Quantcast
Channel: OROMP4 Studio
Viewing all 117 articles
Browse latest View live

Tarree Mammaaksa Oromoo

$
0
0

Tarree Mammaaksa Oromoo
Kan akka fardaa nyaatu gaafa akka namaatti nyaate du’a.

Garaacha dheedhii garaatti beeki.

Midhaan warra raatuu bona bona nyaatu.

Haadha hinqabdu hakkoof boossi.

Keessumaa qamalee raafuu keessati argu.

Hiyyeessa boo’icha hingorsani hinnuu jalleesee naqa.

Sareen sarbaa hinqabdu mukarbaa hinyaabbattu.

Gadheen qalbii hinqabdu kan darbe hinyaadatu.

Kan lafatti wal hintaane muka waliin hinkoru.

Fincaan lukkuu kan arge haa himuu.

Durattuu durii maalayyaa waaqoo lama tahe.

Arrumaa salaattee arrumaa maraatte.

Yaanni karaa hin dhaleessu.

Qilleensarratti mana hin ijaaran.

Dhugaan niqallatti malee hincittu.

Osoo gubadhuun kolfa jette akaayiin.

Eboo darbatanii jinfuu hinqabatan.

Akka cabanitti hokkolan.

Niturra malee niurra jette boonbiin.

Alaa manatti galan.

Kokkolfaa nama nyaatti gonfaan.

Katuffatantu ardaa dhaala.

Bara barri argate buqqeetu dhagaa cabsa.

Harreen fe’aa barbaaddu ufiin ooydaa dhufti.

Soogidda ofii jettu mi’aayi anaa jettu dhagaa tahi.

Kormi biyya ofiitti bookkisu biyya ormaatti ni mar’ata.

Qeerrensa eegee hinqaban qaban gad hin dhiisan.

Muka biyya jiruun mana ijaaran.

Haatee durbaa jennaan dur kaa jedhe mucaan.

Ka bira dhahan hin beekne isaa dhahan hin beeku.

Galle jette lafoon farda jala galtee.

Hadaamii ollaa hagamsaa imimmaan irraa hinqooru.

Baddu baddi malee saree ija hin dhiqan.

Warruma keennaa harreen hin taane jedhe namichi booyyee ari’ee.

Iilkaan mutaan seene budaan seene.

Moluu tiyya boruufuu si’abdadhe” jedhe jaarsi aduun mataa dhoofte.

Garaa ofiituu wollaalaaf heexoo itti dhugani.

Suuta ejjatan suuta qoreen nama woraanti.

Bor ni agarta jennaan edana akkamitti bulee jedhe ballaan.

Dhukkubni na ajjeesuu hin jirre hamaaf tolaa addaan naaf baase.

Cabaan baqaqatti irkate.

Ija jirtu qorsa buusani.

Ka qotiyyoon iyyuu male qacceen iyyiti.

Ni ta’a jennaan harree qallee hin ta’u jennaan harree gannee isumaa fidaa jennaan dhaqnee dhabne.

Ollaa fi dugdaan ka’an.

Gonfoon calqaba baddeet dhoofnan kutaa hanqatte.

Gogaa naaf hafaa jedhe waraabessi biyya isa hinbeekne dhaqee.

Hriyaan garaa walii hin beekne malkaa ceetu maratti walkaksiifti.

Hiriyaa garaa firaa gadheetuu garaa hiraa.

Boriif boorri jiraa.

Garbbittiin gargaarsa argatte majii dhoksittii.

Hamman sii massakkare beettaa jennaan, hamman si tajjabee beettaa itti jedhe jedhu.

Bitaan yaabanis mirgaan yaabanis waligeenyi kooradhumaa.

Sabab jette ballaan farda yaabdee.

Ijoolleen gajee torbaa anatuu keessaa korma jedhee geerare namichii jedhama.

Yaawaaq siifan ka’a, achumaanan gaayyaa koo fudhadha jette jaartiin

Niitiin afaan kaa’a barte, kabaluuf jennaan afaan bante.

Sanyii ibiddaa daaratuu nama guba.

Qeesii mataa sabbataa amajaaja dabboo sanbataa jedhu.

“Haalleluyyaa yaa rabbi sooressa ajjeesi, nyaannee dhugnaa” jedhee abbaaten taskaara yaade jedhu.

Aaki Jedhan waa tufan mammaakan waa himan.

Dubbiin mammaaksa hin qabnee mannaa ittoo sogidda hin qabne wayya.

Miila lama qabaataniif muka lama hin koran.

Qottoon maal nu godhe, kan nu miidhe muka keenya isa jallate jedhe mukni jigan jedhan.

Yoo hundumasaa dubbatan garaan duwwaatti hafa jedhan.

Yaa marqaa si afuufuun si liqimsuuf jedhe.

Odoo beeknuu hubaa wajjin nyaanna jette sareen jedhan.

Mana eegaan bara eega jette sareen jedhan.

Akka garaakoo jette sareen nama gararraan bishaan dhugdii jedhan.

Biddeen nama quubsu eelee irratti beekuu jedhan.

Akka abaluun sirbaan morma nama jallisa jedhan.

Lafa rukutanii maggaanyaa ofiin qixxeessu jedhan.

“Kopheen muka yaabdee seexanatu na kuffise jettaa” jette seexanni jedhan.

“Maqaan baduu mannaa, mataa baduu wayya” jette gondaan ciniintee haftee.

Ulfeessaniit ulfaatu jettet haati ilmaaf farda qabde.

Firaan boonu malee firatti hin boonan.

Harreen ofiifuu hingaltuu loon galchitiiree?

Midhaan dura facaasan sinbirri nyaattet nama dura dubbate namni komata.

Ol kaayan malee olka’aniif hin fuudhan.

Boru hinbeeknen qodaan bukoo ishee lama.

Argaa toleef goromsi hin ottoomu.

Sareen namaan buluuf udaan namaa nyaati.

Kan kunootii hiin argine kuunnotii hin argu.

Kan harree hin qabne gaangee tuffata.

Abbaan daadhii dhugeef ilma afaan hin urgaayu.

Akka ormaattan sirbaan morma nama jallissa.

Kana ceenaan lagin hin jiru jette haatikoo.

Akka jedhan dhageetee shaniin gufufaan deete.

Harkaan dhaabanii barbareen nama gubdi.

Taakuu dhiiftee dhundhuma deemti.

Wallaalan bishaan keessatti dheebota.

Wal jaalateef lafoon wal hin hudeeltu.

Namin lafarratti wal shaku muka waliin hin koru.

Morki baduu mannaa mormi cituu woyya.

Akka ija tiyyaa maaltu naaf kajeela jette sareen.

Gaafa maal nyaanna jedhan damma nyaatan.

Hirriibni hiryaa du’aati.

Afaaniin sheekuseen lukaan gara mukaa.

Afaan lafa taa’u lafee alalcha.

Horiin deegaa qilee irra dheeda.

Lafa itti hin deebine maqaaf hin badadan.

Bishaan malaan waaddan.

Baraan barruu horan.

Dhugaan hin qallatti malee hin cittu.

Jaarsi du’uu ka’e si hin abaarin daa’imni guddatu si hin jibbin.

Waaqatu nu eega jedhanii balbala banaa hin bulan.

Hin ta’a jennee saganee woma ta’uu dhabne.

Hin taane kiristinnaan Badhaasaa itti deebi’aa kaasaa.

Guddateef dubbii harretti hin fe’an.

Qaallu salphattu nama du’utti waaman.

Garaan badaan waan nyaatan nama himsiisa jedhe abbaan kiyya.

Harkaan dhaabatan lukaan dhiitan.

Kan arba ajjeese furrii hin baafatuu?

Waanyoon yoo kufan waan caban nama seeti.

Namni farda koorse galgala kooraa baata.

Farda hidhatan machiin tolti.

Gowwaa sobii qaroo qeensaan qabi.

Karaan dheeraan lubbuu nama dheeressa.

Soddaa jiruu sanuu balbala jiruu wal hin lolan.

Aak jedhan waa tufan mammaakan waa himan.

Olkaayaniif malee ol ka’aniif hin fuudhan.

Haati hattuun intala hin amantu.

Abbaa gabaabaa ijoolleen hiriyyaa seeti.

Abbaan daadhii dhugeef ilma afaan hin urgaayu.

Abbaan iyyatu malee ollaan hin birmatu.

Haadha laalii intala fuudhi.

Dura na dhungatteef dhirsa naa hin taatu jette intalli.

Hamma namaa hin Geessuu cabsa namaa hin teessu.

Afaan Hamii Bare Utubaatti hasaasa.

Namichi Guyyaa Bofa arge halkan Gaaddidduu isaa dheesse.

Waan Dabruuf maqaa hin dabarre hin fuudhan.

Hin barihu Seetee Gorduubatti hadde.

Anatu Caalaan ciinciraa haaduu afaan buute.

Gubattee hin beektuu ibiddatti gamti.

Jaartiin bara buttaa duudde hoo luboo jechaa hafti.

Akka durii fi harka xuriitti hin hafan.

Ani hoo duruu gubattuudha jette beddeen mana keessa gubattee.

Keessa namaa hin beektuu keessa qabattee namaa kenniti.

Sangaan bara qote hedata.

Waan uffattu hin qabduu aguuggattee haaddi.

Karaan sobaan dabran galatti nama dhiba.

Hantuunni haadha jalatti gumbii uraa barti.

Namni dhukkubsataa manaa qabu du’a gahii namaa hin oolu.

Hojiin waaqayyoo fi kolfi saree hin beekamu.

Haadhaa fi adurree hin dhaanan.

Warri guddaan aduurree wasaasaa baata.

Adurreen keessi bineensa.

Maraatuu keessi gamna.

Waaqayyo beekee bofa miila dhowwate.

Waan waaqni qocaaf kaa’e illeettiin hin fudhattu.

Foon lafa jiru allaattiin muka irraa wal lolti.

Waraabessii biyya namni isa hin beekne dhaqee itillee naa hafaa jedhe.

Manni of–jajjuu karaa dura.

Bor hin bekneen qoda-bukoonshee lama.

Kan of jaju hin dogoggoru.

Haati mimmixaa kanuma kootu guba jetti.

Ija-jabeessarraa sirbi hin fokkisu.

Duulli amma oduu hin gahu.

Iyyaniif dhalcha hin ta’u jedhe korbeessi hoolaa korbeessa re’eetiin.

Iyyan malee hin dhalchanii jedhe hoolan korpheessa re’eetin.

Mana aanu malee mana aaru bira hin dabran.

Ollaa fi Waaqatti gadi bahu.

Ollaan bultee beeka akka itti bule abbaatu beeka.

Itti qabataaf cidhi ollaa jira.

Garbittii lubbuuf fiigdu ollaan qophee dha jedha.

Garbittiin gargaarsa argatte majii dhoksiti jedhan.

Jarjaranif Abbaa dura hin dhalatan.

Aartu qotadhu” jedhe namichi saree biddeen dhoowwatee.

“Ajjeechaarra sukkuummaan sodaadha” jette tafkin.

Of-jajjuun loon lamaa, tikseen kuma lama.

Nama fardaan barbaadan lafoo argatu.

Silaa dhufa hin ooluu, kajeelaa dura waami.

Dhamaatuun dhama raaftee “weessootu na dide” jetti.

Ijjii fi ijoolleen tika baddi.

“Bagan si arge” jennaan “bagan si hin dhokatiin” jedhe hattuun abbaa manaatiin.

Maraattuu fi sooressi akka argetti haasawa.

Namni dhama’iif uumame habjuun dhagaa guura.

Fardaa fi harree okaa itti haamu, ana qacceen dhoqqeetti gadi dhaanu” jedhe qottiyyoon

“Dhabaaf malee fooniif nu uume” jette sareen.

Goondaan wal qabatteet laga ceeti.

Sangaan biyya ofiitti bookkisu, biyya ormaatti ni mar’ata.

“Oduuf na qalani” jette lukkuun.

Cubbuun bishaanii harka buleen nama nyaachisa.

Kan nyaatee fi kan kaate waa jalaa baha.

“Maali fardi ni maraatee?” jedhe waraabessi hari’ee dadhabee.

“Adeemsa abbaatu oftolchaa, fuula Waaqatu nama tolcha” jedhe Jaldeessi.

Afaan gaariin afaa gaarii caala.

Hafaasaarra afaansaa.

Namni dhadhaa afaan kaa’an dhagaa afaan nama kaa’a.

Harreen yeroo alaaktu malee yeroo dhuudhuuftu hinbeektu.

Bari fallana, takka namaa fodogaa, takka nama fondoga.

Harka abbaa tokkotin ibidda qabachuun nama hindhibu.

Kan darbe yaadatanii isa gara fuula dura itti yaaddu.

Dhabaaf malee sombi kan sareeti.

Qaroo dhabeessi “maal barbaadda” jennaan “ifa” jedhe.

Re’een kan tokkoo raafuun kan tokkoo, kis jennee kiisii dabalanne.

Dureessi kennef deegaa hudduun dhukkubdi.

Yoo itti hubatanii ilaalan tafkiin ija qabdi.

Kan haadhatti barte amaatiitti.

Arge jettee hin foksin, dhagahe jettee hin odeessiin.

Sangaan biyya ofiitti bookkisu, biyya ormaatti ni mar’ata.

Kan tokko qabdu hirriiba hin qubdu.

Cubbuun bishaanii harka buleen nama nyaachisa.

Akkuma dur seeteet jaartiin qullaa lafaa kaate.

Sagal ka’uu irra sagal waamuu wayya.

Silaa dhufa hin ooluu kajeelaa dura waami.

Ani badeen waan bade hin galchitu.

Namatti himu malee, namatti hin hidhan.

Namni akka fardaa nyaatu gaafa akka namaa nyaatu du’a.

Okkoteen waaqa hin beekne, eelee bishaan kadhatti.

“Nyaadhee sifixuu dadhabus, haadhee siballeessuu dadhabbaa” jette lukkuun.

Gowwaan gingilchaatti bishaan waraaba.

Dhiiraa jirtu dhiirummaa hin dhuunfatan.

“Dhabaan hin galani” jette haati hattuu.

Ameessi okolee dide okkotee hin didu.

Dullachi waan garaa qabu alba’a.

Iyyitee hin beektuu iyyinaan “Badaa, badaa” jette.

Qalbii malee ijji hin argitu.

Maqaan erbaniif haarawa hin taatu.

Kan sangaan iyyuu male qacceen iyyiti.

Waraabessi guyyaan yuuse beekkachiise.

Dhamaatuun dhama raaftee weessootu na dide jetti.

Suuta deeman suuta qoreen nama waraanti.

Hammaatanis hammaaranis dhuma hin ooltu.

“Numaaf haati hin bane” jedhe gowwaan haadha ajjeese.

Osoo garaan addaan nama hin baasin, karaan addaan nama baasa.

Namni ilkaan miidhagu, hidhii walitti hin qabatu.

Namni bakka ciisu argate bakka itti diriirfatu barbaada.

Re’een baala agarte qeerransa hin argitu.

Harree hin qabnu, waraabessaanis wal hin dhabnu.

Bara gaddaa mataa lafa godhu.

Bara quufaa lukkuutu dhuufa.

Kan nyaateefi kan kaate waa jalaa baha.

Mucaan du’aaf dhalate wareegaan hin guddatu.

Itti himne yoo dhageesee, itti kennine yoo olkeesee.

Waan dhufu hin beekanii saree tana akaayii barsiisaa.

Abbaan cabsaa ofitti hin xiqqeessu.

Abbaan of hin argu; dhakaan of hin darbu.

Billaachi ofiifuu hin qabduu dhagaatti uwwifiti.

“Yaa anaa durii” jette cirrin fadrdarraa kuftee.

Ayyaanni haftuu haadha warraa ajjeesa.

Quufan malee hin utaalani utaalan malee hin cabani.

“Godaa mannaa godoo wayya” jette haftuun.

Tika didaan dhiyaana dida.

“Akka ganamaa seetee narra hin ejjetiin” jette sokoruun.

“Moo yaa afaan” jedhe funyaan.

Manni ija daha malee, gurra hindahu.

Kadhatanii galanii weeddisaa hindaakan.

Agabuu si bulchuuf ganamaan si beelessa.

Bakka loon hin oolle dhoqqee hin argani.

Cuunfaa baay’isuun dubbii gogsuudha.

Duubaan dulluma jettee jaartiin tokko ragadde.

Irreen hin moyan, alagaan hin boonan.

Eega kooraan dammaqe fardummaa maaltu jira, eega dubbii dadhabee.

gamnummaa maaltu jiraa.

Jooraa ooltus sareen waan hin jirre hin fuutu.

Leemman bareeddeef marqaan hin mi’aawu.

Karaafi dubbii odoo arganuu irraa goran.

Leenca humnaan roorrisu, qamaleen malaan ajjeefte.

Lukkuun biyya hin qabdu, bakka bultu hin dhabdu.

Maraattuufi sooressi akka argetti haasawa.

Mucaan ” nyaanyaa” jedhe osoo hin nyaatiin hin hafu.

Of-jajjuun loon lamaa, tikseen kuma lama.

“Osoo wajjiin gallee hoolaa, walii qallee” jette jeedalli sareen.

Ari’ii biyyaa baasii qabii itti hasaasi.

Baran barruu koran.

Bareedina gurraachaafi dubbii gamnaa nama bira gaheetu hubata.

Abjuun bara beelaa buddeen, buddeen jetti.

Tafkiin gaafa haxaawan, gowwaan gaafa gorsan itti abaasa.

Namni namaaf qoricha.

Marartoon du’a hin oolchu.

“Aartu qotadhu” jedhe namichi saree biddeen dhoowwatee.

Adeemsa karaa fagoo calqabni tarkaanfii tokko.

“Ajjeechaarra sukkuummaan sodaadha” jette tafkin.

“Ani hin hanbifannee, ati hin qalbifanne” jedhe namichi.

“Dhabaaf malee fooniif nu uume” jette sareen.

Ijaafii saree namarraa hin deebisan.

Jaalala ishee hin beektuu dhungannaan boossi.

Dhagaheef heerumtee, argeef deesse.

Nama horii hin beekneef, lukkuun luka lamaa horiidha.

Namni dhama’iif uumame abjuun dhagaa guura.

Gowwaan isa darbe malee isa dhufu hin yaadu.

Abshaalli ofii nyaatee, gowwaa afaan diba.

Kan abdatanii mana ishee dhaqan akaayii nama afeerti.

Hin bari’u seetee manatti hagde.

Humna qarqa baasuufi soora ganna baasu abbaatu beeka.

Kan abdatan irra kan argatantu caala.

Barcuma ulfinaa abbaatu of jala baata.

Jabbiin hootu hin mar’attu.

Waraabessi biyya ofii nama haanyaatuu.

Kan citaa hinqabneef kan citu baasti.

Ijibbaata beelaa eelee sagal dhaabu.

Hiyyeessa irraa liqeeffachuu mannaa sooressa kadhachuu wayya.

Nuugiin tumanii nyaatan, humna baaterra hin jirtu.

Nagaroon qoree baala bakkanniisaa, harsaamessatti saadiru.

Maraattuun keessi fayyaadha.

Citaa malee mana hin kabatan.

Arbi lama yoo wallole kan miidhamu sambaleeta.

Abbeen nyaataa buleef qabateen jala hinbulu.

Alagaa ilkaan malee garaa isaa hinargani.

Qunnii buqqisaniit, abaabilleetti darbu.

Raafuun hanga okkoteen qabatu affeelan.

Tafkiin utaaltus laga hin ceetu.

Tokko namaatu nama dida, kan lammata abbaatu of dida.

Suuraan gaariin abbaa fakkaata.

“Takkuman kufee, suutan ka’a” jette jaartiin

Qunxur mana fixxee cimmif mana gattii, jedhan.

Muka koruun nama hin dhibu, bu’utu nama dhiba.

Surree namaa ergisani irra hin taa’inii hin jedhani.

Ibiddi garaa foon hin waadu.

Dubartiin fira hin qabne mana masaannutti baqatti.

Hiriyaa malee dhaqxee gaggessaa male galte.

Hiyyeessi har’aa quufeen bulaatti duutee bulti.

Boolli guyyaa argan halkan nama hin nyaatu.

Hudduu abbaan dagate tusseen sagal ciniinti.

Kan qalbii fi jaalalli ajjeese hin fayyu.

Adeemsa abbaatu oftolchaa fuula waaqatu nama tolcha jedhe jaldeessi.

Alagaan gaafa kolfaa firri gaafa golfaa.

Malaaf malli jira mucaaf harmi jira.

Adurreen riphattee hantuuta argachuu hin ooltu.

Kan gabaan dhaga’e gowwaan galee niitii dhokse.

Galgala maal nyaanne jennaan rafnee bulle jedhe jedhan.

Akka haroon hin guunne akka raachi hin duune jedhan.

Tikseen taakkuutti dhiistee dhumdhumatti kaati.

Kan si tumetu na qoree.

Namni gaafa hiyyolee qurri isaa duude osoo hiyyolee jeduu hafa.

Warra afaan walii beekuu, harreetu balbala cufa.

Kan sireen nama hin dadhabiin tafkiin nama dadhabdi .

Yoo dheeraan tarkaanfii malu, gabaabaan hulluqaa malata.

Maqaan baatu fi karaan baatee hin deebitu.

Saree adeemtuu dill’uu goromsaatu darba.

Mi’a wal fakkaatu walbiratti fannisu.

Hantuunni farroofte qara eeboo arraabdi.

Lubbuun abbaan gate lama hin bultu.

Harki tokko ni dhiqa malee,hin qulqulleessu.

Maal baasuuf dhama raasu.

Wacitii abbaan cabsee kaa’e, kan dhiqee kaa’e itti kakata.

Raafuu fixee rafuu dide.

Keessa keessa adurreen bineensa.

Osoo horiin hin galin hattuun mooraa guutte.

Fuulli fi nyaanni dhoksaa hinqabu.

Ilmoo bineensaa foontu gara bosonaa heda.

Kan akka walii loon walitti yaafatti.

Kan ilkaan ofii dhalchu, kormi hin dhalchu.

Wanta odeessanii fi wanta bobeessan hin dhaban.

Dhabaaf malee cirriin cooma kajeelti.

Garaa laafinatti, alaltuun bishaaniin nyaatamte.

Roobiin garbaa baatee, fiixeensa arraabdi.

Salphoo soqolatte, soqolaa gargaaru.

Salphinni abbaa lafaa bara midhaan bade.

Galaanni bakka bultii hin qabne, gudeelcha guuree deema.

Qarri qara hin muru.

Tafkiin lafatti walnyaatti, namarratti wal baatti.

Kan mana qabu mala hin dhabu.

Firri wallola malee gaafa rakkoo wal irratti hin ilaalu.

Bishaan darbe hin waraaban.

Daakaniif hin marqan, dharra’aniif hin argatan.

Madaan qubaa abbaa guba.

Sanyiin waan facaasan magarti.

Ofii nyaatan ormaa laatan.

Gaddeemtuun namaa harree ribbii hormaata fuuti.

Beekte beekte jennaan niitiin qeesii kitaaba miiccite

Waan qabaniin gabaa bahu.

Maanguddoo fi eeboo dura hin dhaabbatan.

Na argaa na argaan na dhoksaa fida.

Haatii fi gabaan waan namaa kennitu hin beekan.

Jaartii soba raftu, qaqawweessi hin dammaqsu.

Kan dulloome jaarsa, kan du’u dargaggeessa.

Gurri dabarsaan ollaa walitti naqa.

“Yaa saree ciidhni akkami” jennaan “isa quufe hin kadhatu, isa beela’e immoo ni dhowwatu” jette.

Duuni biyya wajjinii, hirriiba jette jaartiin.

Ifaan sooratan dukkana daakkatu.

Waan gaarii seetee mimmixa dhuka ykn bobaa jala kaawwatte.

Jarjaraan re’ee hin horu.

Gowwaa al tokko arrabsi, innuu lammata of arrabsa.

Ijoolleen nyaataaf waaman ergaa seetee diddi.

Kan mootu dhaani jennaan dhirsi galee niitii dhaane.

Sinbira lubbuuuf kaattu ijoolleen tapha seeti.

Kan waraane ni dagata; kan waraaname ni yaadata.

Keessummaan keessa namaa hin beekne gaaffii dheeressiti.

Lama na hin suufan jette jaartiin qallubbii hattee.

Humnaan nyaataniif,humna hin ta’u.

Muka jigetti qottootu baay’ata.

Arrabakoo yaa laxxisaa, situ faallee na hanqisa.

Of hubde yaa dhakaraa kan harkaan mukatti of buufte.

Osoo hin hubatiin harka hin gubatiin.

Irra turuun farda uruudha.

Takkaa diimanne jette nuugiin.

Namni namatti jennaan, erbeen saawwanitti jette.

Bakka arfaasaa dhaabbatan, birraa dhaabbatu.

Kan barri namatti fide,hiriyaan namatti qoosti.

Kan bonni ajjeese,ganni maqaa fuudha.

Harkaan kennanii, miilaan barbaada deemu.

Barri ni darba, taajjabni ni tura.

Kan humna qabu reebee(dhaanetu) booyicha nama dhowwa.

Kan qunnaan galata hin ta’iin daa’ullaan galata hin ta’u.

Aadaa fi aduu ni dhokatan malee hin badani.

Bishaan yoo nama nyaatu nama kofalchiseeti.

Caama ganamaa kan beekuutu ho’ifata.

Dololloon nama hin fudhatuu laga guddaa nama geessi.

Biyyaa bahaan malee biyya hin yaadan.

Dhalee lakkaawu dhadhabee jettee kurupheen tokko dhaltee.

Dheeratteef leemmanni gudelchaa hin taatuu.

Holqaa seenani dukkana hin sodaatan.

Hora bu’anii dhoqqeee hin lagatan

Of jajjuu hantuutaa eegeen lafa hin gahuu.

Hamii fi eegeen abbaa duubaa oolti.

Deemaa oltu barattu malee barumsaa hin argattu.

Gabaabbatu iyyuu abbuma warraatu diinqa taa’a.

Ibidda rafe huubni achuu kajeela.

Kan garaa malee kan maqaa yoom na dhibbe jedhe waraabessi.

Buddenni nama quubsu eeleerratti beekama.

Re’een kan ofii hin beektu sareedhan eegee gad qabadhu jetti.

Waraabessa darbee sareen dutte.

Osoo hin hubatin hin dubbattin.

Harree ganama bade galgala kurkuriin hin argu.

Roobuus caamus ijii misiraa lama.

Bakka oolan irraa bakka bulantu caala.

Akka qottiyyoon gooba jettee raachi dhootee duute

Hiriyyaan garaa walii hin beekne guyyaa hunda kakuudha.

Abjuu sodaatanif hirriiba hin dhiisani.

Kan garaan yaade miilii ganamfata.

Miximixaa harkaan dhaabanii gubaa himatu.

Namni yaraan imaanaa gatee lafti yaraan sanyii nyaattee.

Olkaa’an malee ol ka’anii hin fuudhani.

Harreen hidhaa kutte jennaan ofittuu gabaabsite jedhe.

Qunceen wal gargaartee arba hiiti.

Adurreen kan bakka loon oolan hin beekne galgala aannan dhugdi.

Midhaan warra gowwaa bonaa ganna nyaatu.

Abbatu of mara jedhe boofni.

Abbaan mana jiraa gurri ala jira.

Adda nyaataniif hin gabbatani.

Ijji gamnaa dura boossi.

Tanaa warri rafnaan jette sareen.

Harree hin qabdu farda namaa tuffatti.

Jiruu fi soddaa hin tuffatani.

Ijji badduus bakki ijaa hin baddu.

Harki hanna bare dooluuttuu socho’a.

Dubbii barbaada sareen gabaa baati.

Gorsa diddu du’a hin diddu.

Muka beekan qoricha hin se’ an.

Heexoo galataaf oso hin taane qorichaaf dhugan.

Ilmii fi biqilli guyyaa malee hin dhalatu.

Kan dhaabbattee si hin agarre, teessee si hin argani.

Abbaan loonii dhoqqee hin xireeffatu.

Tiruun bulte lafee taati.

Cubbuu sodaachuun booruuf.

Dallaan abbaa kudhanii yeroon hin cufamtu.

Daangaan jaalalaa afaanii baasanii walii laachuudha.

Deeganiif hin du’an.

Deegarra ulfaatti jedhee namtichi ashaboo mataatti baate.

Duutiifi dullumni hin hafan.

Eeboo darbatani jinfuu hin qabatani.

Fardi biraan nama gaha malee hin waraanu.

Fiigee fiigee kormi sangaa ta’a.

Fooliin gaariin kannisa harkisa.

Foon lafa jiru allaattii lafa irratti wallolti.

Abbaanuu hin gallee, fardaaf booyyanni.

Adda baane jedhe namtichi furrii fudhatee.

Lagaatu walitti yaa’a malee garaan walittii hin yaa’u.

Gadheen niitii, dhiirsa hamatti.

Yoon ani du’e araddaan hin margin jette harreen.

Ofiifu duutii maaf of huuti.

Foontu fooniif rifata.

Naatu beekaan beekkumsa hin taatu.

Akka kufanii hin cabani.

Bittaa wallaalanii gabaa komatu.

Fardi badaan farda balleessa.

Harmaatu lama malee aannan tokkichuma.

Badiin saree gaafa duute.

Guddatee guddatus gurri mataa hin dabartu.

Akka beekan bulan.

Lukuun abbaanis qabu, bineensis qabu iyya hin dhiistu.

Tunis dhukkuba taateef tessuma nama dhowitii jedhe namichi dhullaan qabde.

Yoo akka nyaattu homaa hin taatu yoo akka aadduu barana him baatu.

Saroonni walnyaatti kan ishii nyaatu hin argan.

Namni Jireenya isaati fakkaata.

Hamma fedhe guddatan, gosa ofii hindarban.

Nama guddisuun of guddisuudha; nama xiqqeessuun of xiqqeessuudha.

Jaarsi du’aa adeemu si hin abaariin, bishaan gu’a gahe si hin nyaatiin.

Kabaja balbalaaf hindaaqqoon gadi jette.

Mana balbala malee hin seenan, utubaa bakka malee hin dhaaban.

Muka jalaa ol Koran malee, gubbaa gadi hin koran.

Waraabessi waa nyaatu tokkuma kan maqaan badu hunduma.

Aannan banaa dhiisanii hattuu namaan jedhan jette adurreen.

Bakka sareen jirutti, namatu dhuufee hin gaafatan.

Kijibni nama oolcha malee, nama hin bulchu.

Karaan sobaan darban, gala nama dhiba.

Foon naaf kenneet, albee na dhorkate.

Adurreen garaa muratte, leencaan qixa nama sodaachifti.

Garaa murtii murate, bishaan raafuutu gabbisa.

Garaan murtii hin qabne, diina abbaati.

Namni namumaa, ija nyaadhu” jette allaattiin.

Gara jabeessa heexoon hin albaasu.

Qeerransa eegee hin qaban, qaban gadi hin dhisan.

Ijji dhugaan boosse, imimmaan hin dhabdu.

Mari’ataan gowwaa hin qabu.

Maraatanii biyya hin bulchaan, mari’atanii malee.

Maqaa ni bitan malee, hin gurguran.

Maqaa hannaa, abbaatu ofirraa eega.

Hirriibni baay’een duumessa hiyyummaati.

Bishaan lagaa dhume jennaan boosettiin ilil jette.

Qoree dur dirteef hiyyessi okkola.

Adaamiin olla agamsaa, imimmaan hin qoorfattu.

“Sangaa ofiinuu alba’u eegee qabdee raaftaa?” jedhe manguddoon oromoo.

Dubbiin rabbi suuta.

Namni kadhachuu hin dhiisu, rabbi waan murtee hin dihiisu.

Bakka rabbi itti nama hidhe, funyoo malee ijaajju.

Manni waaqni ijaare hin jigu.

Bagan kufe, bagaan ka’e, kan naqabuu fi kan na dhaabu addaan baafadhe jedhe namtichi.

Kan offii buletu nama bulcha.

Dheebotan malee, mi’aa bishaani hin beekan.

Gubattee hin agarree, abiddatti gamti.

Boora’u malee hin taliilu.

Oduun soora (nyaata) gurraati.

Waan biyyaa bilbilli iyya.

Quuqaa cinaacha jalaa abbaatu beeka.

Namni mataa isaatii hin tolle, namaaf hin tolu.

Bakka hin rafnetti hin muugan.

Namni ija takkaa biyyeen hin taphatu.

Garaa nagaa qabu sukkuumuun, dhukkuba itti fiduudha.

Ejersa halaalaarra qobboo qe’ee wayya.

Obsaan aannan goromsaa dhuga.

Fira dura bahan malee, fafa duraa hin bahan.

Bara bofti nama nyaate lootuun nama kajeelti.

Bareedde jedhanii obboletti hin fuudhani.

Ija laaftuun dubaraa obbolessa irraa ulfoofti.

Malannee bolla lama qotanne jette hantuunni.

Wallaalaan bishaan keessa dhaabatee dheebota.

“Yoo waraabessarraa hafte keenya” jette sareen, harreedhan.

Yaadni hamaan nama huqqisa.

Fuula ilaali na elmadhu jette harkuun.

Kan leenci naasise hindaaqoo baqata.

Afaan qabachuun hunda to’achu.

Obbolessi kan walin dhalatan qofa miti.

Hunda dubbatan garaan duwwaa hafa.

Eelan eelee dhaabbatan.

Afaan gaarin afaa gaari caala.

Kan ilkaan hin qabne akaawwii hawwatti.

Firri dhufe jadhanii dhabaa hin dhalanii.

Gowwaan bakka rafe hunda mana se’a.

Waan warri waarii jedhu ijoollleen waaree jetti.

Nyaataa fi lola abbaatu tolfata.

Ilmoon huntuutaa gumbii uraa haadha jalatti barti.

Sossobbiin madaa hin foyyessu.

Harree fi gadadoon nama irraa hin gortu.

Nama jechi hin madessine waraanniyyuu hin madessu.

Namaan garaan ga’atti garaan lafa nama ga’a.

Dubbiin baay’atetti harretti hin fe’ani.

Harka abbaa biraan ibidda qabun nama hin dhibu.

Waaqni duumessaa’e roobuu hin oolu.

Kan qaban qabaa hin guunnne gadhiisan bakkee guutti.

Kan dhiqantu nama dhiqa jatte wacitiin.

Namni mana tokko ijaaru citaa wal hinsaamu.

Mana waraaabessaatti foon liqii hin dhaqan.

Ariifataan hori gata.

Hindaaqqoon haate haatee albee ittin qalamtu baasti.

Namni akkaataa fardaa beeku ulee fardaa hin bobessu.

Abbaa dhokseetu akaakayyuu himata.

Yoo baay’ate dammis ni hadhaawa.

Warra walnyaatu jidduudhaa waa nyaatu.

Harki waaqni namaan qabe xurii hin qabu.

Ukkaamamee raafamnaan aannanu qabee cabsa.

Tuullamanii taa’anii waaqa ofii hin komatan.

Sirbaaf dhufanii morma hin qusatan.

Ofii jettu miyaa’i yookaan dhagaa jadhanii sigatu jedhe soogiddaan.

“Iyyan malee hin dhalchanii?” Jedhe kormaan hoolaa korbessa re’en.

Alagaa fi dukkanatti ija hin babaasan.

Sanyiin buqqee miiciraantu hadhaa’a.

Yaa cubbuu “essa dhaqxa” jannaan “bakka itti na ergan” jatte.

Sa’aa eegee hin qabne cirriin hin sodaattu.

Bobbaa yoo tolan gala tolan.

Du’arraan baqadhatti mana du’aa seente.

Karkin ofii madaa’ullee, muranii hin darban.

Mana ormaa bareedaarra, godoo ofii wayya.

Hoolaan abbaa gaarii qabu, dubboo ala bulcha.

Jibichi essatti eeganii jabbii kessa oola.

Hagam ol fagaattus allaattii reeffi lafa.

Bara humna qaban sagaliin lolu, bara humna hin qabne sagalee tolu.

Yoo rakkatan fala barbaadan.

Bakakkaan akkanaanu natti gamu muka jala na geessite.

Osoo akka yaada namaa tulluun diriiraa ta’a.

Adala gowwoomsuun suuta suutani.

Addaatef ilkaan alanfachuu hin dhiisu.

Ablee qara lamaa beekaatu itti fayyadama.

Bakkuma dhaqqabani kan hoqqatan.

Bakka itti citanitti citaa haammatan


Elementor #4578

Oromiyaa

$
0
0

OROMIA AND THE OROMO PEPOLE

Intorducing Oromia and the Oromo People

images

Country: Oromia (also phonetically spelled as Oromiyaa)
Area: 600,000 sq.km approx.
Capital: Finfinnee (also called Addis Ababa)
Population: 30 million (1995 estimate)
Language: Oromo, also called Afan Oromo or Oromiffa
Economy: Mainly agriculture (coffee, several crops, spices, vegetables) and Animal Husbandry; Mining industry; Tourism trade; Medium and small-scale industries (textiles, refineries, meat packaging, etc)
Religion: Waaqqefata (the traditional belief in Waaqa or God), Islam, and Christian (Catholic, Orthodox and Protestant)

Oromia (The land of the oromo People)

The land of the Oromo Nation is known as OROMIA. It is located on the Horn of Africa within the Ethiopian empire. The geographical boundaries of Oromia are the two Sudan, Kenya, Somalia and other states in the Ethiopia empire. The capital city of Oromia is Finfinnee(Addis Ababa). Oromia has a land surface area of approximately 600,000 sq.km. The Great Rift Valley, that extends from Lebanon to Mozambique and passes through Oromia, bisects the land into eastern and western plateaus. The highest pick mountain ‘Mount Batu’, is located in the eastern plateau in the bale mountain national park. Though close to the equator, the climatic conditions of Oromia are mild and favorable. There are two main rainy seasons in Oromia. In most parts, the major rainy season extends from June to September, while the October to May period is considered as the dry season.

The oromo People

The Oromo constitute approximately 45% of the currently estimated 85 million human population of the Ethiopian empire. Moreover People of Oromo origin are also found in Kenya. With this figure, the Oromo rank as the single biggest nationality in East Africa. The Oromo language is known as Afaan Oromoo or Oromiffaa. It is one of the Cushitic languages such as Soomalii, Affaar, Issaa, Saahoo, Sidaammaa, Geedeo and Ancient Egypt (A History of Egypt – Part One, 1896, p. 126). Afaan Oromoo is spoken in the Ethiopian empire by well over 40 million people as well as in some parts of East Africa,
especially in Kenya. This figure makes Afaan Oromoo as the Lingua Franca of the Horn of Africa. Afaan Oromoo is also the second most widely spoken Language in Sub-SaharanAfrica.

Natural Resource  

The predominant economic sector of Oromia is based upon agriculture. This sector accounts for 51% of food production of the Ethiopian empire. Thus, Oromia is the single major source of food supplier of the empire. Oromia also produces 63% of Ethiopia’s empire
agricultural export. In addition, Oromia possess the largest livestock population of the Ethiopian empire. It is claimed that Coffee originated in the Oromo region of “Kaffaa”, and adopted its name from the same area. Currently, the Ethiopian empire is the second coffee producer in Africa and the fifth in the world. Oromia alone produces 53% of the total coffee production of the empire. It should be noted that coffee makes over 60% of the export products of the Ethiopian empire.

Oromia has a high potential of naturally existing forests, woodlands, bush lands as well as planted (Community and urban) forests. It is claimed that about 75% of the forestry resources of the Ethiopian empire is found in Oromia. Oromia has many rivers and lakes. The rivers flow westwards into the Somalia and Djibouti. And eastward to Blue Nile. Oromia is also endowed with numerous lakes. Many of the lakes are used for tourist attraction, as resort areas as well as for water sport and fishing. Creator Lakes around the Bushooftuu town of Oromia have a great social, cultural and traditional importance beside their economical importance. Oromia has also a high potential for all kinds of mineral resources mainly Gold, Platinum, tantalum, oil and petroleum, natural gas, rhodium, uranium and a lot other minerals which are found very limited in the world. Oromia is endowed with a lot of natural and manmade tourist attractive site including hot springs, creator lake, endemic wild animal, forest, caves, beautiful mountains, national parks and animal sanctuaries, endemic birds and beautiful culture and a very democratic social system.

Culture 

Flag of Berlin 1861–1911. Русский: Флаг Берлин...

The oromo people have a very rich culture. Ones highly developed self-sufficient system which has influenced every aspect of Oromo life is the Gadaa system. It is a system that organizes the Oromo society into groups or sets (about 7-11) that assume different responsibilities in the society every eight years. It has guided the religious, social,political and economic life of Oromo for many years, and also their philosophy,art, history and method of time-keeping. The activities and life of each and every member of the society are guided by Gadaa. It is the law of the society, a system by which Oromo administer, defend their territory and rights, maintain and guard their economy and through which all their aspirations are fulfilled.

The Gadaa system contains nine officials according to the “Tuullama Gadaa” practice: Abbaa Bokku(- President), Abbaa Bokku (FirstVice-President), Abbaa Bokku (Second Vice-President), Abbaa Chaffe (Chairman of the Assembly (Chaffe)), Abbaa Dubbi (Speaker who presents the decision of the presidium to the Assembly), Abbaa Seera (Memoriser of the laws and the results of the Assembly’s deliberations), Abbaa Alanga (Judge who executes the decision), Abbaa Duula ( In charge of the army), Abbaa Sa’a(In charge of the economy). The entire presidium consists of nine members, called “Salgan Yaa’ii Borana” (nine of the Borana assembly). The Abbaa Bokkus are the chief officials. (Bokku is a wooden or metal scepter, a sign of authority kept by the Abbaa Bokku, the president). The Abbaa Bokkus have counselors and assistants called Hayyus who are delegated from the lower assemblies. There are three level of assembly – inter-clan, clan and local chaffes, chaffe being the Oromo version of parliament. The chaffe assembly was held in the open air in a meadow under the odaa (sycamore) tree. The term of the entire assemble as well as the presidium is limited to eight years. Although it is not known with any degree of certainty where and when the Gadaa system started, it is known and documented that the Oromo have been practicing it for well over 500 years. However, according to oral Oromo historians, the Gadaa system has been in practice for several centuries. “Their (Borana Oromo) noted historian, Arero Rammata, was able to recount, in 1969, an oral history covering four thousand years”, (Prouty et al, 1981). Today Gadaa experts easily recall fifty-seven Abbaa Gadaas with important events.

Hisotry

Due to its strategic locale in relation to the Red Sea, via the Suez Canal, from the Mediterranean Sea to the Indian Ocean, at a geo-cultural juncture between Europe, Africa and Asia, the Horn of Africa has always been embroiled, by accident or design, in some world-historic religious, political and military events, since the times of Pax Romana down through the millennia to the era of the superpowers.

The modern Ethiopian empire state was created by the conquest of emperor Menelik II of the Shewa Amhara dynasty (1889-1913). At no time before the conquest by Menelik was the present day Ethiopia a single country. What existed were independent polities- kingdoms in Abyssinia to the north, various confederacies in Oromia and others under the Gada system, the southern kingdoms of Walayita, Kaficho, and Yem, and various communal systems in the Nilotic and Omotic regions. The official Ethiopian history that, echoed by some less critical scholars, presents Menelik’s era as “the unification of Ethiopia” is a fabrication, pure and simple. As in the rest of colonial Africa, the Oromo and other southern peoples were subjugated, their peace, their cultural identities and human dignity deprived. The critical role played by the European armament and technical assistance in the subjugation of the Oromo was recorded by Earl Lytton, a British diplomat then in Ethiopia, who wrote in his book The Stolen Desert-Firms: “Without massive European help, the Galla (Oromo) would not have been conquered at all.” During this conquer, millions of Oromos were exterminated by carnage of war, millions were taken away and sold into slavery, and hundreds of thousands perished by war-induced famine. By the end of it all, half of the Oromo population estimated at about 10 million during the late 19th century was exterminated. It was a genocide. This genocide and very repressive assimilation was continued by the coming emperor “emperor Haile Selassie’s”. A highly repressive centralism was engineered to design and carry out a policy of Amharization under the mask of Ethiopianization. This repressive social engineering has fostered more hatred, wrath and enmity, rather than its intent of creating one social unit.

In the case of the Oromo who were more brutalized, not one decade passed without uprisings against their oppressors. Their effort was repeatedly frustrated largely through decisive willed or unwitting intervention by foreign powers. Therefore, the unsuccessful assimilation has created a strong struggle between the regime dissent and the oppressed people. The successor regime, the Dergue, tried to stave off national liberation movements by introducing a radical land reform program and promising to address the “national question” through a Marxist-Leninist model. A program of “national democratic revolution” was introduced and the slogan of national self-determination was recognized. The program promised, in principle, the rights of each nation and nationality to develop its own language and culture. However, political power remained concentrated in the military clique that formed the Dergue. The clique gradually
transformed itself into a tightly-controlled, repressive totalitarian party dominated by Amhara elites. Any advocacy of national rights was labeled “narrow nationalism” and thousands of reform-minded intellectuals were eliminated as “bourgeois elements”. As an answer for the “national question”, a heinous scheme called “resettlement” was introduced whereby over a million settlers were forcibly transferred from the north to the south in an attempt to change the demographic composition of the oppressed South. Simultaneously, some ten million people of the rural south were moved into “strategic hamlets” under a policy of “villagization” with a double-pronged objective of resource control and surveillance of emerging liberation forces. The Dergue’s effort to perpetuate national domination using Marxism-Leninism as a cover was resisted by organized national liberation movements that ultimately achieved the fall of the regime. The major organizations that led such movements were the oromo liberation front (OLF), the
Eritrean People’s Liberation Front (EPLF), and the Tigrean People’s Liberation
Front (TPLF). After the fall of the derge regime, the western power and the international community aligned with the TPLF even though the whole exercise of TPLF was to build a Tigrean hegemony and ignored a century long struggle of the oromo people for freedom, self-determination and justice for their geopolitical interest. TPLF has continued the policies of derge despite its opposition during the struggle, the only change was the change of the guard from Amhare elite to Tigrean elite.

The Oromos’ century long struggle against assimilation

Human Rights Watch: Ethiopian War Crimes in the OGADEN region

Human Rights Watch | Leslie Lefkow comments on the Ethiopia Ogaden Crisis

Video

Video Maker OROMP4 Stuido

Siidaa H/Sillaasee New comedy2019


Comedy Gadaa Hunde Fii Soolan Abdi 2019

Documentary calais Refugee oromoo 2019

Dirama afaan oromoo Sukkare Gadaa Hunde fii Soolan Abdi 2019.mp4

Best New Dirama Afaan oromoo Nuttis Hin Dhukaasinaa, Nuufis hin Dhukaasinaa.Abo gadaa hunde 2019

Best New Dirama Afaan oromoo Nuttis Hin Dhukaasinaa, Nuufis hin Dhukaasinaa.Abo gadaa hunde 2019

Oromia and the Oromo People Photo

$
0
0

THE PEOPLE

The Oromo are one of the Cushitic-speaking groups of people with variations in color and physical characteristics ranging from Hamitic to Nilotic. A brief look at the early history of some of the peoples who occupied north-eastern Africa sheds some light on the ethnic origin of Oromo. The Cushitic speakers have inhabited north-eastern and eastern Africa for as long as recorded history. The land of Cush, Nubia or the ancient Ethiopia in middle and lower Nile is the home of the Cushitic speakers. It was most probably from there that they subsequently dispersed and became differentiated into separate linguistic and cultural groups. The various Cushitic nations inhabiting north-east and east Africa today are the result of this dispersion and differentiation. The Oromo form one of those groups which spread southwards, and then east and west occupying large part of the Horn of Africa. Their physical features, culture, language and other evidences unequivocally point to the fact that they are indigenous to this part of Africa. Available information clearly indicates that the Oromo existed as a community of people for thousands of years in East Africa (Prouty at al, 1981). Bates (1979) contends, “The Gallas (Oromo) were a very ancient race, the indigenous stock, perhaps, on which most other peoples in this part of eastern Africa have been grafted.”

In spite of the fact that there are several indications and evidences that Oromo are indigenous to this part of Africa, Abyssinian rulers, court historians and monks contend that Oromo are newcomers to the region and did not belong here. For instance, the Abyssinian court historian, Alaqa Taye (1955), alleged that in the fourteenth and sixteenth centuries the Oromo migrated from Asia and Madagascar, entered Africa via Mombasa and spread north and eastwards. Others have advocated that during the same period the Oromo crossed the Red Sea via Bab el Mandab and spread westwards. Abyssinian clergies even contended that Oromo emerged from water. On this issue, based on the points made in The Oromo’s Voice Against Tyranny, Baxter (1985) remarked, “… the contention that the first Oromo had actually emerged from water and therefore, had not evolved to the same level of humanity as the Amhara (i.e. treating a myth of origin as a historical fact); or, more seriously, that Oromo were latecomers to Ethiopia and hence, by implication, intruders and not so entitled to be there as the Amhara.”

Oromo Man

The history of the arrival of the Oromo people in the sixteenth century in East Africa from outside is a fabrication and denial of historical facts. It is a myth created by Abyssinian court historians and monks, sustained by their European supporters and which the Ethiopian rulers used to lay claim on Oromo territory and justify their colonization of the Oromo people. Several authorities have indicated that the Oromo were in fact in the North-eastern part of the continent even before the arrival of theHabasha. According to Perham (1948): “the emigrant Semites landed in a continent of which the North-East appears to have been inhabited by the eastern groups ofHamites, often called Kushites, who also include the Gallas.” Paulitschke (1889) indicated that Oromo were in East Africa during the Aksumite period. As recorded by Greenfield (1965), Oromo reject the view that they were late arrivals, “… old men amongst the Azebu and Rayya Galla dismiss talk of their being comparative newcomers.” Their own (Abyssinians) oral history and legends attest to the fact that Oromo have been living in Rayya for a long time. Beke (cited by Pankurst, 1985-86) quoted the following Lasta legend: “Menilek, the son of Solomon, … entered Abyssinia from the East, beyond the country of the Rayya or Azebo Gallas.” There are also evidence (Greenfield et al, 1980) that at least by the ninth and tenth centuries that there were Oromo communities around Shawa and by about the fourteenth century settlements were reported around Lake Tana. The recent discovery, (Lynch and Robbins, 1978), in northern Kenya of the pillars that Oromo used in the invention of their calendar system, dated around 300 B.C., is another indication that Oromo have a long history of presence as a community of people, in this part of Africa.

The so called “Galla invasion of Ethiopia” is also a tale. It was first written around 1590 by a monk called Bahrey and henceforth European historians and others almost invariably accepted this story as a fact. From his writing, it is evident that he was biased against Oromo. The following quotation from Bahrey, (in Beckingham et al, 1954), vividly illustrates typical Abyssinian cultural, religious and racial biases against Oromo. He began his book “The History of the Galla“: “I have begun to write the history of the Galla in order to make known the number of their tribes, their readiness to kill people, and the brutality of their manners. If anyone should say of my subject, ‘Why has he written a history of a bad people, just as one would write a history of good people?’, I would answer by saying ‘Search in the books, and you will find that the history of Mohamed and the Moslem kings has been written, and they are our enemies in religion.” In fact, it appears that the main purpose of his writing was to encourage Abyssinians against Oromo. Bahrey, Atseme, Harris, Haberiand and others description of what they called the ‘Galla invasion of Ethiopia’ as an avalanche, a sudden overwhelming human wave which could be likened to a flood or swarms of migratory locust is unrealistic and difficult to imagine to say the least.

The Oromo’s Voice Against Tyranny argued that: “… the so-called Galla invasion of the sixteenth century was neither an invasion nor a migration. It was rather a national movement of the Oromo people … with the specific goal of liberating themselves and their territories from colonial occupation. It was nothing more or less than a war of national liberation.” In fact, the last 2000 years were occupied with a gradual expansion of Abyssinians from north to south. This expansion had been checked throughout by Oromo. It was only with the arrival of Europeans and their firearms that Abyssinians succeeded in their southward expansion mainly in the middle of last century.

Oromo Woman

Abyssinian and European historians alleged that there was a sudden population explosion in the Oromo community in the sixteenth century that enabled it to invade Ethiopia. The claim lacks a scientific base. During that time no significant, if at all any, technological development such as discoveries or introductions of medicines, new and improved tools for food production, etc. took place in the Oromo community that could have been the cause for the sudden population explosion. The Oromo community had no advantages of these sort over neighboring communities.

Different areas have been indicated as place where the Oromo developed or differentiated into its own unique community of people or ethnic group (Braukamper, 1980). According to some ethnologists and historians, the Oromo country of origin was the south-eastern part of Oromia, in the fertile valley of Madda Walaabu in the present Baale region. This conclusion was reached mainly on the basis of Oromo oral tradition. Based on scanty anthropological evidence, others have also pointed to the coastal area of the Horn of Africa, particularly the eastern part of the Somali peninsula, as the most probable place of Oromo origin. Bruce, an English traveler, indicated that Sennar in Sudan was the Oromo country of origin and that they expanded from there. It should be noted here that many European travelers have suggested the origin of peoples, including Oromo, to be where they met some for the first time, which in most cases happened to be peripheral areas.

There are several groups of people in East Africa very closely related to the Oromo. For instance, the Somalis are very similar in appearance and culture. The fact that the Somali and Oromo languages share between 30 percent and 40 percent of their vocabulary could be an indication that these two groups of people became differentiated very recently. Other Cushitic-speaking groups living in the same neighborhood that are closely related to the Oromo are Konso, Afar, Sidama, Kambata, Darassa, Agaw, Saho, Baja and other groups.

The Oromo are also known by another name, Galla. The people neither call themselves or like to be called by this name. They always called themselves Oromoo or Oromoota (plural). It is not known for certain when the name Galla was given to them. It has been said that it was given to them by neighboring peoples, particularly Amhara, and various origins of the word have been suggested. Some say it originated from the Oromo word ‘galaana’ meaning river in Oromiffa. Others indicate that it came from an Arabic word ‘qaala laa’. There are other similar suggestions as to the origin of the word. The Abyssinians attach a derogatory connotation to the Galla, namely ‘pagan, savage, uncivilized, uncultured, enemy, slave or inherently inferior’. The term seems to be aimed at generating an inferiority complex in the Oromo.

Oromo have several clans (gosaqomoo). The Oromo are said to be of two major groups or moieties descended from the two ‘houses’ (wives) of the person Oromo represented by Borana and Barentu (Barenttuma). Boranawas senior (angafa) and Barentu junior (qutisu). Such a dichotomy is quite common in Oromo society and serves some aspects of their political and social life. The descendants of Borana and Barentu form the major Oromo clans and sub-clans. They include Borana, Macha, Tuullama, Wallo, Garrii, Gurraa, Arsi, Karrayyu, ltu, Ala, Qalloo, Anniyya, Tummugga or Marawa, Orma, Akkichuu, Liban, Jile, Gofa, Sidamo, Sooddo, Galaan, Gujii and many others. However, in reality there is extensive overlap in the area they occupy and their community groups. And since marriage among Oromo occurs only between different clans there was high degree of homogeneity.

The Oromo make up ~50% of the population of the Ethiopian Empire. They are found in all the regions of the Ethiopian Empire except for Gondar. They make up a large proportion of the population of llubbabor, Arsi, Baale, Shawa, Hararge, Wallo, Wallagga, Sidamo and Kafa. They are also found in neighboring countries such as Kenya and Somalia. Out of the 50 nations of Africa, only four have larger population than Oromia.

THE LANGUAGE

$
0
0

THE LANGUAGE

The Oromo nation has a single common mother tongue and basic common culture. The Oromo language, Afaan Oromoo or Oromiffa, belongs to the eastern Cushitic group of languages and is the most extensive of the forty or so Cushitic languages. The Oromo language is very closely related to Konso, with more than fifty percent of the words in common, closely related to Somali and distantly related to Afar and Saho.

Oromiffa is considered one of the five most widely spoken languages from among the approximately 1,000 languages of Africa, (Gragg, 1982). Taking into consideration the number of speakers and the geographic area it covers, Oromiffa most probably rates second among the African indigenous languages. It is the third most widely spoken language in Africa, after Arabic and Hausa. It is the mother tongue of about 30 million Oromo people living in the Ethiopian Empire and neighboring countries. Perhaps not less than two million non-Oromo speakOromiffa as a second language.

In fact, Oromiffa is a lingua franca in the whole of Ethiopian Empire, except for the northern part. It is a language spoken in common by several members of many of the nationalities like Harari, Anuak, Barta, Sidama, Gurage, etc., who are neighbors to Oromo.

Before colonization, the Oromo people had their own social, political and legal system. Trade and various kinds of skills such as wood and metal works, weaving, pottery and tannery flourished. Pastoralism and agriculture were well developed. Oromo have an extraordinarily rich heritage of proverbs, stories, songs and riddles. They have very comprehensive plant and animal names. The various customs pertaining to marriage, paternity, dress, etc. have elaborate descriptions. All these activities and experiences have enriched Oromiffa.

Much has been written about Oromiffa by foreigners who visited or lived in Oromia, particularly European missionaries. Several works have been written in Oromiffa using Roman, Sabean and Arabic scripts. Printed material in Oromiffa include the Bible, religious and non-religious songs, dictionaries, short stories, proverbs, poems, school books, grammar, etc. The Bible itself was translated into Oromiffa in Sabean script about a century ago by an Oromo slave called Onesimos Nasib, alias Hiikaa, (Gustave, 1978).

Roman, Arabic and Sabean scripts are all foreign to Oromiffa. None of them fit well the peculiar features of the sounds (phonology), in Oromiffa. The main deficiency of the Arabic script is the problem of vowel differentiation. The Sabean script does not differentiate germination of consonants and glottal stops. Moreover, it has seven vowels against ten for Oromiffa. Hence, the Roman script is relatively best suited for transcription of Oromiffa. An Italian scholar, Cerulli (1922), who attempted to write in Oromiffa using both Sabean and Roman, expressed the short comings of the Sabean script as follows: “to express the sounds of Galla language with letters of the Ethiopic (Sabean) alphabet, which express very imperfectly even the sounds of the Ethiopian language, is very near impossible … reading Galla language written in Ethiopic alphabet is very like deciphering a secret writing.” As a result several Oromo political, cultural groups and linguists have strongly advocated the use of the Roman script with the necessary modifications. It has thus been adopted by the Oromo Liberation Front some years ago.

A number of Oromo scholars in the past attempted to discover scripts suited for writing Oromiffa. The work of Sheikh Bakri Saphalo is one such attempt. His scripts were different in form but followed the symbol-sounds forming patterns of the Sabean system. Even though his scripts had serious shortcomings and could not be considered for writing Oromiffa now, it had gained popularity in some parts of eastern Oromia in the 1950s, before it was discovered by the colonial authorities and suppressed.

Oromiffa has been not only completely neglected but ruthlessly suppressed by the Ethiopian authorities with determined effort for almost a century to destroy and replace it with the Amharic language has been mostly ineffectual. Thus, the Abyssinization and the destruction of the Oromo national identity has partially failed.

Syllabary Sheikh Bakri Saphalo:

Shaykh Bakri Sapalo Syllabary

CULTURE

$
0
0

Oromo have a very rich culture, fostered by the size of the population and large land areas with diverse climatic conditions. One highly developed self-sufficient system which has influenced every aspect of Oromo life is theGadaa system. It is a system that organizes the Oromo society into groups or sets (about 7-11) that assume different responsibilities in the society every eight years. It has guided the religious, social, political and economic life of Oromo for many years, and also their philosophy, art, history and method of time-keeping.

The activities and life of each and every member of the society are guided by Gadaa. It is the law of the society, a system by which Oromo administer, defend their territory and rights, maintain and guard their economy and through which all their aspirations are fulfilled.

The Gadaa system has served as the basis of democratic and egalitarian political system. Under it the power to administer the affairs of the nation and the power to make laws belong to the people. Every male member of the society who is of age and of Gadaa grade has full rights to elect and to be elected. All the people have the right to air their views in any public gathering without fear.

There follows a brief description of how the Gadaa system works: there are two well-defined ways of classifying male members of the society, that is the hiriyya (members of an age-set all born within the period of one Gadaarule of eight years) and Gadaa grade. The Gadaa grades (stages of development through which a Gadaa class passes) differ in number (7-11) and name in different parts of Oromia although the functions are the same. The following are the Gadaa grades:-

1. Dabballee (0-8 years of age)

2. Folle or Gamme Titiqaa (8-16 years of age)

3. Qondaala or Gamme Gurgudaa (16-24 years of age)

4. Kuusa (24-32 years of age)

5. Raaba Doorii (32-40 years of age)

6. Gadaa (40-48 years of age)

7. Yuba I (48-56 years of age)

8. Yuba II (56-64 years of age)

9. Yuba III (64-72 years of age)

10. Gadamojjii (72-80 years of age)

11. Jaarsa (80 and above years of age)

We will briefly describe the duties of a Gadaa class as it passes through the above grades.

The Dabballee are sons of the Gadaa class who are in power, the Luba. They are boys up to 8 years of age. Thus this is a stage of childhood. Upon reaching their eighth year, they enter the Folle grade. At this age they are allowed to go further away from their villages and to perform light work.

Horsemen in Tourament

At 16 years old, they enter the Qondaala. They may now go long distances to hunt and perform heavy work. Three years before the Qondaala ends, those of the Gadaa class come together and nominate the future group leaders (hayyu council) who eventually will constitute its presidium and thereby the executive, judicial and ritual authorities. The final election is preceded by an often lengthy campaign of negotiations. After nomination, the candidates tour the region accompanied by their supporters to win the backing of the people before election, The individuals will be elected on the basis of wisdom, bravery, health and physical fitness.

In the Kuusa grade, the previously elected leaders are formally installed in office, although they do not yet assume full authority except in their own group. This is one of the most important events in the life of the individual and the Gadaa system over all. In the next grade, Raaba Doorii, members are allowed to marry. This and the Kuusa grade constitute a period of preparation for the assumption of full authority. At the end of this period the class members enter Luba or Gadaa, the most important class of the whole system, attain full status, and take up their position as the ruling Gadaa class. At this stage the system comes to a stop momentarily and all men move to the proceeding class vacating the last class which is the immediately occupied by a new class of youth who thus begin their ascent of the system’s ladder.

The former ruling class, the Luba, now becomes Yuba. The Yubas, after passing through three separate eight-year periods, are transferred to the Gadamojjii class. Then they enter the final grade called Jaarsa and retire completely.

As described briefly above, when the Oromo man passes from one stage to the next, his duties and way of life in society change. For instance, during the grades of Qondaala, Kuusa and Raaba Doorii, the individuals learn war tactics , Oromo history, politics, ritual, law and administration over a period of 24 years. When they enter the Gadaa class or Luba at the age of about 40 years, they have already acquired all the necessary knowledge to handle the responsibility of administering the country and the celebration of rituals. It ends with partial retirement of the whole, group of elders to an advisory and judiciary capacity.

The following are the Gadaa officials and their duties according to the Tuullama Gadaa practice:

1. Abbaa Bokku – President

2. Abbaa Bokku – First Vice-President

3. Abbaa Bokku – Second Vice-President

4. Abbaa Chaffe – Chairman of the Assembly (Chaffe)

5. Abbaa Dubbi – Speaker who presents the decision of the presidium to the Assembly

6. Abbaa Seera – Memoriser of the laws and the results of the Assembly’s deliberations.

7. Abbaa Alanga – Judge who executes the decision

8. Abbaa Duula – In charge of the army

9. Abbaa Sa’a – In charge of the economy

Thus, the entire presidium consists of nine members, called “Salgan Yaa’ii Borana” (nine of the Borana assembly). The Abbaa Bokkus are the chief officials. (Bokku is a wooden or metal scepter, a sign of authority kept by the Abbaa Bokku, the president). The Abbaa Bokkus have counselors and assistants called Hayyus who are delegated from the lower assemblies.

Odaa

There are three level of assembly – inter-clan, clan and local chaffes, chaffe being the Oromo version of parliament. The chaffe assembly was held in the open air in a meadow under the odaa (sycamore) tree. The chaffe made and declared common laws and was source of the accumulated legal knowledge and customs. In the hierarchy of Gadaa chaffes, the assembly of the entire presidium of the ruling – Gadaa Class – is the highest body whose decision is final. It is the assembly at which representatives of the entire population come together, at predetermined times, to evaluate among other things, the work of those in power. If those in power have failed to accomplish what is expected of them, the assembly has the power to replace them by another group elected from among the same Gadaa class or Luba. And this was one of the methods of checking and balancing political power in the Oromo society. The second highest Gadaa assembly is the clan chaffe. It is from these assemblies that special delegates to the higher assembly are elected. The lowest Gadaa chaffe is the local chaffe. This is made up of local members of the Luba from among whom representatives to clan chaffes are elected.

The holders of these responsible posts can remain in office for eight years only, in normal times, and are then replaced by a new group of officers. The power is handed over at a special ceremony at a special place and time. The office-holders conduct government – political, economic, social, ritual and military – affairs of the entire nation for this period. During war time all capable men fight under the leadership of the group in office. During the eight year period the officials live together in a village (yaa’aa village) and when necessary travel together.

There are five Gadaas in a cycle of 40 years. If a man enters office (becomes Luba) now, his sons will become Luba 40 years from now. The five Gadaa(sometimes called Buttaa) in the cycle have names, which vary slightly from region to region. Among some Oromo communities, the sets of five Gadaanames used by the sons are different from those of the fathers. Whereas among other communities, the same set of Gadaa names are used for both fathers and sons. For instance, the Gadaa practiced in the Borana community uses the following different sets of names for the five Gadaa. (Could be likened to five parties who take power in turns).

Fathers               Sons

1. Birmajii          Aldada

2. Melba           Horota

3. Muudana       Bifoole

4. Roobale         Sabaqa

5. Duuloo          Kiloolee

In this manner, a given name repeats itself every 80 years. This is in fact the complete Gadaa cycle divided into two semi-cycles of 40 years each. The first 40 years is the Gadaa of the fathers and the second is the Gadaa of the sons.

Although it is not known with any degree of certainty where and when the Gadaa system started, it is known and documented that the Oromo have been practicing it for well over 500 years. However, according to oral Oromo historians, the Gadaa system has been in practice for several centuries. “Their (Borana Oromo) noted historian, Arero Rammata, was able to recount, in 1969, an oral history covering four thousand years”, (Prouty et al, 1981). Today Gadaa experts easily recall fifty-seven Abbaa Gadaas with important events. Of course, this highly sophisticated system cannot have appeared without having been based on something earlier. Therefore, further study and analysis is required to know more about its origin and development.

Social scientists of diverse backgrounds at different times have studied the Gadaa system. Many of them have testified that it is uniquely democratic. Among those authorities, Plowden (1868), stated, “among republican systems, Gadaa is superior.” Asmarom Legesse (1973) described the Gadaa system: “one of the most astonishing and instructive turns the evolution of human society has taken.” Indeed, it is one of the most fascinating sociopolitical structure of Africa that even influenced the lives of other peoples. Several neighboring peoples have practiced a sort of the Gadaa. Among these are Sidama, Walayita, Konso, Darasa, Nyika, Nabdi, Maasai, etc., (Beckingham et al, 1954).

Like living organism, cultures undergo evolution in order to adapt to changing conditions. The Gadaa system has thus been undergoing evolutionary changes since its inception so as to serve better a continually developing society. However, the fundamental that occurred in the Gadaa system, starting around the end of the eighteenth century, were brought about mainly by events set in motion from outside the Oromo society. Therefore, it was not fully a normal or natural development.

In most communities suddenly and in a few cases gradually, the usefulness of the Gadaa system declined. Among the factors that had contributed to this decline were: firstly, the protracted wars that preceded the onset of colonization. The end of the eighteenth century was marked by constant wars and skirmishes, particularly in the north and north-eastern Oromia against the encroachment of the Abyssinians. Because of the insecurity imposed by such wars coupled with the distances involved to go to the Gadaa ceremonies to change the leadership, the Abbaa Duulas (fathers of war) stayed on their post for much longer period than required by the Gadaa rules. This gave these war leaders a mandatory power, because they were forced or encouraged by the society and existing circumstances, such as the continuous wars, to hang on to power. This weakened one of the outstanding features of the Gadaa system, the built-in checks and balances mechanism of political power. This in turn weakened the ideology by which the Oromo nation was successfully led for several centuries.

In addition to the protracted wars, the passing of major trade routes through the area and the subsequent expansion of trade gained the war leaders more wealth. Thus the wealth, fame and power they gradually gained enabled them to command a larger number of followers in the area they were defending. Thus they usurped the political power that belonged to the Gadaa officials and the people and finally some of them declared themselves “mootii” (kings).

The second important factor that contributed to this decline was the coming of new beliefs and religions. The politico-religious aggression that took place in the expansion of Islam and Christianity has affected the culture of the Oromo people very much. The invasion of Oromo land by Muslims in the east and south and by Christians in the north have left their mark on the Oromo culture.

Thirdly, the changes in the mode of living of several Oromo communities was probably one of the important factors that led to the decline of Gadaa. As the Oromo society developed, there was a gradual change in the social, economic and political life of the people. For instance, in many parts of Oromia, a settled agrarian mode of life developed fast and the people practiced both mixed agriculture – raised crops and animals – and nomadic pastoralism. The latter was the dominant mode of life before this time, although Oromo have practiced cultivation for a long time and have made significant contribution to agriculture by domesticating plants and rearing rare varieties of crop plants. The introduction and expansion of trade had significant contribution also. These and other related factors led to the emergence of a new social system, which created a significant pressure on the Gadaa system and brought about a modification or change in the Gadaa practices.

Finally, the onset of colonization had tremendously reduced the political and usefulness of Gadaa system as the administrative affairs and management of the national economy were taken over by the colonizers except in remote regions. Atseme noted, “Menilek outlawed the major chaffe meetings in the Oromo areas he conquered.” Bartels (1983) also noted, “Gadaa … was gradually deprived by Amharas of most of its political and judicial powers and reduced to merely ritual institution.” Even the social aspects, that is the ritual and ceremonial aspects, have not been left to the people. The observance of Gadaa ceremonies has been prohibited by proclamation.

The Oromo people also have a rich folklore, oral tradition, music and art. For example, it is believed that the Oromo are responsible for the invention and use of phallic stones (Wainwright, 1949 and Greenfield, 1965). Decorations of stone bowls from Zimbabwe include pictures of cattle with long “lyre-shaped” horns such as raised by Oromo. According to these scholars, this and the phallic stones found in Zimbabwe are traced directly to Oromo and linked to their early settlements there and to the Zimbabwe civilization. Wainwright (1949) argued that these were founded by the Oromo. He wrote: “Waqlimi and his people came from Galla land and its neighborhood, and were already installed in southern Rhodesia before A.D. 900.” (Waqlimi is an Oromo name). This date coincides with the date of the erection of some of the famous buildings there which Wainwright says were built by “Galla.” This appears to be part of the spread of Cushitic civilization.

Although much of this culture and these traditions have survived harsh suppression, much has been forgotten and lost, artifacts have been destroyed and Oromo are discouraged from developing their culture and art.

THE CALENDAR

$
0
0

THE CALENDAR

Time is a very important concept in Gadaa and in Oromo life. Gadaa itself can be narrowly defined as a given set of time (period) which groups of individuals perform specific duties in a society. Gadaa could also mean age. The lives of individuals, rituals, ceremonies, political and economic activities are scheduled rather precisely. For this purpose, the Oromo have a calendar. The calendar is also used for weather forecasting and divination purposes.

The Oromo calendar is based on astronomical observations of the moon in conjunction with seven or eight particular stars or star groups (Legesse, 1973 and Bassi, 1988) called Urji Dhaha (guiding stars). According to this calendar system, there are approximately 30 days in a month and 12 months in a year. The first day of a month is the day the new moon appears. A day (24 hours) starts and ends at sunrise.

In the Oromo calendar each day of the month and each month of the year has a name. Instead of the expected 29 or 30 names for days of a month, there are only 27 names. These 27 days of the month are permutated through the twelve months, in such a way that the beginning of each month moves forward by 2 or 3 days. The loss per month is then the difference between the 27-day month and the 30-day month, (Legesse, 1973). One interesting observation is that, as illustrated in the computing of time like in the Oromo calendar, Oromos visualization of events is cyclical just as many events in nature are cyclical.

Since each day (called ayyaana) of a month has a name, the Oromo traditionally had no use for names of the days of a week. Perhaps it is because of this that today in different parts of Oromia different names are in use for the days of a week.

Each of the 27 days (ayyaana) of the month has special meaning and connotation to the Oromo time-keeping experts, called ayyaantuAyyaantu can tell the day, the month, the year and the Gadaa period by keeping track of time astronomically. They are experts, in astronomy and supplement their memory of things by examining the relative position of eight stars or star groups, (Bassi, 1988) and the moon to determine the day (ayyaana) and the month. On the basis of astronomical observations, they make an adjustment in the day name every two or three months.

The pillars found a few years ago in north-western Kenya by Lynch and Robbins (1978) has been suggested to represent a site used to develop the Oromo calendar system. According to these researchers, it is the first archaeo-astronomical evidence in sub-Saharan Africa. Doyle (1986) has suggested 300 B.C. as the approximate date of its invention.

According to Asmarom Legesse (1973), “The Oromo calendar is a great and unique invention and has been recorded only in a very few cultures in history of mankind.” The only other known cultures with this type of time-keeping are the Chinese, Mayans and Hindus. Legesse states that the Oromo are unusual in that they seem to be the only people with a reasonably accurate calendar which ignore the sun.

Table 1:Borana Day names (Legesse 1973)Bita KaraGardadumaBita LamaSonsaSorsaRurrumaAlgajimaLumasaArbGidadaWallaRudaBasa DuraAreri DuraBasa BalloAreri BalloCarraAdula DuraMaganatti JarraAdula BalloMaganatti BrittiGarba DuraSalban DuraGarba BallaSalban BallaGarda DullachaSalban DullachaSourceTable 2: Borana Months and Stars/Lunar Phases That Define Them (Legesse 1973)MonthStar/Lunar PhaseBittottessaTriangulumCamsaPleiadesBufaAldebarranWacabajjiiBelletrixObora GuddaCentral Orion-SaiphObora DikkaSiriusBirrafull moonCikawagibbous moonSadasaaquarter moonAbrasalarge crescentAmmajimedium crescentGurrandalasmall crescent

RELIGIONS

$
0
0

RELIGIONS

There are three main religions in Oromia: traditional Oromo religion, Islam and Christianity. Before the introduction of Christianity and Islam, the Oromo people practiced their own religion. They believed in oneWaaqayoo, which approximates to the English word God. They never worshipped false gods or carved statues as substitutes. M. de Almeida (1628-46) had the following to say: “the Gallas (Oromo) are neither Christians, moors nor heathens, for they have no idols to worship.” The Oromo Waaqa is one and the same for all. He is the creator of everything, source of all life, omnipresent, infinite, incomprehensible, he can do and undo anything, he is pure, intolerant of injustice, crime, sin and all falsehood. Waaqayoo is often called Waaqa for short.

There are many saint-like divinities called ayyaana, each seen as manifestation of the one Waaqa or of the same divine reality. An effective relationship is often maintained between ayyaana and Oromo by Qaallu (male) and/or Qaafitti (female). A Qaallu is like a Bishop in the Christian world and an lmam in the Muslim world. He is a religious and ritual expert who has a special relationship with one of the ayyaana, which possesses him at regular intervals.

Although the office of Qaallu is hereditary, in principle it is open to anyone who can provide sufficient proof of the special direct personal contact with an ayyaana. In the Oromo society a Qaallu is regarded as the most senior person in his lineage and clan and the most respected in the society. He is considered pure and clean. He must respect traditional taboos (safuu) and ritual observances in all situations and in all his dealings and must follow the truth and avoid sin.

The Qaallu institution is one of the most important in the Oromo culture and society and is believed to have existed since mythical times. It is a very important preserver and protector of Oromo culture, more or less in the same way the Abyssinian Orthodox Church is the preserver of Abyssinian culture.

The Qaallu institution has political importance even though the Qaallu himself does not possess political power as such and religion is distinctly separated from politics. The Qaallu village is the spiritual centre, where political debates are organized for the candidates for the Gadaa offices. Thus he plays both a spiritual and political role in the Gadaa system. For instance, during the fifth year of the Gadaa period, the Gadaa class in power honors the Qaallu by taking gifts and making their pledges of reverence. This is the Muuda or anointment ceremony. As the head of the council of electors, the Qaallu organizes and oversees the election of Gadaa leaders.

The Qaallu institution was once a repository of important ceremonial articles (collective symbols) in the Buttaa(Gadaa) ceremony, such as the bokku (scepter), the national flag, etc. The national flag is made in the colors of the Qaallu turban (surri ruufa). The national flag had three colors – black at the top, red in the centre and white at the bottom. In the Gadaa, the three colors, black, red and white, represented those yet to enter active life, those in active life (Luba) and those who had passed through active live, respectively. The use of these symbols is prohibited by the colonial government.

The Oromo Qaallu must not be confused with the Qaallicha, who has a very different, much lower, social status. He is a vagabond who resorts to conjuring and black magic for his own benefit, (Knutsson, 1967). He is notorious for extracting remuneration by threats or other means. On the other hand, it is beneath the dignity of an OromoQaallu to ask his ritual clients for gifts or payment. The Abyssinian ruling class has confused the terms, thus disparaging the Qaallu socially and religiously by using the term depreciatingly.

Temple
Temple

The place of worship of Qaallu ritual house is called the Galma. Each ayyaana has its own Galma and its own special ceremonies. The Galma is usually located on a hill top, hill side or in a grove of large trees. Many of these sites are now taken up by Abyssinian Orthodox Church buildings or Mosques. Places of worship also include under trees, beside large bodies of water, by the side of big mountains, hills, stones, etc. This has been misrepresented by outsiders claiming that the Oromo worship trees, rivers, etc.

The believers visit the Galma for worship once or twice a week, usually on Thursday and Saturday nights. At this time the followers dance, sing and beat drums to perform a ritual called dalaga in order to achieve a state of ecstasy, which often culminates in possession. It is at the height of this that the possessingayyaana speaks through the Qaallu’s mouth and can answer prayers and predict the future.

Religious Oromo often made Muuda pilgrimages to some of the great Qaallus and religious centers such as Arsi’s Abbaa Muuda (father of anointment). Among the Borana Oromo Muuda pilgrimages are still common. Muuda pilgrimage is very holy and the pilgrims walk to the place of Abbaa Muuda with a stick in one hand and carrying myrrh (qumbii). All Oromo through whose village the pilgrims pass are obliged to give them hospitality. As the Mecca pilgrims are called Haj among Muslims, these Muuda pilgrims are called Jiia.

The Qaallu institution was weakened with the advent of colonialism to Oromia, which reduced contacts between various Oromo groups. The pilgrimage was prohibited. It became the policy to discourage and destroy Oromo cultural institutions and values. The Qaallu institution has suffered more during the last 35 years than it suffered during the previous 100 years. At this stage it faces complete eradication and Orthodox Church buildings are fast replacing Galmas.

Just before the beginning of the harvest season every year, the Oromo have a prayer ceremony (thanksgiving festival) called Irreessa. It once took place in river meadows where now the Abyssinian Orthodox Church takes its holy Tabot (tablets) for special yearly festivals, the ‘timqat.’ The lrreessa has become illegal and anybody who attempts to practice it is now likely to be imprisoned.

The Oromo believe that after death individuals exist in the form of a spirit called the ‘ekeraa.’ They do not believe in suffering after death as in Christianity and Islam. If one commits sin he/she is punished while still alive. Theekeraa is believed to stay near the place where the person once lived. One is obliged to pray to and to give offering by slaughtering an animal every so often to ones parents’ ekeraa. The offerings take place near the family or clan cemetery, which is usually in a village.

Oromo people have been in constant contact with other religions like Islam and Christianity for almost the last 1000 years. For instance, the Islamic religion was reported to have been in eastern Shawa about 900 A.D. and Christianity even before that. However, in favor and defense of their own traditional religion, the Oromo have resisted these religions for quite a long time.

However, today the majority of the Oromo people are followers of Islam and Christianity, while the remaining few are still followers of the original Oromo religion. It is said that the Islamic religion spread in Oromia as a reaction to the Ethiopian colonization. The Oromo accepted Islam and non-Orthodox Christianity en-masse because they identified Abyssinian Orthodox Christianity with the oppressor and also to assert their identity vis-a-vis Abyssinians.

There are many Oromo who are followers of Islam or Christianity and yet still practice the original Oromo religion. Bartels (1983) expressed this reality as follows: “Whether they (Oromo) became Christians or Muslims, the Oromo’s traditional modes of experiencing the divine have continued almost unaffected, in spite of the fact that several rituals and social institutions in which it was expressed, have been very diminished or apparently submerged in new ritual cloaks.” Many used to visit, until very recently, the Galma and pay due respect to their clan Qaallu. This is more true in regions where Abyssinian Orthodox Christianity prevails.

THE LAND

$
0
0

THE LAND

Countryside
House
Oromia

The country of the Oromo is called Biyya-Oromo (Oromo country) or Oromia (Oromiyaor Oromiyaa). Oromia is a name given by the Oromo Liberation Front to Oromoland, now part of the Ethiopian Empire. Krapf (1860) proposed the term Ormania to designate the nationality or the country of the Oromo people. This, most probably, originated from his reference to the people as Orma or Oroma. Oromia was one of the free nations in the Horn of Africa until its colonization and occupation by Abyssinia at the end of the nineteenth century. It is approximately located between 2 degree and 12 degree N and between 34 degree and 44 degree E. It is bordered in the east by Somali and Afar lands and Djibouti, in the west by the Sudan, in the south by Somalia, Kenya and others and in the north by Amhara and Tigre land or Abyssinia proper. The land area is about 600,000 square kilometers. Out of the 50 or so African countries, it is exceeded in size by only 17 countries. It is larger than France, and if Cuba, Bulgaria and Britain were put together, they would be approximately equal to Oromia in size.

The physical geography of Oromia is quite varied. It varies from rugged mountain ranges in the centre and north to flat grassland in most of the lowlands of the west, east and south. Among the many mountain ranges are theKarra in Arsi (4340 m), Baatu in Baale (4307 m), Enkelo in Arsi (4300 m), Mul’ataa in Hararge (3392m) andBaddaa Roggee in Shawa (3350 m).

Similarly, there are many rivers and lakes in Oromia. Many of the rivers flow westwards into either the Blue Nile or the White Nile, and others flow eastwards to Somalia and Afar land. Among the large rivers are the Abbaya(the Nile), Hawas (Awash), GannaaleeWaabeeDhidheessaGibe and Baaroo.

For the peoples of Egypt, the Sudan and Somalia, life would be impossible without these rivers. They carry millions of tons of rich soil to Egypt, the Sudan and Somalia every year. Somalia depends heavily on theGannaalee (Juba) and Waabee (Shaballe) rivers which come from Oromia. In fact Oromia supplies almost 100 per cent of the fresh water for Somalia, Djibouti and Afars. At present the Ethiopian government depends heavily on Hawas (Awash) water as a source of electric power for its industries and irrigation water to grow sugar cane, cotton and fruits. The Wanji and Matahara sugar estates are good examples. There is a great potential in all these rivers for the production of electric power and for irrigation. QoqaaFinchaMalkaa Waakkenne, GibeeTiqqaa dams are examples of where hydro-electric power is already being produced or in the process of being harnessed.

Among the Oromo lakes are AbbayaHoraBishofituQoqaaLanganno and Shaalaa. Many of these lakes possess a great variety of fish and birds on their islands and shores.

The climate is as varied as the physical geography, although close to the equator (to the north of it), because of the mountain ranges, high altitudes and vegetation, the climate is very mild and favorable for habitation. Snow can be found on the mountains such as Baatu and Karra. In the medium altitudes (1800-2500 m) the climate is very mild throughout the year and one of the best. Up to 80% of the population lives at this altitude and agriculture flourishes.

The low altitude areas (below 1500 m) in west, south and central part are relatively warm and humid with lush tropical vegetation, and although few live there permanently, most graze their cattle and tend their beehives there. Although there is little agriculture at this altitude at present, it has great potential for the future. As the highland areas are already eroded and over populated, people are gradually moving to the lowlands. The low altitude areas in the east and south-east are mostly semi-arid and are used by pastoralists seasonally.

The vegetation of Oromia ranges from savanna grassland and tropical forest to alpine vegetation on the mountaintops. The forests contain a variety of excellent and valuable timbers. Oromia is known for its unique native vegetations as well as for being the centre of diversity for many different species. For instance, crops like coffee, anchote (root crop), okra, etc. are indigenous to this area.

THE ECONOMY

$
0
0

THE ECONOMY

Wheat Farming
Nug Farming
Wheat Farming

Potentially, Oromia is one of the richest countries in Africa. Agriculture is the backbone of its economy. Still employing archaic methods, subsistence agriculture is the means of livelihood for more than 90% of the population. There are a variety of farm animals and crop plants. Farm animals include cattle, sheep, goats, donkeys, mules, horses, camels and chicken. The Cushitic speaking communities of this region, perhaps Nubians, are credited with the domestication of donkey and were the first to breed mules, an offspring of a cross between a donkey and a mare. The Oromo are expert in animal husbandry through their long tradition as herdsmen. For some, cattle-rearing (pastoralism) is still the main occupation.

Because of Oromia’s favorable climate and rich soil, many types of crops are cultivated and normally there is little need for irrigation. Normally one and sometimes two crops can be harvested annually from the same field. Among the major food crops are cereals (wheat, barley, teff, sorghum, corn, millet, etc.), fiber crops (cotton), root crops (potato, sweet potato, yam, inset, anchote, etc.), pulses (peas, beans, chick-peas, lentils, etc.), oil crops (nugi, flax, etc.), fruit trees (orange, mango, avocado, banana, lemon, pineapple, peach, etc.), spices (onion, garlic, coriander, ginger, etc. – coriander and ginger also grow wild) and a variety of vegetables like okra, which is indigenous to Oromia.

Many varieties of these important crops occur naturally in Oromia. These diverse crop plants are very valuable natural resources. Oromo farmers have contributed to world agriculture by cultivating and developing some of the world’s crop plants and in this way have discovered new domesticated varieties. The main cash crops are coffee and chat (a stimulant shrub). Coffee, a major cash earner for many countries, has its origin in the forests of Oromia and neighboring areas. Specifically, Kaffa and Limmu are considered centers of origin for coffee. It is from here that coffee spread to other parts of the globe. Coffee was one of the export items of the Gibe states. Wallagga and llubbabor regions of Oromia exported coffee to the Sudan through the inland port of Gambella on the Baro river and border towns of KurmukGissan, etc. Hararge, because of its favorable location for communication with the outside markets through the Red Sea, has been producing one of the finest coffees for export. Coffee has remained the chief export item, representing more than 60% of the foreign earnings of successive Ethiopian colonial regimes.

The country is also rich in wild animals and plants. Many different species are found in the waters and forests of Oromia: different kinds of fish, hippopotami, and crocodiles. Land animals include lion, leopard, rhinoceros, buffalo, giraffe, wild ass, zebra, Columbus monkey and elephant. There are a number of wild animals that are found solely in Oromia, such as nyaala, bush-buck (special type), fox (from Baale), etc.

Various types of birds, many of them unique, are found around lakes and elsewhere. These creatures are a source of attraction for tourists and natural scientists alike. The forests of Oromia are a source of excellent timber. Although the major portion of the forests has been destroyed since its occupation, some still remain in the south and west. However, this is threatened by mismanagement, particularly through the fast expanding mega commercial farms and resettlement programs. At the time of colonization a large part of Oromia was covered with forest. This has been reduced to the present 5-7%. In addition to timber trees, medicinal plants and trees producing different kinds of gums, grow in abundance. Myrrh, frankincense and gum Arabic are gathered from the wild trees. Forests, besides being a source of timber, medicine and gum, are useful in the conservation of water and soil, and as shelter for wildlife. They also have an important aesthetic value.

Oromia has important mineral deposits. The gold mines at Adola and Laga Dambi in the Sidamo and around NejjoAssosa and Birbir river valley in Wallagga regions, which were the major sources of revenue for Menilekand Haile Selassie, are being exploited using modern machinery. Other important minerals found in Oromia are platinum, sulfur, iron-ore, silver and salt.

As early as 1900 Menilek granted concessions to a Swiss company to mine gold, silver and other minerals inNejjoWallagga region. Later the Germans took over. English, Russian and Italian companies extracted gold and platinum at Yubdo and neighboring areas in the same region. It is known that large deposits of natural gas and oil exist in Baale and Hararge regions. The Ethiopian government announced as 1986 the discovery of a new deposit of natural gas in Baale.

The hundreds of hot springs scattered over Oromia are also of economic importance. Thousands of people, including foreigners, visit these springs for their medicinal and recreational values. They are great potential sources of thermal energy. Rivers, streams and springs are plentiful. The rivers have many falls that could be used to generate electric power with little effort. The extent of this electric power could easily satisfy the power needs of Oromia and several neighboring countries.

Viewing all 117 articles
Browse latest View live


<script src="https://jsc.adskeeper.com/r/s/rssing.com.1596347.js" async> </script>