Barruun kun waan Galaan Hayilee waa’ee beekumsa leemmawaa qe’ee Oromoo, danaa impaayerri Itoophiyaa sabicharratti fiddee, muuxannoofi muudannoo isaa, imala guddinaa, barnootafi san keessa lafa faanni isaa ejjete, toora addunyyaa inni keessa naanna’e, maayyirra ammoo biyyaafi qe’ee ganama itti dhalatetti deebi’uun beekumsaafi merrega sabichaa faarsuu, warra ayyaanaafi beekumsa qe’ee ganamaa oromoo jajachuun waan dubbate irratti mata duree “Wadaaja Jimaafi Mana Maarigaan Biyyee: Beekumsa Leemmawaa Qe’ee Ganamaa Oromootti Deebi’uu” jedhuun afaan ingiliizitiin barraa’ee kan turerraa yaasoo kabbabaa hordofaatiin afaan oromootti kan hiikkame. Yaasoo kabbabaa,ogbarreessaa gameessa kitaabilee danuu maxxansiise, yunivarsitiileefi kolleejjota Itoophiyaa keessa jiran danuu keessatti barsiisaa tureefi siyaasessaa.
Galaan Hayilee, Yunivarsitii Loosaanjalas,Kaalifoorniyaatti,barnoota seenaatiin kaadhimamaa Digirii Doktarummaati.Qorannoon isaa teeknoolojii qe’ee ganamaa labata Oromoofi danaa impaayera Itoophiyaa irratti xiyyeeffata.
Dubbii kana keessatti muuxannoo warra Ayyaanaa(Waabeekaa qoricha beekumsa qe’ee ganamaatin qoru)fi Ekera Dubbistuu dhaquun akkatti dhaloota darbeefi isa jiru wal quunnamsiisuun dubbisan, waan arge nuu qooda.
Imala jireenyaa isaa irratti wanti ifu, nama baadiyyaadhaa ka’e, baranee, koloneeffatamaa kiristaanome, isa barnoota warra Dhihaa Aardilee sadi keessa jooruun argate, amma ammoo deebi’ee duudhaafi beekumsa qe’ee ganamaa Oromoo, kan silaa akka dagatuuf barsiifame san barbaaduun maal jechuu akka ta’e nuuf qoodu ta’uu isaati.
Addatti ammoo, walfakkeenya amantaa Oromoo ganamaafi kan Warra Baha Geddu Galeessaa isa ‘Ayyaana Lolaa”jedhamu gedduu jiru mana maarigaan biyyootin walitti fiduun akka faallaa yaadamaatti fudhannee, gatii sabni keenya ijaarsa dhagaa baruuf jecha, warreen isa sobaniifi maayyirra daandii gaabrummaa durii sanitti isa geessaniif baasaa jiru kaasna.
Dubbiin kun, dubbii muuxannoo Galaan Hayileeti; Kanaan walfaana ammoo, Baha Afrikaatti, waa’ee duudhaa jaboo leemmawaa beekumsa qe’ee ganamaa Oromootisi.
Galaan Hayilee: Ani taja lafaa, magaalaafi baadiyyaa gedduuttin guddadhe; barnoota kanin eegale bara xummuraa bulchiinsa abbaa irree-Maarkisistii Dargii, kan waraanaan aangorraa fonqoleefi, seensa bara bulchiinsa ADWUI keessa. Aniifi obbbolaan koo, hiree barnootaa argachuudhan labata lammeessoo turre. Kanaaf, abdiin ture, keessahuu gama abbaa kootitiin, qoomaa kutaa biyyaatti argan -barmaatileefi gufuuwwan muuxannoon keessa dabarsite hunda akkan injifadhu.
Jalqabumarraa, kanin barachaa guddadhe, jijjiiramee, bakka argadhee, kiristaanomee koloneeffatamuun, baranoomee, kanin jiraachuu danda’u, yoon mana barnootaa dhaqee baradhe qofa akka ta’etti. Ani iddoo dhaloota kootitii kanin jalqaba bahee magaalaa Finfinneetti imale, digirii jalqabaa barachuuf wayitan Yunivarsitii Finfinneetti qajeele ture. Booddeerra MA barachuuf ammoo miilli Indiyaafi Awurooppaan na baheera.Sochii dinagdeen cimsee of utubuuf jecha, daangaalee kanneen keessa wayitan fulla’u, yeroos durseen ce’aa ture. Sababni isaa ammoo magaalaa seenuun egeree ofiitis ofitti dhiyeeffachuudha waan ta’eef. Afaan Ingiliizii baradhee bareen, isaan waa’ee yaadota ‘Kaanti, Heedigar, Diskaartas, Arisxooxilfi Pilaatoo’ qoradhe. Kana jechuun karaa biraatiin, merregaafi Yaaxina, akkasumas Saayinsii hawaasaa warra Dhihaatin baradheen jechuudha. Amma egaa, hammayyummaa isa olaanaa,waan namni tokko barnoota warra Dhihaa barachuun ni argata jedhamee yaaddamu, Yuunivarsitii Kaalifoorniyaa Losaanjalas(UCLA), muummee Seenaatti, waa’ee Afrikaa qo’achuun goonfadheen jira. Yaa ta’u malee, yemmuun marsaa gadaa tokko tarkaanfadhu, wanni barnoota Hammayyaa jedhame kun hangam waanin ani ijoollummaatti baradhe hunda akka na keessaa haquun bakka bu’en hubadhe. Ammaan tana wantootan hirraanfadhen duubaa irra deebi’ee barachaa jira. Yoon kana jedhu maal jechuu kooti? Ani amma lafa jiruun kiyya akkan ani jedhuufi fedhu akka taatuuf, teessuma faana qabachaa jirurran jira. Jiraachuun barbaada. Kanaan dura akka sarara naaf kaayanittin jiraadhee dhufe. Akka Maarkis jedhe, namoonni seenaa ni hojjetu;kan hojjetan garuu akka jedhaniifi fedhanitti odoo hin taane, akka haalafi qoraawwan hawaasni tokko yeroo sanitti kaaye heyyameefitti. Umuriidhaan ganna afurtama guutuun koos,marsaa Gadaa tokko, kan Oromoon maraa jedhuun xummuruu argisiisa.1. Akka warri Dhihaa itti yaadaniifi fudhatan, isa umuriin jilboo sarara lakkoofsatiin shallagamu san odoo hi taane uumamaafi merrega Oromoo keessatti yeroon herrega marsaa baraa kan Ayyaanaan lakkaa’amu.2 Sochiileen marsaa Aduufi Addeessatti hidhatee guyyaa tokko ifaafi dukkana sa’aatii 12 qabanitti baasuun, baatii(ji’a) tokko ammoo guyyoota soddomaan kaaya. Baatiin kudha lama yemmuu guutu, waggaa tokko jedhama. Yeroo akkanaa baddaa Oromootti Ayyaana waggaa jechuun hoo’inaan kabajama3 Marsaa murteessan itti aanee jiru ammoo marsaa waggaa saddeetin dhufu, kan Baallii Gadaa jedhamu. Baalliin sirna karaa nagayaatiin Jaarmayaan Gadaa tokko kan biraatti aangoo laatu. Jaarmayaan Gadaa kun jaarmayaa garee (Luba) ykn gugeessa walfakkaatuti. Herregni umurii kootii kun egaa, marsaa aangoon Gadaa(Baallii)n ittiin darbu Kanaan shallagame. Marsaan Gadaa kun yemmuu yeroo sagaliif naanna’e, waggaa 360, ta’a. Kun saglii Jaatama Gadaat jedhama. Yeroon kun yeroo jaatamni Gadaan waggoota 360 ture sun guutumatti cite akka haarawaatti Jaatama biraa tolfatu.4
Akka sodaa hangaffan koo eegan odoo hin taane, yeroo jalqabaatif akka yaada kootti jiraachuu amma nan eegala. Ogeeyyii fayyaa kiliniikaa Yuunivarsitii Kaalifoorniyaa, Losaanjalas(UCLA) jiran keessaa, gaafa sagantaan xummuramu, maaliif akka qaamni koo madaayefi huuqqate, tokkollee hubachuu hin dandeenye. Waan tokko kan isaan salphaatti jechuu danda’an,’ nama Afrikaa gurraacha kana madaqummaa ykn ko’ummaan qabuu hin oolle’ kan jedhu qofa. Sababni isaa ammoo, jarrii akka nama bakka isaaf maluun alatti argameetti waan na ilaalaniifi. Hoospitaala ogguun dhaqu, ko’ummaa madaqummaan dhufte yoo taate malee dhibee biraa hin qabdu naan jedhu ture. Kanaaf, gorsa ogeeyyii xiinsammuu akka na barbaachisu natti himu. Garuu waan torbanitti altokko gorsamuun argataniin gamatti, wanti biraa akka na barbaachisu sirriittan beeka ture. Kanarratti, bakka ofiitti argamuun miidhaginaafi gammachuu akkamii akka qabu, yaadaloofi dhahata dibbee gaafa ijoollummaa dhamdhamee keessa darbetu sammuu keessa na bilbilee miira gaafasii san na keessa facaase. Yonan biyyatti deebi’ee, baadiyyaa dhaquufi warra Ayyaanaa deemuuf murteesse.5
Kaadijjaa Abdurraahimaan: “National Geography”kan jedhamuufi xiin Aadaa warri adii fedha isaanitiin qopheessaniin ala, hordoftoonni keenya waa’ee baadiyyaa biyyoota Afrikaa waan ijaan arganii waabeffatan akka waan hin qabneetti natti dhagahama. Kanaaf, mee waanuma baadiyyaan fakkaattufi yemmuu achi geessu maaltu akka sammuu keetti dhufu nuu himuu dandeessaa?
Galaan: kun anaaf karaa hedduu-ayyaanaan,siyaasaan beekumsaan tarkaanfii baay’ee gaarii ta’eedha. Sababni isaa,ani baadiyyaa bakkan itti guddadhe, bakka haati koofi akaakayyuun koo akkasumas maatiin gama haadha tiyyaa itti dhalatanii guddatani. Ammaas, bakki kun bakka akaakayyuun gama abbaa kiyyyaa irraa buqqa’e. Biyya yemmuun yaadu, bakkin ani yaadu tokko isa kana.
Kanaaf bakkin ani dhaqe bakka kana yoo ta’u, karaa hedduudhan jireenya hammayyaa jennee kan asitti jiraannu kanaafi isa achii san gedduu garaagarummaa dubbatamuu hin dandeenyetu jira. Knaaf,wanti naaf ife maal seetan? Yaadadhaa, waggoota hedduuf waa’ee teknoolojii lafarraatin dubbadha. Teknoolojiin keenya kan beekumsa qe’ee ganamaa kun akkamiin akka teknoolojii egeree ta’anin haasa’a. Finfinnee(Magaalaa guddittii Itoophiyaa)tiin obboleessa quxusuukoofi haadha tiyya waliin kaanee gara qe’ee warra Ayyaanaa imalle.
Jalqaba mana Adaadaa tiyyaa, kan qe’ee sanitti dhiyeenyaan jiraattutti buune. Achitti konkolaataa keenyarraa buunee mana biyyoon maarigame seenne. Ishiinis nyaata orgaanikii quba nama arraabsisu nuu goote. Mana geengoo biyyeen maarigame san keessa yemmuu teessu akka waan hammata waan tokkoo keessa jirtuutti sitti dhagahama. Adaadaan koo buna danfisaa, haati koommoo araqee(Dhugaatii aadaa Baha Afrikaa Mishingaa, Boqqoolloo, Garbuurraa kkf irraa bahu)6 qabattee dhaqxe buustee jaha taanetoo marii tokko qabannee turre. Ollaan nagaya nugaafachuu dhufan. Yeroo sanitti ani waan yeroo ijoollummaa kootii ogguun mana akaakayyuu kiyyaa dhuqu argaa turan yaadachaa ture.
Yaa ta’u malee,wantin ija haadha kiyyaafi fuula obboleessa kootii irraa argaa ture waan nama gaddisiisufi kan yeesuma achii badi nama godhu. Adaadaan koo garuu akka nama keessummaan magaalaa itti dhufee tokkotti nu gammachiisuuf waan hunda gochaa jirti. Ani ammoo dambalii raajama addaa keessan ture. Akkaataa manichi itti ijaarrame,mooraa manichaafi wantoota saniin walqabatantu ajab na jechisiise.
Adaadaan koo waa’ee hobonbolleessa citaa mana ishii san kaasuuf akka malee afuurfatuu tokko natti haasa’aa jirti. Akkamitti baaxii citaa san akka qorqoorrootti geeddartu irratti bal’inaan haasofti. Animmoo, ‘lakkii kanuma yaa ta’u;isuma kana haaromsina’ jedheen. Ta’uyyuu isiin waanin jedheef hin hubanne. Wanti baay’een jijjiirramee badeera. Ani miira akkanaan qaba; waan kana dubbadhee odoon hin dhageessisin gara galama warra Ayyaanaa deemne.
Kaadijjaa: Yaadannoo hamtuu, isan qe’ee akaakayyuu koo Saqaatti dhaqee laale tokko na yaadachiise. Nan yaadadha, akaakayyuun kiyya mana maarigaan biyyee keessatti guddate sanitti hangam akka qaana’ee ture. Direen naannessaa mana isaa lafa bunni itti biqilu ture. Ammaan tana bakki sun daggalee jira;sababni isaa, maatiin koo hanga danda’ametti baadiyyaarraa fagaachufi isa dhiisuuf yaalaa jiru.
Galaan: Ganna baay’ee booda baadiyyaatti yoon deebi’u, ijaarsi dhedheeraan arge,tokko bataskaana Ortoodoksii kan Koonkiriitiin kaabbameefi kan biraa ammoo mana barnootaati.Dagaa,mana dhagaa. Ijaarsi kunneen lamaan baaxiin isaanii qorqoorroodha. Qorqoorrodhaafi Almuuniyeemiin mana ijaarrachuun guddina egeree keessatti mallattoo hammayyummaafi qaroominaa ta’ee jira.7
Ummata koo, kan koloneeffattoonnni Abisiiniyaa achi keessa qubatanii jiran, kaabii dhagaa akka qaroominaatti itti mul’isuu fedhan kun,maayyirra ifa argan. Ifaan yoo dubbanne,dhugaadha isaan suutessaniiru-suutessuu sanaan ammoo duubatti hafaniiru. Garuu duubatti hafuu saniin gara hammayyummaatti godaanaa jiru. Qonnaan bultoonni qabeenya qabu jedhaman mataan isaanii mana dhagaa hin qaban. Tarii mana dhagaa ijaarrachuuf galii isaanii hin gahu ta’a; meeshaaleen kanaaf barbaachisan qaalii waan ta’aniif. Mana maarigaan biyyee kan baaxiin qorqoorroo garuu jira. Kun mallattoo durumaa, kabajaafi qaroominaa godhameet fudhatama. Gedduutti, animmoo waan biyya Dhihaa kanatti baranne, manni biyyoon maarigame hoo’naaf faayidaa qaba kan jedhun yaadachaa ture.8 Manneen akkanaa kun guyyaa hoo’a hunda ofitti xuuxuun qabbanaa’aa ta’anii oolu;galgala ammoo waan ofitti xuuxan san suuta gadhiisuun haa’aa, madaala qilleensaa eegu.9
Manneen saxaxa geengoo,akaakuun piraamidii,guutuun isaanii qara ta’ee ijaarraman,aarri fedhe keessatti yoo aare,isa san akka gaariitti alatti baasuuf fayyadu. Yaa ta’uutii, nuti garuu waan gaarii qaroomina qabu kana wayita balleessuutti jirrutti, qorannoon saayinsii Univarsitii Plymouth akka ibsutti, maneen maarigaan biyyoo kun , ijaarsa hammayyaa kan hoo’ufis ta’ee qabbanaa’uuf baasii guddaa gaafatan Kanaan yoo walbira qabnee ilaalle, qilleensa naannoo kan hin faallefi walsimaa ta’eedha.10 Bifuma walfakkaatuun durbiin koo tokkos manni haadha ishii kan biyyoon maarugame,kan baaxiin isaa citaa ta’e waan ta’eef, itti qaanofteet horii haadha ishiitti ergaa jirti.
Harii xiqqoo magaalaatti hojjettee argattu itti erguun qorqoorroo bittee na gammachiisuu yaaddi. Kun faallomuu nama maraa,kan waa’ee kolonii,diinagdeefi beekumsa hirkataa sirriin namatti mul’isuudha.
Kaadijjaa: Walitti dhufeenya Yaaduumaa Oromoofi mana biyyoon maarigame gedduu jirurratti waan xiqqoo nuu qooduu dandeessaa?
Galaan: Bakkaa bakkatti garaagarummaan naannoodhaan jiraachu mala. Garuu bu’urri yaadichaa tokkuma. Saxaxni manneen kanaa yaaduumaan baay’ee walitti fooyamaadha. FKN manni Oromoo Utubaa gedduu kan caasaa manichaa walitti qaburratti camaccamama. Namni mataa maatii ta’e(missii lamaan keessaa kan fedhe) utubaa jedhama. Namni abbaa manaa ta’e tokko mana ijaarsi eegaluu boroo dongorachuun akeeka. Balballi manaa yeroo hunda gara Bahaatti garagaruu qaba. Caamni ganamaa lallaaftudha. Uummatichi hojii guyyaatti bobba’uun dura caama ganamaa karkarsachuuf balabala fuulduratti walgahaniit hojii guyyaatiif qophaa’u. Re’oota; hoolota, dulloota,namootafi sareen miseensa manaa ta’an hundi isaanii oyruurra oolu. Oyruun bakka hawaasati. Achitti dhiironni loon tiksu,dubartoonni ni elmu, ijoolleen gugeessaisaanii waliin taphatu. Bakki kun bakka galgalarrammoo namoonnifi hormaanni isaanii walgahani. Mannni bakka aduu guyyaafi qabbana halkanii ofirraa ittiin dhoowwani. Bakki kun ammoo bakka hangaffan oguma waa’ee mukaa,bineensaa,simbiraa, waqtiilee, qilleensaa irratt namaa qoodan,bakka waa’ee omishaafi horsiisa itti nama barsiisani.
Kaadijjaa: Manni warra Ayyaanaa dhaqxe maal fakkaata ture?
Galaan: Galmi teessuma Ayyaantuu, akkuma manneen uummata biyyaa kaanii, boca geengoo kan qabu, mukaan ijaarramee, biyyeen maarigamee citaan kan ajjeerrame. Hagni isaa afaa(Marga) jiidhaa kan milkiifi badha’uutti hiikkamuun haguugamee ture. Akkuma manichatti dhiyaachaa deemneen,sagalee haasa’a namoota hedduu dhagahe. Kanarratti sagaleewwan deebii deebisan sun kan ayyaantuun(Ekera dubbistuu) warra du’e dhiyeessuun,warra jirutti ayyaanan akka dubbatan gedduu haasoftu ture.
Walitti fiduu kana keessatti ayaantuun nuuf ishii gedduu, ishiifi ayyaana ishii gedduufi gaariif yaraa gedduu ayyaanaan deddeebiti. Ana sammuu koo keessa waan hedduutu deddeebi’a;obboleessi kiyya garuu sagalee yeroo yeroodhaan Ayyaantuun gegeeddartu sanitti kolfaa ture.
Faanoonin yaadadhe: Waan kana akka maleen itti dabalee miidhagsaa jiraa? Barreen darboo keessa miidhaginni itti deebi’anhoo jiraa? Fayyuu nan danda’aa? Yemmuun qe’ee kana dhufu maalin eegee dhufe? Jechaatiin gedduun, namni nu duraa tokko, waan loon qabuu hundi harkaa dhumanii hiyyummaati seenuu isaa wayita dubbatu qalbifannaa eegale. Innis gorsa Ayyaana warra isaa argachuun akka irra jiru itti himamee jennaan,ayyaantuun sun akka waliin isaan geessu gaafate.
“eenyutti haasa’uu barbaadda?” jetteen ayyaantuun
“Akkawookoo kan gama haadhaa” jedheen
“Maaliif?” jetteen
“Ayyaana warra keenyaa kan baataa ture ishii waan taateef beekuun barbaada” jedheen
“Maal? Maal beekuuf barbaadda? Maal jettaan ? maal ittiin sii jedhu?”
“Ani haala hamtuu keessa jiraachuu koon itti hima. Abbaan koo dhukkubsachuu, manatti hafuufi deemuu akka hin dandeenye; Maal gochuun akka narra jiru wallaale. Dhugumatti haala koo kanarratti qajeelchan barbaada” jedheen
Ayyaantuun sagalee ekeraa namoomsuun “Mana kee keessa namni akkawoo kee dhaane akka jiru beektaa? Isa Waaqni argee, ayyaanni mooge. Nama san beektaa?”
“lakkii hin beeku” deebise.
“Akkawoon kee yemmuu lubbuun turte siifi maatii keetti gadditee turte” jetteen ayyaantuun.
“Galiitii addaan baasii deebi’i” jetteen.
Ani kanarraa waan hubadhe. Namni fedhe ekeree faana dubbachuu amanuunis amanuu dhiisunis waan biraa ta’ee, labata darbeefi kan jiru gedduu dubbiin akkanaa jiraachuusaati. Kun fiilmii Hooliwuud kan taatonni gaabban awwaala nama du’ee bira dhaquun akka waan du’aa san dubbisaa jiranitti haasan tokko na yaadachiisa. Garaagarummaan kana gedduu jiru, inni kun ayyaantuu qe’eetu namaaf ekeraa walitti fida.
Kaadijjaa: Nama duudhaa beekumsa qe’ee ganamaa qulqulluu of harkaa qaba jedhamu kanaafi labata amma jiru kana gedduu adda fageenya jiru suphuuf wanti yaalame jiraa?
Galaan: Eeyyee. Kunoo shaakala suphaa dhaloota gidduutti, haasa’uun, wal hubachuunifi mari’achuun karaa ayyaantuu kanaa ija koo duratti ta’aa jira.11 kunis anaaf yeroo dhuguma barbaachisaa dha. Akkan hubadhetti, ilaalcha qabatamaa akka fedheetuu qabaadhu,waan baay’ee barbaachisaa ta’e tokkon baradhe: Yaaduumama Oromoo keessatti, jireenyi xaxaa isaa hundaan waa’ee yeroo ammaa qofa miti;jireenyi marsaa nuti maraa jennu kana keessatti waa’ee waan darbeefi gara fuula duraatisi malee. Hariiroo abbootii keenya waliin qabnu keessatti. kan darbe asitti nu waliin jira; kun garuu warra du’an qofa waliin miti; hariiroo haala qilleensaa, naannoo waliin qabnu,kan dhaabbilee akkanaa waliin qabnufi karaalee hedduu kan Johaannis Faabiyaan waamuu dhorkamee, “kan durii, kan du’e, kan aadaa fi kkf” jechuun moggaase hunda.12
Kallattumaan ija koo duratti, ayyaantuun haasawa hedduu sagalee garaagaraatiin namoota yeroo adda addaaf taasifteetti.
Kaadijjaa: bifuma walfakkaatuun, waan kun waan ijoollummaa kootti, maatiin koo aadaa Dirree Sheek Huseenin Islaamummaa shaakalan tokko na yaadachiise. 13. Yeroo hawaasa keenya keessatti jimaa wajamee weedduudhaan du’aayiin godhamu, waan kun jaatanii Islaamummaa bakka biraa keessa hin jirre akka ta’e kanin bare reefu dhihoo kana.
Gaafa du’aayii goonu,namoonni bismallah arahman arahim jedhanii jalqabuu danda'u, garuu sana booda wanti itti aanu hundi Afaan Oromootin, ogummaa Oromoo eeggatee hanga xummuraatti deemee,maayyii ameen jedhamee raawwata. Amma akka nama guddaatti, gochoonni kun hammam akka Waaqeffannaa, duudhaa beekumsa qe’ee ganamaa qulqulluu Oromoo keessatti hidda gadi fageeffatan dinqisiifachuu nan danda’a.14
Galaan: Faraqasaamis akkuma kana beekkamaadha. Garuu, faallaa Dirree Sheek Huseen, iddoon kun akka ayyaantuun Aayyoo Mominaa(Haadha Mominaa) jedhamtu hundeessitetti fudhatama. Ijoollummaa koo guutuu, hujjaajota bakkan ani dhaladhe irraa gara guyyaa tokkoo deemuun Faraqasaa dhaqan argeera.15 Dur mana keenyatti boqonnaa fudhatu turan; haati koo buna dhaabdif; Baaroo, faaruu fi sirboonni gosa gosaan nama hawwatan hedduutu ture. Waan saniin namoonni currisa of wallaaluu keessa seenu turan. Wantoota yeros baay’ee na gammachiisan keessaa tokko, nyaannifi bunni baay’eedha; namoota kanneen hunda bira ni dhaqxa; namni hundinuu si dhungata,ni jaallatamta. Gammachuunis jira- gammachuu bakka kanaa qulqulluudha. Mee namoota jiʼa guutuu hojii hojjechaa turan yaadi. Mana hiriyyaa koo kan Musliima ture tokkotti, namoota baay’ee san walduraa duubaan keessummeessuu turan. Nutis mana keenyatti keessummoota gara Faraqasaa deeman ni keessummeessina turre. Akkasumas abbaa koo waliin gara warra Ayyaanaa (nama itti gaafatamaa sirnaa fi sirna amantii Oromoo) kana dhaqeen ture. Waa’ee gochoota kanaa beekera; Namoonni waa’ee waan kanaa akkamitti akka hubataniifi dubbatanis beeka. Namoonni Asxaan haasaʼu; karaan itti wal quunnamantu jira. Afaan beekuun qofti gahaa miti. Wal quunnamuuf maqaafi sagalee barbaachisu guutuu argachuu qabda.
Kaadijjaa: Asitti “Asxaa” yoo jettu fakkeenya jechuu keetii?
Galaan: lakkii, Asxaan, fakkeenyaaf, ijoollummaa koo irraa wantan yaadadhu keessaa tokko maqaa keetiin gonkumaa kan sin waamne ta’uu isaaniiti. Yoomiyyuu sin waaman. Kanaaf, bakka maqaa kee waamuu sanarra, “Ati kan bahaa dhufte; manni keessan kallattii kana ykn sanaan kan jiru, rakkoo kana waan qabduuf dhufte. Ka’ii dubbadhu.” Jedhu. Kanaaf ayyaantuun akkasitti natti dubbatte, anis nin rifadhe. Gara haadha koottin deebi’ee ilaale; isheen rifattee jirti, Yeroo kana,adaadaan koo gidduu seenuun dirqama ture. Kana waan dursitee beektu dagachuu jedheen waama. Waan baay’ee eeggattuuf tokko akkamitti akka quunnamtu beekuu dhabuu. Kiristaanummaa irraa baqadhe; Islaamummaa irraa baqadhe; Ani gosuma amantii warri Dhihaa boce hunda keessa hin jiru. Ammaan tana, jaatanii wadaajaa dabalatee ayyaantummaa keenya kan ganamaa,kan abbootii keenyaan natti darbettin deebi’uuf yaalaa jira.Sababiin isaas, waan naaf hiika qabu waan ta’eef. Kiristaanummaan, Islaamummaan—waaqoliin aarii qaban kanneen Baha Giddu Galeessaa kun hundinuu—akka rakkattu sirraa eegu. Rakkinoonni kun gara karaa Waaqayyootti nama geessu jedhamee yaadama. Hafuurri dhalootaan ani ittiin guddadhe garuu, keessattuu Waaqeffannaan,yaad-rimee gammachuu irratti hundaa’a. Addunyaa uumamaa ol ta’e ykn kan hafuuraa wajjin dubbachuu dandeessa— haala gammachuu irra darbu kana sirna wadaajaatiin Waaqeffannaa keessatti qofa dagaagfatta.Jimaa wajjee qama’aatii,buna aadaa aannaniin unaa, kana waliin ammoo, gunguma weedduu, sagalee dibbee dirrisuufi faaruun mirgisa ayyaanaa kaasu.
Haala kana keessatti kan dandeettii dachaan dubbachuu, wantoota akka idileetti hin hojjenne hojjechuufi qajeelfama ayyaantuutiin abbootii keetti dubbachuu kan argattu. Wantoota kana hunda ijoollummaa kootti beeka; garuu amma akka dhimma warra Dhihaa tokkottin waan kana kiphaa jira. Duraan yeroon Biyya Dhihaa keessa jiru, ani Oromoodha jedheen yaada ture—nama warra Dhihaa miti waanin ta’eef—garuu iddoo kanatti, ani nama Dhihaa isa namni tokko salphumatti adda baafachuu danda’un ta’e. Yuunivarsiitiin, barnoonni, imallii fi wantootni kunneen hundi gara nama waan qabatamaa tokko haadha koo ykn adaadaakoo wajjin akkatti haasa’uullee hin beekneetti na jijjiireera. Manneen maarigaan biyyee biyyoota Dhihaa keessatti baay’ee jaallatamaa ta’aa jiru.16 Fakkeenyaaf, arkiteektiin Burkinaabeé Fraansiis Kéré Saxaxa mana biyyee i hojjeteef badhaasa Arkiteekcharii ‘Pritzker’ argateera. Nuti garuu wayituma kanaayyuu, mana dhagaafi sibiilaa kan baaxiin qorqoorroot gubachuuuf lafa hoo’aatti ijaaraa jirra. Waanuma kana maatii kootti himuuf jechi Afaan keenya keessa hin jiru.Ayyaantuutti s dubbachuuf akkasuma.
ciigoo hin beeku; ijaa kanaaf, Afaan Oromo afaan dhalootaa koo ta’us, wanti natti himame irra caalaan isaa naaf hin galle. Sababa kanaaf, koloniin maal akka ta’eefi hiika koloneeffatamuuf nuti laanne maal akka ta’e irratti baay’een yaadaa ture. Koloneeffatamaan maali? Gaaffii qe’ummaa ganamaa, beekumsaafi wantoota kana hunda, kan karaa baay’eedhaan, dhimma dheedhii marii keenya guyyuu ta’anin yaada.
Kaadijjaa: Maayyirratti, warri ayyaanaa maal akka gootu si qajeelche?
Galaan: Wanti baay’ee nama raaju, bishaan qulqulluu, beekala(tsabala)maqaa ergamaa ykn qulqulleettii kiristaanaatiin moggaafame, akkan dhaquuf gaafachuu isheeti.Waan naaf hin galle, waan ‘tsabala’ jedhamuun beekkamu kana—gocha bishaan qulqulluu-beekala (tsabala) fayyadamuun jinniiwwan amantoota keessaa baasuuf mana amantaa Ortodoksii Itoophiyaa keessatti godhmu—kan qaama doktiriinii fi shaakala kiristaanaa bakka biraatti homaa hin beekamne kanaati.17 Eessaa fidanii? Ayyaantuun hoo,kan haasawa kiristaanaa fi Islaamaa keessatti hammeenya ta'ee lakkaa'amuufi balleessuuf yeroo hunda itti aggaammamu kun, maaliif beekala, isa Waldaa Kiristaanaa to'attu, kana dhaqi naan jedhaa? Yeroon waa’ee isaa gadi fageenyaan yaadu, bara dhidhima durii sanatti, bakkeewwan beekala jedhaman kunneen iddoowwan Oromoo fi sabni ganamaa biroon sirna aadaa fi sirna qulqulluu aadaa isaanii itti shaakalan ta’uun natti mul’ata. Har’an tana, iddoowwan akkasii santu, maqaa qulqulluuwwaniifi maleeyktota isaanitiin moggaafamee, bakka luboonni fannoo qabatanii ayyaanota warra amantaa isaanii hin hordofnee itti baasan ta’aniiru. Gochaalee amantii qe’ee ganamaa kana ofitti fudhachuun damee daldalaa keessattis mul’ateera. Horri ammaan tana Kiristaanomuun qaruuraatti saamsamee akka bishaan haxaarraatti magaalaa Itoophiyaa keessatti gurgurama. Bishaan albuudaa Amboo dhugaan jira. Qaruuraa isaa irratti maal akka jedhu beektaa? Akkuma, “bishaan qulqulluu kiristaanaa” san “Ambo ‘tsebel’ jedha”.18 yemmuu amantii haarawa yeroo jalqabaatiif fidattu, waan jalqabarra gootu keessaa tokko,waan toora sanii abaaruufi waan jajjaboofi barbaachisoo ta’e ammoo isatti hammachuun hawaasa hawwisiisudha.19 Waan baay’ee barbaachisoo ta’an kana keessaa tokko beekumsa qorichaati. Sheekni muslimaa20 fi luboonni kiristaanaa21, faallaa qaalluu ykn ayyaantuwwan amantii aadaa Oromootin, amma fayyistoota ta’aniiru. Kun kan natti mul’isu, dhabamsiifamuun qaamaa22 kun jeequmsa yaaxinabeekumsaafi buqqa’ee dhabamuu beekumsaa wajjinis wal-cinaa deema.23 Namni beekumsa qorichaafi gochaalee fayyisuu kana qabu kamiyyuu humna guddaa qaba. Akkasitti namoota tarree galchita; sababni isaas namni fayyisuu beeku kamiyyuu ajjeesuus ni beeka.
Kaadijjaa: Humni beekumsa wal’aanuu akkisaa, namni fayyisuu beeku tokko ajjeesuus beekuu qofa osoo hin taane, fayyisuu beekuun mataan isaa, sirna amantaa isaan fe’uu barbaadan san seera qabeessa taasisa jedheen yaada. Doktoroonni biyyoota Dhihaa akkamitti keemooteraappiin kun ykn sun, ykn gochi farmaakooloojii SSRI akka hojjetu, kamtu sirrii akka ta’es ibsuuf ni yaalu mitiiree? Yeroo hedduu namoonni. doktoroonni waa’ee maalii akka dubbatan hin beekan.24 Garuu itti amanummoodha mitiiree? Waan harka qoricha warra Dhihaa keessa jiru hunda hin didu-gara tokkoon, wanti saanduqa qabiyyee qorichaa kana keessa seenee fi akka ammayyaatti mallatteeffame tokko tokko biqiltoota qorichaa beekumsa ganamaa keessaa warri Dhihaa dhuunfatanii abbaantaa itti qaban ta’uu isaanii waan beeknuufi.25
Galaan: Sirna beekumsaa keessaa isa tokko. Dhuunfannaa hin qabu, irra caalaan isaas hatamaadha;kun beekkamaadha.
Kaadijjaa: Dandeettii fayyisuu irratti dhuunfannaan qaama sirna amantaa seera qabeessa taasisuuti,26 kun ammoo akkuma nuti dhuunfannaa mootummaa waa’ee jeequmsa seera qabeessa irratti27 aadnu ta’a.2829 Warri Dhihaa gochaalee qoricha beekumsa ganamaa, akka qoricha “filannoo biraa”fi kan durii, kan sadarkaa cimina “qoricha ammayyaa” bara kanaa hin qabneefi30 gadiaanaa ta’an gochuuf ka’u.31 Asirratti garuu, ija kolonii Abisiiniyaatiin, dandeettiin koloneeffattootni qoricha beekumsa ganamaatin fayyisuufi, kanaanis humnoota koloneeffattootaa dorgomuu isaanii rakkoo ture.32 Beekumsa seera qabeessa ykn gocha ofii isaanii hin turre.
Galaan: Sirriitti. Wanti nama kofalchiisu garuu, muudannoo mataa kootii irraa ka’uun, yemmuun beekala(tsabala) dhaqi jedhame sanitti, maddumaan ammoo, sheeka, musliimaa kan beekumsa qorichaa qabu tokko biras akkan dhaqu natti himame. Asirraa ka’uun,sirni eeruu yaalaa nuti warra Dhihaa irraa dhaalle hundi qaama gochaalee fayyisuu dhalootaan duubatti hafoo jedhaman akka ta’e qofa na yaadachiisa.
1. For a comprehensive discussion of the concept, see Gemetchu Megerssa and Aneesa Kassam. Sacred Knowledge Traditions of the Oromo of the Horn of Africa (n.p.: Fifth World Publications, 2020), 150–56.
2. Megerssa and Kassam, Sacred Knowledge Traditions, 119–21, provide a comprehensive discussion of the concept of ayyaanaa.
3. The Sabbo Gonaa Oromo, in the lowlands of southern Ethiopia and Northern Kenya, maintain a slightly different calendar that takes into account the differences in climate, ecology, and the cycles of the rainy and the dry seasons. The essential principles remain the same. For a detailed discussion, see Asmerom Leggesse, Oromo Democracy: An Indigenous African Political System (Trenton, NJ: Red Sea Press, 2000).
4. “According to Dabbasaa Guyyoo (DG/AK OT1), with the completion of this 360-year ‘Great Round’ of the jaatama, the Gadaa system ‘ages’ and can no longer turn round and must undergo a transformation. This ageing process is caused by the workings of the number nine. At the historical level, this phenomenon of saglii is seen as a force that contains many ‘layers’ or ‘folds’ (sabbaaqa). In addition to the ‘Great Round, which Dabbasaa Guyyoo characterises as being a saglii dheertuu (‘long’ crisis) or saglii gudditti (‘big’ crisis), he distinguishes two other types of rounds, each of which are related to patterns of historical change and causation: (1) saglii gabaabduu ‘short-term’ crises, having a span of up to fifty years; (2) saglii jiddugaleetti, ‘medium-range’ crises with a duration of up to ninety years. Dabbasaa explains that as they turn, each of these rounds accumulate temporal loads, which they attempt to ‘off-load’ (lafa kete) at various stages. When this happens, a ‘break’ (cinna) will occur, resulting in crises of a local or regional nature. Sometimes, however, the cycle will refuse to throw off the ‘load’ that it is carrying and will keep on accumulating more and more detritus until it reaches its maximum extension. At this stage, it will throw off its ‘load’ violently, resulting in systemic crises at the world (adunyaa) level.”
5. The warra ayyaanaa,sometimes also called warra qaalluu,refers to the institution. The individuals holding the custodial power of the sacred knowledge of healing and spiritual guidance involves are called ayyaantuu or qaalluu. They could be of any gender and usually addressed as isaan,ina third, intermediate category that might correspond to the English word “they.”
6. An Indigenous alcoholic drink distilled from fermented barley, wheat, sorghum, or maize.
7. Watts, Jonathan. “Concrete: The Most Destructive Material on Earth.” The Guardian, February 25, 2019.
8. Gross, Michael. “Keeping Cool in a Warming Climate.” Current Biology 31, no. 20 (October 25, 2021): R1363–65.Rivera-Gómez, Carlos, Carmen Galán-Marín, Victoria P. López-Cabeza, and Eduardo Diz-Mellado. “Sample Key Features Affecting Mechanical, Acoustic and Thermal Properties of a Natural-Stabilised Earthen Material.” Construction and Building Materials 271 (February 15, 2021): 121569.
9. Ben-Alon, Lola, and Alexandra R. Rempel. “Thermal Comfort and Passive Survivability in Earthen Buildings.” Building and Environment 238 (June 15, 2023): 110339.
10. BBC News. “University of Plymouth Builds Classroom out of Mud and Hemp.” October 12, 2021, sec. Devon.Akermann, Kristina. Terra Europae: Earthen Architecture in the European Union. Belgium: ETS, 2011.
11. See Aihwa Ong, “The Production of Possession: Spirits and the Multinational Corporation in Malaysia,” in The Anthropology of Organisations (Berkeley: University of California, Berkeley, Press, 2017).
12. Fabian, Johannes. Time and the Other: How Anthropology Makes Its Object. Columbia University Press, 2014.
13. See Temam Hajiadem, in “Syncretism of Waaqeffannaa and Islam among the Arsi Oromoo of Ethiopia,” Gadaa 2, no. 2 (June 2019).14. See Tesema Ta’a, in “Religious Beliefs among the Oromo: Waaqeffannaa, Christianity and Islam in the Context of Ethnic Identity, Citizenship and Integration.” Ethiopian Journal of the Social Sciences and Humanities 8 (January 14, 2013).
15. See Meron Zeleke, in “‘We Are the Same but Different’: Accounts of Ethiopian Orthodox Christian Adherents of Islamic Sufi Saints,” Journal for the Study of Religion 27, no. 2 (2014).
16. Zagorski, Anna. “Why Earthen Architecture May Be a Big Part of Our Future.” Getty.
17. Anderson, Lauren, "Faith as a Means of Healing: Traditional Medicine and the Ethiopian Orthodox Church In and Around Lalibela" (2007). Independent Study Project (ISP) Collection. 25-26.
18. Wonacott, Peter. “SABMiller Taps Ethiopia’s ‘Holy Water.’” Wall Street Journal, January 13, 2011, sec. Business.
19. Workineh Kelbessa writes, “During the Haile Selassie regime, a certain Abbaa Rakot, a Christian priest, came to Illuababorra and launched his devastating campaign against the Qaalluu institution. He tied his body with a chain. He propagated the message that the Qaalluu leaders are worshipping devils and should be avoided. He tried to praise the values of Orthodox Christianity. Muslims also regarded the Qaalluu institution as useless. The followers of both Islam and Christianity destroyed abdaarii trees. Some of my informants in Gumaro Abo, who have recently begun to follow the Pentecostal faith, asserted that Ayyaana and devils belong to the same family. There is no use in Oromo traditional religion. They said that they believe only in God. However, the Oromo regard abdaarii trees as sacred which need respect and protection.” Workineh Kelbessa. Indigenous and Modern Environmental Ethics: A Study of the Indigenous Oromo Environmental Ethic and Modern Issues of Environment and Development. Cultural Heritage and Contemporary Change. Series 2, Africa, v. 13. Washington, D.C: Council for Research in Values and Philosophy, 2011. 76.
20. “[In Ethiopia] the more widely known spiritual healers are grouped into two categories according to their religious beliefs. Members of the Orthodox Christian clergy are called the debteras and members of the Muslim community are known as kalichas.” Kassaye, K. D., A. Amberbir, B. Getachew, and Y. Mussema. “A Historical Overview of Traditional Medicine Practices and Policy in Ethiopia.” Ethiopian Journal of Health Development 20, no. 2 (2006): 127–34.
21. Lauren Anderson writes, “The medical practices of the Ethiopian Orthodox Church undoubtedly have links to indigenous medicine of the country. However, the Church itself refuses to acknowledge its relationship to pre-Christian practices.” Anderson, Lauren, "Faith as a Means of Healing: Traditional Medicine and the Ethiopian Orthodox Church In and Around Lalibela" (2007). Independent Study Project (ISP) Collection. 128.
22. Moses Ochonu writes, “In [European travelogues] the ‘pagan’ communities of the Middle Belt only make occasional appearances as centers for slave raiding by powerful Muslim emirates presiding over the dar-al-Islam (abode of Islam).” “The trope of ‘pagan’ Middle Belt unpreparedness for indirect rule became the overriding rationale for Hausa-Fulani subcolonialism. The logic of subcolonialism was that the more advanced, more indirect rule–ready Hausa-caliphate zone could help prepare the ‘primitive’ institutions and societies of the Middle Belt for a full-fledged implementation of indirect rule.”Ochonu, Moses E. Colonialism by Proxy: Hausa Imperial Agents and Middle Belt Consciousness in Nigeria. United States: Indiana University Press, 2014.23. Slavery was an important component of physical elimination and epistemic displacement within Abyssinian Christian Conquest. “Non-Christians, on the other hand, were considered lost sheep and slaves of the devil. The justification for enslaving non-Christians was the mission to bring back the lost sheep through baptism and acculturation. When slaves were captured or bought, the master gave them new names, displacing their birth names. In the Amharic linguistic world, slaves had a particular name with a specific function reflecting power relations between them and their masters. Only when a slave was baptized and enculturated was he or she considered for manumission; one step in this process was renaming the slave using the term barya or gäbr. The freed slave name usually signified the slave’s entry into God’s dominion, like other commoners. The relationship between God and believers is communicated through the word barya. Christian names in different Ethiopian languages signify this subjection to God. In this regard, it is worthwhile to recall a remark made by Emperor Menilk II in his letter to one of the regional rulers, Abba Jiffar of Jimma, that ‘there is no human slave; all of us are the slaves of God.’” From Demisse, Yonas Ashine. “Bringing the Slaves Back In: Captives and the Making and Unmaking of the Premodern Ethiopian State.” Comparative Studies of South Asia, Africa and the Middle East 38, no. 2 (August 1, 2018): 261–79.
24. “Hospital surveys indicate lack of patient awareness of diagnoses and treatments, yet physicians report they effectively communicate with patients.” Olson, Douglas P., and Donna M. Windish. “Communication Discrepancies Between Physicians and Hospitalized Patients.” Archives of Internal Medicine 170, no. 15 (August 9, 2010): 1302–7.
25. E.F. Torrey writes, “Psychotherapists are the secular priests of post-industrial societies.” Torrey, E. F. (1986) Witchdoctors and Psychiatrists: The Common Roots of Psychotherapy and its Future. New York: Harper & Row Publishers. “Long histories of Western herbalism illuminate botanical appropriation as a settler logic with important consequences for present-day herbal practices.” From Macey Flood and Natasha Myhal. “White Pine in Time and Place.” History of Pharmacy and Pharmaceuticals 63, no. 2 (January 1, 2022): 302.
26. “Medicine is a social science, and politics is nothing else than medicine on a larger scale.” From Rudolf Virchow, ‘Der Armenarzt’, MR 18 (3/11/1848): 125.
27. “The failure to locate African perspectives on therapeutic matters that may or may not be important concerns in African societies is the quest for “ethnographic cases” that lend themselves to issues in the field of medical anthropology rather than African knowledge and perspectives of the field (i.e., Africa).” From Konadu, Kwasi. “Medicine and Anthropology in Twentieth Century Africa: Akan Medicine and Encounters with (Medical) Anthropology” 10 (2008).
28. Langwick, Stacey Ann. 2018. “A Politics of Habitability: Plants, Healing, and Sovereignty in a Toxic World.” Cultural Anthropology 33, no. 3: 415–443.
29. “It was precisely due to biomedicine’s status as a historical-cultural formation comprised of multiple ontological spheres that allowed the West to fashion it so effectively as a tool of colonization during this period of expansion for the capitalist world-system in East Africa.” From David Baronov, “The Role of Historical-Cultural Formations within World-Systems Analysis: Reframing the Analysis of Biomedicine in East Africa,” Journal of World-Systems Research 15, no. 2 (2009), 147–66.
30. The demonization of indigenous religious practices is directly linked to the enslavement of Southern indigenous people by Northern Christians, codified in the church as demonic pagans. “Held to be mere savages and brutish blacks who follow pagan and unholy rituals, Nara people have been heavily raided for slaves for centuries by the Aksumites and later the Amhara, the dominant ethnic group in Ethiopia. The term baria, meaning slave, denotes blackness, racial inferiority and paganism in contrast to the Christianity of the dominant lighter-skinned, red, Amhara.” Ashby, Solange. “From Slave to Demon: Barya in the Ethiopian Prayer Scrolls.” American Research Center in Egypt, December 12, 2020.
31. Waldron, Ingrid. “The Marginalization of African Indigenous Healing Traditions within Western Medicine: Reconciling Ideological Tensions & Contradictions along the Epistemological Terrain.” Women’s Health and Urban Life 9 (2010): 50–68.
32. “Traditional medicine emerges as a particularly generative lexicon through which Africans imagine and challenge sovereignties in Africa today. Contemporary traditional medicine becomes a way to experiment with political and social philosophies, with biological efficacy, and with new forms of wealth and property all at once.” From Langwick, Stacey A. “Partial Publics: The Political Promise of Traditional Medicine in Africa.” Current Anthropology 56, no. 4 (August 2015): 493–514.