jump to navigation

‘My Home, My Land’- Land Grabs and Development Lies. #Africa. #Oromia May 7, 2015

Posted by OromianEconomist in Africa, Land Grabs in Oromia, Omo Valley.
Tags: , , , , , , ,
add a comment


???????????Land grab inOromia


My Home, My Land

My Home, My Land is a graphic representation of much of the Oakland Institute’s work on land grabs. Illustrated by the Institute’s Intern Scholar, Abner Hauge, this publication dismantles the many myths promoted by so-called donor countries, development agencies, and corporations about the positive effects of foreign direct investments through large-scale land acquisitions.

Over the past seven years, the Oakland Institute has exposed the actual impact of the land grabs on indigenous, pastoralist, and smallholder farming families around the world. The powerful illustrations of My Home, My Land remind us of the beauty and complexity of the world’s ecosystems and indigenous cultures, and call upon us to take action now to stop exploitative land grabs internationally. My Home, My Land


Oromia: Irreecha Oromo Spring Celebrations: Ayyaani Irreecha Arfaasaa Oromoo haala ho’aa fi gammachiisaan Dilabata Ebla 5, bara 2015 kabajamee oole. May 7, 2015

Posted by OromianEconomist in Irreecha (Irreesa) 2014, Irreecha (Irreessa) 2014, Irreecha Arfaasaa, Irreecha Birraa.
Tags: , , , , ,

Spring equinox known as Irreecha Arfaasaa in Oromo culture colorfully celebrated in Oromia on 5th April 2015.  Dressed in cultural costumes, Oromians  revel in the return of spring by visiting the ancient sites including  mount Furii in Central Oromia.

Ayyaani Irreecha Arfaasaa Oromoo haala ho’aa fi gammachiisaan Dilabata Ebla 5, bara 2015 Tulluu Furii irraatti kabajamee oole. Tulluun furii Tulluuwwaan Ulfoo Oromoon qabu keessaa ishee tokkodha. Guyyaa kana Waaqeffattoonni fi jiraatonni Magaalaa Finfinnee, Sabbataa fi Naannawaa ishee Irrati argamanii Haala Addaan Kabajameera.

Irreecha Arfaasaa Celebrate at Furii (Oromia), 5th April 2015Irreecha Arfaasaa Oromoo, Tulluu Furii. 5th April 2015, Oromia.

Celebration of Spring equinox in Oromo Culture.

Irreecha Arfaasaa Oromoo, Oromia, 5th April 2015. Spring Celebration. Celebration of Spring equinox in Oromo Culture.

Celebration of Spring equinox in Oromo Culture.  At Tulluu Furii.

Spring Celebration. Irreecha Arfaasaa in jimma, Oromia. Tulluu Begii

Irreessii Arfaasaa  JImmaa fi Naannoo isheen Eebla, 26, Baraa 2015 Tulluu Irreessaa/Beegittii Taasifameeoole. Guyyiichii kan Waaqeffattoonnii dheebuu Eenyummaa Amantaa isaani qaban ittiin ibsataniif ergaawwaan amanticha dhugeeffannaa Uumaa ilaallataan itti darbanii dha. Uumaan Ganna Dukkuna as deema jiru kana jala nagaan akka isaan ulluuqsisuuf kan irreeffatamuu dha. Walumattii, Irreechaa milkii kan namoonnii kumaatamaan lakkaa’amaan irrattii hirmaatanii dha.

Spring celebration in Oromia, Jimmaa, Tulluu Deeddee. 26 April 2015. Irreecha Arfaasaa.

Ebla 26, 2015 Ayyaanni irreecha Arfaasaa Godina Jimmaa Tulluu Deeddeetti Bifa Addaa Ta’een, Yaadannoo Gootota Barattoota Oromoo Dabalatee Kabajamuu Qeerroon Gabaase

Ebla 26/2015 Ayyaanni irreecha Arfaasaa Godina Jimmaa Tulluu Deeddeetti bifa addaa taee fi yaadannoo Gootota Barattoota Oromoo dhabbilee barnoota olaanoo Oromiyaa garaagaraa fi Godinaalee Oromiyaa garaagaraa keessatti bara darbee Ebla 2014 gaaffii mirga abbaa biyyummaa fi Mormii master plan Finfinnee kaachisuun FDG irritti wareegamniif addatti yaadannoon Waggaa 1ffaas bifa hoaa taaeen kabajame.

Ayyaanni Irreecha Arfaasaa Oromoo Godina Jimmaa Tulluu Deeddeetti kan Uummatni Oromoo 6000 olitti lakkamu Dhabbilee barnoota olaanoo gootota barattoota Oromoo Yuunibarsii Jimmaa, fi kolleejjii barsiisota Jimmaa, Sabboontota hojjettootaa fi barsiisotaa Oromoo Yuunibarsiitii Jimmaa fi kolleejjii barsiisota Jimmaa, sabboontota uummata Oromoo magaalaa Jimmaa fi naannoo ishee, Sabboontota uummata Oromoo godinaalee Oromiyaa akka Iluu Abbaa Booraa,Wallagga Bahaa, fi Kibba Lixa shaggar irraa illee kan hirmaachise Ayyaanni Irreecha arfaasaa Jimmatti bifa hoaa fi adda taeen kabajame.

Ayyaanaa Irreecha Arfaasaa kana Irraatti goototni dargaggootni Qeerroon barattootni Oromoo Yuunibarsiitii Jimmaa Mooraalee Yuunibarsiitichaa arfan irraa iyyuu uuffata gaddaa uffachuun gootota dargaggoota barattoota Oromoo fi uummata Oromoo bara darbee gaaffii mirga abbaa biyyummaa karaa naagaa fi dimookiraasii gaafachuun baatii Eblaa 2014 keessa wareegama qaalii kanfalaniif yaadannoo bifa adda taeen gochuun gootota Oromoo fi dargaggoota Oromoo Wareegama qaalii uummata Oromoo bilisoomsuuf baasaa jiran faarfachuun, tokkummaa uummata Oromoo jabeessuuf walleelee warraaqsaa qabsoo bilisummaa Oromoo, fi gootota oromoo faarsuun haala adda taeen ayyaanni Irreechaa Arfaasaa bara 2015 kun bifa haalan qindaaeen kabajamaa olee jira.


May (Caamsaa) 6, 2015 – Adaamaa (Oromia)       May (Caamsaa) 5, 2015 – Naqamte (Oromia)

Irreecha Arfaasaa (Oromo Spring Celebration) colorfully celebrated with great joys.

Irreechi Tulluu Shanee Adaamaa qaama mootummaatin dhoorgamuu yaalamus haala gaariin gaggeeffameera mootummaan abbaa irree Irreechi Tulluu akka him bahamne jedhee sodaachisaa tire human isaatii ol taanaan baasastota isaa garage ayyaanichaatti bobbaasuun yaalii maqa balleessii amanttii Waaqeffannaa taasisus hin milkoofne. Waaqeffattoonni iddoo garagaraa jiranis ayyanicharratti argamuun sirnicha dabarsaniiru milkiidhan roobaan galanii kadhatanii argataniiru.  Naqamtettis haala wal fakkatuni Caamsaa 5 bara 2015 ayyaaneffatamee oole.

Adaamaa Irreecha Arfaasaa Tulluu Shanee

Akka aadaa Oromootti, Irreechaan yeroo bonni dhumatu kabajamu kun nagaan bona keessa darbanii gara gannaatti dhiyaachuuf Waaqa itti galateeffatanii dha.

Abbootiin Gadaas sirna kana irratti eebba gabbinaa namaa fi sa’aaf kan dhiyeessaniiru.

Ayyaanni Irreechaa waggaatti yeroo lama: Irreecha (Irreessa) Birraa fi Irreecha (Irreessa) Arfaasaa jedhamuun  Birraa fi Arfaasaa keessa Akabajama.


Voices: Traveling to Africa? Think twice about using the word ‘tribe’ By McKenzie Powell, Ohio University May 7, 2015

Posted by OromianEconomist in Africa, African American, Ancient African Direct Democracy, Ancient Rock paintings in Oromia, Chiekh Anta Diop, Muscians and the Performance Of Oromo Nationalism, Oromo, Oromo Nation.
Tags: , , , , , , ,
add a comment


Oromo culture from ancient to present, Irrechaa  time

Oromo culture from ancient to present, Irrechaa time

Irreecha Oromo 2014 Malkaa Ateetee, Buraayyuu, Oromia

Warsaw marathon, Oromo athletes Sado and Lemi win

Oromo nation and Gadaa system

Oromo nation and Gadaa system

Please do not call the Oromo people (the Oromians) a tribe and by extension all African  nations and nationalities:

You know Why?

Read the following: What Achebe wrote referring to his Igbo people is equally applicable to the Oromo.

Chinua Achebe the renowned African novelist and poet, the author of Things fall apart, the best known and best selling novel ever in his book Home and exile (Oxford University Press, 2000, pp.3-5) says the following:

“The Igbo people of south eastern Nigeria are more than ten million and must be accounted one of the major peoples of Africa. Conventional practice would call them a tribe, but I no longer follow that convention. I call them a nation. ‘Here we go again!,’ You may be thinking. Well, let me explain. My Pocket Oxford Dictionary defines tribe as follows: ‘group of people (esp. primitive) families or communities linked by social , religious or blood ties and usually having a common culture and dialect and a recognized leader.’ If we apply the different criteria of this definition to Igbo people we will come up with the following results:

a. Igbo people are not primitive; if we were I would not be offering this distinguished lecture, or would I?;

b. Igbo people are not linked by blood ties, although they may share many cultural traits;

c. Igbo people do not speak one dialect; they speak one language which has scores of major and minor dialects;

d. and as for having one recognized leader, Igbo people would regard the absence of such a recognized leader as the very defining principle of their social and political identity.

Therefore, all in all, Igbo people would score very poorly indeed on the Oxford dictionary test for tribe.

My little Oxford dictionary defines nation as, ‘ a community of people of mainly of common descent, history or language, etc, forming a state or inhabiting a territory. This may not be a perfect fit for the Igbo, but it is close. In addition I like it because, unlike the word tribe, which was given to me, nation is not loaded or derogatory, and there is really no good reason to continue answering a derogatory name simply because somebody has given it to you.”


Voices: Traveling to Africa? Think twice about using the word ‘tribe’

We see the word everywhere: throughout news reports of African struggles, in old films and on the latest television shows. You’ve probably even heard it used in a recent class covering topics related to history or anthropology.

“Tribe” has become a well-known, frequently used word to describe a particular group of people, specifically within a non-Western nation. The word seems to predominantly flood media outlets when an African ethnic group is involved in conflict or famine.

According to the Oxford Dictionaries’ newest definition of the word, a tribe is described as, “A social division in a traditional society consisting of families or communities linked by social, economic, religious, or blood ties, with a common culture and dialect, typically having a recognized leader.”

But what exactly are we implying when we use the word “tribe?” In an African context, when did this word originate and what words can we use as alternates?

Assan Sarr, assistant professor of history at Ohio University, says the word tribe first began spreading throughout Africa during the Scramble for Africa, or the period of European colonization of the continent.

“For much of Africa it seems that the word tribe became associated with the continent more during the 19th century, which means that it coincided with European imperialism,” Sarr says. “So, for Africans, the use of the word is really wrapped up in colonialism and that is one of the major reasons why Africans, or scholars who work on Africa, do not prefer the use of the term tribe to describe Africans.”

With a powerful history and past, the word “tribe” reflects social theories of the 19th century regarding stages of evolution and primitivism.

Even today, many negative connotations and falsities have continued with the use of the term to describe certain peoples within continents like Africa. The fallacies provoked by this pejorative language can include visuals of ethnic groups as clusters of half naked, barbarous, uncivilized and uneducated individuals with long feathers in their hair or spears in hand.

Definitions of the word also seem to point toward a society that exists outside of the state, one that is simple, small and static, and without the same structure as that which may be found in other complex societies and civilizations.

Sarr says the discrepancies are easily noticeable when comparing a commonly labeled tribal group, such as the Igbo, with that of Flemings, or the Flemish. The Igbo and Flemings are similarly categorized by their language and culture, and the Igbo are actually drastically greater in size — yet only the Igbo are considered a tribe.

“You don’t hear of the Irish tribe, or the Italian tribe, or the Spanish tribe. It’s always the various Arab tribes, or the Indian tribes, or the African tribes and that, for me, is one of the most potent issues that we need to be aware of. Here we are essentializing these people, we’re making them look distinctive,” Sarr says. “You are using it to refer to a group of people that share a certain historical experience, certain cultural traits, a language. This seems to me to be the perfect definition of an ethnic group, so why use the word tribe?”

Americans and Westerners are not the only people using this term, as some Africans refer to themselves as a part of a tribe. However, Sarr says that Africans do not use this word with the same assumptions and implications as those who brought it to the continent in the 19th century, or as those who may use it today in Westernized states.

In fact, as mentioned in Talking About Tribe by Africa Action, when some Africans are taught English, they are told that the correct, recognizable word to describe their ethnic group is “tribe.” In their own language, such as Zulu, the word used to describe their ethnic group actually translates to “people” or “nation.”

People and nation are two alternatives of tribe that can also be used in English to portray these multifaceted groups. Using the term “ethnic group” is also acceptable, or just simply calling them by their names – the Mende, the Wolof, the Hausa and so on.

“If they call themselves Igbo that means that word itself has a cultural meaning that the people themselves can associate with, rather than this foreign concept, this idea, that is used by others to describe them that does not capture all of their complex sets of ideas and histories and relationships,” Sarr says.

Using words like tribe and continuing to view places such as Africa as one place with one culture and one type of people is common, yet very detrimental. It is vital to be conscious of the history of the language we are using, and what our words may be negatively implying or stereotyping.

“How do we talk about Africa in a more intelligent, culturally sensitive, and helpful way? It’s this idea of unpacking all of the things that one acquired and grew up with,” Sarr says. “You have all these assumptions, these Eurocentric views, but once you start unpacking that and seeing that this is not true, then you begin to see some real interesting facts about the world.”