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Oromo Art as a Political Resistance by Demitu Argo
Oromo Art as a Political Resistance by Demitu Argo
Yoo kaane hin dhabnu bilisummaa by AnonymousYoo kaane hin dhabnu bilisummaa
Dammaqaa ka‘aa, maaliif gadi jennaa ?Yeroon keenya ammaa, mataa olqabannaaTan duraatuu nu geessii, gadi qabaan diinaaHarras jaluma ciisuuf, callifnee tetteenyaaGogaa akkamii uffannee , dhiiga akkamii qabnaa? Kan nurratti hadoodee, taa‘u qabsoo diinaa
Silaa akka gabrummaatii, lafarraayyuu dhumnaaKan jirutu horaa, akkamiin dhabamnaa ?Osoo biyya qabnuu , irra jiraachuu dadhabneeOsoo afaan qabnuu, diinaan lugaamamnee Roorroon nu baaftee, biyyarraa baqanneeKan biyyatti hafnes, beela mudanneeKuun rasaasaanuu dhumaa, salphumatti ajjeefameeGatiin lubbuu keenyaa , tayfiitti madaallamee Namaan gadi taanee, namummaa dhabne.Harras akkasumaa, nuti coraa hin qabnuuKan siree korree, hirriibaaf kurruufnuuYaa ummata keenya, dammaqaa haa kaanuu Namaan wal qixxaachuuf, nutis haafalmannuuQabeenya keenyarratti, falmii haa garsiifnuu Usnee tattaa‘uu mitii, gamuma hundaanuu.
Kan qawwee hidhates, rasaasa qabateeKan barnoota qabus, qalama fudhateeDubartiif dhiiraan, hundumtuu hirmaateeQooda qaburratti, dirqama bahateeAkka nama bilisoomee, osoo tahuu baatee Gabrummaa jalaa bahuuf, ka‘ee dhidhiitatee Silaa diina ufirraa buusuun, way fagoo taatee ?Garuu waatu jiraa, san nu martuu ni beeynaaTan gufuu nutti taatee, bilisummaa teenyaaIsiittis ni duullaa tunis waan salphinaaFira ofii dhiifnee, alagaaf bitamnaaMammaaksa Oromoo, kan dabre hubannaaGorsaaf nuu dhiisanii, daganne moo beeynaaAkkana jedhaa kunoo, ilmoon bofaa bofumaaAlagaan waa siif hin godhuu, firumatu sitti aanaaLakki mee hubadhuu, itti yaadi kanaa Numatu wal dhibee, jechuun salphinaa Nyaata kokkee laallee, ummata keenya hubnaaIsaan jechuun ammoo, abbaaf haadha keenyaaQarshiitti gurgurree, qabeenyaan jijjiirannaaTan boodaa hin laalluu, tan ammaa qofa garraaYoo beelofnes , jabeeffachuu dadhabnaaLakki mee hubadhuu, itti yaadi tanaa.
Bu‘aa siif qabaa, firatu sitti aanaa
Qabsoo bu‘aa hin qabne, dhiisi harran tanaa
Tan haqatti hiriir
ii, ka‘i waliin kaanaa
Kaayyoo dhugaa taate, waliin jabeeffannaaYoos qabsoo taatii, tan firaaf falmannaaTan duraanii kijibaa, maaliif wal sossobnaa
Ammas gaafiin keenya kanaa, isarratti du‘uu qabna.
Kan ormaa saamuufii mitii, kan keenya bilisa baafnaaAfaanii fi aadaa keenya, jennee ni guddifannaaKoottaa nuu baraa mitii, keenyuma barsiifannaaLafa baldhoo qabnaa, hin jenne teessan nuuf muraa Nuu dhiisaa jennee teenya, tanuma gaafa duraaJennaan nu didanii, balleessaa maal qabnaa ? Nutis tanuma jennee, addunyaatti himannaaGaraa jalaanis, isii wawwaraanaaTana hin dhiifnu kaa, isiirratti ni dhumnaaMirga rabbi nuu kennee, isiif jennee dhiifnaa ?Yoo dubbiin jabaattees, tahuu hin ooltu boodaaLola mancaaf albee, tan gaafa RuwaandaaTan halkan tokkotti dhume, kumaatamni ummataaSanuu caalchifnee, godhuun ni salphataaAkka lukkuu qufaan qabe yeroo ammaaBarbaadanii gubuudha, maal qabnaaf beellamaRabbiin nuhaa gargaaruu, kan jenne hundumaa Nutis yoo kaane, hin dhabnu bilisummaa.
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OROMUMMAAN MIIDHAGUMMAADHA
The Reciprocal Relationship between The Addoyyee Institution andOromummaa by Arfasse *Free-Free* Oromiyaa The Addoyyee institution is one of the Oromo institutions that are being revived to serve the emerging Oromo nation. Inaddition to serving its main constituents, young Oromo women, it also has immense potential to make positive contributionstowards the development of Oromummaa. Utilizing this potential effectively, however, requires understanding the place androle of this institution in Oromo society. In my essay on this subject for Ogina, I will give a brief overview of the complexhistorical development of Oromumma (Oromo-ness) and conclude with an analysis of the importance of Addoyyeee formaintaining and cultivating Oromummaa
.
Who is an Oromo?
Who belongs to the Oromo, or how does one become Oromo? While suchquestion is often complicated, the process of belonging and identityformation is quite developed among the Oromo. Hence, the generalconsensus is that there are two ways of becoming an Oromo.By being born to Oromo parents one automatically becomes a member ofthe Oromo nation. The second path is naturalization through adoption. TheOromo have two types of adoption. The first type is Guddifachaa (individualadoption), a process in which an individual is adopted by an Oromo personor family. The other is Koronco, when a group of people (family or clan) are adopted by an Oromo community. Both typeslead to the incorporation of the individual and group into the Oromo nation, and granting of full citizenship with its privilegesand obligations.
Oromummaa The idea of Oromummaa has been discussed in rich detail by scholars such as Jalata, Kumsa, Megersa, and others, but aconsensus on a concise definition of Oromummaa (Oromoness) is yet to be developed. A preliminary inquiry into thecontextual usage of the term among the population leads us to believe that Oromummaa refers to a state of simultaneously being Oromo and belonging to the Oromo nation. That is, Oromummaa incorporates the identity of the person as a result ofhis/her membership
to the community. Membership (belonging) to a particular community, in its classic sense, entails themember to fulfill a certain obligation to the community, which in turn provides
privileges . Membership to a community, the process of extracting privileges and fulfilling obligation, therefore shapes the member‘s identity.
