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OMN: Simpooziyamii Afaan OROMOO ( Yunivarsiitii Amboo) March 11, 2019

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Oromia: Ethiopia must end its political, economic and social exclusion and marginalization of Afaan Oromo speakers from federal institutions and the Addis Ababa city administration August 26, 2018

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Odaa OromoooromianeconomistThe six widely spoken languages in Africa

There is no law or policy that prohibits the Federal Government from conducting its business in Afaan Oromo!

Ethiopia must end its political, economic and social exclusion and marginalization of Afaan Oromo speakers from federal institutions and the Addis Ababa city administration claiming non-existing language laws and language policies as the basis of these exclusions.

Ethiopia never had formal language laws and language policy in its history to exclude the use of Afaan Oromo. The so-called language related provision in the federal constitution is not self-executing law. It needs language policy and language law for it to be legally enforced in the court of law or followed by any government institutions.

Alternatively, even if one claims that there is constitutional self-executing law, it does not bar the use of Afaan Oromo by federal institutions and Addis Ababa City Administration.

More importantly, Addis Ababa city administration does not need any federal authorization to adopt right away Afaan Oromo as its working language on equal footing with Amharic.

There are many Ethiopia’s own language use practices that will enable the federal government to adopt Afaan Oromo as its working language without needing any law or policy.

For instance, there is no law or language policy that says Ethiopia will use English in its international communication. Yet, the country is using English in its international communication in spite of the absence of language law or language policy.

Similarly, if we look at Ethiopia’s medium of instruction both at secondary and university levels, there is no language law or language policy issued to mandate Ethiopian academic institutions to teach in English.

If we look at the past practices of the Ministry of Education, there is no law that mandated the inclusion of Geez, a language used in church liturgy with zero living speakers, on Ethiopian School Leaving Certificate Exam(ESLCE) while willfully excluding Afaan Oromo or other languages with tens of millions of speakers from ESLCE.

If there is any legal basis for all these unregulated language uses, the only document one may find is the educational curriculum prepared by the Ethiopian Ministry of Education. That means, all these messes were done at the free will of unelected and unauthorized experts at the Ministry of Education whom the Ethiopian people have zero knowledge even about their existence.

Similarly, there is no clearly drawn language use policy that regulates the Ethiopian federal media outlets to broadcast in any given languages including in Afaan Oromo. It is pretty much the discretionary decision of these entities.

If unelected, unauthorized and obscure curriculum developing experts at the Ministry of Education or media companies were given so much power in deciding on what languages our educational system or media uses or not uses; we expect our elected, legally authorized and publically known officials including the Ethiopian federal parliament, the federal judicial and executive organs to use Afaan Oromo in conducting their business.

Afaan Oromo speakers who constitute more than 50% of the Ethiopian population cannot wait until the constitution is amended or language use laws or policies are issued to get services from the federal government and Addis Ababa city administration.

The degree of exclusion and marginalization of the Oromo people in Ethiopia is unbearable. The Oromo people cannot remain excluded from their own country. All cities, religious institutions, media outlets and federal government entities in Oromia, including in Addis Ababa, must serve the Oromo people in Afaan Oromo.

Furthermore, since both the federal government institutions and Addis Ababa City Administration are exclusively located in the Oromia National Regional Government where the working language is legally Afaan Oromo, there is no federal law or policy that prohibits the federal government and the Addis Ababa City Administration from conducting their Business in Afaan Oromo.

In fact, both the federal institutions and the Addis Ababa City Administration must use Afaan Oromo, the official working language in Oromia, to conduct their business in Oromia Region according to the Ethiopian federal constitution which recognizes the rights of regional governments to use the language of their choosing as their working language.

ጠ/ሚ ዶ/ር አብይ አህመድ በዛሬው መግለጫቸው የኦሮሞ ህዝብን ቅስም ሰብረውታል ::

በኦሮሞ ህዝብ ዘንድ አንደኛ ደረጃ የሚባለው የህዝብ ጥያቄ የቋንቋ ጥያቄ ነው :: ኦሮምኛ ቋንቋ የፌደራሉ የስራ ቋንቋ እስካልሆነ ድረስ የኦሮሞ ህዝብ በዕውቀት በኢኮኖሚ እና በማንኛውም የማህበራዊ ህይወቱ ዝቅተኛ ነው :: እንዲህ ያፈጠጠ የኦሮሞ ህዝብ ችግርን ጠ/ሚ ዶ/ር አብይ ኦሮምኛ ቋንቋ የፌደራል የስራ ቋንቋ አሁኑኑ ይሁን ማለት አግባብ አይደለም ማለታቸው ደሙን የገበረውን የኦሮሞን ህዝብ ቅስም የሰበረ ሆኖ አግኝቼዋለው :: ጠቅላይ ሚንስተሩ ኦሮምኛ ቋንቋ የፌደራሉ የስራ ቋንቋ አሁኑኑ ይሁን የሚለውን ጥያቄ አግባብ አይደለም ብለው ያስቀመጡበት ምክንያት የህግ ማሻሻያ የሚፈልግ ስለሆነ ብለዋል :: ነገር ግን ኦሮምኛ ቋንቋ የፌደራሉ የስራ ቋንቋ ለማድረግ የህግ ማሻሻያ ሳይሆን ተጨማሪ ህግ ብቻ ነው የሚያስፈልገው ::
በአጠቃላይ በመግለጫቸው ኦሮምኛ ቋንቋ የፌደራሉ የስራ ቋንቋ እንደማይሆን ነው እጅግ በጣም ያሳዝናል ::

ጠ/ሚ ዶ/ር አብይ አህመድ አሁንም የኦሮሞን ህዝብ ሊሰሙት እና ጥይቄዎቹን በአፋጣኝ ሊመልሱለት ይገባል ::

አሁንም ታስረናል

Brief and informative speech about the history of the development of Qubee Afaan Oromoo by the renowned scholar Dr. Gemechu Megersa, at Wollega University April 16, 2018

Posted by OromianEconomist in Afaan Oromoo, Gamachuu Magarsaa, Qubee Afaan Oromo, Uncategorized.
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Odaa Oromoooromianeconomistkemetic alphabet (Qubee)Afaan Oromoo pioneersThe six widely spoken languages in Africa

Brief and informative speech about the history of Qubee Afaan Oromoo by the renowned  scholar Dr. Gemechu Megersa on the third international conference of Oromo language,culture,arts and customs organized by Wollega university, 13 April 2018.


QZ: We’d have a better chance of preserving Africa’s dying languages if we learned their history June 14, 2017

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We’d have a better chance of preserving Africa’s dying languages if we learned their history

By Abdi Latif Dahir, Quartz  Africa

‘Across the world, African languages are slowly taking the center stage and are being recognized for their importance. For instance, you can now learn Zulu on an app, read a growing list of articles in African languages on Wikipedia, and receive thousands of dollars in awards for your fictional Swahili piece or poem. And many universities from Ethiopia to South Africa are making African languages like Afan Oromo and isiXhosa a compulsory subject. But Africa still has some of the world’s highest concentration of at-risk languages. And that can be reversed by first understanding and studying the past history, present evolution, and future use of these languages.’  Click here to read the full article QZ.

Oromia: Tartiiba qubee jijiiruun fumaata hin ta’u. #ABCDeebisaa #OromoProtests June 6, 2017

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“Early grade reading: The incompetent Ethiopian government has once again to demonstrate its prejudice against the Oromo people. It was supposed to help puples overcome their deteriorating reading skill with US provided fund. RTI (research institute) recommended raising teaching reading skill not alphabet distortion. It pointed out the need for competent teachers to teach the language and teaching aids for the kids. That is what should be improved. It recommended “particular attention to the frequency of letters and words in the language” not to start the alphabet board with those letters as pseudo experts in Sulultaa and their bosses want to convince the people. Qubee Oromo was introduced after the policy was thoroughly discussed by the then legislature. Now it is announced without telling the form of decision making it followed. This is a package that the Oromo people won by their struggle that costed so much sweat and blood. It cannot be taken away without costing the same amount. This is harbinger of worst things to come and should not be passed in silence. People that put Oromummaa after alien interest might have collaborated in this shameful act of isolating Qubee from the long tested Latin alphabet formation. But the main assault is coming from the sinister regime and it alone has to account for it. The empire is no more the source of Oromo knowledges and to meddle with Qubee at one center cannot stop its flourishing and getting desiminated from another center. Oromo have to learn from their Wala’ita neighbors of the past years, when they rose in 1998 against “Wedagogda” Qubee that was meant to distort their identity. Qubee can be acceptable only in the form adopted by the Oromoo.”-Ibsaa Gutamaa

The Qube Saga: Another Attack on the Oromo People


Abdii Boruu:- Tartiiba Qubee Afaan Oromoo jijjiiruun waan boba’aa jirurratti boba’aa dabaluu dha

“Qubeen siidaa injifannoo Oromoo ti!” Ezekiel Gebissa

Toltu Tufa, Barreessituu kitaabban Dabballee akkana jette:-

“Qubeen Afaan Oromoo ar’a ittiin fayyadamnu argamuu kan danda’e ijibbaata hayyoonni Oromoo yeroo dheeraaf godhan irraahi. Akkasumas warraaqsi quddina afaanii bara dheeraaf hayyootaa godhamaa turuun isaa ni beekama. Itti fufuudhaan, Sadaasa 3 bara 1991 magaala gudditti Oromiyaa Finfinnee keessatti Afaan Oromoo afaan hujii, barnoota fi mana murtii ta’ee akka tajaajilu seeran labsame jira. Labsa guyyaa seena qabeessa kana irratti NAMOONNI 1000+ ta’an argatan. Labsa kana irratti maan guddoota, hayyoota, dargaggootaa fi bakka bu’ootni dhaabilee Oromoo gara garaa qooda fudhatanii jiru. …Amma, harka namni kudhan qofaatiin, tattaaffii namni 1000 ol kan heera fi seeran dalagame diiguudhaaf ka’anii jiru. Ummanni kanneen karaa #OromoProtests akka irraa haa bannuuf jechu dubbii kana oofuu eegalan.#OldTricks #TimeWasters.”   


OPride: The Qubee Afaan Oromo fiasco: What We Know and What We Don’t Know







OMN- Jijjiiramuu Tartiiba Qubee Ilaalchisee Marii 2ffaa (LIVE)



Aster Gannoo: Pioneer Afaan Oromo Literature developer, teacher, writer and translator March 30, 2017

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Aster Gannoo, dubartii Oromoo bara 1894 keessa afaan Oromootin kitaaba barreessite

Aster Gannoo, dubartii Oromoo bara 1894 keessa afaan Oromootin kitaaba barreessite


Hiibboo Afaan Oromoo December 28, 2016

Posted by OromianEconomist in Afaan Oromoo, Oromo Literature.
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Odaa OromooOromianEconomistAfaan Oromo is the ancient indigenous language of AfricaThe six widely spoken languages in Africahibboo-afaan-oromoooromo-samsung

Hiibboo Afaan Oromoo

1• Ari’anii hin qaban utaalanii hin dhaaban (Gaaddidduu)
2• Soba dhugaa fakkaatu (Abjuu)
3• Abbaan bokkuu marmaratee rafe (Boqqoolloo)
4• Fannisan fannoo hin qabduu teesisan teesson hin qabdu (killee)
5• Guyyaa bakka feete ooltee galgala hanxaxiin cufatti (ija)
6• Funyaan qabdii furrii hin baafattu (Baaqelaa)
7• Hojii waaqaa mukti buuphaa buuse (Jirbii)
8• Bixxilleen lamaan tabbatti hirkatte (gurra)
9• Hoolaan gurraachi abbaan koo naaf qale dhiiga hin qabu (mixii)
10• Ilmoon haadha keessaa baatee haadha dhiitti (kibriitii)
11• Funyaan qabdii hin haxxifattu (Shumburaa)
12• Qamadii garaa jalaa bokkaan hin tuqu (Harma sa’aa)
13• Bakka qottiyyoo diimaan ciise margi hin margu (ibidda)
14• Osoon kolfuun gubadhe (Akaayii/Akaawwii)
15• Loon baay’ee keessaa kormaa tokko qofa (Addeessa)
16• Shaa jettii shanbaa jettii harkaan nan tuqin jettii (Doobbii)
17• Ilkaan hin qabduu dheedhii nyaachuu hin dadhabdu (Hindaaqqoo)
18• Osoo boossuu kofaltii osoo haatuu mar’atti (Majii)
19• Gabaabaa qalbii dheeraa (Hindaaqqoo)
20• Dheeraa qalbii gabaabaa (Farda)
21• Mana hin qabduu nyaata hin dhabdu (Tafkii)
22• Loon hin qabduu ni elmiti (Silmii)
23• Hamma majii geessii biyya waliin geessi (Aduu)
24• Bifaan gurraattii amalaan giiftii (Eelee)
25• Hin dhiqattu hin dibattu ni bareeddi (Hiddii)
26• Ganama argee guyyaa dhabe (Fiixensa)
27• Lafarra kaattii saree fakkaatti (Sardiidoo)
28• Jiraa du’aa baatu du’aa jiraa baatu (Fardaafi kooraa)
29• Yoo bahu mana ilaalaa yoo galu ala ilaala (Gaafa re’ee)
30• Ani asin kaa’ee maaltu achirra sikaa’e (dabaaqula)
31• Ani silaalaa ati waaqa ilaalta (eegee re’ee)
32• Arraba hin qabuu daaraafi awwaara arraaba (Qilleensa)
33• Yoo nyaatu ni fayyaa yoo dhugu ni du’a (ibidda)
34• Balbala cufattee sirbiti (ittoo)
35• Sangaa gurraachi bosona keessa deema (injiraan)
36• Baala fakkaataa waaqarra kaata (Billaacha)
37• Foon diimaa mataatti baata ofii hin nyaatu namaaf hin laatu (Lukkuu kormaa)
38• Jaarsa gabaabaa bareedaa kan afaan areedaa (Boqqolloo)
39• Adii dhalaa gurraacha horsiifata diimaa guddifata (Barbaree)
40• Haati lafa dhiittii ilmoon haadha dhiitti (Mooyyee fi bolotaa)
41• Ilmoon ni deemna ni deemna jettii haati ni teenya jettii (dhagaa daakuu)
42• Gabaa hin dhaqxuu dhadhaa hin dhabdu (Boraatii)
43• Ganama hiyyeessaa galgala dureessa (Mooraa loonii)
44• Godoo gamaa balballi ishee lama (Funyaan)
45• Ani lafan si kaa’e maaltu waaqa irra si baase (Bishingaa)
46• Asuma taa’ee walitti qabe (Yaada)
47• Abbaas hin fakkaatu haadhas hin fakkaatu (Gaangee)
48• Akka ayyaana keenyaa halaala irra teenya (Harma)
49• Yoo ergan ni fagaatti yoo waaman ni dhiyaatti (Bilbila)
50• Lafee hin qabuu ija hin dhabu (Biddeena)

51• Karaarra teessee qullubbii qollaati (Gufuu)

52• Asii fiigee gunbii diige (Hantuuta)
53• Afur taatee boolla tokkotti fincoofti (Mucha sa’aa)
54• Abbaa garbee iyyaa darbe (Waraabessa)
55• Isuma tumuu isumaan qabuu (Sibiila)
56• Akaayyii ishee hin nyaatanii gaaddisa ishee hin taa’ani (Xaafii)
57• Bifaan wal fakkaatti hojiidhaan wal caalti (Kanniisa)
58• Tokko ganama jibba Tokko gagala jibba Tokko ganna jibba (kan ganama jibbu nama liqiin irra jiru, kan galgala jibbu nama niitiin qoccoltu, kan ganna jibbu nama manni dhimmisu)
59• Fuuldura mootii teessee fincoofti (Jabanaa)
60• Bisingaa gaara irraa gadi jige (Eegee sa’aa)
61• Uleen abbaan koo naaf kenne hin cabduus hin dabduus (Maqaa)
62• Ani ergaan dhaqaa ati eessa dhaqxa (Gaaddidduu)
63• Luka Afur qaba garuu laga hin cee’u (Siree/teessoo)
64• Kaballaan dhahee Albaase (Gingilchaa)
65• Ooyiruu guddaa baaqelaa facaase (Waaqaf urjii)
66• Bakka saani gurraachi ka’e adiin ciise (Daaraa)
67• Sabbata aayyoo maree mareen dadhabe (Karaa)
68• Yoo loo’u akka bofaa, yoo taa’u akka dhagaa (Dabaaqulaa)
69• Wajjumaan nyaannaa maaf huqqata (Fal’aana)
70• Abbaan gabaabaan lafa jala fiiga (Maarashaa)
71• Gamaanis gaara gamanaanis gaara keessi fardaan magaala (Marqaa)
72• Calaq calaqqisee meetii sodaachise (Bakakkaa)
73• Muree muree manarra tuule (Citaa)
74• Jabbii jabbii hootu (Furriifi quba harkaa)
75• Sangaan gaafa dalgee bookkisaa gadi darbe (Xiyyaara)
76• Qotiyyoon abbaa kiyyaa eegee qaban malee hin qottu (Maqasii)
77• Sulula qal’oo araddaa bal’oo (Qoonqoo)
78• Ejersa jigoo bo’oo kanniisaa (Numa du’e)
79• Namichi daboo kadhatee warri daboo deebi’ee, inni achumatti hafe (Reeffa)
80• Ulee awwaalarraa bareeddeef hin muratan (Obboleettii)
81• Obboleettii gabaabduu qaqqabdee hin dhungattu (irree)
82• Boollatti galti yaa shurrubbaa ishee (Xaddee)
83• Mucaan koo shaalee shaalee gara waaqaatti ol erge (Gaagura)
84• Fayyaan du’aa dhalaa du’aan fayyaa dhala (Lukkuu,buuphaa,cuucii)
85• Balluxee fi qalluxeen wal qabattee wal huute (Qacceefi muka)
86• Karaan gibee naannoo naannoo (Gundoo)
87• Fardeen laga wancii mudhii qaqallatti (Goondoo)
88• Dukkanni gumbii guute (Nuugii)
89• Bishaan Buutu xabuluq hin jettuu daggala seentu shokok hin jettu (Lilmoo)
90• Osoon kaadhuun wanta adii gatee darbe (Hancufa)
91• Shaa jedhe hin dhangala’u (Eegee fardaa)
92• Afaan banatee nama ilaala (Hubboo)
93• Ulee gantuu mataan gadi jedhe (Ookkoo)
94• Bakkalcha fakkaatti lapheerra kaatti (Amartii)
95• Ni deemaa ni deemaa hin dhaabbatu (bishaan)
96• Yoo tuqan ni boo’a (Adaamii)
97• Hiriyoonni lamaan wal fakkaatuu waliin deemu (kophee)
98• Kophaa deemtii hin sodaattu (Biiftuu)
99• Ganama luka afur, guyyaa luka lama, galgala luka sadi (Daa’ima,Dargaggeessa,Jaarsa)
100• Ija waliin dhalattee osoo hin laalin duute (Biddeena)
101• Laga bu’een ulee qajeelaa dhabe (Lafee cinaachaa)
102• Guutan hin ulfaattu (yeroo/sa’aatii)
103• Hamma fudhattu gadhiisaa deemti (Tarkaanfii miilaa)
104• Yoo haadduun murtees godaannisa hin qabu (Bishaan)
105• Kan ol-deemu tasa kan gadi hin deebifamne (umurii)
106• Gamana taa’ee gamatti waraane (ija)
107• Aayyoo baruxeen karaatti duute (Qaanqee)
108• Kittaa buufattee waajjira seentee (Muuzii)
109• Ani anuma hin nyaadhuu hin dhugu (suuraa)
110• Hinuman si dhiqa maaf daalachoofta (Qodaa bukoo)
111• Obboon bulukkoo uffatee rafe (Dibaa abiddaa)
112• Ejersa dabe falli hin deebisu (Gaafa hoolaa)
113• Mataa filattee gabaa baate (Suufii)
114• Lafa keessaa lafa abaaramaa (Boolla)
115• Re’een maraatte abdola afuufti (Buufaa tumtuu)
116• Morma qabdi mataa hin qabdu (Buqqee)
117• Hibakka bookkise dallaatti si rakkise (Bubbee)
118• Ulee qal’oo qabatee farda sadi yaabbate (Distii/Marqaa)
119• Haati nama ilaalti ilmoon nama nyaatti (Rasaasa)
120• Ganama kaatee lafa arraabdi (Hartuu)
121• Dura Diigamee booda ijaarama (kaarra loonii)
122• Abbaan eeboo dhibbaa laga keessaa sirba (Meexxii)
123• Galgala faca’u galgala dhabamu (Urjii)
124• Gaaraa gugatee daaraa uffate (Qoraan)
125• Ollaa walii ta’anii wal hin argan (Ija)
126• Kan bu’ee hin banne kan hattuun hin hanne (Beekumsa)
127• Fardeen gamaa dhuftu luugamni hin deebisu (Hoqqisaa)
128• Burqaa gaaraa balballi saddeeti (Mucha/Harma saree)
129• Muka diimaa diimate jedhanii bira hin darban (Harbuu)
130• Akka bofaa loo’aa addunyaa hundaa mo’aa (Hirriiba)
131• Tokko ni deemna jedha, Tokko ni dhaabbanna jedha, Tokko ni teenya jedha (Bishaan, Muka, Dhagaa) 132• Hiddi isaa lafa lixee ijji isaa nama fixe (Qaaraa)
133• Ninyaata hin dhugu (Daana’oo)
134• Gaara guddaa jala re’een adiin cicciiste (ilkaan)
135• Bixxilleen aayyoo jilbarratti hin cabu (Missira)
136• Mana ijaaree karaa isaa wallaale (Tuulaa midhaanii)
137• Maree sirra taa’e (Gogaa)
138• Damee qabdii hin yaabbatamtu ija qabdii hin nyaatamtu (Hiddii)

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Qaaccessa Adeemsaafi Faayidaa Hiibboon Oromoo Qabu

History of Oromo Writing and the Contribution of Dr. Mohammed Reshad November 1, 2015

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???????????Toltu Afaan booksHirmatadubbii afaanoromoAfaan Oromo is the ancient indigenous language of Africajioota Afaan Oromookemetic alphabet (Qubee)qubee durii fi ammaa

Sheik Mohammed Rashad  was a very prominent scholar celebrity among the Oromo people.   The alphabet he prepared  developed from the Latin and is easier to use. One particular advantage his alphabet has, it can be typed using English typewriter.

The second group of students who travelled abroad for studying include all youth who by their own free will decided to travel. They were not sponsored by any government or non governmental organization. They had no scholarship grant. They did not know where to go, what to study, for how long, and what the expense was. The only thing they had  was the desire to learn.  They travelled on foot; crossed  borders and  reached  a neighbouring country. From there, only a few got the oppertunity to reach a destination in the Middle East. A number of those who travelled on foot did not even cross the border. Death was  their fate, because of hunger, disease, or attack from wild animals.  Most who traveled in this way were Muslims  and among them who successfully completed his studies and contributed a lot to his people was Dr. Shek Mohammed Rashaad.

Sheik Mohammed Reshad was born at Laga Arbaa, Carcar district, West Hararge zone in East Oromia. At school age he started learning Islamic education from his father who was his teacher. Rashad was a fast learner who completed basic and intermediate education in a short period of time. He was a nationalist who rejected the suffering of the Oromo under the repressive Neftenya regime. When he grew to be a teen ager, his father allowed him to travel to learn and seek knowledge. One day, he decided to travel with his friend. They started their journey on foot from Laga Arbaa.  Along their way they have travelled through many villages and towns, but he mentions only two i.e. Chiro and Harar. When asked why he mentioned only the two his answer was as follows. “When I reached the town of Chiro I saw Abyssinian soldiers performing their routine parade. I saw a similar thing in Harar too. At that time, I thought the enemy soldiers subjugating the Oromo were encamped only at those two places and one needs to get rid of those soldiers to free the Oromo people. Therefore, I decided that I and my friend should travel abroad, meet with Muslims, explain the situation of our people, ask for arms, get armed with fire arms and hand grenades, return back home, one of us to Harar and the other to Chiro, set an agreed upon date and time, launch a pre-emptive attack, finish the enemy army and liberate our people. That was what I thought to accomplish at that young age.  This makes his purpose of travel abroad a dual one: education and politics.  First he crossed the border and entered Djibouti on foot. From there he crossed the Red sea by boat and reached Yemen. From Yemen he travelled through the Arabian Desert and finally made it the city of Medinah in Saudi Arabia where he settled for some time. During this long travel, he faced many difficulties and obstacles some of which were undoubtedly fatal. Had it not been for the help of Allah he would have not reached his adult hood to tell the story. Following a brief period of stay in Saudi Arabia, he travelled to Syria where he started his studies. Upon completion of his studies he was congratulated but was seen off without a diploma or a certificate. Because of this and the counseling he received from his friends he travelled to Egypt where he got registered at Al Azaar University. He continued his studies and graduated with BA and then MA degrees. His major was religion but he has taken several courses in sociology, psychology and counseling, logic and linguistics.

Dr. Rashad was not only a scholar who proved himself with his knowledge, but a nationalist who showed himself with what he did for the nation. At the University of Al Azaar there was a department where foreign languages were taught. Among the courses one was the Amharic language. He could not believe his ears when he heard it first until he confirmed that it was true. At that time, he prepared an official request and presented it to the department to include Oromo language in their courses. His request was denied and he asked why it was denied. The answer given to him through an indirect body was “Because the Oromo language has no alphabet.” He got the answer from an indirect source. It won’t be difficult to guess what this has triggered in him. He felt very bad and decided that all his efforts so far were for himself the rest should be for his people. He believed that the Oromo language should have an alphabet and must be a written language. He took this responsibility upon himself and began his work towards the goal. First he studied the efforts of Aanniyyi and Danniyyi and the work of Bekri Saphalo. He analyzed both and tried to understand the pros and cons of both alphabets if used for Oromo language. Finally he set three fundamental criteria to fulfill before any alphabet can be chosen. The three criteria are:

1)      The alphabet should completely represent the Oromo phonemes

2)      The people who can teach it should be available easily and everywhere

3)      Typewriters and printing press must be readily available

Both alphabets were found not to fulfill the criteria. The Arabic alphabet could not fulfill all the three. Its symbols do not represent the entire phonemes because it is short by eight symbols. It means it does not have symbols representing eight sounds which are currently represented by: “ /C/, /CH/, /DH/, /G/, /NY/, /PH/, /X/ and /Q/. Because of the Oromo accent and the presence of sounds loosely close to them we can disregard the last two i.e. /X/ and /Q/ To explain the six sounds for which the Arabic alphabet has no symbols nothing is better than the example produced by Dr. Rashad himself. It goes,  ask any Arab to pronounce the following sentence: “Dhagaa caphsii cirracha nyaadhu” and see for yourself that he/she cannot. Similarly you cannot write that sentence using the Arabic alphabet. Symbols can be modified to represent those sounds but no typewriters or printing presses are readily available for use. Because of this reason the Arabic alphabet as it is cannot be chosen for Afaan Oromoo.

Source: gulelepost.com

OBS: Marii Haayyootaa: Dhimma Afaan Oromoo Irratti September 15, 2015

Posted by OromianEconomist in Afaan Oromoo.
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???????????Afaan Oromo is the ancient indigenous language of Africaqubee durii fi ammaa


Oromia: BBC’n Afaan Oromootiinis akka tamsaasu waamichi dhihaate: BBC: Consider Afan Oromo for your new radio-broadcasts to Ethiopia/Eritrea, as a matter of priority September 10, 2015

Posted by OromianEconomist in Uncategorized.
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???????????kemetic alphabet (Qubee)The six widely spoken languages in Africa

Awash Post: BBC’n Afaan Oromootiinis akka tamsaasu waamichi dhihaate

BBC’n Afaan Oromootiin akka tamsaasuu waamicha kan dhiheessan Dr. Birhaanamasqal Abbabaa Sanyii fi Girmabbaacabsaati

BBC’n tamsaasa Itoophiyaafi Eertiraa irratti fuulleffate akka eegaluuf deemu Fulbaana 7, 2015 labsee jira. Sababni BBC’n barbaachisummaa tamsaasa kanaaf dhiheesse ukkaamamiinsa miidiyaalee wolabaan wolqabatee hir’inni ykn hanqinni dimokraasii biyyoota lamaanuu keessatti bal’inaan mul’ataa jiraachuu isaati. Egaa kallattiin xiyyeeffannaa BBC qaawwala uumame kana cufuufi rakkoo argame kanaaf furmaata barbaaduudha. Ummataa beela odeeffannoo qabu kana odeeffannoo haqaafi madaalawaa ta’e sooruudha, kaayyoon BBC.

BBC’n tamsaasa eegaluuf karoorfachuun alatti afaan tamsaasni isaa ittiin darbu afaan kam kam akka ta’uuf deemu ammatti wanti ibse hinjiru. Kan fuulleffate Itoophiyaafi Eertiraa irratti waan ta’eef Amaariffaafi Tigriffi nihafa jedhee kan yaadu hinjiru. Jidduu kanatti kan dagatamuuf jiru, akkuma ummata isa dubbatuu, Afaan Oromooti.

Rakkoon BBC’n nifura jedhee yaadu kanniin irra jireessatti kan dhadhamaa jiru Oromoodha. Oromoon kan dubbatuufi kan qajeelatti hubatu afaan isaati. Kanaaf BBC’n rakkoo furuu ykn qaawwala cufuuf deemu san qajeelatti cufuu fedha yoo ta’e, bifa kamiinuu Afaan Oromoo dagatuun irra hinjiraatu. Afaan Oromoo afaan BBC’n ittiin tamsaasu ta’uun kan fayyadu Oromoofi kanniin Afaan Oromoo dubbatan qofaa miti. Kaayyoon BBC’s akka salphatti galma gayuu ykn milkaayuu kan danda’au tamsaasnin yaadame kuni Afaan ummanni miliyoona 40 olitti tilmaamamu dubbatutti yoo dhimma baye. Afaan Oromoo dhiisanii afaan lamaan qofaan tamsaasuu jechuun garaacha gara alaa miicanii isa gara keessaa dhiisuu wolfakkaata. Miicuun yoo hinoolle luf godhaniiti.

BBC’n Afaan Oromootiin akka tamsaasuu waamicha kan dhiheessan Dr. Birhaanamasqal Abbabaa Sanyii fi Girmabbaacabsaati. Sodaa ykn shakkii BBC’n Afaan Oromoo nidagata jedhu ta’uu hinoolle kan Dr. Birhaanamasqal faa gara murtii dursanii waamicha dhiheessuutti isaan geesse. Hirmaannaan hunda keenyaa Afaan Oromoo gara BBC’tti fiduu akka danda’u hinshakkinaa. Tamsaasa Afan Oromoo BBC irraa darbu kan dhagayuu hawwu hundi waamicha godhameef kana awwaachuu qofa kan isarraa eeggamu. Waamicha BBC’f godhame irratti hirmaachuu kan feetan as bira cuqaasa.

BBC’n afaan Hawusaa, Kiswaahilii, Somaalee, Kirundiifi Kinyaruwaandaan tamsaasa isaa ummata Afrikaa kallattii adda addaatti argamu biraan akka gayu nibeekama. Afaan Hawusaafi Kiswaahiliin alatti hundi dubbattoota Afaan Oromoo qabuu gadi hedduu xiqqaa ta’e qaban.



Ethiopian Oromo campaign for BBC language service

Emmanuel Igunza

BBC Africa, Addis Ababa

Ethiopian Oromos have started a petition asking the BBC to consider the Afan Oromo language for proposed news services for Ethiopia.

“This language is spoken as a first language by more than 30 million Oromo and neighbouring peoples in Ethiopia and parts of northern Kenya,” it says.

On Monday, the BBC announced it was proposing to introduce a news service for Eritrea and Ethiopia on medium- and short-wave radio – but gave no further details.

It would be ideal if the BBC decided to broadcast in three languages spoken in Ethiopia – Amharic, Tigrigna and Afan Oromo – the campaigners said.


Why Should We Protect Endangered Languages? February 24, 2014

Posted by OromianEconomist in Africa, Ethiopia's Colonizing Structure and the Development Problems of People of Oromia, Afar, Ogaden, Sidama, Southern Ethiopia and the Omo Valley, Ethnic Cleansing, Finfinnee, Janjaweed Style Liyu Police of Ethiopia, Kambata, Kemetic Ancient African Culture, Language and Development, Nubia, Ogaden, Omo, Omo Valley, Oral Historian, Oromia, Oromia Support Group, Oromiyaa, Oromo, Oromo Culture, Oromo First, Oromo Nation, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Qubee Afaan Oromo, Self determination, Sirna Gadaa, State of Oromia, The Oromo Library, Theory of Development, Toltu Tufa, Uncategorized, Wisdom.
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Will the speakers, after all, have equal access to the empire or economy? Experience suggests that they don’t; so that for at least one generation, and probably more, they continue to suffer adverse discrimination. The discrimination which had been attached to their language is then converted to a slur on their poverty, their lack of education, their religion, or their personal appearance.  And whose ‘progress’ is being promoted? When society becomes more linguistically integrated, the greater gainers – perhaps the only gainers – may be the existing elite who now have a bigger game of domination to play. The future may even have been misunderstood, and the plans go nowhere. Maybe the minority community holds some of the answers. Is there only one path to a desirable future? Certainly, an autonomous community with its own language may gain little when it comes to dependence on welfare support.
In fact, political ‘divisions’ – although potentially an embarrassment for a national government – are very likely essential to the future identity of a community. A surviving minority language is a convenient way of marking and defending this, and tying it up with a massive cultural tradition. Its loss leads simply to oblivion. …‘Why Should We Protect Endangered Languages?’, is that, if we don’t, the communities that speak those languages will vanish, (along with features that make their life distinctive), almost as if they had never been. This is a loss of something valued by its speakers, and hence valuable. And in the general case, there is no corresponding automatic gain. In the general case, such a loss is to be avoided, if at all possible. This is because it makes the world a poorer place, certainly; but above all it is to be be avoided for the sake of the speakers, who stand to lose – in the long term – their very identities, their treasured sense of who they are and where they come from.- http://www.gresham.ac.uk/lectures-and-events/why-should-we-protect-endangered-languages




Afaan Oromo After 100 Years of Disincentives: Toltu Tufa of the Afaan Publications on radio with Jon Faine on the Conversation Hour at ABC Studios Melbourne February 19, 2014

Posted by OromianEconomist in Afaan Publication, Africa, Humanity and Social Civilization, Kemetic Ancient African Culture, Language and Development, Oromia, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo First, Oromo Identity, Oromo Social System, Oromummaa, Qubee Afaan Oromo, Self determination, Sirna Gadaa, The Colonizing Structure & The Development Problems of Oromia, The Oromo Democratic system, The Oromo Governance System, The Oromo Library, Toltu Tufa, Uncategorized.
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AFAAN Publication: Commemorating UNESCO’s International Mother Language Day on Feb. 21, 2014; Highlighting Past Achievements; and Laying out Plans for 2014

February 21 is UNESCO’s International Mother Language Day. AFAAN Publications’ successful campaign to raise funds to produce children books in Afaan Oromo is the highlight of 2013. The Oromo language, Afaan Oromo, is Africa’s 4th most widelyspoken language, which was banned for 100 years until 1991. AFAAN Publications is based in Melbourne.

AFAAN Publication recounts the 2013 successfulfundraising campaign by recognizing some of the international cities which supported the Melbourne’s drive to create children’s books in Afaan Oromo, and AFAAN Publications was also featured last week on 774 Radio ABC Melbourne.

The communications team is available for comments and interview via telephone. Enquiries can be made via email on connect@afaan.com.au

AFAAN Publication: Commemorating UNESCO’s International Mother Language Day on Feb. 21, 2014; Highlighting Past Achievements; and Laying out Plans for 2014.

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