of Ethiopia controlled by Tigrians is worse than all previous governments economically, politically, militarily and in human rights violation of Oromo and other nations which means, it is one of the worst prison houses of nations in Africa.

 

The Conflict between the Ethiopian State and the Oromo People

Author: Alemayehu Kumsa, PhD

Published: Centro de Estudos Internacionais do Instituto Universitário de Lisboa (ISCTE-IUL) (5th European Conference on African Studies/ECAS – June 27-29, 2013)
Keywords: Colonialism, Abyssinia, Oromo, Ethiopia, Liberation Movement

Abstract:
Colonialism is a practice of domination, which involves the subjugation of one people to another. The etymology of the term from Latin word colonus, meaning farmer. This root reminds us that the practice of colonialism usually involves the transfer of population to new territory, where the arrivals lived as permanent settlers while maintaining political allegiance to the country of origin. Colonialism is a characteristic of all known civilizations. Books on African history teaches us that Ethiopia and Liberia are the only countries, which were not colonized by West European states, but the paper argues that Ethiopia was created by Abyssinian state colonizing its neighbouring nations during the scramble for Africa. Using comparative colonial history of Africa, the paper tries to show that Abyssinian colonialism is the worst of conquest and colonial rule of all territories in Africa, according to the number of people killed during the conquest war, brutal colonial rule, political oppression, poverty, lack of education, diseases, and contemporary land grabbing only in the colonial territories. In its arguments, the paper discusses why the Oromo were defeated at the end of 19th century whereas we do have full historical documents starting from 13th century in which the Oromo defended their own territory against Abyssinian expansion. Finally the paper will elucidate the development of Oromo national struggle for regaining their lost independence.

Article in PDF format   ……   Alternatively, On Gadaa.com

Waaqeffannaa (Amantii Oromoo):The traditional faith system of the Oromo people

 

Waaqeffannaa (Amantii Oromoo), the traditional faith system of the Oromo people, is one version of the monotheistic African Traditional Religion (ATR), where the followers of this faith system do believe in only one Supreme Being. African traditional religion is a term referring to a variety of religious practices of the only ONE African religion, which Oromo believers call Waaqeffannaa (believe in Waaqa, the supreme Being), an indigenous faith system to the continent of Africa. Even though there are different ways of practicing this religion with varieties of rituals, in truth, the different versions of the African religion have got the following commonalities:

 

– Believe in and celebrate a Supreme Being, or a Creator, which is referred to by a myriad of names in various languages as Waaqeffataa Oromo do often say: Waaqa maqaa dhibbaa = God with hundreds of names and Waaqa Afaan dhibbaa = God with hundreds of languages; thus in Afaan Oromoo (in Oromo language) the name of God is Waaqa/Rabbii or Waaqa tokkicha (one god) or Waaqa guraachaa (black God, where black is the symbol for holiness and for the unknown) = the holy God = the black universe (the unknown), whom we should celebrate and love with all our concentration and energy

 

– No written scripture (ATR’s holy texts are mostly oral), but now some people are trying to compose the written scripture based on the Africans’ oral literature.

 

– Living according to the will of the Supreme Being and love also those who do have their own way of surviving by following other belief systems, which are different from that of the Waaqeffannaa. It includes keeping both safuu (virtues) and laguu (vices); i.e. to love safuu as well as to hate and abhor cubbuu (sin).

 

– Correspondence with the Supreme Being in times of a great need (i.e. in times of natural calamities, unexplained deaths) and try to walk always on the karaa nagaa (on the way of peace = on the way of righteousness, on the road of truth).

 

– Having a devout connection with ancestors; in case of Oromo, the ancestors are all ways blessed and celebrated for the good inheritance we got from them, but not worshiped as some people want to mis understand.

 

The word “culture” is most commonly defined as the set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group; different cultures are the distinct ways that classified people living in different parts of the world, that represented their experiences and acted creatively. African peoples have got our own culture, which distinguish us from other parts of the world, of course also having our own sub-cultures among ourselves. Aadaa Oromoo (Oromo culture) being one part of the Cush culture is one of the sub-cultures within the common African culture, which consists also the faith system of Waaqeffannaa as part and parcel of the Oromo/African culture.

 

Waaqeffannaa’s interaction with other religions

According to the expert opinions written up to now, the concept of monotheism is the whole mark of African Traditional Religion including the faith system of the Cush nations. It seems that this concept of monotheism have moved from Cushitic black Africans (including the Oromo) first to ancient Egypt, secondly, further to Israel of the Bible and lastly to the Arab world of Koran. The experts tell us that Moses was not the first monotheist, but Akhenaten was the first revolutionary monotheist; they even claim that Moses might have been black. It is also argued that Moses was an Egyptian Pharaoh known as Akhenaten before the exodus. Additionally, they do argue that Akhenaten’s monotheism revolution in Egypt was not inspired from inside, but induced from outside by the Cushites, i.e. Akhenaten might have derived his monotheism concept from Africa’s/Oromo’s concept of Waaqa tokkicha in a form of “Waaq humna malee bifa hin qabu (God has no physical form, but power).” This concept may have been misinterpreted so that the other religions later started to talk about God with a physical form.

 

It is also interesting to observe many similarities between some old Egyptian words and Afaan Oromo words; for instance, the similarities of the ancient Egyptian words “Anii and Matii” with the Oromo words of “Ana (Ani) and Maatii.” Anii of Egyptians, which means I (I am who I am), that is equivalent to God is similar to the Oromo word Ani, which also means I and refers to the first person singular (the actor = the main character of GOD). Matii being the designation of God’s congregation and the Oromo word Maatii for the family which is the “congregation” of ani (first person = God) are surprisingly the same. This is only one of many similarities between Oromo and Egypt registered by experts till now. It is not my intention to talk about this historical relationship here, but just to show the relation between Oromo’s traditional religion and the three Abraham religions, even though Judaism is not part of the current religions practiced by the Oromo. It means the new acceptance of both Christianity and Islam by Africans is the coming back of the same belief in Waaqa tokkicha to Africa in different forms.

 

This historical relation between Amantii Oromoo and the two big religions of the world suggests that Waaqeffannaa is the older version of monotheism and humanism. Waaqeffannaa as a faith system and Irreechaa as a major national celebration were part and parcel of Oromo public life. Now, some Oromo nationals prefer the name Amantii Oromo/Amantii Africa to Waaqeffannaa. It is important if we all can agree to call the Oromo traditional religion as Amantii Oromo/Amantii Africa, just like we agreed on calling our language Afaan Oromo and our country Biyya Oromo. So in short, we can say: Our land is Biyya Oromo, our language is Afaan Oromo and our religion is Amantii Oromo. It is known that some people may argue by saying “how can we call it Amantii Oromo, when we do see that more than half of the Oromo nowadays have Christianity and Islam as their religion?” Are Oromo with other first language rather than Afaan Oromo not Oromo, despite their lost Afaan Oromo? Should we say just because of these Oromo, who nowadays speak only English, German, Amharic, etc., that Oromo language is not Afaan Oromo? The same way, it is not logical not to call Oromo religion as Amantii Oromo because of the Oromo who overtook other religions. Actually, the designation Waaqqeffannaa (believing in and living with Waaqa) can also be applied to Christian Oromo and Islam Oromo even though most of the Islam Oromo prefer the name Rabbii to the name Waaqa. They all are believers in Waaqa = God = Allah = Rabbii. Amantii Oromo differs only because of its specificity for it is the older Oromo faith embedded in only Oromo/African culture without any influence from alien culture.

 

The fact to be accepted here is that God is universal even though we call HIM Waaqa, Rabbii or Allah. But, Amantii Oromo is the way how our forefathers believed in this universal Waaqa of humankind. We don’t have God or Waaqa, who is specific only to Oromo/Africa and doesn’t care for other nations. Waaqa is the God of nations. But, we Oromo do have a specific way and culture regarding how we do practice our belief in Waaqa. This way of practicing our faith is what we call Amantii Oromo. Amantii Oromo is simply the Oromo way of practicing the faith in the universal Waaqa. It is part of the Oromo way of dealing with the problems of life (it is part of Aadaa Oromo). Accordingly, aadaa (culture) can also be defined as the way, in which a certain collective or group of people deals with its own life problem.

 

The difference between this Amantii Oromo and the other two big religions practiced by Oromo is that the other two got not only the faith in one God, but also the elements of cultures from the people in which they first emerged. We can see here the Arabs accepted the concept of Waaqa tokkicha while still keeping pre-Mohammad Arab culture in Islam, which is far different from Oromo/from African culture, but Islam practiced by Oromo in Oromia is colored by Arab culture for it is adopted from there. Interestingly, this is the difference between Islam Arab and Islam Oromo; Islam Arabs adopted only the concept of Waaqa tokkicha from Cush of Africa/Egypt/Israel, but don’t seem to exercise alien culture from these areas, whereas Islam Oromo tend to adopt both the faith and the culture from Arabs. Egyptians and Israelis, who accepted the concept of the same Waaqa tokkicha, also do practice their faith being colored by their own previous culture; they don’t seem to practice Cush culture; but again Christianity practiced in Oromia is mostly colored by the culture of the Israelis, the Habeshas as well as by that of the Western world for Christian Oromo tend to adopt not only the faith, but also the alien culture.

 

That is why it is not actually bad that some Oromo nationals accept and believe in the two monotheist religions (Christianity and Islam) per se, but not good is giving more value to the culture of the nations from which the religions come to us, at the cost of the very valuable Aadaa Oromo. Of course, good elements of foreign cultures can be accommodated without damaging the good elements of our own. For instance, the similarity between dibbee Qaallu (Qaallu’s drum) and the beat of Tigrinya music shows how Tegarus have inherited and kept some elements of Oromo’s culture. This can verify that the suggestion of Donald Levine, who in his book called Greater Ethiopia wrote that “Tegarus are part of the Cushites of the Old Testament who denied their identity”, may be true. After all, why do they call their mother Aadde? Where does the name Barentu in Eritrea come from? Are they only inheritance of names or were they part of the lost Oromo/Cush? Anyways, it is good to follow the advice given once by Luba Shamsadin. He said (paraphrased here), when we try to accept religions from other nations, we have to identify and separate “the bone of the fish from the meat”; i.e. we need to identify and leave the unnecessary cultural elements of other nations, which are usually mixed with their religions we Oromo do tend to accept and adopt.

 

So as it is put here in short,

Waaqeffannaa (believe in one Waaqa of the universe) is practiced not only among the Cush nations, but also among almost all African nations. This faith system of Africans including Waaqeffannaa has been devalued as something “paganism, barbarism, religionlessness, uncivilization, Godlessness, animism, primitivism, etc”. The black color, which is the symbol of holiness in Waaqeffannaa was/is demonized as a symbol for Satan. All the blessing ceremonies of Waaqeffannaa and the utensil used for the blessings are condemned as a service, an instrument and worshiping of demons/Satan. Despite this denigration, the current revival of Waaqeffannaa and the celebration of Irreechaa in Oromia can be a good example-setting for the other African nations to revive their hitherto devalued and almost lost culture and religion.

 

To serve this purpose of revival, the right way of Waaqeffannaa (believing in, celebrating of and living with Waaqa) must be cleaned from alien non-constructive elements as well as from non-productive practices and rituals like that of “qaalichaa” (infiltrating idolatry), which are not serving the purpose of Waaqa in our personal or national life. That means, we have to differentiate Waaqeffachuu (realizing God’s purpose in our life) from waaqessuu (serving alien gods). Waaqeffachuu is applying Waaqa’s goodwill in our practical life, whereas waaqessuu is making someone or something be our Waaqa, i.e. practicing idolatry. The Oromo people in general have never had an idol to worship, but always had only one Waaqa to believe in and to celebrate. Of course, there are very few Oromo individuals nowadays tending to practice waaqessuu. Such purification of the African faith system from unimportant and useless elements must be done in all versions of the practices and rituals among all African nations.

 

Concept of God in Waaqeffannaa

To make Waaqeffannaa a little bit clear, here is a short narration about this faith system in practice. Oromo nationals practicing this faith do talk about Waaqa tokkicha, which is one of the evidences for the faith to be monotheism, just as the Christianity and Islam are. The concept of God among these believers is summarized by their usual saying: “Waaq humna malee bifa hin qabu.” These believers do not misinterpret Waaqa tokkicha as an expression of physical form for even the whole nature as a physical form is also an expression of his power. The believers and the Qaalluu or Qaallitti (local spiritual leader) are usually very lovely; specially the leaders are simply like a love in person. All their followers are selfless people full of good deeds and love; they do talk about Waaqa, calling him as abbaa koo (my father), and they usually do pray for children saying: “akka ijoollee keenyaa eebbisuuf abba keenya gaafanna (let’s ask our father to bless our children),” they usually don’t say “abba keenya kadhanna (let’s beg our father).”

 

Whenever they are challenged by life problems, they do assert by saying: “Waaq abbaan keenya eessa dhaqeetu (our God is not far away)”, denoting that Waaqa is always ready to help his children. They some times also talk as prophets in a way: “Abbaan keenya akkas jedha, ani sin wajjin jira, ani nan sin gargaara (our father says, I am with you and I will help you)”. According to them, the spiritual father is Waaqa garaa gurraachaa, i.e. Waaqa with holy heart, symbolized with black color, most of whose holiness is unknown to humans. Knowledgeable believers do tell that the concept “Waaqa gurracha garaa garba (black God with heart like ocean)” actually refers to the unknown future. What Waaqa may bring in the future is unknown, and that is signified by black color. Here, garaa garba is also about the unknown. One couldn’t know what is inside the body of water from afar. This point of view seems to be the reason for the color black in the Oromo tricolor to signify the unknown future.

 

In some regions of Oromia, there are a lot of congregations visited by Oromo at some big houses called gimbi (galma) which have got different names: gimbii diloo, maram, abbaa jama, hiike, etc; the spiritual practices done there include the following: dalaguu (dancing), irreenssa kennu (green leaf as a gift), wareeguu (offerings), hammachiisaa (blessing babies), gashaa (delicious food brought to gimbi), etc. Actually, people go to such gimbi regularly carrying green leaves of Irreensaa. In this culture, green grass or green leaf is a powerful symbol for life and prosperity, and it is an element present in all public rituals of Waaqeffataa Oromo, including funerals and prayers of remembrance, during which grass is spread on the ground or grave. The above listed different names of gimbi are Oromo spiritual holy places and palaces, which are equivalent to temple, church and mosque. In all the places mentioned, everyone prays to Waaqa. The practices mentioned above are just variations of spiritual practice to Waaqa.

 

It is also to be observed among the practicing Waaqeffattaa how balanced is their way of discussion and relationship. During sorts of discussions, they often discuss very wisely. For example, when they give comments, here is a sample of how they do: “Ilaa, kanaa fi sana waan gaarii jette. Haa ta’u malee, kunimmoo otoo akkana ta’e wayya (here and there you said good, but it is better if this one be so and so)”. They do not denigrate the opinion of the other side, but tell the better alternative to the opinion they do disagree with. They do tolerate the mistake of others and just tell the consequence of the mistake. As far as they are concerned, there is always cubbuu (sin) in their consciousness, but no concept for hell or condemnation after death. This simply implies that we all do experience the consequence of our trespasses regarding the safuu (virtues) and laguu (vices) expected from us during our life time.

 

Not to suffer such consequences of cubbuu, Waaqeffattaa Oromo have got a lot of very well said prayers in their practical life activities. The following are very few of the impressive prayers in the day to day life of the Oromo, which need to be presented here as examples. They are usually heard from the believers of Amantii Oromo, and they are almost similar to what the believers in Christianity and Islam do pray, let alone the similarity of the greatly formulated prayers we do hear during Irreechaa celebration with what the Christian Qesis and the Islam Sheiks usually do pray:

 

– Yaa Waaq kan dubbatee nu dubbachiisu fi kan hamaa nutti yaadu nurraa qabbi (God keep us from those who speak evil and make us speak the same).

 

– Yaa Waaq mirga nu oolch (help us to walk on the right way); hamaa nurraa qabi (protect us from evil).

 

– Yaa Rabbii, ilmi ga’e haa fuudhu (Oh God, let the young man be married), dubarri geesse haa heerumtu (let the young woman be married), this prayer shows howimportant family building for human blessing is.

 

– Yaa Waaq, ani galee, kan galee hin rafne narraa qabi; ani rafee kan rafee hin bulle narra qabi (I am now at home to sleep, save me from the evil ones who didn’t yet be at their home and didn’t sleep).

 

– Yaa Waaq galgala koo hin balleessiin (let my old age not be cursed), this is related with the conse -quence of cubbuu. The believers are asking Waaqa to help them stay away from cubbuu so that their “galgala (late age)” will not be bad/painful. Here we see something similar with the native American’s culture. They say: “when you came to this world, you cried and everybody else laughed; live your life so that when you leave this world, you laugh and everyone else cries”; i.e. to say live your life free from cubbuu and its conse -quence (suffering), the life style which leads you to the blessing in your old age.

 

This prayers indicate the fact on the ground how Oromo look at Waaqa and at the human-being. Waaqa is conceived as a holy father with whom we can correspond during our day to day life problems or when ever we face calamities or difficulties for his will is always good, whereas human-beings can be with either bad or good intention in relation to each other. Both Gadaa and Qaalluu institutions look at all individuals as human with equal rights in front of Waaqa; that is why there is no a “respect form” of addressing human-being or God in Afaan Oromo, just as there is non in English language. After losing our sovereignty, the Oromo people had to learn how to “respect” authority figures. For there is no such option in Afaan Oromo, we had to use plural verbs to address the authority figures. Even Abbaa Gadaa (chief of the government) and Abbaa Mudaa (the spiritual leader) were addressed as “ati = you in a singular form,” not as “isin = you in a plural form.” Today, we have to address our fellow human being with certain authority as “isin” to show “respect.” It is not bad if such addressing would have been mutual/symmetrical as for instance it is in German language. But such “respect,” which we are now applying is asymmetrical (only the authority figure is addressed with the “respect” form, whereas the authority figure can address the other person without using the “respect” form. Where it is the reality that we don’t use the “respect” form during addressing our Waaqa, as seen in the above prayers, why should we bother to use it in addressing our fellow human being? It would be better if we leave this culture, which we adopted from others with authoritarian culture in contrast to our own egalitarian one. Our concept of Waaqa doesn’t allow us to behave so submissively to any human being, who is equal to us.

 

Virtues and Vices of Waaqeffannaa

Here in short, safuu (virtue) can be defined as the “to do list” in order to serve Waaqa and to achieve his kaayyoo/goal in our personal and national earthly life; whereas laguu (vice) is the “not to do list” or the taboo, so that we can refrain from doing such activities diverting us from the kaayyoo Waaqa for our life. Cubbuu (sin) then in short includes both not doing the safuu and doing the laguu. Just as an example, if we take bilisummaa (national freedom) as Waaqa’s kaayyoo for the Oromo nation, what are the safuu and the laguu to be respected? If the kaayyoo of Waaqeffannaa is individual healing from any sort of illness, what are the safuu and the laguu, which both the healer and the sick person should respect?

 

In order to look at the virtues and vices of the traditional Oromo/African belief system for our earthly life, let us now try to describe Waaqeffannaa as we experienced it and knew it. Note that all the descriptions and notions we try to put here on paper are based on our own argaa-dhageetti (based on our own perception), which may differ from that of the other Oromo nationals. For instance, we could observe that Oromo is a nation filled with celebrations of eebba (blessing), who do have different celebrations for almost everything and everybody related to our life. For instance, taaboree as a blessing ceremony for young boys; ingiccaa for blessing young girls; ayyaana abbaa for blessing the ancestors for the good inheritance we got from them; ateetee for blessing our women; borantichaa for blessing adult men; jaarii looni for blessing our useful animals; jaarii qe’e or jaarii kosii for blessing our residence area; jaarii midhaani to bless our farms; garanfasa mucucoo as a celebration of the rainy season and, of course, gubaa and irreechaa for celebration of the coming birraa (the coming spring season) etc. We hope that Oromo students of anthropology, sociology and theology will make a scientific research on these blessing ceremonies and tell us the constructive and non-constructive elements of the activities in them.

 

But, let us mention few of the virtues (positive aspects) of Waaqeffannaa in our earthly life time. Here the reference point to judge certain elements as negative or positive is the position of the purpose, which Waaqa do have for our personal and national life, i.e. based on the kaayyoo (goal) our Waaqayyoo do have for us. To elaborate this relationship between kaayyoo and Waaqayyoo, we can ask: is Waaq-aayyoo our ka-ayyoo / is our ka-ayyoo the Waaq-ayyoo? It is about knowing what purpose we do serve in our daily life both cognitively and behaviorally, as individuals or as a nation. Be it that we do think and walk at political, religious or private level, we do try to serve certain purpose in life. In order to identify that purpose, we only need to be conscious about it, reflect on it and ask our selves: whom do we privately or collectively serve in our endeavors? Do we serve Waaqa’s purpose for us or that of the others’? Simply put, which purpose should we serve? Fortunately the hitherto cumulative knowledge and wisdom of different societies in general and that of the Oromo society in particular tell us what we ought to serve: i.e. to serve Waaqa’s purpose which is good for us as an individual and as a collective. This good purpose is given a sacred name and it seems to be what people call the will of Waaqa.

 

As a support for this assertion, we can look at an example written in the Bible of Christians, that states : “God is my objective”. Is this to be understood also as: “my objective is God”? Can we say that our good personal or political purpose is the will of Waaqa, whom we ought to serve? To comprehend this, it is no where clearly written other than in Afaan Oromo. Surprisingly the words kaayyoo and Waaqayyoo in our language do indicate to have the same source. As we know, the short word KA is the name given by our Cushitic ancestors to God and the word aayyoo is, of course, the name given to a mother, who does wish all good things for her children and does plan and try to fulfill it. So KA can be defined as the Supreme Being, which has good purpose for ayyoo’s children. This purpose is the “Goodness” for her children. So KA-ayyoo is God’s will (his good objective to her beloved children). The term Waaqayyo is the short form of waan-KA-ayyoo (what is planned from KA for aayyoo and for her children). So we can see that the good end, we have to serve, can be called kaayyoo from Waaqa. So the will of Waaqa is simply to be defined as the good end we should choose to serve as part of the balanced universe created by HIM.

 

To fulfill this service to the good end, fortunately the best thing we do observe among Waaqeffataa Oromo is the work-ethics they do have to achieve the purpose of Waaqa in their earthly life, specially in the life areas of career and family. They do love to be the best in both life areas; they love their family and most of them are very enthusiastic to be successful in their profession. They usually say “Waaq taa’i taa’i namaan hin jedhin (let HE not make us idle);” simply put, diligence is part of safuu and to be idle and lazy is part of laguu. We know that there are certain contamination from other cultures to be practiced as rituals contradicting this virtue and which are not serving the purpose of Waaqa for us. That is why we do recommend not only the revival of this marvelous belief system, which was the creation of our forefathers, but also we do suggest a necessary reformation to make the faith system to be fit, so that it can help us to cope with the 21st century challenge and situation. Waaqa’s creation and his keeping the balance of the universe is still going on, so that HE demands also a dynamic creative work from his creature, from the human being. Another impressive virtue of Waaqeffannaa necessary to be mentioned is its relation with nature and its persuasion to help us keep the environment healthy; it is the faith system which is simply through and through green.

 

Waaqeffannaa’s position on the life after death

According to this belief system, we all will live further after death as ekeraa (in a form of soul/spirit) with our father, with Waaqa, without any possibility of punishment in hell. We recently read Martial De Salviac’s translated book, in which he wrote “Oromo invariably believe that they will go to heaven.” So, the consequence of our cubbuu is not losing eternal life, but suffering in our earthly life. To Waaqeffataa Oromo, Waaqa is the one who wants us not to do a collective cubbuu, but expects us to protect the balanced nature, in which HIS power is manifested. The wisdom that guides Waaqeffataa Oromo in fulfilling this mission seems to be our arga-dhagetti (believe and act on a principle of reality, i.e. based on what we see and hear).

 

According to argaa-dhageetti, the concepts like “cubbuun ni qabdi (sin has got consequence), cubbuun ni sirriqxi (the consequence of sin can be inherited), cubbu abbaatu eeggata or cubbuu irra abbaatu uf eega (everyone should keep him-/herself from committing sin and everybody is responsible for the consequences of the sin he/she commit)” are nice and practical. What we liked most from the principles of Waaqeffannaa is this concept of cubbuu. The consequences of cubbuu are only to be seen here on this earth, not in the coming life after death. There is no hell that Waaqayyoo has prepared to punish the people with cuubbu. This is hilarious and very healing for those who always have to live with the fear of hell or punishment after death.

 

Another interesting aspect of Waaqeffannaa is that we never heard from the practicing believers that they are believing in the presence of an evil spiritual power in the form of Satan, which acts and lives against the almighty power of Waaqa. Accordingly, there is only one sovereign power doing and undoing all things in a universe, that is Waaqa. Unfortunately, the concept Satan is now already spread among the whole Oromo population as a contamination taken from other religions. Waaqeffataa Oromo do believe that the evil things we do experience in life are due to the imbalance of nature as a result of the unwise or wicked deeds of humans as collective, i.e. it is a human cubbuu with its consequences on the earth. That is why they usually ask their Waaqa for wisdom to keep the balance of nature and that HE lead them to only those with good intention and protect them from those with bad intention, for example, in a prayer like: “yaa Waaq tolaa nutti qabi, hamaa irraa nu eegi (God lead who is good to us and keep away who is evil from us). Here it seems that good is someone, who works to keep the balance of nature; and evil is the contrary.

 

According to the faith system of Waaqeffannaa, there is nothing we have to do now to earn eternal life after death; life after death is simply a free gift we got from our father, Waaqayyoo, whom we just need to celebrate and thank as we do daily and during the yearly celebrations like Irreechaa. We also don’t need a savior, who has to suffer and die for us, so that we can get life after death. The only area where we have to work on is trying to live the quality life (the character of the eternal life) according to the will of Waaqa here on earth. To live this quality life, we need to activate our potentials given to us from Waaqa and then walk on the karaa nagaa towards the kaayyoo Waaqa for our life, being free from cubbuu by keeping both safuu and laguu.

 

Further recommendation

The very important aspect of Waaqeffannaa as part of Oromo/African culture is its principle of argaa-dhaggeetti (it is relatively an evidence based faith system, possibly trying to be free from superstition). This principle is about reading the real situations at hand and finding the appropriate solutions for the situations. Waaqeffannaa teaches that only Waaqa is not prone to change for HE is perfect, but all his creature and all the situations are changing with time; that is why his creative action is still going on and that we also need to be in a position to find new solutions for the changed situations. In short, we need to be situation oriented, time oriented and live accordingly. That means, it is good to know the past version of aadaa and Amantii Oromo/Africa; but better is to live and practice the present version of aadaa and Amantii Oromo; of course the best is to create the most beneficial version of aadaa and Amantii Oromo as well as to inherit it to our coming generation. So let’s learn from the past version, live the present version and love to create the future verion of aadaa Oromo in general, and Amantii Oromo in particular.

 

This article is of course coloured by subjective perceptions, so that Oromo nationals are welcome to complement or contradict it. All the sub-titles given in this article need a further meticulous research and study. Through scientific studies, it can be possible to cleanse Waaqeffa -nnaa from certain meaningless rituals adopted from the other sub-cultures, e.g rituals like that of “qaalichaa” (idolatry), xinqolaa (sorcery), etc, where the practitioners are actually making business in the name of the religion. Waaqeffannaa needs not only revival, but also reformation as part and parcel of the ongoing liberation from such sensless practices. Elements, which are against the will of Waaqa for all human-being in general and for African nations in particular must be removed, so that we can say Waaqa bless Oromia/Africa and then live accordingly. Adopting good elements, which serve the will of Waaqa for us, from other cultures and faiths is not bad as it is usually said: “waan gaariin bade hundi kan Oromo ti” (every good thing lost belongs to Oromo). Again, good and bad is defined from the position of the will of Waaqa for our life, i.e. from the position of his kaayyoo in our life, which is always a good purpose.

 

So, only celebrating the holidays and reviving the religion are not enough, if we want to be fit for the present 21st century situation and for the situation in which our future generation will live. Our forefathers created a faith system as part of the solution to their situation; we also need to do the same. So let’s not try to use the same key used by our forefathers in the past to open doors with totally different keyholes at the present and the future or we don’t need to ride a donkey at this age of driving a limousine; in short we need a right solution for the present and the future situations. Our next generation need to inherit from us the latest and modern model/edition/version of our faith system, Waaqeffannaa, which they also can reform, edit and secure for their children and grand children, so that we human-being continue to be as creative as our father, Waaqa.

 

Let’s give a simple suggestion as an example in the required reforming: why can’t we use bundle of flowers for Irreechaa, instead of only grass used by our forefathers? Why don’t we use water or oil, instead of butter to anoint others during the blessing ceremonies just for the sake of hygiene? Why don’t we use candle light or the modern beautifully colored electric light decorations instead of bonfire during wa-maraa (demera)? etc. Now it is a time to have Waaqeffannaa free from non-productive and untimely elements, so that it will be a faith system, which will be accepted and believed by the enlightened and informed Oromo in particular as well as by Africans in general (so that it will be a faith system serving the will of Waaqa for Oromia in particular, and for Africa in general).

 

Last but not least, Waaqeffataa Oromo need to be creative in realizing the will of Waaqa in our life, which is the only way to “evangelize” and convert others to the “karaa nagaa (to the right way) HE wants us to walk. We need to learn from the past (the known part of life, which is symbolized by white color), live the present (the challenging part of life symblized by red color) and love to know the future (the unknown part of life symbolized by black color). The karaa nagaa at this particular era/time includes the virtue of a passinate struggle in life both individually and collectively, not an attitude of the pacifistic stoicism. Waaqeffannaa doesn’t persuade us to do things to secure life after death, but it tells us that our effort and enthusiasm are part of the safuu we have to keep and implement in order to make our life here on earth the excellent success story.

Read the full article from original source @http://gihonpostsite.wordpress.com/2014/08/07/waaqeffannaa-the-african-traditional-faith-system/

 

 

Oromo: “For a people facing complete erasure, survival itself is a revolutionary act”, IOYA’s Former President Ayantu Tibeso at the Macha-Tulama Association’s 50th Anniversary Celebration

 

 

 

 

The fact that we are gathered here today to honor the founding of Macha Tulama 50 years ago speaks to the fact that despite all odds, we, as a people are survivors. Ethiopian history is full of attempts to annihilate the Oromo—culturally, politically, socially, economically, in all and every ways possible.Oromos — cast as foreign, aliens to their own lands, have been the targets of the entire infrastructure of the Ethiopian state since their violent incorporation. Our identity, primarily language, religion and belief systems and cultural heritage have been the main targets of wanton destruction.   Oromo and its personhood were already demonized, characterized as embodiments of all that is inferior, shameful and subhuman from the beginning. Oromo people were economically and politically exploited, dominated and alienated.

Ayantu Tibeso

Meroe, Oromo and Old Nubian: Solving the Mystery of Meroitic Language

  

Meroe, Oromo and Old Nubian: Solving the Mystery of Meroitic Language

By Dereje Tadesse Birbirso (PhD),  College of Social Science and HumanitiesHaramaya University, Ethiopia

Abstract

 

 Meroitic language is one of the most controversial ancient languages but one of the few having advanced writing systems. Some classify it Asian, European, non-African, Semitic,or ‘unclassified’. This paper contends Meroe, similar to their Cushitic friends, are left victims of preconceived ideas based on an entirely argument from silence, an hegemonic epistemology that elevates a single perspective and silences other(s). This paper, thus,comparatively analyzes Meroitic and Old Nubian lexical and grammatical items with corresponding Oromo, a Cushitic family which, 

a Cushitic family which,vocabulary possibly the Ancientlanguage of the Nile Valley and/or Horn of Africa. Meroitic and Old Nubian lexical, grammatical and epigraphic data were collected from secondary sources by Meroitic researchers. Oromo corpora are obtained both from classical and modern descriptions and native-speakers. Results indicate Oromo lexemes show significant level of cognates with not only Meroitic and Old Nubian, but also with the Ancient Egyptian to their northern part.

Keywords:  Oromo, Meroe, Nubian, Ancient Egyptian, Cushitic, Chiekh Anta Diop

Read the full article @  https://www.academia.edu/5847718/Meroe_Oromo_and_Old_Nubian_Solving_the_mystery_of_Meroitic_language#

Archaeological Sites of the Island of Meroe

http://whc.unesco.org/en/list/1336

Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism

Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism

By Harvard  University Professor Kay Kaufman Shelemay

Oromo Studies Collection

 

 Harvard University’s African Studies Workshop Featuring Kay Kaufman Shelemay: “Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism”

Title: Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism
Author: Kay Kaufman Shelemay (Professor of Music and of African and African American Studies at Harvard University)
Published: Seminar Presentation, African Studies Workshop at Harvard University
Language: English
Keywords: Ethnography, Ethnomusicology, Music, Oromo Nationalism

On March 3, 2014, Kay Kaufman Shelemay, G. Gordon Watts Professor of Music and of African and African American Studies at Harvard University, presented, “Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism.” Ingrid Monson, Quincy Jones Professor of African American Music at Harvard University, was the discussant.

Original Source: African Studies at Harvard University

 

Ateetee:The divinity for motherhood and fecundity in Oromo mythology

Yaa Maaraam furootu gahee

Waliin nu Gahee

Emmoo yaa obbolee emmoo

 

 

 

 

 

Maaram is believed to be the divinity of women. Maaram was created by Waaqa and 
addressed as haadha boor (the mother of ocean). I think this is to indicate that Maaram 
came to the Oromo from outside. The Oromo believe that Mooram is the mother of a 
child. The Oromo women perform traditional ceremonies in respect of Maaram. It is 
believed that Maaram will help barren women to beget a child, and help pregnant 
women to give birth to a child. When a woman gives birth to a child Oromo women will 
gather and ululate (say ilili ilili). They also prepare porridge, and splash butter. It is 
normal for the Oromo to sacrifice an animal during this ceremony. Moreover, Maaram 
is worshipped for the health of the environment, animals, human beings and crops. 
The Oromo Qoolluu leaders pray to Maaram every two weeks for the continuation of 
offspring of humans. Maaram has her own ritual house. Ritual goods include Jaaloo
(earthen caldron), and Qoloo (traditional shirt). It has also madabii (raised platform of 
Earth). The dancing ceremony is performed on Tuesdays, Thursdays,. and Saturdays.

Some writers have explained the nature of Ateetee and Maaram. Knutsson states that the  names Ateetee and Maaram are used interchangeably for the same kind of being (Kmitsson 1967,55). Daniel states that  the various songs of Ateetee imply that “[a]teete is a ceremony prepared for Ayyolee, Maaram and Waaqa as thanksgiving by those who have children and a lamentation by the barren women” (Daniel 1984, 111). Bartels, however, questioned this assertion. To the Oromo of Western Matcha, Ateetee is the name of the ritual in which Maaram is invoked (Bartels 1983). Baxter (1979) had similar observation concerning the belief of the Arsi Oromo. For Cerulli, Ateetee is conceived as the goddess of fecundity (Cerulli 1922,127; Harris 1968,50).

– http://www.ossrea.net/publications/images/stories/ossrea/ssrr-19-p-3.pdf

In the traditional Oromo society, women played distinct roles through an institution called the Siiqqee (a symbolic decorated stick given to all women by their mothers upon marriage). This is an exclusively women’s solidarity institution sanctioned by tradition and respected by society. It is a sort of sorority that provides women with channels to participate in village councils, and a cultural vehicle to mobilize en masse against violence and abuse. Infringement of certain rights that women enjoy is regarded as an attack on human rights. In the event of violation of their rights, women take out the Siiqqee and mobilize to fight for the respect of rights, and for any perpetrator of abuse to be tried by society. The use of Siiqqee draws an enormous religious, ritual and moral authority and in the pursuit of peace and social tranquility. According to tradition peace is not merely the absence of war, but a constant state of unity and cooperation among the people as well as harmony with God and nature, with the power to bless or curse. Historically, women as a sector of society were designated as strangers and excluded from the Gadaa structures and rituals, but, they stuck together through the Siiqqee counting on one another within this common sorority. –http://oromowomensinternationalconferenceonline.com/general-information.html

http://portal.svt.ntnu.no/sites/ices16/Proceedings/Volume%203/Marit%20Tolo%20%C3%98steb%C3%B8%20-%20Wayyuu%20%E2%80%93%20Women%E2%80%99s%20Respect%20and%20Rights.pdf

http://books.google.co.uk/books?id=gCxLwdmLNMIC&pg=PA177&lpg=PA177&dq=siiqqee+Oromo+institution&source=bl&ots=TFj2Y7vo_G&sig=IrqVfrNe8PKIgo2ZCTkL0DtVtJE&hl=en&sa=X&ei=TxSwU8DwBYiK1AWaoYH4BQ&ved=0CCYQ6AEwATgK#v=onepage&q=siiqqee%20Oromo%20institution&f=false

http://www.academia.edu/4604793/Qaallu_Institution_A_theme_in_the_ancient_rock-paintings_of_Hararqee-implications_for_social_semiosis_and_history_of_Ethiopia

http://www.slideshare.net/chalihundu/oromo-peoplehood-historical-and-cultural-overview

http://trace.tennessee.edu/cgi/viewcontent.cgi?article=1080&context=utk_socopubs

http://zelalemkibret.files.wordpress.com/2013/07/jos-volume-4-numbers-12-1997.pdf

Weedduu Maaram / Weedduu Ateetee

(Translation: Zelelaem Aberra Tesfa)

http://www.zelealemaberra.com/?page_id=388

 

In Oromo mythology, the divinity for motherhood and fecundity is Ateetee or Maaram. Maaram or Ateetee is invoked and praised on birth-rituals. In addition, women prepare a feast and invoke Her, praise Her kindness so that they could be fertile, healthy, prosperous, and happy (Bartles, 1990,124; Cerulli 1917, 127, Tilahun Gamta, 2004,101)

Atoomaa hardhoo Maarami!
Maa mukoofna yee!

Yaa Maaram yaa Maaramii,
Wallaalaaf araarami.
Yaa Maaram, yaa kuullee koo,
Kottu taa’i fuullee koo.

Ciniinsuu afaa butuu
Miixuu dagalee butuu
Da’anii mucaa butuu
Iddoo ciniinsuu kee tii
Guddeen kun kan kee ti.

Yaa deessuu waalluu kobe,
Maaramtu boroo gonfe,
Dhirsatu balbalaa kolfe.
Yaa dhabduu waalluu moojoo
Dhirsatu aaree guungume,
Maaramtu boroo sokkee.

Utuun Balasiin ta’e,
Balas Boongaa ta’e,
Dhabaadhaaf mirgan kenna;
ittiin haa doorsifatu.
Utuun Maaramiin ta’e,
Maaram giiftii ta’e,
Dhabduudhaaf ilman kenna,
Dhirsa haadoorsifattu.

Yaa Maaram, yaa Maaramee
Dhabduudhaaf araarami mee.
Yaa Maaram godeettii koo
Yaa dhiiga toleettii koo
Yaa Maaram marmaartuu koo
Yaa hiika gargaartuu koo.
Aayyoleen walii lama
Tokkoo ishee carii gamaa
Tokko ishee asii kana.

Akka abbaa fardaa beeka
Irraangadee kaachisa
Akka abbaa warraa beeka
Niiti deessuu caalchisa
Gaangoo jedhee na cabsee
Gindoo saa nabaachisa
Yaa maaram hundaaf giiftii
Rakkoo kiyya naaf hiiki
Yookaan ilmaa naa kennii,
Beekaattan moggaafadha
Yookaan durba naa kennii
Beektuuttin moggaafadha
Yookaan dua naa kennii
Waayeekoon obbaafadhaa.

Get-together, for today is Maaram
Let us rejoice, throw away the boredom!

O Maaram, O dear Maaram,
Reconcile, with us who lack wisdom.
Maaram with beautiful eyes, O Maaram,
Have a sit, in front of me, please come!

When in pain, the mattress one clutches
When in labour, the wall one clutches
After delivery, a baby one snatches!
In return for your labour pain
Here, the little one is your gain.

O prolific woman, your clothes smell bad,
But Maaram has adorned your backyard,
The husband laughs from the front yard.
O sterile woman, with beautiful dress
Your husband furiously grumbles,
For your backyard, Maaram avoids.

If I were Balas,
That Balas of Boongaa,
To a bad-shooter his trophies I give;
So he could boast about it with relief.
If I were Maaram,
Our great lady Maaram,
A son I would give to the sterile woman,
So she could intimidate her man.

O Maaram, my dear Maaram
Be merciful to the childless.
O Maaram, with beauty and grace
You have revered blood in your face
O Maaram, you are my commuter [between me and God]
My parturifacient mother.
Two kinds of mothers are there
One is far across the river [The biological one]
The other one is the one here. [Maaram]

I know a rider’s thought and will
He gallops down the hill
I know a husband’s thought
He loves the prolific wife the most;
He equates me to a mule, dry and bare
and makes me carry his ploughshare.
O Maaram every women’s’ queen
Resolve this problem for me
Either grant me a baby boy
I call him “he the wise”
Either grant me a baby girl
I call her “she the wise”
Or either give me death
So I could get done with my worries.

 

The following stanza is taken from a birth song:

Odoshaa gofaa ka’u
Sareen agartee laata?
Agartee nyaattee laata?
Dhabduu ishee mucaaf boossu,
Yeelalaa fayyaaf boowu,
Adeemsa mirgaa boowuu
Maareen agartee laata?
Agartee laattee laata?

Ililleen Waaqa akka
Ililcheen Waaqiin kadha;
Gabaa shaqaxxuu faaqi
Anoo sagadduu Waaqi!

Loome qoraan karaa
Yomiree wal agarraa?
Bor guyyaa afaan waaree
Loonee wal agarra.

Garbuu kaballaa tokko
Manteessuun akaawwatte
Kan maseente ittiin horte
Kan deesse lakkaawwatte.

Deessuun akka naan jette
Mucaa koo hinargin jette
Diinqa koo hindarbin jette.
Maali yoon diinqa shee darbee?
Maali yoon mucaa shees argee?
Mucaa sheef argaan laadha
Garaa koof marqaan nyaadha
Jabbisheetu gola miti
Mucasaheen dhora miti.

Yaa dhabduu anaa nyaatu
Ulfooftee gumaa hin nyaannee
Deesse gumaata hindhugne.
Dhagaa kakatta guutuu
Rarra’etu wal baachise
Dhabduun dawuu hinjibbine
Maaramtu wal caalchise

Yaa deessuu waalluu qobe
Ayyaanni boroo gonfe.
Yaa dhabduu waalluu moojoo
Ayyaanni boroo sokke.

Yaa dhabduu masoo dhirsa
Dhirsatu dhaanu hawwee.
Yaa saree eegee dabbasaa
Kan quufee Waaqiin darbata
Kan Maaram namaa gootu
Haati ofii namaa hingootu.
Sibiila mutaa gootee
Kan djiiga mucaa gootee.

Baddaan qullubbii hinqabu
Muree laga dhaabbata
Kan kee dhukkubbii hinqabu
Turtee nama yaadattaa.
Araarfanne yaa maaram
Sirraa deenyee.
Gadi jedheen xaafii haamaa
Ol jedheen Waaqiin waama

An old horse’s rise from the stable,
I wonder if dogs have seen it and been able?
To have eaten it, and then did settle?
Cry of a baby-longing childles
Lament of a health-longing patient
A trophy-longing hunter’s plight
I wonder if Maaree have seen?
If She has seen and granted!

Ululation for Waaqa is a must
I ululate and beseech Waaqa;
Market of the taxing tanner
I am Waaqa’s earnest prayer!

The Loomee firewood of the street
When do you think we could meet?
Tomorrow, around mid-day
We will meet slipping away.

A handful of barley
That a widow parched and eat
the sterile prospered with it
the prolific counted it. [To equally divide.]

You know what the prolific said?
“Do not see my baby.” she said
“Do not enter my inner-room” she said.
What if I enter her inner-room?
What if I see her baby?
To her baby, I give a gift
To my stomach, porridge I eat.
No calf is kept in her inner-room,
She thinks I pine her child, I presume.

What a pity for the sterile lady
She could not get pregnant and eat a hunk of meat
She could not deliver and have showers of gift.
Abundance of rock and escarpment
Is hanging and piling up
The sterile did not hate giving birth
It is Maaram that un equalizes.

The prolific with smelly skirt
Her backyard is full of spirit.
But, the childless in a pretty skirt
Her backyard is devoid of spirit.

The sterile, the husband’s name-sake
The husband wishes to punish her.
O dog with a hairy tail
The over-fed hurls at Waaqa
The favour Maaram does for one
One’s own mother would not do.
She turned iron to needles
She turned blood to a baby that toddles.

The high land does not have onion
They cut and plant in the valley;
Your delay is not offensive
for you compensate gradually.
Reconciliation with you, O Maaram
You gave us deliverance.
I bow down and harvest xaafi [food plant]
I rise up and invoke Waaqi

Iyya Siiqqee

BY HUNDASAA

Hoga iyya Siiqqee

Ilmaan hidda Horoo,

Guchuma baattee siida Ateetee
Siiqqeen iyyite seenaaf godaante

Safuuf nagaa waaqa tokkichaan dursa
Na ofkolchaa iyya Siiqqeefan tumsaa
Godaana siiqqeefan imimman robsa!

Safuu! Hoga iyya Siiqqeef
kan mandiisu akka bakakkaa
Safuu! Godaana faana Siiqqeef
Seenaa hin duune, kan hin qabne fakkii fi akka!

Uggum! Hoga iyya Siiqqeef
Iyya eenyummaa – diroon fufe gumaaf birmatu
Uggum! Godaana faana Siiqqeef
Adeemsa seenaa – qaraan-qara hin dhaabbatu

Hoo dhommoqxes Siiqqeen hin cabdu
Harooressa hin haanxoftu – gogdee hin baddu

Ni latti akka coqorsaa – jilbeeffattee dhukaan riqxee
Ni lalisti akka saardoo – margee leensa diroon cobxee
Ni daraarti akka keelloo – kuusaa aadaan booka naqxee

Sarara ulumaa Siiqqeen hareeroo
Hormata eenyummaa seenaa iyya Horoo
Duudhaa ganamaa irkoo fi utubaa boroo
Jandoo baaxii galma suuqa sororoo
Siiqqeen hin baddu dagaleen Gadaa
Kanaaf iyyatti – qabattee guchuuma aadaa!

Kan Waaqni mildhate Ayyaantuun eebbaa
Eenyummaaf birmadhu jamaan kaabaa fi kibbaa
Hoga dabarsaa, bahaa fi lixaa seenaa utubaa
Seenaa iyya Siiqqeef goonni dhiiga roobaa!

Kuusaa Oromummaa fi Hooda Ayyaantuu
Bir’uu eenyummaaf Siiqqeef birmatu!
Gadaan quufaa fi gabbina
Gabbisi ya Waaq, keenniif humna!

Humna Siiqqee kan hin cabne
Humna Gadaa kan hin dabne
Humna Oromummaa kan hin banne
Dilbii- Kuusaa kan hin dhumne
Seenaa boonsaa eenyummaa abdanne!

Gadaan gabbina Siiqqeen hareeroo
Gabbisi yaa waaq nurraa cabsi roorroo!

http://waaqeffannaa.org/iyya-siiqqee/

 

Oromo and Greek based Democracies

By Ibsaa Guutama

This article is for those who did not have the opportunity to know how democracy evolved in human society. Democracy is only one type of government supposedly based on the will of the masses. There had been other types of government like monarchy or aristocracy, dictatorship or autocracy and totalitarian. One can find overlapping characters in all these. So what ever form we may talk about we have to expect element of one in the other. For much, democracy is an ideal type of government but not all proclaimed democracies are fully pro-people. Here the writer is trying to introduce the essence of both Western and Oromo democracy in an easy way.  For those who are well versed in theory and practice of democracy this is an opportunity to enrich this work for the benefit of the youth. In particular the young generation that is showing pride in its historic past from oral tradition if armed with the facts may show more interest and start to inquire about it. To prepare the following information in addition to oral tradition and experience this writer was exposed to, the books: Gadaa and Oromo Demokrasii by Asmirom Laggasaa, The Oromo by De Salviac as translated by  Qannoon, Folk Litrature by Ceruuli, Aadaa Booranaa by Ton Leus, Ethiopia through Russian Eyes by Bulatovich and Wikiipedia from internet  were refered to.

Short note on Western Democracy 
Democracy is a term frequently heard from lips of everyone to express equality, justice and liberty in one word. There are no governments that do not claim to follow democratic principles in their governance. Even totalitarian states call themselves “democratic republics” (probably with exception of fascism) in spite of flagrant violation of their subjects’ rights. Just like true democrats they talk about the inviolability of people’s and human rights and respect for the rule of law and fair and free election.  They claim that it is to protect these rights on behalf of the masses when they take what are inhuman actions for others. Their founding documents are full of borrowed phrases from ideal democracies. Democratic governmental structures are adopted minus their functions from different countries.

Democratic models many emulate are American governmental structure with its system of separation of powers. The functions of legislature, executive and judiciary are separated into three branches in such a way that one can check on excesses of the other to maintain the balance of power. The executive or President and the legislative or members of Congress are elected directly by the people. Members of the Supreme Court are nominated by the president and endorsed by the legislature for life. The other models are Parliamentary Democracy where the executive is elected by the legislature. Those can be its members or non elected persons that are answerable to it. Britain and European governments fall under this. They have mainly different styles of organization. Still others are traditional rulers blended with modern jargons.

All these claim their objective to be safeguarding peoples’ democratic interests. The term democracy is a legacy of ancient Greek city state, Athens. It is derived from Greek demokratia which means government of the people (“demos”, people, and “kratos”, power).  In this aspect “people” for Athens includes only male citizens above 20 years of age. That does not include women, children under 20, those not born in the city state and slaves.

In the city state all those qualified had the right to be present at meetings and participate in deliberations directly. That is why it is now referred to as direct democracy. After many modifications it has reached the present level of modern Western democracy. Here people elect representatives that participate in deliberations on its behalf. The two methods of electing representatives are plurality and proportional voting systems. In the first one with the highest vote is elected even if one represents minority of voters. The second shares votes in proportion of the votes parties got in overall election. Those are the features of modern indirect democracy. In both not all electorates are represented.

Now in most cases men and women above certain age have the right to vote depending on the law of each democratic country. The right to vote for women was achieved, for example, for Switzerland in 1971 on federal level and 1990 at Canton levels. It took a long time and a relentless struggle to attain universal suffrage. Though all accept these basics of democracy the structure and function of elected offices are not yet standardized and methods of elections fall short of including every voter’s voices. For example if hundred people vote for three persons and two of them got thirty votes each and the third one gets forty he/she wins the whole thing. That leaves 60 persons unrepresented. Proportional representation may improve this but cannot totally correct it. Here seats are divided in proportion to votes parties got overall.

For African countries democracy was imposed on them by departing colonial masters that keep on insisting to this day not to abandon it even if it was a fake one. Africans did not participate to construct a government relevant to their culture and tradition. Even those who later wanted to introduce amendments tried to mix the various world systems instead of looking into their own history and tradition and make it reflect national personality or psyche.  As copy and eclectic as it is, it is understood only by elites who themselves are copies of colonial culture.

They rule the way they wanted, constitutions are only window dressings. On the other hand the West had modified the concept of democracy in such a way that it fits their particular national needs not as it was practiced by Athenians or any other pioneer democracies. Therefore there is no one common blueprint for it.

Had it not excluded a segment of the population Athenian democracy could have been an ideal one where the concern of every member is taken care of. Much has been tried to approximate that but the world did not yet achieve flawless democracy. Abraham Lincoln’s famous Gettysburg Address “Government of the people, by the people for the people shall not perish from the earth.” reflects that aspiration. The question to be answered is who are the people that influence decisions, are they really the people or oligarchs?  Though the ideal is not yet achieved there are those that had come nearer and worth emulating. Had Oromo democracy been able to answer that question?

Be as it may there are certain basics that underlie every governance of those that claim to be democratic. Principles like equality, freedom, fair and free election; rule of law and respect for people’s and individual rights run through all of them. Even dictators and totalitarian government claim to apply these principles in their own way.   Thus these are universally accepted principles of governance though malpractice is rampant in so many countries. Ethiopian rulers had tried to adopt constitutionalism under pressure against their established tradition.  The emperor had instituted a semblance of Westminster parliament without political parties. His successor (Darg) had one party state. The next (Wayyaanee) is a pseudo multiparty system but only its party is destined to win.

Be him the last emperor or the two dictators after him used democratic phraseology to cover up their core authoritarian values. Their inherited autocratic practices could not go away. The Habashaa in most part of their own history were ruled by forces that come through coup d’états violently or outlaws overthrowing the preceding government. That was so before they formed the empire and remained so even after it.  All the three came to power overthrowing their predecessors. The first two staged coup d’états the third was an outlaw.

It was not consensus but brut force that kept that highland kingdom together under one crown. Democracy assumes one man one vote in a fair and free election that should be carried out periodically. Democracy is the rule of majority. Who ever gets most of the votes comes to power. In numbers they are the minority in the empire and are scared of others outnumbering them at the ballot box. They have no confidence of winning an election by strength of their platform and performance. Therefore they believe that many opportunities would be at stake if they really change from the old ways bowing down for democratic principles. The situation makes the rulers greedy, self centered, chauvinistic and paranoid that they believe only in their own ways and wisdom and are not permeable to new possibilities.  They do not believe that even their own people would elect them in a democratic election.  That is why human right abuse became their trade mark.

Brief note on Gadaa Democracy 
When one discusses Gadaa it would be preposterous to claim understanding its depth and breadth. It was a highly complicated and sophisticated societal system to be attributed only to few generations. That it has a background of ancient civilizations can be deduced from organization of society, its legal system and patterns of knowledge it emanates. For this reason what this article presents is only a simplistic superficial aspect of it, which yet could give a clue to its democratic legacy. Leaving aside procedures, rituals and the regalia what interests us here is the legal and democratic principles enshrined in it. To discover the truth of it much effort is needed from nationals that so far considered it to be just one among the age grade initiation systems found in so many societies. They have to erase all they learned about the Oromo in colonial schools and start unraveling the truth about this so far neglected great African nation.

Gadaa was an all encompassing national system where by every male of all ages had roles to play in groups based on peerage.  Accordinglly all institutions in society were managed by elected bodies that decide in counsel. Though all activities in general fall under the Gadaa system, it was more visible in its political aspect.  Major divisions to be considered are the temporal and the spiritual institutions and within the temporal one the social and the political functions.  Gadaa is temporal while Qaalluu is spiritual. It is said that the Qaalluu office used to assist in Gadaa operations like elections. But sovereignty is vested in Gadaa Assembly. Therefore Qaalluu as an institution does not interfere in running political affairs of the country.  That means Gadaa was secular. Here we are more interested in Gadaa secular democracy. The social and political aspect of the spiritual institution may worth following for its historical and academic significance.  There are several Oromoo that follow traditional religion to this day.

Gadaa was practiced by the Oromo people from time immemorial. In social aspect male members of society are grouped into age grade “hiriyaa” (peer) system. To simplify, these were Dabbalee from 1-8 years, Foollee or Gaammee 9-24 and Qondaala or Kuusaa 25-33, Raaba didiqqaa 30-38, Raaba Doorii, 38-46 Luba 46-54 and Yuba 55-78 and gadamoojjii or jaarsa above 78 (taken from different regions practice for convenience). Each member of a society had rites to pass through. At each grade there were roles to be played and training to go through.

Activity of a hiriyaa group starts from cradle to calf herding, to different hurdles of fitness that include military training to ruling and counseling the country. It is from these hiriyaa groups that members of national leadership evolve and gradually become Luba, members of the Gadaa ruling group. These leaders in most cases had been leaders of hiriyaa group from the beginning. Women, non naturalized aliens (kan luba hin bahin) and artisans were not included in Gadaa power sharing process.

One Gadaa period is eight years. At the end of that period there used to be great feast. That ceremonial feast was called “Buttaa”. Buttaa also served as measurement of time. To know someone’s age one asks “how many Buttaa did you eat?”  All those who were born during the eight years tell the same age, one, two, three etc.  Buttaa. From that a wise man could tell to which hiriyaa group or Gadaa party one belonged. Five buttaa are slain in one Gadaa cycle of forty years. Those born into each Gadaa are hiriyaa (peers) irrespective of up to eight years possible differences. A boy born at the beginning of the eight years and one born on Buttaa day after eight years are considered to have eaten one Buttaa.

On the political side society is divided into Gadaa of five parties. Members in each Gadaa party were recruited from their own generational age grades. Each Gadaa has a role to play in the political life of the nation depending on the time and level in the Gadaa tier. The oldest group is the Yuba. It is composed of person whose members were in power in previous times. Next is Luba, the ruling party. Below that is the Itmakoo or Raba Doorii (these may have other names with different tribes) juniors that lead in defense and nation building. The next group follows the foot steps of their seniors and engages in different aspects of society appropriate for their ages. Each hiriyaa group maintains close relationship and prepare themselves for the next stage of partisan responsibility. They all elect their leaders. Those at the bottom of the ladder are the dabbalee to whose raising society gives much attention. It is there that the basis of Oromummaa is laid down and hunting for generational leaders start.

At any one period there are three Gadaa levels that engage is serious party work and has conventions or yaa’a. The bottom one is Raabaa Doorii a group that is preparing to take power after eight years (from), the middle one is the Gadaa in power Luba and the last one is the one that leaves office, Yuba. Each Gadaa comes to power after a cycle of forty years. Since there is a party in waiting to replace the other no party can stay in power for more than eight years. No crisis can be obstacle to transfer Baallii for there is a ready made leadership. To transfer Baallii means to transfer authority. As symbol of authority the old Abbaa Gada hands over to the incoming ostrich feather that was in his custody. Each Gadaa proclaims its own constitution and laws. Therefore there is no stagnation in waiting for cumbersome methods of amendments. Even if there is no article to be changed the past law is formally made null and void and proclaimed again as new. The five Gadaa had set names or are called after their leaders.

The highest Assembly of the nation is Caffee or Gumii. The Caffee sits under shade of an Odaa tree. The General Assembly includes all members of the ruling party and any such persons that want to attend it. In this way it is a representative indirect democracy with some elements of direct democracy. Living Abbaa Gadaas and the Yuba can also participate in the assembly. Abbaa Gadaa or Abbaa Bokkuu is the head of the Caffee and the chief executive as well. There is a case where their were two heads of Caffee, one ritual head called Abbaa Bokkuu and another elected head, Abbaa Gadaa. The Luba usually consults “raagaa” wise man or philosopher on the future or consequences of certain decisions. But the raagaa has no power to avert a decision.

In addition to mentioned institutions there are several others that should not escape our attention. For example the institution of clan elders which are hereditary have no place in the Gadaa structure but has important role in organizing and guiding the tribe. Members of Gadaa were recruited (nominated) from tribes they lead. They have ritual symbols and roles to play in cursing and blessing. When Gadaa is the national leadership these ones are tribal ones. It was from among these ones that the colonizers embraced and recruited as agents for all their grassroots activities. In tribal protocol the eldest of the clans is called or seated first. Since tribal structures have already been rendered obsolete it has no nationwide political relevance in modern setting. There is also the Siiqqee institution that gives women social and political authority to some degree. In principle this can be integrated into any modern adaptations.

For the Oromo rights like equality, freedom, fair and free election; rule of law and respect for people’s and individual rights, respect and protection for environment and wild life are inbuilt qualities of Gadaa democracy. All human beings are equal; no one is above the law; discrimination because of origin, color or economic status etc is unjust. Respect for human rights, freedom of expression that are not safuu or morally repulsive, freedom of movement and association are protected by law. Elected officials are loved and respected as long as they serve the people whole heartedly and with the highest morale standard.  An incompetent and corrupt official can be removed from office by the assembly before the expiry of his term of office. In meetings it was preferred if decisions were reached by consensus. Each member of a meeting or assembly has the right of veto to halt a discussion. Once decisions were reached all are required to acclaim and the law becomes sacred.
Gadaa Assembly combines executive, legislative and judiciary powers. Gadaa here is to mean the ruling class as well as the eight years of their rule. Leaders of current Gadaa are called Luba. The outgoing Gadaa which participates as advisors and judges are called Yuba. The Yuba group includes two previous Yuba. Though all powers and responsibility lie with the Luba, Yuba and all living Abbaa Gadaas had also roles to play in matters of law and checking on excesses of Luba and had great influence on all political matters. Full retirement comes three Gadaa after they leave office. From thence they are called gadamoojjii or jarsaa. Another hiriyaa group that is active during a Gadaa period is the Itmakoo or Raaba Doorii with defense as their major activity with their eye on the bokkuu when the time comes.

In Oromo society there was a tendency of the weak to form alliance against the strong. For example grandparents and grandchildren ally against parents. In the same way it is logical for Raabaa Doorii to ally against the strongest institution of the land, Luba. In that way power of Luba can be checked before it gets corrupted and become abusive.

The chief Luba is the Abbaa Bokkuu or Abbaa Gadaa (Hayyuu Fiixee). In places he has two deputies one having greater power than the other. The executive power is held by Salgee, the top nine Luba or six in some places. Those were elites elected by the people for eight years with Abbaa Gadaa as their leader. Committees were usually formed at different levels for different functions. Prerogatives of decision making at each level is known. There will always be consultation before decisions are taken. They were it is believed, those frequent meetings to make seera (law, legislation) that gave rise to Amaara legal term “seeraa” to mean conspiracy.

Abbaa Bokkuu implements what is decided by Salgee. Abbaa Bokkuu’s role as a chief is defined by law. Thus he has internal constraint imposed on him by peers and external ones by Yuba and Raaba Doorii and Caffee periodic assembly that is chaired by Abbaa Seera who is a well respected past Abbaa Gadaa.  The limitation of office term of only eight years for a party is by it self a reason not to get corrupted lest face humiliation with no chance of reelection. Thus Gadaa democratic system was a well balanced system with inbuilt checks and balance mechanism. The Abbaa Gadaa and Luba had assistances called makala (Makkala). Makala kan be compulsory service to Gadaa offices.

Military functions are assigned to Raaba Doorii by law and tradition. But Abbaa Gadaa was commander in chief and only Caffee can declare war. Commanders are appointed by Abbaa Gadaa for each engagement. After a campaign is over the person went back to his normal duties.

But lack of efficient communication and contingent law enforcement mechanism had given rise for Abbaa Duulaas to defy tradition starting in the course of the 16th century.

Some cardinal points of Gadaa system

1. Gadaa is equal: There should be no one to be denied passing through Gadaa process, elect and be elected when ones turn comes. There should not be partiality or discrimination in services and protections Gadaa provides. Every member has the right to directly or through elected representative be heard in all affairs that affect people’s life; to be equally treated in matters of administration of justice. No one is above the law. No one may be prohibited to attend Gadaa deliberations.
2. Odaa is equal: Odaa is a national symbol for people’s government, demokratia. It represents freedom of speech and expression, freedom of assembly, equality of all participants that meet there, freedom of worship, peace and araaraa (reconciliation) and liberty to rest for persons and animals under its shade without worry of being disturbed.
3. Malkaa is equal: Ford or river crossing (confluence) is open to all for crossing; perform rituals; using water for drinking, washing etc for humans and animals. No one for any one reason can bar any one from using it. Malkaa is a symbol of transiting from status quo to something new.
4. Market is equal: every one has equal rights to take ones produce to the market and exchange with goods and services that it provides. Every one is free to participate in such exchanges and any trade of ones liking that the market provides
5. Road is equal: every one is entitled to the right of way; no one can be denied an access from his home to outer world or restricted from using of existing roads like all others; there will not be restriction to the right of travel; no one has the right to close an existing road for own use.

Is there any point that modern society discard from these? So far we have tried simplistic approach to uncover old Gadaa practice. Gadaa was more inclusive in its membership than Greek City state democracy. It involves every member of society to equally participate in all activity of the nation according to generations. All male nationals are grouped into generational hiriyaa and play roles society assigned for them. For this reason the Gadaa system involves all in the process of managing a society. Each division stays in the age grade for eight years before it is initiated into the next level. Probably except kids under nine all elect their leaders through electoral process. Gadaa was a representative democracy with some elements of direct democracy. Anyone that can travel to Caffee Assembly can participate in its deliberations and express ones opinion. That gives it semblance of direct democracy. Gadaa was practiced when Qaalluu institution had significant role in Oromo society and the nation was at a different level of economic and technological development than the present. Taking these variations into account let us see if there are principles that we could salvage for new democratic Oromiyaa.

1. Societal development takes place on two lines. One is the social age grade system and the other is the party system. One follows the gradual mental and physical development of a child, while the other handles its political development. At stage of adult hood both overlap. In the political aspect society is grouped into five hiriyaa category and a party name is attached to them. Each party takes turn in governing every eight years. A party has to wait for forty years to reign again. All five parties exist at the same time with different roles to play.
2. In Gadaa executive and legislative functions are combined. Bokkuu and Caffee (Gumii) are the highest authority of the land. Sovereignty lies with the people but expressed through Caffee and Bokkuu.
3. Decisions are reached by consensus how ever long it may take. That means minority opinion is never neglected.
4. Abbaa Bokkuu is the commander in chief of the fighting force. Caffee is the only power that can declare war. People love and respect the leaders because of their valor and uprightness not out of fear and threat.
5. Yuba is the highest advisory body and also heads the supreme court of the land. Its head is the most respected among the living retired Abbaa Gadaas and usually taken as the Supreme Judge (Chief Justice).
6. Itmakoo/Raaba Doorii is a power in waiting to replace the incumbent Luba. It is responsible for recruiting, training military personnel and conducting war.
7. Qaalluu is the spiritual leader with some functions concerning elections but never interferes in secular affairs of the Gadaa. Gadaa was a temporal institution.
8. Women were recognized as subjects of rights through Siiqqee institution. There were also rituals that cannot be performed without them. But full equality was not guaranteed.
9. The top Gadaa counselors were nine ( Salgee) or Six
10. The Luba are assisted by unelected official called makala (Aide de camp)
11. Each Gadaa general assembly convenes at the beginning of its term to declare laws. Then it will assemble in its mid term to make progress report. Then members can be criticized, condemned or uprooted for wrong doings if any. That means electors had the right to recall their representatives for corruptions and abuses. Caffee meetings are open for citizens that can attend.
12. Raagaa is a wise usually old man or philosopher that can advise on the future
13. Hayyuu were notables (elites) that can give decisions and counseling on several issues. They were knowledgeable members of the society without any flaw in character.

To summarize, the people are sovereign; representative system mixed with direct democracy were practiced; rulers were elected for a limited term of only eight years; citizens had the right to elect and be elected according to their ages; no one was above the law; people can recall their representative; humans, animals and nature are protected by law; the welfare of children was concern of all members of society; their was majority rule but by making decision by consensus minority views were protected; all human being were equal, ill treatment was abhorred; right to assemble and freedom of expression were protected; right to engage in any trade was protected; right to travel were granted; right to worship was recognized and discrimination based on race, age, gender and economic status are forbidden. There was inbuilt check and balance system in the political process but not so spelled out.

Now, that we have seen a brief introduction to western and ancient Oromo Gadaa democracy, let us try if we can come out with a fitting system for reorganizing modern Oromiya. The system of dividing and managing society into generations is not different from modern world school systems. Children learn what is assigned them according to peerage, “preschool, kindergarten, primary, secondary, college”. This is not far from what they call “dabbalee, Foollee, Gaammee, Raaba etc.” Existing political parties recruit members from this school system. But the Oromo as different as they are, had something to add and their own outlook. Oromo see the system in interrelation with all other societal activities. To pass from one stage to the other are rights of all citizens not of particular classes.

Probably it would be essential to revise certain things and see how they may serve modern society better.  Instead of collectively saying Oromo youth association if one says association of Foollee, Gaammee, Raaba etc it will help to mobilize in unison generation that under stand each other better. It may also give better opportunity to develop future leadership for society. In the past stages in the Gadaa were seen from fathers’ point. For this reason the age at which one has to produce a child was determined. If one is born before that it was bad omen. Now all children should be treated equally and age has to be considered from childrens point. So, age should not be calculated by butta and father’s Gadaa grade, but the exact date of a child’s birth. All those excluded to participate in gadaa activities and elections must now be included to make true that all humanbeing are eqal. This is only the skeleton otherwise social functions require deeper research. During the period of Abbaa Gadaa there was only one Qaalluu, now they are numerous (in addition to those of other religions). In the past we go for pilgrimage only to Abbaa Muudaa now we crossed the sea and added Mecca and Jerusalem etc. After all, what do you think?  This is a big challenge for Oromoo intellectuals. It may require liberating ones mind from the shackles of foreign influences to appreciate what we had. Gadaa is never obsolete but may need refurbishing. Go and make research before responding.

Let us get prepared to be ourselves and show the world that Gadaa still dwells in our minds and body.  This will not be difficult for one who has pride in Oromummaa.

Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
Ibsaa Guutama
July  2011

http://gubirmans.com/Oromo%20and%20Greek%20based%20Democracies.html

…The presence of the aged, both men and women who attired in traditional costumes, and carrying ritual sticks—bokkuu and siiqqee—the symbols of power and justice of the gadaa system decorated the march which reflected the authentic Oromo tradition. This authenticity is articulated not only in the words spoken by the elders and sung by the artists but also expressed in the peacefulness of the gathering of millions of people. Oromo nationalism is reviving and thriving in the fertile soil of rich symbolic cultural resources that have come to the open since the 1990s. The array of national symbols such as the odaa tree which decorate the costumes worn by men, women and children, the siiqqee, the bokkuu and other pre-colonial pan-Oromo symbols carried by men and women at the festival represent and reinforce the pride of the nation and unite the multitude gathered for the festival through a common imagery of shared memories, myths and values—in other words the shared structures of feeling.

http://maddawalaabuupress.blogspot.co.uk/2012/11/oromo-freedom-from-what-and-for-what.html

 

Related Article:

Safuu, the Oromo moral value and doctrine

by Rundaasaa Asheetee Hundee 

is the principle of deep moral honor and accountability that was fostered by Waaqayyo fearing people of Oromia. “Yoon maqe, Waaqni na arga” is the principle rooted in each Oromo proven to be worthy of wholesomeness, to have virtue, and love other. These type of people have a desire to understand and live by traditional values.

Young Oromo children often spoke about the fundamental principle that telling the truth, respecting nature, being trustworthy, and standing for the right thing is natural to human beings. As an Oromo, we were taught these values and it made us women and men of such noble character.

Not only our characters were shaped by Safuu Oromo, even the process of Seera tumu (law making) was inspired by this principle and the Gadaa system was framed on the basis of Safuu. Basically then, Safuu is the principle of restoration of human dignity in a significant way. Because of Safuu, Birmadummaa and honesty is expected from each Oromo so that we all can live virtuous life of divine purposes.

When the Oromo people lived according to the Gadaa system, they dominated the horn of Africa and established their republic, and the Oromoo Foollee turned into statesmen and defended the norm of Gadaa governance. Because they believed in being honest, true, benevolent and virtuous in doing good to humanity, they demanded no money for their work and time. They worked on their farms but served their country as abbaa Seeraa, abbaa Alangaa, abbaa Caffee, abbaa Bokku and as Hadha sinqee etc..

Because of Safuu, the Oromos are inspired to respect nature and committed to deal justly with humankind! That’s why we are indebted to freedom-loving individuals everywhere who had the integrity necessary to build the foundations of human societies upon safuu’s fundamental moral values. Only in an atmosphere of freedom and trust could values like honesty and integrity truly flourish.

Safuu Oromo therefore is an expectation that people must rise above self-interest and act in the public interest with wisdom and courage both on the national and the local political scene.

One reason for the decline of Safuu in Oromia to day is that people invented new standards that constantly changes and undependable moral conduct. As a result, individuals define good and evil as being adjustable according to each situation but doing so is in direct contrast to the Safuu standard.

The vast majority of so called educated Oromos speak or think based on this mindset where right and wrong are calculated to either remain neutral or to be liked by others at the expenses of own value, the Safuu. In the process, our people lost their ancestral knowledge of what is right and what is wrong and went astray by longings for luxury and leisure that they think will be found in the western world style of living and thinking.

The devastation that comes from such fraudulent life style and self misrepresentation is immeasurable. It leads to a false belief that they can worship anything they want following the rules they set for themselves.

However, the continued survival of a free and open society is dependent upon a high degree of divinely inspired values and moral conduct (safuu), as stated by the Oromo Ayaantus. People must have trust in their institutions and in their leaders. Hence, a great need today is for leadership that exemplifies truth, honesty, and decency in both public and private life.

Honesty is not only the best policy, it is the only policy according to Safuu Oromo.
There are several things we can do to develop SAFUU.

Desire It (Fedhii Safuu horadhu)

Live honest life (hin Maqin)

Be Humble (Fayaalessa ta’i)

Study (Qu’adhu)

Search and ponder on ideas (Yaada xiinxali)
Love nature ( Umaa jaaladhu)

 

Read @ http://advocacy4oromia.org/home/safuu-the-oromo-moral-value-and-doctrine/

http://ayyaantuu.com/horn-of-africa-news/oromia/safuu-the-oromo-moral-value-and-doctrine/

 

Decolonizing Development:The Political and Cultural Locations of Nationalism and National Self-determination (the Case of Oromia)

 

 

 

Decolonizing Development:The Political and Cultural Locations of Nationalism and National Self-determination (the Case of Oromia)

Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural autonomy, right to a culture. In the Oromo context, national self-determination is about the representation of collective identity and dignity. It is the demand of the Oromo people to govern themselves. Practically, this can be interpreted as let us be governed by people who are like us, people of our nationality or people who accept and respect our value system. For the last hundred years and so, the Oromo nation has suffered from Abyssinian expansionism, social, ecological and economic destruction and continuous and intensive cultural and physical genocide. The Abyssinians and Oromians connections have been the coloniser (refers to the former) and the colonised (refers to the latter) relationships. Contrary to the Ethiopianist discourse, they have not developed a common unifying identity, social and political system. While the Abyssinians feel a sense of glory of their kings, warlords and dictators, the Oromians feel victimisation to these rulers, so they have not emerged a common ancestry, culture and collective memory, which can result in common ‘Ethiopian’ identity. From the perspective of Oromo social construction, the present Ethiopian domination over Oromia is a continuation of what pervious generations of Oromo nation had experienced. Thus, the Oromo people, sees the present political arrangement as illegitimate because it is a rule by the people who have engaged in destroying them. So, they claim not only cultural but also political independence. Oromo nationalism is also very democratic. It follows the UN principles of self-determination for the citizens of Oromia, claiming independence from the tyranny of Ethiopian Empire. The latter has been constructed based on Amhara-Tigre nationalism. The Oromo nationalism also offers democratic solutions to the ethnic minorities in the Ethiopian Empire. Scholars of Oromo studies claim that there is fundamental behavioural, linguistic, ethnic and cultural differences between the Abyssinians (northern) and their subjects (Southern). The Oromo, Sidama, Afar and the Ogaden (Ogaden Somalians) nations, beyond their common Cushitic progeny, they have common experiences of victimisation and illegitimately absorbed by Abyssinian southward expansion. Their collective memory of past experiences and present victimisation are making common identity. This identity is a key to understand politics there and to work together for self-determination, to recover their lost humanity.

Man knows himself only insofar as he knows the world, and becomes aware of the world only in himself, and of himself only in it. Every new object, well observed, opens a new organ in ourselves.

–Goethe, Maximen und Reflexionen, VI Build therefore your own world. -Ralph Waldo Emerson, Nature

Introduction

The passions of national freedom and national interest are probably the strongest in the whole political spectrum that characterises the present world. Kellas (1998) holds that it is stronger than the passions aroused by religion, class, individual or group interest. This passion is not all futile, either. In Gellener’s (1983) understanding, nationalism has been considered as essential to the establishment of a modern industrial society. According to Smith (1991), it is ‘the sole vision and rationale of political solidarity.’ For Kellas (1998), it provides legitimacy to the state, and inspires its citizens to feel an emotional attachment towards it. It can be a source of creativity in the arts, and enterprise in the economy. Its power to mobilise political engagement is unrivalled, particularly in the vital activity of nation building. It is intimately linked with the operation of popular democracy. Indeed, the global pattern is a mosaic of political drives, economic interests, linguistic pride, cultural imperatives, psychological needs and nations seeking identity. These factors are manifesting as a powerful staying power in a modern Africa, either. As European colonialism and socialism melted away, the perpetual existence of the backlash against ‘neo-colonial’ colony colonialism and the reviving of national selfdom become more and more significant in social and political dynamics of contemporary multi-ethno-nation African societies. The African experience is motivated by the same aspirations as that of elsewhere. At its root is a need for freedom, dignity, for the right of people of distinct social communities to function freely and independently. In this regard, Oromia represents the case of rejuvenating claim for national freedom and the struggle against more than a century old Abyssinian Empire colonialism in Africa. Oromia is a homeland for an Oromo nation, a group of people with a common culture and value system (seera fi aadaa), language ( Afaan Oromo), political institutions (Gadaa), and historical memories and experiences. Oromia is the single largest, homogeneous and endogenous nation in Africa with a population of 40 to 45 million. Both in terms of territorial and population size, more than two-third’s today’s sovereign states that are making members of UN (United Nations) are smaller than Oromia. The Cushite (see Demie, 1998) Oromo people have inhibited their homeland, Oromia, since pre-history and in antiquity were the agents of humanity’s documented Cushitic civilisation in terms of science, technology, art, political and moral philosophy. The links between the Oromo and the ancient civilisations of Babylon, Cush and Egypt has been discussed in Asfaw Beyene (1992) and John Sorenson (1998) scholarly works. Utilising prodigious evidence from history, philosophy, archaeology and linguistics, Diop (1974 and 1991) confirms that the Cushite Egyptian civilisation was emerged from the Cushite civilisations of North East Africa, particularly, the present day Western Sudan and upper Nile Oromia (also known as Cush or Punt). Indeed, except the name of places, saints and prophets, many of the Old Testament and the Holy Koran moral texts are copies of the Oromo moral codes. The formers are written documents while the latter are orally transmitted. Since the late 1880s the Oromo people have disowned their sovereignty. They disowned their autonomous institutions of governance, culture, education, creativity, business, commerce, etc. Thus, they have been claiming for national self-determination, national-self government and the right to their own state and resist the Abyssinian Empire saver (supremacist’s) nationalism. The Oromians are not only against the quality of Ethiopian Empire governance but also against the philosophy on which it is based: domination, dehumanisation, inequality, double standard, hypocrisy, deceit, exclusion, chauvinism, war institution, rent-seeking, extractive state, conservatism, feudalism, Aste fundamentalism (Aste Tewodros, Aste Yohannis, Aste Menelik, Aste Haile Sellasie), etc. The political goal of national self-determination (national self-government) is asserted in the outlook and attitudes of the Oromo political and social organisations. Of course, the Oromo nationalism, which supports the interests and identity of the Oromo people, is a more subtle, complex and widespread phenomenon than common understanding and observation. It is within this context that we are going to discuss the Oromos’ politics of national self-determination and the search for the national homeland, the demand for reinventing a state of their own in the following sections.

Defining Nation, Nationalism and Self- determination

To define nation and nationalism is as Benjamin Akzin (1964, pp. 7-10) discussed five decades ago, to enter into a terminological jungle in which one easily gets lost. Different scholarly disciplines have their own more or less established and more or less peculiar ways of dealing with nation and nationalism. Ideally, our definition of nation and nationalism should be induced of elements of nationalist ideology. Getting at such a definition has confirmed phenomenally strenuous. Hugh Seton-Watson, an authority in this domain, has deduced that ‘no scientific definition’ of a nation can be concocted. All that we can find to say is that a nation exists when significant number of people in a community consider themselves to form a nation, or behave as if they formed one (Seton-Watson, 1982, p.5).Van den Berghe (1981) defines a nation as a politically conscious ethnic group. Several attempts have been made at making a cardinalist definition of the term, pointing out one or more key cultural variables as defining variables. Among those tried are language, religion, common history/descent, ethnicity/race, statehood and common territory (homeland). For a group of people to be termed a nation, its members typically have to share several of these characteristics, although historically, one criterion may have been predominant (for example, language in Germany, or culture and history in France). In the case of Oromo, common language (Afaan Oromo), common territory (Biyya Oromo, dangaa Oromiyaa or Oromia), common historical experiences (victimisation to Ethiopian Empire rules or Abyssinocracy) are particularly very significant. Stalin made his undertaking in 1913. His definition includes four criteria: the members of a nation live under the same economic conditions, on the same territory, speak the same language, and have similar culture and national character (Seton-Watson, 1982, p.14). Neither Ernest Gellner nor Eric Hobsbawn, two influencials, gave definite definitions of the nation in their major achievements. Indeed, they are very hostile towards what they define as nationalism. ‘…For ever single nationalism which has so far raised its ugly head…’ (Gellner, 1983, p.45), this is a Gellner’s conception and sees the world as naturally divided into nations, each with its own individuality. This implies an acceptance of the nationalist self-perception. There are also other conceptualisations. A social anthropologist, Thomas Hylland Eriksen (1992, p. 220) says ‘a nation is an ethnic group whose leaders have either achieved, or aspire to achieve, a state where its cultural group is hegemonic’, Anthony H. Birch (1989, p.6) considers that a nation is best defined as ‘a society which either governs itself today, or has done so in the past, or has a credible claim to do so in the not-too- distant future. Kellas (1998) defines the nation as a group of people who feel themselves to be a community bound together by ties of history, culture and common ancestry. Nations have ‘objective’ characteristics, which may include a territory, a language, a religion, or common descent, and ‘subjective’ characteristics, essentially a people’s awareness of its nationality and affection for it. In the last resort it is ‘the supreme loyalty’ for people who are prepared to die for their nation. The definition of ‘nation’ which we will make use of in the following is one suggested by Anthony D. Smith (1983,pp. 27-109, 1991, p. 14; 1995); a definition mastering well the ‘sounding board’ dimension. Smith here defines a nation as ‘a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members. A recent definition of Smith holds nationalism, one manifestation of national-self-determination, as ‘an ideological movement for attaining and maintaining autonomy, unity and identity on behalf of a population deemed by some of its members to constitute an actual or potential ‘nation’ (Smith, 1991, p. 73; 1995). For Smith nationalism has a deep ethnic roots and rejuvenates itself in response to global and domestic impulses. While the phenomenon of globalisation and technocratic culture are there, nationalism is an eternal nature and nourishes and propels itself on technocratic innovations. In this context, national self-determination may be defined as many part aspirations of a nation: To be free to freely determine one’s own national identity, culture, including language, education, religion, and form of government, to be free of rule by another ‘nation’, that is to overcome social and political systems of domination and exclusion in which nations other than one’s own wield predominant power. To be free to select its own form of government; and those governed within it have the right of unflagging consent.

Culture and the Politics of Self-determination

Nation, nationalism and national self-determination are commanding attentions. One of the perennial issues within nationalism is whether national self-determination can stand alone, or whether it requires a ‘qualifier’ from within cultural or political ideas or both to clarify its precise cultural and political location. Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural independence and that nationalism is based on the right to a culture. Nielson, for example, peers a nation as groups of people whom ‘perceive themselves as having a distinct culture and traditions’, and Tamir presents that a nation is a community in which individuals develop their culture, and they therefore regard their place within a nation as membership in a cultural group. Indeed, she argues that ‘the right to national-self determination stakes a cultural rather than a political claim, namely, it is the right to preserve the existence of a nation as a distinct cultural entity.’ Will the people who demand national self-determination be satisfied with such an arrangement? Tamir gives credence to that the idea of basing the right to self-determination on the right to a culture is the one that has best conformity with a liberal internationalist viewpoint. That is thinkable, but international liberalism is incompetent on this particular matter. A nationalism, which is based on culture and cultural distinctions, was not very long a go. It is a concept that characteristic the thesis of right wing, or romantic theorists such as Herder. Indeed, Herder’s nationalism was not political, and it distrusted a state as something external, mechanical, not emerging spontaneously from the life of the people. Nevertheless, in the Oromo context the claim for national self-determination is a political rather than a cultural one. If we look at the distinction between the two, it would seem that the claim for national self-determination involves more than a demand to be tolerated while the cultural question is. For example, the Catalan’s and Quebecois’ culture and identity have been tolerated and respected to some extent, and yet many of them thought that this did not reflect a situation of self-determination. Indeed, meeting their claim would involve legislation and redefinition of institutions within the state, and perhaps even a new state. In the Oromo case the demand is actually the claim to have control over their lives. This does not mean over every individual’s private life, but over the public aspect of one’s existence, i.e. the system of mutual relationships, which reflect and sustain one’s membership of a certain collective. Here the self is conceptualised within the context of community, but one that has to be real, actual, and functioning and performing. Otherwise these communal ties are too abstract, which makes it impossible for the self to be defined by them. The statement of Cohen has to be recalled: ‘A person does not only need to develop and enjoy his powers. He needs to know who he is, and how his identity connects him with particular others. He must… find something outside himself which he did not create… He must be able to identify himself with some part of objective social reality’ (Cohen, 1988). Moreover, self-realisation, however, cannot be merely a mental situation; thus this community cannot be only cultural. It must be a political situation at least so that, in order for the Oromo people to realise themselves, they must not be dependent on the goodwill of a second party. They then must be certain that their self-realisation in all spheres of life will not be prevented by the Abyssinian government, the TPLF, the Orthodox Church, and so forth. They should therefore be politically active and watch such institutions carefully. In addition, they must participate in politics in order to decide collectively upon public matters, which influence their self-realisation. So the Oromos claim for national-self determination is about the realisation of their potential status, ability and collective character, which may be achieved only through participation in autonomous political institutions. But for more than a century Oromos have been denied access to these institutions, either officially or in practice. In other words, if Oromos as a nation achieve self-determination they will better able to participate, better represented, better able to deliberate, gain much more control over their life than formerly and more autonomous. The Oromos demand for national self-determination thus, aims at establishing those institutions, which are needed for the realisation of the self-determination. When an Oromo demands national self-determination, he/she is not asserting that he/she would like to control his/her private life, e.g. his/her job, his/her shopping activities, his/her love affairs. Many Oromos do not control these aspects of their lives and yet nevertheless demand national self-determination. But the same principle also applies to cultural life. The Oromos may be allowed more-or-less to use their language, have their own newspapers and theatre, and the freedom of worship, etc. which are making cultural freedom. Actually, these rights are hardly exist at present. But when they claim national self-determination they are not only referring to these aspects of life, as political community: they want to be able to form and choose among and vote for the Oromo political parties, to observe the Oromo constitutional laws, to pay taxes to an Oromo authority, and to have a history (and indeed, myth) of independent Oromo state, from which their identity and self-determination can derive. Thus, the Oromo’s Declaration for Independence will emphasise parliamentary participation and the need to form a constitution, rather than cultural activities. In general the Oromos demand for national self-determination entails that the individuals in this nation should be citizens, engaged in politics as members of a community committed to the realisation of certain (their own) common goods, rather than participating as individuals who seek their self-interests, as it is implied by the right- to- culture school of thought and Liberal Internationalists. Perhaps for this reason Margalit and Halbertal revise the right-to- culture argument, arguing that the right is to a certain culture rather than to culture. A certain culture, then, becomes a common good. And yet, this is not enough, because they still regard the common good in cultural rather than political terms: ‘shared values and symbols… are meant to serve as the focus for citizens’ identification with the state, as well as the sources of their willingness to defend it even at the risk of their lives (Margalit and Halbertal, 1994). Why, then, do theories adhere to the culture discourse? Of course, for most of the Western theorists, the term national self-determination is affiliated to the strive to become part of humanity, to regain the human condition of autonomy; it is adjoined to the struggle to be part of the free world, of the more progressive forces; it is seen as decolonisation, as civilisation, as an attempt made to become part of the world of liberty, rights, and justice. But, it is seen as part of centrifugal forces, from the centre to the global, universalism or what Lane (1974) calls as ‘total situation’ or citizenship based on individual freedom and social justice. These theorists, therefore, universalise the notion of national self-determination: they make it part of liberalism. The liberals’ universal approach tends to be uniformist. This makes a society rootless and a citizen far removed from those who control his/her destiny. On the other hand, the notion as it is put forward and used by the Oromos that the demand for national self-determination is also centripetal, from the global and the greater units to the smaller ones. These groups demand the disengagement from the ‘other’, the global, the colonist, even from other humanity, by asserting that ‘we are not merely the essential equal and part of humanity, but rather we are also different and distinct: we have our own political identity, which we want to preserve, sustain, and establish institutionally, like the Scottish vision in multi-nation state Europe. This is the language of liberation from colonisation. It is also the language of particularisation within the universal or the global, and it seems that the uniformist approach is not sensitive enough to the real Oromos problems. Thus, the Oromos quest for self-determination involves the ultimate goal of particularism (its own unique space), reinventing the Oromia State, owning the national homeland. Of course, in a heterogeneous society of the Ethiopian Empire, though uniformity may simplify system of control, social justice will not be attained in one vast monolithic block of oppressed by colonial legislation, bureaucrats and its armies. An important work of Professor Asafa Jalata, an authority in the study of Oromo nationalism kindly quoted as’ The Oromo question involves both colonialism and ethno nationalism. Ethiopian colonialism has been imposed by global capitalism on the Oromo nation. Ethiopians, both Amharas and Tigrayans, through establishing settler colonialism in Oromia, have systematically killed millions of Oromo and expropriated their lands and other resources from the last decades of the nineteenth century until today. Ethiopian colonialists already destroyed the people called Agaw by taking their lands, systematically killing them, and assimilating the survivors. They attempt to do the same thing to the Oromo by destroying the Oromo national movement, confiscating Oromo lands, and forcing the remaining Oromo into ‘settlement villages’ or (reservations). Many times, some Oromo organisations attempted to democratize Ethiopia so that the Oromo would achieve equal citizenship rights and maintain their ethno cultural identity. Determined to maintain their colonial domination and to destroy the Oromo cultural personality through ethnocide or assimilation, Ethiopian colonialists destroyed or suppressed those Oromo political forces that attempted to transform Ethiopia into a multinational democratic society. Therefore, most Oromos are convinced that their rights and freedom cannot be obtained and respected without creating their own state, or state that they can create as equal partners with other ethno national groups interested in forming a multinational democratic society to promote ethno cultural diversity and human freedom. Hence, Oromo nationalism is an ideology of the subjugated Oromo who seek human rights, freedom, justice, and democracy’ (Jalata, 1997). In fact social justice can be attained when and only when the oppressed majority able to rule its homeland. The Oromos work for national self-determination is the great humanist and historical task in terms of Freire (1993) argument ‘To liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any ‘attempt to soften the power of the oppressor in difference to the weakness of the oppressed almost always manifest itself in the form of false generosity; indeed, the attempt never goes beyond this.’ In this context, for Oromos in order to have the continued opportunity to express their ‘generosity,’ the Habasha colonist must perpetuate injustice, too. Tyranny is the permanent fount of this ‘generosity,’ that sustains at the price of death, dehumanisation, despair and poverty. ‘True generosity consists precisely in fighting to destroy the causes which nourish false charity.’ (Freire, 1993). For further discussions on Oromo nationalism, universalism, globalism, Ethiopianist discourses and Oromo Nationalism, see Sorenson (1998) and Sisai Ibssa (1998).

Concluding Thoughts

Man as a social animal always seeks his own territory and belongings to a social group in which his identity and sense of community is observed and respected. In the defence of the cause for social justice and social ecology, these are basic tenets to backlash against the danger of the rhetoric of universalism, polyarchy and false perspectives of social uniformity, which appear to appreciate the social problems from a single privileged point. Georg Hegel, The Phenomenology of Mind ( New York, 1967 edition), in his famous philosophical discussion of the relationship between ‘lordship and bondage’ maintained that a single consciousness could know itself only through another, even in a condition of totally unequal power relationship. According to this philosophical model, the lord (the oppressor) is lord only through the relationship with a bondservant (the oppressed, the one whose humanity is stolen). In the relationship, however, the other is annulled. The self of the mastery, the lord, derives from the conquest and negation of the servant, the bond. Only recognition of the selfhood of the other permits for its annulations. Thus, lordship covertly recognises the separate identity of the dominated. They are normally equal selves locked into unequal hierarchy. Metaphorically, Hegel’s dialectics of lordship and bondage is very important to understand the Ethiopian domination over Oromia. However, in the Ethiopianist discourse, the essential equality of the selves has been escaped totally. Rather, the persisting hierarchy has taken for granted. According to Sorenson (1998), Ethiopianist scholars like Clapham, Sven Rubenson and Levine because of their attachment to one version of the Ethiopian past and present make them either or unwilling to engage with the full complexity of the problem. From this point of view, to accept the unchanging polarity of Ethiopia and Oromia in the lordship-bondage relationship is to succumb to a structure of Ethiopian aggression and colonialism. The Oromians demand for national self-determination is, however, the civilised step out of the polarity upon which the coercive hierarchy relies, it is the collective political demand, as its main purpose is to achieve the good of the social whole, humanisation, the essential liberation of the Oromo national identity, dignity and the reinvention of Oromia as a sovereign state. The Abyssinian occupation of Oromia, the existence of the Abyssinian Rule, war-lordism and their armies in Oromia and the making of Finfinnee their garrison station, the centre of their crowds is not only an act of conquest, aggression and colonialism but also, from Oromo perspective, such elements are symbols of bondage and slavery that negate the Oromo selfhood as equal essential. For the last over hundred years, the Oromo nation has disowned selfhood, its own state or administration, and lived as a bondage of Abyssinia. The Abyssinian administration which has undermined the Oromo national traditions, exploited it economically, and maintained order through mechanical and repressive means- such a nation actually must seek national self-determination to foster within its politics, to bring dignity, justice, freedom and democracy and to survival as essential equal, as a nation and as part of humanity and its civilisation. It is necessary for Oromians to build the world of their own, a world which make them capable to sustain as a group of human people. They must able to liberate themselves and the violent, the oppressor too. In this context, the Oromo issue is a test case to the deceptive ‘democracy world-wide’ which is being advocated in the USA foreign policy and manipulated by the neo-nafxanyas (see Ibssa, 1998). It is a challenge to contemporary theories of democracy and polyarchy (Robinson, 1997) and actors of post cold war Ethiopian politics who simply take for granted that the boundaries and powers of political community in the ‘Horn’ have already been settled. Thanks to the dedicated works of human rights activists, particularly the OSG (the Oromia Support Group) and its UK based publication, Sagalee Haaraa, we have been well informed on plights of human population and their environment in the entire region. We are interested to recommend this publication to all actors of the region. In this context, we are confident to say that Ethiopian democracy rhetoric or federalism sham politics is nothing more than a fig leaf, covering up the continuation of an extraction of the ‘politics of the belly’, in terms of Bayart (1993) from ‘prudish eye of the West.’ Its democratic rhetoric is a new type of rent seeking (extracting economic rent). By making believe, it enables the collection of international aid that includes diplomatic, military and humanitarian. It enables the seizure of the resources of the modern economy for the benefit of the Tigrayan elites. The situation is not in democracy’s favour, rather it is a situation that the Tyranny is retaining control over the security forces, economic rents and the support of the West. Such manipulation is not new for Africa. Menilik, Haile sellassie, Mengistu, Mobutu, Biya, Senghor and Diouf did the same thing either in Ethiopia or elsewhere in the continent at one time or another. The Quote from Bayart’s (1993) African analyis comes to our mind ‘…The support of western powers and multilateral institutions of Bretton Woods and the Vatcan, who despite having waved the flag of democratic conditionality and respect for human rights, have not dared to pursue such sentiments to their logical conclusion and have continued to think in terms of ‘Mobutu or Chaos’ where Gorbachev given up saying ‘Ceaucescu or chaos’…’. Indeed, very recently, we have read the deceptive descriptions to neo-Mobutu, neo-Mengistu, etc.: democratic, new generation, confident and pragmatic, etc. Sadly, everything changes so that everything stays the same. Nevertheless, the oppressed Oromos are not passive objects, either. They have not allowed themselves to be ‘captured’, as in the past they have demonstrated their historical ability to resist dehumanisation, despair and poverty, and predictably will continue to resist until the justice will come to them. An everyday Oromo coins the following: ‘Victory to the Oromo people! Oromia shall be free!’ We feel moral and social responsibility to support the just cause of fellow humanity.
http://ayyaantuu.com/horn-of-africa-news/oromia/oromo-freedom-from-what-and-for-what-part-1/

http://gadaa.com/oduu/4613/2010/06/27/on-the-question-of-nationalities-in-ethiopia/

 

‘External self-determination, in particular, seems to carry dual meaning. On the one hand it is taken to mean full independent statehood, while on the other hand it is taken to mean external recognition by other states within the
international community.’

http://bemis.org.uk/docs/redefining-self-determination.pdf

 

‘Every individual/group possesses a moral right to secede. The burden of proof rests with the opponents of secession.’ http://web.stanford.edu/~tomz/working/secede.pdf 

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Language and National Development: A tribute in Honour of Haile Fida’s Contribution to the Development of Oromo Orthography

 

Dr Haile Fida  Kuma has made an outstanding contribution to the development of Oromo national orthography. He was one of the pioneers who attempted to shade fresh on the history of the Oromo, the right of the Oromo people to speak, read and write in Afaan Oromo. He initiated Oromo studies in Europe and has made a major contribution both to our knowledge of Afaan Oromoo grammar and to the discussion on how the language should be written 1968-1974. His first research paper was published in 1972, on Tatek, theoretical Journal of Ethiopian Studies in Europe entitled ‘Languages in Ethiopia: Latin or Geez for writing Afaan Oromo.’ He further published in 1973 Oromo Grammar book entitled ‘ Hirmaata Dubbi Afaan Oromo’: Haile Fida, et al. (1973). Hirmaata Dubbi Afaan Oromo, Paris and a literature book :‘Barra Birran Barie, paris,’ using his adopted 35 Latin Qubee alphabet. The books were as a result of his long-time study of the Oromo language and problems of Oromo orthography. In this groundbreaking Afaan Oromo grammar book, he adopted the Latin alphabet to the phonology of the Oromo language by modifying some of the shapes of the letters and adding subscript diacritics. He made distinctions between short and long vowels letters by using single vowels letters (i, e, a, o,u) for the former and double (ii, aa, oo, uu) ones for the latter. He presented the finding of his research to the conference of Ethiopian Student Union in Europe in 1972 and this brought a debate on language issues within the Ethiopian and Oromo students movement abroad (see, Dr. Fayisa Demie. 1996. Historical Challenges in the Development of the Oromo language and Some Agendas for Future Research, Journal of Oromo Studies, Vol.3, no.1 &2, pp. 18-27. Oromia Quarterly. Fayisa Demie. 1999. The Father of Qubee Afaan Oromo: A tribute in Honour of Haile Fida’s Contributions to the development of Oromo Orthography, Oromia Quarterly, Vol.. II, no.3. Pp. 1-5.) His knowledge on Oromo language was so encyclopaedic and his contribution to the Oromo studies in Europe was so well known at the time and his contribution was greatly acknowledge by the Oromians who know him very closely. Oromo national Organisations have started to use Qubee Afaan Oromo from 1970s. Oromo national Convention in 1991 endorsed the use of Qubee all over Oromia. Dr. Haile was assassinated by the Dergue Ethiopian regime before seeing this remarkable achievement in the use of Qubee in Oromia which is the greatest milestone in the history of the Oromo people. Dr. Haile Fida completed his initial primary education at Arjo primary school and junior garde 7-8 at then Haile Selassie I Secondary school in Naqamtee followed with secondary education at General Wingate school in Finfinnee and undergraduate at Finfinnee University (Science Faculty, Geology Department). Haile was an outstanding student while he was in General Wingate secondary school and the university. He completed his secondary education with 10A’s and 2B’s and his Undergraduate University with distinction with GPA 4. After graduation from the Department of Geology he was employed as a graduate assistant and became a lecturer in the same department. He left to France to pursue a postgraduate studies. Haile studied MA in sociology and social anthropology and PhD in philosophy at the Le Palais De L’ Academie Paris. While he was in Europe he was an active member of the Ethiopia students Union in Europe and an Honorary secretary of the French Socialist Party. Dr. Haile was married to Mme Marie and survived with two children.

Haile belonged to a group of generation of Oromo nationalist who embarked on arduous struggle to liberate the Oromo nation from Ethiopian oppression in two different strategies . The first Oromo group were convinced the Oromo question is a colonial question and argued the solution to the Oromo question is the liberation of Oromia from Ethiopian Colonialism. Indeed to show the Oromo identity as a colonial people deprived their right to govern themselves democratically and oppressed by Amhara/ Tigrai colonial settlers, they have put forward historical evidence which support the Oromo case. The second group, in which Haile belonged, argued the Oromo question is a national and it is possible to solve the problem through the democratisation of the Ethiopian state. As part of their struggle against national oppression this group of Oromos have attempted to take forward the national question high in the agenda of the Ethiopian student movement and other Ethiopian organisations that were mushroomed since the Ethiopian revolution in 1974. The first members of this generation were born in the early 1940’s and the youngest in the early and mid 1950’s. It was a generation of Oromo activists who came together to struggle against national oppression. Most of them killed while struggling for the Oromo cause or while attempting to change Ethiopia. Indeed Haile was one of the victims who died while attempting to change the environment of national oppression in Ethiopia. He was killed by Ethiopians while struggling against national oppression and for the right of the Oromo people to speak and write in their language. His early death robs Oromia an enthusiastic, hardworking and committed Oromo professional. The inspiration he provided throughout his life continues to influence Oromo scholars and new generations in the field of Oromo studies.

http://gadaa.com/oduu/20278/2013/06/17/seenaa-barreefama-afaan-oromootiifi-shoora-dr-sheek-mahammad-rashaad/

http://oromodictionary.com/afaanOromoLK.php

http://www.oromian.net/OromoRogaland/Afaan/qube.htm

 

 

http://www.africa.upenn.edu/Hornet/Afaan_Oromo_19777.html

http://www.omniglot.com/writing/oromo.htm

 

 

http://www.ethiomedia.com/14store/2025.html

Confession documents under the notorious Derg Military Dictatorial regime interrogation of Haile Fida Kuma

 

Copyright © The Oromianeconomist 2014 and Oromia Quarterly 1997-2014. All rights reserved. Disclaimer.