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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


Related:

Hiibboo Afaan Oromoo

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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

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

//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

 

//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

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

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

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/

http://qeerroo.org/2015/10/05/onkolooleessa-42015-ayyaanni-irreechaa-bara-2015-hora-arsadeetti-uummataa-oromoo-miliyoonotaan-irratti-argamuun-kabajate-diddaa-sirna-abbaa-irree-wayyaaneef-qabu-dhageesisuun-dirree-qabsoo-bilisumma/

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

http://qeerroo.org/2015/10/12/abo-nuu-wayyaa-nuufoo-irreecha-buraayyuu-malkaa-ateetee-part-2-onk-112015-diddaa-qeerroo-bilisummaa/

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).

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

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

 

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

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.

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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

http://advocacy4oromia.org/2015/10/05/message-from-the-hon-bill-shorten-mp-oromo-thanksgiving-day/

Short Documentary on Irreechaa by OBS TV

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.

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.

http://advocacy4oromia.org/2015/09/03/2015-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

https://oromocommunityinuk.wordpress.com/2015/09/14/london-oromo-community-in-uk-baga-jalbultii-guyyaa-ayyaana-irreessaa-nagaan-geessan-ayyaanni-irreessaa-fulbaana-sep-26-2015-london-keessatti-sirna-hoaan-kabajamuuf-irreecha-london-engla/

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

………………………………………………………………………………….

………………………………………………………………………………………..

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

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

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/

http://qeerroo.org/2014/11/18/irreechi-malkaa-araaraawallagga-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/

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

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Irreecha Oromo 2014 Hora Harsadii, Oromia 8

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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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.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.

http://qeerroo.org/2014/10/26/ayyaanni-irreechaa-godina-jimmaa-malkaa-booyyetti-haala-akkaan-hooaa-taeen-kabajamee/

 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.

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

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/

NTV Uganda

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/

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Irreecha Celebration in Perth (Australia) – Oct. 5, 2014

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in South Africa.

5th October 2014.

Irreecha (Oromo thanksgiving) 2014: Colorfully celebration in Melbourne, Australia

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

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

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.

 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/

 

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

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

Ayyaana irreechaa Fulbaana 27 bara 2014 magaalaa Bergen,Norway

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)

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

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).

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 b