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Oromia: Knoweldge and Society: Mammaaksa Oromoo March 4, 2017

Posted by OromianEconomist in 10 best Youtube videos, 25 killer Websites that make you cleverer, Afaan Oromoo, African Literature, Black History, Chiekh Anta Diop, Culture, Cushtic, Indigenous People, Kemetic Ancient African Culture, Khemetic Africa's culture, Oromia, Oromiyaa, Oromo, Oromo Art, Oromo Literature, Oromo Wisdom, Uncategorized.
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OOromianEconomist
True Knowledge is wisdom.  The Oromo value wisdom to the highest degree: ‘Rather than to be kissed  by foolish man, I prefer to slapped by  a wise man.’ How is true knowledge acquired?  The Oromo proverbs  answers: By inference, by study, through suffering, by moulding another person, by heart. ‘  One who does not  understand  an inference  will never  understand  the thing as it is.. …  But the great school of knowledge is  experience, long life and old age. … The Oromo proverb  offers  no definition of  knowledge; they are not interested so much in nature of knowledge  as the type of knowledge  they propose  as  a model for  man-in-society, and  it is clearly  a knowledge  obtained through  experience through proximity  to the object, as ‘the calf  is known by the enclosure to have become a bull.’ See  Claud Summer, Ph.D., Dr.h.c (1995), Oromo Wisdom Literature,  Volume I , Proverbs Collection and Analysis.

Makmaaksa Oromoo (Oromo proverbs):

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

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

Gama sanaa garbuun biile (asheete) jennan warra sodaanne malee yoom argaa dhabne jedhe  jaldeessi
Gamna gowomsuun jibba dabalachuu dha
Ganaman bahani waaqa jalaahin bahani
Gara barii ni dukkanaa’a
Garaa dhiibuu irra miila dhiibuu wayya
Garbittii lubbuuf walii gadi kaattu, warri qophinaafi se’u
Jaalalli allaatti gara raqaatti nama geessa
Gaashatti dhuufuun daalattii dha
Gogaa duugduun yoo dadhabdu saree arisaa kaati
Gola waaqayyoo itti nama hidhe lookoo malee ijaajju
Goomattuuf goommanni hin margu
Goondaan walqabattee laga ceeti
Gowwaa wajjin hin haasa’iin bakka maleetti sitti odeessa, karaa jaldeesaa hin hordofiin halayyaa nama geessa
Gowwaan ballessaa isaa irraa barat, gamni balleessaa gowwaa irraa barata
Gowwaan bishaan keessa ijaajjee dheebota
Gowwaan gaafa deege nagada
Gubattee hin agarre ibiddatti gamti
Guulaa hin bitiin jiilaa biti
Gowwaa kofalchiisanii, ilkee lakawu
Gowwaa fi bishaan gara itti jallisan deemu
Haadha gabaabduu ijoolleen hiriyaa seeti
haadha laalii intala fuudhi
Haadha yoo garaa beekan ilmoo jalaa qabani
Halagaa ilkaan adii, halangaan isaa sadi
Hanqaaquu keessa huuba barbaada
Haati ballaa (suuloo) ya bakkalcha koo jetti
Haa hafuun biyya abbaa ofiitti nama hanbisa
Haati hattuun intala hin amantu
Haati hattuun intala hin amantu
Haati kee bareeddi jennaan, karaa kana dhufti eegi jedhe
Habbuuqqaa guddinaaf hin quufani
Hagu dhiba jette sareen foksoo nyaatte
Hagu dhiba jette sareen foksoo nyaattee
Halagaa gaafa kolfaa fira gaafa golfaa

Hantuunni hadha ishee jalatti gumbii uruu bartii

Harka namaatiin ibidda qabaa hin sodaatani
Harki dabaruu wal dhiqxi
Harkaan Gudunfanii, Ilkaaniin Hiikkaa Dhaqu
Harree ganama badee, galgala kur-kuriin hin argitu
Harree hin qabnu, waraabessa wajjin wal hin lollu
Kan harree hin qabne farda tuffata
Harreen nyaattu na nyaadhu malee bishaan ol hin yaa’u jette waraabessaan
Harreen yoo alaaktu malee yoo dhuuftu hin beektu
Hidda malee xannachi hin dhiigu
Hidda mukaa lolaan baaseetu, hidda dubbii farshoo (jimaa)n baase
Hidhaa yoo tolcha, gadi garagalchanii baatu

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

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

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

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

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


Mammaaksota Dubartootaa Oromoo

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

2.     Asuu oolle jette tan heerumaaf muddamte”

3.     Takkattii qayyannee taduraa hanqannee  ykn takkaa qayyannee lukaa gubanne

4.     Bakka dhiiganii hin fiigan.

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

6.     Kaanittuu abbaa argadhu jette haati intalaan.

7.     Intalti ariifattuun haadha ciniinsuubarsiifti

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

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

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

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

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

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

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

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

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

17.  Soddaa fi dayma hin duudhatan.

18.  Osoo dhukubsataan jiru, fayyaalessi du’a.

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

20.  Makkitu malee makkaa hin hajjan

(Makkitu : naamaaf mijooftu/mijaa’u)

21.  Akka dida’aa fi akka didanaatti na galchi

22.  Daalun xaraan kaanu tara.

Qopheessan : Abdii Boriiti

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


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Irreecha Birraa (Malkaa) 2015: The Oromo National And Cultural Holiday, Oromians Celebrated the Blessing Festival in Oromia and all over the Globe. Over 6 Million Celebrated At Hora Harsadi. Lammiin Oromoo Milyoona Jaha Ol Ta’an Hora Harsaditti Waliin Irreeffatan. November 18, 2015

Posted by OromianEconomist in Culture, Development & Change, Humanity and Social Civilization, Irreecha, Irreessa, Khemetic Africa's culture, Oromia, Oromiyaa, Oromo Culture, Oromummaa, Thanksgiving.
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An Amusing Historical picture Captured in 1903 showing Irreechaa celebration at Lake Hora, Bishoftu town of Oromia

Ayyaanni Irreecha Malkaa  Bara 6409 (ALO) kan Hora Harsadi (Bishoftuu) baka Oromoon miliyoona 6 ool irratti argamanii irreeffatanitti Onkoloolessa 4  kabajamee oole. Itti dabaleesi  irreeffannaa Malkaa Ateetee, Gafarsa, Magaalaa Buraayyuu gaafa Onkoloolessa 11 bara 2015 haala o’aan bakka Oromoo milyoona hedduun argamanitti ayyaaneffatame. Haaluma wal fakkatuun Odaa Bulluqii fi Malkaa sabbataatti umman Oromoo irreeffatanii oolani.  Malkaa Awaas fi Onkoloollessa 18 baraa 2015   Malkaa Booyyee (Jimmatti) haala o’aa fi bareedan irreefftame. Naqamte, Haroo Adiiyaatttis Sadaasa 8 bara 2015 haala gaariin irreeffatame.

Akka sadarkaa biyyoolessatti kan kabajame Irreecha Malkaa Hora Arsadii booda Oromiyaa godina adda addaa keessatti ayyaan Irreechaa (Irreessaa) kabajamaa ture, isaan keessaa Malkaa Ateetee, Bokkuu Cittuu, Malkaa Hawaas, Hora Haadhoo, Karrayyuu, Naqamte, Odaa Bisli, Jimma, Haroo Maayaa fi Goonde yoo ta’u Sadaasa 15 bara 2015 immoo Aanaa Midaaqeny keessatti Wiirtuu Aadaa fi dhuggeeffata Oromo kan Galma Calalaqiitti  bakka irreeffattoonni milyoona tokko ol irreeffatanitti sirna ho’aan kabajamee ooleera.  https://oromianeconomist.wordpress.com/2015/11/18/oromia-midaaqanyi-irreecha-birraa-2015-aanaa-midaaqanyiitti-ayyaanni-irreechaatiifi-sirna-gadaa-oromoo-jabeessu-kabajamee-ooleera/

Jilli UNesco Ayyaana irreecha Malkaa Hora Harsadii kan Bara 2015 irratti argamee odeeffannasi godhe.

Millions of Oromians, and visitors from around the world, converged in Bishoftu, Oromia, by Hora Arsadi (Lake Arsadi) on 4th October 2015, to celebrate this year’s Irreecha Birraa (‘Oromo Thanksgiving’) Festival, which is the largest such public event in Africa. Millions celebrated at Malkaa ateetee, Gafarsaa, Buraayyuu, at Odaa Bulluq (Horroo Guduruu) and Malkaa Sabbataa,  Oromia on 11th October 2015. The celebrations of Irreecha Birraa at Malkaa Hawaas (Awash valley, in the cradle of  humanity) and  0n 18th October 2015 at Malkaa Boyyee in Jimma (Western Oromia, the birth place of Coffee (Buna) was joyful and colorful with massive attendance.  In similar situation Irreecha Malkaa celebrated in Naqamtee city at Haroo Adiiyaa on 8th November 2015.

Irreecha Birraa( Malkaa) Oromo celebrated in Midaaqanyi (Central Oromia) on 15 November 2015. Over one million people in attendance.

UNesco representative  attended the festival at Hora Harsadi, Bishoftuu, Oromia.

Irreecha Birraa 2015, the Oromo National And Cultural Holiday, Oromians Celebratied the Blessing Festival in Oromia and all over the Globe

https://vimeo.com/142020649

https://vimeo.com/142020649

http://https://www.youtube.com/watch?t=12&v=Ona23obc6Ss

http://https://www.youtube.com/watch?v=zCwTMhJYwRc&feature=share

Hora

Irreecha Malkaa Oromoo kan Bara 2015 Hora Harsadi, Bishoftuu, Oromia, Africa. Onkoloolessa 4, 2015 (6409 ALO)Oromia and the continuitity its Nile Valley Civilization, Irreecha Malkaa 2015 ( 6409 years since started on upper Nile (Mormore) Valley)Oromia and the continuity its Nile Valley Civilization, Irreecha Malkaa 2015 ( 6409 years since started on upper Nile (Mormore) Valley)Oromo, Irreecha Malkaa Oromoo 2015 @Hora Harsadi, Bishoftuu, OromiaIrreecha Malkaa 2015 @Hora Harsadii, Oromians from Finfinnee attendingIrreecha Malkaa Oromoo kan Bara 2015 Hora Harsadi, Bishoftuu, Oromia, Africa. Onkoloolessa 4, 2015 (6409 ALO)1Millions of Oromos, and visitors from around the world, converged in Bishoftu, Oromia, by Hora Arsadi (Lake Arsadi), to celebrate this year Irreecha Birraa Oromo Festival, which is the largest such public event in Africa.

Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture1 Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture2Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture4Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture5Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture3 Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 Irreecha Malkaa (Birraa) 2015 Kan Malkaa Ateetee, Buraayyuu, Oromia. Onkoloolessa (October 2015)3Irreecha Malkaa (Birraa) 2015 Kan Malkaa Ateetee, Buraayyuu, Oromia. Onkoloolessa (October 2015)Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture1Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture2Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture3Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture3

Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture4Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture5Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture6Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture7Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture9

Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture10Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture11Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture12Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture13Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture14Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture15Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture16Irreecha Malkaa Ateetee, Buraayyuu Oromia, October 11, 2015 picture 1Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture17Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture18Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture19

Irreecha Malkaa Sabbataa, 11 October 2015

Irreecha Malkaa 2015 @Malkaa Sabbataa, Oromia. 11 October 2015 picture 2

Irreecha Malkaa Sabbataa, 11 October 2015

Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture5Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture2Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture3Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture4

Irreecha Malkaa Booyyee, Jimma (Oromia),  18 October 2015

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture10

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015

http://https://www.youtube.com/watch?v=SXNJ2nFJROg

https://www.youtube.com/watch?v=SXNJ2nFJROg

//static.doubleclick.net/instream/ad_status.js//www.google.com/js/bg/94YIzvPPuszyD69ykV0p0Ajqm3AR4EudClm7EM2etWI.jsOBSTV – YouTube// //

Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015, pcture1Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015, pcture2

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture9Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture8Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture6Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture5Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture4Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture3Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture2Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture1

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015

 http://https://youtu.be/mWtaVz4tNMw

//static.doubleclick.net/instream/ad_status.js//www.google.com/js/bg/94YIzvPPuszyD69ykV0p0Ajqm3AR4EudClm7EM2etWI.jsIRREESSA MALKAA QOFFEE, MEKI – YouTube// //

Colors of Oromummaa @ Irreecha Through Raayyaa Studio’s Lens | 20 Stunning Photos from the ‘Oromo Thanksgiving’ Festival at Bishoftu, Oromia.

http://finfinnetribune.com/Gadaa/2015/10/colors-of-oromummaa-irreecha-through-raayyaa-studios-lens-20-stunning-photos-from-the-oromo-thanksgiving-festival-at-bishoftu-oromia/

http://https://vimeo.com/141545022

https://vimeo.com/141545022

https://vimeo.com/141459147

http://https://vimeo.com/141459147

https://www.oromiamedia.org/2015/10/omn-london-oduu-onkololeessa-4-2015/

http://https://www.youtube.com/watch?t=208&v=tbviaxCtcWE

https://www.oromiamedia.org/2015/10/ayyaanni-irreechaa-malkaa-ateeteetti-haala-hoaan-kabajame/

https://www.oromiamedia.org/2015/10/ayyaanni-irreechaa-malkaa-ateeteetti-haala-hoaan-kabajame/

Onkolooleessa 4,2015 Ayyaanni Irreechaa Bara 2015 Hora Arsadeetti Uummataa Oromoo Miliyoonotaan irratti Argamuun Kabajate Diddaa Sirna Abbaa Irree Wayyaaneef Qabu Dhageesisuun Dirree Qabsoo Bilisummaa Fakkeessuun ABO FI Qabsoo BILISUMMAA OROMOO Leellifachuun Kabajatan!!‏

https://www.oromiamedia.org/2015/10/omn-london-oduu-onkololeessa-11-2015/

http://https://www.youtube.com/watch?v=aICvLKIYxek

http://https://www.youtube.com/watch?v=B0XOHcxdNzM

“ABO Nuu Wayyaa Nuufoo” Irreecha Buraayyuu Malkaa Ateetee Part 2, Onk, 11,2015/ Diddaa Qeerroo Bilisummaa

http://https://www.youtube.com/watch?v=p5xGuEyl1jo&feature=player_embedded

https://www.youtube.com/watch?v=p5xGuEyl1jo&feature=player_embedded

http://https://www.youtube.com/watch?v=Qo7XwXi2-hY&feature=youtu.be

http://https://www.youtube.com/watch?v=EeGKSXgK6Bc

http://https://www.youtube.com/watch?feature=player_embedded&v=w7J6fendSTc

http://https://www.youtube.com/watch?t=49&v=_L5L4kCQ1iE

https://www.oromiamedia.org/2015/10/aadeeffannaa-maalummaa-irreechaa-fi-sirna-kabaja-ayyaana-irreechaa-melborneawustiraaliyaa/

IrreechaBirraa2015OromoThanksgiving11

Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture2Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015 picture2Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015 picture3IrreechaBirraa2015OromoThanksgiving4

Irreecha Birraa (Malkaa Hora Harsadi, Bishoftuu Oromia, Africa on 4th October 2015 (6409 in Oromo calendar)Irreecha Birraa (Malkaa Hora Harsadi, Bishoftuu Oromia, Africa on 4th October 2015 (6409 in Oromo calendar)1Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, WaaqeffatootaIrreechaBirraa2015OromoThanksgiving2

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Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture3IrreechaBirraa2015OromoThanksgiving15

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Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture1Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi.IrreechaBirraa2015OromoThanksgiving6

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Irreecha: Waltajjii miliyoononni akka tokkotti itti mul’atan

Torban darbe keessa Magaalaan Bishooftuu akka nama guyyaan cidha isaa/ishee itti ga’ee ko’amattee turte. Sababni isaas guyyaan addaa Oromoon hawwii guddaan eeggatuufi bakka guddaa kennuuf Irreechi Malkaa waan kabajamuufi. Irreechi Malkaa, Horaa Harsadeetti bifa miidhagaa ta’een kabajamu kun yeroo maraa Masqalli ba’ee Dilbata itti aanuu bakka Oromoon bakka addaddaa irraa dhufee walitti qabame kan kabajatudha. Bishooftuunis ayyaan guddaa kana kabachuuf egaa jala bultii irraa kaastee kan ko’ammatte. Egzibishiniifi baazaariin, konsariiwwan muuziqaa, agarsiifni aadaa, mariin paanaaliifi wantoonni ayyaanicha miidhagsan addaddaa kan gaggeeffamaa turanis torbanuma darbe keessa ture.

Magaalattiinis poostariiwwaniifi barreeffamoota garagaraa waa’ee ayyaanichaa ibsaniin iftee jirti. Akkasuma, hoteeliinnii, manneen ciisichaafi bakkeewwan ummataaf tajaajila kennan sirboota Afaan Oromoo sagalee guddaadhaan banuun keessummoota isaanii “anaa haa dhufu” jechuun simataniiru. Qophiin haala kanaan miidhagee adeemsifame kunis xumura isaa kan argatu Dilbata ture. Gaafsis ilmaan Oromoo bakka addaddaadhaa dhufan aadaafi faayaa Oromootiin miidhaganii, harkatti marga jidhaafi keelloo qabatanii, sirba aadaa sirbaa ture kan gara Hora Arsadeetti imalan. Ilmaan Oromoo malees namoonni biyya keessaafi alaa ayyaana miidhagaa kana ilaaluuf dhufaniiru. Irreecha baranaa kan adda godhu wayita ayyaanicha UNESCOtti galmeesisuuf hojiin % 80 xumurametti kan kabajamu ta’uu isaati. Kanaaf ture waamicha Biiroon Aadaafi Turizimii Oromiyaa namoonni ayyaanicha kabajan bifa nagaan akkasumas, aadaafi eenyummaa isaanii ibsuun akka kabajaniif taasise fudhachuun eenyuuyyu caalaa ilmaan Oromoo haala bareedaa ta’een kabajatanii kan dabarsan. Ayyaanichaan dura namoonni miliyoona afur ta’an Irreecharratti ni argamu jedhamee kan tilmaame yoo ta’u, tilmaamani ayyaanichaa boodaa garuu lakkoofsi sirrii eeramuu baatuus isa jedhameen ol ta’uun isaa dubbatameera. Irreeffattoonni haala irranatti eeramaeen gara Hora Arsadee bu’an, rakoo nageenyaafi tasagabbii tokko malee guyyaa hawwiidhaan eeggataa turan kana miira tokkoon kabajuun ayyaaneeffataniiru.

Ani ayyaana Irreechaa irratti waggoota walitti aanan sagaliif kaniin hirmaadhe yoo ta’u, haalli kabaja isaa yeroodhaa gara yeootti miidhagaa, lakkoofsi hirmaattootaa dabalaafi waltajjii agarsiisa aadaa akkasumas, eenyummaa ta’uu isaadha kaniin taajjabe. Dargaggoonniifi shamarran uffata aadaa godinaalee Oromiyaa hundaa bifa ammayyaafi aadaatiin uffatanii, faayaawwaniin miidhaganii, marga jidhaa qabatanii laga bu’anii erga irreeffataniin booda sirba aadaadhaan dhiichisaa, nyaata aadaa nyaatafi wantoota bashannanaa garagaraatiin rakkoo tokko malee kabajatanii yommuu galanis argeera. Keessumaa barana, baayyachuu namaatiin waldhiibboofi ho’a uumamuu dandamachuun miliyoonoonni akka tokkotti yommuu Irreecha kabajatan arguu caalaa waan nama gammachiisu hinjiru. Inni biraan ayyaanicha adda godhu misiroonni 25 abbootii Gadaatiin eebbifamanii cidha isaanii raawwatachuu isaaniiti. Waliigala taateewwan irreecharratti mul’ataniifi tokkummaan ummatichaa  Irreechi UNESCO irratti akka galmaa’uuf kan gumaachuu ta’uu isaatiin kan dinqisafamudha.  Ayyaanicharratti argamuun haasawaa kan taasisan Hogganaan BATO Obbo Geetuu Wayyeessaa akka jedhanitti, Irreechi galmee addunyaarratti akka galma’uuf haayyoota biyya keessaafi alaa affeerun qorannoon galmee kanaaf gargaaru taasifamaa jira.

Ministeerri Aadaafi Turiziimii Ayyaanni Irreechaa galmee addunyaarratti akka galma’uuf Barreessaa Ol’aanaa UNESCO, Hora Aarsadeefi magaalaa Bishooftuu daawwachisaani jiraachuu Ministirri ministeerichaa duraanii Obbo Amin Abdulqaadir dubbataniiru.  Af-yaa’iin Mana marii Bakka bu’oota uummata Obbo Abbaa dulaa Gammada ummanni hojii irratti boba’ee jiru hundarratti kutannoon hojjechuu akka qaban dhaamaniiru.  Waliigala ayyaanni Irreecha baranaa haala yaadameen kabajamuun isaa naamusa ummanni Oromoo qabu kan agarsiisu ta’uurra darbee jaalalaafi kabajaa inni aadaa isaf qabu kan calaqqisuu ta’uu isaatiin jajjabeeffamuu qaba jenna.

Saamraawiit Girmaatiin,

http://www.ethpress.gov.et/bariisaa/index.php/art-culture/item/672-irreecha-waltajjii-miliyoononni-akka-tokkotti-itti-mul-atan

Baga Booqaa Birraa Ittiin Isin Gahe! Happy Irreecha Birraa, the blessing Oromo Thanksgiving Season 2015 (6409 in Oromo Calendar).

http://https://www.youtube.com/watch?v=rGdhvlVx-uU

http://https://www.youtube.com/watch?v=7GmOHZ4CASQ

http://https://www.youtube.com/watch?v=S_Eom6-YhM0

http://https://www.youtube.com/watch?v=qtZzkQgEzKA

http://https://www.youtube.com/watch?v=cXWmAsMIySg

https://www.youtube.com/watch?v=spK7R0-0ZEE

http://https://www.youtube.com/watch?v=n3-4XfPZ70Q

http://https://www.youtube.com/watch?v=59oC4krN5g8

http://https://www.youtube.com/watch?v=0SoUK9VEhJ4

http://https://www.youtube.com/watch?v=iSU5xbhoRE8

http://https://www.youtube.com/watch?v=XJUBIdBihH0&feature=youtu.be

http://https://www.youtube.com/watch?v=wsiBUMa1RBk

http://https://www.youtube.com/watch?v=N_STD1cqn8Y

http://https://www.youtube.com/watch?t=8&v=JRSy3e6_w8Y

https://www.oromiamedia.org/2015/09/omn-london-oduu-fulbaana-26-2015/

https://www.oromiamedia.org/2015/09/omn-london-oduu-fulbaana-27-2015/

http://https://www.youtube.com/watch?t=5&v=DJPzDoX8Pj8

 http://https://www.youtube.com/watch?t=448&v=X11nVJ3ICBs

Irreecha Naannawa Waashingten DCtti

Irecha

http://www.voaafaanoromoo.com/content/article/2984465.html

Irreechi Ayyaana Galfannaa Oromoo waggaa waggaatti, xumura gannaa fi itti gala Birraatti ayyaaneffafu. Ayyaanni kun, yeroo ammaa, Oromoo biyyoota alaa jiraatan dabalatee  Uummata Oromoo keessatti bakka adda addaatti kan ayyaaneffamu yoo tahu ayyaaneffannaan inni guddaan Dilbata dhufu kana, magaalaa Bishooftuu ka jiru Hara Arsadii irratti ayyaaneffamu. Biyyoota alaa tii garuu, torban dabre kana jalqabe. Dilbata dabre, gaafa Fuulbaana 27 Oromoonni Waashington DC fi naannawa ishee jiraatan kan handaara Waashington, kutaa Maryland keessa jiru Hara Artimesia jedhamutti  ayyaaneffatan.

Irreechaa, Hara Artemesia irratti ayyaaneffame irratti, ijoollee xixiqqoo dhaa jalqabee haga maanguddootaatti Oromoota hedduu tu argame. Marti isaanii jechuun ni danda’ama, uffataa fi faayaa aadaa Oromootiin of kuulanii, abaaboo fakkaatanii turan. Yeroo gara malkaatti yaa’an, wallee ani dura isin dhageessise sana faa wallisaa turan. Eega malkaa irra ga’anii booda, maanguddoonni akka aadaatti  “as keessaa namni walitti gadde yokaan mufate yoo jiraate, otuu hin irreeffatiin dura waliif dhiisaa” jedhanii gaafatan.  Achii booda, dhiiraa fi dubartiin wal-harkaa fuudhaan, galataa fi kadhannaan, abaaboo bishaanitti cuubanii  irreefftaa turan.

Guutummaa isaa dhaggeeffadhaa

http://www.voaafaanoromoo.com/content/article/2984465.html

Report: Irreecha in Amsterdam, The Netherlands | Hora Gaasperplas | ‘Oromo Thanksgiving’ | Onk./Oct. 3, 2015

https://www.oromiamedia.org/2015/10/aadeeffannaa-irreechaa-hora-gaasperplasdamamsterdam-kan-bara-2015-kutaa-2ffaa/

 Onkoloolessa/October 5, 2015 · Finfinne Tribune | Gadaa.com

http://https://www.youtube.com/watch?t=4&v=gjVR0Llrda8http://https://www.youtube.com/watch?t=4&v=gjVR0Llrda8

Irreecha_Gaasperplas_Netherlands20153

Irreecha_Gaasperplas_Netherlands20152

Irreessi IrreedhaCredit: Girma GemedaCredited: Girma Gemeda

Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura1Irreechaa Arfaasaa 2015 (17)Irreecha Oromo 2014 Hora Harsadii, Oromia 4Irreecha Oromo 2014 Malkaa Ateetee, Buraayyuu, Oromia

Tumsa ykn Yaadannoo Irreecha (Irreessa) Bara 2015 Cinaa (Bukkee) Hora Arsadiitti Geggeessamu

Tumsa ykn Yaadannoo Irreecha (Irreessa) Bara 2015 Cinaa (Bukkee) Hora Arsadiitti Geggeessamu1

Irreecha birraa 2015 ilaalchisee ibsa Gumii Waaqeffannaa irraa kenname: Baga Ayyaana Irreecha Birraa Bara 2015 Isin Gahe

Gumii Waaqeffannaa

Baga Ayyaana Irreecha Birraa Bara 2015 Isin Gahe

Irreecha birraa 2015 ilaalchisee ibsa Gumii Waaqeffannaa irraa kenname

Waaqa
Akka amantii Waaqeffannaatti, Waaqni uumaa waa maraati. Uumama qoollo kana keessa jiraatu kanneen lubbu qabeeyyii fi maleeyyii ta’an hunda kan uumee fi tiksee kan jiraachisu Waaqa dha.

Waaqni fulla’aa beelii-belel. Hin dhalu, hin dhalchu, kan hin dulloomnee fi hin duune jiraataa bara baraati. Hiriyaa fi morkataa kan hin qabne ta’uutti amanna. Waaqeffannaan amantii Waaqa tokkichatti buluu fi amanuudha. Akka amantii kanaatti Waaqni waan hunda kan uumee fi madda jireenyaa ta’uu dhugeeffanna. Waaqeffannaan amantii waggoota 6000 oli turee fi osoo amantiiwwan kanneen akka Kiristaanaa fi Isilaamaa gara gaanfa Afrikaa hin seeniin dura kan ture, amantii ummata Kuush isa duraa fi hundee amantiiwwan maraati.

Waaqeffatoonni seera uumaa fi uumman qajeelfamuu. Kabaja Waaqaf, jaalala uumamaf qabaachuu, dubbii hamaa fi cubbuu irraa fagaachuu fi lagachuun hundee amantichaati. Kana bu’uura godhachuun kaayyoon amantii Waaqeffannaa Safuu, Laguu, Hooda, Seeda, Aadaa fi Duudhaa Oromoo fi warra Kuush eeguu , kunuunsuu fi guddisuu irratti hojjechuudha. Gama biraan hordoftoonni Waaqeffannaa amantii fi aadaa saba biraaf kabajaa qabaachuu, elaa fi elaameen waliin hojjechuu qaban. Sirna Waaqeffannaa keesssatti, sabni Oromoo uuumaa isaatif Irreessa galchuun iddoo guddaa kennaaf. Kanaafu aadaa ummata Oromoo keessaa inni mul’ataa fi guddaan kabaja ayyaana Irreesaati. Amantii fi Aadaan waan hedduun walkeessa jira ykn walitti hidhataadha. Sabni ykn biyyi hundi amantii hordofuu fi aadaa jabeeffatu qaba. Kanneen lamaan akkaataa wal hin faallesiineen ittiin jiraatan. ” Sabni aadaa hin qabne garbicha” jedha, hayyuun argaa-dhageettii obbo Dabbasaa Guyyoo. Akkas jechuun sabni akka sabaatti bilisa ta’ee jiraatu aadaa saba biraa irraa waan adda isa godhu qaba. Yoo bilisa hin taane garuu, kan ofii gatuun aadaa warra isa gabroofateen liqimfama jechuudha.

Egaa ayyaanni irreechaa, kaleessa ykn waggoota digdamman darban keessa kan uumame osoo hin taane, amantii Waaqeffannaa waliin kan ture, aadaa Oromoon Waaqaa fi Uumaa isaa kan ittiin galateeffatuu fi isa fuulduraaf immoo kan itti kadhatudha. Ayyaanni Irreessaa akka duudhaa ganamaatti, ilmaan Oromoo naannoo jiraatan hundatti haalaa fi yeroo adda addaatti raawwatu. Haa ta’u malee dhiibbaa sirnooti darbanii fi amantiin biroon irraan gahaa turanin bakka hedduutti dhorkame ykn akka hin mul’anne golgame Ayyaanni irreecha birraa magaalaa Bishooftuu, Hora Arsadeetti kabajamaa jiru hambaawwan bakka bakkatti hafanii kabajamaa jiran yoo ta’u, baroota dhihoo keessa tattaaffii jaalatoonni aadaa Oromoo godhaniin beekamaa fi guddataa dhufee yeroo ammaa ummata kumaatamaan hedamu kan hirmaachisu, Afrikaa keessatti isa guddaa ta’ee kan mul’atuu fi ummata alagaa hedduu kan hawwataa dhufe dha. Ummati Oromoo, amantii, kutaa fi siyaasaan osoo walhin qoodiin tokkummaan eenyummaa isaa akka mul’isu kan godhe aadaa guddaa ta’uu isaa argina.

Yeroo ammaatti Irreechi aadaa moo amantiidha? kan jedhu gaaffiin ka’aa akka jiru hubanna. Akkuma olitti ibsame aadaa fi amantiin waan hedduun walitti hidhata. Akka aadaa Oromootti ammoo sirna raawwatu hunda keessatti osoo maqaa Waaqaa hin dhahiin waanti raawwatu hin jiru. Sirna gumaa, gaa’ela, araara ykn jaarsummaa fi waan kana fakkaatu irratti Coqorsa ykn marga jiidhaa qabachuun wal eebbisa ykn Waaqa kadhata. Coqorsi ykn margi mallattoo nagaa fi araaraati. Coqorsi ykn lataan qabatan irreecha jedhama. Haala kanaan irreechi aadaadha, amantiidhas. Yeroo irreeffannaaf Malkaa bu’an ykn Tulluu bahan Waaqeffatootaaf aadaa fi amantii yoo ta’u, warra amantii biraa keessa jiraniif ammoo aadaadha. Yeroo irreechaatti siiqqeen, caaccuu fi kaallachi, bokkuu fi meeshaaleen dhalaa fi dhiirri qabatu, uffati aadaa uffatamuu fi walleen achitti mul’atu marti aadaa fi seenaa Oromoo calaqqisa. Kanaaf ummati miliyoonaan lakkaa’amu, Isilaama, Kiristaanaa fi Waaqeffataan gamtaan walcina hiriiree Irreeffataa kan jiru. Haaluma kanaan jabaatee akka itti fufuu fi irreechi kan Oromoo qofa osoo hin taane, ummati Afrikaa marti kan ittiin boonuu fi waliin kabaju ta’uuf akka jiraatu abdii qabna. Kun akka ta’uuf Waaqni nu haa gargaaru, nutis ciminaa fi gamtaan waliin haa jabeeffannu.

Yeroo irreeffannaaf deeman tartiibni raawwii isaa akka armaan gadii ta’a.
1. Yeroo Malkaa bu’an ykn Tulluu bahan, dubartoonni uffata aadaa uffachuun siiqqee fi irreecha qabatanii Mareehoo jechaa dura deemu,
2. Abbootii fi dargaggoonni duubarra dhiichisaa ykn jeekkaraa hordofu,
3. Bakka irreechaa yeroo gahan, Abbaan Malkaa, malkaan saaqamuu ibsa.
4. Faatii waliif baafatu, kunis nagaa fi araara waliif buusanii , garaa nagaa fi qulqullummaan waliin irreeffachuuf,
5. Jaarsoliin akka angafaa quxisuutti walduraa duuba eebbisu. Eebba kana keessa waan argataniif Waaqa galateeffachuun, nagaa, jaalala, tokkummaa fi badhaadhina kadhatu
6. Sirni irreeffannaa ni raawwata. Yeroo kanatti warri irreessa qabate hundi irreessa isaanii bishaan cuuphuun Waaqa kanaan isaan gahe galateeffachuun, bara dhufus akkasuma nagaan akka isaan gahu gaafatu
7. Dhibaayyuu fi daddarbaan ni raawwata. Dachee sanyii biqilchiteef, waan irratti horanii fi argatan irraa matadeebii kennuu jechuudha.
8. Maatiin daa’ima ammachiisan yoo jiraatan, abbaan malkaa akka sirna ammachiisaatti raawwata
9. Sirbaa fi wallisaan duubatti garagalu, dhangaa qabatanii dhaqan waliin dhamdhamu ykn bakka qophii addaatti walgahanii nyaatanii dhuguun sirbanii gammadu. Bara dhufu nagaan akka walitti deebi’aniif eebbaan raawwatu.

Waamicha
Ayyaanni irreechaa mallattoo, nagaa, araaraa fi tokkummaa ta’uu irrayyuu aadaa Oromoo fi Oromummaa guddisu, akkasumas Oromiyaa addunyaatti kan mul’isu waan ta’eef,

– Ayyaanni irreechaa, akka ayyaana biyyoolessa Oromiyaatti akka kabajamuuf kalandera keessa galee fi guyyaa ayyana biyyooleessaa ta’ee beekamtiin akka kennamuuf,

– Dirreen ayyaana irreechaa itti kabajan, Malkaan Arsadee giddugaleessa ayyaana irreecha Oromiyaa waan ta’eef ummata ayyaana kana irratti hirmachuuf dhufan, akkasumas dawwatootaa fi tursitoota addunyaaf mijuu akka ta’u, bakki bashannanaa fi aara galfannaa naannoo kanatti akka ijaaramu qaamni Mootummaa Oromiyaa dhimmi kun ilaalu akka irrtti hojjetu kabajaan gaafanna. Nutis waan dandeenyun deeggarsa nurraa barbaadamu akka goonu waadaa galla.

Irreecha bara 2015, kan tokkummaa fi jaalalaan waliin haa kabajnu, kan hawwinuu fi barbaadnu Waaqayyo itti nuuf haa guutu!

Leeel!

Koree GWA

Ayyaana Irreechaa Bara 2015 Ilaalchisisee Ibsa Gabaabaa Qeerroo Bilisummaa Oromoo Irraa Kenname.

cropped-qeerroo-edit.jpg

Ayyaana Irreechaa Bara 2015 Ilaalchisisee Ibsa Gabaabaa Qeerroo Bilisummaa Oromoo Irraa Kenname.

Fulbaana 24,2015, Finfinnee

Qeerroon Bilisummaa Oromoo Ayyaana Irreechaa Birraa kan baranaa 2015 Hora Arsadiitti kabajamuuf jiru, Onkololessaa 3/2015 ykn A.L.Habashaatti Fulbaana 23/01/2008 kan kabajamu ta’uu hubachiisuun , Uummata Oromoo hundaan baga jalbultii ayyaana Irreecha bara kanaa nagaan geessan, Barri kun Bara milkii,bara, kan hidhamee kan itti hiikamuu, gammachuu,bara qe’ee ofii irraa buqqa’uun dhaabatu,bara irreen Oromoo itti jabaatu, Bara gaaffiin mirga abbaa biyyummaa deebii itti argatu, Bara ‘’Master Plan Finfinnee’’ guutummatti haqamuu ,Bara Injifannoo fi Bilisummaa nuuf haa ta’u !!

Ayaanni Irreecha guyyaa Oromoon Malkaa/Tulluutti ba’ee Waaqa isa uume waan argateef kan galateeffatuu fi waan fulduratti barbaaduu fi hawwuuf itti kadhatudha. Irreechi Ayyaana Oromoon ittin beekamu,mallattoo Oromummaa fi Eenyummaa isaa ibsu, calaqqee Aadaa fi duudhaa keenyaa qofa utuu hin ta’iin dhaalmayaa hambaa seenaa uummata keenyaa kan qabsoo wareegama qaaliin as qaqqabedha. Goototni Oromoo uummatni Oromoo eenyummaan, aadaan, duudhaan,Afaanii fi biyyi Oromiyaa akka hin sarbameef  jechuun dhiigaa isaanii itti cophsuun, lafee isaanii itti cabsuun ayyaanni seena qabeessii kun akka uummatichaaf jiraatu taasisan bara baraan ni yaadatamu,

Ayyaanni irreecha barana 2015 sadarkaa Idil-Addunyaa UNESCO’tti galmaa’aa jiru kun bu’aa gootota ilmaan Oromoo;  Oromoo fi Oromiyaa akkasumas leecelloo Oromiyaa saamicha, faca’insaa fi gita bittaa gabrummaa jalaa baasuuf jedhanii wareegamaa qaalii kanfalaa turanii fi hardha illee Oromiyaa bilisoomsuuf wareegama wal irraa hin citne kanfalaa jiraniti. Ayaana Irreecha 2015 Ilaalchisee Ibsa Qeerroo Bilisummaa

MESSAGE FROM THE HON BILL SHORTEN MP- OROMO THANKSGIVING DAY

Short Documentary on Irreechaa by OBS TV

https://vimeo.com/141282780

http://https://www.youtube.com/watch?v=pKy0XZT-vik

https://www.youtube.com/watch?v=pKy0XZT-vik

Oromia’s Irreecha Festival – A Revival of an Ancient African Culture – An Attempt to Understand and Explain

By Mekuria Bulcha, Ph. D.

Irreecha (also spellled Irreessa), the Oromo equivalent of Thanksgiving, was traditionally celebrated bi-annually in different parts of the Oromo country. The Irreecha Birra festival is celebrated in the month of September and Irreecha Arfaasaa in the month of April. Although it was a non-political festival, the irreecha was suppressed by Ethiopian regimes. Brought back to life by a struggle for cultural revival which the Oromo have waged during the last fifty, the festival is now playing a significant role in the manifestation and preservation of Oromo national identity. The festival in its traditional form is celebrated in different localities across Oromia. At the national level, it is an event that brings millions of Oromos from all over the Oromo country and non-Oromo visitors from other parts of the world to the shores of Hora (Lake) Arsadi in the city of Bishoftu in central Oromia. As such, it has no parallel in Africa. The festival is celebrated not only in Oromia, but has become an event which is observed transnationally by tens of thousands of Oromos settled in many countries around the world.

This paper aims to shed light on the role of the irreecha festival in the expression of Oromo unity and national identity. It is said that a collective identity is constructed not only in and of its present life, but also in reconstructing the collectivity’s earlier life. I will describe the role of numerous pan-Oromo socio-cultural and historical symbols and artefacts which the festival has brought to light, in awakening the Oromo sense of belonging to a community. The pan-Oromo democratic tradition is reflected in the artefacts displayed in the irreecha parade, in the blessings of elders who officiate it, in the environmental ethics articulated and in the performances of artist who entertain the celebrants.

Elements of a reviving culture packed up in a festival

In the pre-colonial past, the IrreechaBirra marked the end of the rainy season and the beginning of harvest season. It is an Oromo custom to gather on the river banks and the shores of lakes and give thanks to Waaqa (God) for all his bounty and pray for Nagaa (peace) and Araara (reconciliation) among humans and with God. Today, the festival has come to mark the end of the rainy season, and more. It marks the end of the cultural trauma which had affected the Oromo for about a century. It heralds and confirms that the time when the Oromo culture was seen as “pagan and primitive” is gone for good. It denotes victory over a history of cultural denigration.

The elders of the nation, their counsel and benediction

Like in the past, the haayyuu (elders, wisemen, the learned – both singular and plural) thank God and bless the nation as their ancestors did. They bless the nation; they remind their audience to uphold the Oromo ethics of safuu and nagaa (respect and peace), reconcile among themselves and pray to God to reconcile with them.  Although many of the Oromo concepts, vocabulary and semantics thehaayyuu use are archaic, the meanings of their blessing and sagacious counsel are comprehensible to their audience. The following is a rough translation of an excerpt from the counsel and blessing of a haayyuu who officiated an irreecha festival outside the city of Naqamtee in 2013.

Shall evil have no place amongst you?
Shall hate have no place amongst you?
Shall truth find you?
Is this your testimony before God?
Let peace be among all!
Let peace be among adults!
Let peace be among the youth!
Let peace be with the livestock!

He reminded the participants the connection that the occasion has with the Oromo heritage and counsels and commands them to confirm the authenticity of the occasion. He asked them whether spirit of the celebration is aligned with the spirit of Oromo traditions as reflected in the laws of the five major Odaas: Odaa Nabee (in central Oromia), Odaa Bisil (in western Oromia), Odaa Bulluq (in north-western Oromia), Odaa Roobaa (in south-eastern Oromia) and Odaa Bultum (in eastern Oromia). He asked them whether the traditions of Madda Walaabuu are respected. The five Odaaswere centers of the ancient gadaa republics where the Oromo met and elected their leaders and reviewed their laws and made new ones every eight years according to the constitution of the nation, and Madda Walaabuu was the seat of Abba Muuda, the high priest of traditional Oromo religion Waaqefannaa. The response of the celebrants is in the affirmative. This was followed by another moment of blessing which, roughly translated, said the following

You shall not conspire against one another
You shall not betray one another
Let God be at peace with you
Let the Earth be at peace with you

The significance of this ritual is not that the counsel of the haayyuu is translated into action, but the historical and cultural knowledge it conveys and the consciousness it raises in the minds of the audience. The past is memorized and communicated not only by the haayyuu but is also stored and reflected in the array of artefacts and costumes that decorate the irreecha parade. Combined with sagacious words of the haayyuu, the rich symbols of the Oromo gadaa culture – that attire the multitude who march in total harmony – reveal the dignity and pride with which the Oromo nation is re-asserting its culture and identity.

The poetic interpretations of artists

The collective memories of the nation, preserved in the ritual and symbols, then expressed in the words of the haayyuu, are supplemented by young artists who herald the revival of their heritage with songs and dances. Some of songs such as Galaanee Bulbulaa’s “Kottaa ni hirreefannaa, aadaa bade deeffannaa” which means (“Come let us celebrate Thanksgiving; Let us revive our banned culture”, Giftii Dhadhii’s Oromoon seera qabaa (“The Oromo have laws”), Abdoo Badhaasoo’s Irreecha irreeffanna (“We will celebrate Thanksgiving”), Gaaddisee Shamsadin’s Beenu Oromia, irreechi irree keenya (“Go on Oromia, irreecha is our power”) and Amartii Waarii’s Kottaa ni kabajna kuni aadaa keenyaa (“Come, let us celebrate our culture”), which were performed at the irreecha festivals and elsewhere, connect the Oromo present with the past. They herald the recovery, revival and survival of the Oromo culture from the destruction to which it was doomed by conquest and colonization. In short, they reflect the feelings which underpin the ongoing Oromo recovery from a century of cultural trauma. The “green” leitmotif of luxuriant vegetation and abundant water against which the artists perform, provides a symbolic connection with God and nature that suggest that the Oromo are and will be at peace, with God, and also with nature. Their lyrics imply that the earth, the forests, rivers, lakes, animals and all the other living things are both natural and divine. Their implicit message is that what hurts the eco-system hurts humans also.

The dynamics that are at work during the irreecha festivals and what the participants experience is more than what the eye can see or the ear can hear. It is a joy and sense of belonging and experience of being part of a community that cannot be expressed fully in words. It is more. What the participants experience is a resurrection of a nation and a reconstruction of collective memory through the festival and the array of artefacts it displays. The occasion creates a collective “reality” and history. This collective reality connotes a state of being of the same mind, sharing a collective memory about a shared past and, just as importantly, an aspiration for a common future. This is more than a product of individual perception or understanding. When asked by a journalist fromChina Central TV Africa (CCTV) what he was thinking about the irreecha celebration at the 2014 festival in Bishoftu, a young celebrants replied

I have don’t have a word to express what I see or feel. I believe that this is my culture and religion at the same time. This is what was forwarded to us by our ancestors; and it is what I will forward to my children.

This individual is not alone in having that “feeling” about the festival.  His feeling is shared by other Oromo participants around him and those who watch the process on TV.  They may or may not express what they see and feel with words, but most of them, share with him the experience that what they see is their culture symbolized in the festival. When human communities attach symbols to words, concepts and artefacts that signify their collective experience, they share a vision. A society cannot exist without a degree of this sort of vision shared by a majority of its members. The young respondent cited above says that what he sees is his culture and religion which was passed to him by his ancestors and which he will pass over to his children. In other words, what he sees reflects his identity and that of others around him. My point is that the irreecha festival is one of the ways in which the Oromo society “recognizes itself”, that is to say imagines, feels, experiences or knows about its own existence. As an occasion and venue for the symbolic expression of Oromo history and culture, the irreecha festival connects the Oromo to a common past through the tangible artefacts on displays in the massive parades.

It important to note here that the Oromo celebrate the irreecha irrespective of their religious backgrounds. Whether they are Waaqeffataa, Christians or Muslims they participate in the festival. The moral counsel and ideals officiated by the haayyuu do not contradict the essence of any of the three religions. In fact the haayyuu who officiate it are from all the three religions on most occasions. The festival unites the Oromo and harmonizes their thoughts and voices. It creates a “mental state” shared by the entire Oromo nation. Whether one interprets the occasion culturally or politically, the significance of the prayer, counsel and blessing of the haayyuu and the songs of the artists in raising Oromo consciousness and unifying the nation cannot be overlooked. It is important to stress, however, the fact that the aim of the counsel of the haayyuu and the songs of the artists is not to “mobilize” the participants for collective political action on the spot. The occasion is to celebrate a tradition and its revival. The traditional Oromo ethics of safuu and nagaa, or respect for and peace with God, humans and the natural world pervade the atmosphere in which the festival is conducted. As I will explain in more detail below, the tranquillity which the occasion demands is respected.

Tranquility underpinned by tension and ethically controlled anger

It is important to note here that the tranquillity that has characterized the Bishoftu irreecha parade of millions of men, women and children during the last few years is not a sign that the participants are satisfied with their situation or the status quo. The tranquility reflected in the massive annual parades should not give us the impression that Oromia is a peaceful territory and that Ethiopia is a stable polity.  In fact, the benedictions of the haayyuu who officiate the festival are often underpinned by restrained feelings of dissatisfaction. The songs of the artists who entertain the participants contain anger felt against the prevailing political conditions. During the 2014 irreechafestival, for example, the prayers of the elders were marked by a feeling of grief for the Oromo students who had been cruelly killed by the agents of the regime because they were opposing the so-called Addis Ababa Master Plan. The “crime” for which students were killed, as we all know, was participation in a peaceful protest against the eviction of the Oromo people from their land en masse. The haayyuu were not calling their audience to make war, but praying for the restoration of justice and for Oromo victory over all those who are harming or will harm them.  Concern about human rights’ violations committed by the TPLF regime was also reflected through slogans which called for “Respect to Oromo humanity and sovereignty” and “Respect Oromo Rights to their Territory” from the crowd. In short, the bright colors, the melodious songs and entertaining dances we observe in the irreecha parades do not signify Oromo satisfaction with their present situation in Ethiopia. We cannot expect a people whose youth are killed cruelly by a dictatorial regime, or, a people who are evicted from their homes and land, or, a people who are rounded up routinely and are thrown into jail en masse without the rule of law, to be satisfied. The celebrants of the irreechafestival were immensely dissatisfied with the Tigrayan regime. But, as Asmarom Legesse has remarked, “among the Oromo, war is war and peace is immensely tranquil” (see Gadaa Democracy, 2000, p. 77). The irreecha festival is an occasion that requires such tranquility. To feel anger about the injustice is normal and expected, but to express it would violate the spirit of a sacred occasion that Oromos greatly value. As a journalist from CCTV Africa who visited the festival in 2014 described it “the irreecha is a sort of family gathering.” Indeed, the festival is a sacred come-together for the different branches of the Oromo nation.  It would be considered immoral to disturb it.  However, given that the ruling Tigrayan elite are nervous about every Oromo gathering and that they have shown unprecedented impunity against the Oromo people, the possibility of interference by its security forces that can turn the tranquil “family gathering” into a bloody scene cannot be disregarded. During the last ten years the peace was disturbed by measures taken against participants of the festival: visitors were beaten, and many were imprisoned. Some of them were wounded by bullets fired by the police. During the 2010 festival 120 young participants were imprisoned accused of being “terrorists”; the gadaa cultural costume they wore was interpreted as a symbol of the Oromo Liberation Front (personal communication).  Yet the Oromo have continued to come to Lake Arsadi in an ever increasing numbers to continue with the revival of their ancient culture.

Artefacts that symbolize the “staying power of Oromo institutions”

After decades of suppression, the spontaneity with which irreecha, and other Oromo traditions, have come back to life during the last two decades has proved the resilience of Oromo culture. This shows that the majority of the Oromo people have successfully maintained a collective identity different from an identity which the Ethiopian ruling elites have been trying to impose on them in an effort to create a people with “one culture (Abyssinian), one religion (Orthodox Christianity), one language (Amharic) and one nation (Ethiopia)” out of a colonial empire.

The symbols that the irreecha festival has brought together are ancient and pan-Oromo reflecting what Asmarom Legesse has famously referred to as the “staying power” of the gadaa cultural heritage (ibid. p. 103). They symbolize justice, peace, and sovereignty which the Oromo of the gadaarepublics enjoyed in the past. In fact, the bokkuu which are carried by men and siqqee carried by women, as well as a range of other pre-colonial pan-Oromo gadaa symbols which are lined-up prominently by participants in the irreecha parade, reinforce the memories and values shared by the multitude gathered at the festival sites as well as those who are following the event in the media from afar, whether in Oromia or in the diaspora. The bokkuu and siiqqee are the symbols of the democratic ethos of the gadaa system. The bokkuu, a scepter which is carried by elderly men, is the symbol of the gadaa system, signifying both power and justice. As a symbol of gadaa democracy thesiiqqee stood for the inalienable rights of Oromo women and the inviolability of their human dignity. It is a symbol for an institution within the gadaa system. A woman is “accepted” into such an institution on her marriage day and thenceforth she is protected by it against any violation of her rights or human dignity, be it by her husband or other men.  The siiqqee entitles Oromo women to prticipate in many instances of decision making, in conflict resolution and other important matters that concern their society. The authenticity of the irreecha festival is reflected not only in the artefacts displayed in the parade or the blessings conducted by the hayyuu and songs sung by the artists, but is also in the amazing harmony which pervades the gathering of millions of people: the festival is serene; it proceeds peacefully and ends without incidents.

To go back to symbols, nations need symbols to frame their self-identification: that is symbols which help them to recognize themselves as collectivities, or that they exist as a “We”. Those who claim belongingness to such a collectivity share a culture, the elements of which are given significance in ritual practice. Thus, the array of symbols, such as the ones displayed in in the irreecha parades, constructs a narrative which holds together the imagination of a people and provides bases of harmonious thought and collective action. Nations around the world organize parades for different reasons. Some organize them to commemorate historical events such as their victories in battles or day of national independence. Others use parades to exhibit their cultural achievements or display technological progress. The irreecha festival, in the form it takes in Bishoftu today is, by and large, a national parade organized to celebrate the revival of Oromo culture. It heralds Oromo victory over ethnocide, or the attempted destruction of their culture by Ethiopian regimes. The costumes which the majority in the parade wear and the artefacts they carry reflect the culture and history which the different branches of the Oromo nation had shared and preserved. It is a history and culture which they rejoice with pride and will revive and defend.  For the Oromo people, the consequences of the Abyssinian conquest was prolonged cultural trauma. The irreecha festival heralds that the Oromo are now leaving behind that trauma.

The irreecha is taking the place of the ancient muudaa pilgrimage

What is very significant about the festival is that the multitude of men and women who converge on Bishoftu city from all over the Oromo country celebrate a culture that was denigrated, despised and suppressed for about a century. Such a massive gathering is reminiscent of another aspect of Oromo culture.  The spontaneous pan-Oromo participation in the festival suggests the manner in which the ancient pilgrimage to Abbaa Muuda was undertaken by thousands of jila (pilgrims) from the different gadaa federations. The pilgrimage to the holy muuda shrines attracted every eighth year tens of thousands of men who represented every Oromo clan from every corner of the Oromo country. Today, the irreecha festival celebrated on the shores of Lake Arsadi is playing a similar role.

The jila pilgrimage was both a religious and a political undertaking. Those who traveled on foot for months every eight years to the muuda shrines from regions which are far apart, were drawn together by a myth of origin from one ancestor, Orma. This was reinforced by a common language, a common religion through a strong attachment to their spiritual leader Abba Muuda, a common system of law, a shared attitude toward the natural world as well as their democratic character – all gave the Oromo who lived in different gadaa republics a sense of a single nation.  The muudainstitution maintained the moral unity of the Oromo nation until it was banned in 1900 by Emperor Menelik. The ban exacerbated the traumatic disruption of Oromo culture which I have mentioned above. The revival of the irreecha festival is a major step in dispelling the distortion of Oromo self-perception as a nation that was created by the disruption of conquest and colonization.

It is important to recollect here that it was the Macca Tuulama Association (MTA) that paved the way to take the Oromo nation into the present phase of their history. It is a well known fact that the activities of the MTA launched the recovery of the Oromo nation from the cultural and political traumas of conquest and colonization. It became the first forum to gather members of the Oromo branches from different parts of their country for a common purpose decades after the jilapilgrimages were banned by the imperial Ethiopian government. The MTA itself was banned by a successor of Menelik in 1968; but its work was resumed by the Oromo Liberation Front (OLF) beginning in the mid-1970s. It was also by the initiative of the MTA members that the Lake Arsadiirreecha festival was revived in the mid-1990s overcoming the restrictive surveillance of the present Ethiopian regime. The MTA was banned and its leaders were imprisoned for the second time in 2004, but the irreversible work of Oromo cultural revival that had started fifty years ago has continued on a large scale as reflected in the Irreecha festival.

Although the aim of the journey taken by Oromo masses to Lake Arsadi today is not exactly the same as those which stimulated the pilgrimage to the muuda shrines in the past, the effects are similar. It brings people from every corner of the Oromo country to one place. The irreecha festivals have re-established the sense of belonging to a single nation by the different branches of the Oromo nation in the way that the jila pilgrimage did in the past.  The national consciousness created by the irreecha festival may be even deeper than the awareness that was created by the muudapilgrimages and kept the Oromo nation intact in the past. Covered by mass media which takes the festival home to millions of Oromos at home and transnationally, the annual event makes Oromo imagination of their national community more vivid, immediate and real than it had ever been in the past.

For the Oromo their land is holy to all religions

As a cultural and religious site Lake Arsadi is located in a district which, de facto, was a holy land for the Oromo. Odaa Nabee, one of the oldest and most historic and ritually significant sites of thegadaa assemblies, is located about 15 km north of the lake. Tulluu (Mount) Cuqqaalaa (Ziquala in Amharic), Tulluu Erer, Tulluu Bosati, Tulluu Furii, Tulluu Eegduu, Tuluu Foyataa, Tullu Galaan and TulluWaatoo Daalachaa which were called Saddetan Tulluu Waaqayoo (the eight mountains of God) in Oromo tradition are also located in the district within less than 30 km distance from the lake. Scholars of Oromo studies have argued that mountains were seen as ceremonial grounds in the past and that the tops of the mountains mentioned here were used for that purpose.  In fact, the shores of a crater lake on Mt. Cuqqaalaa was a site for the irreecha festival for centuries. In short, the proliferation of ritual sites indicates the importance which the region has in the religious and political lives of the Oromo.

It is well known that Abyssinian kings and Orthodox clergy built churches in the lands they conquered to serve their soldiers and settlers, and in some cases also to Christianize the conquerd peoples. It seems that the Oromo region of Ada’a in which Bishoftu city is located was given more attention in this respect than normal. The conquerors did not stop with building churches and converting the indigenous population; the intention seems to have been  Christianizing the land and changing its Oromo identity as well. Biblical names such as Debre Zeit to Bishfotu and Nazret (Nazreth) to Adama. Farther south, two islands in Lake Zway were also called Galila Daseet (Galilee Island) and Debre Sina. The change of these place names in a region which is seen as sacred by the Oromo to Semitic Biblical names is perhaps to “Semiticize and Abyssinize” the region, deny its idigenous Oromo identity and claim it as a “holy” land proclaiming that it belonged to their Christian empire since ancient times. However, the policy did not succeed; the place names were reversed back to Oromo names in the 1970s, and now the irreecha festival is reviving the cultural identity of the district. Waqeffannaa, the traditional Oromo religion, with which the irreecha is culturally aligned, is also reviving. This does not meant there is no opposition to the re-instution of the Oromo heritage.  According interviews given by Abba Abdiisaa Dhaabaa, Hunddataa Waqwayyaa and Kaasaa Balchaa to a journalist from the Oromia Media Network recently (OMN TV, September 13, 2015), the opposition of the Orthodox clergy against the Bishoftu irreecha festival is still persistent. The denigration of the Oromo religious festival has not stopped.

The opposition of the Orthodox clergy seems to be even more marked against the celebration of the Spring irreecha on the shores of the crater lake on Mount Cuqqalaa. As mentioned above, the shores of that crater lake is an ancient site where the Oromo festival was celebrated for centuries. A monastery run by Orthodox Christians had also existed since the twelvth century on the same mountain. Its clergy had co-existed with the Oromo who follow their own religious tradition and celebrated irreecha festival on the shores of the crater lake. On the part of the Oromo, who do not see the co-existence of the different religions as a problem, this is not surprising. What is remarkable is the decision of the Orthodox clergy to share the shores of a small lake for ritual purposes with a people their church considers as heathen.  According to oral tradition the remarkable co-existence was a result of an agreement made with the Oromo by a bishop who founded the monastery. The condition which forced the bishop to accept the coexistence of the two religion is not clear. Ironically, the tolerance which the Orthodox clergy have shown over the centuries has changed into irrational opposition in recent years and the co-existance between the two religious communities is distrubed. According to my informant, the Oromo have been forbidden to celebrate the irreecha festival on Mount Cuqqaalaa since 2010. It is reported that a stelae calledsida Nabee (Nabee’s statue) which stood for centuries and was associated with Oromo traditions was also destroyed recently. According to the same source, the resistance of the clergy is against the revival of the Oromo religious culture. However, given the number of people of Oromo “pilgrims” who visit the irreecha celebrations, it is plausible to suggest that the revival of Oromo religious and cultural traditions is unstoppable. Above all, based on the religious backgrounds of the millions of people who participate in the irreecha festival and the haayyyuu who officiate it, one can say that today Bishoftu is a sacred place not only for Waaqeffataa (followers of the traditional Oromo religion), but also for Christians and Muslims. That shows that in Oromia people from all religious background are welcome. But, religious fanaticism is not. It is detested.

Refutation of Oromo misrepresentations and misconceptions  

The festival refutes many of the misconceptions which are created by Ethiopianist narratives. As I have pointed out my recent book The Contours of the Ancient and Emergent Oromo Nation (see Bulcha, 2011, Chapter 8), there are Ethiopianist writers who posit that the Oromo “have never had a sense of collective identity based on popular memory,” that the Oromo have no common historical symbols that are emotionally appealing to them or which could serve as primary symbols of their national identity and that they do not have a collective consciousness “rooted in myths and symbols.” The range of pan-Oromo symbols and artefacts, which are mentioned above, refute these propositions. They contradict the argument, which says the Oromo “do not possess a sense of belonging to a single societal community who shared important past experience and a common historic destiny.” The enthusiasm with which the Oromo are reviving the irreecha shows not only the resilience of this element of their traditional culture but also the revival of Oromummaa (being Oromo) in contradiction to the imposed culture of Ethiopiyawinet (Ethiopian-ness) with unexpected speed and vibrancy. Contradicting the picture of a “chaotic” people depicted in the Ethiopianist discourse, the festival also proves that the Oromo are a people who have a culture capable of bringing together millions of men, women and children from different religious backgrounds in one place to celebrate their ancient traditions with utmost harmony and peace. The revival of theirreecha festival in such a manner and on such a scale confirms, among others, that time when the Oromo were made to feel shame about their history, culture and identity; and the time when they strived to behave like or speak the language of their conquerors in order to be taken as Ethiopians is gone.

It is also interesting to note here the profound refutation the festival offers to the Ethiopianistmisconception of Oromo history, culture and identity. It refutes the misconception that the Oromo are a mixed bag of different tribes who do not share a common past or have a collective identity. As I have discussed at length elsewhere (see above), literature on Ethiopia – still in use – asserts the ‘fragility’ of Oromo socio-cultural features in contrast to the ‘tenacity’ of Abyssinian traditions. It has been argued by Ethiopianist historians that the Oromo lack a sense of community and solidarity and possess no collective memory or corporate history. For those who will understand Oromo culture and history it suffices to watch the irreecha festival. It narrates a cultural history shared by an entire nation. It does not narrate stories about kings and emperors who conquered and subjugated other people; it mirrors a heritage that is different from the Abyssinian heritage which the Ethiopianist historiographers have in mind when they talk about peoples “who lack history”.

Conclusion

Given what is said about the irreecha in this article, the following can be concluded. From the historical point of view, a recent and clear manifestation of the resilience of Oromo cultural heritage is that the Oromo have, in the face of a vicious colonial repression, preserved the irreecha.  This achievement shall be added to the preservation of important aspects of the Oromo gadaa system and the traditional Oromo religion, Waaqefannaa.  Indeed, this confirms that time when the Oromo were made to feel shame about their culture is gone for good, and the time has arrived when the Oromo culture assumes the place it deserves as a noteworthy cultural heritage of Africa and a significant contribution to global culture.

Taking into account the colorful costumes of its celebrants, it is clear that the festival has brought out expressions, colors, and art forms that are uniquely Oromo but which were hidden from public sight in the past.  It is incumbent on Oromo artists, designers, scholars and organizers of festivals and Oromo events to polish and create quality out of the treasure of Oromo arts, artefacts and narratives that have been preserved by their people and are now manifested in abundance in Oromo oral literature and cultural traditions, including in the irreecha festival. In short, the festival is an occasion that can be used by the Oromo to introduce themselves and their unique African culture to the world community.

As a parting word, I would like to point out that as an event which attracts millions of participants from near and far, the Bishoftu irreecha festival is becoming a major income generating event. Unfortunately, most of the beneficiaries are not Oromo. Frantz Fanon has reminded us that the poverty of a colonized people, national oppression and the inhibition of their culture are one and the same thing (see his Wretched of the Earth). This has been the fate of the Oromo. Because of the policy of the previous Ethiopian regimes, the majority of property owners in and around the city of Bishoftu are no longer Oromo. The present regime’s land policy which is encroaching on the district and displacing the Oromo from the area and is worsening their predicament. The income generated by the lease or sale of their land to local and international contractors along with the value generated by their cultural significance is not benefiting the Oromo. For the irreecha festival to benefit them, the displacement of the Oromo should cease, and the so-called Addis Ababa Master Plan (AAMP), which is encroaching on the district from the north, should be stopped. If the Plan continues, the irreecha festival will soon end up celebrated in a territory bereft of its Oromo inhabitants and culture.

———————-

Mekuria Bulcha, PhD and Professor of Sociology, is an author of widely read books and articles. His most recent book, Contours of the Emergent and Ancient Oromo Nation, was published by CASAS (Centre for Advanced Studies of African Society), Cape Town, South Africa, in 2011. He was also the founder and publisher of The Oromo Commentary (1990-1999). He is an active member of the OLF and has served in the different branches of the national movement since the 1970s.

http://https://www.youtube.com/watch?v=JBB5d53Lhv8

http://https://www.youtube.com/watch?v=c0FysfpWUcI&feature=youtu.be

QOPHII AYYAANA IRREECHAA MALKAA KAN BARA 2015 (Events Planning):-

We continue update this page since the celebration of the blessing event takes the month

(A4O, 3 September 2015) It is with great pleasure that to invite you to the annual Irreecha Birraa festival, Oromo National Thanksgiving day, of the year on Sunday 4 October 2015.

Irreechaa 2014

Irreechaa Birraa is a celebration that repeats once in a year-in birraa and involves special activities or amusements as it has a lot of importance in our lives. It symbolizes the arrival of spring and brighten season with their vibrant green and daisy flowers.

It’s a day all Oromian’s celebrate and cherish due to our ties to our root: Oromo Identity and country. It’s a time for reflection, celebration and a good connection with our best heritage, Oromummaa.

Theme: Moving Forward: A Year of Networking 

This year’s Oromian Irreechaa Festival is going to be bigger and better than ever, with a whole theme park devoted to diverse Oromian cultural Identity. The theme of this national Thanksgiving Day is “Moving Forward: A Year of Networking ” in which it aims to celebrate Irreechaa festivals as a medium for bringing all Oromias together to follow and promote our tradition and religion in society, to create public awareness where Oromo cultural and religious issues will be discussed, to provide a better understanding of Oromo culture and history, to pave the way for promotion of the Oromo culture, history and lifestyle and to celebrate  Oromo Irreechaa, a national Thanksgiving Day.

We celebrate Irreechaa to thank Waaqaa for the blessings and mercies we have received throughout the past year at the sacred grounds of Hora Harsadi (Lake Harsadi), Bishoftu, Oromia. The Irreechaa festival is celebrated every year at the beginning of Birraa (the sunny new season after the dark, rainy winter season) throughout Oromia and around the world where Diaspora Oromos live.

We celebrate Irreechaa not only to thank Waaqaa (God) also to welcome the new season of plentiful harvests after the dark and rainy winter season associated with nature and creature. On Irreechaa festivals, friends, family, and relatives gather together and celebrate with joy and happiness. Irreechaa Festivals bring people closer to each other and make social bonds.

OromiyaaIrreecha2014_8Moreover, we are celebrating this auspicious event to mark the end of rainy season[1], known as Birraa, was established by Oromo forefathers, in the time of Gadaa Melbaa[2] in Mormor, Oromia. The auspicious day on which this last Mormor[3] Day of Gadaa Belbaa[4]-the Dark Time of starvation and hunger- was established on the 1st Sunday of last week of September or the 1stSunday of the 1st week of October according to the Gadaa lunar calendar ‐‐ has been designated as our National Thanksgiving Day by modern‐day Oromo people.    Oromo communities both at home and abroad celebrate this National Thanksgiving Day every year.

Irreechaa as a medium for bringing all Oromias together

The Oromian Irreechaa Festival will not only serve as a medium for bringing all Oromias together, from all its diasporas, as one voice, but will also focus on promoting and enhancing Oromummaa in freedom struggle, tourism, arts and crafts, business, restaurants and hospitality, and entertainment. Moreover as a moving and flourishing heritage, Irreechaa also connects our Oromo identity with the global civilization in which the industrial and manufacturing sectors of heavy and light machinery of natural resources and raw materials.

During the event, we will be serving with Oromo foods and featuring with traditional dances by Oromo children, youth and dance troupes. Irreechaa is about a lot more than just putting on shows, it encourages engagement and participation from everyone in the greater community across our great city, country and the globe.

Please join and experience  Oromo culture.

[1] Rainy season symbolized as a dark, disunity and challenging time in Oromia.

[2] Gadaa Melbaa was established before 6400 years ago at Odaa Mormor, North-west Oromia.

[3] Mormor in Oromo means division, disunity, chaos.

[4] Gadaa Belbaa is the end time of starvation.

2015 Annual Irreechaa Birraa is COMING!!

Irreecha Birraa 2015,   Oromo Thankisgiving, Toronto,   September 6, 2015

September 6, 2015

Canada Irreecha,

4745 Country Lane
Whitby, Ontario Canada

+ Google Map

Irreecha_2015_Toronto
Irreecha Birraa 2015, Oromo Thankisgiving, FrankFurt,  19 September 2015

– Waamicha Qophii Ayyaana Irreechaa Malkaa Kan Bara 2015: Waldaa Hawaasa Oromoo Awuroopaa (WHOA)/ Oromo Community Association In Europe (OCAE) e.V. (Inc.)

September 19, 2015

Rebstockpark,

Am Römerhof 15, 60486
Frankfurt, Hesse Germ
Irreecha_OromoEuro2015_5.jpg

Irreecha Birraa (Malkaa) 2015 | Oromo Thanksgiving | Oslo/Norway | Sept. 26, 2015 – Qophii Ayyaan Irreechaa Osloo/Noorwee, Fulbaana 26 bara 2015

September 26, 2015

Simia-venner,

Kristoffer Robins Vei 2 (Smedstua)
Oslo, Oslo Norway

+ Google Map

Irreecha_2015_Oslo_2.jpg

Ayyaan irreechaa kan baranaa Fulbaana (September) 26 bara 2015 biyya Norway, magaalaa Oslo, bakka hora Sognsvann jedhamutti waaree dura sa’ati 11:30 irraa eegalee kabajama. Ilmaan oromoo kannen dhihoo fi fagoo jiraattan hundi jila dudhaa ganamaa kana irratti uffata aadaatiin of miidhagsitanii akka ayyaana kana irratti hirmaattan kabajaa guddaa wajjiin sin afeerra. Malkaa jilaa dhufuudhaaf, baabura lafa jalaa (Metro) laakkofsa3 (Sognsvann) gara kallattii lixaa deemu(west bound) yaabbadhaa; buufatni isaa kan maayyii Sognsvann suduudaan isin fida. Erga qophiin irreechaa raawwatee booda qophii…

Erga qophiin irreechaa raawwatee booda qophii bashannanaa sa’aa 18:00 irraa eegalee qabna. Halkan guutuu waliin taphataa bulla.

Bakki qophiin bohaarsaa itti dhihaatu:
Simia-venner
Kristoffer Robins Vei 2 (Smedstua)
0978 Oslo

Bakka kana dhufuuf, magaala /Oslo S irraa baabura gara Lillestrøm deemuu qabattanii bakka Haugenstuastasjon jedhutti irraa bu’uun bakka Smedstua jedhu yoo iyyaafattani salphaatti achi geessu. Ykn Stovner Senter irraa bus 65 yoo qabattanii bakka Smedstua jedhutti irraa buutani, bakki qophichaa cinaadhuma sanatti argama.

Odeessii dabalataa yoo barbaaddan yookiin gaaffii yoo qabaattan bilbila harkaa laakkofsa
+47 951 88 081 / + 47 911 85 127 / irreechaa@gmail.com nuu qunnamaa.

Ana haadhufu!

Gadaan roobaa fi gabbina!

Koree Qindeessituu

Irreecha Birraa 2015 | Oromo Thanksgiving | Calgary/AB | Sept. 26, 2015
Edworthy Park,
5050 Spruce Dr SW
Calgary, AB Canada

+ Google Map

Irreecha_2015_Calgray2.jpg

Also: After Irreecha Concert at 8pm

Irreecha Birraa 2015 | Oromo Thanksgiving | DC-Maryland-Virginia | Sept. 26 2015 – Kabajaa Ayyaana Gubaa fi Irreecha

September 26, 2015September 27, 2015

Gubaa + Irreecha,

4903 Sheridan Street
Riverdale, MD United States

+ Google Map

Irreecha_2015_DMV2016.jpg

London: Oromo Community in UK: Baga jalbultii guyyaa Ayyaana Irreessaa nagaan geessan!! Ayyaanni Irreessaa Fulbaana (Sep) 26, 2015 London keessatti sirna ho’aan kabajamuuf: Irreecha – London, England – Sept. 26, 2015

London: Oromo Community in UK: Baga jalbultii guyyaa Ayyaana Irreessaa nagaan geessan!! Ayyaanni Irreessaa Fulbaana (Sep) 26, 2015 London keessatti sirna ho’aan kabajamuuf: Irreecha – London, England – Sept. 26, 2015

http://gadaa.net/FinfinneTribune/2015/09/londonuk-sept-26-2015-irreecha-birraa-oromo-thanksgiving/

Lausanne/Switzerland | Sept. 26, 2015 | Irreecha Birraa | Oromo Thanksgiving – WAAMICHA KABAJA IRREECHA 2015 SWITZERLAND

http://finfinnetribune.com/Gadaa/2015/09/lausanneswitzerland-sept-26-2015-irreecha-birraa-oromo-thanksgiving-waamicha-kabaja-irreecha-2015-switzerland/

Gumiin Abbootii Gadaa Oromoo guyyaa Irreecha Malkaa kan Bara 6409 (ALO) ifa taasisee jira. Irreechi (Irreessi) Bishooftuu, Hora Hrasadiitti waggaa waggaan kabajamu, Onkolooleessa 4 Bara 2015 (Fuulbaana 23 Bara 2008 A.L.H tti) akka kabajamu Uummataaf ibsi kennameera.

Oromo nation: The Most Athletically Blessed on Earth June 13, 2015

Posted by OromianEconomist in Africa, Culture, Fatuma Roba, Humanity and Social Civilization, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Sport.
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5 comments

Odaa Oromoo

afaan

“The Oromo ethnic group in Ethiopia must be one of the most athletically blessed on earth. The list of long distance running champions it has produced includes Haile Gebrselassie, Abebe Bikila, and Sileshi Sihene, as well as Dibaba sisters and Derartu Tulu.” Says Olympic and World Records 2012, Keir Radnedge (Author), pp- 62-82. This is an Official London 2012 Olympic Games Publication.  Wami Biratu, Mammo Dagaga, Tolasa Qotu, Fatuma Roba, Tikki Galana, Lesisa Desisa, Tsegaye Kebede, Meseret Defar,  Maryam Yusuf,  Gelete Burka, Tariku Bekele, Atsede Bayisa, Mohammed Aman,  Gete (Gexee) Wami,  Lamma Kumsa, Abebe Mekonnen,  Fita (Fixa Bayyisa), Ayelech Worku, Worku Bikila, Kuture Dulacha, Elfnesh Alemu,  Abebe Tola, Maru Dhaba,  Mariam Hashim, Ibrahim Said, Berhane Adere,  Magarsa Tullu, Abarraa Ayyano,   Mohammed Kadir,  Shibbiruu Raggasaa,  Nugussie Roba,  Markos Geneti Guta, Tigist Fufa are  Oromians of world stars.

 

Younger sister of Tirunesh Dibaba, 24-year-old Oromo athlete  Genzebe Dibaba – also hailing from Bekoji,  Oromia – won the Diamond League 5K Meet in Oslo, Norway, on June 11, 2015. Among others, she was also cheered by her Oromo supporters in Norway. Oromo athletes Sinbiree and Galate Burqa completed 2nd and 4th respectively.

 

http://gadaa.net/FinfinneTribune/2015/06/exclusive-coverage-athlete-genzebe-dibaba-wins-the-diamond-league-5k-meet-in-oslo-june-11-2015/

http://www.ayyaantuu.net/genzebe-dibaba-wins-gold-medal-in-oslo-norway/

Ganzabee Dibaabaa IAAF Diamond League mt 5000 magaalaa Osloo moo’atte

Sinbiree Tafariifi Galatee Burqaanis 2ffaafi 4ffaa ta’uudhaan IAAF Diamond League Oslo 2015 xumuraniiru

Oromo athlete Genzebe Dibaba Wins the Diamond League 5K Meet in Oslo (June 11, 2015)

Fiigicha meetira 5000 dubartoota jiddutti Waxabajji 11 Bara 2015 Noorweey magaalaa Oslootti geggeeffameen atleetonni Oromoo ( Oromiyaa) injifannoo guddaa argamsiisaniiru. Wolmorkii cimaa Diamond League isa Osloo kana, akkuma tilmaamamee turetti, atleet Ganzabee Dibaabaa turte kan moo’atte. Ganzabeen daqiiqaa 14:21:19n fiigicha mt 5000 kana kan xumurte. Akka eegamee ture rikoordii obboleettii isii, Xurunesh Dibaabaa,osoo hinfooyyessin hafte, garuu.

Oromo athelete Sinbiree Teferi 2nd in the Diamond League 5K Meet in Oslo (June 11, 2015)

Fiigicha Oslotti ta’e kanaan Ganzabee qofaa  miti kan milkaaye. Gootittiin atleet Sinbiree Tafariis 2ffaa ta’uun badhaafamteerti. Sinbireen daqiiqaa 14:38:57n  Ganzabee hordoftee kan galte. Atleetiin beekamtuun biraas, Galatee Burqaa, waa xiqqoof sadarkaa 4ffaa irra taa’uuf dirqamteerti. Galateen yeroo daqiqaa tokko hincaalleen atleet Viyoolaa Jelegaat biyya Keeniyaatiin durfamtee sadarkaa 3ffaa kan dhabdeef. Hiree gadhee!

Dimshaashumatti, sadarkaa 1ffaa hanga 4ffaa jiru keessatti atleetota 3 qabaachuun dhugumatti bu’aa nama boonsuudha.

Sinbiree Tafarii (2ffaa)

 

 

 

Injifanoo atleetota Oromoo

WORLD LEADS FOR OROMO ATHLETES YOMIF QAJELCHA (KEJELCHA) AND AMAN IN ROME – IAAF DIAMOND LEAGUE. THURSDAY, 4TH JUNE 2015.

World lead for Oromo athletes (Qajelcha and Aman) in Rome, 4th June 2015.
Yomif Qajelcha (Kejelcha), author of the best world performance of the season on 5000m in Eugene last on Friday, 29 May 2015 (13’10 “54), improved his own mark in Rome, on the occasion of the fourth stage of the Diamond League, Thursday, 4th June 2015. The young Oromo athlete (17) won in 12’58 “39, before the Kenyan Paul Kipngetich Tanui (12’58” 69). The world 800m champion Mohammed Aman won over two laps of the track in a world-leading 1:43.56.
Sifan Hassan was second in in 1500m women’s race.

Oromia Athletic nation World News

Oromo athlete Sutume Asefa Kebede smashed Ejegayehu Dibaba's national 25km record at the BIG 25 Berlin on Sunday 10th May 2015

Oromo athlete Sutume Asefa Kebede produced a stunning performance in the BIG 25 Berlin on Sunday May 10, 2015.
Despite 60mph gusts of wind, Oromian newcomer Sutume Asefa Kebede smashed Ejegayehu Dibaba’s national 25km record at the BIG 25 Berlin on Sunday 10 may 2015.

The 21-year-old front-ran to the finish-line in the historic Berlin Olympic Stadium, smashing Ejegayehu Dibaba’s national record with a time of 1:21:55. Despite the windy conditions, Sutume was 19 seconds faster than Ejegayehu Dibaba in Chicago in 2011.

Sutum’s time is a world-lead, and the fifth fastest ever run at this distance. The Oromian was more than four minutes faster than second placed Kenyan Winny Jepkorir who clocked 1:25:59. Elizeba Cherono of Kenya was third with 1:26:59.

Sutume set two lifetime bests en route to victory: 31:05 at 10km, and 68:23 through the halfway mark.

“I am very happy to have broken the national record. I did not expect this to happen today,” said Sutume, who now intends to run the 5000 m on track. “In the autumn I will run road races again.”

Oromo athlete Almazi Ayana wins SHANGHAI – IAAF DIAMOND LEAGUE IN 5000m on 17 May 2015

At the #Shanghai #IAAF Diamond League meeting on Sunday, 17th May 2015 #Oromo athlete #Almaz#Ayana amazed the world in her shinning victory in 5000m race.

Just going faster and faster, Ayana smashed her rivals to win by about 150 metres in 14:14.32.

It was a personal best, a meeting record, an Asian all-comers’ record and an IAAF Diamond League record. Only world record-holder Tirunesh Dibaba (14:11.15) and Meseret Defar (14:12.88), both Oromo athletes, have ever gone faster and Ayana might have topped those times too had she had more competition over the last half of the race.

The 23-year-old Ayana took the bronze medal at the 2013 IAAF World Championships and last year won the IAAF Continental Cup in Marrakech. She has form.

Two years ago, Ayana clung resolutely to Dibaba’s heels as her more illustrious countrywoman ran 14:23.68 at the Paris IAAF Diamond League meeting. Ayana’s reward then was second place in 14:25.84, which remained her personal best coming into Shanghai.

On a cool Sunday night which inevitably suffered a little in contrast to Friday’s IAAF Diamond League opener in Doha, Ayana led after five laps and ran solo from just before the 3000m mark.

At that stage, Kenya’s Viola Kibiwot was still vaguely in contact, but in reality, her only hope of catching Ayana would have been to hail a taxi. Even then it would have been doubtful as the field was spread out all around the track.

It was never hard to spot Ayana, however; you just looked for the woman who was obviously running fast.

With Global Sports physiotherapist Joost Vollaard helping with translation, Ayana said she was not aware of how close she was to the world record.

“I was trying for 14:20, I didn’t think of the world record,” she explained. “I was surprised; it was much faster than I had in mind.”

Based in Finfinnee, Ayana is training just outside the city. She is coached by her husband, 1500m runner Soresa Fida.

Oromo Athlete Mamite Daska

#Oromo athlete #Mamitu #Daska created marathon magic at #TCS World 10k in #Bengaluru, India, 17 May 2015 on a fine Sunday.
The story of the day was the spirit of competition, as the entirety of the race was contested in the best possible manner.
Mamitu Daska produced a world-class performance, winning the run but missing the overall course record by 9 seconds. Mamitu ended the race on a high,steering ahead of the competition by a clear 13 seconds, she ended the run with an overall time of 00:31:57. Although Mamitu had pulled far into the lead, the battle for second and third was a thrilling encounter with both Wude Ayalew and Gladys Chesir exchanging positions at the 7km mark. Wude raced ahead by two seconds finishing second at 00:32:10.
Speaking about her medal-winning performance, Mamitu said “I am really happy to end the run on a winning note. Though I was comfortable for the first four kilometres, it got a bit tougher. However I took initiative to push myself after that and crossed the finish line before my competition.”

In the international category of World 10K for Elite Men proceedings as Mosinet Geremew stole the show. The race to claim top honours was tightly contested with the top three finishers separated by 2 seconds each, Geremew emerged victorious, clocking in a time of 00:28:16. His fellow countryman Fikadu Seboka finished second with a timing of 00:28:18, followed by Edwin Kiptoo from Kenya who finished his run in 00:28:20.

Oromo athletes Haile Tolossa (M) and Meseret Eshetu Dame (F) won Riga Marathon on   17 May 2015

Oromians won both the men’s and the women’s races at Riga Marathon Course, the IAAF Bronze Label Road Race on Sunday (17 May 2015).#Oromo athlete Haile #Tolossa Smashes #Riga#Marathon Course Record in men’s race on Sunday 17th May 2015.
In a race where three men ran well inside the previous course record, Haile Tolossa triumphed with a PB of 2:12:29 to record the fastest marathon ever on Latvian soil. Beyene #Effa held on for second place in 2:12:52, also a PB. Duncan Koech of Kenya 3rd in 2:12:53.
Compatriot Oromo athlete #Meseret #Eshetu #Damedominated the women’s race, winning by more than five minutes in 2:37:04 to narrowly miss the course record by 13 seconds.
Oromo athlete Workenesh Tola and Kenya’s Ruth Wanjiru had been running side by side for the majority of the race. Having long passed the fading Chepkemoi, it was only in the final two kilometres thatOromia’s Tola began to pull away, eventually taking second place in 2:42:07.
Leading resultsMen
1 Haile Tolossa 2:12:29
2 Beyene Effa 2:12:52
3 Duncan Koech 2:12:53Women
1 Meseret Eshetu Dame 2:37:04
2 Workenesh Tola 2:42:07
3 Ruth Wanjiru 2:42:29

London Marathon 2015, Oromo athleteTigist Tufa wins women's elite race at the 26-mile showpiece

London Marathon 2015: ‪#‎Oromo‬ athlete ‪#‎Tigist‬ ‪#‎Tufa‬ wins ‪#‎women‬‘s elite race at the 26-mile showpiece.
Tigist Tufa has won the women’s elite race at the ‪#‎London‬ ‪#‎Marathon‬.

She finished the grueling 26-mile course in 02:23:22 Kenyan Mary Keitany 2nd and compatriot ‪#‎Tirfi‬ ‪#‎Tsegaye‬ 3rd.

Oromian runner ‪#‎Aselefech‬‪#‎Margaa‬ came in fourth while Florence Kiplagat of Kenya came fifth.

Warsaw marathon, Oromo athletes Sado and Lemi win

Double victory for #Oromo athletes in #ORLEN#Warsaw #Martahon (#Poland), Sunday 26 April 2015. Hayile Berhanu #Lemi and #Markos #Geneti 1st and 3rd in men’s race respectively. Fatuma #sado (1st) and Chaltu Tafa #Waqa (3rd) in women’s Marathon.

Oromo athele Lelisa Desisa win  the 2015 Boston mens Marathon.  Oromo athlete Mare Dibaba 2nd in Womens race.

Oromo athele Lelisa #Desisa is the winner of the 2015#Boston men’s #Marathon. In the Women’s race Oromo athletes Mare #Dibaba and bizunesh #Dhaaba2nd and 3rd respectively.
http://sports.yahoo.com/blogs/the-turnstile/boston-marathon-154725203.html

World indoor champion Oromo athlete Genzebe Dibaba was named sportswoman of the year at the Laureus World Sports Awards in Shanghai on 15 april 2015.

World indoor champion #Oromo athlete #Genzebe#Dibaba was named sportswoman of the year at the Laureus World Sports Awards in Shanghai on Wednesday ( 15th April 2015).

DIBABA NAMED SPORTSWOMAN OF THE YEAR AT LAUREUS WORLD SPORTS AWARDS

World indoor champion Genzebe Dibaba was named sportswoman of the year at the Laureus World Sports Awards in Shanghai on Wednesday (15).

The middle-distance runner became the first sportsperson from Ethiopia to win an award in any category at the prestigious event, which began in 2000.

Dibaba was rewarded for her 2014 season in which she set world indoor records for 1500m and 3000m as well as a world indoor best for two miles.

Outdoors, she went on to record world-leading times over 5000m and 2000m before ending her season with 3000m victory at the IAAF Continental Cup in Marrakech.

On a night in which Renaud Lavillenie, Valerie Adams and Jo Pavey were nominated for other awards, Dibaba was the only winner from the sport of athletics.

Adams was nominated in the same category as Dibaba, while Lavillenie was nominated for the sportsman of the year award, which was given to tennis star Novak Djokovic. Pavey was one of the contenders for the comeback of the year award, which eventually went to rugby player Schalk Burger.

But other legendary athletes played a part in the ceremony. USA’s 400m world record-holder Michael Johnson presented Chinese tennis player Li Na with the exceptional achievement award, while recently retired sprint hurdler Liu Xiang joined Chinese opera singer Liao Changyong on stage for a surprise performance.
http://www.iaaf.org/news/news/laureus-awards-2015-genzebe-dibaba

OROMO ATHLETE GENZEBE DIBABA RUNS SECOND-FASTEST 5KM IN HISTORY AT CARLSBAD 5000.

29 MAR 2015 REPORT CARLSBAD, UNITED STATES

OROMO ATHLETE GENZEBE DIBABA RUNS SECOND-FASTEST 5KM IN HISTORY AT CARLSBAD 5000.  29 MAR 2015 REPORT CARLSBAD, USA.

Two-time world indoor champion Genzebe Dibaba narrowly missed out on breaking the world best at the Carlsbad 5000, but her winning time of 14:48 was the second-fastest ever recorded for 5km on the roads.

The 24-year-old owns the fastest times in history across four distances indoors, and had been hoping to add another mark to her growing collection. Just like three of her indoor record-breaking performances, she was targeting a time that had been set by Meseret Defar. The two-time Olympic champion ran 14:46 in Carlsbad in 2006.http://www.iaaf.org/news/report/carlsbad-5000-2015-genzebe-dibaba-lalang

Abera Kuma, Oromo athlete, wins Maiden Marathon, 12th April 2015

Injifannoo gammachisaa!!!
#Oromo athlete Abera #Kuma from Oromia, pulled away from his rivals in the last seven kilometres of the 35th edition of de NN #Rotterdam #Marathon, an IAAF Gold Label Road Race, to win in 2.06.46 on Sunday (12).
Kenya’s Mark Kiptoo finished second in 2:07:20 and his compatriot Bernard Koech, who did a lot of work in the second part of the race, was third in 2.08.02.
“I was waiting for the more experienced runners to make a move,” reflected Kuma after the third marathon of his career. “I did come here for a personal best but, when the pace slowed down, I decided to try to win the race.”
Oromo athlete Abdi Nageeye was the fastest in the race for the Dutch national title. He finished ninth overall in 2.12.32.

Sisay #Lemma won the 32nd #Vienna City Marathon in 2:07:31 in windy and relatively warm weather conditions at the IAAF Gold Label Road Race on Sunday (12). Kenya’s Duncan Koech was second with 2:12:14 while #Siraj Gena took third in 2:12:48.

Oromo athletes Meseret Mengistu Bekele and her compatriot Amane Gobena win the Paris Womens Marathon. Seboka Tola was 3rd in men's marathon.

On same day Oromo athletes #Meseret Mengistu Biru and her compatriot Amane Gobena win the Paris Womens Marathon. Seboka #Tola was 3rd in men’s marathon.
#Oromo athletes Meseret #Mengistu Biru and her compatriot Amane #Gobena win the #Paris Womens#Marathon. Seboka #Tola was 3rd in mens marathon.

http://bleacherreport.com/articles/2428191-paris-marathon-2015-results-men-and-womens-top-finishers

Berhane Dibaba win the 2015  Tokyo MarathonEndeshaw Negesse Shumi the champion of Tokyo Marathon 2015Tokyo Marathon 2015 women's Marathon

Injifannoo atileetota Oromoo.
Oromo athletes E. Shumi and B. ‪#‎Dibaba‬ were crowned champions of‪#‎Tokyo‬‪#‎Marathon‬, Sunday 22nd February 2015. ‪#‎Oromia‬. ‪#‎Africa‬
Endeshaw ‪#‎Negesse‬ Shumi clocked a time 2:05:59 to win the men’s race and to beat Olympic and World Champion Stephen Kiprotich of Uganda, who clocked a personal best and national record time of 2:06:30. Kenya’s Dickinson Chumba finished 3rd in 2:06:32.

The women’s Tokyo Marathon winner Birhane Dibaba clocked 2:23:15. Kenya’s Helah Kiprop clocked a personal best time of 2:24:03 to take second while Olympic Champion Tiki ‪#‎Gelana‬ (#Oromia) was third with a time of 2:24:26.

Men Top 10 Results Tokyo Marathon 2015

1. Endeshaw Negesse Shumi – 2:06:00
2. Stephen Kiprotich – 2:06:33 – NR
3. Dickson Chumba- 2:06:34
4. Shumi Dechase – 2:07:20
5. Peter Some – 2:07:22
6. Markos Geneti – 2:07:25
7. Masato Imai – 2:07:39 – PB
8. Tsegaye Kebede – 2:07:58
9. Hiroaki Sano – 2:09:12 – PB
10. Benjamin – 2:09:18 – PB

Women Top 10 Results Tokyo Marathon 2015

1. Birhane Dibaba – 2:23:15
2. Helah Kiprop – 2:24:03 – PB
3. Tiki Gelana – 2:24:26
4. Selly Chepyego – 2:26:43
5. Flomena Cheyech Daniel – 2:26:54
6. Yeshi Esayias – 2:30:15
7. Madoka Ogi – 2:30:25
8. Albina Mayorova – 2:34:21
9. Yukari Abe (- 2:34:43
10. Yumiko Kinoshita – 2:35:49 – PB

Congratulations to Oromia’s marathoners Angasaa and Qanani in Indore just like those in Tokyo!

INDORE: Runners from Oromia  dominated the inaugural edition of Indore Marathon organised by the Association of Indore Marathoners in the city on Sunday 22nd February  2015.

While all three winners in men’s 21-km open category were Oromians (Oromos), it was their compatriots who were among two of the top three finishers in the women’s open category of the same event.

In the 21-km half marathon men’s open category,Oromia’s Angasa Ware clinched the first place clocking a time of one hour, five minutes and just over 42 seconds, while compatriot Abera Demelash was a close second. Their country mate, management graduate Belay Shimelis stood third.

In the women’s open category of the same event, Oromian Keneni Kome timed one hour, 18 minutes and 58 seconds to win the race, while Kenyan Linal Chirchir stood second and Oromia’s Adanech Jefare secured the third position.

http://timesofindia.indiatimes.com/Sports/More-sports/Athletics/Ethiopian-marathoners-conquer-inaugural-Indore-Marathon/articleshow/46335388.cms

Dibaba broke her fourth indoor world record in just over a year

Orormo athlete Genzebe Dibaba smashes  world record in 5000m indoor in 2015

World indoor champion Oromo athlete Genzebe Dibaba clocked 14:18.86 to beat previous record by more than five seconds at XL Galan meeting  in Stockholm, Sweden on 19th February 2015.

Netherland’s European 1500m champion Oromo athlete Sifan Hassan clocked a world-leading indoor personal best of 4:00.46 to win the women’s race. German based Homiyu Tesfaye ran world-leading 1,500 time of  3:34:13.

Oromo athlete Genzebe Dibaba is now the holder of four world indoor records or world bests after clocking 14:18.86 to break the 5000m mark at the XL Galan meeting in Stockholm, Sweden, on Thursday.

With that time the two-time world indoor gold medallist beat the previous world indoor 5000m record set by her compatriot Meseret Defar – also run in Stockholm in 2009 – by more than five seconds. Her 3000m split time of 8:37 is the quickest that distance has been run so far this year.

Dibaba adds this most recent world record to the world indoor records she ran over 1500m and 3000m and the world indoor best she clocked over 2 miles all within 15 days last year. The 3000m record was run at XL Galan, with Defar the previous holder of that record, too.

On Thursday Dibaba finished more than a minute clear of her closest rival, Birtukan Fente, who ran 15:22.56. Oromo athletes filled the top three spots as Birtukan Adamu was third with 15:34.15.

Only two Oromo athletes – Dibaba’s sister Tirunesh (14:11.15) and Defar (14:12.88 and 14:16.63) – have gone quicker outdoors over the distance.
http://www.siitube.com/the-oromo-genzebe-dibaba-smashes-500…

http://www.iaaf.org/…/genzebe-dibaba-sets-world-indoor-5000

2015 LAUREUS NOMINEES Oromo Athlete Genezebe Dibaba

LAVILLENIE, ADAMS, OROMO ATHLETE GENZEBE DIBABA AND PAVEY AMONG 2015 LAUREUS WORLD SPORTSMAN AND SORTSWOMAN NOMINEES.
Read more as follows:

‘IAAF World Athletes of the Year Renaud Lavillenie and Valerie Adams are among the nominees for the 2015 Laureus World Sportsman and Sportswoman of the Year awards.

Lavillenie, in addition to memorably breaking Sergey Bubka’s long-standing pole vault world record last February, was only beaten once during a momentous year.

Outside of athletics, the other male nominees are (in alphabetical order) Serbian tennis player Novak Djokovic, British racing driver Lewis Hamilton, British golfer Rory McIlroy Spanish motorcyclist Marc Marquez and Portuguese footballer Cristiano Ronaldo.

Adams is joined on the list of female nominees by Ethiopian distance runner Genzebe Dibaba; as well skiers Marit Bjorgen and Tina Maze, from Norway and Slovenia respectively, and tennis players Li Na and Serena Williams, from China and the USA.

British distance runner Jo Pavey, who won the European 10,000m title in Zurich last summer at the age of 40 and just 10 months after giving birth, is nominated in the Comeback of the Year category.

The 16th Laureus World Sports Awards will recognise sporting achievement during the calendar year of 2014 and is the premier honours event on the international sporting calendar.

The winners are voted for by the Laureus World Sports Academy, which is made up of 48 of the greatest sportsmen and sportswomen of all time, and they will be unveiled at a globally televised Awards Ceremony staged in the Grand Theatre, Shanghai, on Wednesday 15 April.

“This is going to be yet another classic year. Each year we think the list of Nominees cannot get better, but then it does. The Sportsman of the Year and Team of the Year categories look amazing. You could make a case for every nominee to be the winner,” said Laureus World Sports Academy chairman and former 400m hurdles world record-holder Edwin Moses.’
http://www.iaaf.org/…/news/lavillenie-adams-dibaba-pavey-la…

IAAF featuring Almaz Ayana

February 2, 2015 (IAAF) — The world 5000m bronze medallist and Continental Cup winner Oromo athlete Almaz Ayana  chats about some of the best things in her world.

Best friend in athletics

My best friend in athletics is Soresa Fida (a 3:34 1500m runner) who is also my husband and always my first source of advice.

Best achievement in athletics

My best achievement is the 5000m victory at the 2014 Continental Cup in Marrakech The other one would be winning a bronze medal in the 5000m at the Moscow World Championships, which was a real breakthrough performance.

Best piece of advice

Every one of us, wherever we live or whoever we are, must work for peacefulness in our world. We are given this world to live in for free and leave it only by the grace of almighty God.

Biggest regret

Up until this point in my life, I have no regrets.

Biggest weakness

I have a weakness in terms of the finish of my races. This is something I am working hard to improve.

Biggest disappointment

I am always highly disappointed when I cannot make a good result in top competitions, like at the 2014 IAAF Diamond League in Brussels (Almaz placed down in ninth in the 3000m). I always want to show my best and I’m unhappy if other circumstances such as illness or injury hold me back.

Best athlete I ever saw

Tirunesh Dibaba is my idol. She has shown great discipline and character throughout her career.

Biggest rival

I have many great rivals but, in the race, time is my biggest rival.

Biggest achievement outside of athletics

I was living in a very small rented room for long time, but recently I bought my own residential house where I am living with my beloved husband.

Best stadium/venue

Competing at the Moscow Olympic Stadium at the 2013 World Championships was the most exciting event in my life. It was an impressive stadium with a great atmosphere and crowd.

Almaz Ayana on her way to winning the 5000m at the IAAF Continental Cup, Marrakech 2014 (Getty Images)[/caption]Almaz Ayana in the 5000m at the 2013 IAAF World Championships (Getty Images)[/caption]

697cc8dc-e24a-4108-989b-f9ef871f6139 9d3d76cf-2cc4-400f-9466-c5532920ac7b
Almaz Ayana in the 5000m at the 2014 IAAF Continental Cup (Getty Images) Almaz Ayana on her way to winning the 5000m at the IAAF Continental Cup, Marrakech 2014

Source:  IAAF.org   and  http://ayyaantuu.com/sport/personal-bests-almaz-ayana/

See more at:http://www.iaaf.org/news/feature/almaz-ayana-ethiopia-5000m

Oromo athlete Sifan Hassan at the 2015 Indoor Meeting Karlsruhe Gladys von der Laage

HASSAN THE STAR ON A NIGHT OF SIX WORLD LEADS IN KARLSRUHE

Sifan Hassan at the 2015 Indoor Meeting Karlsruhe (Gladys von der Laage)

February 3, 2015 (IAAF) — The Netherlands’ European 1500m champion Sifan Hassan provided the outstanding performance at the first IAAF Indoor Permit meeting of 2015 when she sped to a national record and world-leading 1500m time of 4:02.57 at the Indoor Meeting Karlsruhe on Saturday (31).

Hassan moved away from Ethiopia’s 20-year-old world indoor silver medallist Axumawit Embaye off the final bend, although the latter was second in an indoor personal best of 4:02.92.

There were five other world-leading marks in the German city.

Turkey’s Ilhan Tanui Ozbilen won the men’s 1500m in 3:38.05, edging out Kenya’s Nixon Chepseba who was second in 3:38.12.

France’s Dmitri Bascou won the 60m hurdles in 7.53, having run the same time in his heat.

“Moments after the start tonight (in the final), I made a big mistake. Had this not happened, I would have run under 7.50 tonight,” said Bascou.

China’s Xie Wenjun was second in 7.62 and Great Britain’s Lawrence Clarke was third in 7.63, equalling his personal best.

Great Britain’s Dina Asher-Smith sped to a 60m time of 7.12, like Bascou, having run as quickly in her preliminary round.

The Briton’s route to victory was eased by the fact that the Netherlands’ European 100m and 200m champion Dafne Schippers, who had also run 7.12 in her heat, was disqualified in the final for a false start.

“I had not reckoned with this time tonight,” bubbled Asher-Smith. “I’m quite surprised how well I ran tonight.”

Spain’s Eusebio Caceres took the long jump honours with an indoor PB of 8.16m.

The Spaniard was languishing down in fifth place with 7.75m before posting his winning attempt in the final round. It spoiled a potential celebration for Germany’s Julian Howard, who actually hails from Karlsruhe and who had leapt an indoor best of 8.04m in the second round

Russia’s former European junior 3000m champion Yelena Korobkina won over 15 laps of the track in a personal best of 8:47.61, almost three seconds faster than she had ever run before under any conditions.

Great Britain’s Laura Muir was second in 8:49.73 with the first seven women home in indoor personal bests.

Lavillenie fails at 6.01m

Not participating in the orgy of world-leading marks was the evening’s headline act, Renaud Lavillenie.

The French vaulter initially looked a bit off his game, after going over 6.00m in Rouen last Saturday, and missed his opening jump at 5.73m.

He then recovered on his next attempt, posting a meeting record of 5.86m on his first try for the victory.

However, he was unsuccessful at what would have been a world-leading 6.01m.

“I was feeling a little tired tonight,” said Lavillenie. “It’s not easy to jump six metres every time out. I had great pleasure in breaking the meeting record, so I’m not unhappy.”

Russia’s Aleksandr Gripich finished second in an indoor best of 5.73m.

USA’s Funmi Jimoh won the women’s long jump with a 6.71m leap right at the end to beat Sweden’s Erica Jarder, who was second with 6.69m. Germany’s world-leading Sosthene Moguenara finished third, also with 6.69m.

Paul Kipsiele Koech’s win in the men’s 3000m never seemed in doubt as he cruised to a 7:45.41 win ahead of Germany’s Richard Ringer, who clocked a best of 7:46.18

US shot putters Christian Cantwell and Ryan Whiting, second and first in Dusseldorf on Thursday, swapped places as Cantwell won with 20.77m to Whiting’s 20.72m.

Susanna Kallur returned to the city of her 2008 world record in the 60m hurdles, running a competitive race over the barriers for the first time since 2010.

The Swede, in the wake of her well-documented injury woes over the past few years, posted creditable 8.14 times in both her heat and final but the competition belonged to Germany’s Cindy Roleder, who won with 8.03 in the final.

Phil Minshull and Ed Gordon for the IAAF

Oromo athletes are winners of 2015 Dubai Marathon

Oromo athletes:  Lemi Berhanu surprises while Aselefech Mergia makes magnificent Marathon Comeback in the 2015 Dubai Marathon

Note: 90% of Athletes in the ranking positions are Oromo athletes from Oromia

Delight day for Aselefech Marga and Lammii Berhanu

January 23, 2015 (IAAF) — Ethiopia’s Lemi Berhanu emerged as the unexpected champion at the 2015 Standard Chartered Dubai Marathon, crossing the line at the IAAF Gold Label Road Race in a world-leading time and big personal best of 2:05:28 on Friday (23)

It was not a debutants’ triumph as has been the case for the past three years but it was definitely surprise as the 21-year-old Ethiopian – wearing a bib with his extended family name of Hayle on it – left behind some of the biggest names in long-distance running.

Lemi Berhanu Hayle wins the 2015 Standard Chartered Dubai Marathon

Lelisa Desisa, the 2013 Dubai and Boston Marathon champion, took second in 2:05:52 while Deribe Robi completed the all-Ethiopian podium with a time of 2:06:06.

Fourth was Ethiopia’s Feyisa Lilesa in 2:06:35 followed by two more Ethiopians, Sisay Lemma in a personal best of 2:07:06 and Bazu Worku in 2:07:09. Indeed, the top 12 men were all Ethiopian runners.

Split times of 14:39 for 5km and 29:22 for 10km initially pointed towards a sub-2:04 finishing time.

However, the pacemakers could not sustain the pace and when a group of 15 runners reached the 25km mark in 1:13:57, none of them was left in the race.

Five more runners lost contact during the next five kilometres, among them Kenenisa Bekele.

It was Desisa who surged ahead at the 30km refreshment station to take his bottle. The Ethiopian kept going and five countrymen went with him: Robi, Lemma, Lelisa, Girmay Birhanu and Lemi Berhanu.

Five kilometres from the finish a duel between Desisa, who was also second in New York last November, and Lemi Berhanu developed and the latter was able to drop the much more experienced Desisa with about one kilometre to go.

Dream come true in Dubai

“I would never have thought that I could win this race,” said Berhanu, who had won his debut race in Zurich last year with 2:10:40. “It was my dream to do this in Dubai one day, but not this year! With around one kilometre to go, I sensed that I could succeed.”

He has now improved by more than five minutes and is unbeaten in two races.

“If my federation selects me then I would really like to run the marathon in the World Championships in the summer,” added Berhanu, who said he had no idea what to do with the first prize cheque of US$200,000. “I never thought about the money. I really don’t know what I will do with it.”

By contrast, Dubai proved a tough and disappointing marathon experience for Bekele.

Ethiopia’s superstar, in his third marathon, dropped out just beyond the 30km mark, appearing to suffer from a leg injury. He had been in the leading group up to the 28km mark.

“Kenenisa suffered hamstring problems in both legs,” explained his coach Renato Canova.

“But I think the real problem is in his right achilles tendon. At the end of November, he had to reduce training because of this but then it got better and, actually, his final training sessions looked encouraging. A world record was never a realistic target, but a 2:04 time seemed realistic.

“However, when I saw him running today he did not look relaxed, he looked tight. I think this is the reason why he developed hamstring problems. Something must have happened in the final few days before the race,” added the Italian coach. “We now have to solve this tendon problem but for his future marathon career I remain very confident. I think he will do really well.”

Mergia a motivated mother

Aselefech Mergia winning the 2015 Dubai Marathon

Making it a marvellous day for Ethiopian runners, other than Bekele, Aselefech Mergia produced a perfect comeback in the women’s race.

Having taken an extensive break from competition to have a baby, the 2011 and 2012 Dubai champion returned to run a marathon for the first time since her disappointing 42nd place at the 2012 Olympics and won in 2:20:02, just 31 seconds outside her course record from three years ago.

In a thrilling battle right to the line, Kenya’s world half marathon champion Gladys Cherono was beaten by just one second in what was the third-fastest marathon debut.

Another Kenyan, Lucy Kabuu, was third in 2:20:21 in a race which saw 10 women run faster than 2:24.

Ethiopia’s Tigist Tufa broke clear shortly after the start and maintained a daunting pace, leading a talented chasing group by a minute at 20km, which was reached in 1:05:23 and suggested a 2:18 finishing time.

However, Tufa paid the price in the end and was caught at 34km by a five-woman group consisting of Mergia, fellow Ethiopians Aberu Kebede and Shure Demissie, Kabuu and Cherono.

The group was reduced to three with just over three kilometres remaining after Kebede and Demissie were dropped, before Mergia eventually proved the strongest in the final kilometre.

“I told myself after having my daughter that I could win a marathon again,” said Mergia, who was watched by her husband and baby daughter. “We used the prize money from my first two wins in Dubai to begin building a hotel back home, now we’ll be able to complete the job.”

Ethiopian runners took the next four places. Fourth was teenager Demissie in a world junior best of 2:20:59, and the fifth fastest debut on record; with Kebede in 2:21:17, 2014 Dubai champion Mulu Seboka in 2:21:56 and then Alemu Bekele in 2:22:51 the next three women across the line.

Men’s results:

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Women’s results:

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Source: IAAF

Read more  at:  http://ayyaantuu.com/sport/lemi-berhanu-surprises-while-aselefech-mergia-makes-magnificent-marathon-comeback-in-dubai/

Oromo Athlete Dibaba Successfully Defends Her Xiamen Title as Both Course Records Fall.

January 5, 2015 (IAAF)

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Oromo’s  (Oromian) Mare Dibaba won the Xiamen Marathon for the second year in succession, taking more than one-and-a-half minutes off the course record she set last year at the IAAF Gold Label Road Race, winning in 2:19:52 on Saturday (3).

For the first time since the inaugural Xiamen Marathon in 2003, both course records were broken as Kenya’s Moses Mosop set a Chinese all-comers’ record of 2:06:19 to win the men’s race on a day when runners were met with ideal conditions with temperatures in the range of 11-15°C.

The organisers had made some adjustments to the route due to some construction-related concerns in the city. Some of the more undulating parts of the course – including the Yanwu Bridge that stretches over the sea – had been taken out.

When Dibaba won in Xiamen last year, she took 61 seconds off the course record and crossed the line five minutes ahead of her nearest rival.

This time, her victory was even more emphatic.

Mare Dibaba on her way to winning the Xiamen Marathon

Dibaba built up a significant lead in the early stages of the race and maintained it all the way to the finish, despite some problems with her legs after 33km.

By equalling her PB of 2:19:52, she covered the course one minute and 44 seconds quicker than she did last year, finishing almost eight minutes ahead of Meseret Legesse, who once again finished second to Dibaba for the second year running.

“I could have run faster but I felt a little bit pain in my legs in the last 10km which forced me to slow down,” said the 25-year-old who finished third in Boston and second in Chicago last year. “But I am happy with the result.”

Dibaba had also aimed to break the Chinese all-comers’ record of 2:19:39, set by Sun Yingjie in 2003, and the organisers had offered an extra bonus for achieving such a feat, but Dibaba missed that mark by just 13 seconds.

“I was trying to break the record and I missed it by a few seconds, which was a pity, but I am happy to break the race record,” said Dibaba, who represented Ethiopia in the marathon at the 2012 Olympics. “The new course is very good and the fans along the road were so supportive from the beginning to the end of the race.”

Legesse was about a minute slower than last year, finishing second in 2:27:38. In third, Kenya’s Meriem Wangari set a PB of 2:27:53. It was the second time the 35-year-old had made it on to the podium in Xiamen, having finished second on her marathon debut in 2012.

Mosop back to winning ways

Back in 2011, Mosop made a promising start to his marathon-running career, clocking 2:03:06 on Boston’s record-ineligible course on his debut at the distance and then winning the Chicago Marathon with a course record of 2:05:37 later that year.

But in recent times, the 29-year-old has struggled to recapture that form. He finished eighth at the 2013 Chicago Marathon and a distant 12th in Prague last May, clocking 2:20:37. So when he lined up in Xiamen, he was something of an unknown quantity.

Unlike the women’s race, the men’s contest was more competitive.

A pack of 10 runners ran shoulder to shoulder after 7.5km and passed the 15km check point in 44:50. After 20km was reached in 1:00:20, the leading group was trimmed to six men as Ethiopia’s world bronze medallist Tadese Tola, the fastest man in the race with a PB of 2:04:49, was left behind.

The pace maker dropped out at the 30km mark, but the pace did not slow down. Regassa tried to pull away but was soon caught by Mosop and Ethiopia’s Abrha Milaw.

The leading trio ran alongside one another for a further 5km before Milaw slowed down. Mosop seized the lead at 40km and kept extending his advantage over Regassa untill he hit the finish line in 2:06:19 to take more than a minute off the course record set in 2013 by Oromia’s Getachew Terfa Negari.

Mosop’s time was also the fastest marathon ever recorded on Chinese soil, bettering the 2:06:32 set by the late Samuel Wanjiru when winning the 2008 Olympic title in Beijing.

“I planned to run in sub-2:06 in Xiamen, but I am happy with this result,” said Mosop, who has a PB of 2:05:03. “I have been troubled with injuries – first a knee injury and than an injury in the calf – for two years. Winning in Xiamen at the start of the season is a huge boost for me.”

Mosop’s next marathon will be in Paris in April.

Regassa was also inside the previous course record, clocking 2:06:54 in second place. Milaw finished third in 2:08:09, nine seconds ahead of Kenya’s Robert Kwambai. Tola was a distant fifth in 2:10:30.

In total, more than 43,000 runners competed in the marathon and half-marathon races.

Leading results

Men
1 Moses Mosop (KEN) 2:06:19
2 Tilahun Regassa (Oro) 2:06:54
3 Abrha Milaw (ETH) 2:08:09
4 Robert Kwambai (KEN) 2:08:18
5 Tadese Tola (Oro) 2:10:30

Women
1 Mare Dibaba (Oro) 2:19:52
2 Meseret Legesse (Oro) 2:27:38
3 Meriem Wangari (KEN) 2:27:53
4 Meseret Godana (Oro) 2:36:11
5 Cao Mojie (CHN) 2:43:06

VOA: Atileetotii Naannoo Oromiyaa Addunyaa Fiigichaan Moohumatti Jiran

WASHINGTON, DC — Abbebee Biqilaa, ilmaan Obbo Dibaabaa, Daraartuu, Qananiisaa, Hayilee dabalee yoo dorgommii fiigichaa maqaa dhaahan yoo hedduu Oromiyumatti mooha. Dorgommii biyya keessaa fi biyya alaallee taatu yoo hedduu jaruma.

Akka leenjisaa Toleeraa Dinqaa Finfinnee dubbatetti dorgommii “Great Run” Finfinneetti qopheessan 14essoo Wuddee Ayyaalewoo tokkeessoo Netsaanneti Guddataa (Oromiyaa) irraa lammeessoo bahe.

Dhiiraan ammo Azmaraa Beqqelee tokkeesoso, Addunyaa Taakkelee lammeessoo. Maratoonii km-21 Indiitti dorgoman Guyyee Adoolaatti atileetota Keenyaa caalee tokkeessoo tahe.

Gama kaaniin ammoo Federeshiinin atileetiksii biyyoolessaa atileetota Marakaash, Morookoo fi Hiyugin Amerikaatti dorgomani moohan badhaase.

Gama kaaniin Federeshiiniin Atileetiksi Itoophiyaa naannoon Oromiyaa akka naannootti baranllee atileetiksiin mootee badhaasa argatte.

Maratooni km-21 ta Indiitti dorgoman ammo Guye Adoolaa (Oromiyaa) irraa tokkeesso bahee moohe,akka kilabiitti ammoo kilabii Poolisii Oromiyaatti moohe.

Dorgommii Waancaa Afrikaa bara 2015
Kubbaa miilaa keessaa ammo maanajera Kilabii kubbaa miilaa Masrii ya hujii irraa buusanii, Naajeriyalleen ka ufii buusuuf mudduutti jirti.

Maanajerii Naayjeeriyaa, Istfeen Keyshi Kilabii isaa Waancaa Afrikaatii jabeessee hin qopheessinee jedhanii akka innii irraa bu’u mudduutti jiran.

Bafanaa Bafaana Afrika Kibbaa, A’aarbii Ayvoorii Koosti, Hurjiin gugurraalleen Gaanaa, nyenyeecnii Kameruun Rasaasii Zaambiyaa fi walumatut biyya 16 dorgommii tanaa qophiiti jira.

Federeshiiniin kubbaa miilaa Naayjeriyaa Keeshi ulfinnaan huji irraa bu’uu wayyaa jedhe itti dhaame.Keeshiin kun durii Naayjeeriaa taphataa eegee kilabi Toogoollee leenjsiee nama ganna 52ti.

Farahoos, kilabiin kubbaa miilaa Masrii dorgommii waancaa kubbaa miilaa Afrikaatiif hin dabarre manaajera isii Shawikyii Gaharibiitti balleessaa muranii hujii irraa buusan.Gaharib nama ganna 55 bara 2013 hujii tana itti kennan. Masriin Waancaa Kubbaa Miilaa Afrikaa marroo torba mootee barana hin taaneef.

Maaliin ammo tan waliin marroo torbaaf Waancaa Afrikaatiif dabarte.Maanajerii isaanii Seydoyu Keitaatii kilabii Roomaatii taphata.Yoo akka afaan keennaatti yaamne hurjiin gugurraalleen Gaanaa jennuun kilabii Toogoo 3-1 mootee dabarte.

Woma taateefuu dorgommii waancaa Afirkaa bara 2015 ta bara dhufuu biyya 16 dabre.Kudhanii jahaanuu Afrikaa gama Kaabaa, Kibbaa, Jidduti fi Dhiyaatti dabree Afrikaan gamii Bahaa fiigichaan addunyaa dura jirtu kubbaa miilaatiin ammoo addunyaa eegee jirtu baranallee hin dabarre.

Dorgommii baranaa Iquwaatoorilyaal Giinitti qopheessan.

http://finfinnetribune.com/Gadaa/2014/11/voa-atileetotii-naannoo-oromiyaa-addunyaa-fiigichaan-moohumatti-jiran/

In a record-breaking edition of the #Airtel New #DelhiHalf-Marathon on Sunday (23 November 2014), an unprecedented nine runners ducked under the one-hour mark led by the great #Oromo athlete #Guye #Adola in a course record of 59:06.

The 24-year-old, who won a bronze medal at the #IAAFWorld Half-Marathon Championships in #Copenhagenin March, had the measure of the gold medallist Geoffrey Kamworor this time.

In the deepest race of all-time, #Adola powered to a personal best of 59:06 to defeat #Kamworor – who arrived in the Indian capital unbeaten at the half-marathon in 2014 – by one second.

“The competition was hard, but I am very happy with my podium finish. It was bit cold in the early morning. But I am happy with my timing, and more so because I broke the course record,” said Adola.

Mosinet Geremew finished third in 59:11 while further back, the world-leader Abraham #Cheroben from Kenya placed seventh, albeit in 59:21!

The women’s race was a comparatively sedate affair with world record-holder Florence Kiplagat taking the plaudits in 70:04 in a race which boiled down to a sprint finish on the track inside the Jawaharlal Nehru Stadium.

“It was a very nice and strong field today, very tight group. I knew that if I stuck to the group, I could win and that was my strategy for today,” said the winner.

“Coming into the race as defending champion, there was no pressure on me. I just had to believe in myself and I know I could win back the title.”

World half-marathon champion Gladys #Cherono from and Worknesh #Degefa from took second and third in 70:05 and 70:07 respectively.

Oromo Athlete Amane Gobena takes the honour at the Istanbul Marathon for the third time

amane_gobenaNovember 17, 2014 (IAAF) — Amane Gobena took the honours at the 2014 Vodafone Istanbul Marathon, winning at the IAAF Gold Label Road Race in 2:28:46 on Sunday (16).

The women’s race had a runner who decided to take matters into her own hands early in the race.

Local road running talent Ummu Kiraz of Turkey led from the start and passed 5km in 17:50 and 10km in 35:25. However, Ethiopia’s Emebt Etea, Amane Gobena and Salomie Getnet kept the gap to around 80 metres, with the home hope Elvan Abeylegesse, Ukraine’s Olena Burkovska and London 2012 Olympic Games bronze medallist Tatyana Petrova Arkhipova close behind.

By the halfway point, covered in 1:14:52, Kiraz was still in the lead by 29 seconds over what had become a six-women pack,

However, around 25 kilometres, race favourite Gobena decided to haul in Kiraz and increased her pace, taking the lead two kilometres later and she passed 30km at 1:46:03, 26 seconds faster than Kiraz and Getnet.

Abeylegesse was running just behind the chasing pair but Burkovska and Petrova Arkhipova were by now another 100 metres in arrears.

Gobena carried on forging ahead and remained unchallenged until the finish line, finishing almost two minutes ahead of anyone else.

Getnet was second in 2:30:36, Burkovska was third with 2:31:30 and Petrova Arkhipova took fourth place with 2:31:47.

Former 5000m world record holder Abeylegessie was fifth in 2:32:15 with the early leader Kiraz eventually finishing sixth in 2:32:52

“I’m very happy to be here for the third time and win for the first” said the 32-year-old Gobena, who was finished third in Istanbul in 2010 and second in 2012.

Her only disappointment was missing out on the course record of 2:27:25, set in 2010 by her compatriot Ashu Kasim Rabo, with race organisers having high hopes that the mark might be improved upon this year.
Hafid Chani, from Morocco, won the men’s competition, finishing the 42-kilometer course in two hours, 11 minutes and 53 seconds, becoming the first athlete from Morocco to win the race in its history. Chani will a $50,000 prize for finishing first.

Oromo athlete Gebo Burka came second after finishing the course in 2:12.23, while Kenya’s Michael Kiprop followed him in a time of 2:12.39.

Burka will receive $25,000, while Kiprop is set to go home with $15,000.

Approximately 25,000 runners from 118 countries registered to compete in today’s races which also included a 15km race and a 10km race.

http://ayyaantuu.com/sport/oromo-athlete-amane-gobena-takes-the-honour-at-the-istanbul-marathon-for-the-third-time/

Oromo athlete Abarraa ‪#‎Kumaa‬ (Abera‪#‎Kuma‬) wins ‪#‎Zevenheuvelenloop‬ on Sunday, 16th November 2014.
The Seven Hills Run in ‪#‎Nijmegen‬ won Sunday by Oromo athlete Abarraa Kumaa. The big favorite and defending champion, Leonard Patrick Komon dropped out midway. He could not keep up the pace.
Kuma was part of a leading group with, among other world record holders Leonard Komon and Zersenay Tadese. These two top runners were on‪#‎Zevenheuvelenweg‬ let the leaders go when Kuma accelerated. The Oromian then fought a battle with his compatriots Yigrem Demelash, Yenew Alamirew and Tesfaye Abera. Eventually he arrived solo at the finish.

In the women’s ‪#‎Kenyan‬ Priscah ‪#‎Jeptoo‬ was the fastest. The Kenyan impressed and narrowly missed the world record she walked the 3rd time ever on the 15 kilometers in 46 minutes and 56 seconds. More read @http://www.hardloopnieuws.nl/…/abera-kuma-wint-zevenheuvele…

Gammachuu!!! Gammachuu!!! Injifannoo Atileetota Oromoof! Victory to Oromo athletes!
Amanee Gobanaa (Women’s race) and Gebo Burqaa (2nd in men’s race) took the honours at the 2014 Vodafone Istanbul Marathon, winning at the IAAF Gold Label Road Race.

Belayinesh Oljirraa, Emane Margaa & Muktar Idris Win IAAF Cross Country series in Burgos, Spain.

The 11th ‘Cross Internacional de Atapuerca’ marked the opening leg of this winter’s IAAF Cross Country Permit series which will reach the pinnacle with the IAAF World Cross Country Championships next March and saw victories from the Oromian duo Imane Margaa (Men’s race) and Belaynesh Oljirraa (Women’s race) on Sunday 16th November 2014.

Right from the gun, the men’s race – held in cold conditions as the thermometer barely reached 7 degrees Celsius, and with very strong winds – turned into a two-man battle between Margaa and his compatriot Muktar Edris.
Wearing identical orange vests, Edris and Margaa looked in impressive form but it was always Edris who made the pace while the former world champion Margaa ran comfortably just behind him, copying his tactics from the last three editions in Atapuerca where he had taken narrow sprint finish wins.

Oljirraa maintains the Oromians dominance!

In contrast to the men, the 7.9km women’s race opened relatively gently with Spain’s Sonia Bejarano reaching the one kilometre point in the lead while all the favourites were comfortably positioned behind her.

Oljirraa, who won bronze medals at both the IAAF World Cross Country Championships and also in the IAAF World Championships 10,000m last year, took command some five minutes into the race but there still were a large leading group of seven at halfway.

After successive laps of 6:43 and 6:30, two-time Atapuerca winner Hiwot Ayalew went to the front and the group was quickly whittled down to four with only Ayalew, Oljira, Kenya’s 2013 World Championships 5000m silver medallist Mercy Cherono and Morocco’s Malika Asahssah remaining in contention after Ayalew covered the third lap in 6:25.

With just under two kilometres remaining, Oljirraa regained command of the race and her change of speed left first Cherono and then Ayalew behind.

As Oljirraa carried on to secured her win in style, crossing the line in 25:26, Cherono caught Ayalew some 200 metres out to finish eight seconds adrift the victor.

A fading Ayalew could not even keep her third place as she was caught by Asahssah in the closing 30 metres.

“I knew Atapuerca as I already had raced here three years ago. On that occasion, I came second so I was eager to come back to what I think is the best cross country race in the world and win,” said a delighted Oljirraa.

#Oromo athlete Belaynesh #Oljirraa won the 25th edition #Bupa Great South Run.

Oromo Athletes in Germany: Tulu Wodajo Addisu wins the sovereign Rother fair run

 August 13, 2014

Oromo Athletes performed superb in Roth, Bayern, Germany on Sunday, August 10, 2014. Athlete Tulu Wodajo Addisu, with Oromia National  flag on his shirt (214), finished first, while Etana Getachew finished second and Badhane Gamachu fourth.

Oromo Athletes in GermanyTulu Wodajo Addisu wins the sovereign Rother fair run

Etana GetachewTulluu WadajooBadhane Gamachu

http://ayyaantuu.com/sport/oromo-athletes-in-germany-tulu-wodajo-addisu-wins-the-sovereign-rother-fair-run/

see also :

Marathona Bonn/Germany-tti Gaggeeffame Oromootni Injifatan

Kaacha seena qabeessa  Ebla 10 bara 2011 Magaala Bonn/Germany-tti Deutschepost qopheesse Presadaantii Jarmanii Christian Wulff dhukaasa dhukasaaniin Marathon eggalee.

http://gadaa.com/oduu/8895/2011/04/17/maraatoon-bonn-injiffanoo-oromotaatin-xummurame/

http://gadaa.com/Atleetoota.html
Jennifer Wenth, Sifan Hassan and Veerle Dejaeghere at Internationale loket.nl Warandeloop Tilburg.

25th November 2014

14 SEP 2014 REPORT

REPORT: WOMEN’S 1500M – IAAF CONTINENTAL CUP 2014

Congra! Brave ‪#‎Oromo‬ athlete Sifan Hassan wins for Europe!

Sifan ‪#‎Hassan‬ collected an impressive victory in the 1500m to further cushion Team Europe’s lead midway through the second day’s programme.

Hassan, the ‪#‎European‬ champion from the ‪#‎Netherlands‬, won by more than a second in 4:05.99 after taking command of the race from the 800m point. She didn’t hide her delight as she crossed the line, arms held high, smiling widely.

“In the last 600 metres (Seyaum) was going fast so I had to speed up,” said the 21-year-old, who ran a world-leading 3:57.00 at the ‪#‎IAAF‬ Diamond League meeting in Paris in July. “So that’s how I won. It’s fantastic!”

http://www.iaaf.org/competitions/iaaf-continental-cup/iaaf-continental-cup-2014-4953/news/report/women/1500-metres/final

Sifan Hassan wins the 1500m at the IAAF Continental Cup, Marrakech 2014 (Getty Images)

Oromo Athelete Sifan Hassan (Representing Netherlands)  won gold medal in 1500 m at European Championships 2014  in Zurich.

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August 15, 2014 (Google Translation from Dutch language – NOS) — Sifan Hassan won the gold medal in the 1500m at the European Championships in Zurich, yesterday, August 14, 2014. Hassan (21) was born in Adama, Oromia, and obtained a Dutch passport only last November. Later this week, Hassan was out on the five kilometers.
It is the second Dutch gold medal in Zurich; Wednesday Dafne Schippers was the fastest in the 100m.
Hassan fitted into the finals its usual tactic. She sat only at the start of the final round in the lead and accelerated, but this time she let herself overtake weather by its biggest competitor, the Swedish Abeba Aregawi. On the final straight, the 21-year-old Arnhem hit mercilessly. Aregawi had to settle for silver in 4.05,08. The bronze medal was for the British Laura Weightman in 4.06,32.
Sifan Hassan left Oromia  as a refugee and arrived in the Netherlands in 2008 at age fifteen. She began running while undertaking studies to become a nurse.
Affiliated with Eindhoven Atletiek, she entered the Eindhoven Half Marathon in 2011 and won the race with a time of 77:10 minutes. She was also runner-up at two cross country races (Sylvestercross and Mol Lotto Cross Cup). She won those races in 2012, as well as the 3000 metres at the Leiden Gouden Spike meeting.
Sifan made her breakthrough in the 2013 season. She ran an 800 metres best of 2:00.86 minutes to win at the KBC Night of Athletics and took wins over 1500 metres at the Nijmegen Global Athletics and Golden Spike Ostrava meetings. On the 2013 IAAF Diamond League circuit she was runner-up in the 1500 m at Athletissima with a personal best of 4:03.73 minutes and was third at the DN Galan 3000 metres with a best of 8:32.53 minutes – this time ranked her the fourth fastest in the world that year.
She gained Dutch citizenship in November 2013 and the following month she made her first appearance for her adopted country. At the 2013 European Cross Country Championships she won the gold medal in the under-23 category and helped the Dutch team to third in the rankings. She also won the Warandeloop and Lotto Cross Cup Brussels races that winter. At the beginning of 2014 she ran a world leading time of 8:45.32 minutes for the 3000 m at the Weltklasse in Karlsruhe, then broke the Dutch record in the indoor 1500 m with a run of 4:05.34 minutes at the Birmingham Indoor Grand Prix. http://ethiofreespeech.blogspot.no/2014/08/sifan-hassan-won-gold-medal-in-1500-m.html

http://www.youtube.com/watch?v=r2Y8n2LZDww

Oromo athlete  Dr. Tirunesh Dibaba

Olympic and World Champion, Oromo athlete Tirunesh Dibaba, awarded  Honorary Doctorate from  Finfinne (Addis Ababa University), July 2014 picture.

Oromian Runners Shatter Marathon Race Records.Oromo fans showed support to Oromian athlete Deressa Chimsa as he completed the fastest marathon run in Canada (Photo: Lagatafo Studio) http://gadaa.com/oduu/22602/2013/10/21/oromian-runners-shatter-marathon-race-records-in-canada-and-china/Oromian Runners Shatter Marathon Race Records.Oromo fans showed support to Oromian athlete Deressa Chimsa as he completed the fastest marathon run in Canada (Photo: Lagatafo Studio) gadaa.com/…Oromo Athletes: Olympians and world Gold medalists

https://www.youtube.com/watch?feature=player_embedded&v=0Dppdcy1pyM

“The Oromo ethnic group in Ethiopia must be one of the most athletically blessed on earth. The list of long distance running champions it has produced includes Haile Gebrselassie, Abebe Bikila, and Sileshi Sihene, as well as Dibaba sisters and Derartu Tulu.” Says Olympic and World Records 2012, Keir Radnedge (Author), pp- 62-82. This is an Official London 2012 Olympic Games Publication.  Wami Biratu, Mammo Dagaga, Tolasa Qotu, Fatuma Roba, Tikki Galana, Lesisa Desisa, Tsegaye Kebede, Meseret Defar,  Maryam Yusuf,  Gelete Burka, Tariku Bekele, Atsede Bayisa, Mohammed Aman,  Gete (Gexee) Wami,  Lamma Kumsa, Abebe Mekonnen,  Fita (Fixa Bayyisa), Ayelech Worku, Worku Bikila, Kuture Dulacha, Elfnesh Alemu,  Abebe Tola, Maru Dhaba,  mariam Hashim, Ibrahim Said, Berhane Adere,  Magarsa Tullu, Abarraa Ayyano,   Mohammed Kadir,  Shibbiruu Raggasaa,  Nugussie Roba  and Markos Geneti Guta are  Oromians of world stars.

Following her dramatic victory in the women’s 10,000m final at Barcelona 1992, Derartu Tulu waited at the finish line for the opponent Elana Meyer, a white South African, and the two set off hand in hand for a victory lap that came to symbolise new hope for Africa. At Sydney 2000, having regained her form of eight years earlier, Tulu again won gold in the women’s 10,000m event, becoming the first woman to win two gold medals in long-distance races at Games and the only woman to win 10,000m gold twice.
Women’s long-distance track events are relatively new to the games programme. It wasn’t until 1996 that a women’s 5000m event introduced and the women’s 10,000m did not make its debut until the 1988 games in Seoul. Only one women, Tirunesh Dibaba at the Beijing games in 2008, has achieved the accolade of claiming the 5000m-10,000m double.
At the 2008 Games in Beijing, Tirunesh Dibaba became the first woman in history to complete the 5000m- 10,000m double.
Gebrselassie burst on to the scene in the 1990s and progressed to become the pre-eminent marathon runner. Bekele took over his crown as king of the men’s 10,000m in 2004 and four years latter laid claim to being the best ever at half the distance. Bekele is aslo arguably the finest cross-country performer the world has ever seen.
Men’s 5000m and 10,000m long distance races challenge an athlete’s speed and endurance. The two events were introduced at the 1912 games Stockholm and many athletes have competed in both over the years with the double achieved on seven occasions, most recently by Kenenisa Bekele at Beijing 2008.

Abebe Bikila´s storyReal inspiration, Abebe Bikila

Abebe Bikila, running barefoot, won the men’s Marathon at Rome 1960 to become the first black African gold medallist in history. When runners lined up for the men’s Marathon at Rome 1960, no one outside his own country had heard of 28-year-old Abebe Bikila. He had been drafted into his country’s team at the last moment only after Wami Biratu broke his ankle playing football. By the end of the race, he had claimed the first gold medal won by a black African in the Games’ history – in bare feet, and in a world record time of 2:15.16. Four years latter, he contracted appendicitis just six weeks before Tokyo Games but jogged around the hospital to maintain his fitness. This was his first marathon with shoes , and he won in another record time (2:12.11).
Olympic and World Records 2012
by Keir Radnedge (Author),Hardback, pp- 62-82.
An Official London 2012 Olympic Games Publication

Oromo athlete, a father of 12, Wami Biratu was once among the best long-distance runners in Ethiopia. Wami had at one point trained Abebe Bikila. In his career, Wami had won 30 gold, 40 silver and 10 bronze medals and won competitions in Egypt, Japan and Czhekoslavakia. http://www.oromiasports.com/athletics.html

Oromo athlete, a father of 12, Wami Biratu was once among the best long-distance runners in Ethiopia. Wami had at one point trained Abebe Bikila. In his career, Wami had won 30 gold, 40 silver and 10 bronze medals and won competitions in Egypt, Japan and Czhekoslavakia.

Oromo athlete Mamo Wolde Dagaga 1968 Mecico Olympics winner1968 Olympic Games. Mexico City, Mexico. Marathon. Oromo athlete Mamo wolde Dagaga, the winner of  mens Marathon (Gold medalist) in the event in the podium.Oromo athlete Mamo Wolde Dagaga Winning 1968 Olympic Marathon Event

Oromo athlete, Mamo Walde Degaga 1931-2002. Mexico (1968) Olympic marathon Gold medallist http://www.oromiasports.com/athletics.htmlOromo runners, Abebe Bikila & Mamo Wolde, competing in the Boston Marathon. Photo by Ted Russell.The LIFE Images Collection.Getty Images.Oromo (Oromian) runners Abebe Bikila (L) & Mamo Wolde (R) during exhibition race at Berlin Olympic Stadium. (Photo by Robert Lackenbach.The LIFE Picture Collection.Getty Images)Oromo  (Oromian) athletes Abebe Bikila (L) and Mamo Wolde Dagaga  (R) in exhibition race at Berlin Olympic Stadium. (Photo by Robert Lackenbach.The LIFE Picture Collection.Getty Images)

Oromo athlete, Mamo Walde Dagaga 1931-2002. Mexico (1968) Olympic marathon Gold medallist.

Mamo Wolde Dagaga was born in the village of Dirre Jille in  Ad’a district about 60 Km from Finfinnee from his parents Obbo Wolde Dagaga and Aadde  Ganame Gobana.

Mamo grew up in a traditional upbringing spending most of his childhood in Dredhele where he attended a “qes” schooling. In June of 1951, he was hired by the Imperial Body Guard. While at the  armed forces, Mamo was able to further his education. In 1953, he was transferred to the Second Battalion of the Imperial Guard and was sent to Korea as part of the UN peacekeeping mission. Mamo spent 2 years in Korea where he had a distinguished military service. After returning from Korea, Mamo got married and pursued his passion of athletics quite regularly.

Mamo easily qualified to be a member of the Ethiopian Olympics team that participated in the Melbourne Olympics in 1962. He had the overall best performance of the national Olympics team by becoming 4-th in 1500 meter race. In 1968, Mamo competed in the 10000 meters race along with the then favorite Kenyan athletes Kip Keno and Naphtaly Temo. 200 meters before the end of the race, Mamo went to the lead. He maintained the lead until almost the end whence he was overtaken by Naphtaly Temo of Kenya. Mamo won his first Silver Olympic medal. One day before the marathon race, the team trainer Negussie Roba approached Mamo and informed him that the legendary Abebe may not be able to finish the marathon race due to bad health. Coach Negussie told Mamo that he was the nation’s only hope for the next day’s marathon race and orders him to prepare. The next day, October 20, 1968, 72 athletes from 44 countries started the long anticipated race. Abebe Bikila, Mamo Wolde and Demssie represented Ethiopia. Abebe later dropped out of the race at the 15-th Km after leading for the whole duration. Mamo later would muse.

Mamo Wolde completed the race victoriously giving his country a third gold medal in Marathon. Mamo became an instant hero just like Abebe. Mamo was 35 when he won the Mexico City Marathon race. In 1972, Mamo participated in the Munich Olympics at the age of 40 where he won a bronze medal in the 10000 meter. In his athletic career, Mamo had participated in a total of 62 international competitions. http://www.roadrunnersclub.org.uk/documents/196_MamoWoldeandtheRRC.pdf

http://www.kennymoore.us/kcmarticles/woldehonolulu/woldestory.htm

http://www.iaaf.org/news/news/campaign-launched-to-re-erect-bikila-and-wold

Oromo athlete Tolossa Qottuu  is currently the assistant coach of the Ethiopian National Athletic team. Tolossa had his own successful career in long-distance running which earned him 18 gold, 3 silver and 12 bronze medals. His rise to national level was as a result of his near win in the 5K race in 1972 which he narrowly lost to Miruts. Tolossa had participated in the Montreal and Moscow Olympics. http://www.oromiasports.com/athletics.html

Oromo athlete Tolossa Qottuu is currently the assistant coach of the Ethiopian National Athletic team. Tolossa had his own successful career in long-distance running which earned him 18 gold, 3 silver and 12 bronze medals. His rise to national level was as a result of his near win in the 5K race in 1972 which he narrowly lost to Miruts. Tolossa had participated in the Montreal and Moscow Olympics.

Oromo athlete Eshetu Tura had won a total of 30 gold, 19 silver and 13 bronze medals in the 3000 meters hurdle race. http://www.oromiasports.com/athletics.html

Oromo athlete Eshetu Tura had won a total of 30 gold, 19 silver and 13 bronze medals in the 3000 meters hurdle race.

Eshetu Tura is a man whose career changed by a song. The famous song written by Solomon Tessema, the legendary sport journalist, to honor Abebe Bikila and Mamo Wolde (marathon li-Ililtwa) was playing on the radio after Mamo’s victory in Mexico City. Eshetu not only get inspiration but also a determination to be like Abebe and Mamo.

Eshetu joined the armed forces, the breeding-ground of athletics success in Ethiopia. His win in the 3000 meters hurdle earned him the national spot-light. Eshetu had won a total of 30 gold, 19 silver and 13 bronze medals in the 3000 meters hurdle race. Eshetu’s name is recorded in the History books as Oromia’s first athlete in the 3K hurdle.

Oromo athletes. Oromia. Africa http://www.oromiasports.com/athletics.html

Oromo athletes at Helsinki, 10,000m, 1983. www.oromiasports

Oromo athlete as she won the women’s 10000 meters race in the Barcelona Olympics in 1992. http://www.oromiasports.com/athletics.html

Oromo athlete Darartu Tulluu as she won the women’s 10000 meters race in the Barcelona Olympics in 1992.www.oromiasports

Derartu Tulu rose to fame and an Olympics history, when she convincingly won the women’s 10000 meters race in the Barcelona Olympics in 1992. The scene of this 23 year old Ethiopian young lady winning this race and then draping herself with the national tri-color and doing a lap has placed her in the ranks of the eternal Oromo heroes Abebe Bikila and Mamo Wolde.

Dearatu was born in 1969 in the village of Bokoji in the Arsi region of central Oromia as a seventh child in a family of 10 children. Even in elementary school, Derartu excelled in horse riding competitions. Derartu’s first significant win came in a 400 meter race in her school where she out-run the school’s start male athlete. That along with a win in 800 meters race in her district convincingly put Derartu in a path of a successful career in Athletics. In 1988, Derartu represented the region of Arsi and competed in a national 1500 meters race where she won a bronze medal.

When she was 17, Derartu was hired by the Ethiopian Police Force. In 1989, she competed in her first international race of 6 kilometer cross-country in Norway but was 23rd. In a year time, though, she competed in the same race and won the Gold Medal. Derartu won international recognition and success in the 90’s. Her record-setting win in the 10,000 meter race in Bulgaria and her win in the same distance race in Cairo, Egypt are worth mentioning.

Derartu’s win in the 10,000 meter race in the Barcelona Olympics goes down in the History Books as the first gold-medal win ever by an African woman.

Darartu is the first black African woman to win a gold medal which she won in the 10,000m event at the 1992 Barcelona Olympic Games. The race, where her and Elana Meyer (South Africa) raced for lap after lap way ahead of the rest of the field launched her career. She sat out 1993 and 1994 with a knee injury and returned to competition in the 1995 IAAF World Cross Country Championships where she won gold, having arrived at the race only an hour before the start. She was stuck in Athens airport without sleep for 24 hours. The same year she lost out to Fernanda Ribeiro and won silver at the World Championships 10,000.

1996 was a difficult year. At the IAAF World Cross Country Championships Tulu lost her shoe in the race and had to fight back to get 4th place. She also finished 4th at the Olympic Games where she was nursing an injury. In 1997 she won the world cross country title for the second time but did not factor in the 10,000 metres World Championships. 1998 and 1999 she gave birth, but came back in 2000 in the best shape of her life. She won the 10,000 metres Olympic gold for the second time (the only woman to have done this in the short history of the event). She had also won the IAAF World Cross Country Championships title for the third time. In 2001 she finally won her world 10,000 track title in Edmonton. This was her third world and Olympic gold medal. She has a total of 6 world and Olympic gold medals.

Her transition to the marathon was rewarded with victories in London and Tokyo Marathons in 2001. She finished 4th at the 2005 World Championships setting her personal best time of 2:23:30. She also won the Portugal Half Marathon in 2000 and 2003, and Lisbon Half Marathon in 2003. In 2009, at the age of 37, she won the New York City Marathondefeating of the likes of Paula Radcliffe,[1] Lyudmila Petrova and Salina Kosgei.

In 2004, she declined to enter the New York Marathon, where she would have been likely to face marathon World Record holder Paula Radcliffe, whom she has had a great rivalry with over the years, and focused instead on the Olympic Games, where she won the bronze medal in the 10 000 m behind Xing Huina and her cousin Ejegayehu Dibaba. (Radcliffe failed to finish.)

She is also remembered for her speed and her 60.3 second-last lap at the end of the 10,000 metres at the Sydney Olympics was a sprint of note. As of 2014, Derartu Tulu is still running competitively, while most of her old rivals are retired or retiring.  In her short but on-going career, she has managed to win over 35 gold, 12 silver and 15 bronze medal.http://en.wikipedia.org/wiki/Derartu_Tulu

Daraartu Tulluu (Derartu Tulu), Oromo athlete and Olympian, the first African/ Oromian woman to win Olympic  Gold medal (Barcelona, 1992) received Honorary Doctors  from the university of the Western cape. In picture: Vice President Hanecom, Daraartuu Tulluu and the Rector of the University of Western Cape, Prof. Brian O'C'onnell.

Oromo athlete Fatima Roba. The first black/ African Woman to win Marathon. http://www.oromiasports.com/athletics.html

Oromo athlete Fatima (Fatuma)  Roba. The first black/ African Woman to win Marathon. www.oromiasports

‘Like many other African elite runners also placed her as a child a long way to school on foot. Her first big success was a third place over 10,000 m at the African Athletics Championships in 1993 in Durban . In 1996 she won the Rome Marathon and then won the marathon of the Summer Olympic Games in Atlanta , the gold medal ahead of Valentina Egorova (RUS) and Yuko Arimori (JPN). At the Boston Marathon , she won in 1997 (as the first African woman), in its 1998 personal best time of 2:23:21 and 1999. At the Tokyo International Women’s Marathon 1999, she was second and at the 1999 World Championships in Seville , she took 4th place in the marathon. In 2000, she ran the Boston Marathon in third place. In 2001 she won the Madrid Marathon Millennium and the 2004 Nagano Marathon .’

Roba started running in her elementary school in the Arsi region that was once home also to Derartu Tulu and Haile Gebrselassie, 10,000-meter Olympic gold-medalists in 1992 and 1996 respectively.

Fatuma Roba was the fourth of eight children of subsistence farmers living in the rural countryside outside Bukeji, Derartu Tulu’s hometown. Roba began winning 100-meter and 200-meter races and was chosen to represent her school in regional competitions.

“I knew of (1960 Olympic marathon winner) Abebe Bikila and (1968 winner) Mamo Wolde from the radio, so I thought I’d try it, too,” she says. Unlike many rural women runners, Roba says she faced little objection from her Muslim family when she decided to take up the sport. Four years later, she moved to Finfinne became a runner on the prison police force. 

‘Fatuma Roba did not take the usual path to becoming a living legend in the sport of marathon running. She was a pioneer, becoming Africa’s first ever female to take the sport’s most prestigious prize at Atlanta in 1996 when she won the Centennial Olympic Marathon. Who would have thought it, when she had only a 2:39 PR coming into the Olympic year!’http://www.runnersworld.com/boston-marathon/fatuma-roba-twisted-path-living-legend

‪#‎Oromia‬ and ‪#‎Kenyan‬ girls dominated ‪#‎5000m‬ final race, IAAF Moscow 2013. Bronze medal winner Almaz ‪#‎Ayana‬ of Oromia, gold medal winner Meseret ‪#‎Defar‬ of Oromia and silver medal winner Kenya's Mercy ‪#‎Cherono‬, from left, compete in the women's 5000-meter final  Saturday, Aug. 17, 2013. Photo: David J. Phillip, http://www.sfgate.com/sports/article/Meseret-Defar-wins-women-s-5-000-at-worlds-4740369.php#photo-5056942

‎Oromo and ‎Kenyan‬ girls dominated ‪‎5000m‬ final race, IAAF Moscow 2013. Bronze medal winner Almaz ‪ ‎Ayana‬ of Oromia, gold medal winner Meseret ‪Defar‬ of Oromia and silver medal winner Kenya’s Mercy ‪#‎Cherono‬, from left, compete in the women’s 5000-meter final Saturday, Aug. 17, 2013. Photo: David J. Phillip,www.sfgate.com/

Jamal was born in the Arsi Zone in the Oromia Region of Ethiopia, an area famous for distance runners, including Haile Gebreselassie, Kenenisa Bekele and Tirunesh Dibaba. She is Muslim, and is of Oromo background.  Also at the 2012 Olympics, runner Maryam Yusuf Jamal of Bahrain became the first Gulf female athlete to win a medal when she won a bronze for her showing in the 1,500m race.

Maryam Jamal was born in the Arsi Zone in the Oromia Region of Ethiopia, an area famous for distance runners, including Haile Gebreselassie, Kenenisa Bekele and Tirunesh Dibaba. She is  Muslim Oromo.  At  the 2012 Olympics,  Maryam Yusuf Jamal  Represented of Bahrain and  became the first Gulf female athlete to win a medal when she won a bronze for her showing in the 1,500m race.

News Photo: Gold medalist, an Oromo, Tiki Gelana blows a kiss…Tiki gelana.jpg

Oromo athlete Tikki Galana, as she wins the 2012 Women’s marathon in London.

Gelana carried on running but was unable to make up the ground, finishing 16th

Tikki Galana, London Marathon 2013.

 Tikki Gelana  Erba (born 22 October 1987) is an Oromian long-distance runner who competes in marathon races. Her personal best of 2:18:58 hours is the Ethiopian national record for the event. She won the 2011 Amsterdam Marathon and the 2012 Rotterdam Marathon. She won the gold medal at the 2012 London Olympics with a time of 2:23:07, a new Olympic record.

A cousin of 2000 Olympic marathon champion Gezahegne Abera, Tiki was born in Bekoji, a town renowned for producing top runners. She began competing in road races in Ethiopia and came fourth at the 2004 Great Ethiopian Run.[1] She went to Cataloniain Spain in 2006 and made her debut over the half marathon distance, including wins in Mataró and Terrassa.[2] She won the San Silvestre Barcelonesa 10K race at the end of the year.[3] She travelled to Japan in 2007 and won the 10K at the Sanyo Road Race – her time of 31:54 minutes made her the third fastest Ethiopian that year.[4][5] She won the 2008 Women First 5K in Addis Ababa in March,[6] then came fourth at the high-profile World 10K Bangalore in May.[7] She debuted on the European track and field circuit that summer and set a 5000 metres best of 15:17.74 minutes at the Internationales Stadionfest and a 10,000 metres best of 31:27.80 minutes at the Ostrava Golden Spike.[8]

In late 2008, she took sixth place at the Delhi Half Marathon with a time of 1:10:22 hours,[9] but she was two minutes slower at the 2009 RAK Half Marathon, finishing 16th.[10] but managed second place behind Abebu Gelan at the Virginia Beach Half Marathon in her American debut.[11] Her marathon debut followed in October at the Dublin Marathon and in a close finish she took third place on the podium.[12] In 2010 she came fourth at both the Los Angeles Marathon and the Dublin Marathon, although she improved her best to 2:29:53 hours.[13]

The 2011 Amsterdam Marathon marked a breakthrough for Tiki as she won the race in a time of 2:22:08 hours – almost eight minutes faster than her previous best and an improvement upon Gete Wami‘s nine-year-old course record.[14] At the end of that year she returned to Ethiopia, where she came runner-up at the Great Ethiopian Run and third at the Ethiopian Clubs Cross Country Championships.[15][16] She improved her personal best at the Kagawa Marugame Half Marathon in February 2012, going unchallenged to win the race in 1:08:48 hours.[17]

She broke the Ethiopian record at the 2012 Rotterdam Marathon, completing a solo run of 2:18:58 hours to win the race almost five minutes ahead of runner-up Valeria Straneo.[18] This made her the fourth fastest woman ever over the distance.[19] She was selected to represent Ethiopia in the Olympic marathon as a result. At the London 2012 Olympics she won the gold medal at the marathon with an Olympic record time of 2:23:07 hours, in spite of rain throughout the race and a fall at the water station.[20] After the Olympics she ran a personal best for the half marathon, recording 1:07:48 for third at the Great North Run,[21] then ran a 15 km best of 48:09 minutes at the Zevenheuvelenloop (finishing behind Olympic 10,000 m champion Tirunesh Dibaba at both races).[22] She was chosen at the AIMS World Athlete of the Year Award for her performances that year.[23]

In her first outing of 2013 she held off Kim Smith to defend her Marugame Half Marathon title.[24]http://en.wikipedia.org/wiki/Tiki_Gelana

Beijing and London Double Olympic Champion Tirunesh Dibaba of Oromia.

Oromo Athlete Dr. Tirunesh Dibaba

Oromo athlete:Genzebe Dibaba  1500m world Champion

https://fbexternal-a.akamaihd.net/safe_image.php?d=AQD8qM-5DKK70EhR&w=130&h=130&url=http%3A%2F%2Fi1.ytimg.com%2Fvi%2FaL_mRBl8LVA%2Fhqdefault.jpg&cfs=1

Oromo athlete, Genzebe Dibaba 1500m world Champion

Oromo Athlete Genzebe Dibaba breaks 3000m indoor record in Stockholm

http://www.pinterest.com/oromtichaoromo/athletes-of-oromia-olympians-and-world-champions/

Injifannoo gammachiisa!!!!
Oromo athlete Genzebe Dibaba wins the women’s 3000m for ‪#‎TeamAfrica‬ in 8:57.54. The fourth w3000 win in a row for Africa at the IAAF‪#‎ContinentalCup‬, 13th September 2014.

Tirunesh Dibaba Continues Her 10,000-Meter Dominance wins in 30:43.35, remaining unbeaten in 11 tries. In this picture Tirunesh Dibaba of Oromia  (Gold) leads Belaynesh Oljira of Oromia (Bronze) and Gladys Cherono of Kenya (Silver) in the women's 10,000 meters at Moscow World Athletics Champioship, 11 August 2013.  In Moscow's Luzhniki Stadium.Ibrahim Jeilan (Oromia, silver) and Mo Farah (Britain, gold) in 10,000k Moscow World Athletics 2013 final race. All are Cushitic East Africa and Great finish!!!Ibrahim Jeilan (Oromia, silver) and Mo Farah (Britain, gold) in 10,000k Moscow World Athletics 2013 final race.

Ibrahim Jeilan Gashu  an Oromo long-distance runner who specialises in the5000 metres and 10,000 metres on the track, as well as cross country running. He is a former world champion in 10,000 metres.

After winning silver at the 2005 World Youth Championships, he rose to prominence in 2006 by winning the Ethiopian 10,000 m title and a gold at the IAAF World Junior Championships in Athletics. He then ran a world youth best of 27:02.81 over 10,000 m – also the second best ever run by a junior after Samuel Wanjiru.[1]

After an underwhelming 2007 season he scored greater success in 2008, becoming the 2008 World Junior Cross Country Championand then taking the 10,000 m silver at the African Championships. He also won the long-running Giro di Castelbuono road race in Italy.

Oromo Athlete Guddinaa Dabalee, #Oromia, as he wins run for Leads 10km, UK. 14th July 2013Oromo athlete Guddinaa Dabalee, the winner  of run for Leads 10km, UK. 14th July 2013 with Oromia national flag.Impressive win for Oromo athlete Mohammed Aman in 800m runs 1:43.79 in Ostrava. 28 June 2013

Oromo athlete Mohammed Aman Geleto (born 10 January 1994) is Oromian middle distance runner. Born in Asella town in Oromia. He is the winner of the 800-meter final at the 2013 World Athletics Championships in the Luzhniki stadium in Moscow. He displayed an impressive  victory  in 800m, runs 1:43.79 in Ostrava in 2013. He also won consecutive 800 m titles at the 2009 and 2011 African Junior Athletics Championships. Aman was the inaugural winner of the 1000 metres race at the 2010 Youth Olympics in Singapore. He won a silver medal in the 800 m at the2011 World Youth Championships in Athletics, finishing behind Leonard Kirwa Kosencha who set a world youth best. In September he improved his Ethiopian record to 1:43.37 minutes (also a world youth best) behind David Rudisha at the Rieti Meeting, then ended Rudisha’s 34-meet winning streak at the Notturna di Milano, beating him by seven hundredths of a second in a time of 1:43.50 minutes.

He won 800 m final in the 2012 IAAF World Indoor Championships in Istanbul as the youngest gold medalist athlete.

Winner of the Boston Marathon, Oromo athlete Lelisa Desisa with United States Secretary of State John Kerry at the American Embassy in Oromian Capital, Finfinnee. In a somber ceremony at the American Embassy on Sunday, 26th May 2013,  Lelisa Desisa, the men’s winner of this year’s Boston Marathon, said he intended to donate his medal to the people of Boston.  “Sport holds the power to unify people,” Desisa said.Winner of the Boston Marathon, Oromo athlete Lelisa Desisa with United States Secretary of State John Kerry at the American Embassy in Oromian Capital, Finfinnee.
In a somber ceremony at the American Embassy on Sunday, 26th May 2013, Lelisa Desisa, the men’s winner of this year’s Boston Marathon, said he intended to donate his medal to the people of Boston.“Sport holds the power to unify people,” Desisa said.

Oromo athlete, Genzebe Shumi Raggasaa is Golden girl in 800m http://www.gulf-daily-news.com/NewsDetails.aspx?storyid=353849Oromian (Oromo) long distance athletes Continued their dominance of the International Marathon as Jakob Jarsoo Kintraa (Men's ) and Worknesh Degefa (Women's) triumphed Chinese Yangzhou International Half Marathon, the IAAF Gold Label Road Race, on Sunday 21st April 2013.

Olympian. World great athlete Virgin London Marathon 2013 men's race winner: Oromo Athlete Tsegaye Kebede Hordofa http://metro.co.uk/2013/04/21/london-marathon-david-weir-finishes-down-in-fifth-place-as-mo-farah-completes-his-half-3660432/

Oromia’s Tsegaye Kebede won the men’s London 2013 Marathon race in an unofficial time of two hours six minutes three seconds after chasing down runaway leader Emmanuel Muta.

Kebede’s late surge saw him pass the Kenyan in the final mile, having been 49 seconds adrift in fifth place at the 35km mark.http://metro.co.uk/2013/04/21/london-marathon-david-weir-finishes-down-in-fifth-place-as-mo-farah-completes-his-half-3660432/

Oromo Athlete, Fayyisee Boru  Tadesse, winner of the 2013, International Paris Marathon, 37th Edition. World leading time and course record of  2:21:05. Oromia, East Africa.The rising star. Oromo athlete Sifan Hassan. Based in Holland,Sifan Hassan is part of the Diamond League, made Thursday during the athletics gala in Stockholm, finished third in the 3000 meters. Oromo athlete Meseret Defar Gold. http://www.volkskrant.nl/vk/nl/2698/Sport/article/detail/3496908/2013/08/22/Toptijd-Sifan-Hassan-in-Stockholm.dhtmlAfter a 27-year wait, the 33rd Beijing International Marathon finally produced a course record as Oromo athlete Tadese Tola won the IAAF Gold Label Road Race in 2:07:16 on Sunday (20 the October 2013), http://www.iaaf.org/news/report/beijing-course-record-finally-broken-by-tolaOromo athlete Buzunesh dhabaa (Deba) 2011 and 2013 New York Marathon finishes 2nd.  Debutante (2013) Oromo athlete  Tigist Fufa displayed great performance as in leading the  1st 35k.

Oromo athletes Buzunesh Daba is 2nd in 2013 New York Women Marathon and TigistTufa  has demonstrated  great performance as debutante. Both were leading the 1st 35 km. Priscah Jeptoo of Kenya is the 1st. The favorite Tsegaye Kebede is 2nd in the men’s race as Kenyan was the 1st. 

http://www.tiruneshdibaba.net/#prettyPhoto

http://tedjaleta.com/

Mare Dibaba winning at the 2014 Xiamen International Marathon (Organisers)

Oromo athlete Mare Dibaba wins the 2014 Xiamen Marathon

DIBABA SHAVES XIAMEN MARATHON WOMEN’S COURSE RECORD BY MORE THAN A MINUTE

http://www.iaaf.org/news/report/mare-dibaba-xiamen-international-marathon-iaa

Negari Terfa wins the men's race at the 2013 Xiamen Marathon (Organisers)

Oromo athlete Negari Terfa wins the  11th Xiamen International Marathon, an IAAF Gold Label race (2013), and  set a course record in the men’s race while  while Oromo athleteFatuma Sado made it an Oromiann double by winning the women’s race. Eyarusalem Kuma is 3rd in the women’s race.

http://www.iaaf.org/news/report/terfa-breaks-course-record-in-xiamen

Oromo  athlete Markos Geneti (born May 30, 1984 in Gute, a small township about 10 km east of Nekemte in Eastern Wollega, the State of Oromia) is an Oromian long-distance runner who previously competed in track running, but now is a road specialist.

He won the 3000 metres title at the 2001 World Youth Championships in Athletics and stepped up a level to take the silver medal over5000 metres at the 2002 World Junior Championships in Athletics the following year. Turning to senior competition, he was the runner-up in the 5000 m behind Hailu Mekonnen at the 2003 Afro-Asian Games and went on to claim the bronze medal in the 3000 m at the2004 IAAF World Indoor Championships. He competed in that event twice at the IAAF World Athletics Final, in 2004 and 2005, but failed to win a medal on either occasion.

He made his global outdoor debut at the 2005 World Championships in Athletics, where he reached the semi-finals of the 1500 metres. Geneti ran a 3000 m best of 7:32.69 minutes at the Birmingham Indoor Grand Prix in February 2007.[1] The following month he then made his debut at the 2007 IAAF World Cross Country Championships, where his 15th place finish was the second best performance by an Ethiopian (after Tadese Tola).

In March 2011, he won the Los Angeles Marathon, breaking the record by almost two minutes in his first marathon attempt. His time of 2:06:35 was the sixth fastest ever for a race débutante at that point. In his second race at the 2012 Dubai Marathon he ran a personal best time of 2:04:54 hours, but in one of the fastest races ever, he took third place behind Ayele Abshero and Dino Sefir.He did not return to competition until December, when he ran at the Honolulu Marathon and placed second to Wilson Kipsang.http://en.wikipedia.org/wiki/Markos_Geneti

Oromo Athletes win Great Manchester Run

_74934696_dibaba _74934898_kenenisa_bekele

May 18, 2014, Manchester, England – Oromian athletics legends Kenenisa Bekele and Tirunesh Dibaba eased to victory in their respective races in the Great Manchester Run on Sunday.

World and Olympic 10,000m champion Tirunesh Dibaba earned a comfortable victory in the women’s competition, finishing the 10km course in 31:09.

Bekele, a three-time Olympic gold medalist on the track, raced alongside world marathon record holder Wilson Kipsang of Kenya for much of the 10 kilometres course.

However, the 31-year-old – who indicated he may have an equally glorious career ahead of him in road racing when he won his debut marathon in Paris in April – kicked away in the final 400 metres to finish in a time of 28 minutes 23 seconds.

Kipsang, also fresh from a marathon triumph in London where he set a new course record, came in five seconds back while South Africa’s Steve Mokoka was some distance back in third.

“I’m very happy to win here after having run the marathon recently,” said Bekele.

“There was a lot of wind so I tried to hide behind Kipsang and save my energy.”

A beaming Kipsang was delighted with his showing.

“This is a short distance for me but I still showed I have the speed.

“We shall meet again and over the longer distance (the marathon),” said the 32-year-old, who took marathon bronze in the 2012 Olympics.

Bekele, also a four-time 10 000 metres world champion as well as once the 5 000m titleholder, said that he and Kipsang would face many battles over the marathon distance in the years to come.

“I will run some races on the track still but Wilson and I are the same age and the same level so we will be competing against each other for years to come,” said Bekele.

Dibaba, a three-time Olympic champion and five-time world champion on the track, was never troubled and came home over a minute clear of her nearest rivals Gemma Steel of Great Britain and Polline Wanjiku of Kenya.

“The course was very good but the wind was a problem,” said 28-year-old Dibaba

http://ayyaantuu.com/sport/oromo-athletes-win-great-manchester-run/

 

Bishaan Amboo sana dhugdeeti.
The winner of Dubai and Houston Marathon, #Oromo athlete #Mamitu #Daska is unquestionably the current queen of the #Bolder Boulder’s elite women’s 10K race.

The Oromian won her fourth title Monday 26th may 2014 well ahead of the rest of the field, finishing in 32 minutes, 21.63 seconds. She also won in 2009, 2010 and 2012 and was the runner-up in 2011. Only Portugal‘s Rosa Mota has more career Bolder Boulder victories with five.

Even with temperatures in the high 60s, and even with a hard early pace from Deena Kastor, Daska felt the pace was too slow. So she took off down the left side of a long straightaway before the first mile while the rest of the women followed the inside curve of the road.

The champion “did good training and felt the pace was easy at the beginning,” Daska said through a translator.

That set the tone: If you want to win, prepare for bold moves and a long grind over the scorching pavement of this rolling, high-altitude course.

Congratulations!!!!!

http://en.wikipedia.org/wiki/Mamitu_Daska

5th June 2014, Rome: Injifannoo boonsaa fi gammachiisaa atleetota Oromoo. Baga gammaddan. Congratulations!

‪#‎Oromo‬ athletes Genzebe ‪#‎Dibaba‬ (1st) & Almaz ‪#‎Ayana‬(2nd) win the women’s 5000m at  the ‪#‎Rome‬ ‪#‎Diamond‬ League 2014. Mohammed Aman vince gara 800m maschile. Viva! ‪#‎Oromia‬ the athletic nation.

Congratulazioni!

Atleti #Oromo Genzebe #Dibaba (1 °) e Almaz #Ayana (2 °) vince 5000m delle donne alla ‪#‎Roma‬ #Diamond League 2014.Viva! #Oromia la nazione atletica.

Congratulations!to   athlete Mohammed as he wins 800m IAAF  League  2014 

July 26, 2014 (IAAF) —World youth 3000m champion, Oromo athelete Yomif Kejelcha led for most of the last kilometre to win the men’s 5000m in 13:25.19, his best ever clocking.

Kejelcha’s team mate Yasin Haji, with whom he shared pacing duties in the last third of the race, finished in 13:26.21 for silver. Moses Letoyie of Kenya took bronze in 13:28.11.

Almaz Ayana

Oromo athlete:  Almaz Ayana Ebbaa

Injfannoo atleetota Oromoo (Almaaz & Ganzabe).

Oromo women Athletes Almaz Ayana  Ebbaa & Genzebe Dibaba win (1st & 2nd) African Athletics championship, 12 August  2014 in 5000m, Morocco. Janet Kisa of Kenya 3rd. http://ayyaantuu.com/sport/almaz-ayana-surprises-genzebe-dibaba-at-african-athletics-championship-in-morocco/

Oromo Athletes  Bonsa Gonfa (men)  and Adanech Mamo (Women) won Bonn Marathon  April 2014 

http://www.runnersworld.de/bonn-marathon-2014

Marathona Bonn/Germany-tti Gaggeeffame Oromootni Injifatan.

Oromo Athletes Fiqiruu Ajjamaa and  Badhaanee Gammachuu won the 2011 Bonn mens Marathon. See Picture below:

http://gadaa.com/oduu/8895/2011/04/17/maraatoon-bonn-injiffanoo-oromotaatin-xummurame/

http://gadaa.com/Atleetoota.html

Gadaa.com

Gadaa.com

Gadaa.comGadaa.com

http://www.pinterest.com/oromtichaoromo/athletes-of-oromia-olympians-and-world-champions/

http://gadaa.com/Atleetoota.html

afaan

Photo: Who are the Oromo People?</p><br /><br />
<p>Population:</p><br /><br />
<p> The Oromo people are the native inhabitants of Eastern Africa. Their population is estimated at 40 million people, which comprises the single largest ethnic group in East Africa. There are thousands of Oromo people living in diaspora, largely residing in countries including the United States of America, Australia, Canada, Norway, England and Sweden.</p><br /><br />
<p>Where is the Oromo land?</p><br /><br />
<p> The land of the Oromo people is called Oromia. Oromia is bordered by Ogadenia and Somalia in the East, Kenya in the South, Gambella and Sudan in the West and Abyssinia in the North. The capital city of Oromia is called Finfinnee (pronounced fynn-fynn-neh), otherwise referred to as “Addis Ababa”.</p><br /><br />
<p>Language:</p><br /><br />
<p> The Oromo people speak Afaan Oromo. They belong to the Cushitic-speaking group of Eastern Africa. The Oromo language is the 4th most spoken language in the continent of Africa.</p><br /><br />
<p>Religion:</p><br /><br />
<p> The Oromo people practice three main religions Waqeefanna (Traditional Oromo beliefs), Islam and Christianity.</p><br /><br />
<p>History:</p><br /><br />
<p>Since the late 19th century, the Oromo have been under colonization by successive Ethiopian governments. Assisted by European colonial powers with modern weaponry, many Oromo people were killed and during 1870 until 1900s. Bloodshed was intense as the Oromo population was reduced from 10 million to 5 million people.  Since the forced incorporation of Oromia as part of present day ‘Ethiopian’ empire, the language and culture of the Oromo people was banned by the Ethiopian government and punishable as a crime, until 1991. Oromo attempts to preserve the Oromo culture and language exist despite open attempts at Oromo ethnic cleansing.</p><br /><br />
<p>Since the official penalty for speaking the language has been lifted in 1991, many Oromo people are still identified as “Ethiopian”; a title is largely resented because of the because of the historically traumatic connotations  for Oromo people.</p><br /><br />
<p>Notable Oromo movements, particularly in the 1960′s include the Oromo Raayya revolt, the Caalanqo and Aanoole Wars and The Afran Qalloo movements. Other Oromo groups and movements include the Maccaa Tuulama Association, the birth of the Oromo Liberation Front, the Oromo Student movements in 2005.</p><br /><br />
<p>The Oromo people refer to themselves as Oromo and their land as Oromia.</p><br /><br />
<p>Historical and cultural information about Oromo people:</p><br /><br />
<p>Gadaa System:</p><br /><br />
<p> The Oromo people live by a democratic and egalitarian political system, called the Gadaa system. The Gadaa system consists of Gadaa grades, these grades have individual titles and responsibilities and are also grouped in 8 year periods. Each Gadaa title teaches the young male from birth to develop skills and knowledge about culture, governance, family values and leadership qualities. At the age of 40, Oromo men can be elected as Gadaa officials.</p><br /><br />
<p>Siinqee Institution:</p><br /><br />
<p> Like Oromo men, Oromo women have an incorporated institution. Siinqee is one of the pillars of Gadaa, an indigenous system of thought and practice which forms the foundations of Oromo society. As the bride steps out of the door of her mother’s house, she would be handed the Siinqee (a traditional and sacred Oromo stick) by her mother. She walks, imbued with the majesty of Siinqee, shoulder to shoulder with her bridegroom, who carries a spear. The role of Siinqee in Oromo society is to keep the peace and moral sanctity of the society. Warring groups would have to immediately halt their hostilities once the womenfolk wielding Siinqee appear on the battle scene. Most importantly, when in justice is committed, the women in the vicinity would come out in the the morning hours bearing their Siinqee and baring their hairs. According to Oromo custom, the testimony of a woman is not to be doubted. It takes only the testimony of a woman to convict a man. However, it would take the sworn testimony of three men to convict a man as guilty.</p><br /><br />
<p>Coffee:</p><br /><br />
<p> Coffee was first found in Oromia, in the city of Kaffa, South Western Oromia. Oromo people began using coffee for nutritional use in the beginning of the 5th century.</p><br /><br />
<p>Athletics:</p><br /><br />
<p> The Oromo people have some of the fastest athletes in the world. These athletes include Abbabba Biqilaa who ran barefoot at the 1960 Summer Olympics. Other famous Oromo athletes include Derartu Tulu, Fatuma Roba, Kenenisa Bekele, Tirunesh Dibaba and many others.#OromoProtests</p><br /><br />
<p> http://oromoprotests.com/who-are-the-oromo/</p><br /><br />
<p> http://www.oromoliberationfront.info/press/Oromo-flyer-ver.4.0.pdf</p><br /><br />
<p> http://www.pinterest.com/oromtichaoromo/oromia-in-pictures/</p><br /><br />
<p> https://oromianeconomist.wordpress.com/?s=athletic+nation&searchbutton=go%21

Who are the Oromo People?

Population:
The Oromo people are the native inhabitants of Eastern Africa. Their population is estimated at 40 million people, which comprises the single largest ethnic group in East Africa. There are thousands of Oromo people living in diaspora, largely residing in countries including the United States of America, Australia, Canada, Norway, England and Sweden.

Where is the Oromo land?
The land of the Oromo people is called Oromia. Oromia is bordered by Ogadenia and Somalia in the East, Kenya in the South, Gambella and Sudan in the West and Abyssinia in the North. The capital city of Oromia is called Finfinnee (pronounced fynn-fynn-neh), otherwise referred to as “Addis Ababa”.

Language:
The Oromo people speak Afaan Oromo. They belong to the Cushitic-speaking group of Eastern Africa. The Oromo language is the 4th most spoken language in the continent of Africa.

Religion:
The Oromo people practice three main religions Waqeefanna (Traditional Oromo beliefs), Islam and Christianity.

History:

Since the late 19th century, the Oromo have been under colonization by successive Ethiopian governments. Assisted by European colonial powers with modern weaponry, many Oromo people were killed and during 1870 until 1900s. Bloodshed was intense as the Oromo population was reduced from 10 million to 5 million people. Since the forced incorporation of Oromia as part of present day ‘Ethiopian’ empire, the language and culture of the Oromo people was banned by the Ethiopian government and punishable as a crime, until 1991. Oromo attempts to preserve the Oromo culture and language exist despite open attempts at Oromo ethnic cleansing.

Since the official penalty for speaking the language has been lifted in 1991, many Oromo people are still identified as “Ethiopian”; a title is largely resented because of the because of the historically traumatic connotations for Oromo people.

Notable Oromo movements, particularly in the 1960′s include the Oromo Raayya revolt, the Caalanqo and Aanoole Wars and The Afran Qalloo movements. Other Oromo groups and movements include the Maccaa Tuulama Association, the birth of the Oromo Liberation Front, the Oromo Student movements in 2005.

The Oromo people refer to themselves as Oromo and their land as Oromia.

Historical and cultural information about Oromo people:

Gadaa System:
The Oromo people live by a democratic and egalitarian political system, called the Gadaa system. The Gadaa system consists of Gadaa grades, these grades have individual titles and responsibilities and are also grouped in 8 year periods. Each Gadaa title teaches the young male from birth to develop skills and knowledge about culture, governance, family values and leadership qualities. At the age of 40, Oromo men can be elected as Gadaa officials.

Siinqee Institution:
Like Oromo men, Oromo women have an incorporated institution. Siinqee is one of the pillars of Gadaa, an indigenous system of thought and practice which forms the foundations of Oromo society. As the bride steps out of the door of her mother’s house, she would be handed the Siinqee (a traditional and sacred Oromo stick) by her mother. She walks, imbued with the majesty of Siinqee, shoulder to shoulder with her bridegroom, who carries a spear. The role of Siinqee in Oromo society is to keep the peace and moral sanctity of the society. Warring groups would have to immediately halt their hostilities once the womenfolk wielding Siinqee appear on the battle scene. Most importantly, when in justice is committed, the women in the vicinity would come out in the the morning hours bearing their Siinqee and baring their hairs. According to Oromo custom, the testimony of a woman is not to be doubted. It takes only the testimony of a woman to convict a man. However, it would take the sworn testimony of three men to convict a man as guilty.

Coffee:
Coffee was first found in Oromia, in the city of Kaffa, South Western Oromia. Oromo people began using coffee for nutritional use in the beginning of the 5th century.

Athletics:
The Oromo people have some of the fastest athletes in the world. These athletes include Abbabba Biqilaa who ran barefoot at the 1960 Summer Olympics. Other famous Oromo athletes include Derartu Tulu, Fatuma Roba, Kenenisa Bekele, Tirunesh Dibaba and many others.#OromoProtests
http://oromoprotests.com/who-are-the-oromo/
http://www.oromoliberationfront.info/press/Oromo-flyer-ver.4.0.pdf
http://www.pinterest.com/oromtichaoromo/oromia-in-pictures/
https://oromianeconomist.wordpress.com/?s=athletic+nation&searchbutton=go%21

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

An Amusing Historical picture Captured in 1903 showing Irreechaa celebration at Lake Hora Harsadii, Bishoftu town of Oromia March 18, 2015

Posted by OromianEconomist in Culture, Irreecha, Irreecha (Irreesa) 2014, Irreecha (Irreessa) 2014, Irreecha Birraa, Oromo, Oromo Culture.
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An Amusing Historical picture Captured 112 years ago showing Irreechaa celebration at Lake Hora, Bishoftu town of Oromia

 Face Book page of Known Oromo Journalist Dhabasa Wakjira, Bitootessa (March), 17, 2015.
An Amusing Historical picture Captured in 1903 showing Irreechaa celebration at Lake Hora, Bishoftu town of Oromia
This historical Irreechaa celebration was captured 112 years ago- 1903 at Lake Hora, Bishoftu town. Irreechaa is one of the indigenous Oromo culture by which Oromos are getting together to thank their Creator called Waaqaa or God for the reason that He helped them to turn a year. For a reason that God or Waaqaa transferred them from the rainy and difficult season to a shiny and enjoyable season Oromos are getting together and give their thanks for the Great Lord I .e. Waaqaa or God. It was then banned and the banning era was ended with the fall down of Mengistu’s regime in 1991. The Oromo people celebrate Irreechaa to thank Waaqaa (God) for the blessings and mercies they have received throughout the previous year. The thanksgiving is celebrated at the sacred grounds of Hora Harsadi (Lake Harsadi), Bishoftu, Oromia. The Irreechaa festival is celebrated every year at the beginning of Birraa (the sunny new season after the dark, rainy winter season). Irrecha is celebrated throughout Oromia and around the world where diaspora Oromos live especially North America and Europe. The Oromo people consider the winter rainy season of June to September as the time of difficulty. The heavy rain brings with it lots of things like swelling rivers and floods that may drown people, cattle, crop, and flood homes. Also, family relationship will severe during winter rain as they can’t visit each other because of swelling rivers. In addition, winter time could be a time of hunger for some because of the fact that previous harvest collected in January is running short and new harvest is not ripe yet. Because of this, some families may endure food shortages during the winter. In Birra (the season after winter in Oromoland), this shortage ends as many food crops especially maize is ripe and families can eat their fill. Other crops like potato, barley, etc. will also be ripe in Birra. Some disease types like malaria also break out during rainy winter time. Because of this, the Oromos see winter as a difficult season. However, that does not mean the Oromo people hate rain or winter season at all. Even when there is shortage of rain, they pray to Waaqaa (God) for rain. The Oromo people celebrate Irreechaa not only to thank Waaqaa (God) but also to welcome the new season of plentiful harvests after the dark and rainy winter season associated with nature and creature. On Irreechaa festivals, friends, family, and relatives gather together and celebrate with joy and happiness. Irreechaa festivals bring people closer to each other and make social bonds. Moreover, the Oromo people celebrate this auspicious event to mark the end of rainy season, known as Ganna, was established by Oromo forefathers, in the time of Gadaa Melbaa in Mormor, Oromia. The auspicious day on which this last Mormor Day of Gadaa Belbaa – the Dark Time of starvation and hunger- was established on the 1st Sunday of last week of September or the 1st Sunday of the 1st week of October according to the Gadaa lunar calendar has been designated as National Thanksgiving Day by modern-day Oromo people.
http://maddawalaabuupress.blogspot.co.uk/2015/03/an-amusing-historical-picture-captured.html?spref=fb

Indigenous Langauge And Development: Toltu Tufa of Afaan Publications (Afaan Oromoo Developer) Met Large Audience On The Occasion of The Launch of The Afaan New Books February 15, 2015

Posted by OromianEconomist in 10 best Youtube videos, 25 killer Websites that make you cleverer, Afaan Oromoo, Afaan Publication, African Literature, Culture, Language and Development, Oromiyaa, Oromo, Oromummaa.
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???????????afaan

 

 A native African language has been brought to the pages of children’s textbooks for the first time by a Melbourne educator. More than 40 million people speak the Oromo tongue but, until now, it’s been largely passed down by word-of-mouth.

http://www.sbs.com.au/news/video/399415363938/Aussie-educators-quest-to-document-an-African-Lang

http://www.afaan.com.au/#campaign

Oromia: Featuring Raya Wollo (Raya Oromo) People. #Oromo. #Africa January 8, 2015

Posted by OromianEconomist in 10 best Youtube videos, 25 killer Websites that make you cleverer, Africa, Because I am Oromo, Black History, Boran Oromo, Culture, Cushtic, Kemetic Ancient African Culture, Meroetic Oromo, Munyoyaya Oromo, Orma Oromo, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Waata Oromo, Wardei Oromo.
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Featuring Raya Wollo (Raya Oromo) People: Northernmost Cushitic Oromo People

January 8, 2014 (kwekudee trip down memory lane) — Celebrating our African historical personalities,discoveries, achievements and eras as proud people with rich culture, traditions and enlightenment spanning many years.

Raya Oromo girls

The Raya  Wollo people, sometimes called Raya Oromo are agricultural and music-loving Cushitic Oromo people but now mixed with small amalgamated Tigre and Amhara bloodlines living in the Debubawi Zone of the current Tigray Regional State at the eastern edge of the Ethiopian highlands in Ethiopia.

61_Girls_from_the_Raya_Wollo_tribe_shopping_atHistorically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.

The official map of Oromia shown below includes the Raya-Azebo territory on its northernmost tip.

The Wollo Oromo (particularly the Raya Oromo and Yejju Oromo) were early Oromo holders of power among the increasingly mixed Ethiopian state. The later north-to-south movement of central power in Ethiopia led to Oromos in Shewa holding power in Ethiopia together with the Shewan Amhara. “In terms of descent, the group that became politically dominant in Shewa – and Subsequently in Ethiopia – was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara.

73. Man from the Raya Wollo tribe at Hayk market. Ethiopia

Currently, Debubawi Zone/Raya-Azebo woreda (county) is bordered on the south by Alamata, on the southwest by Ofla, on the northwest by Endamehoni, on the north by Hintalo Wajirat, and on the east by the Afar Region. The administrative center of this woreda (county) is Mersa; other town in Raya-Azebo includes Weyra Wuha.

Despite their historic resistance against dominance (read any literature on Ethiopian history, the Raya Oromo revolt given below is mentioned as the first revolt against the Teferi government as early as the late 1920′s and as the predecessor of the Bale Oromo revolt), Raya’s ties with the rest of Oromia have weakened due to years of wars in that part of the region. Today, the challenge should be given to Oromo artists to produce music of the Raya in Afan Oromo; music serves as a cultural ambassador as well as a path to reconnect to one’s historic past (heritage). It’s also paramount that the Oromo Studies Association (OSA) set up a session during its annual meeting to deliberate on the history of Raya Oromo and on ways to bring about the renaissance of Oromummaa in Raya.

Why the name Raya Wollo?
Wollo was an historical region and province in the northeastern part of Ethiopia, with its capital city at Dessie. The province was named after the Wollo Oromo, who settled in this part of Ethiopia in the 17th century. An older name for Wollo is Lakomelza.

Following the invasion by Britain that toppled Italian colonial authority in 1941, the provinces of Amhara Sayint, Azabo, Lasta, Raya Province, Wag, and Yejju were added to Wollo. A number of peasant rebellions rocked Wollo, which included the Woyane rebellion in 1943, and revolts of the Yejju Oromo in 1948 and 1970. With the adoption of the new constitution in 1995, Wollo was divided between the Afar Region, which absorbed the part of the province that extended into the Afar Depression; the Tigray Region, which annexed the northwestern corner; and the Amhara Region, which absorbed the remainder of the province in the Ethiopian highlands.

Raya Wollo man

Young woman from the Raya Wollo tribe at Hayk market. Ethiopia. johangerrits

Northern Marginalization under Shewan Rule
The northern provinces of Gonder, Gojjam, Wollo and Tigray are  the heartland of  the “core” culture of Ethiopia — the Ethiopian Orthodox church, the Amharic language and script, plow-based agriculture, and many elements of the social system of the country derive from this historic region.  Most of the Emperors also came from here.

At the end of the 19th century, the center of power in Ethiopia decisively shifted from the north to Shewa, with the assumption of  the  title of Emperor by Menelik, King of Shewa.  Menelik was an Amhara, from  the dynasty that  ruled Manz, at the northern  tip of  the modern province of Shewa.  The majority of the inhabitants of the rest of Shewa were Oromo — as is the case  today.    In  terms  of  descent,  the  group that  became  politically  dominant  in  Shewa  (and subsequently in Ethiopia) was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara.  The northern Amhara regarded the Shewans as “Galla” (the pejorative  term  for Oromo), and together with the Tigrayans and  some of  the Agau and Oromo people in Wollo, resisted the new Shewan domination, which led to their economic and political marginalization.

Tatooed Wollo Woman, Mezan Teferi , Ethiopia © Eric Lafforgue

Revolt in Wollo
Between 1928 and 1930 there was a rebellion — or a series of rebellions — in northern Wollo  against  Shewan  domination.   The  specific  political  cause was  support  for Ras Gugsa  Wale, a northern Amhara lord with a strong claim on the throne, against the Shewan Ras Teferi  (who crowned himself the Emperor Haile Selassie after defeating the revolt). The government  suppression of the revolt led to quartering soldiers with local people, interrupting the salt trade,  and  involved massive  looting and confiscation of cattle.   Combined with drought and  locusts,  the  result was  famine. Haile Selassie  ordered  the  importation  of grain  from  India  to  supply  Addis Ababa, but there was no relief for north Wollo. Political measures were taken after the revolt, including the replacement of much of the administration, which formerly had local roots, with  appointees  from  Shewa;  and  the  joining  of  the  rebellious  districts  to  the  province  of  southern Wollo,  which  was  ruled  with  harshness  and  venality  by  the  crown  prince. These helped to contribute to the further marginalization of the area, and the series of famines which plagued the area up to the fall of the Emperor.

The  cumulative  impact  of  imperial misrule  and  the  petty  tyrannies  of  local  landlords created  an  atmosphere  in  which  development  was  extremely  difficult,  as  described  by  two consultants investigating the possibility of starting livestock projects:
Wollo is virtually impossible … there is such an obscuring weight of disbelief, suspected innuendo and antagonisms; such a mess of mis-government at petty levels, and such a
lading  of  landlords  that  there  is almost nothing  to  start with and nowhere  to start  that
will  not  go  wrong  or  sour  …  [there  is]  the  smothering  welter  of  the  weeds  of  an
entrenched and stagnant society.

The Weyane in Tigray

Following the restoration of Haile Selassie after the defeat of the Italians in 1941, there was a  revolt  in Tigray.   Known as  the Weyane,  this was  the most  serious  internal  threat  that Haile Selassie  faced.   An alliance of  the Oromo semi-pastoralists of Raya Azebo, disgruntled peasants, and  some  local  feudal  lords, under  the military  leadership of a  famous shifta, Haile Mariam Redda, the rebels nearly succeeded in overrunning the whole province.4  British aircraft had to be called in from Aden in order to bomb the rebels to ensure their defeat.  While some of the  aristocratic  leaders,  such  as  Ras  Seyoum Mengesha,  were  treated  gently  and  ultimately allowed  to  return  and  administer  the  recalcitrant  province,  there  were  reprisals  against  the ordinary people.  Most notably, the Raya and Azebo Oromo were subjected to wholesale land alienation, and much of their territory was transferred to the province of Wollo.  This area was badly hit in subsequent famines, partly as a consequence.

Girl from the Raya Wollo tribe at Hayk market. Ethiopia. johangerrits

Tax Revolts in Gojjam
Gojjam treasured its independence for centuries, and did not submit willingly to Shewan rule. The  issue around which opposition  repeatedly coalesced was any attempt by  the central government  to measure  land and  tax  it.   Taxation was not only  resented as  the  imposition of unjust exertions by government, but was feared as the means whereby the traditional land tenure system would be undermined, and the farmers’ independence destroyed.

  In the 1940s and ’50s there was a series of attempts to measure land in Gojjam, prior to taxation.  In the face of peasant resistance, including violence, all attempts failed.  In the early 1960s, only 0.1 per cent of the land had been measured, and Gojjam, one of the richest and most populous provinces, paid less land tax than the poor and thinly populated province of Bale.  In 1950/1 there was armed resistance, including a plot to assassinate Haile Selassie.  However the most  serious  revolt  occurred  in  1968,  in  response  to  the most  systematic  attempt  to  levy  an agricultural income tax to date.

  In  February  1968,  in  reaction  to  the  arrival  of  parties  of  government  officials accompanied  by armed  police,  the  peasants  of Mota  and Bichena  districts  resorted  to  armed resistance.  After months of stalemate while much of the province remained out of government control, Haile Selassie sent troops to Gojjam in July and August.  The air force bombed several villages;  it burned houses but  its main  task was probably  intimidating  the  resistance.   Several hundred people died, according  to contemporary accounts, but the Gojjamis remained defiant.

Finally, in December, Haile Selassie backed down.  He visited Gojjam in 1969, cancelled all tax
arrears, and made no serious attempt to collect the new taxes.

Famines in Wollo and Tigray
In 1974,  the Emperor Haile Selassie became notorious  for his attempts  to conceal  the existence of  the  famine of 1972-3  in Wollo.   This, however, was only one  in a succession of such incidents.  Prof. Mesfin Wolde Mariam of Addis Ababa University has documented how the  famines  of  1958  and  1966  in  Tigray  and Wollo were  treated  with  official  indifference, bordering on hostility towards the peasants who were considered sufficiently ungrateful for the divinely-sanctioned  rule  of Haile Selassie as  to allow  themselves  to defame his  reputation by dying of famine.

  There was severe famine in Tigray in 1958 which went without significant government relief.  In 1965/6, reports of famine from Were Ilu awraja in Wollo arrived at the Ministry of the Interior in November 1965, one month after the situation became clear to the local police, but no action was  taken.   The  information  took  a  further  302  days  to  reach  the Emperor, who  then requested the Ministry of the Interior to act — which it did by asking officials in Wollo to send a list of the names of the people who had died.6  A small relief distribution was then authorized.

The only consistent response to famine was to regard it as a security problem — famine created destitute migrants, who needed to be prevented from entering towns, particularly Addis Ababa.
Both the 1958 and 1965/6 famines killed tens of thousands of people.

  The famine that struck Wollo during 1972-3 played a crucial role in Ethiopian history:
“the revelation of that famine by the British television journalist Jonathan Dimbleby played a key
role  in  precipitating  the  downfall  of  the  rule  of Haile Selassie.   Between  40,000  and  80,000
people  died.” The  famine  also  led  directly  to  the  creation  of  the  Relief  and  Rehabilitation
Commission (RRC), the powerful government department mandated to prevent and ameliorate
future famines, and to coordinate international assistance.  The 1972-3 famine was the last one
in which  there were  no  functioning mechanisms  for  the  delivery  of  large-scale  humanitarian
relief.

  The Wollo  famine was  popularly  blamed  on  drought,  a  backward  and  impoverished
social system, and the cover-up attempted by the imperial government.  These factors were all
important — though it must be remembered that specific actions by the government, especially
after  the  Ras  Gugsa  and  Weyane  revolts,  were  instrumental  in  creating  the  absence  of
development.  In addition, forcible alienation of resources and violence also played an important
role.

  The  group  that  suffered most  from  the  famine were  the Afar  pastoral  nomads  of  the
Danakil desert.  Famine had already gripped them in early 1972.  The Afar inhabit an arid semi-
wilderness, utilizing pastures over a large area to support their herds.  In times of drought, they
are  forced to move  to areas which they do not normally exploit.   Traditional drought reserves
included the Tcheffa Valley, on the rift valley escarpment, and pastures along the inland delta of
the Awash  river where  the waters  dissipate  into  the  desert.    In  the  1960s  the Tcheffa Valley
became the location of commercial sorghum farms, and small farmers from nearby also began
to use much of the land.  Meanwhile, large cotton plantations were developed along the Awash.
By 1972, 50,000 hectares of irrigated land had displaced 20,000 Afar pastoralists.

  During the years of good rainfall, the loss of the drought reserves was not noticed by the
Afar, but when repeated drought struck, they found that a necessary resource they had utilized
sporadically for generations had been alienated, without compensation.  Famine among the Afar
was certainly caused by drought — but by drought acting on a society that had been deprived of
the means of responding to that threat.

Portrait of a Man Holding a Christian Symbol, Bieta Golgotha, Lalibela, Wollo Region

Official indifference to the plight of the Afar is illustrated by an incident in 1974, when
the flood waters of the Awash river were directed to the Dubti valley in order to irrigate cotton
plantations.  The resident Afar population was not informed, and 3,000 lost their homes, while
100 were “missing.”

  Mobility is crucial to survival among the Afar.  Nomadic in normal times, the ability to
move freely over large distances becomes a vital concern when resources are short.  In the early
1970s,  the Afar’s mobility  was  further  restricted  by  the  flow  of  weaponry  to  their  nomadic
neighbors  and  competitors,  the  Issa  (who  are  ethnic  Somali).    The  Issa  themselves  were
suffering from the alienation of much of their pasture and restrictions on their movement.  The
result was an attempt by  the Afar  to appropriate wells  formerly used by  the  Issa.   This  led  to
widespread armed clashes, especially in 1972.  One Afar reported “Many people die.  Disease is
the first cause but the Issa are the second.”  Meanwhile, a survey done among the Issa reported
that homicide by the Afar was a major cause of death.  The famine also resulted in large-scale
armed clashes between the Afar and their Oromo neighbors in Wollo.

Man from the Raya Wollo tribe at Hayk market. Ethiopia.  johangerrits

The second group which suffered severely from the famine included farmers in a narrow
strip  of middle-altitude areas  of northern  and  central Wollo.   Those who  suffered most were
tenants.  The Raya and Azebo Oromo had been reduced to that state by massive land alienation
after they participated in the Weyane revolt against Haile Selassie in 1943.  Others were forced
to mortgage  or  sell  their  land  by  the  stresses  of  repeated  harvest  failures  in  the  early  1970s.
Landlords  took  advantage  of  their  tenants’ penury  by  insisting on  the  payment  of  large  rents,
often in kind.   This demand could be backed up by  force, as most  influential  landlords had a
retinue of armed guards.  The enforcement of crippling tenancy contracts in time of shortage had
the effect of taking food from the hungry.  Thus, during 1973, the famine area exported grain to
the provincial capital, Dessie, and to Addis Ababa.

  The famine was much less severe in Tigray province, despite the drought affecting both
provinces.  The difference can be largely accounted for by the different modes of land tenure —
in Tigray, most farmers owned their own land; in middle-land Wollo, most were tenants.
Finally,  the Emperor Haile Selassie considered that the peasants and nomads of Wollo
were shaming His reputation by starving, and resolved to ignore them.  Reports of famine were
consistently  ignored  or  denied.    In  response  to  a  report  by  UNICEF  documenting  famine
conditions  in  July  1973,  the Vice-Minister  of  Planning  retorted:  “If we  have  to  describe  the
situation in  the way you have in order  to generate  international assistance, then we don’t want
that assistance.  The embarrassment to the government isn’t worth it.  Is that perfectly clear?”

  Though  the  governor  of Wollo,  Crown  Prince  Asfa Wossen,  was  both  greedy  and
incompetent  (at the time of  the  famine he forced  the closure of commercial sorghum farms in
the  Tcheffa  Valley  by  engaging  in  litigation,  claiming  their  ownership),  Haile  Selassie was
never  in  ignorance  of  the  conditions  in Wollo.   A UN  official visited him  in early 1973 and
found  him well-informed  —  his  attitude was  that  peasants  always  starve  and  nothing  can  be
done,  and  that  in  any  case  it was  not  the  Shewan Amhara who were  dying.   On  belatedly
visiting the province in November 1973, his one remedial action was to announce that all who
had sold or mortgaged their land in the previous year could return and plow it during the coming
season, only leaving it to their creditors afterwards.  Even this minimal and tardy gesture was
not enforced.

The 1975 Northern Rebellions
The Wollo famine contributed to the downfall of Haile Selassie, not because the hungry
peasants  and  nomads  revolted  and  forced  him  out,  but  because  the  issue  gained  political
currency among the students and middle classes of Addis Ababa.  However, that is not to say
that the famine, and more generally the eight decades of political marginalization and economic
stagnation that preceded it, did not have serious consequences at the time of the 1974 revolution
and the years following.

Proud father with his daughter from the Raya Wollo tribe at Hayk market. Ethiopia.  johangerrits

In  the  early  1970s,  “peasant  risings  in  various  provinces  [were] an even more closely
guarded  secret  than  the  famine”.   These  revolts  intensified  in  during  the  revolution, with  a
series of rebellions led by feudal leaders in each of the northern provinces.  In Wollo, there was
a  revolt  by  a  feudal  lord,  Dejazmatch  Berhane  Maskal.    In  March  1975,  he  destroyed  an
Ethiopian airlines DC3 at Lalibella.  In October, he rallied supporters after a spree of killings of
former landlords by peasants and government security officers.  Dej. Berhane’s ill-armed force
of 5,000 was defeated by government militia and air  force attacks near Woldiya in December
1975, but he continued to cause problems for the government for years.  Another feudal leader,
Gugsa  Ambow,  had  brief  military  successes  in  northern Wollo,  before  the  army  foiled  an
attempt  to  capture  Korem  in  mid-1976,  reportedly  causing  1,200  fatalities  among  Gugsa’s
peasant army and local villagers.18  Other smaller revolts occurred in Gojjam and Shewa.

  The most  significant  rebellion  started  in Tigray.   This was  an  insurrection  led  by  the
former governor, Ras Mengesha Seyoum (son of the governor at the time of the 1943 Weyane).
Ras Mengesha fled to the hills with about 600 followers in November 1984, when the Dergue
executed 60 officials of the previous regime.  Ras Mengesha combined with other members of
the aristocracy, notably General Negga Tegegne  (former governor of Gonder) and formed the
Ethiopian  Democratic  Union  (EDU)  in  1976.    They  obtained  encouragement  from  western
countries.  With Sudanese military assistance, the EDU occupied the towns of Metema, Humera
and Dabat (all in Gonder province) between February and April 1977,19 but was defeated by the
militia force sent to the province in June-July.

Young woman from the Raya Wollo tribe at Hayk market. Ethiopia.  johangerrits

The  EDU  remained  active  in  Tigray,  where  two  other  rebel  groups  were  also
operational.  The Tigrayan People’s Liberation Front (TPLF) was set up in February 1975 by a
group  of  left-wing  students  and  peasants,  incorporating  the  Tigray  National  Organization,
created  three  years earlier.   Prominent among  its early  leaders was Berihu Aregawi;  later  the
front was  headed  by Meles Zenawi.    In  1978,  the TPLF  set  up  the Relief Society  of Tigray
(REST),  headed  by  Abadi  Zemo.    It  espoused  a mix  of  Tigrayan  nationalism  and  socialist
transformation.   The Ethiopian People’s Revolutionary Party (EPRP), after defeat  in the urban
Red Terror (see chapter 6), retreated to a base in rural eastern Tigray in mid-1977.
The EDU was rent by divisions between its leaders, and its aristocratic leaders failed to
gain popular support among their erstwhile tenants.  Crucially, it suffered defeat at the hands of
the TPLF.20  The EPRP was also defeated by the TPLF and driven into Gonder, creating lasting
bitterness between the two organization.

  After  the  ill-fated Peasants’ March  of  1976,  the  government  launched  a  series  of  five military  offensives  in Tigray: November  1976,  June  1978, October-November  1978, March-
April 1979 and May-June 1979.  Small towns such as Abi Adi changed hands several times.  By
1979,  REST  estimated  that  50,000  people  in  Tigray  were  displaced  on  account  of  war.
Refugees from Tigray and Gonder began to arrive in Sudan in early 1975.  By May there were
34,000; by 1978  there were 70,000.    In February 1979,  the Ethiopian army  invaded Sudanese
territory at Jebel Ludgi, forcing the evacuation of the nearby refugee camp of Wad el Hileui.

Young woman from the Raya Wollo tribe at Hayk market. Ethiopia.  johangerrits

Dates and  Event of Raya Wollo (Raya Oromo) people
1929: Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them.  The government dispatched troops to put down the revolt.  The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition.  Additional arms were obtained by the nomads from the Red Sea coast in Tajura.

1929: The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south.  In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.

1930: Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Ethiopia, succeeded Zawditu to the throne.

1930: A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions.  The Oromo fighters put up stiff resistance.  The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes.  It was the first time airplanes were ever used in a war in the Empire.

1931: The first constitution of Ethiopia was introduced.  In this document the term “Abyssinia” was dropped in favor of “Ethiopia,” thereby defining Abyssinians and all the colonized peoples as “Ethiopians.”

1935/1936: Oromo of Raya and Qobbo were fighting Haile Selassie’s army.  At one point, on April 3, 1936 near Ashange Lake, they almost trapped Haile Selassie himself fleeing from the Italians.  He never put his feet in this area again after that.  During the same period, the Oromo guerrillas attacked the retreating Ethiopian army led by Ras Mulugeta and inflicted heavy casualties.  They revenged his earlier (1930) aerial attack on them by killing his son; he himself narrowly escaped.  One of the reasons for the attack was, the Ethiopian army on its way to the war had looted the property of the Oromo communities.

1943: The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden.  Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.

1947/1948: The Raya Oromo rose up in arms again.  Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Ethiopian regime, bombed the Oromo guerrilla positions

56. Woman from the Raya wollo tribe woman from the Raya Wollo tribe at Hayk market. Ethiopia.  johangerrits

Source: kwekudee trip down memory lane




Read more @ original source:  http://ayyaantuu.com/horn-of-africa-news/oromia/featuring-raya-wollo-raya-oromo-people-northernmost-cushitic-oromo-people/

Waaqa Garaa Gurraachaa. #Oromia #Oromo December 25, 2014

Posted by OromianEconomist in 10 best Youtube videos, Africa, African Beat, African Literature, Culture, Mammaaksa Oromoo, Oromo Culture, Qaallu Institution, Safuu: the Oromo moral value and doctrine, Seera Yaayyaa Shananii, The Oromo Theory of Knowledge, Waaqeffanna (Oromo ancient African Faith System).
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Waaqa Garaa Gurraachaa

Dhufeeraa Birraasaa irra

@ Finfinne Tribune,  Gadaa.com

Waaqa garaa gurraachaa, tokkicha maqaa dhibbaa jechuun abbootii fi haadholii keenya taranii fi jiran gidduutti beekamaadha. Garuu Oromoon keenya heedduun baroottan dhihoon asitti ‘Waaqa garaa gurraachaa’ jecha jedhu lagatee akka Waaqa tolfamaatti utuu abaaruu nidhageenya.

Waaqayyo tokkichuma, maqaansaa garuu heedduudha. Oromoof ‘Waaqa garaa gurraachaa’ jechuun ‘Waaqa garaa qulqulluu’ jechuu waliin walqixxeedha. Fakkeenyaaf:

1. Ani bishaan gurraacha malee wanta tokkollee hindhugne
2. Irra deebi’een ija gurraachaan ilaala
3. Daa’ima garaa gurraachaa hinsookka’in

Kanaafuu ‘Waaqa garaa gurraachaa’ keessatti ‘garaa gurraachaa’ kan jedhu eenyummaa Waaqayyoo kan ibsuudha malee Waaqa tolfamaa miti.

Waaqa Garaa Gurraachaa

Gaaffii sammuu namaa Waaqa dhibdee furu
Kan sooressaaf deegaan itti hirkatee bulu
Hiyyeessi fala dhabe kan itti kufee ‘ncabne
Waaqa garaa gurraachaa qulqulluu dhibee ‘nqabne

Waaqa ‘bbaa kootii, abbaa Qajeelaaf Margaa
Abbaa Tulluuwwanii, abbaa Malkaa
Qulqulluu ta’uu kee kaanaafan faarfadhe
Ibsa maqummaa kees kaanaafan jaalladhe

Warra hinbeeknetu haxxummaa nacaalee
Ija beekumsa koo ukkaamsee awwaale
Hinbeektu jennaanan barnoota eegale
Gowwummaa jaraatu natti galagale

Yemmuu hongeen horii koo akka malee qunciste
Bokkaa kee naaroobsitee daa’imakoo guddiste
Waaqa ‘nbeektu jedhanii maaliif sammuu najeequ
Tokkicha maqaa dhibbaa akkamittan sihinbeeku?

Aannan, itittuu, cuukkoo fi caccabsaa
Ancootee, marqaa, cumboo fi burqumsaa
Akkuman warra koorraa Waaqummaa kee baradhe
Gaarummaa keen raja kanan qabu qabadhee

Mana koorraa deebisi awwaaldiigessaaf fuutuu
Karaa kee maalan dhabe yaabbaa hundumaan guutuu
Kan ati biqilchite hojii harka kee keessaa
Irreessa koo qabadheen galata siidhiheessa

Abjuu gadhee baqii hirkatanii mugu
Garaa ofii shakkii heexoo itti dhugu
Garaa koo caalaayyuu angaraa kee fedhee
Waaqa garaa qulqulluu kanaafan siin jedhe

………………………………………………………………………………….

http://https://www.youtube.com/watch?v=2z9_r6Gv3GQ

http://https://www.youtube.com/watch?v=6e4t0vR-45w

http://https://www.youtube.com/watch?v=YUQxnvRrm5Q

………………………………………………………………………………………..

Dhufeeraa Birraasaa irra

@ Finfinne Tribune,  Gadaa.com

http://finfinnetribune.com/Gadaa/2014/12/dhufeeraa-birraasaa-waaqa-garaa-gurraachaa/

 

 

Oromo (Oromiyaa) : Artistoonni Oromoo Gootota keenya, haa jajjabeeffannu! December 24, 2014

Posted by OromianEconomist in African Music, Culture, Muscians and the Performance Of Oromo Nationalism, Musicians and the Performance of Oromo Nationalism, Oromia, Oromian Voices, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo Music, Oromummaa.
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Artistoonni Aasxaa OFOromoo Aadaa naannoolee Oromiyaa kaabaa hanga kibbaa tti, bahaa hanga lixaa tti, wal-simachiisanii dagaagsan, walaleessanii weellisan, geerrarsaan kan rafe dadammaqsanii sabboonummaa dagaagsan, faarsanii maqaa goototaa ol-kaasan, Qabsoo Oromoo daangaa hanga daangaa tti  sosochoosanii harka duwwaa rasaasa dura dhaabbatan. Oromummaaf jecha mana hidhaa tti dararaman, kaan lubbuun wareegaman, kaanis lubbuu oolfachuuf biyyaa baqatan. Waggoottan 23 darbaniif dararaan Artistoota Oromoo’rra gahaa jiru hagana jedhamee waan akka laayyoo tti ibsamu miti. Artsitoota Oromoo Eebbisaa Addunyaa, Usmaayyoo Muusaa, Yooseef Gammachuu, Maaramee Harqaasaa fi kabiroo miidhaa diinaa tiin hardha lubbuun uf cinaa isaan dhabnu’llee dalagaan isaanii Utubaa seenaa ta’ee ilmaan Oromoo waliin jiraata. Dararamnii fi miidhaan heddummatu’llee Artistoonni Oromoo kaleessas, hardhas gocha diinaa tiif hin jilbeeffanne, borus hin jilbeefatan!

Kallattii sochii fi qooda Artistoonni Oromoo saba isaan tiif gochaa jiran’rraa maqsuuf jecha torban darbe leenjiin haangawwan OPDO tiin Artistoota Oromoo tiif kennamuuf yaalame “abjuu dhaabachisoo” akka ta’e Artsitoonni leenjii dhuma sa’a’rra tti dubbatanii jiru. Artistoonni leenjii sana’rra tti hirmaatan “Isin garuu onnee Oromummaa ni qabduu?” jechuu dhaan OPDOn dantaa mootummaa Wayyaanee jajjabbessuun ala danta saba Oromoo tiif kan hin dhaabbanne, miidhaa fi dararama saba Oromoo’rraa gahaa jiru hambisuu ykn mormuuf’llee waa takka akka tattaafachaa hin jirre Artistootaan ibsanii jiru.

Egaa “bara Xaalyinaani weerartoota biyya alaga’rraa dhufan, Faranjoota jala hiriiranii kan biyya gabroomsisa turan ‘Baandaa’jedhamu turan, Baandaa jechuun nama lammii irraa dhalate lammii gane jechuu dha. Haata’u malee sirna koloneefataa Xaaliyaanii sana biyya Itoopiyaa’rraa ykn Oromiyaa’rraa kaasuuf sochi taasifame keessatti warri Baandaa ta’anii turan sun walii galanii gooftota isaani tti garagalan, Uummata isaanii cina dhaabbachuu dhaan koloneefatoota seeraan ala Uummata koranii ta’ani tti fincilan, duula itti banan, gabrummaa koloneefatoota alagaa jalaa biyyi akka bilisa ba’uuf qooda guddaa gumaachanii” jedhama. Egaa OPDO n“Birillee ke neqa ayhonem eqa” mamaksa jedhamu sana dhagayii, Bilillee dhuma dhugaa sana “Ye mayneqa eqa!” ta’anii afu moo “tokko dhuufuun dhiirummaa dha, lama dhuufuun gadhummaa” jedhanii Seenaa jijjiru laata?

Bu’aa ba’ii Artistoota Oromoo

Dararamni sirna bulchiinsa mootummaa Wayyaanee akkuma jirutti ta’ee, Artistoonni Oromoo bu’aa ba’ii akkamii keessa darbanii hojii muuziqaa hojjataa akka jiran Uummanni Oromoo sirrii tti hubatee jiraa laata? Bu’aa ba’ii jiru mee obsaan armaan gadii dubbisaa.

Kaasseetta (CD) tokko gurra ummata tiin ga’uu dhaaf, akkuma yeroo mana cidhaa ykn guyyaa ayyaana waggaa namuu ol-ka’ee weellisu sana salphaa miti. Bu’aa bayii hagana hin jedhamne keessa darbameetu kaasseettiin (CD)n sirbaa tokko maxxanfama. Artsitiin Oromoo tokko “Albumii muuziqaaa” tokko maxxansuuf walaloo fi yaadaloo qopheesseetuma sirbuun qofaa gahaa miti, irra deddebiyee baatii dheeraaf (waggoottaniif) sagalee qarachuu, shaakkala gahaa taé gochuu feesisa. Kana malees Artistoota meeshaa muuziqaa xabatan, “digital audio mixing” qindeessan, kan weelluu jalaa qaban, “studio” muziqaan itti qindeeffamu, kana hundaa walitti haanjessuu feesisa. Waan kana hundumaa guuttachuuf maallaqa barbaachisa. Yeroo amma kana tti sagalee qofaan weelluu caqasuun gahaa ta’uu dhiisuu mala. “Video clip” qopheessoofis bu’aa bayii kabiraa guddaa qaba. Namoota “Video”waraabanii gulaalan, nama “script” barreessee “director” ta’ee hojjachiisu,  namoota shubbisan fi uffannaa adda addaa qopheessuutu artisticha’rraa eeggama. Kun hundumtuu horii feesisa, qarshii guddaa barbaachisa. Kana qofaa mitii yeroo “studio” keessatti muziqaan hojjatamu, Buna fi shayii, nyaata fi dhugaatii wanta heddutu bitama, kunis maallaqumaani. Yeroo dheeraaf (waggoottaniif) hojiilee qindaa’uu qaban kana qindeessuuf geejibaan asii achi deddebiyan, bibila bibilbiluun tola miti, kunis maallaquma barbaachisa.

Dalagaaleen armaan olitti caqafaman martinuu “original master recording” kaasseetta/CD/DVD tokko qofaatti cuunfamee ba’a. Erga muziqaan bifa kanaan qindaa’ee hojjatamee, cuunfamee ba’een booda heddummeessanii gurra Uummataa tiin ga’uuf tattaffiin itti fufa. “Poster, Cover, Sticker fi blank CD” heddumina qabu bituu fi maxxansuuf dirqamu. Akkasumas kaassetta/CD/DVD heddummeessuu (duplicate) gochuu qabu.  Egaa waan kana hundaa qopheessuuf qarshii guddaa barbaachisa.

Haala hunda keessa darbanii hojiidhuma xumuurame kana raabsuu dhaan gurra Uummataa tiin ga’uuf mana muuziqaa kaassetta/CD isaaniif raabsu argachuun heddu dadhabsiisaa dha. Manni muziqaa Oromoo Finfinne keessaa jiran (kanneen kaasseetta muuziqaa raabsuu dandayan) lakkoofsaan heddu xiqqaa dha. Heddumminaan kan jiran kan sab-lammoota kabiraati.Kanaafuu artistoonni Oromoo qarshii liqeeffatanii, fira itti kadhatanii gidiraa heddu arganii kaassetta/CD qopheessanillee, mana muuziqaa isaan harkaa fuudhee Ummataaf raabsuu argachuuf bu’aa bayii guddaa heddu seenu,  mana muuziqaa ‘tole’jedhee isaaniif raabsu hin aragamu, kun rakkoo isa kabiraa dha.Tarii akka carraa manni muuziqaa kaassetta/CD qophaa’e harkaa fuudhee raabsu yoo argame’llee manneen muziqaa warra alagaa wanna ta’aniif itti dhimmanii sirnaan hin raabsaniif, beeksisa barbaachisaa ta’e sirnaan hin raawwataniif. Gurguramee dhiisee, Aartiin Oromoo dagaagee dhiisee dantaa warra mana muuziqaa alagaa miti. Yoo tolee gurgurame waan raabsani’rraa bu’uu argachuu, yoo hin gurguramnes kisaaraan isaan mudatu wanta hin jirreef hojii Artistoota Oromoo tiif warri abbaa qabeenyaa mana muuziqaa alagaa waanti isaan dhiphisu gonkumaa hin jiru.

Artsitoonni Oromoo ijoollee iyyeessa tti, ijoollee Qonnaan bulaati, qarshii hojii kanaaf oolu argachuuf heddu dhiphatu, hojii umnaa hojjatanii, hiriyaa’rraa liqeefatanii, fira’rraa kadhatanii qarshii argataniin aarsaa guddaa kafalaa jiru. Bifa kanaan bu’aa bayii heddu keessa darbanii Artii, Aadaa, Seenaa, Afaan, Siyaasaa fi Sabboonummaa Oromoo kan dagaagsaa jiran.

“Egaa Kaasseettiin/CD/DVD”n bifa kanaan bu’aa bayii hedduun qophaa’ee booda hoo Ummanni keenya orijinaala qofaa bitatee obboleeyyan keenya jajjabeessaa jiraa?” gaaffiin jedhu yoo ka’e, “hagas maraa miti”n deebii ta’a, sadarkaa barbaadamu tti bifa gahaa ta’een Uummanni keenya originaala bitataa hin jiru, hagi tokko waraabbii bitata. Waraabbii bitachuun cuunfaa dafaqa Artistoota keenyaa itti fayyadamuu yoo taé malee baasii fi rakkina Artistoonni keenya keessa jiraniif wanna tokkoo’llee hin fayyadu. Yoo xiqqaatee xiqqaate waggaa tti “Albumiin muuziqaa” Oromoo dhibbi tokko tti lakkawwaman ni maxxanfamu. Garuu achi keessaa rabbi gargaaree waan hunda sirnaan injifatee baldhinaan, sirnaan gurra Uummataa kan qaqqabu sirboota Artiistoota 3 hin caalu. Kana jechuun “Albumiin muuziqaa Oromoo bu’aa bayii hedduun hojjatamu’llee  waggaa tti harka 100 keessaa haki 97 otoo sirnaan gurra Uummata baldhaa hin qaqqabiin hukamfamee afaa jechuu dha. Egaa haala kanaan kan ka’e sabboontonni Artistoota Oromoo kasaaraa maallaqaa fi hamilee cabiinsi kan isaan mudate hedduu dha. Jiruu fi jireenya ulfaataa taé jalatti kufanii jiraachuuf haalli isaan dirqee jira.

Otoo abbaan qabeenyaa Oromoo mana muuziqaa ciccimaa adda addaa qaabatanii rakkinni hagana ulfaaataa ta’e Artsitoota Oromoo hin mudatu ture. Otoo Uummanni keenya kaasseetta/CD/DVD originaala Artistoota keenya’rraa sirnaan bitatee dararamni hagana ga’u Artistoota keenya hin mudatu ture. Otoo Artistiin Oromoo tokko biyya alaa kana keessa keessummummaf mana namoota Oromoo deddeeme namni martinuu gammachuun isa simata, affeerraa nyataa fi dhugaatii guyyaa tokkoo qofaa tti shakkii tokko malee “dollar ykn Euro” 100 (dhibba tokko) inuma baasuuf. Egaa affeerraa guyyaa tokkoof haga kana baasuun ni dandayama yoo ta’ee kaassetta originaala Dolaara/euro 10  (kudhaniin) bitachuun maaf nutti ulfaatee? Jennee of gaafachuun gaarii ta’a. Kana qofaa miti, yeroo adda addaa “concert iin muuziqaa” bakka adda addaa tti sirnaan maaf hin qophoofnee? Otoo kunis sirnaan hojiirra oolee rakkoo Artistoonni keenya qaban furuun wanti hin dandayamneef hin jiru ture.

“Otoo, otoo, otoo”jechun hin fayyadu. Kan fayyadu wanna ta’uu qabu, wanta Lammiin Oromoo gochuu danda’u tokko raawwachuutu rakkoo hiika, furmaata fida malee.  Kanaafuu Artistoonni Oromoo “Artii, Aadaa, Seenaa, Afaan, Siyaasaa fi Sabboonummaa Oromoo dagaagsaa jiru” jennee yoo itti amanne Artistoonni keenya gootota keenya wanna ta’aniif faarsuu qabna. Faarsuun keenya erga Artistiin tokko lubbuu dhaan darbee/darbiteen booda qofaa ta’uu hin qabu, otuma lubbuun jiranii isaan haa faarsinu, ha jajjabbeessinu, dalagaa isaanii orijinaala haa bitannu, diingdee fi beekkumsa qabnuun isaan cina haa dhaabbannu. Keessattuu yeroo ammaa kana tti Artistoota keenya dibeen dararamaa  jiraniif Uummanni keenya ariitiin, gargaarsa barbaachisaa ta’e abbomuu qaba.

Waan Bayeessa haa hojjannu!

Bakkaanga’aa Margaa

Bu’uuressaa Oromummaa Founadtion fi

Wixineessaa WTUOGA

Mudde 22, 2014,

Bakkaanga’aa Margaa

oromummaan@yahoo.com

www.oromummaa.com

Read @ http://ayyaantuu.com/horn-of-africa-news/oromia/artistoonni-oromoo-gootota-keenya-haa-jajjabeefannu/

 

Baaruu Baayisaa Daaqaa: Walaloo (Artistoota Oromoof)

 

Ishoo yaa kannisaa!
(Artistoota Oromoof)

Dandii fi dirree marsii coradhu nadhii dammaa
Daraaraa mara irraa dhamdhamadhu dhama;
Dhugaa fi fiigi ati saafaan hin dhorkamin
Yookaas bokkaa gannaa tasa hin sodaatin!
Yoo dirreen manca’e ce’ii deemi lagaa
Goblaan barrisi adda baasi dhugaa!

Nadhii coruun kan kee hamaatti herregame
Damma fi booka naquun dhiphina jedhame;
Jibbaan yoo reebamte ilbisa haqa hin beekneen
Sariitii fi tisiisaan waranamtee albeen.
Shira dangaa hin qabneen suuqatti gatamtee
Hamilee kee doomsuuf lammii irra adda baatee;
Kan si keessa jiru lubbuu du’u miti
Isa dhugaa seeneessu kan bara-baraa ti!

Ishoo yaa kannisaa! Suubiin ka’ii fiigi
Tisisaan hin ooliin, somoddoo irraa maqi.
Bakka garii olii qulqullaa’ii hafi
Haqaan deemaa oli qaanii malee rafi!
Marsaa sariitii tiin marfamtee utuu jirtu
Ati haqaan deemta balaa illee hin sodaattu.
Tisisatti ni himta, sariitiitti ni baanta
Dhugaa lammii keetii bookeetti ni dubbatta.
Amaaketa fi yeyyii sodaattee hin calliftu
Summii buutii fi bofaa tasuma hin dheessitu!

Ishoo yaa kannisaa, uumama akka uumaa
Soortuu qaamaa fi lubbuu tokkittii akka kumaa
Haadha ogummaa gaarii haadhoo qulqullinaa
Uggum! Yaa kannisaa mallattoo jabinaa!
Bu’aa kee lakkaa’ee yeroon si yaadadhu
Booka kee unadhee damma kee cuubadhu
Lammii koo ta’uu kee tu qirqirsee na boonsa
Akka kee sab-boonuu tu haalaan na si’eessa!

=============================

Baaruu Baayisaa Daaqaa: bbayisa@yahoo.com

 

Ateetee:The divinity for motherhood and fecundity in Oromo mythology December 18, 2014

Posted by OromianEconomist in Ancient African Direct Democracy, Ateetee (Siiqqee Institution), Culture, Gadaa System, Humanity and Social Civilization, Meroetic Oromo, Nubia, Oromia, Oromia Satelite Radio and TV Channels, Oromian Voices, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo First, Oromo Identity, Oromo Music, Oromo Nation, Oromo Social System, Oromummaa, Qubee Afaan Oromo, Safuu: the Oromo moral value and doctrine, Sirna Gadaa, State of Oromia, The Goddess of Fecundity, The Oromo Democratic system, The Oromo Governance System, The Oromo Library.
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O

 

 

 

Yaa Maaraam furootu gahee

Waliin nu Gahee

Emmoo yaa obbolee emmoo

 

 

 

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

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

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

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

http://http://ayyaantuu.com/horn-of-africa-news/oromia/interesting-messages-obtained-from-facebook/

http://ayyaantuu.com/horn-of-africa-news/oromia/interesting-messages-obtained-from-facebook/

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

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

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

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

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

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

Weedduu Maaram / Weedduu Ateetee

(Translation: Zelelaem Aberra Tesfa)

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

 

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

Atoomaa hardhoo Maarami!
Maa mukoofna yee!

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

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

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

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

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

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

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

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

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

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

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

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

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

 

The following stanza is taken from a birth song:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Iyya Siiqqee

Hoga iyya Siiqqee

Ilmaan hidda Horoo,

Guchuma baattee siida Ateetee
Siiqqeen iyyite seenaaf godaante

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

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

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

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

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

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

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

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

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

Gadaan gabbina Siiqqeen hareeroo
Gabbisi yaa waaq nurraa cabsi roorroo!

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

 

Oromo and Greek based Democracies

By Ibsaa Guutama

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Some cardinal points of Gadaa system

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

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

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

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

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

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

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

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

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

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

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

 

Related Article:

Safuu, the Oromo moral value and doctrine

by Rundaasaa Asheetee Hundee 

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

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

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

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

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

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

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

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

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

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

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

Desire It (Fedhii Safuu horadhu)

Live honest life (hin Maqin)

Be Humble (Fayaalessa ta’i)

Study (Qu’adhu)

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

 

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

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

 

 

Irreecha 2014: The Oromo National And Cultural Holiday, Oromians in Millions Celebrated  the Blessing Festival in Oromia and all over the Globe November 18, 2014

Posted by OromianEconomist in Ateetee (Siiqqee Institution), Culture, Hora Harsadii (Bishoftuu), Irreecha, Malkaa Ateteetee (Burraayyuu), Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Protests, Oromummaa.
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OIrreechaOromoWaaq2014Irreecha (Irreessa) Oromo 2014 at Hora Harsadii, OromiaCelebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014 @ Horaa Harsadii, Bishoftu, Oromia. Suura2

Irreecha (Irreessa)  Birraa Oromoo kan Bara 2014 ((akka lakkoobsa Oromootti kan Bara 6408)  akka gaariitti karooreffatamee, haala oo’aa fi bareedan kabajame.  Here are some of  live  pictures, videos and reports refer to Irreecha Oromo Thanksgiving 2014 (6408 in Oromo Calendar)  Season Global Events Planning and Celebration . The blessing event that started in mid August and celebrated successfully and colorfully  through  Birraa (September- October). Millions attended Hora Harsadi (Bishoftuu, Oromia) and Malkaa Ateetee (Buraayyuu, Oromia).

At Hora Harsadii

http://https://www.youtube.com/watch?feature=player_embedded&v=b2sea3h-wj4

Qophii Ayyaana Irreecha – Minneapolis – Fulbaana/Sept. 27, 2014

http://http://www.youtube.com/watch?v=itJP4OPpFOk

https://www.youtube.com/watch?feature=player_embedded&v=jR7DwEndXT4

http://http://www.youtube.com/watch?v=CheQtzqrNdo

SBO Onkoloolessa 08 Bara 2014 Oduu – Qophii Ayyaana Irreechaa fi SBO Sagantaa Afaan Amaaraa

Irreecha Oromoo kan Bara 2014 Baga Ittiini Isin Gahe! Aadaa Oromoo Maraa Irreechi Hundee Keenya Irree Keenya!!!
Happy the 2014 Oromo Irreecha Thanks Giving, Cultural and National Day!!!!
Felice 2014 Oromo Irreecha Thanks Giving, Culturali e Giornata Nazionale !!!!
Glückliche 2014 die Oromo Irreecha Thanks Giving, kulturellen und nationalen Tag !!!!
Glad de 2014 Oromo Irreecha Thanks Giving, kulturelle og National Day !!!!
Bonne 2014 Oromo Irreecha Merci Donnant, la culture et la Journée nationale !!!!
Gelukkig 2014 Oromo Irreecha Thanks Giving, culturele en nationale Dag !!!!
Shona 2014 Oromo Irreecha Go raibh maith agat a thabhairt, Cultúrtha agus Lá Náisiúnta !!!!
سعيدة 2014 أورومو Irreecha تقديم الشكر والثقافة واليوم الوطني !!!!

Irreecha Buraayyuu irrattii yoo kabajamu. Suraan kun kan bara 2013 bara kan maxxanfame.

Oromo woman celebrating Irreecha (Irreessa) Thanksgiving at Burayyuu, Central Oromia, near the capital Finfinnee, September 2013.

Oromo woman celebrating Irreecha (Irreessa) Thanksgiving at Burayyuu, Central Oromia, near the capital Finfinnee, September 2013.

Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated in  East Wallaggaa, Western Oromia, Naqamtee City, 16 November. This month’s Irreecha also known as Irreecha Yaadannoo. Remembrance  Irreechaa.

Irreechi Malkaa Araaraa, Wallaggaa Naqamte Irratti Kabajame

Sadaasa 16, 2014 Wallaggaa Naqamtee irratti gaggeeffame.

Irreechi barana Sadaasa 16/2014 Malkaa Araaraa irratti tahekan Wallaggaa Leeqaa Naqamtee irratti taasifame uummata lixa shagarii fi Wallaggaa magaalaa Naqamtee fi barattoota yuuniversitii fimanneen barnootaa garagaraa guutummaatti kan hirmaachiseedha. Waggoota tokko dura kan gaggeeffame baayinniuummataa kan baranaa dachaadhaan akka dabale uummata kumaatama hedduudhaanlakkaawaman hirmaachise jira.

Buufata malkaa kanatti Qeerroon sirboota qabsoo garagaadhageessisee jira, keessattuu dhaadannowwan:
– Qaroon oromoo ABO dha.
– Yaa oromo mirgakeef ka’ii falmadhu
– Nuti oromoodha, nuu haa beekani.
– Oromiyaan ni bilisoomti kan jedhuu fi sirbootniqabsoo hedduun uummata kakaasuu fi sirboota qabsoo qeerroodhaan sirbamankeessatti poolisoota kan hirmaachise uummata waliin sirboota Qeerroo irrattihirmaachuudhaan haala nama boonsuun kan gaggeeffameedha.

Akkuma olitti ibsuuf yaaleetti uummanni jiraattootni garashawaa lixaaa jiraatan hunduu ayyaana irreechaa malkaa Araaraa kana irratti kanargamaniidha. Irra caalatti barattoota yuuniversitii fi koollejjii akkasumamana barumsaa sadarkaa garagaraa magaalaa Naqamtee, Siree, Baakkoo fi kkf niinkan dhuunfatameedha. Sochii qeerroodhaangodhame keessatti humni waraanaa poolisoonni jiran hunduu uummata waliin haalahoo’aadhaan guyyaa kana kan kabajanii oolanii fi dhaadannoolee uummata oromoofwaamicha taasisu, uummata kakaasan irrattillee kan hirmaatanii jiraniidha, uummanni hunduu kan irreecha kana irratti argaman nageenyaan bahee guyyaakeessa sa’a 7:30 irratti gara qe’ee isaatti kan galeedha. Guyyaa irreechaMalkaa Araaraa kana ilaalchisee gabaasa dabalataa isiniin geenya, waraabbiiqabnuuf haala mijeessinee isiniin geenya, nu eeggattu!

 Qeerroo.org

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Irreecha Oromo 2014 Naqamtee, Oromia

http://http://finfinnetribune.com/Gadaa/2014/11/irreechi-malkaa-araaraa-wallaggaa-naqamte-irratti-kabajame/

Irreechi Malkaa Araaraa,Wallagga Naqamte Irratti Kabajame

http://finfinnetribune.com/Gadaa/2014/11/irreechi-malkaa-araaraa-wallaggaa-naqamte-irratti-kabajame/

Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Burraayyuu, Malkaa Ateetee, Oromia with millions of Oromians in attendance.  9th October 2014.

Ayyaannii Irreechaa Burraayyuu Malkaa Ateeteetti bakka uummaanni Oromoo miliyoonaan lakkaa’amu argamutti sirna ho’a ta’een kabajame. Uummaatni Oromoo godinaalee Oromiyaa fi magaaloota Finfinnee, Burraayyuu, Bishooftuu, Adaamaa, Sandaafaa, Laga Xaafoo Laga Daadhii, Sulultaa, Sabbataa, Walisoo, Hollotaa, Amboo, fi Neqamtee irra walitti dhufuun haala ajaa’ibsiisa ta’een Ayyaana Irreechaa Magaalaa Burraayyuu Malkaa Ateeteetti kabajachuun eenyummaa, Tokkummaa, Oromomummaa fi Sabboonummaa isaa jebeeffachuun diina afaan faajjessa olee jira. http://qeerroo.org/2014/10/10/ayyaannii-irreechaa-burraayyuu-malkaa-ateeteetti-bakka-uummaanni-oromoo-miliyoonaan-lakkaaamu-argamutti-sirna-hoa-taeen-kabajame/

http://https://www.youtube.com/watch?v=NcMQaxi50Nk

Malkaa Ateetee, Celebration of Irreecha Oromoo 2014 (6408Irreecha Oromoo bara 6408 kan Buraayyuu, Malkaa ateetee, Oromia. Irreecha Oromo Thanksgiving 2014,Malkaa Ateetee, Buraayyuu, Oromia . 9th October. Suura1Malkaa Ateetee, Celebration of Irreecha Oromoo 2014 (6408Irreecha Oromoo bara 6408 kan Buraayyuu, Malkaa ateetee, Oromia. Irreecha Oromo Thanksgiving 2014,Malkaa Ateetee, Buraayyuu, Oromia . 9th October. Suura2

Malkaa Ateetee, Celebration of Irreecha Oromoo 2014 (6408Irreecha Oromoo bara 6408 kan Buraayyuu, Malkaa ateetee, Oromia. Irreecha Oromo Thanksgiving 2014,Malkaa Ateetee, Buraayyuu, Oromia . 9th October. Suura3Malkaa Ateetee, Celebration of Irreecha Oromoo 2014 (6408Irreecha Oromoo bara 6408 kan Buraayyuu, Malkaa ateetee, Oromia. Irreecha Oromo Thanksgiving 2014,Malkaa Ateetee, Buraayyuu, Oromia . 9th October. Suura4Malkaa Ateetee, Celebration of Irreecha Oromoo 2014 (6408Irreecha Oromoo bara 6408 kan Buraayyuu, Malkaa ateetee, Oromia. Irreecha Oromo Thanksgiving 2014,Malkaa Ateetee, Buraayyuu, Oromia . 9th October. Suura5Irreecha Oromo 2014 Malkaa Ateetee, Buraayyuu, Oromia

Irreecha Oromo 2014 Malkaa Ateetee, Buraayyuu, Oromia.  Suura1

Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Bishoftu Oromia, Hora Harsadii with over 4 million in attendance.  5th October 2014.

Irreecha Oromo 2014 Hora Harsadii, Oromia 5

Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura9Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura10Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura11Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura12Irreecha Oromo 2014 Hora Harsadii, OromiaIrreecha Oromo 2014 Hora Harsadii, Oromia 6Irreecha Oromo 2014 Hora Harsadii, Oromia 7

Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura7Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura5Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura6Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura4Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014 @ Horaa Harsadii, Bishoftu, Oromia. suura3Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura1

Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura8

Irreecha Oromo 2014 Hora Harsadii, Oromia 1Irreecha Oromo 2014 Hora Harsadii, Oromia 2Irreecha Oromo 2014 Hora Harsadii, Oromia 3Irreecha Oromo 2014 Hora Harsadii, Oromia 4

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Irreecha (Oromo Thanksgiving) 2014: Colorfully celebrated at Bishoftu Oromia, Hora Harsadii with over 4 million in attendance.  5th October 2014.

Irreecha (Oromo Thanksgiving) is a celebration of the coming of the new Birraa (Spring) season in Oromia. Though it is celebrated by many millions throughout Oromia, the celebration at Hora Arsadi (Lake Arsadi) in Bishoftu, Oromia, is the largest of all. The celebration at Hora Arsadi has been identified as the largest festival in Africa, and there’s a proposal submitted to UNESCO to register it as the Cultural Heritage of the world. http://finfinnetribune.com/Gadaa/2014/10/in-photosvideos-the-largest-festival-in-africa-irreecha-oromo-thanksgiving-celebrated-by-millions-at-hora-arsadi-in-bishoftu-oromia-october-5-2014/

Onkoloolessa 5, 2014 Guyyaa har’a Uummatni Oromoo Miliyoona Afurii olitti lakkaa’amu Ayyaana Irreechaa Hora Arsadii irratti wal arguun Ayyaannii Irreechaa ganama barii lafaa eebba manguddootaan kan baname haala ho’aa ta’een kabajamuu eegalee jira.

Ayyaanaa irreechaa danquuf mootummaan abbaa irree wayyaanee EPRDF ugguraa garaagaraa kaa’ee, kellaawwaan biyyaatti cufee haa sakkatta’uu malee uummataa Oromoo eenyuummaa isaa, aadaa isaa, amantii isaa fi tokkummaa isaa cabsuu hin dandeenye, uummatni Oromoo yoom iyyuu caalaa yeroo ammaa kanatti uummata eenyummaa isaa, Oromummaa isaa, aadaa isaa, Amantii isaa fi sabboonummaa isaa jabeeffachuun diina dura dhaabbachuun bilisummaa isaa kabachiifachuuf uummata onnatedha.

Haaluma kana fakkaattuun guyyaa har’aa kana kabaja ayyaanaa irreechaa irratti dargaggootni Oromoo wallee waarraaqsaa fi eenyummaa uummatichaa calaqisiisuu sodaa tokko malee uummataaf sirbuun, uummanni cufti harka walqabanchuun sagalee tokkuummaa, eenyuummaa, abbaa biyyuummaa fi kabajamuu sabboonummaa jettuu dhageesisuun diina uummata Oromoo mootummaa garboomsaa naasuu guddaa keessa galchani jiru. Addaatti dargaggootni Oromoo walleellee warraaqsaa dhageesisuun Sabboonummaa Oromummaa faarsuu irratti argamu. http://qeerroo.org/2014/10/05/guyyaa-hara-uummatni-oromoo-miliyoona-olitti-lakkaaamu-ayyaana-irreechaa-hora-arsadii-irratti-wal-arguun-ayyaannii-irreechaa-ganama-barii-lafaa-eebba-manguddootaan-kan-baname-haala-hoaa-taeen/

 

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http://https://www.youtube.com/watch?v=16Osa67bxfQ

http://https://www.youtube.com/watch?feature=player_embedded&v=rwCtFJARpXo

http://https://www.youtube.com/watch?v=gn8MzduVUE4

http://https://www.youtube.com/watch?v=16Osa67bxfQ

http://http://www.youtube.com/watch?v=zBZz9wrEBoo

http://https://www.youtube.com/watch?v=KCk8lei9qS0&feature=player_embedded

OromoPress Report:- Irreecha: Oromo’s Largest African Festival Celebrated by Millions at Hora Arsadi, Bishoftu

OromoPress Report:- Irreecha: Oromo’s Largest African Festival Celebrated by Millions at Hora Arsadi, Bishoftu

(OromoPress) – On Sunday October 5, 2014 an estimated 4 million people attended the annual Irreecha Festival at Hora Arasdi (lake) in Bishoftu town, located 47.9 kilometers southeast of the Oromo nation’s capital Finfinne (aka Addis Ababa). Although not conceptually, historically and purposively equivalent, people sometimes superficially use the word from the American holiday “Thanksgiving” to describe Irreecha Festival to expatriates. Oromo and friends of Oromo from across all religions and backgrounds converged to celebrate the transition from a gloomy (dukkana) rainy season to a bright (booqaa) Birraa (Spring season). The rainy season that runs for 3 months–June to August– is considered a harsh winter and is associated with darkness and separation from friends and families because of rivers swelling, (and also because of the lack of electricity). In contrast, Spring is considered a more pleasant season of festivity. Honestly, the tropical rainy season is not as a harsh a season as Winter as we know it in the northern hemisphere if you have the skills to swim and walk in and on waters.To say that Irreecha is a celebration of escaping a bad season, would be a gross oversimplification given the long and complex history of the Oromo indigenous African holiday practiced for thousands of years before the arrival of Abrahamic faiths in Oromia, Ethiopia and the Horn of Africa. Read more @http://oromopress.blogspot.co.uk/2014/10/irreecha-oromos-largest-african.html

http://http://www.youtube.com/watch?v=Pk3W49aKXDY

http://http://www.youtube.com/watch?v=D0eZ2B_v2f4

http://http://www.youtube.com/watch?v=AvnUunrQJ90

http://http://www.diretube.com/awramba-times/irreecha-festival-2014-in-bishoftu-at-lake-hora-video_403bb9391.html

http://www.ethiotube.net/video/32135/More-than-three-million-celebrated-Irreechaa-Oromo-Thanksgiving-in-Bishoftu-Oromia-The-largest-Festival-In-Africa

Irreecha Bara 2014 – Sirna Irreeffannaa WBO, Moonaa Leenjii Giddu Gala ABO!

Ayyaanni Irreechaa Godina Jimmaa

 Onkoloolessa 26 bara 2014

Qeerroo: Gabaasa Kabajamuu Ayyaanni Irreechaa Godina Jimmaa

Onkololeessaa 26, 2014 Ayyaanni Irreechaa Godina Jimmaatti sirna ho’aa ta’een kabajame! Uummatni Oromoo jalbultii ayyaana kana ilaalchisuun Onkololeessa 25/2014 irraa eegaluun godinaalee Oromiyaa gara dhihaa kanneen akka Godina Iluu abbaa Booraa, Godina kibba Lixa Shawaa, Shawaa Lixaa fi wallaggaa Bahaa irra gara Magaalaa Jimma seenan, jalbultiin Ayyaana kanaa haala akkam miidhagaa ta’een Malkaa Deeddeetti kan eegalame, Guyyaa kaleessaa Malkaa Booyyeetti haala akkam ajaa’ibsiisaa ta’een kabajame jira. Goototni barattootni Oromoo Yuunibarsiitii Jimmaa fi Saabboontootni hojjettootni fi barsiisotni Godina Jimmaa fi Yuunibarsiitii Jimmaa Ayyaana kana irratti argamuun haala akkam boonsaa ta’een Eenyummaa, Oromummaa ,sabboonummaa, fi tokkummaa uummata Oromoo jabeessuun Uummata Oromoo kuma kudha-shani (15,000) Olitti lakka’amuun kabajame jira.

Kabaja ayyaana Irreechaa Godina Jimmaa Malkaa Booyyeetti kabajame kana irratti dargaggootni Qeeerroon barattootni Oromoo Yuunibarsiitii Jimmaa gamtaadhaan argamuun walleewwaan warraaqsaa fi mootuummaa abbaa irree balaaleeffatan Sirbuun uummatni Oromoo eenyummaa, Oromummaa, Sabboonummaa fi bilisummaa isaa gonfachuuf yoom iyyuu rafee akka hin bullee fi tole jedhee halagaa fi abbootii irreef akka hin bitamne walleewwaan warraaqsaa kanaan uummataaf barnootaa fi ergaa guddaa dabarsa, walleewwaan warraaqsaa kanaaniis ABO fi Uummata Oromoo, Qabsoo bilisummaa Oromoo sodaa tokko malee faarsuun diina garaa gubaa oolaniru. walleewwaab Artisti kabajamaa fi Jaalatamaa Eebbisaa Addunyaa guutummaatti sirbaa Oolaan.

Mootummaan abbaa Irree Wayyaanee akkuma amala ayyaana irreecha kana danquu fi uummata sodaachisuuf humna poolisaa guddaa bobbaasuun guyyaa jalbultii Ayyaana kana irraa eegaluun Magaalaan Jimmaa eegamaa turte, tokkummaa Uummataa fi haala hedduminan uummatni Ayyaana kanaaf qophii gochaa jiru irraa ka’uun tajajila uummataa kanneen akka Ibsaa Eliktiriikii, Bishaan dhugaatii fi Network Magaalaa Jimmaa irraa balleessun uummata darara jiraachuun beekamee jira. kessumattuu Ayyaana kanaan walqabatee tajajillii bishaan dhugaatii, Ibsaa fi Network magaalaa Jimmaa irra baduun immoo yeroo amma kana haalan kan uummata dheekkamsiise ta’uun gabaafame.

Goototni Barattootni Yuunibarsiitii Jimmaa tajajillii bishanii, Ibsaa fi network uummata irraa dhaabbatee(citee waan jiruuf Mooraa yuunibarsiitii Jimmaa Main Campus keessa naanna’uun roottoowwaan bishaan itti kuufaman caccabsuun Mootummaan wayyaanee tajaajila hawwasuummaa uummata irraa kutuun uummata darara jiru nurraa ka’uu qaba jechuun halkan guutuu hanga poolisiin mooraa Yuunibarsiitii Jimmaa dhaabsiisuu dhadhabutti iyyaa bulan, Diddaa gootota barattoota Yuunibarsiitii Jimmaa kanatti Mootummaan Wayyaanee Yaaddoo ulfaata keessa seenuun humnoota basaasaa fi poolisaa bobbaasuun Yuunibarsiitiin Jimmaa eegamaa jira.

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Ayyaanni irreechaa godina Jimmaa malkaa Booyyetti haala akkaan hoo’aa ta’een kabajamee.

ONKOLOOLESSA 26/2014 “IRREECHA MALKA BOOYYEE”

DSC02079Ayyaanni irreechaa godina Jimmaa malkaa Booyyetti haala akkaan hoo’aa ta’een kabajamee oolee jira.Irreecha birraas ta’ee kan Arfaasaa biyya keessattii fi biyyoota alaattis waggaa waggaan akka irreeffatamu eenyu illee waan haaluu hin dandeenyedha. Haaluma kanaan ummanni oromoo magaalaa Jimmaa,naannawa ishii,akkasumas barattoonni oromoo yunivarsiitii Jimmaa kaampaasota garagaraa fi barattoonni kolleejjii barsiisota Jimmaa walitti dhufuun ayyaanicha jalabultii irraa jalqabuun bifa nama boonsuun kabajuu danda’anii jiru.Qeerroon yunivarsiitii Jimmaa fi kolleejjii barsiisota Jimmaa jiraattota magaalaa fi naannawa ishee waliin ta’uun jalabultii irreechaa dug-duuba kolleejjii barsiisota jimmaa malkaa doodee irratti bifa miidhagaa ta’een kabajanii jiru jedha gabaasni Qeerroo godina Jimmaa. Qeerroo fi sabboontonni oromoo kan yoomiyyuu diinaf gadi hin jenne sirboota fi waallewwan warraaqsan jibbaa fi tuffii diina isaanif qaban itti mul’isuun wayyaane fi ergamtoota wayyaanee daran rifaasisanii jiru.Qeerroo fi sabboontonni oromoo waalleewwan warraaqsaa akka armaan gadii kanatti kaasuun ijjannoo isaanii diinaf mul’isan:

1.Taaddee Birruu leenca boombin dadhabe har’a saaxiniin gadi qabe.

2.Yaa oromoo oromoo qulqulluu qonnee nyaannaa lafa hin gurgurru. 3.Boolloo xaddee Taaddasaa koo hin badde biyyoon galabaa miti wal-irraa hin xaragani.As irratti wanti hubatamuu qabu akka fakkeenyatti maqaan taaddasaa ka’e malee maqaan gootota oromoo osoo falmaa bilisummaa gaggeessanuu lubbuun isaanii wareegamte hedduun kaafamanii jiru.

4.Foolleen shanii Dabbaalleen kudhanii maal balleesse kan barataa Kenya hidhanii jechuun barattoota Oromoo gaaffii mirga namoomaafi abbaa biyyummaa gaafatanuu maqaa shororkeessan wayyaaneen mana hidhaatti darbattee hiraarsaa jirtu yaadatanii wall yaadachisuu danda’anii jiru.Walumaa galattii Irreechi birraa malkaa Booyyee oromoota kumaatamaan lakkaa’amaniin sirboota fi waalleewwan warraaqsaan dabaalamuun haala akkaan hoo’aa ta’een kabajamee oolee jira.Wayyaaneen humna tikaa fi basaastota ishii bobbaastus ayyaanichi muudannoo tokko malee milkaa’uu danda’ee Kira.Gabaasa kana irraatti waraabbii suuraa fi sagaleenis qindaawe dhihaata.

Ayyaanni irreechaa godina Jimmaa malkaa Booyyetti haala akkaan hoo’aa ta’een kabajamee.

http://https://www.youtube.com/watch?feature=player_embedded&v=19kjT8K4GP4

 Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Nürnberg, Germany.18.10.2014

 Kabajaa Ayyaana Irrechaa -2014 Celebration of Oromo Thanks giving (Irrechaa) in Nürnberg, Germany.18.10.2014

Ayyaana Irreecha yeroo jalqabaaf gaafa 18.10.2014tti magaala Nürnbergtti kan Kabajame ole yemmu ta’u Seena Ayyaanicha maal akka ta‘e fi akkasumas Ayyaanni kuni Ummata Oromoof maali isa jedhu ilaalchise Miseensa Qindessitoota Ayyaana Irreechaa Awurooppaa kan ta’aani Obbo Getaachoo Camadaa barumsa ball’aa kann kennan yemmu ta’u akkasumas gaaffi fi deebi hirmaattoottaff walin geggeffame jira.

Qophii kana irratti qophii sirna “Buuna Oromoo” shamarran Oromoo dhihessaniiru.

Obbo Getaachoon “Ayyaani kuni ayyaana jaalaa fi araaraati!” kan jedhan yemmu ta’u Oromoonni argamani hunda gammachuu guddaan sirba aadaa Oromoo walin sirba fi ragada kann olani sagantichi haala midhagaa ta’een xumurame jira.

http://http://www.youtube.com/watch?v=FCSCjLXryo4

Ayyaana Wagaa 50ffaa WMT fi Qophii Aadaa Oromoo Magaala Nürnbergitti haala midhagaa ta’een Kabajame

Nuernberg 27.09.2014

Qophii Ayyaana Waggaa 50ffaa Waldaa Maccaa-Tuulamaa (WMT) bakka kessummoota hedduu argamaniin magaala Nürnbergitti Akka aadaa Oromoo Ebbaa manguddootan baname.

Ittiaansuudhaan qophii Agarsiisaa aadaa Oromoo fi Sirbaale Oromoon kan dhihaate jiddu jidduttii immo dargaggoota Oromoo Obbo Muktar fi Obbo Ahimedin Walaloo Qabsoo Bilisummaa Oromoo faarsuu fi hamilee nama kakaasu dhihessaniiru.

Turtii boqonnaa fi Laaqana booda immo Waa’ee Waldaa Maccaa- Tulama barumsa Hawaasa Oromoo Berlin irra marsaa Skype dhaan kan kenname yemmu ta’u, Do’ii gabaabdu “Abbaa Caaltu” dargaggoo Oliyad Dinaolin qophaa’ee umataatti barsise fi bashannansiise jira.

Walumagalaatti kabajaa Ayyaana Waggaa 50ffaa WMT hirmaattoota fi Kessummotaaf walittidhufenya harawaa kan ume akkasumas sababni WMT bu‘urreffamef yaadachudhaan kaayyoo sanas hubachuudhaan Qabsoo Bilisummaa Oromoo ittifufudhaaf guyyaa waadaakenya kan ittin haaromsinu ta’u isaa wali galuudhaan milkiin xumurame jira.

Injifannoon Ummata Oromoof!

Tokkummaa Barattoota Oromoo Biyyaa Jarmanii-TBOJ
www.tboj.de

http://http://www.youtube.com/watch?v=cUmwdruGxt8

http://http://www.youtube.com/watch?v=ttoNGf-0DZ4

http://http://www.youtube.com/watch?v=L5F1rgwvT34

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Tel Aviv,  Israel,  (Middle East)

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Uganda (East Africa)

5th October 2014.

The Oromo people, the largest nation in Ethiopia, celebrate Irreecha, a festival of thanksgiving. Oromo communities spread out across the world perform rituals on this day around water sources to thank God for enduring the rainy season and ushering in the Spring season. The Oromo Community in Uganda held their celebrations at the Kabaka’s Lake in Lubaga on October 5, 2014. http://finfinnetribune.com/Gadaa/2014/10/ntv-uganda-report-oromo-community-in-uganda-celebrate-irreecha-festival/

http://http://www.youtube.com/watch?v=3w3egl1DEqI

NTV Uganda

http://http://www.youtube.com/watch?v=3w3egl1DEqI

A Beautiful Irreecha Celebration in Groton, Connecticut (It Takes One Family to Start Building a Community)

Though lacking a big Oromo community in Groton, Connecticut, that didn’t deter the family of Gammachuu to hold the 2014 Irreecha (Oromo Thanksgiving) celebration; we hope to see a strong Oromo community in Connecticut next year following the Gammachuu’s lead.http://finfinnetribune.com/Gadaa/2014/10/a-beautiful-irreecha-celebration-in-groton-connecticut-it-takes-one-family-to-start-building-a-community/

A Beautiful Irreecha Celebration in Groton, Connecticut (It Takes One Family to Start Building a Community)

Though lacking a big Oromo community in Groton, Connecticut, that didn’t deter the family of Gammachuu to hold the 2014 Irreecha (Oromo Thanksgiving) celebration; we hope to see a strong Oromo community in Connecticut next year following the Gammachuu’s lead.http://finfinnetribune.com/Gadaa/2014/10/a-beautiful-irreecha-celebration-in-groton-connecticut-it-takes-one-family-to-start-building-a-community/

Connecticut_Irreecha2014_2Connecticut_Irreecha2014_2

Irreecha Celebration in Perth (Australia) – Oct. 5, 2014

http://http://www.youtube.com/watch?v=voqnyQg4S0M

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in South Africa.

5th October 2014.

http://https://www.youtube.com/watch?v=J3FWVN_tADg

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Melbourne, Australia

http://http://www.youtube.com/watch?v=DoKcMZgznKM

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in  Cairo, Egypt

5th September 2014.

Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Atlanta, Georgia, USA

4th October 2014

Irreecha (Oromo Thanksgiving) 2014: Colorfully celebration in Holland.

4th October 2014

http://https://www.youtube.com/watch?feature=player_embedded&v=Y2bFkygJNGg

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Boston, MA, USA

28 September 2014

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Los Angeles, California

27 September 2014

Ayyaanaa Irreecha 2014: Los Angels, California

Hawaasni Oromoo Magaalaa Los angeles fi San Diego Ayyaanaa Biyyoolessa Oromoo, IRREECHA, Birraa 27, 2014 haala hoo’an kabajaanni oolan. Sirni ayyaaneeffanaa sa’aa 11:00WD qabee hanga sa’aa 6:00WB gageeffame kun seeraan banamee, eebbaa manguddootiin itti fufee, aadaa irreechaatiin Waaqaa faarffachaa fi gammachuudhaan sirbaa iddoo haroo adeemudhaan erga irreeffatamee booddaa haaluma walfakkaataan iddoo qophiitti deebi’ame sirbaa fi mariin xumurameera. ‘Barrii baranaa kan hegereetiin Isin ha gahu!’

3Irreecha2014_LosAngeles24Irreecha2014_LosAngeles2

Irreecha2014_LosAngeles2

Irreecha (Oromo Thanksgiving) Festival Celebrated in Bay Area, California

4th October 2014

http://Irreecha(OromoThanksgiving)Fyoutube=http://www.youtube.com/watch?v=E7pnca_5qOMestivalCelebratedinBayArea,California

http://http://www.youtube.com/watch?v=BX-90XtYmE0

http://http://www.youtube.com/watch?v=dWtbIY3wN18

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Leeds, UK.

27 September 2014

Report: Irreecha Leeds 2014

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Ohio, USA.

28th September 2014.

http://https://www.youtube.com/watch?v=eLmwyEopOZk

http://https://www.youtube.com/watch?v=tBp1BimLYSc

http://https://www.youtube.com/watch?feature=player_embedded&v=jcofrD2nhh8

http://https://www.youtube.com/watch?feature=player_embedded&v=Rz6ApB78M8Y

 Irreecha( Oromo thanksgiving) 2014: Colorfully celebration in Seattle with Oromiya and Caffee Tuulamaa Abbaa Gadaa- Bayanaa Sanbatoo, 28th September 2014

Irreecha: Colorfully Celebrated

inWashington DC, USA.

27th September 2014

At the Hururssaa, Name-Recognizing or Name-Giving Ceremony, held in conjunction with the 2014 Washington-DC’s Irreecha celebration, author Tasfaayee Gabra-aab has become “Gadaa” Gabra-aab; watch the ceremony below (video by OPride.com). Hururssaa is one of the rich traditions of the Oromo nation.

Author Tasfaayee Gabra-aab Becoming Gadaa Gabra-aab at DC’s Hururssaa Ceremony (Photo: @OromoPress)

Author Tasfaayee Gabra-aab Becoming Gadaa Gabra-aab at DC's Hururssaa Ceremony (Photo: @OromoPress)

http://finfinnetribune.com/Gadaa/2014/09/video-author-tasfaayee-gabra-aab-becomes-gadaa-gabra-aab-at-a-hururssaa-a-name-giving-ceremony-at-the-2014-dc-irreecha/

http://https://www.youtube.com/watch?feature=player_embedded&v=8adRL3FUmng

 

Irreecha: Colorfully Celebrated

in Nairobi, Kenya.

28th September 2014

 

Irreecha: Colorfully Celebrated in

in Chicago, Illinois.

Speeches by International Oromo Youth Assocation’s (IOYA) Leaders Aad. Amanee Badhaasoo & Aad. Sinqee Wesho

27th September 2014

http://http://www.youtube.com/watch?v=aqdM892FFHI

http://http://www.youtube.com/watch?v=PDTPs0oRzQ0

http://http://www.youtube.com/watch?v=GMLoV1XLEkQ

http://http://www.youtube.com/watch?v=1TnDe-CnLg4

http://http://www.youtube.com/watch?v=puOPdRxer28

Source: Oromiatimes.Org (http://oromiatimes.org/2014/10/03/dhufaa-jira-coming-soon/)

Irreecha: Colorfully Celebrated in Switzerland

27th September 2014

Irreecha: Colorfully Celebrated in London, UK

27th September 2014

 

 

Irreecha: Colorfully Celebrated in Minneapolis, Minnesota, Little Oromia in the Presence of A/G Bayyanaa Sanbatoo & Ob. Laggasaa Deettii, Former Leader of Macha-Tulama Association

http://https://www.youtube.com/watch?feature=player_embedded&v=Uxlh61BG9s0

http://http://www.youtube.com/watch?v=Uxlh61BG9s0

Ayyaana irreechaa Fulbaana 27 bara 2014 magaalaa Bergen,Norway

http://https://www.youtube.com/watch?feature=player_embedded&v=55v-J0n1pN4

Irreecha Colorfully Celebrated in Oslo, Norway, on Saturday, Sept. 27, 2014

Seife Nebelbal Radio: Special Program on the Irreecha Festival in Dallas, TX (With Abbaa Gadaa Bayyanaa Sanbatoo)

Irreecha Birraa 2014 Celebration  @ Las Vegas, Sunset Park, Nevada

25 Fuulbana ( September ) 2014.

The 2014 Irreecha Celebration in Adelaide, South Australia

http://http://www.youtube.com/watch?v=8E0UJ8QxIRY

http://http://www.youtube.com/watch?v=4SkD_CLMT7c

Ayyaana Irreecha Birraa Oromoo kan  bara 2014  Kanaadaa (Canada) Calgaryti Birraa 20 Bara 2014 haala O’ooan kabajamee Ooole. Irreecha celebrated in Calgary, Canada on 20th September 2014. See picture below.

Caayaan Tokkummaa Baqattota Oromo Biyya Masrii Ayyaana Irreecha Barana Fuulbana 20/2014 haala miidhagaa fii bonssaan kabajatan . Sirnicha akka Aadaa Oromotti Eebba Manguddon kan banamee hoggaa tahuu, Duraa Ta,aan Caayaa Tokkummaa duraanii Obbo Mohammed Zen Arabon Gabaasa waggaa lameen dabranii bal’inaan erga manaaf gabaasanii boddee koree haarowa waggaa kana Caayaa Tokkummaa hogganuuf jiratanitti sirna miidhagaan hujii dabarsanii itti laatanii jiru. Kanaaan booda Dura Ta’aan Caayaa Haarowni Obbo Abdallaa Jamaal maqaa Isaa fii koreetiin haawaasaf simannaa godhanii fii jiru . Bifa kanaan koreen Haarowni erga hujii fuudhanii fuula hawaasaa duratti ballamaa galanii jiru. Akkasuma Hawwisoon Baandii Abdii Boruu Wallelee garagaraan hirmaattota sirnicha baayyee gammachisanii jiru. Seenaa Ayyanaa kanarraa Hayyotaa fii manguddonni kan akka Obbo Xayyib fii Obbo Abdusalaam, Obbo Aksiir Nuree’ , Obbo Hassan Fakkaro fii Aaddee Raggaatuun walduraa dubaan ibsa bal’aafii gorsaas godhanii fii jiru. Maayyirratti Surnichi Eeyba Manguddon sirna miidhagaan xumuramee jira.

Oromians in Sweden Celebrated Irreecha  in Stockholm on 13th September 2014

Ayyaanni Irreessaa/irreechaa Sweden magaalaa Stockholmitti     Fulbaana 13, 2014 Haala bareedan ayyaaneffatame

Ayyaanni Irreessa/irreecha Sweden magaalaa Stockholmitti     Fulbaana 13, 2014  ayyaaneffatame (suuraa kanaan olii ilaalaa, see the above pictures of Irreecha celebration in Stockholm )

Ayyaanni Irreessaa/irreechiaa Sweden magaalaa Stockholmitti     Fulbaana 13, 2014  ayyaaneffatame

Ayyaanni Irreessaa/irreechaa Sweden magaalaa Stockholmitti     Fulbaana 13, 2014  ayyaaneffatame (Suuraa kanaa olii ilaalaa,  Sweden Irreecha celebration  pictures above).

http://http://www.youtube.com/watch?v=Mhe0D6mCa5g

http://http://www.youtube.com/watch?v=VzCYF-8Z_7w

http://https://www.youtube.com/watch?v=kGQAlNlcbr0&list=UUeiu9oLrDG86ZllW48H6zQg

http://http://www.youtube.com/watch?v=VzCYF-8Z_7w

Ayyaana Irreecha  Birraa Bara 2014. Hargaya  (August) 31 colourfully  Celebrated in Toronto, Canada.
Oromo Thanksgiving Celebration 2014, Toronto Canada. See the pictures below.

Ayyaana Irreecha  Birraa Bara 2014. Hargaya  (August) 31 as Celebrated in Toronto, Canada.
Oromo Thanksgiving Celebration 2014, Toronto Canada

Photo

Ayyaana Irreecha  Birraa Bara 2014. Hargaya  (August) 31 as Celebrated in Toronto, Canada.
Oromo Thanksgiving Celebration 2014, Toronto Canada

We are pleased to inform you that he is finally able come to the United States. OSA has extended its theme focusing on Gada democracy through the end of the year and Abba Gada Bayana speak at a series of OSA-organized workshops in various cities in Unite Stated from September 6-27, focusing on the ongoing work of reviving the Gadaa system.

He will also participate as a guest of honor at several Irreecha celebrations organized by Oromo in the Diaspora.

We invite all who are interested in the Gadaa democratic system and Oromo culture in general to attend these workshops and participate in spectacular Irrechaa celebrations to be held throughout September and October 2014.

We would like to extend our appreciation to local individuals and institutions who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayana’s travel documents.

The attached flyer contains general information about dates and cities where Abbaa Gadaa Bayana will be speaking.

Jawar Mohammed
President, Oromo Studies Association

Plan of Event: Ayyaana Irreecha ,  Oromo Thanksgiving on Onkoloolessa/October4, 2014- Perth, Australia

Ayyaana Irreecha | Oromo Thanksgiving in Boston/Cambridge, MA

Baga bacaqii Gannaa nagaan baatanii Booqaa Birraa argitan jechaa, Eenyummaa fi Aadaa ofii yoo abbaan duukaa bu’ee hin kununisifatiin alagaan ishuma hafte iyyuu balleessuuf duubatti hin jedhu waan ta’eef IRREECHA bara kanaa / 2014 sirnna hoo’aan kabajachuuf Oromoonni dhuunfaan sagantaa kana irratti hojjataa jiru. Ammoo dhimma kana fiixaan baasuuf hirmannaan Hawaasa Oromoo Magaalaa Perth murteessaa dha.

Waan kana ta’eef jecha Oromoonni Magaalaa Perth jirraattan hundi ayyaana IRREECHAA kana irratti hafeeramtaniirtu.

Koottaa / dhyaadhaa waliin gammannaa!

Yoom:-
Gaafa 05/10/2014
Guyyaa Dilbataa

Bakka:- Burswood Park, Burswood

Yeroo:- Sa’aatii 11:00 AM irraa eegalee

Hubachiisa:-
– Hanga danda’ametti Uffannaa Aadaan midhaganii argamuun heddu feesisa.
– BBQ fi waanni dhugan nama maraaf tola.
– warra hin dhageenyeef dabarssaa.

Qopheessituu IRREECHA Magaalaa Western Australia (Perth) bara 2014

Gadaa.com

Plan of Event: Ayyaana Irreecha ,  Oromo Thanksgiving in Cairo, Egypt – on October 5, 2014

Ayyaana Irreecha | Oromo Thanksgiving in Boston/Cambridge, MA

Ayyaana Irreecha | Oromo Thanksgiving in Boston/Cambridge, MA

Akkam jirtu Oromoo Boston?

ODA Boston waggaa waggaadhaan laga Charles River, Cambridge kessatti argaamu irrati guyyaa Irreecha kabajaa turuun isaa ni yadatama. Haaluma Kanaan bara kanas gaafa guyyaa Fulbaana ykn September 28/2014 sa’ati 12:00pm irrati kabajuuf qophii irra jiraachu isaa gamachuudhan isin beekisisaa, akka irrati argamtan kabajaan isiin hafeerra.

Galatoomaa!

Koree ODA Boston

Ayyaana Irreecha | Oromo Thanksgiving in Helsinki, Finland – on October 4, 2014

Ayyaana Irreecha | Oromo Thanksgiving in Helsinki, Finland – on October 4, 2014
Posted: Fulbaana/September 28, 2014 · Finfinne Tribune | Gadaa.com

Event Details:

Date: 4th of October 2014
Time: from 12:00 to 5:00
Place: Kivikonkaari 11, Kivenkolo, Helsinki, Finland
Transport: Take Metro from Helsinki Railway Station to Kontula; From Kontula, take Bus 78. It is about 5 minutes.

BEEKSISA:
Oromoota magaalaa Nairobi fi naannawa isii jiraatan maraaf
DHIMMA: Ayyaana Irreechaa fi Hulluuqqoo, 2014

Ilmaan Oromoo hundi baga ganna bacaqii irraa gara booqaa birraatti nagayaan ceetan jechaa, ayyaanni Irreechaa fi Hulluuqqoo magaalaa Nairobitti Fulbaana 28, 2014 waan kabajamuuf, maatii fi hiriyyoota keessan wajjiin akka irratti hirmaattan kabajaan isin affeerra.

Bakka (Venue): Nairobi City Park
Yeroo: Ganama 8:00AM – 2:00PM

Ayyaana Irreechaa fi Hulluuqqoo sababeeffachuun barnootni:
~ aadaa fi argaa-dhageettii,
~ maalummaa Irreechaa fi Hulluuqqoo,
~ Seenaa fi amantii Oromoo ni kennama. Kana malees sagantaa nyaata aadaa Oromoo fi qophii bashannanaa waan qabnuuf ammas irra deebinee dhiyaadhaa isiniin jenna.

Odeeffannoo dabalataaf ammo karuma fuula facebook’n nu qunnamaa!
Koree Aadaa fi Argaa Dhageettii Oromoo, Nairobi

Ayyaana Irreecha | Oromo Thanksgiving in Denver, Colorado – Sept. 27, 2014

IrreechaDenverCO2014

Irreecha Bara 2014 | Kan Biyya Jarmaniitti | Fulbaana/Sept. 20, 2014

Waamicha Kabajaa Ayyaana Irreecha kan Bara 2014 Biyya Jarmanii keessatti qophaa’ee: Koree Qindeesitu Ayyaana Irreeschaa irraa Ilmaan Oromoo Biyya Jarmanii keessa jiraatan Maraaf – Frankfurt am Main, Germany

Kabajammo Ilmaan Oromoo,

hundaa duraan dursee nagaan rabii isin haagahu. Ashamaa ilmaan Oromoo kann biyya Jarmanii keessa jiraattan; obboleewwan keenya dhiira fi dubartiin, baga ayyaana Irreecha bara haaraa 2014 walumaan jala geenye. Ayaanni Irreecha jila (festival) waga/bara haaraatti cee’uumsaatti.

Ayyaanni Irreecha kan bara haaraa 2014 biyya Jarmaniitti kutaa magaalaa Frankfurt am Main “Bockenheim” (im Stadtteil Bockenheim) jedhamu keessatti Fulbaana (September) 20, 2014 kabajamuuf qophiin Koree Qindeessituu Ayyaana Irreescha xumuramee jira. Kanaaf Oromoon biyya Jarmanii keessa jiraatan kabajaa ayyaana Ireechaa kan bara 2014 irratti argamtannii waliin akka kabajnu ulfina guddaan isin afeerra.

Ayyaanni Irreecha kan bara haaraa 2014 Fullbaana (September) 20, 2014, guyya sambata xiqqaa(Saturday), sa’a 12:30 WB (PM) irra eegalee hanga (hama) sa’attii 18:00 WB (PM) Paarkii (iddoo namni itti haara galfatu) “Rebstockpark” jedhamu keessatti cinaa (bukkee) haroo (Weiher im Rebstockpark = Pond in Rebstockpark) ti kabajama.

Ayyaanni Irreecha guyyaa ilmaan Oromoo akka sabaatti heddomminaan walarganii dhimma har’a itti jiran waliif himan, waan hegeree immoo waliin qindeeffaatan, guyyaa waloomaa (day of joint action) Oromoo ti. Heddomminaan bahanii ayyaana Irreecha irratti aadaa fi duudhaa/jifuu (culture and tradition) ofii agarsisuunis mallattoo sabboonummaa saba Oromoo ti. Aadaa kana guddisuu fi muldhisuun eenyummaa Oromoo guddisuudha.

Ayyaanni Irreecha kan bara 2013 kan yeroo kamuu caala biyya keessaa fi alatti sirna ho’aa fi hamilee guddaan akka kabajame, odeeffannoo fi gabaasa bakka gara garaa irraa argaa fi dhagahaa jirra. Kun kan muldhisu, ayyaanni Irreecha guddina aadaa fi duudhaa/jifuu, akkasumas eenyummaa fi tokkummaa saba Oromoof utubaa ta’uu nu hubachiisa.

Koree Qindeesitu Ayyaana Irreescha akka waliin taanee ayyaaneefannu, irraa debi’ee gammachuudhaan waamicha Oromummaa kabajaan isiniif dhiyeessa.

Namoota odeeffannoo dabalataa feetanif, Koree Qindeesitu Ayyaana Irreescha waliin qunnamtii godhaa!

Namoota Koree Qindeesitu Ayyaana Irreescha irra odeeffannoo (information) dabalataa feetanif lakkoofsa bilbila (telefoona) kanatti bilbilsaa:
lakko.bil.:
+4917853498098
+4917680018430
+4915212252957

Ayyaanni Irreessaa yeroo duraatif Magaalaa “Frankfurt am Main” jedhamu keessatti guyyaa gaafa Fulbaana 20, 2014 qophaa’ee:

Sa’aatii/Time: 12:30 WB (PM) ‐ 18:00 WB (PM)
Iddoo/Place: Paarkii “Rebstockpark” jedhamu keessatti (im Rebstockpark), cinaa (bukkee) haroo (Weiher im Rebstockpark = Pond in Rebstockpark)

Daandi (kara)/Street: Am Römerhof, Max‐Pruss‐Straße
Geejiba/Transport: Baabura (tram) lakoofsa 17 (Straßenbahnlinie 17 vom Hauptbahnhof Frankfurt am Main bis zur Endehaltestelle “Rebstockbad”)

OromoIrreechaGermany2014_1

OromoIrreechaGermany2014_2

UPDATED (Seattle): Workshop on Gadaa with A/G Bayyanaa Sanbatoo following Irreecha: Seattle, Washington (NW U.S. & British Columbia) – Fulb./Sept. 28, 2014

photo (3)

Waamich Kabajaa Ayyaana Irreechaa – Nurnberg, Germany (Onk./Oct. 18, 2014)

Waamich Kabajaa Ayyaana Irreechaa – Nurnberg, Germany (Onk./Oct. 18, 2014)

Misensoota TBOJ fi Oromoo Biyyaa Jarmanii

Ayyaanni Irreechaa Gaafa 18.10.2014tti

Iddoo: Am Pegnitzwiese, Unter Jansenbrücke, 91207 Nürnbergtti
Sa’a: 13:00 irraa kaase akka Walin kabjanu kabajaan isinni affeerra.

Aadaakenya Eenyummaakenya!

Ulfaadhaa

UOSE-Germany

New Zealand: Affeerraa Kabajaa Ayyaana Irreecha Bara 2014 | National Holiday (Oromo Thanksgiving Festival) – Oct. 12, 2014

Hunda Dura Baga Nagaan Ayyaana Irreecha Bara Kanaan Isin Gahe!

IrreechaNZ2014

Ilmaan oromoo hundi jila duudhaa ganama kan ta’e, Aadaa Oromoo kana biyyaa keessaa fi alaa bakka jiran hundatti walitti dhufanii kabajata turan ittis jiru. Nutis Oromoonni biyyaa New Zealand magala Wellington keesa jirru bakka tokkotti walitti dhufnee guyyaa seena- qabeessa kana akka waliin kabajane oolluf waamicha guddaa isiniif goona.
Guyyaan isaa Onkoloolessa 12/10/2014 sa’aa1.00pm iratti oggaaa tahu, bakki: Otari Wilton Park, Wilton, Wellington (address: 160 Wilton Road)

Gaafa kana galgala isaa sagantaa qophii bashannanaa waan qabaannuuf jecha hundi keessan waareen booda sa’aa 4:pm irratti argamtanii nu Waliin akka bashanantan kabajaan isin afeerra.

Bakki isaa: Newtown Hall

HUBACHIISA: Guyyaa kana uffata Aadaa qabdan uffattanii maatii keessan waliin akka dhuftani siin yaadachiisna.

Gadaan roobaa fi gabbina!

WAAMICHA KOREE IRREECHA SWITZERLAND SABBOONTOTA OROMOO SWITZERLAND FI NAANNOO JIRAATANIIF!

Irreecha 2014 VI

Irreechi Switzerland kan bara 2014 Guyyaa 27.09.2014 Hora Ouchy, magaalaa Lausanne tti kabajama. Koottaa, hirmaadhaa! Aadaa keenya haa guddifnu! Oromummaa bakka jirru hunda tti haa jabeessinu! Aadaa keenya ijoollee keenya kan hegeree Oromoo fi Oromiyaa ta’an fi firoota Oromoo haa barsiifannu!

GUYYAAN: 27.09.2014

SA’A: 10:00 IRRAA KAASEE HAMMA GALGALAA TTI

BAKKI: HORA OUCHY, LAUSANNE, SWITZERLAND

UFFATA AADAA UFFADHAA KOOTTAA! GALATOOMAA!

KOREE IRREECHA OROMOO SWITZERLAND

Irreecha 2014 III

Ayyaana Irreecha | Oromo Thanksgiving in Edmonton, Canada – Sept. 27, 2014

Ayyaana Irreecha | Oromo Thanksgiving in Edmonton, Canada – Sept. 27, 2014

Guyyaan Fulbaana (September) 27, 2014
Yeroo (Time) 10:00 Am Irra Eegale (start)
Iddo: Hourlack Park (Heritage) kessatti Ayyaana Irreecha waan kabajjamuuf ummata Oromoo marratti akka dhamissa nu dabarrisiitaan kabajjaan isiin gaffana korree Ayyaana Irreecha magala Edmontonni, Kaanaaddaa (Canada)

Oromo Thanksgiving Day Celebration – September 27, 2014
Time: 10:00am start

Oddeffaano (Information call)
1) Nasser 7803945478
2) Amare 5879207786

Irreechi Irree uummata Oromootti!

IrreechaEdmonton2014

Gubaa, Daaraa Gabanna fi Irreecha 2014, Atlanta, Georgia , Onkoloolessa 3-4, 2014

Ayyaana Irreecha | Oromo Thanksgiving in Sydney, Australia – Sept. 27, 2014

SydneyIrreecha2014

Ayyaana Irreecha Bara 2014 | Oromo Thanksgiving in Los Angeles on Sept. 27, 2014

Ayyaana Irreecha Bara 2014 | Oromo Thanksgiving in Los Angeles on Sept. 27, 2014

Ayyaanni Irreecha bara 2014 Fulbaana 27 magaala Los Anjeles keessatti kabajaamuuf qophiin itti fufeera. Lammiiwwan Oromoo fi firoonni Oromiyaa Kaaliforniyaa fi Godina Ollaa keessa jiratan hundinuu koottaa waliin haa Irreeffannuu!

Qophiin sa’aa 11:00 WD jalqaba.

Bakkeen Qophii:
Kenneth Hahn State Recreation Area
4100 S. La Cienega Blvd
Los Angeles, CA – 90056

———————

The Oromo Thanksgiving Day will be celebrated on September 27, 2014. All Oromo citizens and friends of the Oromo nation cordially invited. Please join us on our highly celebrated Holiday.

Program begins at 11:00am
Location:
Kenneth Hahn State Recreation Area
Los Angeles, CA – 90056

Odeefatnoof:
951-400-3998, 951-488-8188, 951-316-4688, 213-985-6086

Ayyaana Irreecha Kan Bara 2014 | Oromo Thanksgiving in Columbus, Ohio – Sept. 28, 2014

Address: 213 Camrose Court, Gahanna, OH

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Ayyaana Irreecha | Oromo Thanksgiving in Leeds, the UK (Fulbaana/Sept. 27, 2014)

Mark your calendar; this year’s Irreecha celebration will be held in the city of Leeds, the UK, on Sept. 27, 2014. All Oromos and friends of the Oromo in the UK are invited.

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Wamicha Guyyaa Irreecha bara 2014 | London: Fulb./Sept. 27, 2014

Hawaasni Oromoo UK kessa jiraatu guyyaa Irreecha galata kennan bara 2014 Fulbaana 27, 2014 Magaala Londonitti ayyaneffata. Kanaf, guyyaa Oromon tokkummadhan uumaa galata galchatu kana irratti argamtani akka gammaddan Hawaasni Oromoo UK kabajaan isin aferra. Nyatnii fi dhugaatin gatii bayyessan ni jira.

Kottaa aadaa fi muziqaa Oromoo dhandhamadhaa!

Sagantaa:

A. Sagantaa Irreffachuu: 11:00wd-2:00
Bakka: Hampsted Heath Park Staff Yard, Parliament Hill Fields, High-gate Road, London NW5 1QR
Gejjiba: Atobusii: C2, C11, 214
Baabura: Bufata baaburaa Gospel Oak
Konkolaataa dhabuf sa’ati 2f £2.50 basisa

B. Yeroo gammachuu fi hawaasessuu – 3.00wb-10.30gg
Bakka: Whittington Park Community Centre, Yerbury Road, London N19 4RS
Gejjiba: Atobusii C11 gara bufata baaburaa Archway, 17, 43, 263, 271 (gara bufata baaburaa Upper Holloway Road)
Baabura: Bufata baaburaa Archway
Bufata baaburaa: Upper Holloway Road

Koree Hojii Geggessituu Hawaasa Oromoo UK

Hawaasni Oromoo UK kessa jiraatu guyyaa Irreecha galata kennan bara 2014 Fulbaana 27, 2014 Magaala Londonitti ayyaneffata. Kanaf, guyyaa Oromon tokkummadhan uumaa galata galchatu kana irratti argamtani akka gammaddan Hawaasni Oromoo UK kabajaan isin aferra. Nyatnii fi dhugaatin gatii bayyessan ni jira.

Kottaa aadaa fi muziqaa Oromoo dhandhamadhaa!

Sagantaa:

A. Sagantaa Irreffachuu: 11:00wd-2:00
Bakka: Hampsted Heath Park Staff Yard, Parliament Hill Fields, High-gate Road, London NW5 1QR
Gejjiba: Atobusii: C2, C11, 214
Baabura: Bufata baaburaa Gospel Oak
Konkolaataa dhabuf sa’ati 2f £2.50 basisa

B. Yeroo gammachuu fi hawaasessuu – 3.00wb-10.30gg
Bakka: Whittington Park Community Centre, Yerbury Road, London N19 4RS
Gejjiba: Atobusii C11 gara bufata baaburaa Archway, 17, 43, 263, 271 (gara bufata baaburaa Upper Holloway Road)
Baabura: Bufata baaburaa Archway
Bufata baaburaa: Upper Holloway Road

Koree Hojii Geggessituu Hawaasa Oromoo UK

Ayyaana Irreecha | Oromo Thanksgiving in Leeds, the UK (Fulbaana/Sept. 27, 2014)

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Ayyaanna Irreecha/ Oromo Thanksgiving in Calgary, Canada with Live Concert/ Sept./Fuul. 20, 2014

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Qophii Ayyaana Irreecha – Minneapolis – Fulbaana/Sept. 27, 2014

Waaqa Nu Uume Galateeffachuun ni Irreeffanna!

Aadaa Keenya ni Dagaagsina!

Ayyaanni Irreecha Minnesota (Magaalawwan Lakku) keessatti Minneapolisi Hora ykn Lake Nokomositti kabajamuuf deemaa jira.

Ayyaanni irreecha kan bara 2014 Fulbaana 27 bara 2014 ganama sa’aa 10:00 irraa jalqabee kabajama. Oromoo fi Firoottan Oromoo hundumtuu akka ayyaana kanarratti argamtanii waliin Irreeffannu koreen qindeesituu ayyaana Irreecha kabajaa fi ulfina guddaan isin affereera.

Bakki isaa:
Hora (Lake Nokomis)
5001 Lake Nokomis Pkwy W.
Minneaplois, MN 55417

Info:
Tel:
– Awash Nagawoo: 612-227-0712
– Biqilaa Deettii: 612-701-9834

Qophii Ayyaana Irreecha – Oslo, Norway – Fulbaana 27, 2014

“… birraan barihee dukkana nurra arihee
Ballammi haami jennaan haamee dhufe kuno
lammii kee waami jennaan waamedhufe kuno …”  Sirba Oromoo

Ayyaana Irreecha kan baranaa Fulbaana(September) 27 bara 2014biyyaa Norway, magaalaa Oslo, bakka hora Sognsvann jedhamutti waaree dura sa’ati 11:30 irraa eegalee kabajama. Ilmaan Oromoo kannen dhihoo fi fagoo jiraattan hundi jila dudhaa ganamaa kana irratti uffata aadaatiin of miidhagsitanii akka ayyaana kana irratti hirmaattan kabajaa guddaa wajjiin sin afeerra. Malkaa jilaa dhufuudhaaf, baabura lafa jalaa (Metro) laakkofsa3 (Sognsvann) gara kallattii lixaa deemu (westbound) yaabbadhaa; buufatni isaa kan maayyii Sognsvann suduudaan isin fida.

Erga qophiin Irreecha raawwatee booda qophii bashannanaa sa’aa 18:00 irraa eegalee qabna. Halkan guutuu waliin taphataa bulla.

Bakki qophiin bohaarsaa itti dhihaatu:
Simia-venner
Kristoffer Robins Vei 2 (Smedstua)
0978 Oslo

Bakka kana dhufuuf, magaala /Oslo S irraa baabura gara Lillestrøm deemuu qabattanii bakka Haugenstuastasjon jedhutti irraa bu’uun bakka Smedstua jedhu yoo iyyaafattani salphaatti achi geessu. Ykn Stovner Senter irraa bus 65 yoo qabattanii bakka Smedstua jedhutti irraa buutani, bakki qophichaa cinaadhuma sanatti argama.

Odeessii dabalataa yoo barbaaddan yookiin gaaffii yoo qabaattan bilbila harkaa laakkofsa

+47 951 88 081 / + 47 97964087 / irreechaa@gmail.com nuu qunnamaa.

Ana haadhufu!

Gadaan roobaa fi gabbina!

Koree Qindeessituu

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Irreechi Faajjii Keenya

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Irreech Mallattoo Tokkummaa fi Aadaa Oromooti!

Finfinne Tribune | Gadaa.com

Ayyaani Irreecha, guyyaa Oromoon malkaa ykn tulluutti bahee Waaqa isa uume, waan argateef kan galateeffatuu fi waan fuula dura hawwuu fi barbaadu itti kadhatudha. Irreechi ayyaana Oromoon ittiin beekamu, mallattoo Oromummaa fi Eenummaa isaa ibsu, calaqqee Aadaa fi Duudhaa keenya qofaa osoo hin ta’iin dhaalmayaa hambaa seenaa keenyaa ti. Kanuma mirkaneessuuf Oromoon biyya keenya Oromiyaa keessa jiraatu guyyaa ayyaana Irreecha waggaa waggaan bahaa fi dhihaa, kaabaa fi kibbaa walitti bahee osoo amantii, siyaasa fi kutaan walinqoodiin tokkummaan Ayyaana Irreecha kabajataa jira.

Ayyaani Irreecha Hora Arsadiitti qindoominaa fi hirmaannaa ummata bal’aan kabajamuu kan eegale bara 1997 irraa kaaseetu. Isa dura ummatuma naannoo sanaa fi keessattuu warra aadaa Waaqeffannaa hordofaniin ture. Bara 1997 keessa koreen tokko maqaa Guddinaa fi Dagaagina Aadaa Oromoo jedhuun WMT (Waldaa Maccaa-Tuulamaa) jalatti ijaaramtee Ayyaana Irreecha Bishooftuu kana ummata beeksisuu, barsiisuu fi qindoominaan guyyaa ayyaana kanaa bakka sanatti argamuun qalbii namaa harkisuu jalqabde. Ergasii waggaa waggaan achitti argamuun barumsaa fi dammaqiinsa kennameen sadarkaa har’a ummanni kumaa fi kitilaan herreegamu irratti argamee kabajaa jira. Kabajaa Irreecha Bishooftuu, kan Malkaa Arsadiitti kabajamu babal’achuun yeroo gara garaatti Oromiyaa bakka adda addaatti kabajamuun akka Ayyaana Biyyoolessa biyyaatti fudhatamaa jira.

Kana malees biyyoota alaa naannoo Oromoon heddumminaan qubatee jiruttis haala ho’aan kabajamuu erga eegalee bubbulee jira. Ayyaani Irreecha daran akka guddatuu fi babal’atu hawaasni Oromoo hubannoo gahaa qabaachuu qaba. Gaaffiilee Irreech Aadaa moo Amantiidha jedhuuf deebii argachuuf hayyoota aadaa afeeruun marii gochuu qaba. Hanga ammaatti kan beekamu Irreech Aadaa fi Duudhaa Oromoon waliin Waaqa kadhatu ykn galateeffatu ta’uun beekama. Kun ammoo amantii nama kamuu waan faallessu hin qabu.

Kanuma hubachuun Oromoon biyya keessaas ta’e biyya alaa jiraatan gamtaan bahuun Ayyaana Irreecha kabajuun aadaa fi eenymmaa isaa firaa fi alagaa akka beeksisu, akkasumas tokkummaa Oromoo haala kanaan akka mul’isu abdii qabna.

Ayyaani Irreecha bara 2014, Hora Arsadii Bishooftuutti kan kabajamu guyyaa 05.10.2014 yoo ta’u, biyyoota alaatti ammoo warri qophii xumuratanii fi sagantaa isaanii beeksisan kanneen armaan gadiiti.

• Hagaya/August 31,2014- Toronto, Canada

• Fuulbana/September 13, 2014 – Stockholm, Sweden
• Fuulbana/September 20, 2014 – Calgary, Canada

.Fuulbana/September 20, 2014- Adelaide, Australia

.Fuulbana/September 20, 2014- Cairo, Egypt

.Fuulbana/September 20, 2014-  Frankfurt Am Main, Germany

.Fuulbana/September 25, 2014- Las Vegas, USA

. Fuulbana/September 27, 2014 – Leeds, UK
• Fuulbana/September 27, 2014 – Bergen, Norway
• Fuulbana/September 27, 2014 – Oslo, Norway
• Fuulbana/September 27, 2014 – Switzerland
• Fuulbana/September 27, 2014 – Minneapolis, Minnesota
• Fuulbana/September 27, 2014 – Washington, DC
• Fuulbana/September 27, 2014 –Los Angeles,  California
• Fuulbana/September 27, 2014 – Finland

.Fuulbana/September 27, 2014- Sydeny, Australia

.Fuulbana/September 27, 2014-Edmonton, Canada

.Fuulbana/September 27, 2014- Denver, Colorado
•  Fuulbana/September 27, 2014 – London, England

. Fuulbana/September 28, 2014- Seattle, Washington (NW US and British Columbia)

.Fuulbana/September 28, 2014- Kenya, Nairobi

.Fuulbana/September 28, 2014- Boston/ Cambridge, MA, USA

.Fuulbaana/September 28, 2004-  Columbus, Ohio
• Onkoloolessa/October 4, 2014 – Amsterdam, Holland – Germany

.Onkoloolessa/October4, 2014- Helsinki, Finland

.Onkoloolessa/October4, 2014- Cairo, Egypt

.Onkoloolessa/October4, 2014- Perth, Australia
• Onkoloolessa/October 5, 2014 – Melbourne, Australia

.Onkoolessa/October 12, 2014-Wellington,   New Zeland

http://gadaa.net/FinfinneTribune/2014/09/irreech-mallattoo-tokkummaa-fi-aadaa-oromooti/

Welcoming the New Season; Announcing the Season’s First Irreecha Celebration (Toronto, Canada – August 31, 2014)

According to the Oromo culture writer, Ob. Anga’a Dhugumaa, the preparation for the spring Oromo holiday of Irreecha/Gubaa, which celebrates the transition from the rainy season to the bright season by giving Thanks to Waaqa, begins in mid-August, and mid-August is only a couple of weeks away from today; the mid-August celebration is calledTaaboree or Muka Dhaabaa.

Here is a quote from Ob. Anga’a Dhugumaa article on Gubaa/Irreecha:

“In the middle of August, a tall olive tree (Ejersa – Olea Africana) is cut, and all its branches removed except at its top. It is then erected (horduu, dhaabuu) on ground as a pole. The species of this tree has to be olive. Olive trees (Ejersa) are considered as holy trees among the Oromo. Its smoke is very sweet. Erecting such a tree at the peak of the rainy season symbolizes a wish for the Earth to get firm. It is a peak time for the ground to get wet or saturated with rainwater, and is too weak to stand heavy rain. This day, which is called Taaboreeor Muka Dhaabaa, is observed by the youth only.

“The final gigantic celebration takes place exactly five weeks later from this day. The five weeks are refereed to as the ‘five-finger rules’. One finger is equivalent to one week.” (Read more here: http://goo.gl/kGdVBD)

With that, Toronto is once again ready to hold the first Irreecha celebration, which will be held in Whitby, Canada, on August 31, 2014.

Irreecha2014_Toronto1

Gubaa/Ibsaa
—————–
Ayyaana Gubaa jechuun dukkanaafi booruu gannaa oofkalanii gara ifa ykn booqaa birraatti ce’uuf sirna gaggeeffamuudha. Akkasumas, mallattoo Waaqa galateeffannaas ni jedhama. Sababni isaa, booruu gannaa, lolaafi bubbee hamaa, bakakkaa, galaanaafi kkf nagaan oofkalanii ifa birraatti waan bahaniif gammachuu ofii ibsachuun Waaqa galateeffatu. Firoonnis walitti dhufanii wal gaafachuu calqabu, “Baga booruu gannaa oofkaltee booqaa birraatti baate” waliin jechuu eegalu.
Ayyaanni Gubaa kun ummata Oromoo biratti kabajaafi jaalala guddaa qaba. Dubartootas ta’ee dhiironni dursanii qophii adda addaa taasisu. Dhiironni osoo guyyaan Gubaa hin ga’in mukeen akka Sukaayee, Sokorruu, Qamaxxee, Tamsaasa, maxaaxee, daalachoo, dhangaggoo fi kkf ciranii goggogsuun gaafa gubaan dhiyaate Xomboora hidhu. Kunis baay’ina dhiirotaatin qophaa’a.
Guyyaa gaafa Xomboora gubanii muka dhaabaa(‘Daamaraa’)f ta’u kanneen akka Abbayyii, Hindhee, Soolee, Ejersa, Ceekaa, Daalachoo, Urgeessaa fi kkf qopheessanii dhaabu. Guyyaa kana mukti jabaaf ta’u kan akka Laaftofii Diddiksaa fa’a ni qophaa’u.
Haala kanaan Ayyaanni Gubaa Oromoo walakeessa baatii Hagayyaa keessa gubama. Ibsaan Oromoo gaafa Hagayya 15 galgala yoo ta’u, Hagayya 16 daaraa guddaa jedhama.. Akka Oromoon dhugeefatutti guyyaa kana Waaqni sibiila lafatti gadi darbata jedhama. Guyyaa kana irraa kaasee lafti jabaachaa adeema, lagni ni hir’ata, firris wal gaafii eegala. Guyyaa gaafa ibsaa kana horiin haalan marga quufanii yeroon galfamu, fardeen yaabbii dhiqanii haalan kunuunsu. Galgala erga horiin hundi galanii booda namoonni mijirii(‘Abdaarii’) tokkotti ibsaa waliin guban marti isaanii walitti yaa’anii iddoo mijirii kanatti wal ga’u. Akkaataa angafaa quxusuu isaanitti Waaqa kadhachuun boolla muka dhaabaa dongoru. Yeroo dongoran kanas “Hamaa keenya dongori” jechaa Waaqa kadhachaa dongoru.
Kadhannaan isaanis:
Ibsaan kun ibsaa nagaa nuuf haa ta’u
Ibsaa quufafi gabbinaa haa ta’uu
Booruu gannaa nu oofkalchee
Booqaa birraas nu haa oofkalchu
Wal bira oolchee nu haa bulchu
……
Abbaa biyyaa biyyarra haa bulchu
Barri quufa; Gadaan gabbina
Gabbis Waaqi…jechuun kadhatanii muka dhaabaa dhaabu.
Mukoota dhaaban kanas hidda cimaan mudhii isaa naannessanii waliti hidhu.
Mukoota dhaabaa kana yommuu dhaaban maqaa muka dhaabanii sana waamun Safuu ykn cimina mukti kun qabuun Waaqa kadhatu. Fakeenyaf
Warri Abbayyii dhaaban, “ Abbayyii ati Abbaa nuuf ta’I” jedhu.
Warri Ejersa dhaaban, “ Waaqayyo ati akka Ejersa kanaatti nu cimsi “ jedhu.
Warri Hindhee ykn Soolee dhaabanis, “ Waaqayyo akka Soolee ykn Hindhee kanaatti nu soroorsi “ jechuun kadhachaa muka dhaabaa kana dhaabu.
Erga muka dhaabaa dhaaban booda muka dhaaban kanatti naanna’uun Sirba Gubaa ykn Hiyyoolee akka armaan gadii kanatti sirbu.
Hiyyoo koo daraari yaa abaaboo koo
Ganni bahee daraari yaa abaaboo koo
Birraan bari’e daraari yaa abaaboo koo
Kan qincee nyaatanii daraari yaa abaaboo koo
Kan fira gaafatanii daraari yaa abaaboo koo
Geese yeroon wal yaadanii daraari yaa abaaboo koo
Ibsaa gubnaa daraari yaa abaaboo koo
Har’I kudha shanii daraari yaa abaaboo koo
Qalloo dangashee too daraari yaa abaaboo koo
Osoon kiyya jedhuu daraari yaa abaaboo koo
Narraa fudhatanii daraari yaa abaaboo koo
Keelloon daraartee daraari yaa abaaboo koo
Randa gamaatti daraari yaa abaaboo koo
Qeerroon maraattee daraari yaa abaaboo koo
Warra durbaatti daraari yaa abaaboo koo.
…………………………………………………………….. jechuudhan sirbu.
Kana booda gara manaatti galanii sirna jabaa gaggeessu. Sirni kunis dhadhaa muuddachuun Waaqa kadhatanii Jabaa ibddatti kaa’u. haalli kadhannaa kunis:
Kunoo jabaa siif dhaabnnee ati nu jabeessi
Muudaan siif dhiiyaatee dhaltii okooleerra bulchi
Qotiyyoo harqoota keessa bulchi
Farad kooraa jala bulchi
Walii galtee nuuf kenni
Walitti nu jaaladhu
Bara bara quufaa gadhi.
Jabaa beelaa nurraa qabi
Jabaa deegaa nurraa qabi
………………………… jechuun kadhatu.
Sirni Jabaa akkuma xumurameen sirna Xomboora qabsiisutu itti fufa. Kan qabsiifatanis warra dhiiraa qofa. Haati warraa akka hangafaa quxusuutin abbaa warraa ishee irraa calqabdee Xomboora kanatti qabsiiftif. Yeroo qabsiifatan kanas “ kan baranaan nu geesse bara egereenis nu ga’I “ jechuun qabsiifatanii gara muka dhaabatti ykn bakka Mijirii dhaqanii muka dhaabaa kanatti Xomboora qabsiisu. Yeroo itti qabsiisan kanas gara bahaatti garagalanii “ Nyaataa moraa waraani “ jechuun itti kaa’u.
Sirni gubaa kun iddoo tokko tokkotti galgala muka dhaabanii bulchuun ganama obboroo gubu.
Kana booda dargaggootni mana manarra deemun hiyyoolee sirbu….
(Barruu Gadaa ,2013,:4-6), Sisay Sarbesa

Welcoming the New Season and the Culture of Darabaa Herding Among the Oromo in Daraa, Oromiyaa

Welcoming the New Season and the Culture of Darabaa Herding Among the Oromo in Daraa, Oromiyaa

Darabaa herding, as practiced in the Daraa district of the North Shawaa Zone in Oromiyaa, involves the migratory herding of cattle in the backwoods of River Mormor (the Blue Nile) valley during the rainy season, when the ground in the village areas becomes too muddy for herding. As the rainy season winds down, and the herders and the cattle return home, the community celebrates the coming of the new season by thankingWaaqaa (God) as part of the Irreecha festival. http://gadaa.net/FinfinneTribune/2014/08/welcoming-the-new-season-and-the-culture-of-darabaa-herding-migratory-herding-in-the-backwoods-among-the-oromo-in-daraa-oromiyaa/

IRREECHI GAHEERA.

IRREECHILLEE GAHEE NUTOO MAALFAAN QOPHOOFNEE?
MEE HARDHA IRREECHARRAAN WAA XIQQOO SINIIF QOODA WARRA KEENYAA

Irreechi ammaan tana irraa xiqqoo haasahuuf yaalus Irreecha BIRRAA (GALATAA) ti.
Irreechi birraa kan galatataati.mallattoo MALKAA SAAQAAti.
DHAHA/TIBBA EERA.
OROMOON BOORUU GANNAA, BACCEE FI BACAQII, RAAREE  FI DHOOQQEE, MALKAA OBAA BOORAHEE FI LAGA GUDDAA FIRA ADDAAN KUTEE BOORUU GANNAA OROMOON LOON ISAA MALKAA HIN BUUSU HAMMA HAAYYOONNI FI AYYAANTUN DURA AANTEEN BOOQAA BIRRAA GAHUUSAA LABSANITTI.GAAFA DUR SAN IBSAA/GUBAA BARII OROMOON FARDASAA MIMMIIDHAGSEe  DIINASAATTI DUULA.
GUBAAN OROMOO INNI HAGAYYAA DACHEE GURRAATTIIN RANDAA JAJJABAACHUUSHEE, BOORRUN CALALAA FI TALIILAA DEEMUU,YEROON BOKKAA HAMAA, KAKKAWWISAA FI BAKAKKAADHAA DARBUU…booqan birraammoo,waan waqtii ARFAASAA WAAQASAANII BIRA OLKAAHATAN YKN GAAFATAN SANATU FAROON TOLEET,MILKIIN KEESSA WAAN HULLUUQEF GALATAAF MALKAA DEEMA.MALKAA SAAQUU …
YEROO KANA BOODA NAMAA SA’AAN, WALKEESSA DEDDEEMUUNIS NI JALQABAMA.
Akka walii galaatti, IRREECHI OROMOO FI AFRIKAANOTAAF DHIMMA 
HAWAAS DIINAGDEETI. MALLATTOO ARAARAATI. MARGI JIIDHAN MALLATTOO KA’UMSA LUBBUU QABIYYEETTI HERREEGAMA.

Irreechi kennaadhas, Kennaa KAA—KENNAA WAAQAA. RUDA JALA URJIITU JIRA BIIFTUTU JIRA
DACHEERRAA FI JALASHEES WAAN LUBBUU QABUU FI HIN QABNETU JIRA.
IRREECHI AMMALLEE ARAARAA EKERAATII.GAAFA GALATEEFFATANIS MAQAA WARRA DARBEE FI JIRUUTINIS GALATA BAASA.

Oromoon heeran bula. Malkaafi horris heeran bulee bulfata. Heera kanatu waliin ceeccatee, raaroo ulfaafii aadaan walyaasee cuftinuu waliin miila dheerata miila gabaabbata. Malkaan hora. Dawoomas qaba. Akka bishaan kaanii miti jedhama. Horri yeroo kaanis ‘XABALA’.

Irreechi birraa, yeroo dhaloonni, hiddaafi hiddiin wal dheebote itti wal arguudha.  Gaafa Oromoon garaan waliif fayyaa san Irreecchi ayyaana addaati qaba ture. Gammachuu fi galata addaati. Baras madaalliin uumamaas eeggamaa ture.
Oromoon dhugaarratti yakka waan heeran eeggatuuf gaafas rakkinas hin qabu. Hin rakkatus.
Yoo waa jallate garuu taa’et qorata.Seerri uumamaa akka hin goolamne godha.Maalif jennaan Namnis uumami biraas ni goolama waan taheef tiksuun heera diroo diroodhaa eeguufi tiksuudha. Ofis rakkinaa fi gadadoorraa of tiksuu isaati.
Gaafa Irreechaa, meeshaalee fi ulfaa nagaa ,hormaataa, ayyaantummaa fi ulfoo dhiiraa dhalaa, gadaa, qadaaddoo, yuubaa-ruufaa, ayyaantuufaatu baha.Wanti qara qabaa,wanti waraanaa lallabaa bakka san hin gahu, guyyaan kuni guyyaa gammachuu, guyyaa galataa, guyyaa dhiichisaa, guyyaa ragadaa, guyyaa geelloo fi guyyaa faaruuti, guyyaa jaalalaa fi kaadhimmannaati,  gaafa Oromoon Oromoon oromummaan guutuu san.

MALKAA IMMOO DUBARTIITU SAAQA. Haawwoliin keenyammoo kunoo akkas jechaa deemu:-
Hahoo yaa mareehoo
Hahoo yaa maree hoo
Maree hoo maree hoo
Ayyaana waggaa maree sitti marmaaree yaa mareehoo
Irreecha irree koo yaa maree sitti marmaaree hoo
Yaa waaqaa malkaa nuuf tolee yaa ayyolee koo
Yaa abbaa tulluu nutti toli yaa tolee koo

HAHOO YAA MAREE HOO?

MAREE HOO,MAREE HOO
YAA wAAQAA HUNDAAN OLII
YA WAAQA ABBAA HARDHAA BORII
NUUF ROOBIMEE SORII
……………………………………
HAHOO YAA MAREE HOO
MAREE HOO…MAREE HOO
Maree haadha deechuu
Maree haadha teechuu
Maree haadha saawwaa
Maree haadha fayyaa,yaa maree hoo
Wagga waggaan sitti deemna,yaa mareehoo
Kunoo dhufnee jiidhanoo sitti marmaarree hoo
……………………………………………….

HAHOO YAA MAREE HOO
Maree haadhaa loonii
Maree haadha waatii
Maree haadha maatii
Maree haadha gootaa
Maree haadha duulaa
Maree haadha fuulaa
Hahoo yaa maree hoo.
Mmaree hoo,maree hoo
Yaa malkaa tolii sitti marmmaarree
Ilmaa abbaan sitti marmaarree hoo
Kallachaa caaccuun sitti marmaamme hoo
Bukkuu dhuqqusaan sitti marmaarree hoo
Hoohoo…ohohoo!
Hahoo yaa maree hoo

Yaa abba kolbaa
Yaa abba kormaa
Yaa abba malkaa
Siiqqeef qadaaddoon sitti marmaarree hoo yaa ayyeelee hoo
Ulfaafi uumeen sitti marmaarree hoo
Birmaduu-dabballeen sitti marmaarre hoo
Bulaaf buulettiin sitti marmaarree hoo

Kooyaa birraa birraan barihe farda biti yaa gootaa…

Qeerroon fiigichaan dhiichisaa

Namoonni gurguddoon abbootii gadaafi warra ulfaa dabaltee dubartoota dabaalanii,
dhibaayyuu, coqorsa, muka ejersaa, dhallaaduufi muka jiidhaa akka ulmaayiifi abbayiis tahu qabatanii (garuu coqorsi irraa hafuu hin qabu yoollee dhibe saardoo) isaaniitiin gara Malkaatti dhiyaatan.
Irreecha coqorsa jiidhaa, ittacha, ulmaayii, allaaduufi kanneen biro baala muka qulqulluufi gaaroma qabuu qabatanii ulfoo uuman EEBBIFATANII DUBARTIIN MALKAA SAAQXI JECHUUDHA.
Faaruun jedhamaa deemus yeroo baay’ee Gabbisayyoo dha.

Mee gabbisayyoo naannoo Tuullamaa kana haa ilaallu:-
Gabbisayyoon kan faarfamuu yeroo irreechaaf gara malkaas tahee horaa ykn gara tulluutti deeman kadhaa Waaqayyoo bifa sagalee kilooleesanaan faarsaatii deemsa miilaa waliin riitimiin uumamaa qindaayet faarfama.
Gabbisayyoo jenna jedha tokko. Jalaa fuudhaniit sin gabbisaa gabbis jedhuun Akkasitti akka armaan gadii kanatti faarfama ykn gabbifama jechuudha.

Gabbisayyoo, lafa gabbisaa gadaan
Yaa waaq sorii nutti roobi
Oromoon korma qalee
Kormi isaa biyya falee
Yaa waaq sorii nutti roobii
Dhagaan daakuu akka daakuu
Gadaa aabboo kan akaakuu
Yaa waaq sorii nutti roobi
Dhagaa daakuun mirrigaa dhaa

Gadaa ooluun mirrigaadhaa
Yaa waaq sorii nutti roobii
Odaan nabee laga looyee
Waaq aabboo sitti booyee
Yaa Waaq sorii nutti roobi
Odaa Nabee gaaddisa koo
Gadaa aabboo yaa tuma koo
Yaa waaq sorii nutti roobi
Kallachaa caachuu yaa ulfaa koo
Gadaan dhugaa yaa dhugaa koo
Yaa Waaq sorii nutti roobii….. Jechaatii gara Malkaatti deemu.

MALKAA ERGA GAHANIIS, DURA HAAWWOLIIN, HAATI CAACCUU, HAATI SIIQQEE. HANGAFTITTIIN YKN HAATI MALKAA BISHAAN ADDAAN SAAQXI MARGA YKN COQORSAA FI WAAN JIIDHAA HARKAAN QABDUUN JECHUUDHA.
EEBBI HANGAFAA QUXISUUDHAAN EEBBIFAMA.
AMMAAF HAMMI KUNI ANAAF NI GAHA.

WARRI HUBANNOO NA CAALAA QABDAN BEEKUMSA KEESSAN NUUF QOODAA!!

NAGAA WALIIN!

Caalaa Haa Hiluu @FB

SEENAA Y.G(2005): Irreechi Mallattoo Tokkummaa Keenyaati!

Fulbaana/September 1, 2014 · Finfinne Tribune | Gadaa.com |

SEENAA Y.G(2005)*

Addunyaan keessa jiraannu kun, irra jireessa Seenaa Abbooti Biyyaa Saamanii kan kooti jechuun waan nu dursaniif malee, Itoophiyaanis taatu Addunyaan biraa akka nu duuba jiran ragaalee hedduu tarrisuu dandeenya. Har’a Gabrummaa jala waan jirruuf, haqa kana fudhachiisuun ni ulfaata ta’a. Gaafa jabaannee humna taanee garuu addunyaan waan har’a aguugdee irra teesse kana ifa baasuun waan hin hafne. Gadaa nuuti waraqaa fi Maanguddoota keenya irraa dhaga’uun ala hojiin hin mul’ifne ykn, Beektoonni keenyas baratanii ittiin eebbifamuu malee, hanga har’atti Gadaan akkamiin hojii irra akka ooluu danda’u qorannoo gaggeessanii dhalootaaf dhiheessuu dadhaban kun, Dimokiraasii Ameerikaa har’aaf ka’umsa ta’uu isaa, Gola-hambaa yk Muziyeemiin Ameerikaa keessaa adda addaa, waan Oromoo addatti Booranaa keessaa guurame hedduu akka qaban, warri carraa argatanii ijaan argan ni dubbatu.

Biyyi yk Ummati Walabummaaf of qopheessu tokko, ega Walaboomee booda miti waan Biyya isaa keessatti ijaarrachuuf deemu yk barbaadu qorachuu kan eegalu. Walabummaa booda isa har’a Gabrummaa jalaa ba’uuf tattaaffannu caalaa hojiilee jajjabduutu nu eeggata. Walbummaa keenya kana mirkaneessuuf waan itti qophoofnu hedduutu jira. Humnaanu Biyya keenya dhuunfannu, Qabsoon Wlabummaa keenya addunyaa fudhachiisuuf nu eeggatu lakkoofsa hin qabu. Ragaalee walitti qabachuun, waan addunyaa irratti ittiin falamannu qopheeffachuun, waan gaafataman sirreeffachuun kkf, har’a kan nutti hin mul’annee, dhiheenya keenyatti argannu, yeroo yeroon isaa ga’u of biraa dhabnu hedduutu jira. Addatti beektoonni keenya Dirree siyaasaa irratti wal qabuu irra, hojiilee suduudaan isaan ilaallatan ammumaa gurmaa’aanii fixachuu, ragaalee guurrachuu, hojiilee Dippilomaasii gaggeessuu, waan Ummati kun dur qaba jedhamu kana hundaa walitti fidanii, waan fooyyaa’uu qabu fooyyeessanii, Baraa fi Dhaloota kana waliin akka deemutti qopheessuun Abshaalummaadha. Mata duree kana irratti bal’inaan waan itti qophaa’een qabaa yeroo biraa itti deebi’a. Qoodi hojii odoo jiraatee Mooraa qabsoo illee tasgabbeessuu danda’a jedhee waan yaaduuf.

Ummati Oromoo Gabrummaan dura akkuma Gadaan hundee Tokkummaa isaa ta’ee beekamutti “AYYAANNI IRREECHAA”s mallattoo Tokkummaa Ummatichaa akka ta’ee, kanneen seenaa Ummata kanaa akka gaaritti beekan addunyaa irratti katabanii ragaa ba’aniiru. Mootootii Biyya isaaniif fakkeenyummaa keenya kaasanii gorsaa turuu, Gola hambaa Biyyootaa fi Yunivarstiilee addunyaa irraa bebbeekamootu of keessatti dhokfatee, bara jabaannee nu dubbachuuf eegaa jiru. Amantiileen Addunyaa dhunfatanii jiran kanneen dachee Oromotti osoo hin dhufiin Waaqeffannaan akka turee fi Amantiin Addunyaa kana irra jiru hundi Oromiyaa ega seenee illee, Ummati Oromoo, IRREECHA akka Mallattoo tokkummaa isaatti fudhatee hanga har’aatti waliin Guyyaa Galataa kana kabajachaa jiraachuu ragaa kan ba’an lakkoofsa hin qaban.

Irreechi Guyyaa Waaqa itti Galateeffatan. Guyyaan kun Warra Irreecha dhabamsiisuuf waggoota dheeraaf ifaajjan biratti hin beekamu. Oromoon isaan waliin jiraatu GUYYAA GALATAA jedhee yennaa kabajatu, warra mukattii sagaduu jedhanii isa balaaleffatu. Balaaleffachuu irra dabree hidhaa fi ajjeesaa turan. Addunyaan Oromoo booda dhiheenya kanaa kaaftee Guyyaa Galataa jettee yennaa xibaartu ammoo, amma danda’an lallabaniifii ibsafaa itti kennuu barbaadu. Waan maraafuu kan beekaa rafe … isa jedhan waan ta’eef qalbii isaaniif haa laatu jechuun ala waan jennuun hin qabnu. Fakkeenyaaf Guyyaa jaalalaa kan jedhan addunyaan akka haaraatti faarsiti. Nuuti garuu maqaa adda addaa Godinaalee keenya keessatti haa qabaatu malee Baatiin Birraa Oromoo biratti waan addunyaan akka haaraatti faarsitu kanaan beekama. Addunyaan biqiltuu itti dhaabanii fi naannoo kunuunsan jettee Doolaara Biliyoonaan ittin saaman, Oromoon garuu muka muruuf seera mataa isaa umama isaa kaasee qaba. Addunyaan har’a Guyyaa hundaa, guyyaa fayyaa, guyyaa maanguddoo, guyyaa dubartii, guyyaa daa’immanii kkf jettee reefuu ramadaa jirti. Biyyoota hedduutti ega eegalamees Umuriin dargaggeessa tokko hin caalu. Oromoo biratti garuu Guyyaan 30 maqaa mataa isaa fi hiikkaa mataa isaa qaba. Waa hedduu kaasuu dandeenya. Nuumatu dhimma keenya dhimma addunyaa gochuuf hin tattaafannu malee, ykn Seenummaa isaatti qofaa daangeessinee teenye gaabbiin dhumna malee, waan irratti hojjatamu qabu lakkoofsa hin qabu jechuufan kaasee.

Irreecha waggoota 20 asitti kabajamaa jiru ilaalchisee beektoonni Biyya alaas ta’ee, Ummati keenya yaada nama jajjabeessu heddu kennee jira. Irreechi Guyyaa Galataa irra dabree hiikkaa ykn Kaayyoo jajjabaa kan biraas ni qabaata. Waaqayyoo guyyaa kanaaf isa ga’ee ni galateeffatan. Hegareef illee akka karaa qajeelchuuf dhaammatan. Mallattoo Tokkummaa saba kanaa ta’uu isaa fi Tokkummaa saba kanaa jabeessuuf qooda ofii akka gumaachan kakuu haarofatan, garaa qulqulluu wal eebbisan, hammeenya wal irratti hojjatan waliif dhiisan, garaatti hammeenyaa fi quuqqaa qabaachaa wal hin eebbisan, Malkaa nu’uun dura waan kana fixatan, Gadaa fi Miraga Abbaa Biyyummaa Oromoof kabachiisuuf waadaa seenan, waaqinillee akka gargaaruuf kadhatan, Maanguddoof Umurii, Ga’eessaaf qalbii, Dargaggeessaaf Gootummaa, Ijoolleef guddachuu itti hawwanii eebbisan. Ebbi kun garaa qulqullun yoo ta’ee qabachuu dubbatan. Kun Iccitti muraasa Guyyaa Glataa kana keessa jiru Bara gugguffannaa kana keessa hin guuttatan. Irrumaa barachaa dhaloota Guutuu ta’uu uummachuuf hojjatan.

Irreechi kan Oromooti. Dhimma Oromooti. Dhimma nama dhuunfaa miti. Dhimma beektootaa ykn Namoota siyaasaa ykn dhaabbilee siyaasaa qofaa miti. Waldaalee adda addaa qofaas miti. Qaamoon kanneen, Irreecha kana bakkatti deebisuuf, ykn addunyaatti beeksiisuuf hojjachuu danda’u. Yennaa hojjatanis, kan Oromoo ta’uutti labsanii Ummaticha illee ittiin beeksisan. Kanaaf, Irreecha Mallattoo Tokkummaa keenyaa ta’uu mirkaneessuuf gama hundaa walitti dhufanii fi wal Afeeranii kabajuun, Dimokiraasiin nuuf Aadaa malee kan addunyaan jettu kana akka hin taane mirkaneeffannee, Addunyaatti of beeksiisuun ni dada’ama jedheen amana. Fincila diddaa Gabrummaa Biyya keessaa 2014 ilaachisee Abbootiin Amatii adda addaaHIRIIRA DEEGGARSAA fi gocha wayyaanee balaaleffachuu irratti Biyyoota alaatti argamanii akkuma qooda isaanii gumaachan, IRREECHA BARANAA irratti hirmaatanii Tokkummaa Ummata kanaaf lallaba dhageesisuun nu jabeessa malee nu hin laaffisu. Gama Siyaasaan kan jirrus, waan tokkummaa keenya mamii keessa hin galchine irratti waliin dhaabbachuun akka waliif naatoo qabaannu nu taasisee hegaree keenya waliin qajeelchuuf nu gargaaruun ala badii tokkollee hin qabaatu. Guyyaa waaqa itti galateeffatan qofaa waan ta’eef.

Dubbiin heddummaateef maalitti hin fe’anii jedhama. Lammiileen keenya addatti Dargaggoonni Bara 2014 kana Fincila Diddaa Gabrummaa irratti wareegaman irra jireessi isaanii Aadaa fi Seenaa Oromoof kabajaa guddaa kan qaban, IRREECHA OROMIYAA keessatti babal’isanii Tokkummaa Ummatichaa akka sibiilaa jabeessuuf kan hojjataa turan heddummiinaan keessatti argaman. Kaayyoo isaanii kana Galmaan ga’uuf waadaa keenya illee kan itti haaromsinu haa ta’u. Waan ofii keenyaa addunyaatti nu beeksisuu danda’an katabuu fi barachuu, akkasumas ittiin eebbifamuu qofaa odoo hin taanee, hojii irra oolchuuf irratti haa hojjannu. Kana hojjachuuf ilaalchi siyaasaa kkf nu daangeessu jedhee hin amanu. Seenaa, Aadaa, fi duudhaa Oromoo keessa jiru katabuu fi argaa dhageettin dhaloota lama dabarsinee jirra. Walii dabarsuu kana keessa waan itti dabalamuu fi hir’atu hedduun jiraachuu ni mala. Kanaaf akkaataa dhalooti itti aanu illee ittin jiraatu irratti haa hojjannu. Addunyaa irratti saba Seenaan isaa qofti dubbatamu taanee hafnaa? IRREECHII 2014 KAN MILKII NUUF HAA TA’U! KAN DABE ITTI QAJEELEE, OFITTUMMAAN ITTI DHABAMEE, FEDHIIN ILMAAN OROMOO ITTI QAJEELU HAA TA’U. GADAAN QUUFAA FI GABBINA.

GALATOOMAA!

HORAA BULAA!

* SEENAA Y.G (2005): Burqaa430@gmail.com

http://gadaa.net/FinfinneTribune/2014/09/seenaa-y-g2005-irreechi-mallattoo-tokkummaa-keenyaati/

Kitaaba Raayyaa Horoo
Bara 6500 A. L . W /2008 ALA

http://http://www.youtube.com/watch?v=7HpsA5sTtM0

THEORIZING WAAQEFFANNAA: OROMIA’S INDIGENOUS AFRICAN RELIGION AND ITS CAPACITY AND POTENTIAL IN PEACEMAKING September 21, 2014

Posted by OromianEconomist in Africa, African Literature, Ancient African Direct Democracy, Ancient Egyptian, Ancient Rock paintings in Oromia, Ateetee, Ateetee (Siiqqee Institution), Black History, Chiekh Anta Diop, Culture, Cushtic, Humanity and Social Civilization, Irreecha, Irreecha (Irreesa) 2014, Irreecha (Irreessa) 2014, Irreecha Birraa, Kemetic Ancient African Culture, Meroetic Oromo, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Oromo Wisdom, Oromummaa, Qaallu Institution, The Goddess of Fecundity, Waaqeffanna (Oromo ancient African Faith System).
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OTHEORIZING WAAQEFFANNAA: OROMIA’S INDIGENOUS AFRICAN RELIGION AND ITS CAPACITY AND POTENTIAL IN PEACEMAKINGThe article is Originally published by OromoPress @http://oromopress.blogspot.co.uk/2012/12/theorizing-waaqeffannaa-oromias.htmlSee  also Fulbaana/September 18, 2014 · Finfinne Tribune | Gadaa.comhttp://gadaa.net/FinfinneTribune/2014/09/oromopress-theorizing-waaqeffannaa-oromias-indigenous-african-religion-and-its-capacity-and-potential-in-peacemaking/

In most of Africa, indigenous African religions have been pushed to the margin because of a number of factors. The implied and open relegation of indigenous African religions to the levels of inferiority and inconsequentiality in world affairs by colonial powers and post-colonial contemporary African states not only undermines and stereotypes the examination of the unique contributions of these religions to peacemaking, but also discards with them unique mythologies, values, laws, cultures and meaning-making systems. I argue that applying North American conflict resolution models, without considering African religious values that existed for many millennia before the arrival of world religions, will be an enormous hindrance to building lasting peace from the bottom-up in the vastly rural and agrarian Africa that is still steeped in traditions and rituals.

Contributing to a range of negative stereotypes about African religions (example, uncivilized, barbaric and conflict-generating) is the fact that many of them have been orally transmitted from generation to generation and lack written major holy books unlike the world religions. The purpose of this paper is to shift attention from common misconceptions about African religions to a productive examination of the constructive roles they can be made to play.

I will focus on the case of Waaqeffannaa, an Oromo indigenous religion of East Africa, and its core values and laws. It will be significant to examine Waaqeffannaa’s complex concepts, such as concept and view of Waaqaa (God), Eebba (prayers and blessings), safuu (the place of all things and beings in the cosmic and social order), issues related to cubbuu (sin) and other religious and ritual practices. Although there is no holy book forWaaqeffannaa thus far, I will obtain my data from published ethnographic books, journal articles, periodicals, relevant reports and press releases. The interactions between Waaqeffannaa and other organized religions, such as Christianity and Islam, will be examined in context.

The paper will seek answers to three related questions:

What are the contributions or lack thereof orally transmitted values and laws of Waaqeffannaa to peacemaking and relationship-building? If there are any contributions, how can they be compared to other forms of conflict resolution? What will be the role of Waaqeffannaa in peacemaking in the ever changing global and local contexts of religious diversity and difference?

The Concept of God in Waaqeffannaa’s Monotheistic System

In order to examine the hermeneutic advantages and disadvantages of Waaqeffannaa and compare it to modern or Western conflict resolution methods, it is essential to examine the concept of God (Waaqaa) in the religion in its own right. There is a consensus among researchers and observers of Waaqeffannaa—the most prominent of whom are pre-colonial European missionaries, explorers and anthropologists and local religious leaders and scholars—that Waaqeffannaa is one of the ancient indigenous African monotheistic religions.[1] The Oromo, the Cushitic African people of Ethiopia, among whom this religion emerged and developed, call their one God Waaqaa or more intimately and endearingly Waaqayyoo (good God). It is difficult to capture with one definition the complexity of the ways in which the followers of this religion (Waaqeffataas) relate to God and make sense of God (not gendered) is hard to capture just with one definition. The question of ways of understanding and relating to God is a question of Waaqeffannaa’s worldview that is indigenous and unique, in some ways, and thus, different from ways in which followers of major world religions understand and relate to God.

While monotheism is a key similarity it shares with Judaism, Christianity and Islam, Waaqeffannaa has the following worldview of its own:

We believe in God who created us. We believe in Him (sic) in a natural way … We believe in God because we can see what God has done and what he does: he makes rains and the rains grow greenery, and crops that we consume. He lets the sun shine. So believing in him is instinctive and inbuilt. It is as natural as the desire we have for food and drink, and as natural as the reproduction of living things. We go to the nature, the nature that He created: mountains and rivers to praise and appreciate Him impressed by His works … [2]

This contemporary declaration of the faith centers on nature and creation that can be pragmatically seen and experienced in daily life. There is no mention of “heaven” and “hell” here. Concerning the followers’ perceptions of the residence of God, Bartels writes, “They do not visualize Waaqaa(sic) existing outside this world in time or space … In this sense Waaqaa is as much of this world as the vault of the sky.”[3] Bokku concurs with Bartels findings that God exists among people on earth, but Bokku makes a radically different claim as follows: “Waaqeffataas don’t [sic] believe in after life. They don’t believe that God would come in the future to judge people and send the righteous to heaven and the sinful to hell. God is with us always.”[4] Bokku’s claims can be controversial because in much of the literature I reviewed, I found that the question of “after life” is either overlooked or ambiguously treated, except in the work of Father De Salviac whose much older field research (1901) explicitly states the existence of the belief in life after death among Waaqeffataas in eastern Oromia as follows:

They acknowledge three places destined to receive the souls after death. The paradise, which they call: the ‘Happiness of God’,Ayyaana Waaqaa; or the: ‘Response of God’, Bayanacha Waaqaa; or even Jenneta Waaqaa; ‘Paradise of God’, is reserved for the just who go there to enjoy the company and infinite blessings of the Lord … they say of death ‘That he passed on to Waaqaa;’ – ‘That he entered into Waaqaa,’ – ‘That he went to his eternal house with Waaqaa’.[5]

Reference to life after death, punishments and rewards in hell and heaven respectively are very rare features of the religion. Nonetheless, the argument that De Salviac makes about the existence of the belief in life after death in Oromo society is enough to make Bokku and other writers’ denial of the existence of “life after death” contested and curious. The issue of justice and how people relate to each other may hold for every writer. The question of relationships between peoples, and nature and justice will be treated in later sections for safuu.

Waaqeffataas generally view and worship Waaqaa based on their amazement with the ingenious works of Waaqaa’s hands that they experience and find them overwhelming to comprehend and explain. Even family prayers around the hearth contains many such instances: “UNIQUE AND SO GREAT GOD SUPPORT WITHOUT PILLAR THE DOME OF THE BLUE SKY.”[6]

Waaqeffataas view the earth as one of the major ingenious works of God. The earth is viewed inseparably from God. The image that followers of this religion have of the relationship between Waaqaa and the Earth “comes close to that of a human couple”[7]: ‘the earth is Waaqaa’s wife—Lafa niti Waaqaa,’[8] According to Bartels, there are four manifestations of the close connection between Waaqaa and the earth in four spheres of theWaaqeffannaa religious life:[9]

  1. Blessings

May the Waaqaa and the earth help you.

May Waaqaa and the earth cause you to grow up (a blessing for children.) …

  1. Curses

Be not blessed either by Waaqaa or the earth.

May Waaqaa and the earth burn [make dry] your kidneys and your womb (the curse is addressed to a woman).

  1. Oaths

The man who takes the oath breaks a dry stick, saying:

‘May the earth on which I walk and Waaqaa beneath whom I walk do the same to me, if I have done such and such a thing.’

  1. Rituals

There are rituals of slaughtering a bull or sheep for Waaqaa and making libation (dhibayyuu) under a tree for the earth.[10]

Waaqeffannaa rituals honor both God and the earth. Followers of the religion seem to take cue from God Himself, who created the earth, to inform their ways of relating to Waaqaa and earth (lafa). Evidence that suggests a relationship based on fears, intimidations or punishment between God and persons is less prevalent than those that are mostly based on respect for God, one another and for the earth. Waaqeffataas embrace and celebrate the egalitarian view of God and the diversity of names people call God. Despite some differences among people, research points to followers’ similar attitudes towards God. “… it has become clear that their attitude towards him [sic] is not only inspired by awe but also marked by familiarity and even, from time to time, by lack of respect. In his despair, a man may claim: ‘Waaqaa does not exist!’”[11] This just showsWaaqeffataas have a more liberal relationship with God. It does not mean that they are less pious as there is enough evidence to suggest many magnificent examples of humility, piety and obedience.

The question of Waaqeffataas’ acknowledgement of the oneness of God and the multiple names various religions call Him does not only show the openness of the concept of God to various interpretations, but it also shows the religion’s acceptance of religious diversity. It is easier to engage in interfaith or other conflict resolution activities when such an acknowledgement is extant than when religions claim “my way or the highway.” The ways some prayers are rendered testify to this progressive values of Waaqeffannaa: “O Black God who created the dark sky and the clean waters, who is one but called by multitudes of names, who has no competitor, the omniscient, the omnipotent, the omnipresent, who is eternal and ever powerful, whose power can never decline.”[12] Because of the view of God described here, Waaqeffataas believe that God is patient and that it is not in His nature to become angry if people believe in other things abandoning Him. Bokku holds the Waaqeffannaa God is too self-confident to be angered into punishing people who do not obey or defect to other religions.[13]

Prayers and Blessings

Boran society sometimes appears to float on a river of prayers and blessings…

Paul T. Baxter.[14]

Common to private, collective and family prayers is the focus of Oromo/Waaqeffataas’ prayers on the material conditions and well-beings of the self, the family and the group. Prayers mediate conditions of people to God so he can intervene and alter their current conditions.[15] The faithful pray for peace, health, deliverance from wrongdoing and harmful sprits and things, human and livestock fertility, growth of babies (little ones), long life for adults, for the goodness of the inside and the outside, rain, harvest and development, inter alia.

The Waaqeffannaa prayer is barely about inheriting the kingdom of heaven nor is it about seeking the help of God in a battle against Satan and sin. Evidence suggests that the concept of Devil/Satan does not exist in Waaqeffannaa while spirits that cause all kinds of suffering and misfortune or harm (ayyaana hamaa) are believed to exist.[16] Instances of talk about Devils by Waaqeffataas are generally understood as the borrowing of a religious vocabulary from the adjacent/co-existing major faiths, such as Christianity and Islam. For instance, Waaqeffataa pray to God to prevent them from wrongdoing and errors committed in ignorance. The religion has no room for addressing anxieties and fears arising from the imaginary realm of the devil/evil. For instance, words used in prayers include, “Prevent us from wrongdoing …” (dogogora nu oolchi). In terms of how people experience and understand misfortunes and fortunes (good things) Oromo proverbs capture the peoples’ dependence on Waaqaa. Indeed, the proverbs below indicate how Waaqaa is perceived as the source of good and bad things that happen in real life:[17]

A house that is built by Waaqaa will be completed.

It is Waaqaa who brings hunger;

It is Waaqaa who brings a full stomach.

The one Waaqaa clothes will not go naked.

Who trusts on Waaqaa will not lack anything.

Man wishes, Waaqaa fulfills.

Waaqaa is there [therefore] the sun rises.

It is Waaqaa who makes a person sick;

It is Waaqaa who restores him to health.

Waaqaa is never in a hurry;

But he is always there at the proper time.

There are standard prayers that have been codified in oral tradition and bequeathed down to generations. The codification of prayers, rituals and ceremonies in oral traditions serve the purpose of making Oromo worships definite and unarbitrary. The question of precise transmissions of spoken messages are always up for debates as there are obviously some room for improvisation and modification as the word of mouth (message) travels through time and space. I believe that the improvisation aspect of oral narratives will add an interesting dimension of dynamism to the hermeneutics of Waaqeffannaa.

De Salviac praises the endurance of Waaqeffannaa for many millennia in spite of the oral mode of transmission. De Salviac aptly critiques the West for generally believing that the sole sources of “valid” or “authentic” knowledge are written texts (books) as follows: “We, accustomed to the cycle of knowledge by turning pale over the books, our careless memory resting on the permanence of typography, we hardly take into account the power of tradition, which sufficed, for centuries, for the civilization of many peoples. With the Oromo, religious and secular traditions are formulated in thousands of short sentences …”[18]

What I understand from De Salviac is that Western or modern industrialized societies privilege written knowledge. His critique is on tangent because preference for written and formal communication in the West will certainly shape intervention policy-making, official diplomacy and the attitudes of interveners towards indigenous cultures. Third party interveners with fixed or rigid approaches are not only likely to disrespect and shun local knowledge systems, but they are also likely to impose rigid and unproductive conflict resolution processes developed in the context of limited civilizations.

One can only anticipate the stiff resistance that locals are likely to put up against Western models in today’s Africa where there is an increasing awareness about the importance of self-reliance and going back to the roots in order to solve indigenous problems. The true superficiality of strict Western models of dialogue, mediation, problem-solving workshop can be revealed by observing how in most of Africa’s peripheries cut of modern laws, bureaucracies and infrastructures, people thrive on the strong indigenous knowledge systems. This is how most conflicts are resolved and how people do communal work in either irrigating the land or protecting the environment. In the contexts of corrupt and partisan politics, these efforts by local people to overcome the daily challenges must be given credit because some of them are providing themselves important social services that that their governments have failed to provide them. In any effort of conflict resolution or peacemaking in such dire circumstances, it is imperative to bring local knowers (the wise men and women) into the sphere of diplomacy and peacemaking.

Prayers, sometimes synonymously called blessings or benedictions, in the form of litany and chants are integral parts of indigenous communities. Every communal activity whether it is weddings, funerals or dances and music begins with blessings or prayers. Eebba is aimed moderating the way people relate to each other at certain venues and beyond. They are about building constructive relationships even in times of wars. Here are some examples of Oromo prayers/blessings of different periods and crowds’ responses.

Pre-colonial prayers[19]:

Ya Waaq, have pity on us;              Yes, yes, have pity on us

Ya Waaq, bless us;                          Yes, yes, bless us.

Ya Waaq give us happy days;             Yes, yes, happy days.

Ya Waaq in our discussions inspire us;  Yes, yes, inspire us.

Ya Waaq in our counsel give us light;            Yes, yes, give us light.

Ya Waaq bring back rebellious son to his father; Yes, yes, bring back.

Ya Waaq bring back unruly son to his mother;   Yes, yes, bring back.

Ya Waaq to good man give cows;                  Yes, yes, give.

Ya Waaq preserve our house from ruin;                     Yes, yes preserve.

Contemporary prayers:[20]

Yes! Yes! Yes!

God of Nature and of Creations;

Waaqaa who created the Haroo Walaabuu (lake)[21];

Waaqaa who let us spend the night in peace;

Let us spend the day in peace;

Prevent us from entering into fatal errors;

Guard us against straying from the right path;

Guard us against mistakes/wrongdoings;

May the Creator we pray to hear us!

May Waaqaa guard us against the harmful!

May Waaqaa bring good things our way!

May children (the little ones) grow up!

May the grown-ups live longer!

May the ignorant know!

May experts/the wise last!

May Kormaa (uncustrated bull) reproduce!

May pregnancies stay healthy and hold!

Let Him keep away harmful things!

Gadaa (social system) is the system of rain and peace!

The year is the year of abundance/development and full stomach.

These contemporary prayers cited from the Waaqeffannaa magazine are powerful. They are usually used in order to open any public/communal gatherings secular and spiritual. This is how things are called to order. The religious prayers give authority or credibility to whatever event that is to take place. At the center of this messaging is reaching the hearts and minds of parties to an event by cleansing the air of any hard feelings and ensuring that the heart and minds are softened and ready for the secular or non secular events and exchanges that will proceed from that.

Historically, Oromos made ecumenical pilgrimages to holy sites of Abbaa Muudaa, Spiritual Father,[22] in order to receive blessings for them and to bring back blessings into their communities with them. Blessings are still considered serious religious activities that serve as glues of social life. Spiritual Fathers can give blessings to people on a range of personal and communal matters: such as long life, being alive, more property and wealth, peace in the household, on productions (calves, children, crops).

I have not come across modern mediation, negotiation or other third party intervention processes that start with prayers. Obviously, if blessings are not built into the processes, an attempt at conflict resolution in African societies, such as the Oromo, will be in vain. In the first place, people will not recognize what is not authorized and endorsed by their own knowledge system. Most importantly, empowering and funding Abbaa Mudaas or elders to engage in conflict resolution is likely to be accepted and bear fruit because of the tremendous reputations these people wield in society. They are highly regarded in society and leaving them out of official processes simply works against peace.

In Waaqeffannaa, one sees from the content of the payers and blessings above that most of them take on the nature of what Gopin succinctly characterizes as “Premordial prosocial moral/spiritual values.”[23] Although many of the conflicts in Ethiopia (Africa) are not religiously driven, the application of religious values will have a huge impact on conflicts driven by ethnicity, nationalisms and competition over resources and power. People listen when one reaches out and talks to them at their own level. Gopin provides a detailed critique of why current modern conflict resolution approaches fail to understand the importance of using prosocial religious values in the context of the Arab/Israel conflict in the Middle East, but his appraisal also holds true for the Horn of Africa region, where the volatility and intractability of conflicts are comparable to the ones in the Middle East. Among the important reasons Gopin cites are the West’s refusal to recognize non-Western models and knowledge systems. Gopin articulates the consequences of modern cultures failure to reckon with indigenous religious and cultural systems as follows:

As religion becomes more important in the lives of hundreds of millions of people, the political power generated by this commitment will either lead to a more peaceful world or to a more violent world, depending on how that power is utilized … Methods of peacemaking that continue to focus only on political and intellectual elites or that fail to address the broadest possible range of religious believers are leading to systematic and potentially catastrophic diplomatic failures in key areas of the world … [24]

Survival through Religious Diversification and Rituals

It is accurate that Waaqeffannaa and similar Africa indigenous religions are being reincarnated and are slowly starting to become explicitly important in the lives of so many people. Religious traditions, including those from indigenous religions, form the bedrock of the values of those Africans who converted to Christianity and Islam. Often these values moderate the foreign values associated with the cultures from which these major religions originated. It is not just the Waaqeffataas who only follow the indigenous religion, but a swathe peoples seem to have accepted double or triple religious lives. They shuttle between various religious and cultural values in their daily decision-makings so as to adapt to changing socio-economic circumstances. Pointing to the loose nature of individual’s and group’s negotiations between multiple religious identities, Aguilar[25] presents a case of the importance of “religious diversification for survival” among the Kenyan Boran/Oromo in northern Kenya. Aguilar provides the best illustration for survival and adaptation by accepting diverse religious values. He cites how Muslim and Waaqeffaannaa parents send their children to Catholic schools in northern Kenya and that the children do perfectly well shuttling between religious worldviews without facing physical dangers.[26] The same religious rituals performed by followers of Waaqeffannaa form the cores of the rituals and daily cultural practices of the followers of Islam and Christianity, as a mechanism of preserving and transmitting their identity. For instance, some of the religious traditions and rituals kept by Oromo communities who converted to major religions in north Kenya include similar types of blessings, prayers, and peacemaking through rituals of coffee beans-slaughtering and symbolic prayers.[27] These subtle practices of syncretism not only form the core identity of Oromo in north Kenya and connect them to the mainland (Oromia-Ethiopia), but they also play stabilizing roles in a families and communities there.[28]

The phenomenon of syncretism/ “religious diversification” serves as a survival strategy where minority communities cut off into another country from the mainstream because of colonial map-making try to cope with the alien majority they are swallowed up by. The case of Kenyan Oromos imitating the Waaqeffannaa values of the mainland is an example of such an essential survival strategy. Aguilar puts this as, “It is clear that the strategy of diversification provides the household (and a manyatta [place of settlement]) with security should something happen to either of the herds.”[29]

It is no accident that somebody whom an outsider may perceive as a follower of one religion is actually found at the crossroads of multiple religious values. It takes a deeper look to discern such subtle and significant dynamics. For an intervener who has no interest or who is not patient to take time and learn, the subtlety of the power of tradition will ever remain inaccessible. Because one has no access to the right cultural tools, the very people he/she trying to reach and help will become inaccessible and unresponsive, especially if one attempts to impose some ivory-tower (imported) conflict resolution framework or process on local situations. People have been handling their affairs everyday for centuries independently of outsiders. To assume that they somehow do not or their methods are not in par with modern approaches will defeat the purpose of thinking to help others in the first place.

Safuu in Peacemaking and Social Harmony

This section analyzes the role of Safuu as one of the key elements of Waaqeffannaa. Safuu is a prosocial variable that needs a deeper analysis to see its roles in indigenous peacebuilding. Safuu is a broad concept that governs relationship in and between families, communities, national groups and relationship between people and nature and things.

Bartels provides a nuanced anthropological definition of the term Safuu:[30]

Saffu is a fundamental and all-pervading concept in the Matcha’s [Oromo] life. It implies that all things have a place of their own in the cosmic and social order, and that they should keep this place. Their place is conditioned by the specific ayana [good spirit] each of them has received from Waaqaa. Every creature, and especially man, has to act according to its own ayana and to respect the others’ ayana. Saffu implies both rights and duties. In the people’s eyes wisdom is ‘knowing saffu and abide [sic] by it.’

Gemetchu Megerssa, a leading Oromo anthropologist and former research assistant to Lambert Bartels, probably influenced by Bartels himself, states that safuu is one of the key founding concepts in Oromo culture and Waaqeffannaa tradition.[31] Bartels’ definition is more encapsulating, while it shares one central common feature with Megerssa’s definition, “… the concept of saffu(mutual relationship between elements of the social and cosmic orders) which maintains practice obligatory [sic] through ethical conduct.” They both agree that safuu governs relationships between people and people, and people and nature, but Megersa introduces a newer and more specific idea of safuu as “an ethical conduct.”

Another leading expert on Waaqeffannaa, Bokku quotes Bartels directly and extends the concept of Safuu to broad areas of “morality”, “norm” and “laws” that govern social and ecological order.[32] Bokku states his extended definition building on Bartels: “Safuu is the understanding of differences and appreciation of differences for the peaceful coexistence of all natural things.” For Bokkuu, as opposed to man-made laws “safuu is not subject to change.” He concludes that safuu as laws of nature is necessary for the “smooth operation of life”, which is harmony. Everyone invokes the notions that Safuu owes its authority over social relationship because it derives from the will or the spirit of God (ayyaanaa). Thus, experts agree that Safuuis one of the fundamental principles of Oromo culture that governs relationships and keeps society together.

In Waaqeffannaa in particular and Oromo culture in general, it is believed that “breaking safuu would cause some sort of trouble.”[33] Breaking safuulaws is seen as committing sin. The consequences of breaking various categories of safuu are understood as generating unhappy reactions from God. In Waaqeffannaa when someone sins, God turns His back on him/her. The meaning behind this is that if one misses the face of God, it means that one lacks ayyana (a guardian, blessings or will of God). This core law encourages people to maintain friendly relationships between themselves and with nature. Safuu is a law of rights and obligations. Since Safuu is not something in people, but something between them, it is assumed to promote collective harmony. Paying attention to the concept of “sin” in the meaning system of Waaqeffannaa is important because it comes from the Oromo word, “‘balleessuu’, which actually means ‘to destroy, to damage, to spoil’”[34]

When one engages in destructive activities one is considered to be destroying, damaging, and spoiling relationships between at least three parties: God, creation (nature) and other human beings. In Oromo life, not damaging relationship between oneself and creations is given more importance than not damaging relationship between human and God.[35]

The Dynamisms of the Indigenous Faith System

It is hard to understand how one can be effective in conflict resolution in Africa without having at least the working knowledge of important key principles governing all-rounded relationships, such as safuu. Religious values of Waaqeffannaa may not require so much hermeneutic transformation because they already exist in pro-social form. Keeping natural and social orders is already a stringent requirement on top of acceptance for differences of any sort.

In Waaqeffannaa, destroying (for example killing humans in conflict) is prohibited by the religion’s laws. Those who violate traditional laws and destroy anything will face alienation and banning from God as well as from fellows humans. They are denied opportunities to sit and eat at a table with family members and others; they become social outcasts. My evidence does not suggest any anti-social principles/laws in the Waaqeffannaaworldview so far. Even some of the curses that are put on people have the goal of ensuring social harmony and can be viewed positively. If I had come across anything that says, “if you kill your enemy or someone, God will reward you with heaven or sainthood or some other rewards,” I would have paused and thought, this is a justification for war and destruction that needs to be hermetically transformed. Transformation may be due if violence is made into something sacred. In my opinion the values of this religion particularly those about safuu are poised to play important peacebuilding and relationship-building roles at least in Ethiopia and the Horn of Africa.

One can think of the lack of written scriptures (there are oral ‘scriptures’) for African religion as both advantages and disadvantages. In terms of the creativity and improvisation of transmissions of oral values/laws, the lack of written scriptures is an advantage because followers or leaders of indigenous religions will have the ability to interpret the concepts in ways that meet the physical and spiritual needs of their time. But that can also be a disadvantage since some lament that African could not have converted to Christianity and Islam if they had written scriptures and transformed their religions into organized faith systems.[36]

The question of whether Africans had concepts of God or not or whether they were ‘pagan hordes’ as the colonialists viewed them is now an outdated and irrelevant question because a number of scholars have produced research revealing that indeed Africans had believed in one God even before the advent of Middle Eastern religions.[37] Mbiti’s findings are credible because he stayed in Africa for 15 years and conducted studies on about 300 African communities and their belief systems.

Because indigenous African religions, including Waaqeffannaa, lack written scriptures, culturally biased scholars who judge everything according to Western standards may think religions, such as Waaqeffannaa, are inferior, static and things of the past. In rebuttal, one can respond to that arguing that oral mode of transmission makes African religions dynamic, ever-changing and ever-adapting to social changes even after some converted to other faiths. This happens because African religions do not punish defections and because their religious leaders are less likely to make claims to the permanence of specific oral texts or think of the values/traditions of their religion as the only “Truth” to die for.

About the locus of the existence of African religions, Mbiti writes, “Religion in African societies is written not on paper but in people’s heart, minds, oral history, rituals, and religious personages like the priests, rainmakers, official elders … African religions have neither founders nor reformers.”[38]Mbiti’s notion of the lack of founders and reformers can be contested because it could be that founders and reformers might have existed millennia ago and simply no written records were kept about them. The key point here is that words of mouth are dynamic. The best way to reach the hearts and minds of the vast peoples of rural Africa should be through oral traditions and spoken language. The prevalent practice by third party interveners shows an opposite tendency of bureaucratizing everything and transmitting messages via the written medium (forms and documents) through the agency of “rational professionals”.

Authors caution against viewing Waaqeffannaa religious traditions as part of a static tradition of the past[39], and encourage us to view them as dynamic traditions that are continually changing based on wider experiences that are part of their present. Aguilar is succinct about the advantages of the dynamism of Waaqeffannaa’s hermeneutics: “… traditions are transmitted, never as static forms but as changeable manifestations of an Oromo religion [Waaqeffannaa] that interacts [sic] with other traditions and other ethnic groups, and therefore becomes capable of reshaping society itself.”[40]

Lessons for Conflict Resolution

The values and laws of Waaqeffannaa identified and analyzed in this research suggest the importance of recognizing African indigenous religious systems and the prosocial contributions of their values and laws to conflict resolution.

I deliberately tried not to impose a theoretical framework over my analysis although my approach was influenced by hermeneutics.[41] Engaging in peacemaking in indigenous African communities requires the use of what Gopin, drawing on Lederach, calls “elicitive and cross-cultural methods.”[42] Concepts such as safuu, the Waaqeffannaa worldview, prayers, blessings, harmony are predominantly about building relationships between people and people, and them and nature. The most effective way of arriving at these principles and using them in interventions is to do one’s best to involve indigenous peoples, religious leaders, elders and parties to conflict and to elicit from them the best practices they have evolved over centuries in peacemaking.

Indigenous African religions are caught up in multipronged challenges, such as lack of recognition from interveners, states and richer and more organized religions despite their prevalence and appeal to many African communities. Established conflict resolution methods, such as mediation, negotiation, facilitation, problem-solving workshop and dialogue, are often too Western, rationalistic, elitist and foreign to accommodate other grassroots approaches to peacemaking, such as obeying safuu. If we look at official mediation, for instance, we find the reliance on rigid processes and professionals as its main features. Such formal stages may include collecting data, building hypothesis about a conflict, searching for theories, selecting theory, making intervention, and verifying and nullifying hypothesis.[43] It is not necessarily bad to prepare for mediation in stages, but when everything is prefigured, there is a danger of learning very little on the field while doing the intervention itself. In most rationalistic conflict resolution methods listed above, the immediate settlement of conflict is desired. This may turn out to be a shortcoming because long-term relationship-building and peacemaking, which is the hallmark of indigenous systems, are and sidelined.

Limitation of the Indigenous Religion

The most important limitation of many African indigenous religious values and traditions, including Waaqeffannaa, is that the practice of peacemaking is inbound to groups in which these traditions originated. There are also perceptions and tendencies to associate the good prosocial aspects of religious principles this religion with ethno-nationalist competitions of the day, and therefore, to readily dismiss them as unrepresentative of the whole. A much productive approach, however, is to see the commonalities of multiple African religious traditions and to take key principles from each of them and combine them in order to make everyone feel good about their faiths. There is so much to learn from this culture if one is willing to follow the elicitive path to conflict resolution.

The second obvious limitation is the lack of written scriptures and the challenges of accessing oral scriptures for outsiders due to language barriers, but which can still be overcome with translators and interpreters.

Thirdly, African indigenous religions have not been given the places they deserve in some continental interfaith organizations whose member religions tend to be organized and rich major religions. For instances, the United Religious Initiative (URI) Africa chapter, an international faith network that operates in 25 African countries, professes that it aims to look for solutions to Africa’s challenges at community levels in the areas of corruption, human rights violation, poverty and HIV/AIDs[44], but unfortunately no indigenous African religious tradition from any community is represented by such an important organization. The network carries it activities in Africa through major faiths, such as Christianity and Islam. Another domestic (Ethiopian) interfaith network, Interfaith Peace-building Initiative (IPI), a member of the URI, has no indigenous Ethiopian religions (Waaqeffannaaincluded) as its members.

The problem with URI and IPI is not only a simplistic and envious question of who is represented or who is not, but it appears that the mentioned interfaith networks have been systematically coopted and used to advance the interests of the Ethiopian state since Ambassador Mussie Hailu is serving simultaneously as the Regional Director of URI and the Board Chair of IPI.[45] The more intractable and absurd aspect of IPI is that it is an interfaith organization as far as the major religions are concerned, but the founders and its leaders are members of a single ethno-national group who are publicly known to lean toward the ruling party from the same group. This is a clear negative messaging to others in Ethiopia where the issues of ethnicity are sensitive. To be sure, it is possible to have an interfaith organization with wonderful goals like IPI, but with ethno-nationalist ideological agenda at same time. That will do more to keep peoples apart than bring them together.

Despite its growing popularity in Oromiya regional state, the most populous in Ethiopia, Waaqeffannaa’s attempts to transform itself into an organized religion have failed many times so far because the Ethiopian state has first denied and then revoked the license of the group citing that its leaders sympathize with the Oromo Liberation Front[46], a secular rebel group in conflict with the government on the question of autonomy and self- determination for Oromiya.

Conclusion

Waaqeffannaa’s pro-social principles, laws and values did and will contribute to building constructive relationships between communities. In addition to improving human relations, laws, such as safuu, that emphasize the need to maintain good relationship with nature, can be extended and used in areas of environmental conflict resolution, specially where climate change is threatening pastoralist and agrarian communities in many observable ways today.

I explored and discussed the ways in which the egalitarian but respectful views of God by Waaqeffataas can be helpful in curbing extremist tendencies. Neither oral scriptures of the religion nor its leaders condone acts of violence as something leading to rewards or sainthood. Prayers and blessings function as authoritative moderators and they can be used in opening and closing any intervention efforts. Waaqeffannaa is a very pragmatic religion whose most themes are linked to and earthbound to the material conditions of people. Therefore, people in conflict may have the same questions they want answered through prayers to be answered through interventions.

The potential and capacity of the religion in national or regional peacemaking is promising if it be recognized and the multi-pronged obstacles in its way are removed.

=======================================

References

Abu-Nimer, Mohammed. Nonviolence and Peace Building in Islam: Theory and Practice. Gainesville: University Press of Florida, 2003.

Aguilar, Mario I. The Politics of God in East Africa: Oromo Ritual and Religion. Trenton, N.J.: The Red Sea Press, 2009.

Appleby, Scott R. “Retrieving the Missing Dimension of Statecraft: Religious Faith in the Service of Peacebuilding.” In Faith-Based Diplomacy: Trumping Realpolitik, ed. Douglas Johnston, 2003. Oxford: OUP.

____ The Ambivalence of the Sacred: Religion, Violence and Reconciliation. Lanham: Rowman & Littlefield Publishers, 2000.

Bartels, Lambert. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia-An Attempt to Understand. Berlin: Dietrich Reamer Verlag, 1983.

Bokku, Dirribi Demissie. Oromo Wisdom in Black Civilization. Finfinne, Ethiopia: Finfinne Printing & Publishing S.C., 2011.

De Salviac, Martial. An Ancient People: Great African Nation: the Oromo. Translation from the 1901 original French edition by Ayalew Kanno. Paris, the French Academy, 2005.

Douglas, Johnston. Faith-Based Diplomacy: Trumping Realpolitik. Oxford: Oxford University Press, 2003.

Gopin, Marc. Between Eden and Armageddon: The Future of World Religions, Violence and Peacemaking. Oxford: Oxford University Press, 2000.

____ Holy War, Holy Peace: How Religion Can Bring Peace to the Middle East. New York: Oxford University Press, 2002.

Megerssa, Gemetchu. “Oromumma: Tradition, Consciousness and Identity.” In Being and Becoming Oromo: Historical and Anthropological Enquiries, Edited by P.T.W. Baxter, Jan Hultin and Alessandro Triulzi. Lawrenceville, N.J.: The Red Sea Press, 1996.

Montville, Joseph V. “Psychoanalytic Enlightenment and the Greening of Diplomacy.” In The Psychodynamics of International Relationships, Eds. Vamik D. Volkan, Demetrios A. Julius, and Joseph V. Montville. Lexington Mass.: Lexington Books (1990-1991): 177-192.

Moore, Christopher W. The Mediation Process: Practical Strategies for Resolving Conflict. 3rd Ed. San Francisco: Jossey-Bass, 2003.

MTA. Waaqeffannaa: Ayyaana Irreechaa Birraa, 2010.Vol. V. No. 1. Finfinnee: MTA, 2010. (trans. Waaqeffannaa: Thanksgiving Holiday of Fall 2010.)

Sandole, Dennis J.D. “Paradigm, Theories, and Metaphors in Conflict and Conflict Resolution: Coherence or Confusion?” In Conflict Resolution Theory and Practice, Ed., Dennis Sandole. Manchester and New York: Manchester University Press, (1993): 3-24.

Stenger, Mary Ann. “Gadamer’s Hermeneutics as a Model for Cross-Cultural Understanding and Truth in Religion.” In Religious Pluralism and Truth: Essays on Cross-Cultural Philosophy of Religion, Ed., Thomas Dean. New York: State University of New York Press, (1995): 151-168.

Volkan, Vamik D. “Psychological Processes in Unofficial Diplomacy Meetings.” In The Psychodynamics of International Relationships, Eds. Vamik D. Volkan, Demetrios A. Julius, and Joseph V. Montville. Lexington Mass.: Lexington Books (1990-1991): 207-219.

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Footnotes

[1] De Salviac, 1901:43; Bartels, 1983:89; Bokku, 2011: 54). The two previous books on Oromo religion (now named Waaqeffannaa) by European missionaries are widely regarded as authoritative secular scholarly sources closest to the source ever to be published on an indigenous African religion of antiquity. Bokku adds his own recent perspectives on the religion and revises his predecessors’ perspectives without altering the essence of their work.

[2] Bokku, 2011:54.

[3] Bartels, 1983:91.

[4] Bokku,2011:73.

[5] De Selviac, 1901;155.

[6] De Selviac, 1901:173, emphasis in the original.

[7] Bartels, 1983:108

[8] Haberland 1963 in Bartels, 1983:108.

[9] Bartels, 1983:108-109.

[10] Bartels, 1983: 109.

[11] Bartels, 1983;107

[12] Bokku, 2011: 66. The quote was an English translation the author provides from the Afaan Oromoo (Oromo language) version, which runs:“Gurraacha garaa garbaa, leemmoo garaa taliilaa, tokkicha maqaa dhibbaa, guddicha hiriyaa hinqabne, kan waan hundaa beeku, kan waan hundaa gochuu danda’u, kan bakka maraa jiru, kan hinkufine, kan hinduuneefi kan hincabne.”

[13] see footnote number 11.

[14] P.T.W. Baxter, Age, Generation and Time, 155 in Aguilar, 2009:13).

[15] De Salviac, 1901:153, 163; Bartels, 1983:96; Bokku, 2011:66-67; Megerssa, 1996:92-103.

[16] De Salviac, 1983:120; Bokku, 2011: 67.

[17] Bartels, 1983:95.

[18] De Salviac

[19] De Salviac, 1901:163.

[20] Translated by me from Afaan Oromoo into English from the Waaqeffannaa magazine, p i.

[21] Haroo Walaabuu is considered the origin of Oromo community and the source of all walking humans on earth. It plays an important symbolic/mythic role in standard prayers. Water bodies are considered sources of life.

[22] De Salviac, 1901:177.

[23] Gopin, 2000:84.

[24] Gopin, 2000:35.

[25] Aguilar, 2009:13-32.

[26] Aguilar, 2009:28.

[27] See footnote 24

[28] Augilar, 2009:

[29] Ibid., p.27.

[30] Bartels, 1983:170.

[31] Megersa, 1996:96-97.

[32] Bokku, 2011:75.

[33] See footnote 31.

[34] Bartels, 1983:339, Bokku, 2011:76.

[35] Bartels, 1983:339.

[36] Bokku, 2011: 61.

[37] Mbiti, 1992:29.

[38] Mbiti, 1992:4.

[39] Megerssa, 1996:98; Aguilar, 2009:5.

[40] Aguilar, 2009:5

[41] Stenger, 1995.

[42] Gopin, 2000:60-61.

[43] Moore,2003:66

[44] URI. “Purposes and Activities.” http://www.uri.org/cooperation_circles/explore_cooperation_circles/region/africa

[45] IPI Ethiopia. http://www.ipiethiopia.org/index.php?option=com_content&view=article&id=111&Itemid=110

[46] U.S. Department of State on Religious Freedom in Ethiopia, 2010: 4.

Qaallu Institution: A theme in the ancient rock-paintings of Hararqee—implications for social semiosis and history of the Oromo (#Oromia) September 11, 2014

Posted by OromianEconomist in Africa, Ancient African Direct Democracy, Ancient Rock paintings in Oromia, Ateetee, Ateetee (Siiqqee Institution), Black History, Chiekh Anta Diop, Culture, Irreecha, Kemetic Ancient African Culture, Meroe, Meroetic Oromo, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Wisdom, Oromummaa, Philosophy and Knowledge, Qaallu Institution, Qubee Afaan Oromo, Sirna Gadaa, State of Oromia, The Oromo Democratic system, The Oromo Governance System, The Oromo Library.
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Qaallu Institution: A theme in the ancient rock-paintings
of Hararqee—implications for social semiosis and
history of Ethiopia

Dereje Tadesse Birbirso (PhD)*

International Journal of Archaeology Cultural Studies Vol. 1 (1), pp. 001-018, September, 2013. Available online at http://www.internationalscholarsjournals.org © International Scholars Journals
This article critically analysed some of the ancient rock paintings of Hararqee of Eastern Oromia/Ethiopia with the intention to understand and explain the social epistemological and rhetorical structures that underlie beneath these social ‘texts’. It did so through using sub-themes in the ancient Qaallu Institution of the Oromo as analytical devices. Multi-disciplinary approach that combined concepts from various disciples was adopted as a guiding theoretical framework, while the Eurocentric approach that de-Ethiopinizes these historic heritages was rejected. Field data was collected from various sites of ancient rock paintings in Hararqee. Archival data
were also collected. Two informants expert with wisdom literature were selected in order to consolidate the multi-disciplinary approach adopted with the interpretive framework of the traditional, local social epistemology. The results of the analysis revealed both substantive and methodological insights. Substantively, it suggests that the Oromo Qaallu Institution fundamentally underlies the social semiotic, linguistic and epistemological structures communicated by means of the rock painting signs or motifs. Some of these are the Oromo pre-Christian belief in Black Sky-God, pastoral festival in the praise of the cattle and the
fecundity divinity and genealogico-politico-identification structures. Methodologically, the unique Oromo social semiotical and stylystical rhetorics which could be referred as ‘metaplasmic witticism’ and the role of Qaallu Institution sub-themes as sensitizing devices and the emergent directions for future research are all presented in this report.

 

INTRODUCTION

Hararqee, the vast land in Eastern Ethiopia, is where over 50% of Ethiopia’s (possibly including Horn of Africa)
rock paintings are found (Bravo 2007:137). Among these is the famous Laga Oda Site “dating to at least 16,000
BP” (Shaw and Jameson 1999:349) and comprising depictions of bovines and many different types of  animals. This vast land of Hararqee is settled by the Oromo, the largest tribe of the Cushitic stock, and hence it is part of the Oromia National State. The Oromo people, one of the richest in ancient (oral) cosmogonal- social history , literature and especial owners of the unique socio-philosophico-political institution known as Gada or Gada System, consistently insist that theirs as well as human being’s origin is in the Horn of Africa specifically a place known as Horra βalabu/Ŵolabu ‘the Place of Spring-Water of Genesis of Humanity’ (Dahl and Megerssa 1990).

This and a plethora of Oromo social epistemology has been studied by the plausible Oromo historians (Gidada 2006, Hassen 1990, to mention a few) and non-biased European theologico-ethnologists (Krapf 1842; De Abbadie 1880; De Salviac 1980, Bartels 1983, to mention a few). Similarly, social semiosis is not new to the Oromo. Although Eurocentric archaeologists rarely acknowledge, “the identification of cultural themes and symbolic interpretation has revealed affinities between contemporary Oromo practices and those of other East African culture groups, both ancient and modern (Grant 2000: np.).In like manner, the Classical Greek philosophers wrote that the Ancient Ethiopians were “inventors of worship, of festivals, of solemn assemblies, of sacrifice, and of every religious practice” (Bekerie, 2004:114). The oral history of the Oromo states that it was Makko Billii, whom Antonio De Abbadie, one of the early European scholars who studied and lived with the Oromo, described as “African Lycurgus” (Werner 1914b: 263; Triulzi and Triulzi  1990:319; De Abbadie 1880) and son of the primogenitor  of the Oromo nation (Raya or Raâ), who hammered out the antique, generation-based social philosophy known as Gada System (Legesse 1973, 2006; Bartels 1983; Gidada 2006). A key ingredient in Gada system is the  For Oromo, the first Qaallu “Hereditary ritual officiant” and “high priest” was of “divine origin” and, as the myth tells us, “‘fell from the sky itself’…with the first black cow” and he was the “‘eldest son of Ilma Orma’” (Hassen 1990:6; Baxter, Hultin and Triulzi 1996:6). In its “dual[ity] nature”, Waaqa, the black Sky-God “controlled fertility, peace, and lifegiving rains… [hence] prayers for peace, fertility, and rain” are the core recursive themes in Oromo religion (Hassen 1990:7). Hence, the concept/word Qaallu refers at large to “Divinity’s fount of blessings in the world” (Baxter, Hultin and Triulzi 1996: 1996: 21). As De Salviac (2005 [1901]: 285) explicated “The Oromo are not fetishists. They believe in Waaqa took, a unique universal creator and master. They see His manifestations in great forces of nature, without mistaking for Him.” As a result of  this ‘pre-historic’, Spinozaean like social epistemology, but unlike Martin Heideggerean “ancients” who never  dared questioning or confronting ontology but endorsed only veneering it, for the Oromo social semiosis has never been new since time immemorial. Despite all these antique history and tradition, it is  unfortunatel, the so-far few studies made on the  Ethiopian ancient rock paintings and rock arts never consider—sometimes apparently deliberately isolate–the  social history, tradition, culture or language of the Oromo people as a possible explanatory device. What the  available few studies usually do is only positivist  description of the paintings (types, size and/or number of  the signs) rather than inquiry into and explanation of the  social origin and the underlying social meaning, praxis or  worldview. Partly, the reason is the studies are totally  dominated by Eurocentric paradigms that de-Africanize and extrude the native people and their language,  religion, social structure, material cultures and, in general, their interpretive worldview. Besides, some of  the native researchers are no different since they have unconditionally accepted this Eurocentric, hegemonic epistemology (Bekerie 1997; Smith 1997; Gusarova 2009; Vaughan 2003). As a result, we can neither  understand the social origin of these amazing ‘texts’ nor  can we explain the underlying social semiosis.. Equally, under this kind of mystification or possible distortion of  human (past) knowledge, we miss the golden opportunities that these ancient documents offer for  evolutionary, comparative and interdisciplinary social science research and knowledge. Above all, the old Eurocentric view narrowed down the sphere of semiotics  (archaeological, social) to only ‘the sign’, extruding the  human agents or agency and the social context.

The aim of this paper is to use the ancient Qaallu Institution of Oromo as analytical ‘devices’ in order to  understand and explain the underlying social  epistemological, semiotical and rhetorical structures, i.e., expressed in all forms of linguistic and non-linguistic structures. In sharp contrast to the aforementioned  positivist, narrow, colonial semiotics, in this analysis,
Theo van Leeuwen’s postmodern and advanced approach to social semiotics is adopted. Primarily, Van  Leeuwen (2005: 3) expands “semiotic resource” as  involving “the actions and artefacts we use to communicate, whether they are produced physiologically – with our vocal apparatus…muscles…facial expressions  and gestures, etc. – or by means of technologies – with pen, ink and paper…computer hardware and software…with fabrics, scissors and sewing machines.”
Van Leeuven (2005: xi) introduces the changing  semiosphere of social semiotics:

 Just as in linguistics the focus changed from the ‘sentence’ to the ‘text’ and its ‘context’, and from
‘grammar’ to ‘discourse’, so in social semiotics the focus changed from the ‘sign’ to the way people use semiotic
‘resources’ both to produce communicative artefacts and  events and to interpret them;

 Rather than constructing separate accounts of  the various semiotic modes – the ‘semiotics of the  image’, the ‘semiotics of music’, and so on – social semiotics compares and contrasts semiotic modes, exploring what they have in common as well as how they differ, and investigating how they can be integrated in multimodal artefacts and events.

Indeed, the Classical Western dualism which separates the linguistic from the non-linguistic, the literary from the
non-literary, the painting from the engraved, the notional from the artefactual must be eschewed, especially when
we build evolutionary  perspective to analyzing pre-historic arts.

CLEARING SOME CONFUSIONS

Scholars have already explicated and explained away the old de-Ethiopianization historiographies in social sciences
(Bekerie 1997; Smith 1997; Gusarova 2009; Vaughan 2003), humanities (Ehret 1979) and archaeology
(Finneran 2007). Therefore, there is no need to repeat this here. But, it is necessary to briefly show disclose some

veils pertaining to Hararqee pre-historic paintings. As  usual, the ‘social’ origin of ‘pre-historic’, Classical or Medieval era Hararqee rock paintings is either mystified or hailed as agentry “Harla” or “Arla” (Cervicek and  Braukämper 1975:49), an imaginary community:
According to popular beliefs Harla generally refers to a mysterious, wealthy and mighty people, (frequently even
imagined as giants!), who had once occupied large  stretches of the Harar Province before they were  destroyed by the supernatural powers through natural  catastrophies as punishment for their inordinate pride. This occurred prior to the Galla (Oromo) incursions into  these areas during the 16th and 17th centuries” (Cervicek  and Braukämper 1975: 49; emphasis added).

In footnote, Cervicek and Braukämper (1975:49) quote Huntingford (1965:74) to on the identity of the Harla: “The
name “Harla” is first mentioned, as far as we know, in the  chronicle of the Ethiopian Emperor ‘Amda Seyon in the
14th century (Huntingford 1965:74).” It is clear that this mystification prefigures in the usual  gesture of de-Africanizing civilization of Black Africans to justify the so-called Hamitic myths, as explained well in  the works of the aforementioned post-modern scholars. Thanks to Professor Claude Sumner (Sumner 1996: 26), today we know the fact of the matter, that it was not Huntingford who composed about the imaginary “Harla”. It was the French Catholic missionaries by the name
François Azais and Roger Chambard who reconstructed to fit it to their interest the imaginary ‘Harla’ (spelling it
rather as “Arla”) from an oral history told to them by an Oromo old man from Alla clan of Barentuu.The story itself
is about a “wealthy” Oromo man called “Barento” who was “very rich but very proud farmer” (Sumner 1996: 26).
For it is both vital and complex (in its ironic message, which cannot however be analyzed here) we have to
quote it in full:

There was in the Guirri country, at Tchenassen [Č’enāssan], an Oromo, a very rich but very proud farmer called Barento. A cloth merchant, an Arab who was also very rich, lived a short distance from there at Derbiga. The merchant’s daughter went one day to see the farmer and told him: “I would like to marry your son.”—“Very well, I shall give him to you,” he answered. The merchant in turn, gave his daughter and made under her daughter’s steps a road of cloth, from Derbiga to Tchenassen, residence of the rich farmer. The tailor replied to this act by making a road of dourah and maize under his son’s steps, from Tchenassen to Derbiga. But God was incensed by this double pride and to punish him, shaked Tchenassen Mountain and brought down a rain of stones which destroyed men and houses; it was then that the race of Arla [Alla] was destroyed (Sumner 1996: 26). Confirming the antiquity and unity of this story and the Oromo, similar story is found in Western Oromo as far closer to the Southern Sudan: “in interpreting certain of their [Oromo] myths about the beginning of things, it was because of man’s taking cultivation and pro-creation toomuch into his own hands, that Waqa[Waaqa] withdrew from him–a withdrawal resulting in a diminution of life on earth in all its forms” (Bartels 1975:512). As a part of the general social semiotics adopted in this study, onomasiology (the scientific analysis of toponyms, anthroponyms,ethnonyms as well as of semiotic metalanguages) is considered as important component for evolutionary social semiosis, particularly for any researcher on Oromo since these are coded or they code social epestemes, are cyclical, based on the principles of  Gada System’s name-giving tradition, and, hence, are resistant to change (for detail on this see Legesse 1973). For instance, Cervicek and Braukamper (1965:74) described the Laga Gafra area and its population as: “The area of the site is part of the Gafra Golla Ḍofa village, and the indigenous Ala [Oromo] call it Gada Ba’la (“large shelter”)”, but appropriately, Baalli Gada. Here, let us only remember that Alla and Itťu clans are two of the Hararqee Oromo self-identificating by Afran Qalloo

(literally the Quadruplets, from ancient sub-moiety) who “provide[d] a basis for…construct[ing] models for
prehistoric land and resource use” (Clark and Williams:

Social semiosis, language and reality in the ancient ‘texts’ Social semiosis might be considered as old as homo
sapiens sapiens. But, for our analytical purpose, it is logical to begin from the Ancient Black Africans that some
19th century European missionaries and researchers  referred to as ‘Ancient Egyptians’ (although still others
refer to them by Ancient Cushites, Ancient Ethiopians, Ancient Nubians or Meroes), who are the originators of
the first writing systems known as ‘hieroglyphics’. Chiekh Anta Diop (Diop 2000), Geral Massey (Massey 1907)
and other scholars have illuminated to us a lot about  hieroglyphics. Initially, hieroglyphics was pictogram or semagram. That is, pictures of real world were ‘painted’ to communicate a  sememe or motif, the smallest meaningful structure or concept, for instance, a picture of sitting man for their  word equivalent to the English ‘sit’; a picture of man stretching his/her arms to the sky for ‘pray’; a lion for ‘great man’, etc., all or some of which is determined by
the lexical structures (phonological, syllabic, semantic, imagery they arise, etc) of their respective words. Based
on their social philosophy/paradigm, literary/figurative  symbolism, and/or their word’s/language’s phonology/syntax, for instance, equivalent to the English ‘woman’, they might have also depicted a picture of a pigeon, or an owl or a cow. This zoomorphic mode of representation as the ‘Sign-Language of Totemism and Mythology’ was the first and early writing system in human history. The Ancient Egyptians used the principles of, among others, sound-meaning association, semantic and ontologic (what something/somebody can cause) similarization, physical resemblance, grouping (duplication or triplication of the same pictograms to represent meaning), aggregation (pictograms are combined in or around a spot or a pictogram is duplicated as many as necessary and congregated in or around a spot), sequencing vertically or horizontally (representing lexico-grammatic, syntactic, semotactic or stylistic structure) and so forth.

Some of these or similar principles or ‘stylistic features’ are observed, particularly, in the Laga Oda painting styles. Cervicek (1971:132-133 122-123), for instance, observed in Laga Oda paintings such stylized ‘discourse’ as ‘group of horseshoe-like headless bovine motifs’, ‘paired ‘soles of feet’ from Bake Khallo [Bakkee Qaallu ‘Sacred Place for Qaallu Ritual]’, ‘oval symbo accompanied as a rule by a stroke on their left side’, sun-like symbol, in the centre with animal and anthropomorphic representations grouped around it’, paired ‘soles of feet’, carefully profiled styles (overhead, side, back point-of-view of bovines), zooming (large  versus small size of bovine motifs), headless versus headed bovines, H-shaped anthropomorphic
representations with raised hands’, superimposition and so forth. Any interpretation that renders these as isolated
case, arbitrary or pointless marks can be rejected outright. Some of these ‘early spelling’ are found not only across the whole Horn of Africa but also in Ancient Meroitic-Egyptian rock paintings, hieroglyphics and, generally, organized social semiosis.By the same token, Oromo social semiotical ‘texts’, like any ancient texts, textures “intimate link…between form,
content and concrete situation in life” (Sumner 1996:17-18). Professor Claude Sumner, who produced three volume analysis of Oromo wisdom literature (Sumner 1995, 1996, 1997), sees that like any “ancient texts”, in Oromo wisdom literature, “a same unit of formal characters, namely of expressions, of syntactic forms, of vocabulary, of metaphors, etc., which recur over and over again, and finally a vital situation…that is a same original function in the life of [the people]” (Sumner 1996:19). An elderly Oromo skilled in Oromo wisdom speaks, to use the appropriate Marxian term, ‘historical materialism’, or he speaks “in ritual language, as it was used in old times at the proclamation of the law” (Bartels 1983:309).
Moreover, he speaks in rhythmatic verses, full of “sound parallelism” (Cerulli 1922), “parallelism of sounds” or
“image” or “vocalic harmony” (Bartels 1975: 898ff). Even Gada Laws used to be “issued in verse” (Cotter 1990:
70), in “the long string of rhyme, which consists of  repeating the same verse at the end of each couplet” or  “series of short sententious phrases” that are “disposed  to help memory” (De Salviac 2005 [1901]: 285). The  highly experienced researchers on the ancient Oromo system of thought, which is now kept intact mainly by the Booran Gada System, emphasize that “‘the philosophical concepts that underlie the gadaa system’…utilize a  symbolic code much of which is common to all Oromo” (Baxter, Hultin and Triulzi 1996: 21). Long ago, one scholar emphatically stated, this is a feature “surely has developed within the [Oromo] language” and “is also only imaginable in a sonorous language such as Oromo” which “as a prerequisite, [has] a formally highly developed poetical technique” (Littmann 1925:25 cited in Bartels 1975:899).

Claude Sumner formulates a “double analogy” tactic as prototypical feature of Oromo wisdom literature, i.e., “vertical” and “horizontal” parallelism style (Sumner 1996:25), known for the most part to linguists, respectively, as ‘paradigmatic’ (‘content’ or ‘material’) and ‘syntagmatic’ (‘form’ or ‘substance’) relations or in both literature and linguistics, as contextual-diachronic and textual-synchronic, relations. Oromo social epistemological concepts/words/signs offers important data for historical and evolutionary social sciences for they recycle and, consequently, are resistant to change  both in form and meaning (Legesse 1973). In the same way, in this analysis of the ancient rock paintings of Hararqee, an evolutionary and multidisciplinary analysis of the interrelationship among the traditional ‘semiotic triangle’—the sign (sound or phonon, word or lexon, symbol or image), the signified (the social meaning, ‘semon’, episteme or theme) and the referent (cultural-historical objects and ritual-symbolic actions)——and among the metonymic complex (referring here to layers and clusters of semiotic triangles in their social-natural contexts) is assumed as vital meta-theoretical framework.

METHODS AND THE SEMIOTIC RESOURCES

For this analysis, both archival and field data or semiotic resources are collected. In 2012 visits were made to the
some of the popular (in literature) ancient rock painting sites in Hararqee (Laga Oda, Goda Agawa, Ganda Biiftu,
etc.; comprehensive list of Ethiopian rock painting sites is presented by Bravo 2007). Also, field visits were made to
less known (in literature) ancient to medieval era painting sites were made in the same year (e.g., Goda Rorris,
Huursoo, Goda K’arree Ǧalɖeessa, Goda Ummataa, Goda Daassa, etc). Huge audiovisual data (still and
motion) of both paintings and engravings were collected, only very few of which are used in this paper. On the one
hand, the previously captured data (as photos, sketches or traces) from some of the popular sites, for instance
Laga Oda and Laga Gafra (as in Cervicek 1971; Cervicek and Braukamper 1975), are sometimes found to be
preferably clearer due to wear-off or other factors. On the other hand, from the same sites, some previously
unrevealed or undetected motifs (painted or engraved) were collected. Therefore, both field and archival data are
equally important for this analysis. However, since the Qaallu Institution , and its sub-themes, is used as sensitizing device or a means rather than end— hence is capitalization upon social semiotic and linguistic aspects–there is an inevitable risk of undermining these complex philosophical notions. Yet, for the pertinent (to Qaallu Institution) anthropological-ethnological archivals used as additional secondary data or, to use Theo van Leeuwen’s term, as “semiotic resource”, original and influential references are indicated for further reading. More importantly, two old men skilled in Oromo social epistemology, customarily referred to as ‘walking libraries’, are used as informants. Taaddasaa Birbirsoo Mootii, 87, from Wallagga, Western Oromia (Ethiopia) and Said Soddom Muummee, 85, from Hararqee Eastern Oromia (Ethiopia). Mootii, Addoo Catholic Church Priest (‘Catechist’ is the word they use), was one of the infor- mants and personal colleagues of Father Lambert Bartels, who studied in-depth and wrote widely on Oromo religion, rituals and social philosophy. His scholarly and
comparative (with Biblical) analysis of Oromo religion and world view, child birth custom, praise song for the cow,
Qaallu Institution, Gada system geneaological-social hierarchy are among his seminal works. Although Bartels
only indicated Mootii as “one priest”, he and his colleague Shagirdi Boko (one of the Jaarsa Mana Sagadaa ‘Old
Men of Church’) were among his informant colleagues. Muummee, is not only well seasoned wiseman, but he
still celebrates and identify himself as Waaqeeffata—believer, observer and practitioner of the pre-Christian
Oromo religion founded on Waaqa, the Black Sky-God.

ANALYSIS AND DISCUSSION

Qaallu Institution and the praise to the cattle Above, under Introduction section, we briefly touched upon the mythical-social origin of the Qaallu Institution and its relation with genesis and cow-milk. Qaallu comes from the gerundive qull (qul’qullu, intensive) ‘pure, holy, sacred, blameless; being black, pretty, neat’, pointing to the color and quality of Waaqa (see Bartels 1983; Hassen 1990 for detail).. The “ancient” Qaallu Institution of Oromo (Baxter 1987: 168 quoted and elaborated in Gidada 2005: 146-147) had been widely practiced in Eastern, Hararqee Oromo until the first half of the 20th century. It is as much cosmogonal, cosmological and ideological (identificational) as it is theo-political to the Oromo nation, in particular, and, at large, the pre-colonial (pre-Christian, pre-Islam) Cushite who uniformly believed in Water, as a source of life and on which life is unilaterally dependent, and in Waaqa–a concept/word that means, on the one hand, the abstract ‘Supreme Being, God, Devine, Heave’ and, on the other, the ‘concrete’ ‘Sky, Divinely Water (rain)’. For Oromo, the first Qaallu “a high priest”, the “spiritual leader” was of “divine origin”, as the myth tells us, “ ‘fell from the sky itself’…with the first black cow” and he was the “‘eldest son of Ilma Orma’” and in its “dual nature”, Waaqa, the black Sky-God “controlled fertility, peace, and lifegiving rains…[hence] prayers for peace, fertility, and rain” are the core recursive themes in Oromo religion (Hassen 1990: 6-7). For more on Oromo genealogical tree and history, see Gidada (2006), Bartels (1983), BATO (1998), to mention a few.

The Booran Oromo, who still retains the Qaallu
Institution ‘unspoiled’:

The Booran view of cosmology, ecology and ontology is  one of a flow of life emanating from God. For them, the benignancy of divinity is expressed in rain and other conditions necessary for pastoralism. The stream of life flows through the sprouting grass and the mineral waters [hoora] of the wells, into the fecund wombs and generous udders of the cows [ɢurrʔ
ú]. The milk from the latter then promotes human satisfaction and fertility (Dahl and Megerssa 1990: 26).

In this worldview, the giant bull (hanɡafa, hancaffa) is a symbol of angaftitti “seniority of moieties: stratification
and imbalance” (Legesse 2000: 134). Hence, the separation of the most senior or ancient moieties or the cradle land imitates hariera ‘lumbar and sacral vertebrae’ (other meaning ‘queue, line, suture’) or horroo ‘cervical vertebrae’ of the bull.

The primogenitors (horroo) of the Oromo nations (mainly known as Horroo, Raya, Booro) set the first ßala ‘moiety, split (from baɮ ‘to flame, impel, fly; to split, have bilateral symmetry’) or Ẃalaßu ‘freedom, bailing, springing’. The formation of moieties, sub-sub-moieties grew into baɭbaɭa‘sub-sub-sub-etc…lineages’ (also means ‘door, gate’; the reduplication showing repetitiveness). Jan Hultin, an influential anthropologist and writer on Oromo, states “Among the Oromo, descent is a cultural construct by which people conceive of their relations to each other and to livestock and land; it is an
ideology for representing property relations” (Hultin 1995: 168-169). The left hand and right hand of the bovine always represent, in rituals, the “sub-sections of the phratry” (Kassam 2005:105). That is, as the tradition sustains,
when the ancient matrilineal-patrilineal moieties sowed, dissevered (fač’á) from the original East (Boora), the
Booreettúma (designating matrilineality, feminine soul) took or went towards the left hand side, while the Hoorroo
(also for unclear reason βooroo, designating patrilineality, masculine soul) took the right hand side. Both correspond, respectively, to the directions of sunrise and sunset, which configure in the way house is constructed: Baa, Bor ‘the front door’ (literally ‘Origin, Beam, morning twilight’) always faces east, while the back wall (Hooroo) towards west (also Hooroo means ‘Horus, evening twilight’). This still governs the praxis that the backwall “is the place of the marriage negotiations and of the first sexual intercourse of sons and their bride [i.e., behind the stage]” (Bartels 1983: 296). For this reason, Qaallu Institution has had a special Law of the Bovine as well as Holiday of the Cattle/Bovine, Ǧaarrii Looni (Legesse 1973:96; Dahl and Megerssa 1990). On Ǧaarrii Loonii, cattle pen are renovated and embellished, and festivities and dances with praise songs to cattle was chanted (for more, Bartels 1975; Wako 2011; Kassam 2005). An excerpt from the praise song ‘talks’ about them with admiration (See also Bartels 1975: 911):

Chorus: Ahee-ee
Soloist: Sawa, sawilee koo–Cows, o my cows,
Bira watilee koo–and also you, my calves.
Ǧeɗ’e malee maali–Could I say otherwise?
Yá saa, yá saa—o cattle, o cattle!
saa Humbikooti–cattle of my Humbiland,
Saa eessa ǧibbu?–What part of cattle is useless?
Saa qeensa qičču–Our cattle with soft hoofs,
koṱṱeen šínii ta’e—from their hoofs, we make coffee-cups
gogaan wallu ta’e—from their skins, we make wallu
[leather cloth]
gaafi wanč’a ta’ee, — from their horns, we make wáɳč’a
[large beer cup]

faɭ
ʔ
anas ta’a!—as well as spoons! [See Fig.1A, B, C, D,
E]

Chorus: Ahee-ee

Lambert Bartels, a Catholic Father and scholar lived with  the Oromo, writes “When they bless, they say: ɡurrači
ɡaraa ǧ’abbii siif ha kenu ‘May the dark one [God] with hail under his abdomen give you all (good things)’
(Bartels 1983:90-91). Cervicek (1971:124 Fig.10) wonders about the unexplained but recurrent “oval
representations… painted black [and] white-dotted” and consistently painted “below” the cow udder (see Fig.2B).
This can be compared with wáɳč’a ‘drinking horn-cup’ or č’óč’oo, č’iič’oo ‘milking (horn-)cup’ (see Fig.1D). On
Irreečča ritual of Thanking Waaqa the Black Sky-God, a line of the doxology mentions, among others, “Waaqa

č’iič’oo gurraattii” ‘God of the dark č’iič’oo milking-cup’ (Sabaa 2006:312). The deadjectival č’óč’orree means ‘white dotted (black background); turkey or similar white dotted bird’, while Waaɳč’ee is a proper name for white-dotted cow.

Qaallu as ecotheological concept

Qaallu is also an ontological concept referring to the spirit that resides in sacred realities, the mountain hills, seas, river
beds, pasture land, etc. As an important place for ritual place for immortalizing (primogenitors, ancestors), blessing
(children, the young), initiations (to Gada classes, power take-over), praying (for fertility, abundance, fortune, rain),
and praising (God, nature, cattle), the sacred land of spirituality must be mountain foot (goda) where there must
be, naturally, laga ‘lagoon, river’, č’affee ‘marshy area with green grasses’ (symbol of the parliamentary assembly),
χaɭoo ‘pasture land’, and the evergreen oɖaa fig sycamores. Oɖaa serves not only as “a depiction of a political power”,
but “is also a centre of social and economic activities” and “symbolizes the entire corpus of their activities, history,
culture and tradition” (Gutamaa 1997:14). Five Qaallu centres are known in Booran sub-moiety: (1) Qaallu Odiituu, (2) Qaallu Karrayyuu, (3) Qaallu Matťarii, (4) Qaallu Karaar, (5) Qaallu Kuukuu, (10) Qaallu Arsii (Nicolas 2010). These centers are like cities of (con-)federal states and simultaneously are (sub-)clan names. These names are codes and decoders of not only genealogical and landscapes, but also of ancient (sub)-moieties and settlement patterns. Since they are cyclical, based on the principles of Gada System’s name-giving principle, they are widespread across Oromia and resistant to change. Werner (1915:2) observed that in Booran Oromo, “every clan has its own mark for cattle, usually a brand (ɢuʋa [ɡuƀá ], which is the name of the instrument used, is an iron spike fixed into a wooden handle)”, a fact which is
significated in other parts of Oromia with different signifiers, for instance, pattern of settlement, which is determined by a
korma karbaʑaa ‘bull that bulldozes jungles’ or korma qallaččaa ‘kindling bull’ (Gidada 2006: 99-100) or bull’s
anatomy (BATO 1998). For instance, quoting Makko Billii, the ancient Gada System law maker, the Wallaga Oromo
recite their settlement pattern in the anatomy of Korma the virile ‘buffalo-bull’ or ‘macho man’: Sibuun garaača. Haruu č’inaacha, Leeqaan dirra sangaati, ‘The Sibuu [Sabboo] clan is the abdomen, the Haruu [Hooroo] is the ribs, and Leeqaa is the chuck of the bull’ (BATO 1998:164).

Qallačča bull as a kindler is related defined qallačča “a white patch between the horns of a cow running back down the
two sides of the neck; a charm” (Foot 1913:33). See Fig.2 A, B, C and D . It is the symbol of a Qaallu’s qallačča, here
meaning, an inherited, from ancestors, spiritual and intellectual grace or sublimity. This is quite related to of
book’a ‘a black cow or bull or ram that has a white mark upon the forehead’ (Tutschek 1844:135-136), a natural
phenomenon considered as a good omen. Adda isá book’aa qaba ‘his forehead has a blaze’ is an idiom appropriately
meaning the person has the natural capacity, inherited from ancestors, to prophesize, foreknow. For this reason, “white-headedness” or wearing white turban is a symbol of (passage to) seniority or superordinate moiety (Kassam 1999). As usual, there is “intimate link…between form, content and concrete situation in life” (Sumner 1996:17-18).

Qallačča as a mysterious metal

Qallačča is a key concept in Qaallu Institution. One instantiation of this complex concept is that it is a mysterious
sacred material culture (Fig.3). Informants tell us that true. qallačča worn on the forehead by the Qaallu was made of

iron that fell from sky as qorsa (comet, metorite); it was only  recovered after pouring milk of a black cow on the specific
spot it dropped. For some ethnologists/anthropologists, it is a “white metal horn which is worn on the forehead” and is
“horn-symbolism” for “every man is a bull”, a symbol of virility (Bartels 1983: 146). For others it is just a ‘white
metal horn’ which is a symbol of fertility or just is “phallic ornament” (Haberland 1963:51 quoted in Bartels
1983:146). These argumentations share the root qaɾa ‘horn (sharp and tall), acute; graining fruit, granulate,
shoot’ and the inavariable qaɾ-ɳî ‘sex (characteristics)’. The very Oromo word for ‘sex (intercourse)’, namely
saala, also designates ‘horn, oryx, penis; awe, honor, esteem; shame, shameful’. But, these notions are only
part of the polysemantic and complex concept of qallačča. Amborn (2009: 401) might be wrong when he completely
rejects the “phallisphication” of qallačča by “some anthropologists”. He is right that qallačča is also a symbol
of “socio-religious mediator which is able to bundle positive and negative “cosmic” (for want of a better word)
energies” and rather “symbolizes a link between the human and the supernatural world; its function is to open
up this connection between different spheres.” Knutsson (1967:88-90 quoted in Bartels 1983:145) describes
qallačča as “a conically formed ‘lump’ of black iron…brought from the heaven by the lightening.” Plowman (1918:114), who took a sketch of qallačča (Fig.3 D), described it as “emblem” of the Qaallu “Chief  Priest” or of the retired Abba Gadaa ‘the president’. Plowman fleshes out the components of qallačča: (1) “seven bosses superimposed on a raised rim running
round the emblem”; (2) “upright portion made of polished lead”; (3) “circular base of white polished shell-like substance resembling ivory”; (4) “leather straps for  fastening emblem to forehead of weaver” (Plowman 1918:114). This mysterious cultural object has multifunction. Taaddasa Birbirsso Mootii, who is not only an informant, but, in the expression of the locals, ‘a man who has sipped mouthful’ (of Oromo traditional wisdom) explains the social epistemological structure underlying qallačča: During the time of Gada System, government by the people’s justice, the Waaqeeffataa used to pour out milk of black cow on Dibayyuu ritual and discover/see their qallačča [truth and abundance]. For it is a sacred object,
qallačča never moved [transported, communicated] withoutsacrificial blood of bulls. It must be smeared on
the forehead [See Fig.3A and P7B on the forehead]. How can urine/semen without water, child without blood, milk
without udder/teats be discovered [gotten]? In the aftermath of lengthy drought, too, they used to take
qallačča to depression/ford and hill-top to pray with one stomach [unanimously] to God with Qaallu the Spiritual
Father. Immediately, qallačča [God’s riposte] reconciled streaming milk from the sky [rains]. Hence, qallačča was
used for collective welfare. Qallačča is God’s qali ‘alethic truth, promise’. Note that from Laga Oda Cave, archaeologists (Brandt 1984:177) have found “‘sickle sheen’ gloss and polish”, which helped archaeologists to recover “possible
indications of intensive harvesting of wild grasses as early as 15, 000 B. P.”; “one awl”, “one endscraper” and
“one curved-backed flake” all “dated 1560 B.C.”; and, “a few microliths that show evidence of mastic adhering
close to the backed edges” which “strongly suggests” that by “1560 B.C…stone tools were being used (probably as components of knives and sickles).”

Qallačča and Gadaa—the generation-age-based
sociopolitical system

Baxter (1979:73, 80) calls it “phallic” or “ritual paraphernalia”, which is worn on the head “by men at crucial stage in the gaada [gadaa] cycle of rituals”. Informants make distinction between two types of qallačča: qallačča laafa (of the soft, acuminous), which is worn by the Qaallu or Abba Gadaa; and qallačča korma  (of the virile man or bull, macho). Viterbo (1892) defines “kallaéccia”, qallačča as ‘disciple, pupil’, which cuts para-llel with the anthropologist Baxter (1979: 82-84) who
states that, in Oromo Gada System, a young man’s grown tuft (ɡuuɗuu; see Fig.3D; we shall come back to Fig.3A in the final part of the discussion) is “associated symbolically with an erect penis” and discourses that he is “guutu diira”, which means a “successful warrior”, the one who has reached a class of “member of political adulthood”, for he has “become responsible for the nation”. At this age, Baxter adds, “each of its members puts up a phallic Kalaacha”, a “symbol of firm but
responsible manliness.” The feminine counterpart to  ɡuuɗuu hairstyle is “ɡuɖeya” (Werner 1914a: 141), guʈʈiya (literally go-away bird or its tonsure) or qarré ‘tonsure’ (literally, ‘kite’ or similar bird of prey) (Bartels 1983:262), while of the masculine qallačča head-gear is the feminine qárma (literally ‘sharpened, civilized’). In Gada System, this age-class is called Gaammee  Gúɖ’ɡuɖá (reduplication ɡuɖá ‘big’) ‘Senior Gamme III’, the age of at which the boys elect their six leaders to
practice political leadership (Legesse 2006:124-125).

Bokkuu: Insignia of power, balance and light of
freedom

Hassen (1990:15) discusses that bokkuu has “two meanings”. One is “the wooden scepter kept by the Abba
Gada in his belt during all the assembly meetings”, an “emblem of authority…the independence of a tribe,
and…a symbol of unity, common law and common government” (Fig.4). De Salviac describes it “has the
shape of a voluminous aspergillum (a container with a handle that is used for sprinkling holy water) or of a mace
of gold of the speaker of the English parliament, but in iron and at the early beginning in hard wood” (De Salviac
2005 [1901]: 216). Legesse (2006: 104) describes it as “a specially curved baton”, which shows that there are two
types in use. The second meaning of bokkuu is, “it refers to the keeper of the bokkuu—Abba Bokkuu” (Hassen
1990:15), or in plural Warra Bokku “people of the scepter” (Legesse 2006: 104). Hence, after serving for full eight year, Abba Bokkuu must celebrate Bokkuu Walira Fuud’a (literally to exchange the scepter bokkuu), a Gada system concept
that refers to two socio-political “events as a single act of “exchange”” (Legesse 1973:81): (1) the event of power
“take over ceremony”, i.e., the symbolic act of “the incoming class” and (2) the event of power “handover
ceremony”, i.e., the symbolic act of “the outgoing class”. This power-exchange ceremony is also called Baalli
Walira Fud’a “Power Exchange” or “transfer of ostrich feathers” (Legesse 1973: 81-82; 2006: 125). Here, baalli
refers not only ‘power, authority, responsibility’ (Stegman 2011: 5, 68), but also ‘ostrich feather’ and ‘twig
(leaved)’, both of which are used as symbolic object on the Baalli power transfer ceremony. De Salviac (2005 [1901]: 216) witnessed “the power is transferred to the successor by remittance of the scepter or bokkuu.” After power exchange ceremony, the ‘neophyte’ Abba Bokkuu: “falls in his knees and raising in his hands the scepter towards the sky, he exclaims, with a majestic and soft voice: Yaa Waaq, Yaa Waaq [Behold! O, God!] Be on my side…make me rule over the
Doorii…over the Qaallu…make me form the morals of the youth!!!…” (De Salviac 2005 [1901]: 213). See Fig.4B.
Then, the new Abba Bokkuu takes possession of the seat and “immolates a sacrifice and recites prayers to obtain
the assistance of On-High in the government of his people….The entire tribe assembled there, out of breath
from emotion and from faith” (De Salviac 2005 [1901]: 212). Above we raised that two symmetrical acts/concepts are
enfolded “as a single act [or word] of “exchange”” is performed by exchanging the Bokkuu scepter during
Baalli ceremony (Legesse 1973:81). That is, when the scepter is the one with bokkuu ‘knobs’ on each edge, it
suffices to enfold it ‘Bokkuu Baalli’ since the symmetricality principle of the act of reciprocal remittance
or power exchange is as adequately abstracted in the phrase as in the iconicity of the balanced bokkuu. Besides, the horooroo stick with a knob (bokkuu) on one side and a v-/y-shape (baalli) on the other side is a semagram and semotactic for the same concept of symmetricality principle, i.e., Bokkuu Baalli.

Ateetee in Qaallu Institution: Fertility symbolism

Cerulli (1922:15, 126-127) “Atētê …the goddess of fecundity, worshipped by the Oromo” and adds that “the
greatest holiday of the [Oromo] pagans is the feast of Atetê”; she is “venerated” by “even the Mussulmen”; she
is referred to “in the songs ayô, ‘the mother,’ often with the diminutive ayoliê, ‘the little mother’”. Women sing

“songs asking the goddess to grant them fecundity and lamenting the woes which are caused by sterility.” Long
before Cerulli, Harris (1844:50) wrote as follow: “when sacrificing to Ateti, the goddess of fecundity, exclaiming
frequently, “Lady, we commit ourselves unto thee; stay thou with us always”.”
The symbolic material cultures pertaining to Aɖeetee are important for our purpose in this paper. Bompiani
(1891:78) saw the Oromo on their “long journeys to visit  Abba Múdā” who, “as a sign of peace they make a sheep
go before them on entering the village… and instead of a lance carry a stick, upon the top of which is fixed the horn
of an antelope” (this is well known Ancient Egyptian hieroglyph). Indeed, sheep (ḫooɭaa), common in ancient
rock paintings of Hararqee, is also the favorite for sacrificial animal for Qaallu institution of “peacemaking
and reconciliation”, particularly black sheep, “a sheep of peace” (hoolaa araaraa)” (Gidada 2001: 103). In fact, the
word ḫooɭaa for ‘sheep’ and rêeé, re’ee for ‘goat’ (re’oṱa, rooɖa, plural) have meronymic relationship. The semantic

structure underlying both is ‘high fertility rate’ (arareessá, from ɾaɾí ‘ball, matrix; pool, rivulet’). The “antelope” that Bompaini names is in fact the beautifully speckled ʂiiqqee ‘klipspringer’ (Stegman 2011:45, 35), common in Laga Oda and other paintings along with ‘fat-tailed’ sheep. At the same time, ʂiiqqee (literally, ‘splendid, lustrous, graceful’) is, according to the
Aṱeetee Institution, a sacred, usually tall and speckled, “stick signifying the honor of Oromo women…a blessing… a ceremonial marriage stick given to a girl…a religious stick Oromo women used for prayer” (Kumsaa 1997:118). Kumsa observed that “the very old, the very young and all women, in the Gadaa system, are considered innocent and peace-loving” and quoted the renowned anthropologist Gemetchu Megerssa who expressed that in Oromo Gada tradition women “were also regarded as muka laaftuu (soft wood–a depiction of their liminality) and the law for those categorized as such
protected them” (Kumsa 1997:119). Concentric or circular or ‘sun-burst’ geometric motifs are as abundant as ‘udder chaos’ in the Hararqee and Horn of African ancient rock paintings (Fig.5C from Qunnii or Goda Ummataa; A and B Goda Roorris traditionally known as ‘Errer Kimiet’; G from Goda K’arree Ğaldeesaa or Weybar in Č’elenqoo; E Laga Oda from Cervicek
1971). Bartels (1983) studied well about another symbolic object in Aɖeetee Institution, namely ɡuɳɖo, a grass-plate, made from highly propagative grasses, plaited in a series of concentric-circles (see Fig.5D). It is used to keep bîddeena ‘pizza-like circular bread’ and fruits. Bartels (1983: 261) documented that, on her wedding day: [T]he girl has with her a grass-plate (gundo), which she made herself. This gundo is a symbol of her womb [ɡaɖāmeʑa]. Since…she is expected to be a virgin
[ɡuɳɖúɖa],  nothing should have been put in in this grass plate beforehand. Gundo are plaited [with an awl] from
outside inwards, leaving a little hole in the centre [ɡuɖé, qaa]…this little hole is not filled in by the girls themselves,
but they ask a mother of a child to do it for them. If they do it themselves, they fear they will close their womb to
child-bearing (Square brackets added).While, ɡuɳɖó stands for a woman’s gadameʑa ‘womb’ (from gadá ‘temple; generation, time-in-flow), the concentricity of the plaits (marsaa, massaraa, metathesis) is a symbol of the ‘recyclers’ of generations, namely mûssirró ‘the bride-woman’ and marii ‘bride-man’ (marii also means ‘cycle, inwrap, plait’). A bigger
cylindrical ɡuɳɖó with cover called suuba is particularly given as hooda ‘a regard’ to the couples (on their good
ethos, virginity) and is a symbol of súboo ‘the newly married gentlemen, the prudential gentlemen’. Father Lambert Bartels (Bartels 1983: 268) wrote that a buffalo-killer would bring a special gift for his mother or wife from the wilderness: namely, elellee (elellaan, plural) from his buffalo skin” Elellee and č’aačč’u refer to a string of cowries (of snail shells, obsidian rocks or fruits of certain plant called illilii) and festooned to a sinew cut from a sacrificial animal (Fig.5F). They are worn only by
women on the breastplate or forehead or worn to č’ooč’oo, č’iič’oo milk-pots, symbol of “a woman’s sexual and reproductive organ” (Østebø 2009: 1053). See also Fig.5F and G.
We need to add here a praise song to a beauty of woman, which symbolizes her by élé ‘circular cooking pot or oven made of clay’ and bede smaller than élé (Sumner  1996: 68): Admiration is for you, o <ele>… <But> I take out of <bede>…
Admiration is for you, moon shaped beauty. Rightly, Sumner (1996:68) states élé symbolizes “the mother, of woman” while bedé symbolizes “daughters” or the “moon [báṱí] shaped beauty”, i.e., her virginity (ɡuɳɖuɖa), uncorruptedness (baʤí) combined with ethos of chastity (aɖeetee). Woman is expressed arkiftu idda mačč’araa literally ‘puller of the root of one-body/-person’,a paraonomastic way to say circulator, recycler or propagator of the genealogy of Oromo moieties, namely
Mačč’a and Raya/Raã. Here, it is fascinating to observe the unique social semiosis at work—selecting and stitching (qora) the language and world according to the semblance and image the reality (world) offers as a cognitive possibility to operate upon. cowries of “giant snail shells…kept with a string made.

Spear piercing coffee bean

According to the Aṱeetee tradition, on her wedding ritual, the bride “hands her gundo to her mother-in-law who puts
some sprouting barley-grains in it. They are (a symbol of) the children Waqa will give her if he will’’ (Bartels 1983:
261). The mother-in-law will, according to the long tradition, adds some coffee-beans (coffee-beans and
cowries are look-alike, Fig.5 F from Cervicek 1971 and H); “coffee-beans are a symbol of the vagina,
representing the girl to be a potential mother. The beans are children in the shell at this moment, protected and
inaccessible as a virgin’s vagina” (Bartels 1983:261). Later on during the ritual, the elderly bless her: “May
Waqa cause the womb [gundo] sprouts children [grains]! Let it sprout girls and boys!” Amid the ceremony, the
bride “gives the gundo to her groom’s mother. She herself now takes his [bridegroom’s] spear and his stool.
She carries the stool with her left hand, holding it against her breast. In her right hand she grasps the spear….”
The spear, a representation of the male organ, is expressed in the Girl’s Song:

O sheath [qollaa] of a spear,
Handsome daughter,
Sister of the qaɽɽee [us colleagues of marriage-age]

Let us weep for your sake
The buna qalaa ‘slaughtering of coffee fruit’, which reflexes, in direct translation, the ‘slaughtering’ (qaɭa) the
virgin is “a symbol of procreation” (Bartels 1975: 901). The bride “puts the coffee-fruits from the gundo in butter
together with others and put them over the fire” (Bartels  1983: 263). Butter (ɗ’aɗ’á) is a symbol of fecundity
(ṯaɗ’āma) while the floor of the fire, or hearth (baɗ’ā) is a  symbol of the nuclear family that is taking shape
(Legesse 1973:39). While, all this was captured by Bartels in the late 20th century in Wallagga, Werner (1914
b: 282) captured similar events a thousand or so kilometers away at Northern Kenya with the Booran:
On the wedding morning, a woman (some friend of the  bride’s mother) hangs a chicho [č’iič’oo, č’ooč’oo] full of
milk over the girl’s shoulder….The bridegroom, carrying  his spear and wearing a new cloth and a red turban, goes
in at the western gate of the cattle-kraal and out at the  eastern, and then walks in a slow and stately way to the
hut of his mother-in-law, where the bride is waiting for him. They sit down side by side just within the door; after
a time they proceed to the cattle-kraal, where his friends are seated. She hands him the chicho and he drinks
some milk, and then passes it on to his friends, who all drink in turn.

In general, matrix-shape, milk-pots, sprouting beans all  symbolizes feminineness quality, the natural power to
‘reproductive faculty’ (ʂaɲɲí), a capacity to generate many that, yet, keep alikeness or identity (ʂaɲɲí).

Woman and a cow and infant and a calf

Cows are “a symbolic representation of women” (Sumner 1997: 193; Bartels 1975: 912) because both are equally
haaɗ’a manaa ‘the flex of the home/house’:
Sawayi, ya sawayi—o my cow, o my cow [too high
hypocorism]
ʼnīṱī abbaan gorsatu–a wise man’s wife/a wife of wisest
counselor husband
amali inmulattu–her virtues are hidden;/is virtuous and
has integrity;
saa abbaan tiqsatu–o careful owner’s cow/ similarly, cow
that the owner himself
shepherds/feeds
č’inaači inmuľaṱu–her ribs are hidden/her hook bone is
invisible (full and swollen).
Saa, saa, ya saa–cattle, cattle, o cow,
ya saa marī koo–o cow, my advisor/darling
ţiqē marartu koo–good in the eyes of your herdsman/am
overseeing you spitefully.
(Bartels, 1975: 912)
Likewise, an infant and a young calf are not only congruous, but also sung a lullaby to comfort them:
Sleep, sleep!
My little man slobbers over his breast.

The skin clothes are short.
The groin is dirty
The waist is like the waist of a young wasp
The shepherd with the stick!
Sleep, sleep!
He who milks with the ropes!
Sleep, sleep!
He who takes the milk with the pot!
Sleep, sleep!
The cows of Abba Bone,
The cows of Dad’i Golge:
They’ve gone out and made the grass crack;
They’ve [come home] again and made the pot.
(Sumner 1997: 181)

Basically, there is no difference between a newborn calf  and an infant; no need of separate lexisboth is élmee—
diminutive-denominative from elma ‘to milk’. Young calves or children are worn kolliʥa ‘collar’, ǧallattii
‘diadem, crown, tiara’ or č’allee ‘jewelry’ wrapping around their necks, all of whose semiotic significance is to
express ǧalla, ǧallačča ‘love’ and protection from ɡaaɖiɗú ‘evil spirit’ that bewitches not only infants and young of
animals, etc (Bartels 1983: 284-285, 196-197). The first meaning of ɡaaɖiɗú, gádíṱú is ‘silhouette’ or ‘human
shadow’ (see also Tutschek 1844: 54), but, in this context it refers to an evil spirit that accompanies or inhabits a
person. The evil spirit comes in a form of shadow and watches with evil-eye, hence it is also called, in some areas, ɮaltu, ilaltu ‘watcher (wicked)’. All these concepts are common motifs in Hararqee rock paintings (Cervicek 197). See
Fig.6 especially the silhouette-like background and in C an evil-eye motif is seen watching from above.
In accordance with the Qaallu Institution, the Qaallu (or Qaalličča, particulative) receives and embraces new
born children, giving them blessings, buttering their  heads and ɡubbisaa ‘giving them names’, literally,
‘incubating’ from ɡubba ‘to be above, over’ or ɡuƀa ‘to brand, heat’ (Knustsson 1967). Women call this process of entrusting children to the Qallu ‘aɖɖaraa ol kaa’, literally ‘Putting/Lifting up oath/children to the topmost (related to the prayer epithet Áɖɖaraa ‘Pray! I beseech you!’). Or, they call it Ők’ubaa ɢalča, literally ‘entering/submitting the Őq’ubaa’, which refers to “the act of kneeling down and raising one’s hands with open fingers towards the sky (Waaqa) and thus submitting oneself to Waaqa” (Gidada 2006:163), from the prayer epithet: Őq’uba ‘Pray!, Prayer!’, literally,
‘Take my fingers!’ A “perfect attitude at prayers in the Oromo’s eyes is to lift the hands towards heaven”
(Bartels 1983: 350). An unfortunate Oromo father/mother has to but say élmee koo ana ǧalaa du’e, literally ‘my offspring/child died from under/underside me’ while an unfortunate child would say abbo/ayyo koo ana’irraa du’e ‘my dear dad/mum died from above/over me’. Some lines from a song for a hero illustrate caressing and kissing the belly of his mother (Cerulli 1922: 48):

The belly which has brought you forth,
How much gold has it brought forth?
Who is the mother who has given birth to you?
If I had seen her with my eyes,
I would have kissed her navel.

These symbolic-actional rhetorical organizations are most probably the underlying ‘grammar’ of the recurrent
anthropomorphic signs, along with a newborn calves, ‘embracing’ the belly, navel of a cow (Fig.6CandD from
Cervicek 1971). Culturally, cows are given as an invaluable gift to an adoptee child, so that she/he never
sleeps a night without a cup of milk. The gift-cow is addressed by hypocoristic aɳɖ’úree ‘navel, umbilical cord’
(aɖɖ’oolee, plural, by play on word ‘good parous ones, the gray/old ones’), which means ‘dear foster-mama’
symbolizing cordiality, wish to long-life and strong bond, protection of the child (see also Hassen 1990: 21).
Earlier in this paper, we saw how matrilineal-patrilineal and moiety phratry are represented partly by bovine
anatomy. As recorded by the Catholic Father Lambert Bartels and others, Waaqa ‘Devine, God, Sky’
symbolizes Abbá, Patriarchic-side of the cosmos or Father or Husband “who goes away” while, Daččee
‘Earth’ symbolizes, the Matriarchic-side, Mother or Wife who “is always with us” (Bartels 1983: 108-111) and
“originally, Heaven and Earth were standing one next to the other on equal terms” (Haberland 1963: 563 quoted in
Bartels 1983: 111). As we observe the Laga Odaa pictures (see Fig.5A), we consistently also find another
interesting analogy–bulls are consistently drawn above the cows. In Oromo worldview, a bull represent ßoo
‘sacred domain of the male’ (vocative form of bâ ‘man, subject, being, masculine 4th person pronoun’), while a
cow (saa, sa’a) represent çâé, îssi ‘sacred domain of the female’ (also ‘feminine 4th person pronoun’) (Kassam
1999:494). From this worldview comes Oromo concept of Ḿootumma ‘rule, government, state, kingdom’:[Ḿootumma comes] from moo’a, autobenefactive: moo’ď/ʈ, is a cattle image. For example, Kormi sun him moo’a, “that bull is in heat” and sa’a sun iti moo’a ‘he is mounting that cow’. With reference to human beings, the implication is not necessarily sexual, but can denote superiority or dominance in general. An moo’a, an mooti is a formula of self praise by a new Abba Gada during his inauguration (Shongolo 1996: 273).

Qallačča and Qaallu: A jigsaw motif
In this last section of this analysis, we must consider the  symbolic significance of what an old man skilled in
Oromo oral history says is tremendously important: The Qaallu did this. For the daughter/girl of Ǧillee
[eponymous clan name] he took a heifer; for the daughter/girl of Elellee [eponymous clan name] he also
took a heifer. Then, for the Elellee girl he erected the  heifer of Elellee in such a way that her (the heifer’s) head
is faced upwards. For the Ǧillee girl, he erected the heifer of Ǧillee in such a way that her (the heifer’s) is faced
downwards. The girl of Ǧillee too siiqqee stick and hit the Mormor River; then, the Mormor River split into two
(BATO 1998:75; My translation).

This story offers us a tremendously important insight.It corresponds with the amazing critical observation and re-interpretation of my informant Muummee. Muummee rotated 90oCW Cervicek’s (1971) Laga Oda Figure 47 (=
Fig.7 A) and got Fig.7B after rotating. In this motif, the Qaallu , with his qallačča headgear, is at the centre. We
can observe one heifer above the Qaallu (perhaps Ǧillee heifer) her head inverted, serving as qallačča headgear,
and behind him to the right handside, two heifers (cattle, one headless), both of whose heads are facing
downwards but in between them and the qallačča cattle is one anthropomorphic motif, unlike on the lefthand
where there are many, possibly a chorus in praise of the sublime black cow and of the reverenced Qaallu. We also
observe, a heifer (cow?) whose head is faced upwards (possibly Elellee heifer).

As usual, it is likely also that this  style is as much for  associal-epistemological as is it for grammatical- semotactical reason.  The downward-faced heifer or Ǧillee (hypocoristic-diminutive from ǧiɭa ‘ritual ceremony, pilgrimage’), which is equivalent to qallačča headgear of the Qaallu anthropomorphic, is a signification of the semantic of ɡaɮa ‘to safely travel away and come home (or ɢaɮma ‘the Sacred Temple of Qaallu’)’ by the help of the Qallačča the providence of God. Thus, the collocation
forming gaɮa-gaɮča gives the polysemous metonymic senses: (1) to invert, make upside down, (2) one who causes safe home-come i.e., Qallačča. The same ‘play on word’ is true of Elellee: (1) reduplication (emphasis) of ēɮ, éla ‘spring up; well (water)’, and (2) őɮ literally ‘go up; upwards; spare the day peacefully, prevail’. “Őɮa!” is a farewell formula for ‘Good day!’ (literally ‘Be upward! Be above! Prevail!’).Yet, the most interesting aspect lies beyond the lexico-syntactic or semotactic motives. If we look carefully at this motif, the head of the Qaallu and the foreparts of the downwards (ɡaɗi) Ǧillee heifer merge, which makes the latter headless (ɡaɗooma). The Elellee heifer apparently with only one horn but full nape (bok’uu)
appears to be another jigsaw making a thorax (ɡûɗeɫča) of the Qaallu, possibly because in the “Barietuma” Gada
System, the Qaallu are “central”, i.e., “occupy a special position, and their members act as “witnesses” (Galech)
on the occasion of weddings or other important transaction” (Werner 1915:17, 1914a: 140; See also Legesse 2006: 104, 182, for “Gada Triumvirate System”). This is not arbitrary, but is stylized so that the notions of seniority are textured simultaneously, in caput mortuum. Pertaining to the “seven bosses” of the qallačča (Plowman 1918:114) ) is possibly equivalent to Cervicek’s (1971:192) description of this same motif: “Seven animal representations, painting of a symbol ((cen-tre) and pictures of H-shaped anthropomorphic figures…Painted in graphite grey, the big cattle picture a
little darker, the smaller one beneath it in caput mortuum red.” While we can consider, following Dr. Gemetchu Megerssa, anthropology professor, that the seven bosses might stand for the seven holes of human body (above the neck) which still stand for some mythical concepts we cannot discuss here, it is also possible to consider the (related) socio-political structure of the democratic Gada System. They must stand for what Legesse (1973: 82, 107) calls “torban baalli” “the seven
assistants” of Abba Gada in “power” (his in-powerness is makes him Abba Bokkuu, ‘Proprietor/Holder of the
Scepter’). Long before Legesse’s critical and erudite study of Gada System, Phillipson (1916) wrote:

The petty chiefs act in conjunction with the king. These  are, however, appointed by election of officers called Toib
[Tor b] or Toibi (= seven councilors or ministers). These are men of standing and character…. They are governed
by, and work in unison with, the head. These officers are appointed by the king, and each of the seven has an
alternative, so that the number is unbroken. Their office is to sit in council with the king, hear cases, administer
justice, and in the king’s absence they can pass sentence  in minor cases; but all they do is done by his authority.
For all that, this may act as a check if the king inclines to  despotism. There is no such thing as favoritism; the Toibi
stands in the order elected: 1, 2, and c (Phillipson 1916:180). These seven high ranking officials (aɡaoɗa) are
purposely represented by forepart of bovine body (agooda), because this is the strongest and most
powerful part. Ól, literally ‘up, upwards, upper’ is a metaphoric expression for those “On-High in the
government of his [Abba Bokkuu] people” (De Salviac 2005 [1901]: 212). Cervicek (1971:130) is accurate when he theorized “anthropomorphic representations do not seem to have been painted for their own sake but in connection with the cattle and symbolic representations only.” Despite the guttural sounds dissimilarization, as in the expression
ɢaɮčaan naaf ɡalé ‘I understood it by profiling. i.e., symbolically (i.e., from the gerundive ɢaɮču, kalču ‘profiling, aligning, allying’, or kaɬaṯṯi ‘perspective, façade’, or the base kala, χala ‘to construct, design’; see Stegman
2011:2, 17), the very word qallača itself is a metasemiotic language, meaning ‘symbolic interpretation’.

*Dereje Tadesse Birbirso (PhD) is Assistant Professor, School of Foreign Language, College of Social Science and Humanities, Haramaya University

Read full article @ http://internationalscholarsjournals.org/download.php?id=275978303829134960.pdf&type=application/pdf&op=1

Waaqeffannaa (Amantii Oromoo):The traditional faith system of the Oromo people August 10, 2014

Posted by OromianEconomist in Ancient Egyptian, Ateetee (Siiqqee Institution), Black History, Chiekh Anta Diop, Culture, Development & Change, Finfinnee, Gadaa System, Irreecha, Kemetic Ancient African Culture, Language and Development, Macha & Tulama Association, Meroe, Meroetic Oromo, Nubia, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo First, Oromo Identity, Oromo Social System, Oromummaa, Prof. Muhammad Shamsaddin Megalommatis, Safuu: the Oromo moral value and doctrine, State of Oromia, The Oldest Living Person Known to Mankind, The Oromo Democratic system, The Oromo Library, Wisdom.
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Waaqeffannaa (Amantii Oromoo), the traditional faith system of the Oromo people, is one version of the monotheistic African Traditional Religion (ATR), where the followers of this faith system do believe in only one Supreme Being. African traditional religion is a term referring to a variety of religious practices of the only ONE African religion, which Oromo believers call Waaqeffannaa (believe in Waaqa, the supreme Being), an indigenous faith system to the continent of Africa. Even though there are different ways of practicing this religion with varieties of rituals, in truth, the different versions of the African religion have got the following commonalities:

 

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

 

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

 

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

 

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

 

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

 

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

 

Waaqeffannaa’s interaction with other religions

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

 

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

 

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

 

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

 

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

 

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

 

So as it is put here in short,

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

 

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

 

Concept of God in Waaqeffannaa

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Virtues and Vices of Waaqeffannaa

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

 

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

 

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

 

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

 

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

 

Waaqeffannaa’s position on the life after death

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

 

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

 

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

 

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

 

Further recommendation

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

 

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

 

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

 

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

 

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

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

 

 

Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism July 21, 2014

Posted by OromianEconomist in Africa, African Beat, African Music, Culture, Ethiopia's Colonizing Structure and the Development Problems of People of Oromia, Afar, Ogaden, Sidama, Southern Ethiopia and the Omo Valley, Musicians and the Performance of Oromo Nationalism, Oromia, Oromian Voices, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo First, Oromo Identity, Oromo Music, Oromummaa, Qubee Afaan Oromo, Self determination, State of Oromia.
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Listening to Ethiopia’s South: Music, Musicians, and the Performance of Oromo Nationalism

By Harvard  University Professor Kay Kaufman Shelemay

Oromo Studies Collection

 

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

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

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

Original Source: African Studies at Harvard University

 

Africa: Legacy of Pre-colonial Empires and Colonialism March 13, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Afaan Publication, Africa, Africa Rising, African Beat, African Poor, Agriculture, Aid to Africa, Ancient African Direct Democracy, Colonizing Structure, Comparative Advantage, Corruption, Culture, Development, Dhaqaba Ebba, Dictatorship, Domestic Workers, Economics, Economics: Development Theory and Policy applications, Environment, Ethnic Cleansing, Finfinnee, Haacaaluu Hundeessaa, Hadiya, Hadiya and the Omo Valley, Haile Fida, Human Rights, Human Traffickings, Humanity and Social Civilization, ICC, Janjaweed Style Liyu Police of Ethiopia, Kemetic Ancient African Culture, Knowledge and the Colonizing Structure., Land and Water Grabs in Oromia, Language and Development, Nubia, Ogaden, OMN, Omo, Omo Valley, Oromia, Oromia Support Group, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo First, Oromo Identity, Oromo Nation, Oromo Social System, Oromo Sport, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Poverty, Self determination, Sidama, Sirna Gadaa, South Sudan, Specialization, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Oldest Living Person Known to Mankind, The Tyranny of Ethiopia, Tweets and Africa, Tyranny, Youth Unemployment.
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‘Our knowledge of the nature of identity relations in pre-colonial Africa is less than complete. However, there is little doubt that many parts of the continent were torn apart by various wars, during that era. Many of the pre-colonial wars revolved around state formation, empire building, slave raids, and control over resources and trade routs. The slave raiding and looting empires and kingdoms, including those of the 19th century, left behind complex scars in inter-identity relations. It is beyond the scope of this paper to discuss in detail the nature of pre-colonial empires in Africa. The examples of the Abyssinian Empire and the Mahdiyya state in Sudan provide a glimpse of the impacts of pre-colonial empires on the prevailing problems in inter-identity relations. The Abyssinian Empire, for example, is credited for creating the modern Ethiopian state during the second half of the 19th century and defending it from European colonialism. However, it also left behind a deeply divided country where the populations in the newly incorporated southern parts of the country were ravaged by slave raids and lootings and, in many cases, reduced into landless tenants, who tilled the land for northern landlords (Pankhurst, 1968). The Empire also established a hierarchy of cultures where the non-Abyssinian cultures in the newly incorporated territories were placed in a subordinate position. There are claims, for instance, that it was not permissible to publish, preach, teach or broadcast in Oromiya [Afaan Oromo] (language of the Oromo people) in Ethiopia until the end of the reign of Emperor Haile Selassie (Baxter, 1978, 228). It requires a great deal of sensitivity to teach Ethiopian history in the country’s schools, since the empire-builders of the 19th century are heroes to some identities while they are viewed as villains who brought destruction and oppression by others. Similarly, Sudan’s Mahdiyya state, which professed Arab identity and was supported by slave raiding communities, left behind complex scars in inter-identity relations, which still plague the country (Francis Deng, 2010).’ pp 10-12

Diversity Management in Africa: Findings from the African Peer Review Mechanism
and a Framework for Analysis and Policy-Making , 2011.

http://www.uneca.org/sites/default/files/publications/3-diversity-management.pdf

Click to access 3-diversity-management.pdf

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No Oromo has constitutional or legal protection from the cruelty of the TPLF/EPRDF regime.
A country is not about its leaders but of its people. It goes without saying that the people are the symbolic mirror of their nation. That is exactly why foreigners particularly the development partners assess and evaluate a nation through its people. In other words, a happy people are citizen of not only a peaceful and happy nation but one which accepts the principles of democracy, rule of law and human and people’s right. On the contrast, heartbroken, timid and unhappy people are subjects of dictatorial, callous and brutal regimes. Such people are robbed of their humanity and identity through systematic harassment, intimidation, unlawful detention, extra judicial killing and disappearances by the leaders who transformed themselves into creators of human life or lords. The largest oromo nation in Ethiopia through the 22years of TPLF/EPRDF repressive leadership has turned into a nation sobbing in the dark. One does not need to be a rocket scientist to figure this out. All it takes is a closer look at any Oromos in the face. The story is the same on all the faces: fear, uncertainty, and an unquenchable thirst for freedom. The disturbing melody of the sobs in the dark echo the rhythmic desire to break free from TPLF dictatorial shackles.
The Horn African region of the Ethiopia is home to just 90 million people, it is also home to one of the world’s most ruthless, and eccentric, tyrannical regime .TPLF/EPRDF is ruling the nation particularly the Oromos with an iron fist for the past two decades and yet moving on. Today dissents in Oromia are frequently harassed, arrested, tortured, murdered and put through sham trials, while the people are kept in a constant state of terror through tight media control, as repeatedly reported by several human rights groups. It has been long time since the Woyane government bans most foreign journalists and human rights organizations and NGOs from operating in the country for the aim of hiding its brutal governance from the world. While the people in Ethiopia are being in terrorized by TPLF gangs, the western powers are yet looking at the country as a very strategic place to fight the so called terrorism in horn African region. But In today’s Ethiopia; as an Oromo, No one can speak out against the dictatorship in that country. You can be killed. You can be arrested. You can be kept in prison for a long time. Or you can disappear in thin air. Nobody will help. Intimidations, looting Oromo resources and evicting Oromos from their farm lands have become the order of the day everywhere across Oromia.
No Oromo has constitutional or legal protection from the killing machinery of the TPLF securities. The recent murdering of Tesfahun Chemeda in kallitti prison is a case book of the current Circumstance.
The So called EPRDF constitution, as all Ethiopian constitutions had always been under the previous Ethiopian regimes, is prepared not to give legal protections to the Oromo people, but to be used against the Oromo people. Prisons in the Ethiopia have become the last home to Oromo nationalists, human right activists or political opponent of the regime. Yet the international community is either not interested or have ignored the numerous Human Right abuses in Ethiopia simply because, they think there is stability in the country. Is there no stability in North Korea? I don’t understand why the international community playing double standard with dining and wining with Ethiopian brutal dictators while trying to internationally isolate other dictators. For crying out loud, all dictators are dangerous to humanity and shaking their hands is even taboo much more doing business with them.
Without the support of the USA and EU, major pillars of the regime would have collapsed. Because one reason why TPLF is sustaining in power is through the budgetary support and development funding of the EU, the United States and offered diplomatic validation by the corrupted African Union. Foremost, the US and EU as the largest partners are responsible for funding the regime’s sustainability and its senseless brutality against ordinary citizens. They would have the capacity to disrupt the economic might of this regime without negatively impacting ordinary citizens, and their failure to do so is directly responsible for the loss of many innocent lives, the torture of many and other grievous human rights abuses. Helping dictators while they butcher our people is what I cannot understand. What I want to notify here is, on the way of struggling for freedom it is very essential to call on the western powers to stop the support they are rendering to dictators in the name of fighting the so called terrorism in Horn Africa, otherwise it will remain an obstacle for the struggle.
Holding elections alone does not make a country democratic. Where there is no an independent media, an independent judiciary (for the rule of law), an independent central bank, an independent electoral commission (for a free and fair vote); neutral and professional security forces; and an autonomous (not a rubber stamp) parliament, no one should expect that the pseudo election will remove TPLF from power. The so-called “Ethiopian constitution” is a façade that is not worth the paper which it is written on. It does not impose the rule of law; and does not effectively limit governmental power. No form of dissent is tolerated in the country.
As my understanding and as we have observed for more than two decades, it is unthinkable to remove TPLF regime without a military struggle or without popular Uprisings. They are staying, staying, and staying in power – 10, 20, 22 and may be 30 or 40 years. They have developed the mentality of staying on power as their own family and ethnic property. So that they are grooming their clans, their wives, sons, cats, dogs and even goats to succeed them. They are simply the worst mafia regime and the most politically intolerant in the Africa. It is impossible to remove them electorally because we have been witnessing that the electoral system is fundamentally flawed and indomitably skewed in favor them. Every gesture and every words coming from TPLF gangs in the last several years have confirmed that to remove them by election is nothing but like to dream in daylight.
The late dictator “Meles Zenawi” had once said that TPLF “shall rule for a thousand years”, asserting that elections SHALL NOT remove his government. He also said: “the group who want the power must go the forest and fight to achieve power”. Therefore, taking part in Pseudo election will have no impact on reducing the pain of the oppressed people. Evidently, the opposition and civil societies have been rendered severely impotent, as any form of dissent attracts the ultimate penalty in Ethiopia. Furthermore, we are watching that this regime is intensifying its repression of democracy each day, and ruling strictly through the instrument of paralyzing fear and the practice of brutality against ordinary citizens.
As we are learning from history, Dictators are not in a business of allowing election that could remove them from their thrones. The only way to remove this TPLF dictatorship is through a military force, popular uprising, or a rebel insurgency: Egypt (2011), Ivory Coast (2011), Tunisia (2011), Libya (2011), Rwanda (1994), Somalia (1991), Liberia (1999), etc. A high time to fire up resistance to the TPLF killings and resource plundering in Oromia, is now. To overthrow this brutal TPLF dictatorship and to end the 22 years of our pain, it is a must to begin the resistance with a nationwide show of defiance including distributing postures of resistance against their brutality across Oromia and the country. Once a national campaign of defiance begins, it will be easy to see how the TPLF regime will crumble like a sand castle. Besides, we the Oromo Diaspora need to work on strengthening the struggle by any means we can. It is the responsibility of the Diaspora to advance the Oromo cause, and at the same time to determine how our efforts can be aided by the international community. As well, it is a time for every freedom thirsty Oromo to take part in supporting our organization Oromo liberation Front by any means we can.
These days, TPLF regime is standing on one foot and removing it is easier than it appears. Let all oppressed nations organize for the final push to liberty. The biggest fear of Woyane regime is people being organized and armed with weapons of unity, knowledge, courage, vigilance, and justice. What is needed is a unified, dedicated struggle for justice and sincerity. Oromo’s are tired of the dying, the arrests, the detentions, the torture, the brutality and the forced disappearances. This should come to an end! DEATH FOR TPLF LEADERES ,.long live FOR OROMIYA
_____________________________________
The author, ROBA PAWELOS, can be reached by bora1273@yahoo.com
http://oromiatimes.org/2014/03/13/no-oromo-has-constitutional-or-legal-protection-from-the-cruelty-of-the-tplfeprdf-regime-roba-pawelos/
‘Briefcase bandits’
Africa’s spin doctors (mostly American and European) deliberately choose to represent what the Free Africa Foundation’s George Ayittey so refreshingly describes as “Swiss-bank socialists”, “crocodile liberators”, “quack revolutionaries”, and “briefcase bandits”. Mr Ayittey – a former political prisoner from Ghana – pulls us a lot closer to the truth.
If the mainstream media adopts Mr Ayittey’s language, the free governments of the world would be forced to face the truth and take necessary steps to tie their aid and trade deals to democratic reform for the benefit of Africa’s population. Sunlight is the best disinfectant, and we must combat the work of firms that provide “reputation management” to oppressive states by exposing their role in abetting injustice.
Those firms may want to consider atoning by volunteering for the civil society groups, human rights’ defenders and economic opportunity organisations working to make Africa free and prosperous.’…………………………………………………

A number of African governments accused of human rights abuses have turned to public relations companies to salvage the image of their countries.

The BBC’s Focus on Africa magazine asked two experts whether “reputation management” is mostly a cover-up for bad governance.

NO: Thor Halvorssen is president of the New York-based Human Rights Foundation and founder of the Oslo Freedom Forum.

Thor Halvorssen has published extensively on the subject of lobbying
For Public Relations (PR) companies and their government clients, “reputation management” can be a euphemism of the worst sort. In many cases across Africa, it often means whitewashing the human rights violations of despotic regimes with fluff journalism and, just as easily, serving as personal PR agents for rulers and their corrupt family members.

But they also help governments drown out criticism, often branding dissidents, democratic opponents and critics as criminals, terrorists or extremists.

Today, with the preponderance of social media, anyone with an opinion, a smart phone and a Facebook account can present their views to an audience potentially as large as any major political campaign can attract.

This has raised citizen journalism to a level of influence unknown previously. Yet, this communication revolution has also resulted in despotic governments smearing not just human rights advocates, but individuals with blogs as well as Twitter, YouTube and Facebook accounts. This undermines the power and integrity of social media.

And as PR firms help regimes “astroturf” with fake social media accounts, they do more damage than just muddling legitimate criticism with false comments and tweets linking back to positive content – they also make the general public sceptical about social media.

It is no surprise that ruthless governments that deny their citizens basic freedoms would wish to whitewash their reputations. But PR professionals who spin for them should be exposed as amoral.

It is no surprise that ruthless governments that deny their citizens basic freedoms would wish to whitewash their reputations”

For instance, Qorvis Communications, a PR and lobbying firm in the United States, represents Equatorial Guinea – among other allegedly repressive governments – for a reported $55,000 a month. The firm is said to have amassed more than $100 million by helping their clients with “reputation management”.

By burying opposing public opinions or spinning false, positive stories of stability and economic growth on behalf of President Teodoro Obiang Nguema’s brutal regime, the firm is seriously hampering the progress of human rights in the country.

In response, Qorvis says that customers with troublesome human rights records are a very small part of its client base, and that these governments are using Qorvis as a means to be heard in the “court of public opinion”.

Washington Media Group, another American PR firm, was hired in 2010 by the Tunisian government. The autocracy was subsequently described in various media outlets as a “stable democracy” and a “peaceful, Islamic country with a terrific story to share with the world”. Only after the regime’s snipers began picking off protesters did Washington Media Group end its $420,000 contract.

‘Limited engagement’
When a PR firm spins a dictator’s story, it does not just present a different viewpoint, as the firm might want you to believe; rather, it undermines the resources from which people can draw opinions. If a website or magazine commends the government, how is an average citizen to know for certain if the information is accurate or true?

President Teodoro Obiang Nguema
Teodoro Obiang Nguema is accused of leading a brutal regime in Equatorial Guinea
Many firms that operate, or have done, on behalf of kleptocracies in Africa are based not only in the US but also in the United Kingdom. They include Bell Pottinger (Hosni Mubarak’s Egypt), Brown Lloyd James (Muammar Gaddafi’s Libya) and Hill & Knowlton (Yoweri Museveni’s Uganda).

There are likely many more that continue to do this work under the cover of corporate secrecy. When firms get caught or criticised for their activities many say it is “limited engagement” for only a few months or that the task only involved “tourism” or “economic progress”.

If, for instance, a firm served the questionable government in the Democratic Republic of the Congo they would probably insist they are “consultants” helping to create “economic opportunity” and, no doubt, providing a “guiding hand” to the current president as he improves the lot of the Congolese poor.

Yet the spin doctors most probably ignore the fact that President Joseph Kabila’s security forces killed Floribert Chebeya, arguably the DR Congo’s leading human rights defender, and likely “disappeared” his driver (he is still missing). Only after an international uproar were the policemen directly responsible for the killing brought to justice.

Meanwhile, political opponents routinely disappear, journalists are arrested for criticising the government and any comprehensive human rights report contains appalling anecdotes and painful analysis about a country with little judicial independence and respect for the rule of law.

PR agents do not create “economic opportunities” – they alter reality so that certain deals and foreign aid can flow faster and in larger quantities – all the while being rewarded handsomely.

‘Briefcase bandits’
Africa’s spin doctors (mostly American and European) deliberately choose to represent what the Free Africa Foundation’s George Ayittey so refreshingly describes as “Swiss-bank socialists”, “crocodile liberators”, “quack revolutionaries”, and “briefcase bandits”.

Mr Ayittey – a former political prisoner from Ghana – pulls us a lot closer to the truth.

If the mainstream media adopts Mr Ayittey’s language, the free governments of the world would be forced to face the truth and take necessary steps to tie their aid and trade deals to democratic reform for the benefit of Africa’s population.

Sunlight is the best disinfectant, and we must combat the work of firms that provide “reputation management” to oppressive states by exposing their role in abetting injustice.

Those firms may want to consider atoning by volunteering for the civil society groups, human rights’ defenders and economic opportunity organisations working to make Africa free and prosperous.

http://www.bbc.co.uk/news/world-africa-15109351

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Ranking Africa by literacy rate March 11, 2014

Posted by OromianEconomist in Africa, Africa Rising, African Beat, Colonizing Structure, Corruption, Culture, Development, Dictatorship, Humanity and Social Civilization, Language and Development, Oromia Support Group, Oromiyaa, Oromo, The Colonizing Structure & The Development Problems of Oromia, Uncategorized, Youth Unemployment.
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THE AFRICAN ECONOMIST“Barely anyone — one to two percent of the population — could read in ancient Rome and nobody thought more people should. Now we recognize that literacy is a human right; that being able to read and write is personally empowering and, in a world that relies more and more on technology, simply necessary.” 

The study by The African Economist demonstrates that the top 5 literate countries in Africa are: Zimbabwe, Equatorial Guinea, South Africa, Kenya and Namibia.

Ethiopian is among the lowest literate 11. It is 42nd (with 42.7% literacy rate) of the 52. Burkina Faso is the 52nd. An other robust research shows that Ethiopia  is one of the 1o countries in the world with worst literacy rates (with literacy rate of 39%). This study informs that 54 of the 76 million illiterate young women come from nine countries, most in south and west Asia and Sub-Saharan Africa and not necessarily those with high rates of adult illiteracy: India (where almost 30 million young women are illiterate), Pakistan, Nigeria, Ethiopia, Bangladesh, the Democratic Republic of Congo, the United Republic of Tanzania, Egypt and Burkina Faso. http://www.care2.com/causes/10-countries-with-the-worst-literacy-rates-in-the-world.html#ixzz2vhIgCozN

The African Economist’s analysis:

‘Information on literacy, while not a perfect measure of educational results, is probably the most easily available and valid for international comparisons. It is impossible to overstate the importance of education especially in Africa. Low levels of literacy, and education in general, can impede the economic development of a country in the current rapidly changing, technology-driven world. … This entry includes a definition of literacy and Census Bureau percentages for the total population, males, and females. There are no universal definitions and standards of literacy. Unless otherwise specified, all rates are based on the most common definition – the ability to read and write at a specified age (15 and above). Detailing the standards that individual countries use to assess the ability to read and write is beyond the scope of this article.’

Below is the ranking of African countries by the literacy rate:
Country                                                                            Literacy Rate
1. Zimbabwe                                                                            90.70
2. Equatorial Guinea                                                            87.00
3.South Africa                                                                        86.40
4.Kenya                                                                                    85.10
5.Namibia                                                                                85.00
6.Sao Tome and Principe                                                 84.90
7. Lesotho                                                                               84.80
8.Mauritius                                                                             84.40
9.Congo, Republic of the                                                 83.80
10. Libya                                                                                 82.60
11.Swaziland                                                                          81.60
12. Botswana                                                                        81.20
13.Zambia                                                                             80.60
14.Cape Verde                                                                   76.60
15. Tunisia                                                                           74.30
16. Egypt                                                                              71.40
17. Rwanda                                                                          70.40
18. Algeria                                                                           69.90
19. Tanzania                                                                      69.40
20. Madagascar                                                               68.90
21. Nigeria                                                                          68.00
22. Cameroon                                                                   67.90
23. Djibouti                                                                        67.90
24. Angola                                                                          67.40
25.Congo, Democratic Republic of the                  67.20
26. Uganda                                                                        66.80
27. Gabon                                                                           63.20
28. Malawi                                                                          62.70
29.Sudan                                                                            61.10
30. Togo                                                                            60.90
31. Burundi                                                                     59.30
32.Eritrea                                                                         58.60
33.Ghana                                                                          57.90
34.Liberia                                                                         57.50
35. Comoros                                                                    56.50
36. Morocco                                                                     52.30
37. Mauritania                                                                   51.20
38. Cote d’Ivoire                                                              48.70
39. Central African Republic                                     48.60
40. Mozambique                                                             47.80
41.Mali                                                                               46.40
42. Ethiopia                                                                     42.70
43. Guinea-Bissau                                                         42.40
44. Gambia, The                                                             40.10
45. Senegal                                                                        39.30
46. Somalia                                                                       37.80
47. Sierra Leone                                                             35.10
48. Benin                                                                            34.70
49. Guinea                                                                         29.50
50. Niger                                                                            28.70
51. Chad                                                                              25.70
52. Burkina Faso                                                             21.80

http://theafricaneconomist.com/ranking-of-african-countries-by-literacy-rate-zimbabwe-no-1/#.Ux9n-NJdXeI

10 Countries With the Worst Literacy Rates in the World

Barely anyone – one to two percent of the population — could read in ancient Rome and nobody thought more people should. Now we recognize that literacy is a human right; that being able to read and write is personally empowering and, in a world that relies more and more on technology, simply necessary.

Nonetheless, millions of children, the majority of whom are girls, still never learn to read and write today (pdf). This Sunday, September 8, is International Literacy Day, an event that Unesco has been observing for more than 40 years to highlight how essential literacy is to learning and also “for eradicating poverty, reducing child mortality, curbing population growth, achieving gender equality and ensuring sustainable development, peace and democracy.”

774 million people aged 15 and older are illiterate, an infographic (pdf) from Unesco details. 52 percent (pdf) live in south and west Asia and 22 percent in sub-Saharan Africa. The latter region is where most of the countries with the lowest literacy rates in the world are located, according to data from the C.I.A.:

1. Burkina Faso: 21.8 percent of the adults in this West African country are literate.

2.  South Sudan: This country in east Africa, which became an independent state in 2011, has a literary rate of 27 percent.

Afghanistan: 28.1 percent of this country’s population are literate with a far higher percentage of men (43.1 percent) than women (12.6 percent) able to read.

4. Niger: The ratio of men to women in this landlocked western African country is also lopsided: the literacy rate is 42.9 percent for men, 15.1 percent for women and 28.7 percent overall.

5. Mali: Niger’s neighbor on the west, the literacy rate in Mali is 33.4 percent. 43.1 percent of the adult male population can read and 24.6 percent of the country’s women.

6. Chad: This west African country is Niger’s neighbor on its eastern border; 34.5 percent of its population is literate.

7. Somalia: Long beset by civil war and famine, 37.8 of Somalia’s population is literate. 49.7 percent of the adult male population is literate but only 25.8 percent of adult females.

8. Ethiopia: Somalia’s neighbor to the north, the literacy rate in Ethiopia is 39 percent.

9. Guinea: 41 percent of this west African country’s population is literate. More than half (52 percent) of adult males are literature and only 30 percent of women.

10. Benin: 42.4 percent of Benin in West Africa are literate.

Around the world, two-thirds of adults who are illiterate are female, meaning that there are 493 women unable to read and write.

54 of the 76 million illiterate young women come from nine countries, most in south and west Asia and Sub-Saharan Africa and not necessarily those with high rates of adult illiteracy: India (where almost 30 million young women are illiterate), Pakistan, Nigeria, Ethiopia, Bangladesh, the Democratic Republic of Congo, the United Republic of Tanzania, Egypt and Burkina Faso.

Why Literacy Is a Human Right

Those who cannot read and write are “destined to be on the social and economic margins of our world,” Unesco reminds us. Being able to read and write has profound benefits not only on a person’s educational opportunities but also for their health, economic prospects and their children.

My late grandmother, who emigrated from southern China to Oakland in the early 20th century, never learned to read or write anything beyond her first and last name. She relied completely on her children or grandchildren to read the instructions on a bottle of medicine, to open her mail and pay her bills. Once when she was in her 90s and still living alone in Oakland Chinatown, a strange man knocked on her door, showed her some official-looking documents and insisted that he had to enter her house. She shut the door in his face and immediately called my dad.

Had my grandmother been able to read the papers the man had in his hand, she could have known what he was up to. As a girl in rural China at the start of the previous century, no one gave a thought to teaching her to read or write. She worked for most of her life (she was still sewing piecework for clothing manufacturers into her 90s). Like many older adults, she simply never had time to devote her energies to learn to read and write.

In 2010, the literacy rate was higher for young people (89.6 percent) than for adults (84.1 percent), according to a report from Unesco (pdf). It’s essential that as many children as possible go to school, learn to read and write and acquire the numeracy skills necessary to thrive in our technology-drive world. This year’s International Literacy Day is specifically dedicated to “literacies for the 21st century,” in recognition that we not only need to need to provide “basic literacy skills for all” but also “equip everyone with more advanced literacy skills as part of lifelong learning.”

Read more: http://www.care2.com/causes/10-countries-with-the-worst-literacy-rates-in-the-world.html#ixzz2vhFAU5d2

A Cascade of Development on the Omo River:Lake Turkana at Risk from Dams and Plantations February 20, 2014

Posted by OromianEconomist in Africa, Africa Rising, African Poor, Agriculture, Aid to Africa, Climate Change, Colonizing Structure, Corruption, Culture, Development, Economics, Environment, Ethnic Cleansing, Food Production, Human Rights, Land and Water Grabs in Oromia, Land Grabs in Africa, Omo, Omo Valley, Oromia, Oromiyaa, Oromo, Self determination, The Colonizing Structure & The Development Problems of Oromia, Uncategorized.
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???????????Fishermen and their dried catch, Lake Turkana

http://www.internationalrivers.org/resources/omo-river-lake-turkana-at-risk-from-dams-and-plantations-8199

Omo River, Lake Turkana at Risk from Dams and Plantations

 

http://www.huffingtonpost.com/lori-pottinger/ethiopia-pushes-river-bas_b_4811584.html
Dams and irrigated plantations being built in Ethiopia will bring major changes to the flow of the Lower Omo River, which in turn will harm ecosystem functions and local livelihoods all the way to the river’s terminus at Lake Turkana in Kenya. More dams are planned for the basin that would compound the damages.
Here we outline some of the basic changes that can be expected as a result of these developments, and include resources on where to get more information.

The Gibe III reservoir is expected to start filling at the beginning of the next Kiremt rainy season (approximately May 2014); filling the reservoir will take up to three years. During this time, the river’s yearly flow will drop as much as 70%.

The Gibe III will provide stable flows year-round that will enable the growth of large commercial agricultural plantations in the Lower Omo. The Kuraz sugar plantation and additional areas identified for cultivation could eventually take almost half of the Omo River inflow to Lake Turkana.
These projects will cause a decrease in river flow and the size, length, and number of floods, which will be disastrous for downstream users. This is the first year in which runoff from the Kiremt season, which is vital for flood-recession agriculture, restoration of grazing areas, and fisheries production, will be almost completely blocked.
Changes to the flooding regime will disrupt fish spawning cues and decrease productive habitat for fish in Lake Turkana and the river. Lake fish catches may decrease.
Because the Omo River contributes almost all of Lake Turkana’s inflows each year, these developments could cause a big drop in lake water levels. Lake Turkana is projected to drop by about two meters during the initial filling of the dam. If current plans to create new plantations move forward, the lake could drop from 16 to 22 meters. The average depth of the lake is just 31 meters.
Climate change could worsen the water situation in the Omo. More extreme droughts and unpredictable precipitation patterns, combined with higher temperatures (which increase evaporation), could cause further stress to a region that already experiences extreme precipitation variability. There is evidence that there will be a drying trend and warmer temperatures.
The Gibe III and associated irrigation projects will limit people’s mobility and ability to practice diverse livelihoods, which are important ways people in the region have adapted to climate variability in the past.
The primary means of livelihood for about 500,000 people will be dismantled by the Gibe III and large-scale commercial agriculture. Conflicts over scarce resources are expected to increase.
http://www.internationalrivers.org/resources/omo-river-lake-turkana-at-risk-from-dams-and-plantations-8199

http://www.internationalrivers.org/blogs/258/human-rights-must-come-first

As The 1960s Euphorea, The Current Africa Rising Optimism Is Illusionary Than Real: Let Us Actually Think How Africa Can Become Truly Prosperous. February 13, 2014

Posted by OromianEconomist in Africa, Africa Rising, African Poor, Aid to Africa, Corruption, Culture, Development, Dictatorship, Economics, Food Production, Human Rights, Ideas, Land Grabs in Africa, Ogaden, Omo, Oromia, Oromiyaa, Oromo, Oromo Nation, Self determination, Slavery, South Sudan, The Tyranny of Ethiopia, Tyranny, Uncategorized, Youth Unemployment.
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‘Much of the “Africa Rising” narrative is based on the cyclical growth in income revenues from commodities. But who knows how long this will last? Dr Moghalu wants African governments to grasp hold of their future by creating industrial manufacturing so that Africans can consume what they produce. If that could be achieved, the continent will have moved away from being an import-driven consumer-driven economy. It is only then, he argues, that we can say Africa has truly risen.’
The term “Africa Rising” is on the lips of many these days particularly as seven of the world’s fastest growing economies are believed to be African. But can this current wave of Afro-optimism bring genuine prosperity to the African continent? Dr Kingsley Chiedu Moghalu, the Deputy Governor of the Central Bank of Nigeria thinks not.

“Hope is good,” he says. “But hope must be based on concrete substantive strategy going forward, so I pour a little bit of cold water of the Africa Rising phenomenon. I think it could lead to illusionary thinking. I recall that when African countries became independent that there was a huge sense of euphoria around the continent that independence guaranteed economic growth, political development and stability. But this did not happen in the following 30 to 40 years.”

In his latest book, Emerging Africa: How the Global Economy’s ‘Last Frontier’ can prosper and matter, Dr Moghalu presents his own ideas on how Africa can become truly prosperous. He describes it as “a vision for Africa’s future based on a fundamental analysis of why Africa has fallen behind in the world economy”.

In doing so, the LSE alumnus discusses some fundamental misunderstandings about which African states need to revise their assumptions.

The first is the idea that globalisation is automatically good. Rather, Dr Moghalu describes it as a huge and influential reality which Africans must engage with a sense of sophistication and self-interest. It is important to find a way to break that stranglehold because globalisation is neither benign in its intention nor agnostic in its belief. It is driven by an agenda and there are people who drive it.

Economist Dambisa Moyo caused controversy with her first book, Dead Aid: Why foreign aid isn’t working and how there is another way for Africa. Dr Moghalu echoes some of her arguments describing foreign aid as one of the leading reasons why Africa is impoverished. “It has removed the incentive of many African nations to seek solutions for their economic challenges and create wealth for their citizens,” he argues. “Instead it has perpetuated poverty because they are simply content to survive from one day to the next.”

Foreign aid does have its place, Dr Moghalu admits, but “it should always be within a limited time frame and it should focus on economic wealth creation activities rather than just helping people survive”. On the day we meet, the UK Secretary of State for International Development Justine Greening is in the news revealing that there will be a radical shift in future UK aid into economic development, concentrating on economic growth and jobs. Dr Moghalu expressed great pleasure at this announcement remarking that “it is very interesting that British policy is catching up with the recommendations in my book”.

Another fundamental understanding that the central banker develops in his book is the importance of understanding the four different kinds of capitalism and the implications they have for Africa’s growth. The first is state capitalism which is not very common, although it is practised by China. It is, in fact, an oxymoron. Many African states do not have the capacity to run state capitalism because you need an all-knowing state with a huge reserve of strategic thinking capacity to be able to direct wealth creation for the purposes defined by the state. There is also oligarchic or crony capitalism in Russia and some African states. This can be turned into strategic activity if cronyism is not rampant. South Korea did that by creating the Chaebols, the family-held businesses which today dominate the South Korea economy. Welfare capitalism is the norm is Europe. Some African states have practised welfare capitalism without generating the type of revenue that will sustain it into the future. Now it is out of favour. Entrepreneurial capitalism is what made America wealthy and this is what Dr Moghalu recommends for most African economies because it suits the African culture. Along with a certain amount of oligarchic and welfare capitalism, it would do Africa a world of good, he adds.

Much of the “Africa Rising” narrative is based on the cyclical growth in income revenues from commodities. But who knows how long this will last? Dr Moghalu wants African governments to grasp hold of their future by creating industrial manufacturing so that Africans can consume what they produce. If that could be achieved, the continent will have moved away from being an import-driven consumer-driven economy. It is only then, he argues, that we can say Africa has truly risen. http://blogs.lse.ac.uk/africaatlse/2014/02/12/afro-optimism-will-not-transform-africa/

Stop Clearing Oromo from their Land in the Name of Boosting Economic Development: Who Will Stand for the Oromo People Living on the Outskirts of Finfinnee? February 11, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Africa, African Poor, Aid to Africa, Climate Change, Colonizing Structure, Corruption, Culture, Development, Dictatorship, Domestic Workers, Economics, Economics: Development Theory and Policy applications, Environment, Ethnic Cleansing, Finfinnee, Food Production, Gadaa System, Human Rights, Human Traffickings, Humanity and Social Civilization, ICC, Ideas, Janjaweed Style Liyu Police of Ethiopia, Knowledge and the Colonizing Structure., Knowledge and the Colonizing Structure. African Heritage. The Genocide Against Oromo Nation, Land Grabs in Africa, Nubia, Ogaden, Omo, Oromia, Oromo, Oromo Culture, Oromo First, Oromo Identity, Oromo Nation, Oromo Social System, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Self determination, Sirna Gadaa, Slavery, The Tyranny of Ethiopia, Uncategorized, Youth Unemployment.
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It is to be recalled that Finfinnee (Addis Ababa) was founded as the present capital city the so called Ethiopian in 1886 by a man called Minilik II. During this time, the area was inhabited by the Oromo people and the area was almost covered with natural forest. Initially the Shawa government made it seat at Ankober. Hence, before the founding of Finfinee as a political and economic capital of the king, all the areas within the present Finfinnee and the surround areas was free like any other Oromia lands. However, after 1886 the Semitic people from the northern segments and others had taken the land and the Oromo people who were used to live in these areas were forced lost their land through time.

For example, according to Central Statistics Agency of Ethiopia (2007) Out of the 2,738,248 100% total population living in Finfinnee, the total number of the Oromo people living in the city was only 534,255 (19.51%). Since its founding as a capital, Finfinnee remained the capital city for the successive Ethiopian regimes (Menilik II, Lij Eyassu, Zawuditu, Hailesillasse I, Mengistu, Melles and HaileMariam). Through time, the number of inhabitants increased and urbanization expanded greatly. The deliberate and implicitly planned mission and decision of the Semitic people to erase any sign of Oromo history from Finfinnee was started during the forcefully integration of Oromo people into Ethiopia as second-class citizens and the process has continued in the present government.

Different people mostly from the northern part of the so called Ethiopia have come from the various ethnic groups come and settled in the capital owing to its supper suitable agro-climatic and exploit the natural within the outside today’s Finfinne from the near distance in the name of work and investment. Where did those Oromo farmers go when Finfinnee became the property of new invaders? Be in mind that the Oromo’s are pushed to the peripheral areas of the capital and the number of Oromo people inhabitants decreased from time to time, as the above data depicts. The indigenous people of the land were pushed out one after the other and were replaced by the invaders from the north. What is happening to the Oromo people living on the outskirt of Finfinne today? It is simply the continuation of a process, which had resulted in a massive displacement of an indigenous Oromo people.

B. The New Master Plan of Fifinnee and Areas to be Incorporated

For the last 100 or so years the Master Plan of Finfinnee city was revised several times. The recent proposal of preparing new Master Plan for City administration that planned to incorporates all the towns and districts lying within the range of 1 hour commuting distance from the Finfinnee, justifies the blatant violation of the constitution and their voracious appetite to systematically replacing resource and land deficient people to these fertile lands owned by the Oromo people. According to the proposed plan of established the “Integrated Regional Development Plan”, an additional 36 towns and 17 districts currently administered by the Oromia regional State will be merged with Finfinnee so that the right of the land use will be determined by the central mayor .

The new Master Plan was intended to incorporate Oromia’s land locating in 100kms around the Finfinnee city. According to Ethiopia Government preparation, the following 36 Towns and 17 Districts are included in the newly planned Master plan. (See the figure 1.)

Some of the Towns are: Adama, Sodere, Mojo, Wenji Adama, Ejere, Alem Tena, Koka, Adulala, Bushoftu, Dukem, Gelen, Akaki Beseka, Godino, Chefe Donsa, Sebeta , Sendafa, Milkewa, Wendoda, Sirti, Duber,Gorfo, Chancho, Mulo, Debra,Muger , Ulo, Adis Alem, Holota, Burayu,Debre Genet, Illu Teji, Tefki, Sebeta, Boneya, Melka Kunture and etc.
Some of the Districts areas are: Adama, Dodota, Bora, Lome, Liben chukala, Adea (around Bushoftu), Akaki, Gimbichu, Bereh(around Sebeta), Aleltu, Jida, Sulultu, Ejere, Welmera, Illu, Sebeta Hawas and etc.
Today, when the world is concerned about preserving ecology and wild life in their natural habitat, it is an Ethiopian Government that is clearing an indigenous Oromo people from their home Land in the name of inequitable Economic Development. Hence, who should stand and speak for these innocent people and argue to preserve the right of the extremely vulnerable Oromo people living in the proposed territories and to preserve the indigenous Oromo people, culture, Languages and etc. Otherwise sooner than latter these great people will be marginalized and lost their identities.

Finfinee
Figure 1: The newly Developed and proposed Master Plan of the tomorrow’s Finfinne over the coming 25 years

C. The Agenda behind the “Integrated Regional Development Plan (IRDP)”

An office called “Addis Ababa and the surrounding Oromia Integrated Development Plan” prepared an International and National Conference on June 2013 at Adama Town, Galma Abba Gadaa. The Objective of organizing the conference of the top ranking government cadres (mostly OPDO’s) was to work on the manifesting of the proposed Integrated Regional Development Plan (IRDP) and prepare the cadre’s to work on the people.

On the Conference, it was stated that, the Purposes of the “IRDP” are:

Instrumental to unleashing Regional Development Potentials
Enables localities addressing their mutual development challenges
Enables localities addressing their mutual development challenges
Strengthens complementarities and interconnection of localities
These purposes can be the explicit or clear objectives of the plan. However, the plan have hidden or implicit agenda. Systematically bringing the land under their custody so that, it will sooner or later scramble among their impoverished people in their region. For example, the Finfinnee City Administration and Finfinnee Special Zone can address their mutual development challenges without being incorporated into one master plan. However, the Master plan is not prepared on mutual benefit as the plan is solely prepared by Finfinnee City Administration, despite the name of the office. Hence, though development is boldly emphasized, the main purpose seems to clear the Oromo farmers from their lands in the name of unfair Economic Development.

It was also stated that the Pillars of the Integrated Regional Development Plan are:

Regional Infrastructure Networks
Natural Resource and Environment Stewardship
Cross – Boundary Investments/ e.g FDI)
Joint Regional Projects
However, there seem hidden agenda behind these pillars. For example, in the name of cross-Boundary Investments, local Oromo farmers are going to lose their land for the so-called “investors” and under the pretext of promoting national economy through FDI initiatives In addition, if the plan is going to be realized natural and environmental degradation is inevitable.

In addition, the Basic Principles of the Integrated Regional Development Plan are:

Ensuring Mutual Benefits
A joint development Framework – not a substitute for local plans
An Integrated Regional Plan voluntarily accepted by participating partners
Differences resolved through negotiation and under in-win scenario
Nevertheless, the plan will not ensure a mutual benefit at it is largely intended to displace Oromo farmers from their land. In additions, the populations of the two areas are not homogenous. Hence, they have no common interest. Even though it is said the “IRDP’ will be voluntarily accepted by participating partners, the top cadres in Oromia themselves have strongly opposed the plan on the conference. Beside, the implicit objective of the plan is to remove/avoid the differences in language and culture there by to plant “Ethiopianism or Tigreans” on Oromo land. The plan is intended to say good bye to Oromo Culture and language. The other thing is that the differences between Oromo and others cannot be resolved as it is intended to eradicate Oromo identity, culture and language. As we know from history, Oromo’s never compromised on these issues. Hence, if the plan is to be implemented, peaceful co-existence may not be there.

D. Problems that may come because of the Integrated Regional Development Plan

As different sources shown, many Oromo’s living in Special Zone has already lost their land in the name of foreign direct investment and land grasping. This is because of several fa3ctories are constructed in the special zone by taking the Lands from local Oromo farmers. It is not new to see Oromo labor workers or guards in their own land. Family members are highly displaced by this measure. Many went to street. Not only the displaced Oromos damaged by this. It is said chemical coming out of the factories are also hurting the health of the remaining Oromos. It is said that “In Central Oromia, thousands of people and their livestock died due to the industrial pollution directly released to rivers and lakes.”

Taking the above as an experience, there also different reasons why the newly Master plan of Finfinne should not be implemented on Oromo people. Some of the reasons are:

1. It will bring Extreme Poverty: It is inevitable that the local Oromo farmers lost their land in the name of investment and urbanization. This means that the Oromos are systematically cleaned from their own land, as they were cleaned from Finfinnee in earlier days. Hence, the local farmers lose their land which is part of their permanent asset. After the lose their land, the farmers will going to work for 300 birrr in the factory or serve as house servant or home guard, which is already started. By doing so, the farmers face extreme poverty. In addition, the gap between rich and poor will very high. For example, one writer described the impact of “investment” saying:

“The current regime has sold out more than 3 million hectares of fertile land to the foreigner investors after forcefully displacing Oromo farmers from their ancestral land. The grabbing of land ended the indigenous people without shelter and foods. This displacement of the Oromo people accompanied by limitless human rights violations set the Oromo to be the vast number of immigrants in the Horn of Africa.”

2. Family displacement and disintegration: Members of a family will be displaced and disintegrated as a result of loosing their land. In addition, the workers of Finfinnee special zone will be displaced as they are working in Afan Oromo.

3. Abuse of constitutional rights: After long year of struggle and sacrifice of thousands of Life, Afan Oromo given constitution right to be used in administration, school and other sectors in Oromia region. This is one of the basic objectives that Oromos has been struggling. However, if the master plan is going to be implemented, working language of Finfinnee City, Amharic, is going to be used in the areas. By doing so, the local people will be forced to learn new language to use it for different purpose. The measure will take back Oromo to the “Atse” region. The Federal Constitution states “Every people, nation and nationality have the right to speak, to write and to develop their own language, as well as to express, to develop and to promote their culture and history.Article 39” will be clearly violated. The Oromo living in Finfinnee Special Zone will lose the rights that the FDRE constitution guarantees them.

4. Academic and psychological impacts on Oromo students: If the newly proposed master plan of Finfinnee City is going to be implemented, Oromo students living in the surrounding area will attend their education in Amharic, which is second language to the students. It is strongly argued that using the native languages of students as a medium of instruction is a decisive factor for effective learning However, this situation, failure to give a role to native languages and largely depending on second/foreign language instruction, brought various difficulties to students. The students are expected to entangle not only with learning the subject matters but also the language itself. It also creates difficulty to students in expressing themselves and as a result it limits their classroom participation as there is fear of making mistakes. In addition, it is a barrier to smooth classroom communication. It is also argued that use of a second/foreign language in education negatively affects the ability and the ease with which knowledge is acquired by students. It also affects the performance of students and creates difficulties in developing their cognitive skills. Moreover, giving low status to native languages of students in educational setting leads to marginalization of majority of the citizens from active engagement in the development arena. In general, the master plan will have negative impacts on Oromo students in various academic aspects.

5. Impact on Identity and Culture of Local Oromo People: The new plan will make Oromos to lose their identity and culture, like the previous regimes did. This is because people having different identity and culture are going to settle on Oromo land. The settlers will push out the Oromo identity and replace by their own. The Oromo’s will have very limited opportunity to exercise their cultural value and linguistic form. The language and cultural development will be also hampered by the new plan.

6. Economic impact: If the master plan is going to be realized, the Finfinnee City Adminstration will control all economic aspects of the areas. The income that is collected from different factories will be taken. The Oromiya government will loose great income to Finfinnee city administration.

7. Impact on Natural Resource and Environment: As the result of the plan, there will be overspread ground and surface water pollution. In addition, there will be severe deforestation and natural resource depletion.

8. Cutting Oromia into East and West Regions: The new Master Plan of Finfinne city will cut the current Oromia into two parts i.e. Eastern and Western. This is because the Central and great part of Oromia is proposed to be taken and incorporated into Finfinnee. Hence, the Central part that joins East and West will be taken.

D. What Should be done to Save the Oromo People around Finfinnee

As shown above, the master plan is so disadvantage for Oromia. In general, if we see the plan, it will affect local Oromo people in various aspects. However, the government who is supposed to represent the Oromo people is unable to see the danger. So we kindly ask the Oromos at home and Diaspora and other concerned bodies to forward ways and mechanisms to stop the intended plan. We ask the Oromo people and international communities, who will stand for the Oromo’s living around Finfinnee??

If we read an honest history of the present and past Governments of Ethiopia, we would conclude that the present Government is truly facing a difficult dilemma. At the dawn of the 21st century, we can neither run away from ourselves nor hide our realities. We have to face our generation and the historical realities of our time. It is undeniable that today, people demand respect for their human and national rights. Above all, people will not rest until their identity and their sovereignty over what is theirs is ensured. These are the peoples’ most burning issues. They realize that they have to make utmost effort of their own. It is within the context of the above-mentioned framework that the Oromo people resolutely demand their rights and freedom. It is to those who want to deny the rights and freedoms of the people that we are most bitterly opposed. It is a crime to deny the national identity and sovereignty of a people no matter how sophisticated the tactics used to do so. It is equally wrong to see the national desire of a people from a selfish perspective. It is based on the above concepts and precepts that the Oromo people continue their unceasing and bitter struggle against being treated as second class citizens. We know that our struggle is just for it is motivated by our desire to preserve our dignity and identity as a people.

We, the sons and daughters of the Oromo people, strenuously oppose the implementation of new Master Plan for Finfinne administration because we fully understand the historical development of the desire of other people to displace the Oromo people in order to benefit the non-Oromo new comers and their lackeys in this country. This highly orchestrated conspiracy, the present Oromo generation shall not tolerate at any cost. It will steadfastly and resolutely resist the conspiracy.

We also request international communities to put pressure on FDRE/TPLF Government and Finfinnee City Administration to stop the proposed Master Plan, which directly or indirectly harm the Oromo people.

We call on the Federal Government of Ethiopia, House of Peoples’ Representatives, the Federation Council, the Oromia Council to stop clearing Oromo people from their home Land in the name of inequitable Development and replacing others on their land.

Please generate comments as many as possible on what should be done about the plan.

May Waaq Gurraacha help us!

From: Sabbontoota Oromoo, Oromia.

We are always Oromo First!!!!

Sabbontoota Oromo can be reached at sabboontotaaoromo@yahoo.in

http://ayyaantuu.com/horn-of-africa-news/oromia/stop-clearing-oromo-from-their-land-in-the-name-of-boosting-economic-development/?fb_action_ids=10152023934163952&fb_action_types=og.likes&fb_source=other_multiline&action_object_map=%5B454544934645241%5D&action_type_map=%5B%22og.likes%22%5D&action_ref_map=%5B%5D

 

Ethiopia: Raya under destruction

by Teumay Debesay | February 13, 2014
rayaRaya refers a tract of land stretching from Ala wuha in the south to Alaje in the north. That is bigger than Adwa and Axum awrajas combined. Historically, this is where the Weyane rebellion started in 1928 as a spontaneous reaction to a repressive system of the time. Originating in their present day Kobo wereda, the revolt would quickly spread to cover the entire Raya and Wejerat provinces. Later, the inhabitants of Enderta joined the revolt and a sort of quasi-organized alliance was formed after a decade of Raya and Wejerat rebellion. This alliance, Weyane, would emerge so potent that by its heyday it practically liberated the provinces of Raya, Wejerat and Enderta. The imperial government with the support of British Air force resorted to aerial bombardment of the rebel held areas which caused a wide-spread damage, including complete erasure of villages. However, the most detrimental factor that actually caused the demise of Weyane was to come from none other than Adwa people. In 1943, Dejazmach Gebrehiwot Meshesha along with a dozen of Adwans exploited the trust vested on them to assassinate the leaders of the Weyane movement. This is significant for in the Ethiopian tradition, at least until then, if one manages to kill the leader one will win the battle. Meshesha and co. breach of the traditional trust and value was so venomous that even to this date mistrust and resentment runs high in Raya. It is to be noted that if not for Meshesha of Adwa, the people were in a very strong bargaining position and if one has to look how similar revolts in Bale and other regions were resolved, the rebels demand for better governance was within reach. As a thank you for their contribution, Meshesha and his fellow Adwans were rewarded heavily by Haileselasse while a series of punitive attacks continued on the ‘originators’ of Weyane and ultimately Raya was divided between Wollo and Tigray.
When the TPLF started the armed insurrection in Ethiopia, it took little time to transform itself as an Adwa-only club by the same inherited act of treachery. The legacy of resentment that Meshesha and co. left means TPLF-Adwa had hard time to set foot in Raya. Hence, they needed to come up with a trick and did it so by cosmetically inserting the word Weyane in the Tigrigna version of its name. Taken with the harsher realities under DERG, Rayans reluctantly sided with TPLF on the principle of the lesser devil. Soon, tens of thousands of Raya youth joined the TPLF, including forming the majority and the backbone of Hadush “Hayelom” Ariaya’s fighting force that brought the little known“Hayelom” into prominence. However, if the experience of my village is anything, it is fair to conclude that almost all the Raya recruits ended up as cannon fodders. Those who survived, especially the independent and rational ones, would have never escaped the Meles-Sebhat death squad. In Raya, for example, it is not uncommon to talk to your relative TPLF fighter over the phone in the morning only to be notified of his death of “natural” consequences on the same day. I will say more on the motives next time. But for now, I want to draw your attention to the following Table, which is taken from the 1994 and 2007 population census of Ethiopia. I think this illustrates how the Raya and Adwa are faring under the TPLF-Adwa administration.
Table 1: Population of Raya and Adwa awraja towns in 1994 and 2007 census

Clearly, 7 towns (Robit, Gobiye, Waja, Mersa, Korem, Wedisemro, Chelena) of Raya from the total 11, i.e., 64% of the town that existed in the 1994 Census Ethiopia have died or are dying.  Well, with Adwa awraja towns the figures show a hard-to-believe growth registering as ridiculous as 1033% for Gerhusenay, Idegaarbi(377%), Nebelet(266%); even noticeable is the emergence of a novel city (Diobdibo) in the 2007 census, attesting to the developmental and modernization campaigns  in Adwa rural areas as well. The bar graph of the rate at which towns are expanding (Adwa) or shrinking (Raya) shown below can only be a proof that in the so-called Tigray “killil” both, depending on the area, de-constructive and constructive policies are in operation. To the unsuspecting, it may occur that this might have to do with the pre-1991 TPLF bandit caused civil war. However, it is not quite so for, for instance, there was no single bomb that was dropped on Adwa towns nor was a confrontation in populated areas in the entire Adwa awraja. There was insignificant causality as far as the civilian population of Adwa is concerned for the TPLF military engagement tactic in Adwa/Axum area was totally different from the rest awrajas. For example, Korem town alone might have received far more arial bombardment than the entire Adwa awraja. From SehulMikael (the Godfather of Ethiopia’s disintegration), to Meshesha-Sebhat-Meles-Sebhat(again), there exist very little dissimilarity.Raya-under-destruction2Right now, Alamata, the only remaining city not to die fast enough as Adwans would have liked to see, is under open destruction. The residents never complained on the absence of developmental activity but never expected that the Adwa administration of the city will come-up with a destruction agenda. Surprised by the revelation, the unsuspecting residents went to Mekelle to air their grievances in the hope that the big men there might be rational and take proper action. However, Abay Woldu’s administration did not give it a second to listen; just ordered more Bulldozers, armored tanks and a battalion to effectively carry out the planned destruction. Worse, those who complained the demolishing of their belonging are rounded-up and now languish in Adwa operated secret Tigrayan jails
Reference:

  1. Central Statistical Authority Ethiopia: The 1994 populaion and Housing Census of Ethiopia. Results for Tigray region, Volume 1, Statistical report.Table 2.2, Page 11
  2. Central Statistical Authority Ethiopia: The 1994 populaion and Housing Census of Ethiopia. Results for Amhara Region, Volume 1, Statistical report.Table 2.2, Page 13
  3. The 2007 Population and Housing Census of Ethiopia: Statistical Report for Tigray Region, Table 2.1, page 7
  4. The 2007 Population and Housing Census of Ethiopia: Statistical Report for Amhara Region, Table 2.2, page 11

http://ethiofreespeech.blogspot.co.uk/2014/02/ethiopia-raya-under-destruction.html?spref=fb

Oromia: The Gadaa System – Why Denied Recognition to Be a World Heritage? February 9, 2014

Posted by OromianEconomist in Africa, Culture, Development, Dhaqaba Ebba, Economics: Development Theory and Policy applications, Environment, Gadaa System, Humanity and Social Civilization, Ideas, Irreecha, Kemetic Ancient African Culture, Nelson Mandela, Nubia, Omo, Oral Historian, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo First, Oromo Identity, Oromo Nation, Oromo Social System, Oromo Sport, Oromummaa, Qubee Afaan Oromo, Self determination, Sirna Gadaa, The Oromo Democratic system, The Oromo Governance System, The Oromo Library, Theory of Development, Uncategorized, Wisdom.
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Odaa Oromoo

‘It is quite long overdue to register Gadaa as a world heritage… ‘If it is inscribed as UNESCO’s world heritage it will be the source of historical pride not only for the Oromo people but also for all peoples of Ethiopia, Africa and the whole world at large. It will also be a center of attraction to the world tourists who would come to see and enjoy the Gadaa system’s tangible and intangible values. Tangible heritages are the age old Gadaa centers like; Hora Arsadi, Oda Nabe, Oda Bulluqi, Oda Bultum, Oda Makoo Billi, Gumii Gayyoo in Borana and many others in western, central, eastern and southern #Oromia. It also includes reverences and ornaments of rituals, the Bokku, the Caaccu and Kalacha. Intangible heritages are ideas, thoughts and the worldview of Abba Gadaa elders, women, men and the youth as members of the Gadaa system.’ Read @http://allafrica.com/stories/201209210569.html?page=3

Oromo First: Oromia’s Community And Global Awareness In The Making January 8, 2014

Posted by OromianEconomist in Africa, Culture, Development, Gadaa System, Human Rights, Humanity and Social Civilization, Kemetic Ancient African Culture, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Nation, Oromo Social System, Oromummaa, Self determination, Sirna Gadaa, The Colonizing Structure & The Development Problems of Oromia, Uncategorized.
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???????????Photo: Coming soon 2014

Oromia map (green)

Oromia map (green)

1385780_517696718315008_987816412_n Oromian’s at Malkaa Ateetee, Oromia: The continuity of Oromo culture, philosophy and sprituality  (Waaqeffanaa)

Al Jazeera Open Editorial
 
 
 
Abbas H. Gnamo, University of Toronto
This work examines the philosophical origins of Oromo egalitarian and democratic thoughts and practice, the Gadaa-Qaalluu system, kinship organization, the introduction and spread of Islam and the consequent socio-cultural change. It sheds light on the advent of the Ethiopian empire under Menelik II, its conquests and Arsi Oromo fierce resistance (1880-1900), the nature and legacy of Ethiopian imperial polity, centre-periphery relations, feudal political economy and its impacts on the newly conquered regions with a focus on Arsi Oromo country. The book also analyzes the root causes of the national political crisis including, but not limited to, the attempts at transforming the empire-state to a nation-state around a single culture, contested definition of national identity and state legitimacy, grievance narratives, uprisings, the birth and development of competing nationalisms as well as the limitations of the current ethnic federalism to address the national question in Ethiopia.
 Abas

 

 

 

 

 

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Nubia and Oromia January 4, 2014

Posted by OromianEconomist in Africa, Colonizing Structure, Corruption, Culture, Development, Human Rights, Humanity and Social Civilization, Nubia, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Social System, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Self determination, The Colonizing Structure & The Development Problems of Oromia, The Oromo Democratic system, Tyranny, Uncategorized.
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???????????

Brownie: Spending an evening with Oromos

Today was such a pleseant day, i was invited to the Oromo community celebration of the beginning of the new Georgian year 2013. Oromo are the Koshian people of the State of Ethiopia. they are part of the Koshian civilization which Nubians belong to. So they are my cousins.
I have been introduced to the Oromo struggle in 2009, through my work in refugees’ issue in Egypt. One of my colleagues is a great man and he is from Oromo. He taught me about the struggle of his people against the central State in Ethiopia, actually they are sharing some problems with us, as Nubians, the suppression, neglection from the central government and cultural war to omit their deep rooted culture.

Oromo like many ethincities in Africa suffered specially after the colonization, because the colonizers built a wicked conflict in the African context which is the supremacy of a certain people or culture on the rest of the inhabitants of each country, after drawing unnatural borders.That was the case of Rwanda for example and that what lead to the genocide.
This wicked idea was entrenched through all means, political, social, economic and developmental.
Being in the trench of the unprivileged part means suffering by all means, no education, no health care, no development, complicated economic situation and for sure political prosecution if you dared to talk about your people suffering.
It is very problematic that the newly established states in Africa had hard time with the notion of nationalism, that they tried to embrace just one identity, and by that they completely deviated from the African tradition of respecting multiplicity. Africans suffered from the unnatural borders which cut some ethicities into pieces like the Nubian comminty when British cut Nubia into two part by the line of 22 north, which made some Nubians Sudanese and other Egyptians. even in the same states, some governments adopted very selective attitude in applying the notion of nationality, they made a check list and if you do not fit, you will suffer.
and Oromo do not fit, they are simply different.

That what happened to my Oromo-ian friend, he left the homeland, and he is a refugee here in Egypt, suffering from hardship of being a refugee in unwelcoming state like Egypt. but when you see him talking about his struggle you will only see the pride, that black pride which never vanishes.

Oromo people are struggling hard to be recognized and to have their human rights respected.
the Ethiopian state must stop its suppression to the Oromo people.

Respecting different people is essential, multiculturalism and persevering multiplicity is the pillar of any state.
Finally sometimes it is important to see Adhoc, this is a video showing how Oromo raised their flag in the last African cup for football:

https://www.youtube.com/watch?feature=player_embedded&v=tfmNeCIyMQ8

Know more about the Oromo struggle  (http://www.oromoliberationfront.org/index.htm)
See the details at original source:
http://atbrownies.blogspot.co.uk/2014/01/spending-evening-with-oromos.html
By Fatma Emam: http://www.blogger.com/profile/17426809504085760083

Copyright © OromianEconomist 2014 & Oromia Quarterly 1997-2014, all rights are reserved. Disclaimer.

Maaf Adamfamee Maaliif Dhaaname January 3, 2014

Posted by OromianEconomist in Africa, Colonizing Structure, Corruption, Culture, Development, Dictatorship, Human Rights, Knowledge and the Colonizing Structure. African Heritage. The Genocide Against Oromo Nation, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Self determination, Slavery, The Colonizing Structure & The Development Problems of Oromia, Tyranny, Uncategorized.
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???????????

https://oromianeconomist.wordpress.com/2013/08/27/the-tyrannic-ethiopian-regim-is-accountable-for-the-death-of-a-political-prisoner-and-prisoner-of-conscience-oromo-national-engineer-tesfahun-chemeda/

Copyright © OromianEconomist 2014 & Oromia Quarterly 1997-2014, all rights are reserved. Disclaimer.

South Sudan: Unmasked Wounds December 30, 2013

Posted by OromianEconomist in Africa, Aid to Africa, Colonizing Structure, Corruption, Culture, Development, Dictatorship, Economics, Economics: Development Theory and Policy applications, Human Rights, Humanity and Social Civilization, Kemetic Ancient African Culture, Knowledge and the Colonizing Structure., Knowledge and the Colonizing Structure. Africa Heritage. The Genocide Against Oromo Nation, Land Grabs in Africa, Language and Development, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Self determination, Sirna Gadaa, Slavery, The Colonizing Structure & The Development Problems of Oromia, Uncategorized.
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???????????south sudan

“The elites inherited vast natural wealth and boundless international good will following the historic referendum, but they squandered both. They lapsed into a culture of corruption, conspicuous personal consumption and tribalistic political machinations. They have not been serious about democratization, institution-building or even the most basic service delivery, which they have preferred to outsource to foreign relief agencies. African leaders — backed by the United States and United Nations — have taken key steps toward pressuring South Sudan’s leaders to stop the war. But the deeper responsibility for creating a South Sudanese nation at peace with itself lies with the country’s own leaders.” -Abdul Mohammed and Alex de Waal, WP Opinions.

There is an opportunity to halt South Sudan’s slide into war and state failure, but it must be seized within days or it will be lost. This requires the leaders of South Sudan to rise above narrow, tribalistic, zero-sum politics and develop a national program. President Salva Kiir and other members of the country’s political elite — in government and in opposition, inside South Sudan and in the diaspora — must respond to this challenge now or go down in history as having betrayed their people.

Nine years ago, on Jan. 9, 2005, the Sudanese government and the southern-based Sudan People’s Liberation Movement (SPLM) signed a historic peace accord that brought an end to more than 20 years of war between northern and southern Sudan. That agreement culminated in a referendum, held from Jan. 9 to Jan. 15, 2011, in which the southern Sudanese voted overwhelmingly for independence. Africa and the international community welcomed the new Republic of South Sudan, hopeful that it would put this history of strife and suffering behind it.

But the peace agreement and the show of unity around independence masked many unhealed wounds. During those long years of civil war, the South Sudanese weren’t united, and their divisions exploded into a bloody internecine conflict in 1991 after SPLM officers challenged the leadership of Col. John Garang . The strife became a tribal war, mainly between ethnic Dinka and ethnic Nuer , involving massacres of civilians on both sides and mass starvation. The atrocities left deep scars.

For the following decade, leaders of churches and civil society and friends from abroad, including U.S. representatives, undertook a painstaking effort at “people-to-people peace” among South Sudanese communities. This task was incomplete when the 2005 north-south peace agreement was signed. Amid the euphoria of that peace and the work of reconstructing a war-ravaged land, President Kiir, who took over after Garang died in a helicopter crash in July 2005 , neglected to continue the necessary work of reconciliation. Instead, the wait for independence and plentiful oil revenues maintained a semblance of unity.

It is those unhealed wounds that are tearing South Sudan apart today.

Two years after achieving independence, a political dispute between President Kiir and Vice President Riek Machar erupted into the open. Kiir dismissed Machar and most of his cabinet. Two weeks ago, this dispute suddenly mutated from a contest over votes in the ruling bodies of the SPLM into a terrifyingly violent tribal conflict. The speed and vigor of ethnic mobilization not only threatens a widening war but also jeopardizes the very viability of the South Sudanese state.

African and international mediators are in a race against time to stem this tide. Once the political dispute descends completely into a fight for communal survival, foreign leverage disappears. Ethiopia and Kenya, acting on behalf of African nations, took key steps at a summit in Nairobi Friday to try to stop further violence. They called for a cease-fire and for the rights of 11 high-level political leaders arrested by the government to be respected. (Two were released on Saturday.) They affirmed the core African principles: no unconstitutional change in government and South Sudan must build a viable state. President Kiir stays, but he must negotiate.

Stopping the shooting is the immediate priority. But the mediators should not be content with patching together a ruling coalition and returning to business as usual in advance of scheduled elections in 2015. A power-sharing formula could become just another division of the spoils, and elections could become another exercise in ethnic division.

For too long, South Sudan’s leaders evaded their responsibilities by blaming their woes on the war and oppressive policies of the government in Khartoum. Now, having joined the club of nations, they must play by its rules. The United States, having given South Sudan the benefit of many doubts, is threatening to withhold aid if power is seized or held by force. That is quite correct. Any political process must take into account South Sudan’s unique and painful history. The biggest task is an all-inclusive national discussion on what it means to be a nation. The political elites should listen to the wisdom of pastors and civil society leaders, who are insisting that the politicians return to the path of dialogue and healing. The road to a viable state lies in national reconciliation.

The elites inherited vast natural wealth and boundless international good will following the historic referendum, but they squandered both. They lapsed into a culture of corruption, conspicuous personal consumption and tribalistic political machinations. They have not been serious about democratization, institution-building or even the most basic service delivery, which they have preferred to outsource to foreign relief agencies. Read the details in the following site:

http://www.washingtonpost.com/opinions/south-sudan-must-resolve-ethnic-conflicts-to-be-a-nation-at-peace/2013/12/29/65115c10-709f-11e3-8b3f-b1666705ca3b_story.html

Two weeks ago fighting broke out in Juba, the capital of the east African country that won independence from Sudan hardly two years ago. The violence quickly spread across the country, leaving at least 1,000 people dead. More than 100,000 are reportedly displaced, many seeking refuge in UN camps.High winds could slow Toronto’s ice storm recoveryVideo: High winds could slow Toronto’s ice storm recovery Toronto doing its best to restore power: Rob FordVideo: Toronto doing its best to restore power: Rob Ford It has also raised fears of an all-out civil war between the main Dinka and Nuer ethnic groups. “Political issues and tribalism are being used to pit South Sudanese against each other as our leaders fight for power,” Jal says. “Our country’s leadership hangs in the balance and ordinary citizens are paying for it with their lives.” “This is how genocide begins,” he adds.
http://www.thestar.com/news/gta/2013/12/29/torontos_south_sudanese_community_urges_end_to_killing.html

South Sudan on the verge of civil war

http://www.theafricareport.com/East-Horn-Africa/south-sudan-on-the-verge-of-civil-war.html#.UrUykXHvJ4M.twitter

 

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Freedom Is Sweet December 27, 2013

Posted by OromianEconomist in Culture, Human Rights, Humanity and Social Civilization, Kemetic Ancient African Culture, Knowledge and the Colonizing Structure. African Heritage. The Genocide Against Oromo Nation, Language and Development, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Self determination, Sirna Gadaa, The Colonizing Structure & The Development Problems of Oromia, The Oromo Democratic system, The Oromo Governance System, The Oromo Library, Theory of Development, Uncategorized.
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“Freedom is Sweet” is taken from the speech made by Inga Peulich MLC , Parliamentary Secretary for Education at Oromia @ Federation Square, Melbourne Australia on 22nd of December 2013. The festival aims to bring Oromo people together, irrespective of age, gender and belief, to help promote self-empowerment. It also seek to educate the public on the lifestyle, culture and ethics of members of the Australian Oromo community. Furthermore, it’s a time to celebrate and commemorate the beauty of Australian Oromo culture and to promote both multiculturalism and diversity across Australia.
The celebration of Oromia at Federation Square marks the beginning of yet another exciting year of events that aim to bring the case of the Oromo cause.

Culture, Identity and the roles of Women in Oromo Society November 28, 2013

Posted by OromianEconomist in Culture, Humanity and Social Civilization, Kemetic Ancient African Culture, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Uncategorized.
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Oromo woman in tradition, Oromia, East Africa

‘Oromo society views women as the dominant creators and assimilators of cultural symbols. At this time, women were independently creating their own material expressions based on the emerging nationalist consciousness sweeping the Oromo countryside, and these practices continue today through the manipulation of new materials in the production of upper torso body art. Oromo women’s dress is most closely associated with the lower body and its association with procreation.’

http://oromocentre.org/2012/06/02/oromo-society-views-women-as-the-dominant-creators-and-assimilators-of-cultural-symbols/

http://gadaa.com/oduu/13959/2012/06/02/oromo-society-views-women-as-the-dominant-creators-and-assimilators-of-cultural-symbols/

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

 

 

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Scientific System, Mathematics and Ancient Kemetic Traditions November 17, 2013

Posted by OromianEconomist in Africa, Culture, Development, Gadaa System, Kemetic Ancient African Culture, Language and Development, Oral Historian, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Social System, Oromummaa, Self determination, Sirna Gadaa, The Oromo Library, Theory of Development, Uncategorized.
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Number Mysticism
The netert (goddess) Seshat is well described in numerous titles that ascribe two main types of activities to her. She is The Enumerator, Lady of Writing(s), Scribe, Head of the House of the Divine Books (Archives).

The other aspect of Seshat and obviously closely related to it is one where she is described as the Lady of Builders.

The divine significance of numbers is personified in Ancient Egyptian traditions by Seshat, The Enumerator.

The Ancient Egyptians had a “scientific and organic system” of observing reality. Modern-day science is based on observing everything as dead (inanimate). Modern physical formulas in our science studies almost always exclude the vital phenomena throughout statistical analyses. For the Ancient Egyptians, the whole universe is animated.

Animism is the concept that all things in the universe are animated (energized) by life forces. This concurs, scientifically, with the kinetic theory, where each minute particle of any matter is in constant motion, i.e., energized with life forces.

In the animated world of Ancient Egypt, numbers did not simply designate quantities but instead were considered to be concrete definitions of energetic formative principles of nature. The Egyptians called these energetic principles neteru (gods).

For Egyptians, numbers were not just odd and even—they were male and female. Every part of the universe was/is a male or a female. There is no neutral (a thing). Unlike in English, where something is he, she, or it, in Egypt there was only he or she.

These animated numbers in Ancient Egypt were referred to by Plutarch, in Moralia Vol V, when he described the Egyptian 3-4-5 Triangle:

The upright, therefore, may be likened to the male, the base to the female, and the hypotenuse to the child of both, and so Ausar [Osiris] may be regarded as the origin, Auset [Isis] as the recipient, and Heru [Horus] as perfected result. Three is the first perfect odd number: four is a square whose side is the even number two; but five is in some ways like to its father, and in some ways like to its mother, being made up of three and two. And panta [all] is a derivative of pente [five], and they speak of counting as “numbering by fives”. Five makes a square of itself.
The vitality and the interactions between these numbers shows how they are male and female, active and passive, vertical and horizontal, …etc.

The Ancient Egyptian mode of calculation had a direct relationship with natural processes, as well as metaphysical ones. Even the language employed in the Egyptian papyri serves to promote this sense of vitality, of living interaction. We see this understanding as an example in Item no. 38 of the papyrus known as the Rhind Papyrus, which reads,

I go three times into the hekat (a bushel, unit of volume), a seventh of me is added to me and I return fully satisfied.
Numbers were animated and personified. Likewise, calculations were personal in Ancient Egypt. We are part of the natural process in the universe. Even in our present-day, we hear the genius among us describe how they feel the subject of their excellence. They live their work in order to excel and exhilarate.

Egyptians manifested their knowledge of number mysticism and harmonical proportions in all aspects of their lives, such as art and architecture. The evidence that Egypt possessed this knowledge is commanding. As examples:

The heading of the Ancient Egyptian papyrus known as the Rhind (so-called “Mathematical”) Papyrus (1848-1801 BCE) reads,
Rules for enquiring into nature and for knowing all that exists, every mystery, every secret.
The intent is very clear that Ancient Egyptians believed and set the rules for numbers and their interactions (so-called mathematics) as the basis for “all that exists”.

The famous Ancient Egyptian hymn of Leiden Papyrus J 350 confirms that number symbolism had been practiced in Egypt, at least since the Old Kingdom (2575–2150 BCE). It is a rare direct piece of evidence of the Egyptian knowledge of the subject. The Leiden Papyrus consists of an extended composition, describing the principle aspects of the ancient creation narratives. The system of numeration, in the Papyrus, identifies the principle/aspect of creation and matches each one with its symbolic number.
This Egyptian papyrus consists of 27 stanzas, numbered from 1 to 9, then from 10 to 90 in tens, then from 100 to 900 in hundreds. Only 21 have been preserved. The first word of each is a sort of pun on the number concerned.

The numbering system of this Egyptian Papyrus by itself is significant. The numbers 1 to 9, and then the powers 10, 20, 30, etc., now come to constitute the energetic foundations of physical forms.

All the design elements in Egyptian buildings (dimensions, proportions, numbers, …etc.) were based on the Egyptian number symbolism.

The Ancient Egyptian name for the largest temple in Egypt, namely the Karnak Temple Complex, is Apet-sut, which means Enumerator of the Places. The temple’s name speaks for itself. This temple started in the Middle Kingdom in ca. 1971 BCE, and was added to continuously for the next 1,500 years. The design and enumeration in this temple are consistent with the number symbolism of the physical creation of the universe.

The Egyptian concept of number symbolism was subsequently popularized in the West by and through the Greek Pythagoras (ca. 580–500 BCE). It is a known fact that Pythagoras studied for about 20 years in Egypt, soon after Egypt was open to Greek exploration and immigration (in the 7th century BCE).

Pythagoras and his immediate followers left nothing of their own writing. Yet, Western academia attributed to him and the so-called Pythagoreans, an open-ended list of major achievements. They were issued a blank check by Western academia.

Pythagoras and his followers are said to see numbers as divine concepts, ideas of the God who created a universe of infinite variety, and satisfying order, to a numerical pattern.

The same principles were stated more than 13 centuries before Pythagorus’ birth, in the heading of the Egyptian’s Rhind Papyrus, which promises,

Rules for enquiring into nature and for knowing all that exists, every mystery, every secret.

Moustafa Gadalla

http://www.egypt-tehuti.org/articles/sacred-numerology.html

http://thesevenworlds.wordpress.com/2013/11/17/kemetic-numerology/

http://thesevenworlds.wordpress.com/2013/12/08/kemet-zulu-yoruba-1/

thesevenminds's avatarThe Seven Worlds

Seshat WikiThe Egyptian Sacred Numerology
By Moustafa Gadalla (edited)

Number Mysticism

The netertSeshat is well described in numerous titles that ascribe two main types of activities to her. In Kemet, she wasThe Enumerator, Lady of Writing(s), Scribe, Head of the House of the Divine Books (Archives). The other aspect of Seshat is as the Lady of Builders.

The divine significance of numbers is personified by Seshat, The Enumerator.

Kemet had a “scientific and organic system” of observing reality. Modern-day science is based on observing everything as dead (inanimate). Modern physical formulas in our science studies almost always exclude the vital phenomena throughout statistical analyses. In Kemet, we knew the whole universe was animated.

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Ethiopia’s Land Grabs And Endangered Communities: The Indigenous People Excluded from ‘Rapid Growth’ November 11, 2013

Posted by OromianEconomist in Africa, Colonizing Structure, Corruption, Culture, Development, Dictatorship, Knowledge and the Colonizing Structure., Knowledge and the Colonizing Structure. Africa Heritage. The Genocide Against Oromo Nation, Land Grabs in Africa, Oromia, Oromiyaa, Oromo, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Self determination, The Colonizing Structure & The Development Problems of Oromia, Theory of Development, Tyranny.
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OThe ethnic communities living along Ethiopia’s Omo River and depend on annual flooding to practice flood retreat cultivation for their survival and livelihood. Credit: Ed McKenna/IPS

The ethnic communities living along Ethiopia’s Omo River and depend on annual flooding to practice flood retreat cultivation for their survival and livelihood. Credit: Ed McKenna/IPS

‘The government already has trouble managing hunger and poverty [among] its citizenry. By taking over land and water resources in the Omo Valley, it is creating a new class of ‘internal refugees’ who will no longer be self-sufficient.’

OMO VALLEY, Ethiopia, Nov 11 2013 (IPS) – As the construction of a major transmission line to export electricity generated from one of Ethiopia’s major hydropower projects gets underway, there are growing concerns that pastoralist communities living in the region are under threat.

The Gibe III dam, which will generate 1,800 megawatts (MW), is being built in southeast Ethiopia on the Omo River at a cost of 1.7 billion dollars. It is expected to earn the government over 400 million dollars annually from power exports. On completion in 2015 it will be the world’s fourth-largest dam.

“We are being told to stop moving with our cattle, to stop wearing our traditional dressand to sell our cattle. Cattle and movement is everything to the Mursi.” — Mursi elder
But the dam is expected to debilitate the lives and livelihoods of hundreds of thousands of indigenous communities in Ethiopia’s Lower Omo Valley and those living around Kenya’s Lake Turkana who depend on the Omo River.

The Bodi, Daasanach, Kara, Mursi, Kwegu and Nyangatom ethnic communities who live along the Omo River depend on its annual flooding to practice flood-retreat cultivation for their survival and livelihoods.

But the semi-nomadic Mursi ethnic community are being resettled as part of the Ethiopian government’s villagisation programme to make room for a large sugar plantation, which will turn roaming pastoralists into sedentary farmers. The hundreds of kilometres of irrigation canals currently being dug to divert the Omo River’s waters to feed these large plantations will make it impossible for the indigenous communities to live as they have always done.

“We are being told that our land is private property. We are very worried about our survival as we are being forced to move where there is no water, grass or crops,” a Mursi community member told IPS.

The Omo Valley is set to become a powerhouse of large commercial farming irrigated by the Gibe III dam. To date 445,000 hectares have been allocated to Malaysian, Indian and other foreign companies to grow sugar, biofuels, cereals and other crops.

“The Gibe III will worsen poverty for the most vulnerable. The government already has trouble managing hunger and poverty [among] its citizenry. By taking over land and water resources in the Omo Valley, it is creating a new class of ‘internal refugees’ who will no longer be self-sufficient,” Lori Pottinger from environmental NGO International Rivers told IPS.

Top global financiers, including the World Bank and the African Development Bank (AfDB), have committed 1.2 billion dollars to a 1,070 km high-voltage line that will run from Wolayta-Sodo in Ethiopia to Suswa, 100 km northwest of the Kenyan capital, Nairobi. The transmission line, powered by Ethiopia’s Gibe III, will connect the country’s electrical grid with Kenya and will have a capacity to carry 2,000 MW between the two countries.

According to the AfDB, it will promote renewable power generation, regional cooperation, and will ensure access to reliable and affordable energy to around 870,000 households by 2018.

According to Prime Minister Hailemariam Desalegn, Ethiopia’s economy is set to maintain a growth rate of 11 percent in 2014. Fully exploiting its massive water resources to generate a hydropower potential of up to 45,000 MW in order to sell surplus electricity to its neighbours is central to Ethiopia’s Growth and Transformation plan, a five-year plan to develop the country’s economy.

The Horn of Africa nation currently generates 2,000 MW from six hydroelectric dams and invests more of its resources in hydropower than any other country in Africa – one third of its total GNP of about 77 billion dollars.

According to a World Bank report published in 2010, only 17 percent of Ethiopia’s 84.7 million people had access to electricity at the time of the report. By 2018, 100 percent of the population will have access to power, according to state power provider Ethiopian Electric Power Corporation (EEPCO).

“We are helping mitigate climate risk of fossil fuel consumption and also reduce rampant deforestation rates in Ethiopia. Hydropower will benefit our development,” Miheret Debebe, chief executive officer of EEPCO, told IPS.

The Ethiopian government insists that the welfare of pastoralist communities being resettled is a priority and that they will benefit from developments in the Omo Valley. “We are working hard to safeguard them and help them to adapt to the changing conditions,” government spokesperson Shimeles Kemal told IPS.

However, there are concerns that ethnic groups like the Mursi are not being consulted about their changing future. “If we resist resettlement we will be arrested,” a Mursi elder told IPS.

“We fear for the future. Our way of life is under threat. We are being told to stop moving with our cattle, to stop wearing our traditional dress and to sell our cattle. Cattle and movement is everything to the Mursi.”

The importance of ensuring that benefits from Ethiopia’s national development projects do not come at a price of endangering the lives of hundreds of thousands pastoralist tribes is critical said Ben Braga, president of the World Water Council. Braga decried governments that failed to compensate communities like the Mursi as displacement of surrounding communities is always an inevitable consequence of major dams that need plenty of advanced planning to avoid emergencies.

“How can we compensate these people so that the majority of the country can benefit from electricity? There is a need for better compensatory mechanisms to ensure that benefits are shared and that all stakeholders are included in consultations prior to construction,” he told IPS.

Read more at the original source:http://www.ipsnews.net/2013/11/ethiopias-indigenous-excluded-from-rapid-growth/?utm_source=ipsnews&utm_medium=twitter

‘Foreign investors are taking as much as they can from an impoverished nation, including its crops, land and the hard work of an Ethiopian population, to serve their own interests above others. According to the Food and Agriculture Organisation (FAO), 14.56 million hectares of Ethiopia’s 100 million hectare land mass is arable land, most of it cultivated by small hold, subsistence farmers. International investors have taken note and are rushing to this country, once synonymous with starvation, to take advantage of the government’s new push to improve its agricultural production capacity. But many fear the government’s sale of arable land to foreign nationals will create a modern form of agricultural colonialism. One such arrangement, launched in 2009 under Saudi Arabia’s King Abdullah initiative and forming part of a $100-million investment scheme in Ethiopian agriculture, had farmers grow teff (a North African cereal grass), white wheat, maize and white sorghum, among other crops, before these were exported back to the Gulf region. The Economist referred to it as an instance of a “powerful but contentious trend sweeping the poor world”, further saying that countries which export capital but import food are outsourcing farm production to countries that need capital but which have land to spare. According to Human Rights Watch, in less than five years Ethiopia has approved more than 800 foreign-financed agricultural projects. The watchdog group further said that from 2008 to 2011, the Ethiopian government leased out no less than 3.8 million hectares to foreign investors, displacing local inhabitants and resulting in tens of thousands of internally displaced persons who are often forced to migrate to urban areas. The majority of land acquisitions occur in government-to-government deals. In the past, Saudi officials and closely tied sovereign wealth funds negotiated with former Prime Minister Meles Zenawi, while presently, such discussions take place with the ruling coalition of his successor, Hailemariam Desalegn Boshe. Supporters argue that such deals increase production efficiency and improve economic outlooks but only if investors are willing to pay a fair price. In 2011, Oxfam reported that Middle Eastern and Far Eastern investors were purchasing plots in developing countries, including Ethiopia, for as little as $1 per hectare. That same year, Saudi Star Agricultural Development Plc leased 10,000 hectares for a bargain price of $9.42 per hectare annually for the next 60 years. (Saudi Star, a food company owned by Ethiopian and Saudi Arabian billionaire Mohammed Al Amoudi, and which forms part of the Derba group, produces sugar, rice and edible oil. The company is based in Addis Ababa, Ethiopia.) Advocacy groups from Spain and the US commented that the government sponsored deal had caused human rights violations as well as the forceful relocation of hundreds of thousands of residents, including the Nuek and Anuak indigenous groups. The government retorted by saying that the resettlement plan was acted out voluntarily on behalf of residents. Saudi Star claims that it acted in good faith and that the benefits of the land deal – including improvements to regional infrastructure – outweighed the consequences, despite scepticism. Fikru Desalegn, former State Minister of Capacity Building in the Ethiopian federal government and current CEO of Saudi Star, played down the negative connotations associated with the controversial foreign investment. He said there was “nobody in the 10,000 hectares” and that the company had “not paid any compensation” but that the possibility of employment opening up would “teach the public it is very useful for them”. In July 2012, the Derba Group announced plans for an additional 300,000-hectare development project in the fertile region of Gambela. While no figures have been released, industry experts suspect that the lease was contracted below cost, generating approximately $923 million per annum for the consortium. The company intends to export the majority of the crops harvested, with 45 percent destined for Jeddah.’ http://www.ventures-africa.com/2013/11/land-grabs-in-africa-a-double-edged-sword/?utm_source=buffer&utm_campaign=Buffer&utm_content=buffer675be&utm_medium=twitter

 

‘From Senegal in West Africa to Ethiopia in the Horn, and down to Mozambique in the South, land considered idle and available has changed hands, with profound implications for local people and the environment. With estimates ranging from 56 to 227 million hectares globally (with 60-70% of this in Africa), what is clear is a rapid transformation of landholding and agricultural systems has taken place in the past five to 10 years. Underpinning these deals is the longstanding failure of many African states to recognise, in law and practice, the customary land rightsof existing farming households and communities, and the perpetuation of the colonial legal codes that centralise control over such lands in the hands of the state as trustee of all unregistered property. And it’s not just African land and water that are now so desirable for international investors, but also the growing African consumer market. In the face of growing urbanisation and consumer demand in Africa’s cities, the challenge is to scale up production and connect small farmers to markets, lest the benefits of rising food demand in Africa’s cities be netted by importers and foreign supermarkets. The land grab raises questions not only about land rights and transparency in investment, but also what constitutes inclusive agricultural development and how to bring it about.’ Read further @http://www.theguardian.com/global-development-professionals-network/2014/jan/23/land-deals-africa-farming-investment?CMP=twt_gu

Copyright © Oromianeconomist 2013 and Oromia Quarterly 1997-2013. All rights reserved. Disclaimer.

How Africans Traditionally Plant: All Crops In One Field November 9, 2013

Posted by OromianEconomist in Africa, Culture, Development, Economics, Kemetic Ancient African Culture, Oromia.
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O

‘That’s how we plant it, the African way. All crops in one field.’

African Maize Field(Mixed Planting).

http://photoszim.wordpress.com/2013/11/09/african-maize-fieldmixed-planting/

‘The myth of the greater productivity of larger farms stems in part from the confusing use of the term “yield” to measure productivity. Yield is how much of a single crop you can get per unit area — for example, bushels of
soy beans per acre. That’s a measure that’s only relevant to monocultures. A monoculture is when a single crop is grown in a field, rather than the kind of mixtures of crops and animals that small farmers have. When you grow one crop all by itself, you may get a lot of that one crop, but you’re not using the ecological space — the land and water — very efficiently. In monocultures, you have rows of one crop with bare dirt between them. In
ecological terms, that bare dirt is empty niche space. It’s going to be invaded and taken advantage of by some species in the ecosystem, and generally we call those species weeds. So if that bare dirt is invaded, the farmer has to invest labor or spray herbicides or pull a tractor through to deal with those weeds. Large farmers generally have  onocultures
because they are easier to fully mechanize.Smaller farmers tend to have crop mixtures. Between the rows of one crop
there will be another crop, or several other crops, so that ecological niche space — that potential — is producing something of use to the farmer rather than requiring an investment of more labor, money or herbicides. What that means is that the smaller farm with the more complex farming system gets more total production per unit area, because they’re using more of the available niche  space.’

http://www.organicconsumers.org/Organic/smallfarmsbetter.cfm

Related Articles:

‘Small individual farms in Moldova are more productive and more efficient than large corporate farms.’http://departments.agri.huji.ac.il/economics/en/publications/discussion_papers/2006/lerman-sutton.pdf

Copyright © Oromianeconomist 2013 and Oromia Quarterly 1997-2013. All rights reserved. Disclaimer.

Irreecha: The Oromo National And Cultural Holiday Has Been Celebrated With Over 3 million Oromians In The Blessing Festival October 13, 2013

Posted by OromianEconomist in Africa, Culture, Development, Humanity and Social Civilization, Irreecha, Kemetic Ancient African Culture, Oromia, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromo Nation, Oromo Social System, Oromummaa, Self determination, Sirna Gadaa, The Oromo Democratic system, The Oromo Governance System, Theory of Development, Wisdom.
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Irreecha Oromo 2013 at Hora Harsadi, Bishoftuu, Oromia

Oromo culture from ancient to present, Irrechaa  time

Oromo culture from ancient to present, Irrechaa time

Irreecha Oromo 2013 at  Hora Harsadi, Bishoftu town in state of Oromia, East Africa

Irreecha Oromo 2013 at Hora Harsadi

Baga ganna nagaan baatanii booqaa birraa argitan. Good that the rainy season is over for you and that you came to see the spot of the sunny flowering season. The expression signifies the end of one season and the beginning of another season, which incidentally is the beginning of a new year according to Oromo time reckoning. This is not the only expression in Irreecha festival as the event is characterized by vast and varieties of expressions, stories and sequences of cultural displays.  Irreecha is the biggest and very beautiful public displays of ancient culture  that Africa has performed and continue to perform. Holding the green grass and yellow flower (umama), it is the celebration of the season of blessing and love Oromians experience as Thanksgivings to God (Waaqa) the creator (Uumaa).

Irreecha celebration at Malkaa Ateetee, Burayyuu, Oromia,  6th October 2013

Irreecha is one of the most colorful and beautiful Oromo national cultural events that has been celebrated through out since the last week of August and the entire September  and also in October in Oromia and globally where Oromians have been residing (Africa, Australia, Europe and North America). The main Irreecha day was celebrated at Lake Hora Harsadii, Bishoftu, Central Oromia, nearer to the capital Finfinnee on 29th September 2013. According to local news sources from Bishoftuu, over 3 million people attended this year’s Irreecha Malka celebration at Hora Harsadii. “Traditionally, the Oromo practiced Irreecha ritual as a thanksgiving celebration twice a year (in autumn and spring) to praise Waaqa (God) for peace, health, fertility and abundance they were given with regards to the people, livestock, harvest and the entire Oromo land. Irreecha is celebrated as a sign of reciprocating Waaqa in the form of providing praise for what they got in the past, and is also a forum ofprayer for the future. In such rituals, the Oromo gather in places with symbolic meanings, such as hilltops, river side and shades of big sacred trees. …These physical landscapes are chosen for their representations in the Oromo worldview, for example, green is symbolized with fertility, peace, abundance and rain. In Oromia, the core center of Irreecha celebration has been around Hora Arsadi in Bishoftu town, some 25kms to the south of Finfinne, the capital city. Annually, particularly during the Irreecha birraa (the Autumn Irreecha) in September or October, the Oromo from different parts of the country come together and celebrate the ritual. In the past few decades, Irreecha celebrations have been expanded both in content as well as geographical and demographic representations. This short commentary deals with such historical trajectories by contextualizing the changes within political discourses in Ethiopia vis-à-vis Oromo nationalism.”http://gadaa.com/oduu/21320/2013/08/24/irreecha-from-thanksgiving-ritual-to-strong-symbol-of-oromo-identity/

http://gadaa.com/Irreechaa.html

http://ireport.cnn.com/docs/DOC-1046052?fb_action_ids=664189850266075&fb_action_types=cnn-social%3Aupload&fb_ref=og_ireport&fb_source=feed_opengraph&action_object_map=%7B%22664189850266075%22%3A227964664036552%7D&action_type_map=%7B%22664189850266075%22%3A%22cnn-social%3Aupload%22%7D&action_ref_map=%7B%22664189850266075%22%3A%22og_ireport%22%7D

Aadaa fi Duudhaa sirna Waaqeffannaa keessaa inni tokko Ayyaana irreeffannaa ykn irreechati. Sirni Duudhaa irreechaa gosa hedduutti qoodama. Kunis, Irreessa Malkaa, Irreessa Tulluu, Irreessa Galmaa / Gimbii, Irreessa Ujubaa, Irreessa Dakkii, Irreessa Jilaa fi Irreessa Eebbaa ykn Galataa fi kkf. Akkaa fi akkaataan irreeffannaas akkuma sirna isaatti addaa adda. Ammatti kan bal’inaan irraa dubbannu Irreecha yeroo ammaatti biyya keessaa fi alatti beekamee fi kabajamaa jiru, Irreecha Malkaati. Irreechi Malkaa kan kabajamu, ganni yeroon rakkinaa fi dukkanaa dabree birraan yeroo bari’u, sirni Gubaa erga raawwatee booda, ummanni gamtaan Malkaa bu’uun irreeffatee Waaqa galateeffata. Ammaaf Irreecha Malkaa isa biyya keessaa fi alatti bal’inaan beekamaa fi kabajamaa jiru irraa hanga tokko waa addeessuu yaalla. Ayyaanni irreechaa osoo hin gahiin dura waanti raawwataman hedduutu jiran. Kunis seera yayyaba shananii hordofuudhan torban shan dura eegala jechuudha. Ji’a hagayyaa torban sadaffaa keessa birraan bari’uu ykn seenuu isaa kan ibsu, sirna Muka ( korma) dhaabaa kan jedhamutu raawwata. Bakki mukti dhaabaa kun dhaabatu Mijirii jedhama. Mijiriin kun bakka Gubaan itti gubamu ykn bakka ayyaanni ibsaa gubaa raawwatudha. Mukti dhaabbatu 9 ykn 5 ta’an. Kunis hiika mataa ofii qaba. Guyyaa muka dhaabaa irraa eegalee hanga gaafa Gubaatti torban torbaniin waanti godhamu ni jira. Gaafa torban shanaffaa ykn Fulbaana ji’aa dhumaa yeroo ta’u sirna Gubaatu raawwata. Masqala jechuudha. Ayyaana masqalaa kana warri amantii Ortodoksii gara amantii isaaniitti harkisuuf haa yaalan malee gochaa fi seenaan wanti isaan deeggaru hin jiru. aadaa Oromoo fudhatan. Guyyaa gubaa kana ollaan maatii waliin walitti dhufee bakka Mijirii sanatti erga ibsaa gubee dhibaafatee, eebbifateen booda dubartoonni Qunnii (Ingiccaa) guban, dargaggoonni sirba ” Hiyyooko ykn Ya habaab yaa daree ko” jedhamu sirbaa ollaarra naannawanii kennaa fudhatan. Torban isaatti ammoo sirna Ayyaana Irreechaatu raawwata. Gubaan kan dhuunfaa fi ollaati. Irreechi ammoo ayyaana ummanni gamtaan Malkaa bu’ee, dukkana gannaa keessaa gara Booqaa Birraatti nagaan cehuu isaaf kan galateeffatu Guyyaa Galatoo ( Thanksgivings day) jechuudha. Sirni gamtaan Irreeffannaa kun osoo dhiibbaa amantii fi sirna bulchiinsa alagaatiin hin dhorkamiin dura Oromoon naannoo qubatee jiru maratti ni irreeffata ture. Keessumattuu bara mootummaa Dargii sana aadaa ” duubatti hafaa” jedhamee Galma Qaalluu gubuu fi waan Oromoon aadaadhaan raawwatu mara dhorkuun dhabamsiisuuf yaalan. Sababa kanaa fi babal’ina amantii Isilaamaa fi Protestantiin walqabatee bakka hedduutti sirni irreeffannaa fi amantiin Waaqeffannaa ni dhorkame. Dhiibbaa kana irraa damdamtee kan hafe keessaa tokko Ayyaana Irreechaa Hora Arsadii Magaalaa Bishooftuutti kabajamudha. Ayyaanni Irreecha Hora Arsadee qindoominaa fi hirmaannaa ummata bal’aan kabajamuu kan eegale bara 1997 irraa kaaseetu. Isa dura ummatuma naannoo sanaa fi keessattuu warra aadaa Waaqeffannaa hordofaniin ture. Bara 1997 keessa koreen tokko maqaa Guddinaa fi Dagaagina Aadaa Oromoo jedhuun WMT jalatti ijaaramtee Ayyaana Irreecha Bishooftuu kana ummata beeksisuu, barsiisuu fi qindoominaan guyyaa ayyaana kanaa bakka sanatti argamuun qalbii namaa harkisuu jalqabde. Ergasii waggaa waggaan achitti argamuun barumsaa fi dammaqiinsa kennameen sadarkaa har’a ummanni kumaa fi kitilaan kan herreegamu irratti argamee kabaju irraan gahe. Kana malees Oromiyaa gara dhihaatti bakka hedduutti akka kabajamuu fi babal’atuuf karaa saaqe. Baroota hedduu dura jalqabee ammoo biyya alatti walduraa duubaan, USA, Germany, Norway, Canada, Australia, Keenya, Uganda fi Ertriatti kabajamuu jalqabe. Guddinni fi babal’inni kabajaa Ayyaana Irreechaa kun qaama duula Oromoon Aadaa, Eenyumaa fi Oromummaa isaa guddisuuf gochaa jiru keessaa isa tokkoo fi guddicha ta’uu mal’isa. Fuula durallee daran akka guddatuu fi babal’atu Waaqa wajjin abdii qabna.Kabajaa ayyaana irreechaa biyya keessaa fi alatti raawwate ilaalchisee kanaan dura marsaa adda addaatti bahaa turuun ni yaadatama. Dabalataan yaadachiisuu fi bal’inaan kan hin gabaafamiin dabalatee akka armaan gadiitti kan biyyaa keessaa fi biyya alaa bakka adda addaatti kabajamaa ture laalla.”http://waaqeffannaa.org/irreecha/

Photo: Kabaja ayyaana irreecha ..bishooftuu oromiyaa irratti gaggeefame Photo: Shamarraan dursanii gara malkaatti nu yaasani.   Photo

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http://oromoassociationvic.org/2013/10/03/oromians-seek-blessings-and-love-at-annual-oromo-festival/

https://www.youtube.com/watch?feature=player_embedded&v=7CGxvtgVIzc

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Irreecha Oromo 2013 Celebration, in Sydney, Australia

Irreecha Oromo, event in London,  12 October 2013

http://www.youtube.com/watch?feature=player_detailpage&v=ppAWY_t3e2w

Gubaa fi Irreecha @Galma Calalaqii, Miidaaqenyii

Related references:

https://oromianeconomist.wordpress.com/?s=twisted&searchbutton=go%21

Oromo: The Kushitic People of Africa

http://kwekudee-tripdownmemorylane.blogspot.co.uk/2013/07/oromo-people-powerful-kushitic-africans.html

ErechaThe story of Erecha – the celebration of the first harvest of the Ethiopian Spring in September – is a story better told by who else but the late Poet Laureate himself, Blattten Geta Tsegaye G/Medhin.

“….12,000 years ago, ASRA the God of sun and sky of KUSH PHARAOH begotten SETE, the older son ORA the younger of the first and daughter named as ASIS (ATETORADBAR). The older SETE killed his younger brother ORA, and ASIS (ATET OR ADBAR) planted a tree (ODA) for the memorial of her deceased brother ORA at the bank of Nile, Egypt where the murder had taken place, and requested her father who was the god of Sun to make peace among the families of SETE and ORA. Them rain was come and the tree (ODA) got grown. It symbolizes that taken place. Later, at the Stone Age, the tree that had been planted for the memorial of the killed, ORA was substituted by statue of stone that was erected 8000 years ago.

This festival has been celebrated in September of every year and when Nile is flow full in NUBLA and BLACK EGYPT. In Ethiopia during the AXUMITE and PRE-AXUMITE period a great festival has been held around the sun’s statue that planted by ASIS (ATET OR ADBAR) the sister of ORA for the memorial of the later, ORA the son of god of sun, who waked up from death (ORA OMO or OR OMO) for the purpost of celebrating the peace made between the two brothers, the great herald, in thanking the good of sun and the sky with CHIBO.

Then EYO KA ABEBAYE (the traditional and popular song performed at DEMERA events and new year in Ethiopia) has been started being performed since then. “KA” is the first name of God. The name of God that our KUSH Fathers have inherited to us before the old period, Christianity, and Islam is “KA”. Since then, therefore, especially the OROMO, GURAGIE and the SOUTHERN people of Ethiopia have been calling God as “WAKA or WAQA”. “or WAQA”. WAKA” or WAQA” God When we song EYOKA or EYOHA in New Year, we are praising “KA” of God.

“GEDA” or KA ADA” is the law or rule of God. “GEDA” (KA ADA) is the festival by which the laws and orders of God are executed Japan, China, and India are now reached to the current civilization through making the basic traditions and cultures they received from their forefathers (HINDU, SHINTO and MAHIBERATA) be kept and receiving Islam, Christianity, and others especially Democracy and free believes. They are not here through undermining the culture and tradition of their forefathers.

Culture is the collection of many CHIBOs or DEMERA. “ERCHA” or “ERESA” one of the part and parcel of GEDA (KA ADA) system is the comer stone and turning point to the new year for which ASIS (ATET OR ADBAR) has put up the dead body of her brother, ORA who was killed by his older brother like ABEL from the place he died at the river bank of NILE on and planted statue“.

The Oromo people of beautiful Ethiopia believe in one God since time memorial. Their religion is called “WAKEFENA” which means believing in one God that is the creator of the whole universe. ERECHA means a celebration where people get together and perform their prayers and thanking God.

WAKEFENA, the faith being in the GEDA SYSTEM is a religions ceremony that is free from any thing. The fathers of Oromo religion and the people, keeping fresh grass and flowers, perform their prayers and thank their God going to mountains, the sea or a river bank.

They move to the top of mountains or bank of seas or rivers not to worship the mountains or rivers and seas; rather to distract themselves from any noise and to worship their God (WAQA) with concentration. And they go to sea and rivers because they believe that green is holy and peaceful where the spirit of God is found.

In the Oromo culture, the rainy season is considered as the symbol of darkness. At the beginning of September, the darkness is gone, rivers run shallower and cleaner, and the mud is gone. As sunshine rules the land, the OROMO people of Ethiopia go out to celebrate this great natural cycle with the spirit of worshiping God (WAQA).

http://www.ethiopians.com/photoessay/Photo_Essay_Eretcha_06.htm

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Gadaa Oromo Democracy: Three Approaches to the Study of African Society September 27, 2012

Posted by OromianEconomist in Africa, Ancient African Direct Democracy, Culture, Finfinnee, Gadaa System, Humanity and Social Civilization, Irreecha, Kemetic Ancient African Culture, Oromo, Oromo Culture, Oromo First, Oromo Identity, Oromo Nation, Oromo Social System, Oromummaa, Self determination, Sirna Gadaa, State of Oromia, The Oromo Democratic system, The Oromo Governance System, Uncategorized.
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These closely related books reveal the many creative solutions an African society found for problems that people encounter when they try to establish a democratic system of governing their affairs. In much of what has been written about Africa, the common image is that of people governed by primitive customs and practices, in which only feudal roles of elders, kings, chiefs, sultans, and emirs have been acknowledged by Western observers. Little is ever shown of indigenous African democratic systems, under which there is distribution of authority and responsibility across various strata of society, and where warriors are subordinated to deliberative assemblies, customary laws are revised periodically by a national convention, and elected leaders are limited to a single eight-year terms of office and subjected to public review in the middle of their term. All these ideals and more are enshrined in the five-century old constitution of the Oromo of Ethiopia, which is the subject matter of these books.

In these books, Legesse brings into sharp focus the polycephalous or “multi-headed” system of government of the Oromo, which is based on clearly defined division of labor and checks and balances between different institutions. Revealing the inherent dynamism and sophistication of this indigenous African political system, Legasse also shows in clear and lucid language that the system has had a long and distinguished history, during which the institutions changed by deliberate legislation, and evolved and adapted with time.’ Amazon Books &

 — At Finfinnee, Oromian Young Generations Literally Collections.
http://gadaa.com/OromoStudies/wp-content/uploads/2013/02/HistoricalSignificancesOfOdaaWithSpecialReferenceToWalaabuu2013

Review of ‘Oromo Democracy: An Indigenous African Political System.’ By Asmarom Legesse

Oromo Democracy: An Indigenous African Political System. By Asmarom Legesse.  Trenton, NJ: Red Sea Press, 2006, 296p, 10 figures, 8 pictures. $ 29.95 paperback. ISBN 1-56902-139-2. 
Introduction

http://oromopress.blogspot.co.uk/2011/12/review-of-oromo-democracy-indigenous.html?m=1

http://www.readperiodicals.com/201203/2672718591.html

Copyright © Oromianeconomist 2012 and Oromia Quarterly 1997-2012. All rights reserved. Disclaimer.