Posted by OromianEconomist in African Literature, Ideas, Language and Development, Mammaaksa Oromoo, Oromo Literature, Walaloo (Poems), Wisdom.
Tags: Mammaaksaa, Oromo Books, Oromo Literature, Qubee
Oromo Literature: Qubee, Walaloo (poems), Mammaaksaa, Books & More and More to Come
Exclusive: Qubee-Based Afan Oromo Children’s Textbook from 1980 (Used in OLF-Liberated Parts of Oromia)
Finfinne Tribune | Gadaa.com
Qubee Afaan Oromoo Waggaa 35 Har’aa
Seenaa barnoota qubee afaan Oromoo keessatti ABOn dirree dhihaa fi bahaa keessatti daa’imaa fi gaheessa dirree bilisoomtee fi jireenya baqaa irra turan biyyoota ollaa keessatti barsiisaa ture, waraana dabalatee jechuu dha. Kitaabotii ABOn ittiin barsiisaa ture hedduu hedduu dha. Ammoo akka fakkeenya kitaabota ABOn bara 1980 keessa ijoollee ittiin barsiisaa ture har’aaf isinii erge. Kun har’a waggaa 34 ta’e jechuu dha. KITAABA IJOOLLEE Barreeffama Lammaffaa gara page 100 ol qaba ture keessaa hamma tokko kunoo siif erge.
Kana yeroon ergu kitaabni ijoolleen dirree turan waggaa 35 dura ittiin barachaa turan kana qofa jechuu osoo hin taane hedduu hedduu dha.
1. Quuluu Bareedaa
3. Abbaa guddoo
4. Barreeffama qubee jedhchootaa
5. Qubee Afaan Oromoo sadarkaa 1ffaa, sadarkaa 2ffaa hamma 5ffaa fi kaanis hedduu hedduutu jira.
fi kkf hedduu ture. Yaadatnoof jecha gama keessan dabarse.
”Y O O M DH U F T A A G U G E E K O O !!”
Mallattoo nagaakoo yaa baattuu nageenyaa
Quba qabdaa laataa nu siyaaduu keenyaa
Sibirroota birootti makamtemoo laataa?
Waadaa fuutee baate isa guyyaa qaataa?
Garaa nama nyaattaa qalbii keenya hattee
Seenaa waliin qabna kanaaf numararte
Gonfoo walqixxummaa madaallii qajeelaa
Hawwinee dheebonnee yaadaan sikajeellaa.
Qalbiin hunkuramnee hafuuraa ciccinnee
Waliin dudubbannee abdiiyyuu kutannee
Adurreen adalli wicii baay’ee fixxe
Dukkanaan da’attee fuutee boollaan lixee
Arraagessi budaan innichi adda booqaa
Adalicha faana tokkoomuuf carraaqa
Isaan lamaaniyyuu dhiiga xuuxaa ooluu
Qabeenyaa Gugeerratti yeroo hundaa walloluu
Risaafi ruumuichi Joobirris kaateetuu garaa Waaqaa keessa
Cabsee alanfatee balleessuu barbaadee gayyaafatee qeensaa
Lukkuun jinnii kaatee isheen jibbisiistuun ilma namaaf diinaa
Huummoon raqa nyaattuu ilbisa bosonaa hundumashee beeknaa
Simbirri daaloteen gamanaa fooriccee nagaa booressitee
Oduu hololaafi isa madda hinqabne walitti odeessitee
Hurunguun bosona keessaa ol dachaatee maasii keessa guuttee
Simbirri halkanii dukkanaan da’attee adalaaf wallaatte
Cirriin saawwan keenya ittuma ejjettee dhiiga isaanii xuuxxu
Warreen nuguggubdu nurraan galagaltuu ykn nurraa hincittuu?
Jetteetu gugeenkoo gugeen miilla calii dubbatti gaararraa
Dhufunshee dirqama faajjii fannifattee teessee adda leencaarraa
Gugeen yoomuma dhufti faajii bilisummaa ciniintee baadhattee
Ijoolleen kee marti dhufaatiikee dhaggeefatu gurri dhadhaabbatee!
Qalbii cabe suphuuf kutannoon hojjettee
Ilbiisota mara boollatti ukkaamsitee kaanis injifattee
Simbirroon dhokattuun maqaanshee jibbame mormi jalli diimaa
Magariisa uffattee odaan faayamteetu labsii nagaa himaa
Yaadaan burjaaja’aa qalbiin namiidhameen hubamee keessikoo
Qara ilaalaan hafamoo dafteetu naadhuftaa bareedduu Gugeekoo!!
Gugee koo gugeekoo gugee lammii keenyaa,
Dafiitii nuuf koottu dheeboonnee si eegnaa,
Baay’ee si dheeboonnee dheebuu nama maraa,
Si hin argiinaan du’aa addunyaa kanarraa?,
Nagaan boqonnaakee addunyaa danboobsaa
Eebbi sirraa burqu hinqabuum lakkoofsa
Kanaafuu naaf dafi maaloo an muddamee
Erga duriin jooraam hinuma naaf gamee
Akkakee kaachuudhaaf samii Waaqaa keessaa
Giidoo bututaakoo humna nadaangessaa
Dheebuu cimaan qabaam beekuuf argamakoo
Si eegaanoo jiraa yoom dhuftaa Gugeekoo?
Gugeen ati eeguu isheen bara sanaa,
Yaadaan gadi hin teenye hin dhiisni maassana,
Lakki hindagatne waadaa fuutee baate,
Addunyaatti dhugaa jiru himuuf beellama itti taate
Gargaarsas nifeeti kan keessaa fi alaa
Waanta salphaa miti jireenyi halaalaa
Gugittii kaleessaa haadha wucii hoomaa
Furmaanni hin argamu eeguu qofaan homaa
Wucooliinshee kitilaan har’a guddatanii
Dhufaatii haadhasaanii kanneen eeggatani
Akka daftee dhuftuuf yoo ariifatani,
Galma sirreessanii haala haamijeessani
Yoos dafee nita’a dhumaatiin barichaa,
Abdii hin kutatiin yaa dhala Oromtichaa,
ammas naan jedhani…….
Dhugaadha nan fayyee aannanuman dhugee
Maalin dubbiseeree Akka harma haadhaan itti jedhe luugee….
Beekantu akkas godhee natti kaasee Gugee
Dhaggeeffattee laataa maaloo Gugeen keenyaa.
Abdi irraa qabna kanaaf karaa eegna.
Dhaga’uu baattuyyuu garaahoo wal beekna.
Barrisii nuuf kottu maaloo Gugee keennaa!
Atis nu jiraadhuu Beekan yaa beekaa koo hayyuu bara qubee
Dubbiin Gugee kanaa hundaa garaa gubee
Abdiidhumaan eegna gaaf tokko yoo dhufeeee.
Beekan Gulummaa Irranaa Mardaasaa, 2014
*** KUN BU’AA SUKKUUMMII SAMMUU KEESSANII DABALATEETU!!**
Jaldeessi Maal argee?
Haata’u jedheetu jaldessi dhagaa galagalchee
Qubakoo itti hinbuusuu maaltu ana galchee
Maafan dhagaa kana sosochoosuu dhaqaa
Kan sammuukoo duwwaa anoo fooni raqaa
Haata’u matumaa waatu keessa jiraa
Waan dhoksaan eegmu morma keenya diraa
Maafan garagalchaa dhagaan nacaccabsaa
Mataa gadi qabadheen baricha dabarsaa
Dhgaan oo’aa hinqabu narra garagalaa
waanan isa miidheef tarii du’aan nawaxalaa
Tarii raammoo guddaa dhagaa jala jiru
Bofa marmaratee ilbiisota ciru
wayii yaa jaldeessaa…….
Tarii boqoolloofaa dhabemoo qoonqoosaaf
Aalgeeshee caccabsee karaatti hambisuudhaaf
Moo jaldeessi kun waa dhokseera laata?
Dhagaas garagalchee maaf kaa’ee baqataa?
Gurmuu gurmuun yaa’ee dhagaas dadarbataa
Kaanis garagalchee maaf fiigee baqataa?
Maalumaa dhoksaansaa maaf iccitaan kaa’e
Isumayyuu hincabsuu dhagaan irraan ba’ee?
Barri dhufuu hin oolu dhagaan aaga margee
Yaa qomookoo maaloo jaldeessi maal argee?
Beekan Gulummaa Irranaa Mardaasaa, 2014
meeqa, meeqataman miidhamaa
meeqataman onnee madeeffamaa?
waraabeessi ana nyaatu
ykn qorkee nanfixuu
yookin tuffatees nan gatuu
kiyya kuni anumaa raajee
kanatu soora sarees waaje.
onneen na bokoktee
lapheen na xillibbooftee
egere qaba jettee
halkan abjuun aaddee
keessoo olee kootii
dada koorra dabartee
keenyaf faloo taatee
Ani meeqa meeqan ganamaa
meeqa meeqan jaalladhee
maaltu fura dhaaqaba
maaltu dawaa,maaltu furmaataa
maaltu hiikoo fidaa?
sardas dhabu dhawaata
maaltu irraa na oolchaa
Imimmaan koon coba
akkasumaan na soba,
akkaa adaammii ollaa hagamsaa
utuun inbeekinin yaadumaan collooqsaa
kunoo namni hin arguu
keessoo koottan jijjigsa
dhageettis hin qabu,
koo akkasumaan coccobsa.
hin qooru ijjiuu cimmantee walitti duuftee
kan tahu waan falaa
anoo guuteen hafe qofaa
guutee guuteen qeenxomaa
jaallee jaalleen jibbamaa
ammoo daangaa darbee,
koo falli maalumaa?
Nuti handhuura qabna magarsitu
Kan namaa hin barbaannu maseensitu
Mukeenii fi gaarreewwan hundaan badhaatu
Lageenii fi allaattiwwan hundaa kan hawwatu
Kana hundaa ilaaltee halkanii fi guyyaa
Gurra qeensita akka ilmoo iyyaa
Ni bashannanta godaan baatee gubbaa
Ni elenfatta waan qabnu hundaa
Rakkinakee hubannee si jalaa callisnee
Har’a bor galta jennee hafnee si ciibsinee
Homaa siif galuu dide akka horii hormaa
Gola keessa deemta akka saree ollaa
Hantuunni maraatte adurree dhungatti
Lafan fudhadha jettee abjuu dhumaa abjootti
Harki hanna bare dooluu isaatu munyuuqa
Ati kan jalqabde jaarraa hedduun duuba
Sanyiikootu dhaabe handhuura maccaa fi tuulamaa
Akkamitti waliin jiraata hafuurri hadhaa fi gumaa
Seenaan si haa gaafatu inni beeku waan hundaa
Amma sittan hima mee dhiisi oduu
Sirriitti ilaalladhu arrabakee sobduu
Asuma baafadhu waanta qabdu oduu
Ittanaa ooltu, intalli heeruma hin ooltu
Jaallattus jibbitus ‘’Plan’’ hojii irra hin ooltu!
Yooseef Hambaa 26 /08/ 2014.
Qilleensa jabaa kan kibbaa fi kaabaa
Kakawwee hamaa kan dhihaa fi bahaa
Danbalii fi yaa’a kan handhuura lafaa
Didachanii dhufani nagaa wal gaafachaa
Mee natti himi karaa malattu
Gurras na buusi maal akka yaaddu
Of hin beeknee kan baraa dhufaa yartuu
Sitti fakkaanne kan of hin beekne raatuu
Eessa abbaakee dhaqxa barana hin baatu
Nutis si barreerra atis nu barteetta
Naasuu fi sodaakee nutis hubanneerra
Beekaan si ilaalee addaan si baafate
Cabsee si ilaale dugugguruu lafeeke
Barataanis hubatee kaayyoo fi mul’atakee
Sobaa fi dinagdee waliin fakkeessitee
Naasuun si qabatee olii gadi kaattee
Barataa fi maatii addaan fageessitee
Kutaa fi gandaan gargar faffacaastee
Barumsamoo siyaasaa kan ati qindeessite?
Dirqamni maali mirgis maali?
Heerri maali seerris maali?
Ani kana hundaa hin deebisu
Keeyyannikee siif haa deebisu
Maaliif wal fakkeessitaa adii fi gurraacha?
Maaliif walitti maktaa sobaa fi dhugaa?
Naasuu si qabateef jettee muka sagal hin korin
Qaaniif yeellookee dhoksuuf jettee laga sagal hin ce’in
Kaleessa bineensa har’a miseensa
Agaazii fi loltuu walfaana itti roobsa
Rasaasaa fi dullaa akka bokkaa roobsa
Kana hundaa dagattee akka harmee batattee
Dhiiga irra adeemta akka ishee of dagattee
Safuu! Safuu! Mee of ilaali eessa akka jirtu
Bitaa fi mirga ilaallaan warra gumaa gidduu
Olii fi gadi ilaallaan safuu yaa dhiiga iyyuu
Kun hunduu ragaadha egaan hin milkooftu
Walaleessaa: Yosef Hamba
(OPride) – Author and novelist Tesfaye Gebreab released his eighth book “Ye Sidetengaw Mastawesha” – an immigrant’s memoir – online, as a free PDF, after an alleged fallout with his publisher, Netsanet Publishing Agency (NPA). The dramatic decision to distribute the book for free – at an estimated loss of $30,000 – came, according to Tesfaye’s people, after NPA leaked a doctored copy of the book following the author’s refusal to omit two controversial chapters, one of which is about Oromo. Tesfaye is not new to controversy, especially one involving the divergent Oromo and Ethiopian narratives. His well-received book, YeBurqa Zimita – the silence of Burqa – is the first major work of contemporary Amharic fiction with main Oromo characters based on a true story. Tesfaye, who is of an Eritrean descent, grew up in Bishoftu in Oromia, central Ethiopia. He identifies himself as “Ijjoollee Bushooftu” meaning a proud Bishoftu native. His third major novel “Ye Bishoftu Qorxoch” and two subsequent memoirs, although less controversial, dealt with the plight of Oromo people under successive Ethiopian regimes. Suffice to say, over the years, Tesfaye had distinguished himself as a controversial, introspective, and critical novelist by going against the tide of mainstream Ethiopianist narrative. For this, he’s been accused of many things, like being a paid Eritrean spy. In the latest disputed book, one of the chapters that the publishers allegedly sought to censor was “Chaltu as Helen”, which is based on a novelized story of Chaltu Midhaksa, a young Oromo girl from Ada’aa Barga district, also in central Oromia. Born to a farming family in Koftu, a small village south of Addis Ababa near Akaki, Chaltu led an exuberant childhood. Raised by her grandmother’s sister Gode, a traditional storyteller who lived over 100 years, the impressionable Chaltu mastered the history and tradition of Tulama Oromos at a very young age. Chaltu’s captivating and fairytale like story, as retold by Tesfaye, begins when she was awarded a horse named Gurraacha as a prize for winning a Tulama history contest. Though she maybe the first and only female contestant, Chaltu won the competition by resoundingly answering eleven of the twelve questions she was asked. Guraacha, her pride and constant companion, became Chaltu’s best friend and she took a good care of him. Gurraacha was a strong horse; his jumps were high, and Chaltu understood his pace and style. A masterful rider and an envy to even her male contemporaries, Chaltu soon distinguished herself as bold, confident, outspoken, assertive, and courageous. For this, she quickly became a household name among the Oromo from Wajitu to Walmara, Sera to Dawara, Bacho to Cuqala, and Dire to Gimbichu, according to Tesfaye. Chaltu traces her lineage to the Galan, one of the six clans of Tulama Oromo tribe. At the height of her fame, admirers – young and old – addressed her out of respect as “Caaltuu Warra Galaan!” – Chaltu of the Galan, and “Caaltuu Haadha Gurraacha!” – Chaltu the mother of Gurraacha. Chaltu’s disarming beauty, elegance, charisma, and intelligence coupled with her witty personality added to her popularity. Chaltu’s tattoos from her chin to her chest, easily noticeable from her light skin, made her look like of a “Red Indian descent” (Tesfaye’s words). As per Tesfaye’s account, there wasn’t a parent among the well-to-do Oromos of the area who did not wish Chaltu betrothed to their son. At 14, Chaltu escaped a bride-kidnapping attempt by outracing her abductors. Chaltu’s grandfather Banti Daamo, a well-known warrior and respected elder, had a big family. Growing up in Koftu, Chaltu enjoyed being surrounded by a large network of extended family, although she was the only child for her parents. Recognizing Chaltu’s potential, her relatives suggested that she goes to school, which was not available in the area at the time. However, fearing that she would be abducted, Chaltu’s father arranged her marriage to a man of Ada’aa family from Dire when she turned 15. Locals likened Chaltu’s mannerism to her grandfather Banti Daamo, earning her yet another nickname as “Caaltuu warra Bantii Daamo” – Chaltu of Banti Daamo. She embraced the namesake because many saw her as an heir to Banti Daamo’s legacy, a role usually preserved for the oldest male in the family. Well-wishers blessed her: prosper like your grandparents. She embraced and proudly boasted about continuing her grandfather’s heritage calling herself Chaltu Banti Daamo. Others began to call her Akkoo [sic] Xinnoo, drawing a comparison between Chaltu and a legendary Karrayu Oromo woman leader after whom Ankobar was named. Chaltu’s eccentric life took on a different trajectory soon after her marriage. She could not be a good wife as the local tradition and custom demanded; she could not get along with an alcoholic husband who came home drunk and abused her. When Chaltu threatened to dissolve the marriage, as per Oromo culture, elders intervened and advised her to tolerate and reconcile with her husband. Rebellious and nonconformist by nature, Chaltu, who’s known for challenging old biases and practices, protested “an alcoholic cannot be a husband for Banti Daamo’s daughter!” Soon she left her husband and moved to Addis Ababa, Ethiopia’s capital, to attend formal education and start a new chapter in life. Trouble ensues. In Addis Ababa, her aunt Mulumebet’s family welcomed Chaltu. Like Chaltu, Mulumebet grew up in Koftu but later moved to Addis Ababa, and changed her given name from Gadise in order to ‘fit’ into the city life. Subsequently, Mulumebet sat down with Chaltu to provide guidance and advice on urban [Amhara] ways. “Learning the Amharic language is mandatory for your future life,” Mulumebet told Chaltu. “If you want to go to school, first you have to speak the language; in order to learn Amharic, you must stop speaking Afaan Oromo immediately; besides, your name Chaltu Midhaksa doesn’t match your beauty and elegance.” “I wish they did not mess you up with these tattoos,” Mulumebet continued, “but there is nothing I could do about that…however, we have to give you a new name.” Just like that, on her second day in Addis, Caaltuu warra Galaan became Helen Getachew. Chaltu understood little of the dramatic twists in her life. She wished the conversation with her aunt were a dream. First, her name Chaltu means the better one, her tattoos beauty marks. She quietly wondered, “what is wrong with my name and my tattoos? How can I be better off with a new name that I don’t even know what it means?” Of course she had no answers for these perennial questions. Most of all, her new last name Getachew discomforted her. But she was given no option. The indomitable Chaltu had a lot to learn. A new name, new language, new family, and a whole new way of life, the way of civilized Amhara people. Chaltu mastered Amharic in a matter of weeks. Learning math was no problem either, because Chaltu grew up solving math problems through oral Oromo folktale and children’s games like Takkeen Takkitumaa. Chaltu’s quick mastery amazed Dr. Getachew, Mulumebet’s husband. This also made her aunt proud and she decided to enroll Chaltu in an evening school. The school matched Chaltu, who’s never set foot in school, for fourth grade. In a year, she skipped a grade and was placed in sixth grade. That year Chaltu passed the national exit exam, given to all sixth graders in the country, with distinction. But her achievements in school were clouded by a life filled with disappointments, questions, and loss of identity. Much of her troubles came from Mulumebet packaged as life advice. “Helen darling, all our neighbors love and admire you a lot,” Mulumebet told Chaltu one Sunday morning as they made their way into the local Orthodox Church. “There is not a single person on this block who is not mesmerized by your beauty…you have a bright future ahead of you as long as you work on your Amharic and get rid of your Oromo accent…once you do that, we will find you a rich and educated husband.” Chaltu knew Mulumebet had her best interest at heart. And as a result never questioned her counsel. But her unsolicited advises centered mostly on erasing Chaltu’s fond childhood memories and making her lose touch with Oromummaa – and essentially become an Amhara. Chaltu spent most of her free time babysitting Mulumebet’s children, aged 6 and 8. She took care of them and the kids loved her. One day, while the parents were away, lost in her own thoughts, Chaltu repeatedly sang her favorite Atetee – Oromo women’s song of fertility – in front of the kids. That night, to Chaltu’s wild surprise, the boys performed the song for their parents at the dinner table. Stunned by the revelation, Mulumebet went ballistic and shouted, “Are you teaching my children witchcraft?” Mulumebet continued, “Don’t you ever dare do such a thing in this house again. I told you to forget everything you do not need. Helen, let me tell you for the last time, everything you knew from Koftu is now erased…forget it all! No Irreechaa, no Waaree, no Okolee, no Ibsaa, No Atetee, and no Wadaajaa.” Amused by his wife’s dramatic reaction, Getachew inquired, “what does the song mean, Helen?” Chaltu told him she could not explain it in Amharic. He added, “If it is indeed about witchcraft, we do not need a devil in this house…Helen, praise Jesus and his mother, Mary, from now on.” “Wait,” Getachew continued, “did you ever go to church when you were in Koftu? What do they teach you there?” Chaltu acknowledged that she’s been to a church but never understood the sermons, conducted in Amharic, a language foreign to her until now. “Getachew couldn’t believe his ears,” writes Tesfaye. But Getachew maintained his cool and assured Chaltu that her mistake would be forgiven. Chaltu knew Atetee was not a witchcraft but a women’s spiritual song of fertility and safety. All Oromo women had their own Atetee. Now in her third year since moving to Addis, Chaltu spoke fluent Amharic. But at school, in the market, and around the neighborhood, children bullied her daily. It was as if they were all given the same course on how to disgrace, intimidate, and humiliate her. “You would have been beautiful if your name was not Chaltu,” strangers and classmates, even those who knew her only as Helen, would tell her. Others would say to Chaltu, as if in compliment, “if you were not Geja (an Amharic for uncivilized), you would actually win a beauty pageant…they messed you up with these tattoos, damn Gallas!” Her adopted name and mastery of Amharic did not save Chaltu from discrimination, blatant racism, hate speech, and ethnic slurs. As if the loss of self was not enough, seventh grade was painfully challenging for Chaltu. One day when the students returned from recess to their assigned classes, to her classmate’s collective amusement, there was a drawing of a girl with long tattooed neck on the blackboard with a caption: Helen Nikise Gala – Helen, the tattooed Gala. Gala is a disparaging term akin to a Nigger used in reference to Oromos. As Chaltu sobbed quietly, their English teacher Tsige walked in and the students’ laughter came to a sudden halt. Tsige asked the classroom monitor to identity the insulting graffiti’s artist. No one answered. He turned to Chaltu and asked, “Helen, tell me who drew this picture?” She replied, “I don’t know teacher, but Samson always called me Nikise Gala.” Tsige was furious. Samson initially denied but eventually admitted fearing corporal punishment. Tsige gave Samson a lesson of a lifetime: “Helen speaks two language: her native Afaan Oromo and your language Amharic, and of course she is learning the third one. She is one of the top three students in the class. You speak one language and you ranked 41 out of 53 students. I have to speak to your parents tomorrow.” Athletic and well-mannered, Chaltu was one of the best students in the entire school. But she could not fathom why people gossiped about her and hurled insults at her. Banned from speaking Afaan Oromo, Chaltu could not fully express feelings like sorrow, regrets, fear and happiness in Amharic. To the extent that Mulumebet wished Chaltu would stop thinking in Oromo, in one instance, she asked Chaltu to go into her bedroom to lament the death of a relative by singing honorific praise as per Oromo custom. Chaltu’s break came one afternoon when the sport teacher began speaking to her in Afaan Oromo, for the first time in three years. She sobbed from a deep sense of loss as she uttered the words: “I am from Koftu, the daughter of Banti Daamo.” Saying those words alone, which were once a source of her pride, filled Chaltu with joy, even if for that moment. Chaltu anxiously looked forward to her summer vacation and a much-needed visit to Koftu. But before she left, Mulumebet warned Chaltu not to speak Afaan Oromo during her stay in Koftu. Mulumebet told Chaltu, “Tell them that you forgot how to speak Afaan Oromo. If they talk to you in Oromo, respond only in Amharic. Also, tell them that you are no longer Chaltu. Your name is Helen.” Getachew disagreed with his wife. But Chaltu knew she has to oblige. On her way to Koftu, Chaltu thought about her once golden life; the time she won Gurracha in what was only a boys’ competition, and how the entire village of Koftu sang her praises. Her short stay in Koftu was dismal. Gurraacha was sold for 700 birr and she did not get to see him again. Chaltu’s parents were dismayed that her name was changed and that she no longer spoke their language. A disgruntled and traumatized Chaltu returns to Addis Ababa and enrolls in 9th grade. She then marries a government official and move away from her aunt’s protective shield. The marriage ends shortly thereafter when Chaltu’s husband got caught up in a political crosshair following Derg’s downfall in 1991. Chaltu was in financial crisis. She refused an advice from acquintances to work as a prostitute. At 24, the once vibrant Chaltu looked frail and exhausted. The regime change brought some welcome news. Chaltu was fascinated and surprised to watch TV programs in Afaan Oromo or hear concepts like “Oromo people’s liberation, the right to speak one’s own language, and that Amharas were feudalists.” Chaltu did not fully grasp the systematic violence for which was very much a victim. She detested how she lost her values and ways. She despised Helen and what it was meant to represent. But it was also too late to get back to being Chaltu. She felt empty. She was neither Helen nor Chaltu. She eventually left Addis for Koftu and asked her parents for forgiveness. She lived a few months hiding in her parent’s home. She avoided going to the market and public squares. In a rare sign of recovery from her trauma, Chaltu briefly dated a college student who was in Koftu for a winter vacation. When he left, Chaltu lapsed back into her self-imposed loneliness and state of depression. She barely ate and refused interacting with or talking to anyone except her mother. One afternoon, the once celebrated Chaltu warra Galaan took a nap after a coffee break and never woke up. She was 25. The bottom line: Fictionalized or not, Chaltu’s is a truly Oromo story. Chaltu is a single character in Tesfaye’s book but lest we forget, in imperial Ethiopia, generations of Chaltu’s had to change their names and identity in order to fit in and be “genuine Ethiopians.” Until recently, one has to wear an Amhara mask in order to be beautiful, or gain access to educational and employment opportunities. Likewise, in the Ethiopia of today’s “freedom of expression advocates” – who allegedly sought to censor Tesfaye – it appears that a story, even a work of fiction, is fit to print only when it conforms to the much-romanticized Ethiopianist storyline. So much has changed since Chaltu’s tragic death a little over a decade ago, yet, clearly, much remains the same in Ethiopia. Honor and glory to Oromo martyrs, whose selfless sacrifices had allowed for me to transcribe this story, the Oromo today – a whole generation of Caaltuus – are ready to own, reclaim, and tell their stories. Try, as they might, the ever-vibrant Qubee generation will never be silenced, again. — *The writer, Tigist Geme, is a DC-based citizen journalist and an Oromo rights activist. Editor’s note: the above cover photo by William Palank is not in any way related to Chaltu or Geme’s story. It is used here only as a place holder.
Amna Dheeraa” – A New eBook As Afan Oromo literature continues to burgeon in Oromiyaa and beyond, the online digital shelf is also filling up fast with Afan Oromo eBooks. The newest addition to this digital shelf is Daani’eel Tafarraa Dibaabaa’s “Amna Dheeraa” with editor Jaalala Biyyaa
Dubbistootni kitaaba Quba Qubeelaa, yaadi keessan hamileekoo jabeessee, peennaankoo rasaasaa dhugaa dhukaasuu akkaa hin dhaabne waan godheef kunoo kitaabakoo lammaffaa isiniin ga’eera! Kitaabni kun fulbaana kudhanirraa eegaltee gabaarra ni oolti. Namoonni dhugaaf ciniinsifattan kitaaba kana dubbisaame…….Asoosama dheeraadha!…..
Abbayya keessi naachaa
Bishaansaa kanaaf gurraacha
Gowwaan qurxummiif didichaa
Dhumnisaa garuu boo’ichaa!
Warquu Guddinaa baayyannaa…..bara 2014
, roorroofi hammeenya saba Oromoo irratti raawwatame waggaa 130 olii gadi fageenyaan xiinxalee sabichaaf ifa gochuudha. Kitaabonni kana dura sinoota Nafaxanyaatiin kijiba dawoo godhatanii sammuu dhaloota qubee kana nujalaa booressan marti akka toora sirrii qabatuufani itti yaadee barreesse. Dhaloonni ammaa kun dammaqaa waan jiruuf lammata akka wanjoo nafaxanyaatiin hinqabamnes abdii waanan qabuufi. Kana booda Oromoo luugamuun hindanda’amu. Oromoon utuu haala mijataa eeguu kunoo bara 2014 gahee jira. Waggaa torba fuula dura kan raawwatamanillee bal’inaan kitaaba kana keessatti kaafamaniiru. Qabiyyee hedduu aammachiisuu waanan barbaadeefan kitaabni kun gara fuula 900 ol ta’e. Qabiyyeen kitaaba lammaaffaaf kaa’amn malee kan qophaa’an fuula 1500 ol ta’u.
Ani gamakootiin akkan xiinxalee jirutti siyaasni Nafxanyootaafi oduun ETV % 90 ol dhugaa irratti kan hin hundoofnedhan jedha. Ragaa sobaa Nafxanyoonni barreessan maqaa Waaqa isaaniilee dhahaniitu seenaa sobaa Oromoorra tuulan. Nafxanyoonni kitaabota isaanii maddi dhara ta’e sana barreessuu keessatti uummata Oromoo maqaa xureessaa, balleessaa turan. Kanaaf ammoo barruun isaanii ”RAA’ MAARIYAAM” jedhu Oromoo dabalatee saba cunqurfamaa biyya Itoophiyaa keessa jiru hunda kan arrabsedha. Barruun kun ammayyuu jira. Soba kanammoo saaxiluun dirqama natti ta’ee jira. Kana booda uummanni Oromoo Seenaa faaltii abashootaatiin gowwoomfamuu hindanda’u.
Kitaabni guddichi kun kutaa gurguddoo afur kan of jalatti qabiyyee hedduu qabuutiin qindaa’e. Kutaa Jalqabaa keessatti, Xiyyeeffannoonsaa guddaa rakkoo uummata Oromoorra ture ifa baasuudha. Sirnoonni abashootaa moofaan Tiwoodiroos, Yohaannis, Minilikiifi Haayilesillaasee keessatti Oromoon akkamiin akka cabetu ibsame. Sirni abbaa lafaa qabsaa’otaafi gootota Oromootiin gaggalalaglus ammayyuu sirni Nafxanyootaa waan mumul’achaa jiruuf Warra sirna moofaa sana duuba deebi’anii tuttuquu barbaadan sana dhabamsiisuuf yaada kennametu qindaa’e.
Kutaa lammaffaa keessatti ammoo gocha sirni Wayyaanee yakka Suukkaneessaa, ajjeechaa qaroo Oromoo ol adeemtotarratti taasistee jirtutu ifa baafame. Saamicha qabeenyaa Oromoo irratti taasifames saaxiluuf yaaleera. Akkasumas filannoo bara 2005/1997 keessa ta’iiwwan duguuggaa sanyii taasifametu barreeffame. Wayyaaneen seenaa dhala namaa booressuufi keessumattuu qaroo Oromoo dhabamsiisurraatti gocha isheen taasiftetu dhaloonni akka beekuu qabuuf barreeffame. Dhaloonni kun ammayyuu itti fufee barreessaa jira. Kanaafan gocha Wayyaanee gadifageenyaanan ibse.
Kutaa sadaffaa keessatti ammoo hanqinoota beekumsaafi dandeettii dhabuurran kan ka’e miidhama guddaa waajjiroolee Oromiyaa keessatti argamantu xiinxalame. Rakkoo qofa utuu hintaane falas duukaa eeruuf yaaleera. Kanaafis dargaggoonni, hawaasniifi qaamni baratee jiru maal gochuu akka qabutu ibsameera.
Kutaan arfaffaan ammoo bara uummanni Oromoo hiree ofiisaa ofiin murteeffatutti maal gochuu akka qabutu gadi fageenyaan ilaalame. Kana keessattis, Jireenya uummata Oromoo akkamiin akka fooyyeessuu qabnu, gaheen hayyoota Oromoo amma burqaa jiran kanaa maal akka ta’e, Oromiyaafi Oromoo guddatee addunyaarratti beekamtii argatu akkamiin ijaaruu akka qabnuufi waan Oromoon qabu mara qorannoodhaan deggaruun akka mul’isuu qabnun lafa kaa’e.
Walumaagalatti, kitaabni kun kan abbaa seenichaa kan OROMOOti. Kan seenaa kana nabarsiises muuxannoofi mudannoo ani uummatakoo keessatti argadhe wan ta’eef abbummaan kan saba guddichaati. Kanaafuu sabni bal’aan kun ergaa guutummaa kitaabicha keessatti argamuu dubbisee xiinxaluun yaada ijaarsaa, qeeqaafi kallattii qorannoo birootiif ka’umsa akka ta’uuf kan itti yaadamedha. Ani akka barreessaa kitaaba kanaatti nama dhuunfaa yookaan dhaaba kamuu jeequuf yookaan balleessuuf utuu hintaane, qaamni kamuu dogoggora jiru mara sirreeffatee Oromoo garbummaa jalaa akka baasuuf malee. Oromoon walhubachuu qabna. Garaagarummaa ilaalachaa hedduu yoo qabaannes maddi keenyaaf galmi hawwii keenyaa tokkuma. Kanaafuu kanaan boonuu qabna. Tumsa nurraa eegamu maras taasisuu qabna. Ammas seenaan keenya dhokateefi ukkaamfamaa ture ifa ba’uu qaba. Dargaggoonni amma ka’aa jiran; keessumattuu dhalootni qubee haqni isaan bobeessaa jiru jajjabeeffamuufi kunuunfamanii nuuf guddachuu qabu. Gola seenaan hinseenne hinjiru yaa uummata Oromoo.
Getachew Jigi Demekssa (PhD)
THE FOLK-LITERATURE OF THE OROMO
BY ENRICO CERULLI. 1917, HARVARD AFRICAN
VOLUME III. COPYRIGHT. 1922, BY THE
AFRICAN DEPARTMENT OF THE PEABODY MUSEUM
OF HARVARD UNIVERSITY