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How To Change The World In Three Steps | Toltu Tufa | TEDx Talks April 1, 2020

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Toltu Tufaa: The founder of the Afaan Publications is on the new project: Toltu Eessa jirta? September 3, 2019

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

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UNESCO:International Mother Language Day February 21, 2019

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‘Multilingual and multicultural societies exist through their languages which transmit and preserve traditional knowledge and cultures in a sustainable way.’ #IndigenousLanguages #MotherTongueDay #AfaanOromoo #Oromia #Oromo #Africa #Languages #culture

International Mother Language Day

The idea to celebrate International Mother Language Day was the initiative of Bangladesh. It was approved at the 1999 UNESCO General Conference and has been observed throughout the world since 2000.

UNESCO believes in the importance of cultural and linguistic diversity for sustainable societies. It is within its mandate for peace that it works to preserve the differences in cultures and languages that foster tolerance and respect for others.  

Linguistic diversity(link is external) is increasingly threatened as more and more languages disappear. Globally 40 per cent of the population does not have access to an education in a language they speak or understand. Nevertheless, progress is being made in mother tongue-based multilingual education with growing understanding of its importance, particularly in early schooling, and more commitment to its development in public life.

Multilingual and multicultural societies exist through their languages which transmit and preserve traditional knowledge and cultures in a sustainable way.


“Indigenous peoples have always expressed their desire for education in their own languages, as set out in the United Nations Declaration on the Rights of Indigenous Peoples. Since 2019 is the International Year of Indigenous Languages, the theme of this year’s International Mother Language Day will be indigenous languages as a factor in development, peace and reconciliation.
Indigenous peoples number some 370 million and their languages account for the majority of the approximately 7,000 living languages on Earth. Many indigenous peoples continue to suffer from marginalization, discrimination and extreme poverty, and are the victims of human-rights violations (…). On this International Mother Language Day, I thus invite all UNESCO Member States, our partners and education stakeholders to recognize and enforce the rights of indigenous peoples.”

— Audrey Azoulay, Director-General of UNESCO, on the occasion of International Mother Language Day

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


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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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


Hiibboo Afaan Oromoo

THE EAST AFRICAN JOURNAL: The Grand Afan Oromo Project on Star Television Network December 28, 2016

Posted by OromianEconomist in Afaan Oromoo.
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Odaa OromooOromianEconomist

The six widely spoken languages in Africa




Afaan Oromoo Dictionary Translation Project

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)

 BEEKSISA: barumsa oromsamsung bifa suur-sagaleetin (video) hordofuudhaf As tuqaa youtube irratti subscribe godhaa ykn link☞ www.youtube.com/oromsamsung9578
Qaaccessa Adeemsaafi Faayidaa Hiibboon Oromoo Qabu

BBC World Service Vacancies: Broadcast Journalist (Video), BBC Oromo December 9, 2016

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 Odaa OromooOromianEconomistafaan-oromoo-and-other-5-african-languages-on-bbc

Broadcast Journalist (Video), BBC Oromo

Job Introduction

BBC Afaan Oromo aims to deliver our journalism in a lively and engaging fashion, with a focus on interactivity and the promotion of content on social media.  It is via social media that BBC Afaan Oromo seeks to engage younger and digitally savvy audiences.

Role Responsibility

We are looking for a creative and versatile journalist, with a strong understanding of what makes good digital video and how video is consumed on digital platforms.  We need a journalist who is passionate about digital video storytelling and is nimble with technology.


The Ideal Candidate

You will need sound editorial judgment, a good understanding of Africa’s news agenda especially the Horn of Africa region.  You will be able to tell complex stories in an engaging way.  You will have sharp editing skills and the ability to respond to breaking news.

This is an exciting opportunity to lead the digital video effort producing content that works for all digital platforms.

Click through on the PDF below to see a full copy of the Job description.

The first stage of the interview process will be at the end of January

Oromo children’s books keep once-banned Ethiopian language alive February 18, 2016

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Odaa Oromooafaan


Oromo children’s books keep once-banned Ethiopian language alive
Melbourne woman Toltu Tufa launches publishing company to print teaching resources for Oromo, a language forbidden under Haile Selassie

, The Guardian, 13 February 2016


Toltu Tufa
Toltu Tufa, right, created posters and worksheets for her father’s students before launching Afaan Publications, the first publishing company to print teaching resources entirely in Oromo. Photograph: Toltu Tufa



Toltu Tufa grew up in Australia, so she couldn’t understand why her father insisted on teaching her Oromo, a macrolanguage spoken in parts of Ethiopia, Kenya, Somalia and Egypt.
But what she went on to discover about the language prompted her to launch the first publishing company to print children’s books entirely in Oromo, which she exports from her home in Footscray, 5km west of Melbourne, to schools and families throughout the world.


Tufa’s father is from Ethiopia where Amharic, not Oromo, is the national language. Her mother was born in Turkey but moved to Australia when she was four, and it was here her parents met.
‘Stop the killing!’: farmland development scheme sparks fatal clashes in Ethiopia
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Tufa grew up learning English, Arabic and Turkish but, for reasons Tufa couldn’t fathom at the time, her father also made sure she could speak Oromo, the fourth most spoken language in Africa.

“Dad never spoke about his life back in Ethiopia and yet he insisted on teaching us this language,” Tufa said.

“There were so many resources at my fingertips for the other languages I was learning and so many people that speak them. But when Dad was teaching us Oromo, there were no textbooks or learning materials at all. And that struck me as really strange.”

Her father wouldn’t answer her questions about it either.

“He wouldn’t talk about it and he wouldn’t tell us about his past,” Tufa said. “He would just say, ‘Just learn to speak the language. We are Oromo and this is the language we speak.’ ”

But as Tufa, who is now 30, got older and began doing her own research, she discovered why speaking about Oromo was so painful for her father.

The Oromo are the largest ethnic group of Ethiopia. But since their land was conquered and rolled into the Ethiopian empire in the 1880s, the people have suffered repression and persecution at the hands of numerous African regimes, including mass executions, mutilations and slavery.

Under the dictatorship of Haile Selassie in 1941, the Oromo language was banned, including from political life and schools, and the Amharic language and culture was forced upon the Oromo people. It was a ban that would remain until 1991, when the military Derg regime was overthrown by rebel forces.

During this time the Oromo were jailed, abused and executed. Oromo texts were destroyed. Tufa’s father, an Oromo, fled to Egypt and, in the late 1970s, he was granted asylum in Australia.

By the time the Oromo ban was lifted, Tufa’s father had established a small, private Oromo school in Melbourne to teach the language to the children of asylum seekers who had fled the Horn of Africa. As she helped to teach the students, Tufa realised the teaching resources were woeful.

“Dad imported some Oromo books from Ethiopia after the ban had lifted but they were written in tiny print and had these crude black-and-white drawings,” she said.

“Many of the previous education materials were destroyed during the ban and the republishing of books was all managed by the government, who didn’t consult with Oromo speakers and qualified people to print them, and sometimes the spelling was wrong. There was nothing for children. There wasn’t even a single Oromo alphabet poster in Ethiopia.”
Ethiopia scraps Addis Ababa ‘master plan’ after protests kill 140
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Tufa decided to create posters and worksheets for her father’s students, using her own money to get them printed. One of the first things she produced was a series of alphabet posters.

“The first thing I made that I showed to my dad was a poster I made for the Oromo letter ‘A’,” she said.

“He just cried and cried. He was sobbing. He wasn’t really anticipating me doing this. And he said to me, ‘It’s the most beautiful thing I’ve ever seen.’”

Three other small Oromo schools that had opened in Victoria by then heard about the materials and all of them wanted copies. Tufa realised that if there was a demand for Oromo child education materials in Australia, there must be other communities around the world where resources were also needed. She booked a plane ticket and travelled to nine different countries to find them.

“I was born and raised in Australia, so I’m very privileged compared to a lot of brown people and I didn’t go through what a lot of Oromo people went through,” Tufa said. “So I thought, rather than trying to claim these Oromo materials as my own, I needed to talk to people and show them my blueprints and get their feedback. I interviewed children, adults and new Oromo migrants in places like Kenya, Norway, Germany and the US, and I videoed a lot of the feedback as well.”

The response was overwhelming, she said. Word of her project spread and, when she returned to Australia, she launched a crowdfunding campaign so she could print Oromo learning materials and send them back to the communities she had visited. By the end of 2014, in just six weeks, she had raised almost $125,000.

“I couldn’t believe it,” Tufa said. “People began writing to me from around the world, these emotional and long letters about how they were punished and jailed for speaking their own language. One man gave me $10,000 from his retirement savings, saying ‘They tried to kill me, but they didn’t. I want to leave something in my legacy for other refugees like me.’”

Last year, Tufa flew to the communities that had supported her projects most to thank them and provide them with children’s books and posters. Even Oromo speakers who had no money helped her, she said, by editing her books and offering feedback.

While her market is all over the world, the largest Oromo community outside Africa is in the US state of Minnesota, she said. Her resources have also found their way to Ethiopia, with people sending copies to family members who still live there. This year, she plans to launch an online store for her publishing company, Afaan Publications.

Demand is also solid in Australia. According to the latest available census data, the top ancestry responses that Ethiopia-born people reported were Ethiopian (5,297 people), followed by Oromo (821 people).

Meanwhile, the troubles for Oromo people in Ethiopia are far from over. The current government has announced an urban planning strategy that aims to expand the capital, Addis Ababa, by occupying surrounding Oromo towns and land in Oromiya, the largest and most populous state in Ethiopia. The move would require closing Oromo schools and occupying homes to make way for infrastructure.

In November, people, predominantly students, from 100 towns of the Oromiya region began protesting the move, with the government reacting by killing, maiming and imprisoning them. A series of violent clashes between protesters and the government left the country reeling.

Last month, after 140 lives were estimated to have been lost in the protests, the Ethiopian government announced it would scrap the land expansion project. But protesters and activists feel it is too little too late and there is continuing unrest.

“I had planned to take my children’s books to Oromiya this year but I just don’t think it’s safe to do so at the moment,” Tufa said. “The Oromo in Ethiopia are still trying to find their way.”

* Tufa’s father, who frequently travels to Ethiopia, could not be named in this story for his own protection.




Children’s books breathe new life into Oromo language

The first publishing company to print children’s books in the Oromo language, which is spoken in parts of Ethiopia, Kenya and Somalia, has been launched.

The Oromo language fell out of favour in Ethiopia under the rule of Haile Selassie, with the Amharic language and culture being favoured.

It is the fourth most widely spoken language of Africa (after Arabic, Hausa, and Swahili).

Toltu Tufa learnt Oromo from her father as she grew up in Australia. She explained to Newsday why it was important to her to create the children’s books.

16 February 2016




Afaan Oromoo: BBC Media Action is looking for an Afan Oromo-speaking Senior Producer December 29, 2015

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Advertising and Media, Communications, PR and Journalism
Career Level:
Senior Level (5+ years experience)
Employment Type:

Job Description

BBC Media Action is looking for an Afan Oromo-speaking Senior Producer to take overall lead in the launch and production of new radio dramas, facilitating the development of culturally and socially relevant innovations, style and approach to radio drama in Ethiopia which leads the industry.

Building the creative skills of our staff to help them grow into creative leaders in their own right is also a key responsibility of this job.

BBC Media Action 

BBC Media Action uses media and communications to reduce poverty and promote human rights in developing countries. To achieve this, the BBC Media Action partners with civil society, local media and governments to:

  • Produce creative programmes in multi-media formats, based on robust research, which inform and engage audiences around key development issues.
  • Strengthen the media sector through building professional capacity and infrastructure.

BBC Media Action delivers a portfolio of media projects in Ethiopia. It seeks to expand this portfolio of work, but also ensure that existing projects are delivered to time, to budget and to the highest standards, and in accordance with BBC editorial values as well as Media Action methodologies.

Overall Purpose of Job

This is a senior role within the production and training department. The Senior Producer, Drama will use her/his strong enthusiasm for storytelling, extensive drama production experience, desire to build the skills and capacity of others and passion to positively impact lives to oversee the development, launch, and production of drama outputs.

The Senior Producer, Drama will take overall lead of the launch and production of radio dramas, facilitating the development of culturally and socially relevant innovations, style and approach to radio drama in Ethiopia which leads the industry.

Building the creative skills of our staff to help them grow into creative leaders in their own right is a key responsibility of this job.

Main Duties


  • Take overall responsibility for the planning, production and delivery of drama outputs, and to develop and maintain systems to ensure we produce high-quality work on time and to budget.
  • Work closely with relevant international advisors to ensure that all drama production activities benefit from experience and learning outside of Ethiopia.
  • Provide creative leadership for the drama production staff, from researching storylines, planning the overarching themes for each series and overseeing the scriptwriting process through recording, post-production, final edit and delivery.
  •  Supervise, train and mentor staff involved in drama production to enable them to hone the creative skills that will allow them to deliver engaging, high quality programs that appeal to audiences and meet BBC Media Action project objectives.
  • Working with staff across departments, ensure that resources (both human and material) are strategically allocated, scheduled, and shared between different teams to meet the demands of a busy production schedule.
  • Working with the Executive Editor, help identify, recruit, and retain staff and freelancers to enable us to maintain a creative edge in the industry while continually refreshing our talent pool.
  • Working with the Project Management team, ensure that our drama outputs meet overall project goals and objectives.
  • Working with the Executive Editor and others, help the office consider innovative platforms through which to distribute drama outputs.
  • Ensure drama outputs fully comply with BBC Editorial guidelines and values. Work with the Executive Editor to manage any editorial issues that may arise.
  •  Explore collaborative opportunities with other parts of Ethiopian media as appropriate.
  • With the Executive Editor, ensure that BBC Health and Safety guidelines are observed on all drama productions, staff are trained and briefed to manage risk, and support is provided to others to take appropriate measures to minimize exposure to perceived risks. Advise and support the Executive Editor to manage risk related to production on all the projects.

 Capacity building

Take an active role, in conjunction with the Project Manager, Executive Editor, and relevant Producer/Trainers, in designing and implementing capacity building strategies with media partners and relevant stakeholders.


  • To deputize for the Executive Editor as required, managing Producer/Mentors, Assistant Producers and Sound Technician, ensuring they receive adequate guidance and supervision.
  • To delegate tasks clearly to the team, where appropriate, and ensure the team understands the importance of their role in attaining and having attained their goals.
  • Support the Project Manager and Executive Editor in ensuring the production expenditure keeps within budget.
  • Support the Executive Editor in ensuring that all necessary contracts, clearances or agreements under direct control are negotiated and completed.


  • To liaise closely with Senior Producers and production staff in other teams, and with contributors, media partners and government officials.
  • To work with Project Management to align project goals and outcomes.
  • Cooperate closely with cross-functional departments (eg. Finance, Administration, HR, Project Management, Outreach, Research and Learning)
  • All Senior Producers may be required to contribute to, or work with other programme teams or partner organizations and to have the ability to work across a range of skills and in a flexible manner, carrying out these responsibilities in accordance with the BBC’s overall standards and values

Duties include: 

  •  Take overall responsibility for the planning, production and delivery of drama outputs, and to develop and maintain systems to ensure we produce high-quality work on time and to budget.
  • Provide creative leadership for the drama production staff, from researching storylines, planning the overarching themes for each series and overseeing the scriptwriting process through recording, post-production, final edit and delivery.
  •  Supervise, train and mentor staff involved in drama production to enable them to hone the creative skills that will allow them to deliver engaging, high quality programs that appeal to audiences and meet BBC Media Action project objectives.
  • Help consider innovative platforms through which to distribute drama outputs.
  •  Ensure drama outputs fully comply with BBC Editorial guidelines and values.
  • Explore collaborative opportunities with other parts of Ethiopian media as appropriate.

Job Requirements


  • Substantial experience in producing drama for radio, TV or other platforms.
  • Excellent interpersonal leadership and people management skills. Experience of leading and managing talent and production teams, as well as managing diverse teams.
  • Excellent knowledge of written and spoken Afan Oromo and Amharic, and very good command of English
  • An extensive knowledge of the needs of the Oromo audience

Required skills, knowledge and experience   

  • Substantial experience in producing drama for radio, TV or other platforms.
  • Highly advanced storytelling and other creative drama skills and instincts, including the demonstrated ability to originate new ideas and see them through production or completion.
  • Strong editorial decision-making experience and judgement.
  • Excellent interpersonal leadership and people management skills. Experience of leading and managing talent and production teams, as well as managing diverse teams.
  • Demonstrated experience supporting the professional development of staff in creativity, editorial judgement, technical skills and decision-making.
  • Excellent knowledge of written and spoken Afan Oromo and Amharic, and very good command of English
  • Wide familiarity with Ethiopia and an in-depth understanding of the country’s health, social issues, mindsets and attitudes
  • An extensive knowledge of the media situation in the target area and the needs of the Oromo audience
  • Understanding of the latest production-related technology and techniques for radio, TV or digital platforms.
  •  Production budget management experience.
  • Knowledge of, or ability to learn, BBC editorial values, aims and objectives.


·      Creative Thinking – able to transform creative ideas into practical reality.  Can look at existing situations and problems in novel ways and come up with creative solutions.

·      Strategic Thinking – can identify a vision along with the plans which need to be implemented to meet the end goal.  Evaluates situations, decisions, issues etc. in the short, medium and longer-term.

·      Decision Making – Is ready and able to take the initiative, originate action and be responsible for the consequences of the decision made.

·      Planning and organisation – able to think ahead in order to establish an efficient and appropriate course of action for self and others.  Prioritises and plans activities taking into account all the relevant issues and factors such as deadlines, staffing and resources.

·      Communication – able to get one’s message understood clearly by adopting a range of styles, tools and techniques appropriate to the audience and the nature of the information.

·    Influencing and persuading – able to present sound and well reasoned arguments to convince others.  Can draw from a range of strategies to persuade people in a way that results in agreement or behaviour change.

·      Managing relationships and team working – able to build and maintain effective working relationships with a range of people.  Works co-operatively with others to be part of a team, as opposed to working separately or competitively.

·      Leadership –  able to create a vision and inspire others to realise it irrespective of circumstances

·      Developing Others – is able to recognise the potential (managerial, professional, artistic or otherwise) and is willing to foster the development of that potential.  Creates a climate in which potential can be realised.

·      Resilience – manages personal effectiveness by managing emotions in the face of pressure, set backs or when dealing with provocative situations. Demonstrates an approach to work that is characterised by commitment, motivation and energy.

·    Flexibility – adapts and works effectively with a variety of situations, individuals or groups.  Able to understand and appreciate different and opposing perspectives on an issue, to adapt an approach as the requirements of a situation change, and to change or easily accept changes in one’s own organisation or job requirements. 

This job description is not intended to be an exhaustive list of responsibilities and duties.  The BBC is an equal opportunity employer. 

DURATION:             One-year fixed term with possible extension

CONTRACT:            Local terms and conditions.  Only eligible for Ethiopian

nationals or those legally able to work in Ethiopia 


How to Apply

candidates should write a letter in English, explaining – in an engaging way – why they are the right person for the job. The letter should be sent, with attached C.V., to the following email address: ethiopia@bbcmediaaction.org(the job title should be in the subject field of your email).

Candidates will be long listed based largely on the quality of their covering letter.

Deadline for applications: January 17, 2016

NB: Candidates should have Ethiopian nationality or have a valid Ethiopian work permit. Please note that these are not international postings.

BBC Media Action is an international charity, which uses media and communications to reduce poverty and promote human rights in developing countries.  For more information please see our website: http://www.bbc.co.uk/mediaaction/

Early History of Written Oromo Language up to 1900 November 11, 2015

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???????????kemetic alphabet (Qubee)qubee durii fi ammaa

Early History of Written Oromo Language up to 1900

By Tesfaye Tolessa, Department of History and Heritage Management, College of social sciences, Wollega University,

Post Box No: 395, Nekemte,  Oromia



The purpose of this paper is to make known historical development of written Afaan Oromo to 1900. The study draws upon primary and secondary sources. The primary data are drawn from oral and archival sources. Books and articles in Afaan Oromo and in other languages about Afaan Oromo were consulted. Many of these sources are not only indicators of the status of written Oromo but also of situations that the Oromo people have endured over decades and centuries. The paper reveals how the assimilation activity targets above all the language of the society to be assimilated and how Afaan Oromo had been able to survive such assimilation policy of successive Ethiopian regimes. In addition, it puts an overview on how the missionaries, foreign travelers, religious personalities and some Ethiopians attempted to reduce Afaan Oromo into written language. It gives an idea about the beginning of writing Afaan Oromo in the early 17th century. The study also indicates the school founded in those problematic periods to teach in Afaan Oromo and the translations of many books into Afaan Oromo.


Literature is linguistically documented facts and ideas through which people used to preserve their deeds and worldviews from one generation to the other (Owamoyala, 1993). It is also important to note that one cannot separate language and culture from literature that define them. Language is therefore, a pedestal in the evolution of literature as it is one of the typical ingredients in one’s awareness of her/his culture, identity, custom and history. The sources to study the historical movements of human beings have come from the study of languages that were spoken by the preceding generations as a proto language. This is because, language harbors human culture, knowledge, arts, history and others (Isichei, 1995; Yule, 1996; Ehret, 2008). This is also true for Oromo language what the Oromo prefer to call Afaan Oromo (henceforth Afaan Oromo). Among the Cushitic language families to which it belongs, Afaan Oromo ranks first by the number of its speakers. It is the third among the widely spoken languages in Africa next to Swahili and Hausa Languages. It is a common language among many nationalities, like the Harare, Bartha, Shinahsa, Anuak, Sidama, Gurage (Mekuria, 1994), Koma, Yam, Kaficho, Dawuro, Gedeo, Konso, Somali, Afar, Amhara, and others (Feyisa, 1996). The indigenous speakers are uninterruptedly distributed from Southern Tigray in the North to Northern Kenya in the South, and from Harar in the East to Gidaamii in the West (Gada, 1998; Richard, 1995; Baxter, 1978). They form the largest homogenous culture sharing common descent, history and psychological makeup (Baxter, 1978). Geographically, except in the Northern, Afaan Oromo is found in Eastern, Southern, Central and Western Cushitic Language families by retaining its homogeneity. The Oromo of all these areas could communicate in this language without dialectical barriers (Ibid.). Despite these facts, it is denied official status and no comprehensive scholarly study conducted on it.

Some Facts as a Precursor to Written Oromo Language

Recent sources are reveal the neglected history of Afaan Oromo under its past consecutive Ethiopian rulers. The attempts of the rulers to lock up Afaan Oromo’s outlets where they had been are now being wearied away by discovering of the sources which were masked by the scholars of Ethiopian history under the influences of her rulers. Jackson who made anthropological and historical studies of the civilizations of the Middle East and Northeast African states that Afaan Oromo is the purest living specimen of primitive Babylonian languages. He asserts that when the other languages have since been mixed up with other languages, Afaan Oromo in Ethiopia and Mahra in South Arabia have been able to maintain their purity without significant changes. As he put it:

In regard to the language of the primitive Babylonians, the vocabulary is undoubtedly Cushite (Cush Ethiopia), belong to that of tongue which in the sequel were everywhere more or less mixed up with the Semetic languages, but of which we have probably the purest modern specimens is the Mahra of South Arabia and the [Oromo] of Ethiopia (John G. Jackson, 1974)

Šihãb ad Din Ahmad bin Abd al-Qãder, Chronicler of Imam Ahmad bin Ibrahm al-Gahz and an Arab writer, indicates that the Yejjuu Oromo had been well established in Walloo before the war of Imam Ahmad bin Ibrahim alGahz. According to Šihãb ad Din, the Imam ordered his soldiers to speak only Yejjuu (Oromo) language as the area was populated by the Yejjuu Oromo. Even, the Imam recruited more than three thousand Yejjuu Oromo into his soldiers (Lester Stenhouse, 2003). This indicates that Afaan Oromo was a popular language in northern Ethiopia before the alleged Oromo expansion of the sixteenth century began. Similarly, Abbaa Bahrey (1993) who is said to have been the author of “Zenaw Lahula (Oromo)” written in 1593 employed many Oromo names and terminologies like gadaa, malbaa, muudana, Tuulama, Maccaa, Galaan, walaabuu and many cultural concepts. Moreover, the book leads us to raise an argument that there was at least one person who knew both Geez and Oromo languages to have produced the book. Otherwise, as Jan Vansina (1995) states it is difficult for someone to collect oral tradition of the society whose language he/ she did not know. At the very least, it would have been impossible to get oral information embodied in the book without Abbaa Bahrey’s using the services of Oromo with good knowledge of the Geez language. Whether Abbaa Bahrey knew Oromo or used the services of others, the literature of the book written by him is another instance of an indirect entrance of Oromo into written literature. Early Printed Sources of Written Oromo Language In the middle of seventeen century, Hiob Ludolf, in his linguistic production, wrote a few Oromo words with its parallel translation in Geez and Latin. According to Ludolf (1682), the Oromo words were told to him by Abbaa Gregory between 1652 and 1658 which again gives clue that Abbaa Gregory was well versed in Oromo language. This book in which Oromo words were written appeared in 1682. It is the first written words of the Oromo language we have at our disposal. James Bruce, who visited Ethiopia, did some work related to Afaan Oromo. (Jumce Bruce, No year of publication) In his journey to discover the Source of Blue Nile, Bruce had the opportunity to be among the Oromo of Walloo. Bruce was the first traveler and second European writer next to Hiob Ludolf to record the Oromo language in his account as one of the major languages he had come across. According to his report, he had wished to get ready made written literature for the languages; but he points out that he could not get even one because of the traditional law that forbade the translation of any religious documents into any language other than Geez (Ibid.). The act was religiously condemned and became immoral. As he puts it: …there is an old law in this country (Ethiopia), handed down by tradition only, that whoever should attempt to translate the holy scripture into Amharic, or any other language, his throat should be cut after the manner in which they kill sheep, his family sold to slavery, and his house razed to ground…it was great obstacle to me in getting those translations of the song of Solomon made which I intended for specimens of different language of those distinct relations (Ibid.). Daringly breaking that traditional law, he translated Solomon’s alleged praise for the Queen of Sheba into Afaan Oromo by using Geez characters on a page of his work. This is the second early tangible evidence of the beginning of writing in Afaan Oromo. Afaan Oromo was a palace language during the reign of Iyoas who was monolingual in Afaan Oromo (Richard Greenfield, 1965). The employment of 3,000 soldiers as palace guards (Tesfaye Zergaw, 2001; Trimngham, John, 1965) helped to make Afaan Oromo virtually the official language of the palace (Martial De Slavic, 2008).

The occupation of the position of Ras Bitwedid by the Yejjuu lords from the middle of 1770 onwards (Ibid.). Further exalted the use of Oromo language in the state system. On the other hand, many Oromos who were sold into slavery attempted to make Afaan Oromo popular under the opportunities got to be Christian preachers (Ibid.). Although the origin of Alaqa Zannab, Chronicler of emperor Tewodros, there were many freed Oromo slaves participated in the translation of the scripture before the popular Abba Gammachis (Onesmos Nasib), Zannab , Ruufoo, Waaree, Jagaa, Soolaan and Liban (Wolbert Smidt, 2002) are few among many. The translation of the Scriptures into Oromo language continued. On June 30, 1877, Menilek ordered Alaqa Zannab to translate the books of Jeshewa, Judge Ruth, and Samuel to use the translation for himself for revision after Hebrew. However, the works did not see light of the day due to the death of Krapf, who used to publish Alaqa Zannab’s works, in 1881 and the unstable political situation between the interior and the coast. Nevertheless, R. Pankhurst, who has written about these materials, does not explain why Menilek II preferred Afaan Oromo to Amharic for the revision of the Hebrew Bible (Pankhurst, 1976). But the reason is clearly stated by Hudeson “It is a curious fact that, although so many of the great Abyssinian officers are pure [Oromo], and although nearly every Abyssinian know[s] [Oromo] as well as Amharic, yet they do not care to speak [Oromo] in public. This can only be ascribed to a kind of false pride, as in private they will talk it readily” (Hudeson and Walker, 1922). To have indigenous religious scholars who could study Oromo language scientifically and translate the religious scripture into the language, the Catholic missionaries invested lots of their efforts on Afaan Oromo. Abbaa Massaja intensively continued to request the opening of (Oromo) College in France. It was great for Massaja to get land for the construction of (Oromo) College on 18 January 1866 in Marseille. On 15th April, 1866, St. Michael Oromo College was officially inaugurated by Massaja Marseille, France. By February 1869, the college was reported to have enrolled about twenty-nine Oromo students collected especially from ransom slaves (Abba Antonios Alberto, 1998). For the first three years, the Oromo College was functional to teach theology and linguistics with the focus on Oromo language under the direction of Fr. Emanuel and Louis de Gonzangue Lassere. However, it was unfortunate that the Oromo students of the College could not acclimatize well with the weather and many of them died (Ibid.). This forced Massaja to try to establish another College in the homeland of the students in order to fulfill the pastoral missions of the vicariate. Following his requests, the Capuchin of propaganda Fide allowed Massaja to build another (Oromo) College in the Oromo country in 1868. As soon as he received the letter of permission, Massaja left for Shawaa accompanied by his four Marseille Oromo students and instructors. After forty-eight days of tiresome journey, they reached Liche, the king’s court at the time on March 11, 1868 (Ibid.). Based on Menilek’s advice Massaja sent Fr. Tuarin, the vice-perfect of the mission to Finfinnee with some of the Oromo students on 11 September 1868. Immediately they began constructing Catholic Church of St. Marry at Birbirsaa with the assistance of some Oromo people (Ibid.). Birbirsaa (Oromo) College was officially inaugurated on 25 July 1869. The former instructor of the Marseille Oromo College, Fr. Emanuel and Fr. Louis de’ Gonzague were sent to teach at the college but Fr. Emanuel died on the way to Shawa. Louis de’ Gonzague became the director of (Oromo) college of Birbirsaa in 1873 (Ibid.). At this College, Fr. Tuarin prepared religious texts in Oromo language for church and academic services. Attempts were made to produce religious and academic literature both in Oromo language (Ibid.). At the college, many recruits and some freed Oromo slaves, enrolled and became literate. The trained Oromo also participated in productions and translations of Oromo language literature as both writers and assistants to the foreigners. Nonetheless, the progress of Catholic Missionaries’ expansion and its roles in the development of written Oromo literature were impeded by Emperor Yohannes’s suspicious policy of king Menilek’s secrete contact with the Europeans. Yohannes feared that Menilek might have earned ample firearms through the contact.

Consequently, Yohannes ordered Menilek to stop contacting Europeans independently and the two sealed this in one of the articles of the Liche Agreement signed in 1878. The agreement forced Menilek to expel Europeans including all the Catholic missionaries from Shawaa. (Elio Ficquet, 2003) After thirty years of evangelical activity and Oromo language study in Ethiopia, Massaja was expelled (Tewelde Beyene, 2003). The mission station and the (Oromo) College of Birbirsaa had to close down. In 1897, the St. George Church was built on the site of the college by the order of Menilek (Alberto, 1998). Despite these challenges and obstacles, the catholic missionaries had never given up their mission of evangelizing the Oromo and translating books into Oromo language. Mgr. Cahagne, who became Vicariate Apostolic of the Oromo following the resignation of Massaja on 3 October 1879, designed another way to enter the Oromo land. Mgr. Cahagne and his compatriots were able to pass through Zeila and established themselves at Harar in 1881. In Harar, they established two schools; one for freed slaves and the other for missionaries. In both schools Afaan Oromo and Arabic languages were intensively given. Fr. Andre Jarosseau was busy in studying Afaan Oromo and Arabic in Harar during 1882- 1883, which could be a key for his future apostolate among the Oromo. (Kevin, O’Mahone, and Wolbert Smidt, 2003). Parallel with the establishment Oromo College and missionary station, the Catholic Missionaries embarked on collecting Oromo words, studying its grammar. They also translated their religious scriptures into Oromo language. In addition to the 1853 of catechism translation, Abbaa Jacob had translated the gospel of Matthew into Oromo language. He published the book which was 135 pages long at the printing house of Banasfus in Carcassonne in 1900. The main constituent of the translation is 28 chapters of Matthew, Morning and Evening Prayers, Revelation of Sin, and the Ten Commandments. Like his translation of 1853, the book has the problem of precise representation of Oromo sounds which is difficult only for the non-native learners but also for the natives themselves. His orthographical usage is based on the accent of French language. Otherwise, Jacobi had the concept of Oromo words that are long or stressed (Abba Antonios Alberto, 1998). The attempt of translating and composing Oromo language continued. In 1887, Ettore Viterbo an Italian scholar published Afaan Oromo grammar in Italian language under the title Grammatica Della Lingua Oromonica in Ermanno. The grammar consists of about 397 pages majority of which is devoted to the discussion in Italian language. The first hundred pages are devoted to Oromo grammar, from 103- 266 to Oromo-Italian and from 267-397 to ItalianOromo vocabularies where as the rest is left for Kaficho, Yem and the other Southern nations’ grammar. In the book Oromo words, phrases and sentences written in Latin script are cited as an example under each explanation of the grammar with it transcriptions into Italy. As he states in his grammar, his Oromo-Italian and Italian-Oromo bilingual vocabularies were aimed at easing twoway translations that was to benefit both the Oromo and Italian speakers. (Abune Jacobi, 1900) Nonetheless, as his approach of both the grammar and the vocabularies orthographic representation of Oromo sounds are the corruptions of Italian sounding system that it is difficult to pronounce Oromo words correctly for both the Oromo and nonnatives. Similarly, Franz Praetorius a German scholar, published Zur Grammaticka der Gallasparche in 1893 in Berlin. Praetorius’ 130 pages of Oromo grammar in Germany employed Geez script for the Oromo words, phrases and sentences cited in the book to show the practicality of the discussion. (Franz Praetorius, 1993) In this grammar, the focus he made on Oromo language is not worth as most part of the account is left for the German.


Although Oromo nation has been one of the largest ethno nations in Ethiopia, the attention given to study their language particularly from historical aspect is remains minimal. Policy of marginalization was also exercised for the purpose of building a country of one language, religion and culture. Promotion for the language was inspected and strictly forbidden. Therefore, the Oromo language in general and written Oromo literature in particular remained less studied. Until recently, Afaan Oromo lacked developed written literature and has insignificant written and printed materials. In spite of this pressures, some literate Ethiopians, foreigners, religious men and sold Oromo slaves to Europe tried to document some sketches of Afaan Oromo whenever they got any opportunity they came across. These efforts enabled us to take down the origin of written Oromo literature down to 17th century.

Early History of Written Oromo Language up to 1900

Sidama Scholar Says It’s an Outrage Language Spoken by 40% Is Not Federal Language Yet; Proposes Making Afan Oromo the Language of Cultural Integration of Cushites in Ethiopia October 20, 2015

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???????????Dr. Wolassa Kumo, Sidama scholar

Cushitic people of East Africa

Source: Onkoloolessa/October 20, 2015 · Finfinne Tribune | Gadaa.com

Dr. Wolassa L. Kumo, a Sidama scholar, has proposed that Afan Oromo be the language of the cultural integration of Cushites in Ethiopia (by teaching it in schools throughout the regions and zones where Cushites live); he has also expressed his support for making Afan Oromo, the largest Cushitic language in the world, the Federal Language in Ethiopia. Dr. Wolassa L. Kumo wrote about the topic in September 2015 in an article entitled “Deepening Cultural Integration among the Cushitic Peoples in Ethiopia.” To quote from the article:

Introducing Afaan Oromoo as an additional language course in primary and secondary schools in Cushitic language speaking regions would not only ensure deeper cultural integration among the Cushites but also the entire country. It is an affront to our conscious that the language spoken by over 40% of the population in Ethiopia is not recognized as official and national language in the country. Adopting Afaan Oromo as a second official and national language would not only benefit the Oromo and other Cushitic peoples but the entire country. The Amhara and Tigray people would benefit by learning Afaan Oromoo and the undistorted history and culture of the Cushites. Regardless of the manner in which the Cushites learned the Amharic language, the knowledge of the Amharic language and the Amhara culture is beneficial to the Cushitic peoples.

History of human societies has shown that it is impossible to unite a country by a barrel of gun forever. That is why empires crumbled throughout human history. Nonetheless, it is possible to unite a country through the will of the people who live in it. That will can only be there when there is a level playing field for everyone to take part in the building of a particular territory. Today, in Africa, we have dozens of countries where more than two official and national languages have been adopted. In South Africa, all eleven languages in the country are official languages. Did South Africa disintegrate because it adopted eleven official languages? Far from it. One of the most celebrated achievements of South Africa’s democracy is the adoption of all the languages in the country as official languages. A country of eighty ethnic groups can learn a lesson or two from South Africa and many other African countries.

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The Colonialism of language ( Amharic and the bureaucracy): The politics of language and representative bureaucracy in Ethiopia: The case of federal government September 25, 2015

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???????????Afaan Oromo is the ancient indigenous language of Africa

The politics of language and representative bureaucracy in Ethiopia: The case of Federal Government,

By Milkesa Midega,

Journal of Public Administration and Policy Research,” Vol. 7, No. 1 (2015), pp. 15-23.

The politics of language and representative bureaucracy in Ethiopia, the case of Federal Government,

The politics of language and representative bureaucracy in Ethiopia, the case of Federal Government,

Click to access article1422345245_Midega.pdf

UNPO: Oromo Diaspora Calls for BBC Afan Oromo Radio Programme. #Oromia. #Africa @BBC September 19, 2015

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???????????The six widely spoken languages in Africakemetic alphabet (Qubee)


Afan Oromo, the single most widely spoken language in Ethiopia, is also spoken in Kenya, Somalia, Djibouti and Eritrea which will give the BBC wider audience than any other language, making it the largest broadcasting and media market in Africa. Furthermore, the Horn of Africa, as one of the most volatile and democratically deficient regions of Africa, needs an impartial and independent mass media outlets that will provide credible and trustworthy news and information services that promote democracy, economic development, and mutual-coexistence of various cultures, religions, and values.



(UNPO) – In response to the BBC’s decision to launch new services to Ethiopia and Eritrea, the Oromo people from across the world have begun a petition, demanding the opening of an Afan Oromo Radio Programme.  http://unpo.org/article/18564

Below is the Preamble and Petition itself


We, the Oromo Diaspora in the United Kingdom and the rest of the world, the Oromo people in Ethiopia and the Horn of African countries, and the friends of the Oromo People and Afan Oromo speaking people across the world, welcome the recent announcement by the BBC to launch news services to Ethiopia and Eritrea. In this connection, we would like to draw the attention of the BBC Board of Trustees, the BBC Board of Directors, and the government of the United Kingdom on the vital significance of starting medium- and short-wave Afan Oromo Radio Program that will broadcast to Ethiopia, Eritrea, Somalia, Kenya and Djibouti.

Afan Oromo, the single most widely spoken language in Ethiopia, is also spoken in Kenya, Somalia, Djibouti and Eritrea which will give the BBC wider audience than any other language, making it the largest broadcasting and media market in Africa. Furthermore, the Horn of Africa, as one of the most volatile and democratically deficient regions of Africa, needs an impartial and independent mass media outlets that will provide credible and trustworthy news and information services that promote democracy, economic development, and mutual-coexistence of various cultures, religions, and values.

The Afan Oromo speaking population, which constitutes close to half of the estimated 98.9 million inhabitants of Ethiopia (over 30 million of whom are mother tongue speakers), remains among the most affected with the prevailing democratic deficiency in the region. As a result, there is no single independent and impartial Afan Oromo newspaper, news website, and radio or television station. This democratic deficiency is depriving Afan Oromo speakers, particularly the youth which constitutes about 74% of the total population, access to any credible, impartial, and independent news outlets. The danger this poses on the national and regional peace and stability, poverty eradication and economic development is self-evident; and needs urgent attention from policy makers and all interested parties including the BBC and the government of the United Kingdom.

Consequently, we call upon the BBC governing bodies and the government of the United Kingdom to make an urgent policy decision to reach out to this highly disenfranchised and marginalized Afan Oromo speaking population of Ethiopia and the Greater Horn through the radio programs. It is hoped that this will also help to advance the United Kingdom’s global economic development and poverty eradication policies as well as to promote free expression, peace and stability in the Horn of Africa.

Needless to say, to launch programs broadcast to the region in other languages and not launch one in Afan Oromo would mean contributing to the privileging of the less widely spoken languages in the region and to sanction the existing inter-linguistic asymmetry created by the States’ national media. Not to fall into this trap, it would be ideal decision if the BBC decides to broadcast in three languages widely spoken in Ethiopia – Afan Oromo, Amharic and Tigrigna following the VOA’s model.


Therefore, we the undersigned, the Oromo Diaspora in the United Kingdom and the rest of the world, the Oromo people in Ethiopia and the Horn of Africa, and friends of the Oromo People and Afan Oromo speaking peoples across the world, call up on the BBC Shareholders, the BBC Trustees, the BBC Board of Directors, and the government of the United Kingdom to mandate the BBC to launch Afan Oromo Radio Program as a matter of urgency and as top priority to meet the urgent need of providing trustworthy and credible information and news services that attends to the day-to-day living conditions of tens of millions of Afan Oromo speakers.

To sign the petition, follow this link.

To sign the petition, follow this link.




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

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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

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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.


Afaan Oromoo Afaan Saba Guddaa July 21, 2015

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???????????The six widely spoken languages in AfricaHirmatadubbii afaanoromoToltu Afaan bookskemetic alphabet (Qubee)qubee durii fi ammaa https://youtu.be/U3L6yoJoljs

Afaan Oromo: Documentary Afaanif Guddicha Saba Kush April 9, 2015

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OThe six widely spoken languages in AfricaKan na boonsu Oromummaa






Afaan Oromoo keenya Haa Dursinu March 14, 2015

Posted by OromianEconomist in Afaan Oromoo, Africa, Kemetic Ancient African Culture, Oromo, Oromo First, Oromo Identity, Oromo Literature, Oromummaa, Qubee Afaan Oromo.
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???????????Kan na boonsu OromummaaAfaan Oromo is the ancient indigenous language of Africa

Afaan Oromo is the ancient indigenous language of Africa. Save Afaan Oromo!The six widely spoken languages in Africaqubee durii fi ammaa

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

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 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.