Gadaa Journal

Interculturality in African political philosophy

Bekele Gutema — Mon, 08 Jul 2024 00:00:00 +0000

Intercultural philosophy as a new orientation in philosophy wants to ascertain the plurality of philosophy. Its main purpose is the critique of the monologue of Western philosophy to enrich philosophical reflection on the different issues of philosophical concern. African political discourse and practice has been an uprooted activity. The pre-colonial African cultures were undermined by colonialism. Despite the attempts by some of Africa’s post-independence leaders to ground the political orientations of their countries in indigenous political ideas, they are the Western ideas that were implemented, although they could not take roots. It is necessary to understand the predicament of Africa as an outcome of the political practice. Africa is in a situation where it could not use its indigenous ideas. On the other hand despite the attempts to use them the Western ideas of democracy and others could not take roots. They could not take roots and probably cannot also take roots in the future as they are, since they were not meant for Africa .However, there is a wide-spread interculturality in terms of politics, philosophy, education, and so on as a result of the fact that we have taken a lot from outside and also given certain things to the rest of the world. This creates a favorable condition for intercultural philosophy in Africa with regards to political orientation and practice. It can create a new situation to create a political culture of reappropriating our own African political philosophies and appropriating European political philosophies. The article discusses intercultural philosophy and tries to show that its principles and methods can be used to propose a political philosophy that can better address African issues. It tries to achieve this by critically reviewing and analyzing the available literature in the realms of political and intercultural philosophy.

Orality, power and resistance: reconstructing the social history of Hararge tenants, Ethiopia (1887-1975)

Mohammed Hassen — Mon, 08 Jul 2024 00:00:00 +0000

Hararge was one of the regions where tenancy was predominantly practiced as a form of rural production relation during 1887-1975.Since the hardship of tenancy was difficult to bear, tenants were resisting the landlords and the state who sought to extract meager products from their labor, rent, food and taxes in different ways. One of the mechanisms through which opposition against the system articulated through oral poetry was ‘weapon of the weak’. This paper deals with the resistance of Hararge peasants against the exploitative landlords by employing oral songs, sayings and proverbs in the form of verse and prose. Taking oral poetry as a resistance weapon performed mainly in the form of songs by Hararge tenants during social gatherings and cooperative works, this paper argues that Hararge tenants have been constantly expressing their grudging and oppositions against their landlords’ insatiable appetite for resources. The paper privileges tenants as historical actors having their own power and oppositional culture and identity rather than mere victims of historical processes. Data for this work is generated through an extensive interview conducted with Hararge peasants, most of them are former tenants. These oral data are crosschecked and validated with available literature collected from different libraries. It argues that topical and political songs with authorship being associated with the mass are one arena through which the weak express their resistance and defiance to the system.

Waamicha araaraafi waloomaa: xiinxala ergaawwaniifi fakkoommii sirba Galaanaa Gaaromsaa- “Duraanuu”

Ashannaafii Balaay, Lachiisaa Fayyeeraa — Mon, 08 Jul 2024 00:00:00 +0000

Qorannoon kun humna sirboonni Oromoo dhimmoota hawaas-siyaasaa sabichaa dhiyeessuu keessatti qaban xiinxaluu irratti fuulleffata. Kaayyoon ijoo qorannichaas ergaawwan gama waloomaafi araaraa sirba Galaanaa Gaaromsaa „Duraanuu‟tiin dabarfaman xiinxaluufi akkaataa isaan ittiin dhiyaatan ibsuudha. Kaayyoo kana galmaan gahuuf mala qorannoo akkamtaa saxaxa addeessaatti dhimma bahame. Ragaaleen qabiyyee walaloofi suursagalee irraa walitti qabaman hiika aadaa, galumsa hiika dubbisaafi hiika kallattii jecha irraa fudhatamuun gadifageenyaan dubbisuun hiikkoon itti kenname. Kanaafuu, sirbichis ta‟e hafeen sirbichaa akkaataa kaayyoo qorannoo galmaan ga‟anitti fudhataman. Xiinxala ragaalee taasisuufis galumsa hafeetti dhimma bahamee jira. Haala kanaan yaaxxinnoonni sadii: qeeqa haaraa, galumsa hawaasummaafi deebii dubbistootaa waloon xiinxala ragaaleef dhimmi itti bahamee jira. Xiinxala taasifame irraas argannoon adda baafames atakaroon hooggantoota Oromoo walooma Oromootti danqaa ta‟us, egeree Oromoof falli araaraafi tokkummaa ta‟uu akeeka. Waamichi waloomaa dhiyaate dammaqiinsa ofiifi warra biroo adda baasuu (nuyiifi isaan) bu‟uureffata. Miidhamni waloo yaadannoo waloo uumee diddaan kaleessaa akka hindagatamne taasise. Kun immoo tokkummaan dhaloota egeree cichooma sabaa ta‟uu ergaan sirba kanaa akeeka. Sirbi kun kaayyoon Oromoo sirna ganamaatti deebi‟uun ijaaruufi bakki handhuura Oromoo ta‟e, Finfinneen, iddoo walgeettii ta‟uu ibsee jira. Karaa suursagaleenis, fakkoommii bineensotaan walganuufi walhudhuu irra iftoominaan rakkoo waloo hiikkachuun akka barbaachisu akeeka. Walumaagalatti, sirbi kun akkaatummaan fakkoomii aadaan dabaalamee, qabiyyeen immoo quuqama sabaa wiirteffatee fedhii sabni waloomaafi araaraaf qabu dhiheessa. Kanarratti hundaa‟uun qorattoonni hedduminni sagalee sirboota Oromoo eessaa dhagahamanii dhimma qorannoo dirree qorannoo garagaraa ta‟uu akeeku.

Songs have artistic power to articulate socio-political issues of a society or a nation. Video and lyrical contents of Oromoo popular songs are currently addressing voices of resistance against fragmentation and are extending a call for reconciliation between political groups. This study divulges the articulation of this call for reconciliation in Galaanaa Gaaromsaa‟s recently released song „Duraanuu‟. The paper also delves into the song‟s depiction of collective sufferings that has resulted from the combat between Oromoo political leaders through mining the themes and stylistic elements of the song. A descriptive qualitative research design is employed to undertake the critical analysis of pertinent data extracted from the lyric and video clip of the song. Textual, contextual and readers‟ response data interpretation strategies informed by the combination of New Critical, Sociological and Reader Response theories have been used to analyze the song lyric and contents of the video clip. The song presents the skirmish among political groups as a hurdle to unity and vitalizes the inevitability of reconciliation and building consensus to chart a bright future for the people. In the song, the collective consciousness is presented as the root for accord which is built on recognizing the difference between the “us” and “them” binary. The call for collective consciousness is emboldened through references to shared historical agonies and collective memory. Accordingly, the song emphasizes the importance of remembering the people‟s history of defiance and resilience as a means to shape future generations to value harmony as source of power. The song also uncovers the need for building the present on the bedrocks of the glorious past, and presents Finfinnee as destination and epicenter of the restoration effort. Through using images of animals, the clip of the song depicts the importance of solving conflicts through round table discussion rather than betraying each other to cause more suffering to the people. These and other themes and stylistic features embedded in the song reveals that Oromoo popular songs, while expressing the people‟s culture, are articulating their collective discontents and aspirations. Accordingly, multidisciplinary investigations into Oromoo popular songs are fertile grounds for further research.

Arroollee Fiichee: The Symbol of Resistance and Heroism among the Karrayyuu Oromoo

Ginbar Negera, Samuel Negash — Mon, 08 Jul 2024 00:00:00 +0000

The Karrayyuu have long been varyingly described as a confronting group, a marginalized and drought affected people, consequently what they accrued for humanities have become the subject of distortions and the dearth of research access. This paper is an exposition of the vivid images and portrayals of Arroollee Fiichee, a hero fighter and a protagonist of Oromoo patriotic, who represented the figurine of resistance and heroism among Karrayyuu. Arroollee is said to have been born in the early 1890s and died in 1976. The study was conducted by undertaking a historical methodology of analytical narrative and interpretative approaches. Findings of the study indicate that Arroollee initially started his military life in the 1920s as a lolee (common fighter) and assumed important positions in the military wing of the Gadaa system throughout his life. After being raised into a special class of warriors, Leencota Karrayyuu (the Lions of Karrayyuu), he was then promoted to qondaalaa (trophy owner) and earned the highest military title, Abbaa bitawoo in the 1950s. In his marital life career, Arroollee has served at different military offices and roles in the Karrayyuu gadaa system such as abbaa waraanaa (commanderin- chief), abbaa jajjabii (head of peace and security), warra toomaa (head of the gadaa governance center) and top counselor. Results of the study indicate Arroollee was special superman, who had engaged in several battles, scored many victories over the enemies and collected more numerous boots than his contemporaries. Subsequently, he is a renowned hero for whom a memorial kaabaa (paved graveyard) was built in honor of his bravery on Karrayyuuland at a place called Ilaala Qaraarii. He is also recalled in songs, and yet a rite of slaughtering goats dedicated to his heroism around his graveyard. The paper concludes that Arroollee was the greatest unrivalled hero who is praised as the symbol of resentment against subjugation. The researchers recommend that exposition of such heroic men like Arroollee enable us to acclaim and sing for whom, history has never yet sung.

Taateewwan qoricha aadaa biqiltootarraa hojjetaman irratti miidhaa Geessisan: Godina Qellam Wallaggaa

Wayyituu Itichaa — Mon, 08 Jul 2024 00:00:00 +0000

Qorannoon kun Godina Qellam Wallaggaatti taateewwan qoricha aadaa irratti miidhaa fidan xiinxaluu irratti kan xiyyeeffateedha. Oromoon Qellam Wallaggaa bara dheeraaf qoricha aadaatti fayyadamuun dhukkuboota garaa garaa irraa hanga dhukkuboota haala salphaan hinfayyamnetti ittiin of fayyisaa turaniiru. Haa ta’u malee, yeroo ammaa kana keessatti haalli itti fayyadama qoricha aadaa isa durii irraa haphachaa dhufuun badiisaaf saaxilamaa jira. Osooo kana ta’ee jiruu kallattii kanaan qorannoon ga’aan kanirratti adeemsifame hinjiru. Kanaafuu, kaayyoon qorannoo kanaa gochaalee qorichi aadaa akka badiisaaf saaxilaman addaan baasanii xiinxaluun dhalootaaf haala kamiin darbuu akka danda’u hawaasaaf hubannoo qooduudha. Malli qorannoon kun ittiin adeemsifame mala akkamtaati. Qorannoo kana keessatti maddi ragaa maanguddoota ogeessota qoricha aadaa qopheessuun beekaman, namoota 20 hawaasa keessaa muuxannoofi hubannaa dhimma kana irratti qaban iddattoo kaayyeffataatiin filachuun, afgaaffii waliin taasisuuni. Akkasumas, barruulee bifa barreeffamaan dhimma qorannoo kanatti dhihaatan gargaarameera. Qorannoo kanaan dhiibbaaleen amantii, mootummoota darbanii, mancaatiin biqoloota irratti raawwatan, ogeessoti qoricha aadaa dhaloota dhufuuf ogummaa kana qooduuf fedhii gahaa dhabuu, hawaasi ilaalcha gaarii qoricha aadaaf dhabuun isaan ijoodha. Rakkoowwan kanneeniifis hawaasi ammayyummaa duukaa bu’ee qoricha aadaaf ilaalcha badaa sirreeffachuu akka qabu hubannoo kennuun barsiisuu, ogeessoti fedhii isaanii guutuun dhalootaaf oguma kana akka dabrsan hubachiisuun yaadi akka furmaataatti kaa’ameera.

The purpose of this study is to identify and analyze the factors that have made tradional medicine almost into disappearance in Qellam Wallagga province. For long period, the Oromoo of Qellam Wallagga has used these traditional medicines to treat even the diseases that could no be cured easily. However, now days the practices of using these traditional medicines have been seriousely threatened to the level of extinction. Inspite of these challenges, no significant research that reveals the problem and set solution for the challenges has been conducted. Theorefore, the objective of this research is to identify the challenges and to give awrness to the society so that the practices could be transferred to the next generations. The research was conducted using qualitative research methods. The data were collected through interview by identifying 20 elders who have knowledge of traditional medicines. Other related written materials were collected to supplement the sudy. The analysis of the data indicates that the impacts of religions, the policies the past consequetive Ethiopian governments introduced, the detorration of forest coverage, the marginalization of traditional medicine by physicians, and the bad image the society have developed towards these traditional medicines are the major factors that challenged the practices and the use of the traditional medicines. Thus, the study recommends that all these challeneges should be corrected and awrness creation should be made for the society in the study area so that they could develop positive view towards the use of these medicines.

Sabboonummaa aadaa akka mil’uu kaleessaatti: walooma, diddaa aadaafi ce’umsa hawaasaa, asoosamoota Oromoo filataman keessatti

Lachiisaa Fayyeeraa, Ashannaafii Balaayi fi Ayyalaa Kabbadaa — Mon, 08 Jul 2024 00:00:00 +0000

Kaayyoon qorannoo kanaa asoosamoota Oromoo filataman keessatti sabboonummaan aadaa akkamitti akka calaqqisu xiinxaluudha. Kaayyoo kana galmaan gahuuf mala qorannoo akkamtaan ragaaleen madda jalqabaa qabiyyee hafeef seenessama asoosamootaa (Godaannisa, Yoomi Laataa? Burreen Bifa Tokko Mitifi Dibaa)fi kan lammaffaa immoo ragaalee qabatamoo bu‟uura yaaxxinaa qabaniifi dhimmoota siyaas- hawaasummaaf oolan dhimma itti ba‟amaniiru. Ragaaleen iddatteessuu miticarraa-akkayyoon asoosamoota filataman irraa meeshaa funaansa ragaa sakatta‟a dookimeentiin walitti qabamuun galumsa hafeen xiinxalaman. Xiinxalli taasifame Caayaa Yaaxxina „Fakkoommii Dachee-Dubartii‟ kan bu‟uureffate yoo ta‟u, sabboonummaan aadaa dhiyaate asoosamoota keessatti waltarrummaa dhiiraa-dubartiifi namaa-lafaa, akkasumas, eenyummaa waloo Oromoo hangam akka mul‟isu xiinxaluuf hojiirra ooleera. Argannoon qorannichaas asoosamoota filataman keessatti sabboonummaan aadaa mul‟istuu „nuyiifi isaanii‟fi, moggeeffamuu eenyummaa Oromoos kan ittiin falmame ta‟ee dhiyaatee jira. Karaa biraa, dhiyaatinni sabboonummaa kun aadaa waloo tiksee dhaloota dhaalchisuu irratti kan fuulleffate ta'uu adda baafameera. Dabalataanis xiinxala taasifameen sabboonummaan aadaa safuufi safeeffannaa namfakkiileen hordofaniin, carraaqqiiwwan isaan dhugaa ganamaafi nagaa tiksuuf taasisaniifi hariiroo akka malee (namaanamaafi, namaa-lafaa) safuun Oromoofi kan isarraa gore mul'ifameera. Walumaagalatti, asoosamoonni filataman sabboonummaa aadaan kan ijaaramaniifi mil'uu duudhaa kaleessaa irratti hundaa'uun sabboonummaa kan qajeelchan yoo ta'an, raawwilee jilaan eenyummaa waloo ijaaruu, aadaa tursiisuu, falmii diddaa aadaa taasisuufi ce'umsa hawaasaa mirkaneessuu irratti kan xiyyeeffatan ta‟uu hubatameera. Argannoo kanarraa ka‟uunis dhimmi sabboonummaa aadaa ogbarruu Oromoo keessatti dhiyaatu kallattii xiyyeeffannoo qorannoo akka ta‟uu qabu qorannoon kun akeekeera.

This study delves into the transformative power of cultural nationalism in Oromoo literature, examining its role in fostering collective consciousness, safeguarding collective identity, and propelling social and political change. The analysis focuses on four selected novels, Godaannisa, Yoomi Laataa? Burreen Bifa Tokko Miti, and Dibaa, employing the “Earth-Woman Symbolism” framework to explore the intertwining of man-woman and culture-nature dichotomies in strengthening cultural nationalism. The study reveals that cultural nationalism serves as a beacon for Oromoo, defining their “us” against external marginalization. It also acts as a custodian of collective identity, ensuring its transmission across generations. Cultural nationalism is embedded in character‟ ethical stances, their pursuit of truth and peace, and their resistance to harmful societal structures. The narratives of the selected novels are constructed on a foundation of cultural nationalism, shaping the very essence of Oromoo identity. Key emphases include constructing a cohesive collective identity, ensuring the continuity of cultural heritage, invigorating cultural resistance, and promoting societal transformation through ritual practices. Building upon these findings, the study calls for further exploration into the diverse facets of cultural nationalism in Oromoo literature.

Xiinxala maqaalee nama dhuunfaa oromoo booranaa: ija xiinjecha Afaan Oromootiin

Dabalaa Tamasgeen, Alamaayyoo Faqqadaa, Aliimaa Jibriil — Mon, 08 Jul 2024 00:00:00 +0000

Kaayyoon gooroo qorannoo kanaa, maqaalee nama dhuunfaa Oromoo Booranaa ija xiinjecha Afaan Oromootiin xiinxaluudha. Kaayyoon gooree immoo, akkaataa uumamsaafi caasaa maqaaleen nama dhuunfaa Oromoo Booranaa qaban ibsuudha. Sababni kaayyoon kun xiyyeeffatameefis, qaawwi qorannoo iraachuu; akkaataa uumamsaafi caasaa maqaaleen kunniin qaban qorachuun barreeffamaan olkaa’uufiidha. Malli qorannichaa akkamtaa ta’ee, akaakuun isaa ibsaadha. Maddi ragaalee, madda ragaa tokkoffaafi lammaffaati. Malli iddatteessuu, iddatteessuu mit-carraa keessaa kayyeeffataadha. Tooftaalee ragaaleen ittiin guuraman immoo, afgaaffiifi qaaccessa dookimantiiti. Ragaaleen guuraman kunniin, yaaxxina xiinlatawaa jechootaa bu’uura taasifachuun mala ibsaatiin xiinxalaman. Ragaalee xiinxalaman irraa bu’aan argame: Maqaaleen nama dhuunfaa Oromoo Booranaa, walitti qindoomina gareewwan jechootaafi qaamota jechoota Afaan Oromoo garagaraafi latiilee irraa kan uumamaniifi amaloota garee jechaa afaanichaa kan calaqqisiisaniidha. Innis, walitti qindoomina maqibsaafi latiilee, maqaalee biroofi latiilee, jechoota qabiyyeefi jechoota tajaajilaa, jechoota tajaajilaafi bamaqaa, hundee jechaafi latiileerraa; maqibsii qofarraa; jechoota qabiyyee qofarraa; jechoota tajaajilaa qofarraa; adeemsa kutanii hidhuutiin kan uumamaniidha. Haalota kana keessatti latiileen /-aa/, /- a/, /ϕ/, /-cha/, /-tuu/, /-tii/, /-oo/, /-o/, /a-/, /-sa/, /-ee/, /-e/, /-lee/, /-ii/ jedhaman haala garagaraan fufamuun tajaajila maqeessuu, murteessuufi koorniyaa agarsiisu. Caasaa maqaaleen haala kanaan uumaman qaban immoo, amala jecha salphaa, dachaa, xaxamaafi dachaa xaxamaa Afaan Oromoo calaqqisiisu. Gabaabumatti, maqaan ogumdaneessa waan ta’eef, qorattoonni yaaxxina xiinlatawaa jechootaas ta’e, kallattii biroon uunkaafi caasaa maqaaleen nama dhuunfaa yeroo ammaa galumsa aadaa Oromoo garagaraa keessatti moggaaffamaa jiran, qorachuun ifoomsuun barbaachisaadha. Akkasumas, hayyoonni xiinqooqaa qorannoowwan gama xiinqooqa Afaan Oromootiin jiran muraasa waan ta’aniif, osoo xiyyeeffannoo addaatiin irratti hojjetamee gaariidha.

The major objective of this research is to examine Borana Oromoo personal names from the perspective of Afaan Oromoo morphological analysis. The specific objectives of the study are to describe the formation, nature and structure of personal names of the Borana Oromoo. The reason this objective is focused on to fill the gaps observed in the research; and to examine the formation and structure of these personal names and preserve in written form. The methodology of the research is qualitative research in which descriptive method of data analysis is implemented. Sources of data are primary and secondary. The sampling technique is targeted in non-random sampling in which purposive sampling method was used. The data collection strategies were interviews and document analysis. The data collected were analyzed by descriptive methods based on lexical morphological theory. The findings from the data analysed are: personal names in the Borana Oromoo are formed from the different parts of speech and parts of words and morphemes reflecting the characteristics of these parts of speech. That means the ames are formed from the combination of adjectives and morphemes, other nouns and morphemes, content words and functional words, functional words and pronouns, root words and morphemes; from adjectives alone; from content words alone; and from functional words alone. Moreover, the names are also formed in the process of blending different forms of words. In this formation, morphemes such as /- aa/, /-a/, /ϕ/, /-cha/, /-tuu/, /-tii/, /-oo/, /-o/, /a-/, /-sa/, /-ee/, /-e/, /-lee/, /-ii/ are used as to make ominalization, identifiers and gender indicators. The structures of these personal names in this formation have the characteristics of simple, compound, complex and compound complex words. In general, since personal names are very multidiscipinary, researchers are struggling to analyse personal names both in forms and structures of contemporary personal names based on the cultural context in which the names are bestowed. In addition, since few researches are done in the areas of Afaan Oromoo linguistics, it is recommended that additional researches have to be done and given special attention.

The Quest for Afaan Oromoo’s inclusion to the federal government working languages in Ethiopia: causes and benefits

Alima Jbril — Mon, 08 Jul 2024 00:00:00 +0000

This paper explores long standing demands of the Oromoo to make Afaan Oromoo, the most widely spoken language in the Horn of Africa as a mother tongue, one of the working Federal languages. The antagonism behind the linguistic policy of the consecutive Ethiopian regimes is the main reason for the
exclusion from the Federal working languages during the last three decades. Although FDRE constitution of 1995 gives equal status to all languages, the status quo has still continued marginalizing Afaan Oromoo and other major languages considering the demography of the speakers and public demands. In spite of these facts, the struggles for inclusion of Afaan and its marginalization from the Federal working language from its historical root is overlooked. The paper argues that the use of Afaan Oromoo as a Federal working language has multifaceted importance in the country’s unity and political stability. The paper considers the socio-political and historical background in relation to the promotion of Afaan Oromoo to the Federal working language. It also puts flashlights on the continuing use of the language as an expression of Oromoo identity, Oromummaa and Sabboonummaa. The main purpose of this research, therefore, is to identify the causes of exclusion, and to address the benefits of inclusion of
Afaan Oromoo to the Federal working language. To achieve this objective, qualitative research design was used and qualitative data were collected using interviews and document analysis. In the interview, informants with good knowledge of linguistic history of the country were identified. The data reveled that Afaan Oromoo was excluded from politics, business, administrative, religious, media of instruction and other public services. The study also displayed that including Afaan Oromoo in the Federal working languages of the country develops and enriches the language, and gives job opportunity to many youths in the Federal Institutions. As the language is spoken by many nations as lingua franca, its inclusion plays significant roles in stabilizing the country and cementing the unity of the nations. The study, thus, recommends that the government should keep the freedom and inclusion of all languages to enhance the legitimacy of political processes.

Qorannoon kun gaaffii Oromoon yeroo dheeraaf Afaan Oromoo, afaan gaanfa Afriikaatti baayyina dubbattootaan beekamuufi daangaa ce’ee dubbatamu, afaan hojii Federaalaa taasisuuf carraaqaniifi bu’aa inni afaan Federaalaa yoo ta’e uummata biyyittiif buusu gadi fageenyaan ibsa. Dhiibbaa imaammata afaanii sirnoota Itoophiyaa duraanii duuba jiruun Afaan Oromoo waggoota kurnan sadan darbaniif afaanota hojii Federaalaa keessaa akka hinseenneef sababa guddaadha. Heerri FDRE bara 1995 afaanota hundaaf sadarkaa walqixa kan kennu ta’us, ammallee haalli jiru garuu Afaan Oromoofi afaanota gurguddoo biroo dimogiraafii dubbattootaafi gaaffii uummataa ilaalcha keessa galchuu dhiisuun qooddaan itti fufee jira. Dhugaan kun jiraatus, qabsoon Afaan Oromoo afaan hojii Federaalaa keessatti akka hammatamuu tasisamaa jiu ammas akkuma xiyyeeffannoo dhabetti jira. Kanarraa ka’uun, qorannoon kun kan xiyyeeffatu Afaan Oromoo akka afaan hojii Federaalaatti fayyadamuun tokkummaafi tasgabbii siyaasaa biyyattii keessatti gahee gudda qaba jechuun falma. Kana malees, Afaan Oromoo gara afaan hojii Federaalaatti guddisuu waliin walqabatee seenduubee hawaassiyaasaafi seenaa uummatichaas guddisuuf tajaajila. Akkasumas, itti fayyadama afaanichaa itti fufsiisuun akka eenyummaa Oromoo, Oromummaafi Sabboonummaan ittiin ibsachuuf fayyada. Kanaaf, kaayyoon qorannoo kanaa inni guddaan sababoota Afaan Oromoo afaan hojii Federaalaa keessatti hammatamuu dhabe adda baasuufi bu’aa keessatti hammatamuun isaa qabu xiinxaluudha. Kaayyoo kana galmaan ga’uuf, saxaxa qorannoo qulqullinaa fayyadamuun ragaaleen akkamtaa meeshaalee funaansa ragaalee af-gaaffiifi sakatta’aa dokimantiin walitti qabamaniiru. Af-gaaffii kana keessatti beektotni seenaa, afaaniifi manguddoonni muuxannoo qaban keessatti hirmaataniiru. Ragaaleen qaacceffaman kunneen akka mul’isanitti, Afaan Oromoon afaan hojii Federaalaa akka hintaane taasisuun akka inni tajaajila siyaasaa, daldalaa, bulchiinsaa, amantaa, afaan barnootaafi tajaajila mootummaa biroo keessaatti akka dubbattoonni dhimma itti ba’uu dhabuun rakkachaa jiran ibsa. Kunis, qabsoo uummatni Oromoo yeroo dheeraaf Afaan Oromoo afaan hojii Federaalaa taasisuuf qabsaa’e akka hinmilkaa’in agarsiisa. Kanaafuu, Afaan Oromoo Afaan hojii Federaalaa biyyattii keessatti hammachiisuun afaanicha akka guddatuufi badhaadhu, akkasumas dargaggootni hedduu Dhaabbilee Federaalaa keessatti carraa hojii akka argatan taasisa. Afaan kun afaan daangaa darbee dubbatamuufi saboota hedduun tajaajilamu waan ta’eef, afaan hojii Federaalaa keessatti hammatamuun isaa biyyattii tasgabbeessuufi tokkummaa sabootaa cimsuu keessatti gahee olaanaa taphachuu danda’a. Kanaarraa ka’uun, qorannoon kun, haala kanaan, mootummaan seera qabeessummaa adeemsa siyaasaa guddisuuf bilisummaafi hammatamuu afaanota hundaa eeguu akka qabu yaada furmaataa dhiheessa.

Oromoo concept of peace: an exploration of its values and guiding mechanisms

Mon, 08 Jul 2024 00:00:00 +0000

It is indisputable that peace is the ultimate goal that everybody desires and hopes to maintain in all societies, both far and near. As a result, institutions, societies, and individuals make every effort to gain peace. Yet, the underlying concept of peace is not well understood, particularly when viewed from the perspective of indigenous epistemology. The main aim of this desk review-based research is to understand how the Oromoo view nagaa (peace) from the perspectives of ensuring justice and maintaining social order, so that the existing explored knowledge can serve as a springboard for working to maintain peace and for further empirical research. Hence, a desk research method was used to collect available secondary data from different libraries. Furthermore, a total of 152 different academic works on the Oromoo concept ofpeace were systematically collected form internet sources including scholarly articles and online books. Then, a description, summary, and critical evaluation of these works were provided. .Based on the findings, it was demonstrated that for Oromoo, peace is comprehensive. The peace of humans is interdependent with peace of other creatures, and the value of peace lies in maintaining an overall balance of the cosmic order. Peace can maintain human relations with Waaqaa (God), nature and fellow humans. Peace is maintained and nurtured within the general principles, practices, and laws of Gadaa and other institutions, beliefs, and traditions operating under Safuu, law, and culture. Yet, dynamism is there without deviating much from core guiding principles and Safuu. However, the existing literature is not comprehensive enough, both in scope and depth. In fact,
there is no single work that is exclusively devoted to examining the Oromoo concept/philosophy of
peace. Besides, these studies rarely represented the data from all Oromoo areas. Hence, further work
that includes all Oromoo areas is crucial as some solutions for peace of Oromia and also Ethiopia could
be generated from it.