text: Taammanaa Bitimaa irraa Jaalatamoo fi kabajamoo yaa duuka-buutuuwwan barreeffama kanaa, akka kutaalee dabran hundumaa sirriitti dhamdhamattan ...
text: #000000
text: Ani akkan seenaa Gammachuu Qamalittii kana barreessu kan na kakaase, gaafii obboleessa keenyaa gaafii obboo Zalaalam Abarraa ti. Inni barreeffama Looreet Xaggaayee Gabramadin Qawweessaa waan argeef, waayee nama “looreet” keenya faarsuu kanaa waa baruuf: “ati ni beekta tahaa, Gammachuu Qamalittii looret Xaggaayeen akkanatti faarsu kun eenyu laata? Inni jagna moo maaliin beekamee faarfamuu dandaye?“, jechuun na gaafateeyyu. Ani immoo: “ee ani waayee Gammachuu Qamalittii nan beekaa, waa barreessufuu yaadeen turee, mee xiqqoo-shii naaf obsi!“, jechuunan gabaabumatti deebiseefiyyu. Sababaa fi massaa isan barreeffata kana kutaa isa tokkoffaa keessatti kaasee irraan kan ka’eenan, hamma hardhaatti turuu dandaye. Mee amma egaa Gammachuu Qamalittii enyu akka turee fi maal faayiin akka beekamuu dandaye, kanaa gadittan isiniif dhiyeessatii obsaa fi qalbiin na dukaa bu’aa!
text: #000002
text: Amma egaa baasshaa** Gammachuu Qamalittii maal maal fayiin akka beekamuu dandaye irrattan waa jedhaa mee na hoofkalchaa! Akkuma gariin keessan sirriitti beektan hawaasa Oromoo fi Biyya Oromoo, Oromiyaa keessatti walaloo fi yeedalloon geerrarsaa daran beekamaa fi jaalatamaa dha! Ani amma isa keessaan waan maddee (xiqqashoo) takkaan isiniif jalqaba. Ilaa-kaa isa armaan gadii kana mee waa mildhaddhaa:
text: #000004
text: Geerrarsi bareedaa fi beekamaan kun uummanni Oromoo maal faa akka daran faarsuu fi akka hedduu jaalatu ifatti jabeessuun nutti agarsiisa. Akkuma beekaan keenya pirofeesar Mahaammad Hasan bakka tokkotti jedhe san Oromoon keenya uummata jagna, “waaqeffatu-warship heroes“. Egaa, Gammachuu Qamalittii waan wanneen kanaa olitti kaafaman sadanuunuu sirriitti beekameef looreet Xaggaayee Gabramadin Qawweessaa akkanatti isa jaja, akkasittis isa kabaja ture. Looreet keenya kun seenaa Gammachuu Qamalittii barreessuuf walitti qabee tokko otoo fiixaan hin baasin nu jalaa dabre. Gammachuu Qamalittii nama wanneen Oromoon akkanatti “waaqeffatu” kanneeniin sonaan beekamu ture. Mee isaanis kanaa gadittan hamma tokko waa isinii ibsuuf yaala!
text: #000005
text: Mee wanneen sadeen keessaa waayee arjummaa isaatiin haa jalqabnu! Gammachuun nama ofiif agabee namaaf laatu ture. Inni nama ofiif bala’ee nama biraa quubsu. Dubbiin waayee kanaa akka nuuf gabaabbatuuf jecha waayee galaa-karaa Shaggarii qofaa irrattin waa jedha! Bara dukkanaa sana keessa akka hardhaa kanatti konkolaatan konkolaachuun Finfinnee nama hin geessu. Erga warri Minilik humna qawwee biyyoota Oroppaa irraa argataniin saba Oromoo cabsuun of-jala galchanii, namoonni Oromoo dhimmoota garagaraatiif gara Shaggaritti (Finfinneetti) marmaaru. Naannoo Afran Walisoo keessaa Dandi, bakki qeyee isaatii handhuura Finfinnee, Birbirsa Gooroo irraa wantee (kiilomeetira) 115 faagata. Yeroo sana namni Dandi irraa ka’ee dhimma wayiitiif gara Finfinnee dhaqu, kan qabu gaangee-dhaan yookaan fardaan kan hin qabne immoo miilan adeema. Otoo adeemaa jiranuu bakka tokkotti goranii buluun waanuma jiru. Gammachuu Qamalittii faa qeyee isaanii isa naannoo Dandi Dambal jedhamuu irraa ka’anii gara magaalaa Finfinnee dhaquuf, biyya Afran Walisoo keessatti kan argamu Bodda keessa kutanii, biyya Jahan Bachoo keessa dabruun naannoo Meettaa Aabbuu keessa kutanii, Shaggar isa biyya Kurnan Gullallee keessatti argamuu gawu. Waan nyaatamu isa karaaf tahuu fi kan oggaa Shaggar keessa turaniif isaan barbaachisu qabatanii adeemu. Kun bara sanatti waan salphaa hin turre. Akka hardhaa kana manneen hoteelaa fi dhugaatii akka gaariitti hin turre. Mee kanaa gadiitti rakkoo bara sana Oromoonni keessa dabran kan ibsuu wayii walaloo uummata Oromoo keessaa waa ilaalla:
text: #000006
text: Uummanni Oromoo bara Minilik sana “bara hamaa” jechuun waama. Bara hamaa kana keessa Oromoon dubbii fi dhimma garagaraatiif shaggaritti marmaaraa ture. Otoo Minilik faa Oromiyaa qabachuun miila isaanii jala hin galfatin Shaggaritti wanni inni marmaaruuf hin turre. Ofumaaf kan qotate galfachuu malee, nafxanyaa abbaa lafaa jedhamuuf “callaa hammaaruun“, midhaan ofii haamee, dhayee, “calleessee namaa hiruun” tokkollee hin turre. Biyya Gammachuu Qamalittii naannoo Afran Walisoo, naannoo Torban Kuttaayee, naannoo Jahan Bachoo fi naannoo Sadeen Sooddoo faatti lafni kan nafxanyaa yookaan kan abbaa lafaa wayii otoo hin taane, kan uummataa ti. Biyyi biyya Gadaa, seerris seera Gadaa waan tureef, lafni kan lammii tokkoo ti malee, kan dhuunfaa hin turre. Egaa, abbaa lafaa sana, eeyyee nafxayyaa “lafa Oromoo” fi “haqa Oromoo” harkatti galfate sanaan falmuuf, “Shaggaritti marmaaruun” dabrees “callaa namaa hammaaruun” hiree Oromoo bara sanii ta’e.
text: #000007
text: Mee amma immoo dubbii waayee yeroo rooba dhabiifni biyya hubee tokkoo haa kaafnu! Kanaa olitti inni nama Qusee Dinagdee (Habtagoorgis Dinagdee) eessumatti isaa-oolu tahuu ibsinee turre. Quseen immoo oggaa biyyi Afran Walisoo waraana Minilikiin qabame, nama boojiyame akka tahes ibsineeti turre. Habtagoorgis erga boojiyamee gidiraa fi taateewwan hedduu rakkisaa keessa dabruun waggaalee hedduu booda masara warra Miniliik seenuun hojjattoota mooticha-moototaa tajaajilan keessaa isa tokko taye. Beekumsii fi dandeettiin inni dhalootaan Waaqa irraa badhaafame, inni gidiraa boojuu fi hacuuccaa abbootii taayitaa nafxanyootaa keessa kutee akka inni kana dhaqqabu isa muude. Oolee-bulee Minilik dubartii Amaaraa tan naannoo Manjii (“Manz“) isa fuusise. Booda irratti ishiin nafxanyoota keessaa abbootii lafaa isaan bantii keessaa takka taate. Lafti ishiin biyya Afran Walisoo keessaa qabdu wantaa meeqa akka taye himuunuu nama dhiba jedhamaayyu. Akkanuma biyya Oromoo isa xaafiin maanyaa keessaa jijjigu, naannoo Oromoo Bachootii lafa gabbaataa sana wantee meeqaa-meeqa qabdiyyu. Otoo dubbiin haala kanaan jiruu bara tokko hongeen biyya seene. Yoo akka beela isa Biyya Habashaa jeequu baree sanaa tahuullee baate, baras hanqinni midhaanii naannoo kana ni ture.
text: #000009
text: Durumaanuu haati manaa Qusee Dinagdee tun abbaa manaa ishiitiin: “mee nama lafa kiyya kana naaf towachuun midhaan irraa galu naaf eegsisu Gaallaa tokko naaf barbaadi!” jetteeniyyu. Inni immoo (Habtagoorgis) “maal Gammachuun jiraa mitii, isa taasifaddhu” jedheeni. Akkanatti Gammachuu Qamalittii lafa ishiin Oromoo Walisoo irraa saammatte irratti nama lafaa fi midhaan ishii towatoof tahuun “shoomame“. Gammachuun “shoomamuu” kana jibbullee eessuma isaa, Qusee Dinagdee sodaachu fi kabajuuf “tole” jedheetoo fudhate. Haatahuu malee, naamusni inni qabuu fi akkataan warri isa guddisan akka inni gandeen Oromoo keessa labee, oogdii qotee-bulaa keessa taa’uun midhaan qotee-bulaa ishiif safarsiisu (naqsiisu) isaaf hin hayyamne. Kanaaf inni gandeen gandeenitti gootaraa midhaan “giiftittii” jechuun weezaroo Altaayyee (“Weyzeroo Altaayye-Warq“) itti-galu hojjachiisuun midhaan ishii gaye san, ciisiiwwan ishii itti-naquufi. Yeroo midhaan dhayamu mara akka qonnaan-bultoonni wanni ishii dhaqqabe daawullaa meeqa akka tahe , dhaqanii Gammachuu Qamalittiitti himu. Booda immoo qeyee gootaraan ishii jiru geessuun itti-naquufi. Kanas Gammachuuf gabaasu. Waan itti-gaafatamtoonni isa dura turan oogdii qotee-bulaa keessa taa’uun ilaalaniif, inni amma Gammachuun godhe kun uummata gammachiisuun akka eebbifamu isa taasise. Otoo haalli kanaan jiruu, hongee baras biyya seene. Namoon gariin midhaan ganna keessa facaafatan dhabani. Oolee-bulee oduun kun gurra Gammachuu fi warra isaatii keessa bu’e. Amma Gammachuu Qamalittii namoota waamsisee yookaan ofumaaf gandeen keessa deemee, akka midhaan gootaraa “giiftii” keessaa fudhatanii facaafatan godhe. “Waan sanyiif isin gawu fudhaddhaatii facaafaddhaa! Bona keessa yoo Waaq jedhee, midhaan isinii tolee galfan, gootaraa ishiitti deebiftu” jedheeni. Uummanni isa eebbisaa bara sana midhaan facaafate.
text: #000010
text: Otoo oolee hin bulin dubbiin kun naannoo Walisoo irraa ka’uun gulufee, Finfinnee lixuun gurra “giiftii” sanii keessa bu’e. Amma “giiftiin“, aaddee Altaayyeen aariin gubachaa abbaa manaa ishiitti waan Gammachuun godhe kana himte. Waan oggaa sana Gammachuun Shaggar jiruuf, Quseen hatattamaan isa waamsisuun itti-dheekkamaa: “akkamitti midhaa giiftii fuutee namaaf hirta?“, jechuun daran itti-dallane. Gammachuun garuu, “yaa eessumee koo akkamitti otoo midhaan gootaraa keessa ciisuu Oromoon kee amma waan facaafatu dhabee boodammoo waan nyaatu dhabuun beelaan dhuma?”, jechuun yaadaan Qusee gara ofiitti deebifachuuf yaale. Haatahu malee, Habtagoorgis yaada haadha manaa isaatiin waan boojiyameef, loltoonni isaa qabanii akka hidhanii fi guyyaalee murtaaye booda akka addabayiitti (mijjiriitti) basanii garafan itti-mure. Yaanni garafamuu jedhu kun Oromoota hedduu rifachiise. Kanaaf ennasuma Oromoonni Gammachuu Qamalittiitiin waliif galan nama fardaan gara naannoo Walisoo, Danditti ergani. Namni ergame sun ariitidhaan fardaan gulufee Dandi Dambal dhaqqabuun dubbii lafee kana warra Gammachuu fi lammii isaatti hime. Hatattamaan namni ganda gandaa yaa’uun namoota fardeen gaggaarii qaban keessaa 200 filuun hariitidhaan gara Shaggaritti erge. Warri ergaman sun gaafasuma halkan walakkaa Shaggar gayani. Ganama barii oggaa lafiti ifu warri Walisoo kun kibbii (qeyee) Fitaraarii Habtagoorgis marsuun: “uu, uu yaa gooftaa uu uu!” jedhu sagalee isaanii sonaan olqabanii! Ammas otoo walirraa hin kutin iyyaa isaanii itti-fufuun: “Uu, uu yaa gooftaa adaraa mee nu dhagayi!“, jedhu. Amma tajaajiltoonni Habtagoorgis gadi-bawuun: “jarana maal taatanii iyyitu? Maaltu maalta’eetoo nus, gooftaas gurra duuchitu?“, jechuun gaafatani. Jarri Waliso irraa halkan guutuu deemaa bulanii akka amma as dhaqqaban, amma gooftan gadi bayee akka isaan dhagawu maqaa Waaqatiin gaafatani!
text: #000011
text: Booda fitaraarii Qusee Dinagdee manaa gadi-bawuun karra dura dhaabatee isaan gaafate. Warra Walisoo dhufan kana keessaa durumaanuu namni waayee isaanii isaaf ibsu waan filameef, inni dubbii lafee halkaan guutuu isaan deemsisaa bule kana kabajaan akka gaariitti ibseefi. Inni erga iyyata isaanii kana qalbiin dhagayee booda, ennasuma akkuma isaan gaafataniitti: “garafamuun Gammachuutti murame sun akka hafu isaanitti hime.” Garuu, dubbiin isaan Gammachuun akka mana-hidhaatii bawuun akka isaan faana Dandi Walisootti galu gaafatan hin fudhatamnee inni ammas manuma hidhaatti hafe. Haatahu malee, kan Walisoo guutuu daran naasise sun, cibsamee garafamuun waan hafeef jarris, biyyis hedduu gammadani. Warri biyya Afran Walisoo bakka-bu’uun Finfinnee dhufan sun kana booda, waan garafamuun ilmoo namaa kun hafeef gammachuun gara qeyee ofiitti dacha’ani.
text: #000012
text: “Biyyattii kadhaan xurumbaa, biyyattii dibbeen sagadaa iyyee dhikkisu keessatti; lafattii maqaa dhala namaan sagadi, iyyaa fi rukuttaan bilbila hayyoota amanteefi fakkeessituu marattee biyya kamuu caalaa iyyee caraanu keessatti kan dhiigi, humnii fi dafqi namaa dhangala’ee lola’usaa kan ifatti muldhatu. Biyyattii wakkiilli Waaqaa fi odeessaan oduu Waaqaa baayyatee lafa dhiphise keessatti biyya kamuu caalaatti dafqii dhala namaa gatii malee qanxabamuusaa kan agarru.”
text: #000015
text: Abboommiin saamaa, gonofaa, jedhu eessaa?”
text: #000018
text: Mammaaksa jedhamu hin dhageenye laataa?
text: #000020
text: “Maal? Attamiin?” Isa jedhu sodaan ukkaamsuu
text: #000021
text: Maqaa Muudamaan of tuulaa xixxiixuu
text: #000023
text: Malee...“hin simadhu” jedhee yoom mufate?
text: #000028
text: Kan Muudamaas kanuma miti dhaamsisaa?
text: #000030
text: “Lakkii... ifaan jechasaa kan himamu
text: #000032
text: Afaankoon yoo ta’e malee gonkumaa
text: #000033
text: Jamaa, ...kun hoodo akkamiiti jettu?
text: #000035
text: “Izgoo” jedhi jennaan, “Izgoo nu baraari” jedhee kadhate
text: #000037
text: Oolee bulee shirri shirame of saaxilee.
text: #000039
text: Isaaniif maaliif tiifullee hin asaasuu?
text: #000041
text: Qeyeesaantii maaf gu’ee maaf burquu dide?
text: #000043
text: Lakkii... inni taabota qolloorra natti roobsuu
text: #000044
text: Inni xabala maasiikoo keessaa maddisiisu
text: #000045
text: Jedhee murteessee yoo amanticharraa baqate
text: #000046
text: Eenyu kan itti komatamu?... Yaa abbaate!
text: #000047
text: “Kitaabicha moggaa –moggaatti kan sallaqsine
text: #000048
text: Safuusaatiin hunda olitti kan milkoofne
text: #000049
text: Lusifariin salphisuu dhaan kan aarsine
text: #000051
text: “Uggum...! Raajii...” jenne “hinhatinaa!” yeroo hatu.
text: #000055
text: Kan dhiiga machaaye yeroo gumaa dheessu
text: #000056
text: Galma Waaqaa seenee yommuttii daaddisu,
text: #000057
text: Isa kaan dubbiin qalbii akaayee
text: #000058
text: Akka waan “attamnziruu” caccabsaa hindabarree
text: #000060
text: Isaan maaf jireenya hin buqqaane?
text: #000062
text: Hardha barsiisaa ta’ee yeroo barsiisu
text: #000064
text: Hiikaa jecha Ilmaa fi Abbaa
text: #000065
text: Kun hooda mitii yaa sabaa?
text: #000066
text: Taammanaa Bitimaa irraa Jaalatamoo fi kabajamoo yaa dubbiftoota barreeffama kanaa, mee kunoo hardha irraa kaaseen: “Seenaa Gammachuu Qamalittii” isiniif dhiyeessa. Kanas akka dubbiin isinitti dheeratee jiruu fi jireenya keessan hin gufachiifnefan kutaa kutaan isiniif dabarsaatii, mee safuu fi safeeffata Oromoo sanaan na hoofkalchaa! DURADUBBII Ani seenaa Gammachuu Qamalittii barreessuuf ergan yaadee akka Oromoonni keenya isaan ...
text: #000069
text: Qulqullummaa fi jagnummaa, Waaqa tokkichatti amanuu fi namaa-sa’a, mukaa-marga, leellisuu fi kabajuu uummata Oromoo qalbeeffachuun sonaan barbaachisaa dha! Maal-jennaan, dhugaa fi dhugoon yoomiyyuu sobaa fi oftuulummaan moyamanii hin beekani. “Na-qabaa-na-gadhiisaan namoota Amaaraa tokko tokkoo, maqa-xureessii fi maqa-baleessiin finxaaleyyii ijjii fi gurri oftuulummaa fi wallaalummaan guutamee kun obbolummaa fi olummaa uummata Oromoo fi uummata Amaaraa gonkumaa booressuu hin dadayu! Qabsoo hadhooftuu waggaalee afur guutuu qarreewwanii fi qeerrolee Oromootiin adeemsifameen sirni nama-nyaataan inni Wayyaaneen gaggeeffamaa ture sun conqola’ullee, ammaan tana uummannii fi sabni Oromoo waanjoo nafxanyootaa jalaa hin baane. Ammoo warri ofumaan ija ofii cufe, warri sammuu isaa isa Waaqni “ittiin-buli” jeschuun isa badhaase sana, gara “sammuu” bineeyyiitti ofumaan, ofumaaf jijjirrachuun arguu fi yaaduu isa dhoowwe kunoo: “Oromoon Abbaa torbeeti” jedheetoo alaa-manaa wacaa, iyyaa, dhaadachaa jira!
text: #000072
text: Kanaafan amma oggaa uummanni kiyya kun akka baala mukaatti finxaaleyyii Amaara isaan maqaa “Faannoo” jedhamuun of-waamuun, maqaa-sobaa ofuman of-badhaasan kun, akkanatti diinummaa facaasaa jiran kana, nuti tokkoomnee uummata keenya cinaa dhaabachuu qabna! Kana irratti ida’amuun namtichi “obboo” Koroonaa jedhamu waan addunayyaa guutuu bobaa isaa isa ajaawaa san jala galfateef, ani hiriyoota fi firoota kiyya arguu hin dandeenyee, qobaa kiyyan mana taa’ee, maatii kiyya wajji aari-dhaan waxalamaa jira. Kompuutara baneetoo otoo waa mimildhaddhuun xalayaalee waggaa hedduu dura obbolaan koo tokko tokko naa erganii fi deebiiwwanin animmoo deebiseef arguun, waayee Gammachuu Qamalittii yaadaddhee waadaan koodee kiyya obboo Zalaalam Abarraa-tii gale sana, nan irraanfaddhe malee, hin “nyaannee” kunoo amma deebisuuf ol-jedhe!
text: #000073
text: Ilaa obboo Abarraan keenya silaa walaleessaa dhaa, mee walaloo wayiitiinan jalqaba. Walaloon kun immoo walaloo uummata Oromoo bareedaa sana akka fakkeenyaatti fudhachuun dhiyaata. Ani ijoolummaa kiyyaanan, mucaa xiqqaa tayee sirbaa waa dhiyeessuu jalqabe. Oromiyaan teenya dachee walaloon sirbaan keessa galaanu! Eekaa, silaa ani mucaa xiqqaa abbaa ofii jala deemu: qixxee* lammii, nyaataa fi dhugaatii galgala daboo, walaloo oofanii** faa gaafa namni beekamaan tokko du’ee, dhaadannaa isa “eessan dhaqxuu”*** faa, isa gaafa abbaan biyya tokko boqotee namni reeffa isaa baatee, gara bakka awwaalaatti yaa’u, jedhamu sana, erga awwaalanii booda immoo namni achitti argame cufti, gadi- yaa’uun dirree baldhaa namoota sana hundaaf gawuu keessa taa’a! Dhiirris, dubartiinis, ijjoolleen dhiiraa abbootii ishii duukaa achitti argamettis ni teessi. Amma hunda dursuun namni nama du’eef, akka hangafaatti ilaalamu tokko olka’ee dhaabachuun: “Mee Du’a nuuf qabbaneessaa!” jedha, sagalee ol-fuudhee, namni hundi: “isiniif haa qabbanaawu!” jedha.
text: #000074
text: Kana booda gamnoota naannoo biyya sanaatti argaman keessaa, dabaree dabareen ka’anii dhaabachuun lallabu. Haasaan beektota kanaa: “lallaba gaafa du’aa” yookaan “lallaba warra du’aa” jedhamee beekama. Amma isa waayee “lallaba warra du’aa”, waayee dhaadannoo gaafa du’aa, waayee geerrarsaa faa fi waayee walaloota uummataa kanan dursee abbaa kiyyaa fi wasiillan kiyya, eessumman kiyyaa fi firoottan biroo jala deemuun: barumsan Unibarsitii Finfinnee fi Unibarsitii Barliin irraa gonkumaa hin arganne, isan akka aannanii unachaa, akka daadhii habbuuqqachaa guddaddhe keessaa yoon waa xiqqooshii isiniif buuse, isinis waa yaadattu jedheetani. Naannoon ijoollummaa kiyya itti-dabarse sana yoon amma isineef kaasee mataduree kiyya gadhiisuuf otoo hin tayin, barri bara “obboo” Koroonaa-tii wanni tahuu fi wanni galu hin beekamuu, barsiifnii fi guddifni uummata koo, uumee koo sanaa akka na waliin biyya biraa, ardii biraa hin deemneefi-kaa!
text: #000075
text: Ani akkan nama Arfan (Afran) Walisoo fi Jahan Bachoo tahe, waaqaa-lafatoo, namaa-sa’atoo, margaa-mukatoo beekaa ani amma maalan himaddharee? Ani “gosa” Oromoo tokkicha qofaan hammatamee hin guddanne. Ani akkuma seeraa fi barsiisa Oromootti diroo (qaccee) kiyya Taammanaa Bitimaa Soondhessaa irraa kaaseen Walee Walisoo irraatti dhaaba. Kunis walummatti diroo 15 taha. Garuu, warri keenya fi beektonni biyyaa oggaa nu barsiisan, caljedhanii-tuma ususanii dhaabu jechaa miti. 1-ffaa Waliso ilma Liiban Maccaa akka tahee fi obbolaa lama: Ammayyaa fi Kuttaayee akka qabu nuti himu. Liiban ijoollee dhiraa sadii waan qabuuf “Sadan Liiban” jedhameetoo baakama. Ammayyi hangafa; Waliso immoo isa lammaffaa yoo tahu, Kuttaayee qixisuu dha. 2-ffaa ennaa Walee Walisoo jedhanii dhaaban walaloo dhaadannootiin xumuru. Isa kana irratti gosni Oromoo cufti walaloo fi dhaadnnoo kan mataa mataa ofiiti qaba. Kanaan dura waayee kanaa irratti obboo Bakar waliin yaada oggaa wal-jijjirru, innis kana irratti waanuma manguddooleen Arfan Walisoo fi Jahan Bachoo natti himaa na guddisan san natti hime. Inni (Bakar keenya) Oromiyaa keessaa naannoo Barantuu (Harargee) irraa yoo dhufu, nama Afran Qalloo-ti. Afran Qalloo keessaas Noolee-dha! Egaa, namni Walisoo diroo ofii lakkaayee oggaa dhaabu:”Walee Walisoo warra abbaa fardaa, eebodhaan nama sarda!” jedha, sagalee isaa olkaasuun akka waan Oromiyaa guutuuni fi Oromoon cufti isa dhagawuutti!
text: #000076
text: Mee as-irratti waayee Sadan Liiban xiqqooshii yoon isiniif ibse, waayee Gammachuu Qamalittii irraa gara Sadan Libanitti cewuun isin nuffisiisuuf miti. Gammachuu Qamalittii Waarii Bulloo kun akkum diroo isaa, akka Liiban Maccaa jagnaa fi gamna muraacii waan taheef, dubbiin wal-cimsiti malee, matumaa wal hin faallessitu. Ani kanaan dura barreeffata kiyya tokkoo lama keessatti waayee Sadan Liiban kaasuun isiniif ibseen jira.**** Waraana Sadan Liiban ollachiisaa sanatu bara 1596 keessa waraana mootummaa Habashaa kan Mootii Mootolii isaanitiin gaggeeffame, dirree waraanaatti mowuun ilma mootii isaanii kan Susiniyoos jedhamu booji’ee, booda akkuma aadaa Oromoo beekamaa sanatti moggaafate. Waggaalee sadeet guutuu Oromoon hammatamee jiraate. Booda biyya isaa isa duriitti deebiyuuf, hayyama gaafate. Akka Oromoon Sadan Liiban waraana fardaan kurfeeffame kennuufis damboobinaan gaafate. Oromoon walmariyatee silaa nama garaan ka’e, miilli hin taa’uu, akkuma inni gaafatetti hayyameefii, loltuu abbootii fardaa 400 wajjin isa eebba fi jaalalaan gaggeesse. Inni loltuu Oromoo saniin obboleessa isaa isa bakka isaa dhaale san moyee, akkuma aadaa isaanitti obbolaa isaa cufa mana hidhaatti naqee mootome. Barri inni boojiyame 1596 yoo tahu, kan inni biyya ofiitti deebiye bara 1604 keessa. Maal godhu-ree akkuma aadaa isaanii taahee waggaalee muraasa booda harka laateef nyaatee, kakuu caffee achi darbatee Oromootti duuluu jalqabe. Waan tooftaa fi tarsimoo waraana Oromoo waggaa saddeet guutuu barateef, isatti dhimma bawuun waraanni Habashaa kun kan duraanii caala Oromoo miidhaa deeme.
text: #000077
text: Asi irratti “qixxee”-n walgayii yookaan yaa’ii jechuu taha. “Qixxeen Lammii” miseensota lammii tokkoo walitti qabuun, seera fi haala lammii tokkoo mijeessa.** “Oofan” kan jedhamu kun gaafa abbaan biyyaa yookaan namni daran beekamu du’e gamtaan kan farfatamu. Durseen inni baasu: “oofan!” yoo jedhu, isaan jalaaqaban hedduminaan “oofan” jechuun jalaa qabu. “Oofan, oofan, oofan oofan”“Abbaan biyyaa du’ee”“maaltu walgaafataa?”“Egaa seerri badee”“Maaltu walgaafataa?”“—!”*** “eessan dhaqxu!” kunis akkuma “oofanii” gaafa abbaan biyyaa fi namni hedduu beekame tokko du’e, du’a-gawuu isaa irratti walaloo fi yeedalloo-dhaan dhaadatama. Mee fakkeenyumaaf isa gaafa Dajjaa (“Dajjaazmaach”) Garasuu Dhukii awwaalan jedhaman baay’ee sana keessaa kan fitaraarii (“fitawuraarii”) Dammasaa Gameessaa-tiin jedhame keessaa xiqqooshii haa ilaallu: “Eessan dhaqxu! Eessan dhaqxu!”“Garee qeerransa Dhukii eessan dhaqxu!”“Abbaa Booraa, leenca Dhukii eessan dhaqxu!”“Garee qeerransa koo eessa dhaqxa?”“Nu namoota kee dhiiftee eessa dhaqxa?”“Nu uummata kee eenyutti nu dhiiftee”“Eessa dhaqxa, eessaaf deemta?”“Giraazzaniidhaa takka gadin jennee”“Mosoloniidhaa takka gadin jennee”“Amma akkamitti du’aaf gadijettaa?”“Biyyi-kee gadoodee iyyaa!”“Uummanni-kee hiqisee boowaa!”“Eessatti nu dhiiftee?”“Enyuutti nu dhiiftee deemta?”“Saaxinii cabsii ka’i malee”“Ammas Baddaa Qeerroo seeni malee!”“Akkamitti du’aaf gadi-jettaa?”“—!”
text: #000078
text: Eenyumtuu gara irraa dhufetti deebi’uun waan hin oolleef gara hin oolamne nurraa deeme.
text: #000081
text: Kaleessa #Ilaamee #7 keessatti waan an barreesseen warri mufattan dhiifama guddaa akka naaf gootan, na hoofkalchitan, kabajaa guddaan isin gaaffachaa, ammoo, Salaalerraa kanin baradhe waan armaan gadii tahuu naa hubadhaa: Kutaa Duraa 1. #Mala_dandamannaa (#social_resilience_strategy) Dhiibbaa siyaasaa amantii golga taasifatee jaarraa 7 oliif (jaarraa 13ffaa irraa kaasee) isaanirra ture akka itti dandamatan (social resilience mechanism) ...
text: #000085
text: Kaleessa #Ilaamee #7 keessatti waan an barreesseen warri mufattan dhiifama guddaa akka naaf gootan, na hoofkalchitan, kabajaa guddaan isin gaaffachaa, ammoo, Salaalerraa kanin baradhe waan armaan gadii tahuu naa hubadhaa: Kutaa Duraa
text: #000086
text: Ammoo, yoomuu uummatichaaf jaalalaafi kabajaa guddaa akkan qabu waanuma beekamu. Knf. barsiisuu keessa, waan an kaleessa barreese, isiniin, hordoftoota amantaa Ortodoksii kan taataniifi Athilet Tamirat Tola (yo isatu nama Bataskaana jedhame san ijaarsises tahe), qeeqi koo yoo isas / Tamirat, isiniinis mufachiise,Tamirat illee, hundaawuu, kanneen na hubattaniifi waan an Oromoorraa baradhee isin barsiisu jala deemtan, isin mufachiisuu koof dhiifama guddaa isin gaafadha. Na hoifkalachaa.
text: #000091
text: Kitaabni seenaa dhugaan lafarra ture karaa bareedaan barraawee dhaloota barsiisuu dandayu kitaaba Abbaa Urjii kana. Kitaaba akkaataa nuuf galuun, akka beeynutti nuuf barraawe. Jiruu fii jireenya hawaasaa bifa asoosamaatiin seeneysaa seenaa fii qabsoo Oromoon kheeysa as dabarte nu bashannansiisaa nu barsiisa.
text: #000093
text: Kitaabonni isaa seenaa, eenyummaa, duudhaa, qabsoo, Afaan Oromoo fii waa hunda nama barsiisan waan taheef bitadhaa dubbisaa. Warri biyya alaa jirtan hiree laaftumatti arkachuu qabdan waan taheef Abbaa Urjii iyyaafadhaa dubbisaatii kitaaba harka kheeysanitti galfadhaa beekumsa horadhaa. Seenaa kheenya barannee, sirritti akheekkannee hegeree teenyaas haa tilmaamnuu, dhaloota dhufuus seenaa haa dhaalchifnuu.
text: #000094
text: Nuti warri biyya kheeysaa ammoo RAAMMISOO fii HUURSO malee kan biraa hin arkanne. Dharraa kitaabota khanaatiin khaf taanee jirra. Kabajamaa fii jaalatamaa abbaa keenya hayyuu gameeysa seenaa hedduu nu barsiise Abbaan Urjii kitaabota kanneen gama biyyaatti akka nuuf ergu isatti waywaanna.
text: #000095
text: Kuma tokkoo fi halkan tokko
text: #000096
text: Heerri guddaan addunyaa arabaa keessatti argamu “Alf Leyla Welayla” jedhamuun beekama. Kallattiidhaan hiikni isaa “And Shi and Lelit” (halkan 1001) jechuudha. Kitaabni kun seenaawwan namoonni hedduun osoo hin nuffin irra deddeebi’anii dubbisan keessaa isa tokko jedhamee yaadama. Kitaabota afaanota hedduutti hiikaman keessaa isa tokko. Seenaawwan adventure fi aadaa kitaabicha keessa jiran hedduu isaanii. Chu barreefama namoota biroo. Ta’uu bira gahaniiru. Biyya keenya keessatti barreessitoonni lama kitaabicha afaan Amaariffaatti hiikaniiru. Hiikni jalqabaa suuraa irratti argamu kun bara 1955tti nama Itoophiyaa Lammaa Balaayneh jedhamutu maxxanfame. Hojiin hiikkaa lammaffaan bara 1979 Feri Monastery dhaan maxxanfame.
text: #000097
text: Namni jalqaba “Alf Leyla Welayla” kitaabaan fixe hin beekamu. Hayyoonni garaagarummaa barreeffama seenichaa qoratan kitaabichi barreessaa tokkoon hin barreeffamu jedhu. Irra caalaatti kitaabichi biyya tokko keessatti kan hin xumuramne sababa seenaawwan istaayilii Afaan Arabiffaa garaagaraatiin barreeffamanii turaniif ta’uun isaa ni yaadatama. Akka tilmaama hedduutti, kitaabichi baayoogiraafii Iraaq keessatti kan dhaabbatedha. Tema baghdad keessa jira. Dhumarrattis Gibxii keessatti bocame.
text: #000099
text: Namni jalqaba seenaa isaa dubbate hayyuu seenaa arabaa beekamaa Al-Mashaadii ture. Insaayikilooppidiyaan Meshaadiin bara 947 xumure akka ibsetti, Araaniyaanonni aadaa seenaa taphaa “Hazar Afsaana” jedhamu akka qaban ibse. Kuni amala seenaa kuma tokko galgalaan yeroo hunda taphachuuti. (“Hazar Afsa” Afaan Faarsiitiin” Thouth tales” jechuun isa). Akka gabaasa Meshaadiitti seenaawwan Iraanonni taphatan Iraan, Arabiyaa, Hindii fi Giriik irraa dhufan. Araboonni “Alf Leyla Welayla” biyya Iraanota “Hazar Afsana” fakkeenyummaa fudhachuun uumaman jedhamee amanama.
text: #000100
text: Shahriyaar “Isa itti aanu boru siifin xumura” jennaan Shahriyaaris “tole” jedhee halkan kumaafi tokko darbe. Shahriyaar seenaa kuma tokkoo fi tokko erga itti himee booda “akka inni na ajjeesun ilaala” jettee dhuma guyyaa boruu itti himte. Haa ta’u, Shahriyaar akka yeroo darbe gochaa turetti Shahriyaar hin ajjeefne. Sababni isaas isheen seenaa isaa guyyaa guyyaan itti himte. Onneen koo guyyaa guyyaan jijjiiramaa deema. Sababa isheen achi turteefidha. Afuurri jibbaa fi gumgummii kan onnee isaa guute sun suutuma suutaan haqamee jaalalaa fi dhiifamaan bakka buufame. Kanaaf, gara jabeenya Shehrezad irratti raawwatame erga agarsiisee booda, ishee waliin jaalalaan jiraachuuf murteesse.
text: #000105
text: Seenaan armaan olii kun seenaa fireemii kitaabichaati. Seenaa kana irratti hundaa’uun seenaa 1001 kitaabicha keessatti dhiyaate kan taphate Shahrzaad dha. Kanaafu, nuti dubbistoonni seenaawwan akka Shahriyaar ta’uun dubbifna. Kanaaf, Shahriyaar fi Shahrezad dhugumatti namoota addunyaa kana irra jiran ta’uu isaanii ragaan hin jiru. Haa ta’u malee, namoonni addunyaa kanaa “Shahrzad” dha. Giiftii Flaw hin qabne kan jedhamu. Seenaa isheen himte hunda ni beeka.
text: #000106
text: The Oromo of Harerghe belong to the Barentuma/Barento confederation, one of the two main branchs of the Oromo people. They are bounded by the Arsi Oromo in the west and south, the Karayyu and Jille Oromo in the north west, the Afar people in the north and the Somali people in the east and south east. They call their natural homeland “Fugug”. They are basically regrouped to three major tribes; the Ittu, Afran Qallo and Anniya.
text: #000109
text: The Ittu Oromo ocuppy the western part of Harerghe highlands. Their home area is called “Carcar” or “Ona Ituu”. They are the people who are very close to the assembly of “Caffee Odaa Bultum” under which the tradition of the Barentuma Oromo adminstration system is kept.
text: #000110
text: They used to undertake their caffee congress at this place. The natural boundary between Ittu and Afran Qallo is Burqa river which is found near Baroodaa town. The boundary between Ittu and Anniya is the Ramis river.
text: #000111
text: The Aniya Oromo occoupy the lowlands of the former Gara Mulata province. Their home area is called “Diida Aanniyyaa” or ”Burqaa Tirtiraa”. With only few exceptions, they are pastoralists.
text: #000113
text: The Oromo of Harerghe speak the Oromo language called Afaan Oromo. However, they retained unique dialect which has certain important features. First, their dialect is marked by a guttural sound “kh”. Some linguists say that the Harar Oromos borrowed this sound
text: #000115
text: from other languages (like Somali, Harari and Arabic). But this assumption has no base because the “kh” sound exists in other Oromo dialects as well; it exists even in “Borana” and “Guji” dialects which are thought to have low contact with other languages. On the other hand, in the Harar Oromo dialect, basically it is not the loan words that have the “kh” sound; many words of Oromo roots are marked so. For example “khaleessa” (yesterday), “khannuu” (to give), “khaayuu” (to put down), “khiyya” (mine), “khoottu” (come) etc have all “kh” sounds and these words were not borrowed from any other language. So the notion that asserts “kh” is a loan sound is unreliable.
text: #000116
text: Whenever we say this, some people do think that the Harar Oromos shift the “k” sound we hear in Afan Oromo dialects of other regions to “kh”. But that is not the case. The Harar Oromos also use many words that have ” k” sound in their vocabulary. For example, words like “tokko”, “lakkoysa”, ” akkam, “akkana, “akkas”, “karkarroo”, “kitaaba”, “shikifii”, “walakkaa”, ” waakkachuu”, “waakkallee etc are said and read just as I wrote here now (i.e. there is no ” akham” in Harar Oromo dialect; “akkam” is the correct form of the word).
text: #000117
text: The second feature of the Harar Oromo dialect is its possesion of many loan words which are used only in Harerghe. This has no mystery because the Oromos of Harerghe live in the land criss-crossed by trade routes and military expeditions, and they share boundary with different nations such as Somali, Afar, Harari etc; so it is evident that they could have borrowed many words from other languages. For example, we can see the Oromos of Harerghe saying “zigaal”, “zanyaa”, “zuuguu”, “azeeba”, “azalaa” etc. These words were borrowed from Harari language (As the Cushitic languages doesn’t have “z” sound, and the words we listed here appear only in Harari language and the Harar dialect of the Oromo language, we can easily conclude that the Oromos of Harerge borrowed them from their Harari neighbours).
text: #000118
text: There are two types of colloquiation among the Oromos of Harerghe. One is the traditional confederacy based colloquation, and the other is the urban-rural deviding colloquation. On the confederacy level, the three tribes of the Harar Oromo (Ittu, Afran Qallo and Aniyya) have retained certain vocabularies and “phonetic”
text: #000120
text: variants which can differentiate them from one another. For example, the Ittu Oromos say “eessa” for “where” but the Afran Qallo Oromos say “eeysa” which is phonetically different. While the Ittu Oromos say “diiddam” (twenty),
text: #000121
text: The urban-rural deviding colloquiation is relatively a recent phenomenon. It is mostly a result of Afan Oromo’s high fusion with Arabic, Somali and Harari languages in the urban areas. For example, an urban house wife in Harerghe may call her female friend “geelee” in the manner of the Harari women. The urban people say “faxara” for breakfast (in the word borrowed from Arabic), but the rural people simply call it “dhihena”; the urban people may say “shubbaaka” (also borrowed from Arabic) for window which the rural people call “fooddaa”.
text: #000124
text: One must not take the distinct usage of a dialect by the Oromos of Hareghe as something that separate them from other Oromos just as Ziyad Barre of Somalia was preaching 30 years ago. Even though they developed a unique dialect and certain traditions which are peculiar to them, the Oromos of Harerghe always consider themselves part of the greater Oromo nation.
text: #000125
text: The three tribes of the Harar Oromo are divided to clans called ‘gosa’. Many aspects of the family life and social activities of the people were influenced by clan based institutions. Currently, this phenomenon is very strong in the countryside where people’s tradition and customs are highly observed.
text: #000126
text: Each clan is divided to sub-clans called “ibidda”. This “ibidda” inturn is divided to kinship groups called “warra”. It is this “warra” that denotes common origin of peoples and usually, each “warra” is called by a personal name which is regarded as the name of the ancestor of the “warra”. Most of the Oromos of Harerghe are able to count down their forefathers up to the man they consider as their bearing father (i.e. the ancestor of “warra”).
text: #000128
text: A person who belongs to the Oromo nation is called “lammii” (citizen). It is possible to be “lammii” in two ways: by birth and by adoption. Anyone who was born to the Oromo parents would be a “lammi” directly, and such a person is usually called “ilma gudeedaa” (”a child from the womb”).
text: #000129
text: 1. “ilma guddisaa”: indicates the children that lost their parents at a battle field and adopted to the Oromo citizen. The person adopted in this way had full political and civil rights.
text: #000131
text: 2. “ilma mixii”: children who are thrown by their bearer on the road and public places and adopted to an Oromo citizen. ‘Ilma mixii’ also had full political and civil rights.
text: #000132
text: 3. ”ilma gosaa”/”ilma barcumaa”: this indicates aged persons who became Oromo citizens due to their service to the society and their extra ordinary skills (the Ittu Oromo say “ilma gosaa”, the Afran Qallo Oromo say “ilma barcumaa”). ”Ilma gosaa” had no right to be elected in the state, but he can elect the leaders of the state and members of “caffee” assembly.
text: #000133
text: A person who was adopted to an Oromo citizen must practice an Oromo culture; he should speak Afan Oromo and should had due respect for the society’s norms and ethical codes.
text: #000134
text: It was also possible to live in the Oromo land without having a “lammii” status. In this regard, however, giving a pledge to the society and the state was a must. A person who was welcomed by the Oromos in this manner was called “amba” (non-citizen). The “amba” had no right of election, neither would he involve in the political and administrative affairs. He, however, he had no duty to give military service.
text: #000135
text: From a numbers and promotions standpoint, the album had truly impressive weeks on the charts, topping many Hollywood artists’ works that were released around the same time. “Eessa Jirta” and “Goota Koo” tracks from the album have become part of the musical canon for his fans and Oromo people in general. However, the third track ...
text: #000136
text: From a numbers and promotions standpoint, the album had truly impressive weeks on the charts, topping many Hollywood artists’ works that were released around the same time. “Eessa Jirta” and “Goota Koo” tracks from the album have become part of the musical canon for his fans and Oromo people in general. However, the third track in the album, “Kuullee Koo”, is a ubiquitous song that seems to stay relevant endlessly. Besides the musical arrangement, structure, and stunning instrumentals used, the song is novel in its story-telling format, purpose, and meaning of the lyrics. The track composition is electrifying in nature, and the lyrics condenses stories from hundreds of years ago with a superjacent message of love, making it fascinating not only for music lovers, but also for historophiles like myself.
text: #000137
text: In the song, Hachalu makes references to 19th century stories of the Oromo people in the Wollo region specifically. The Wollo region, located to the eastern part of the Amhara regional state, today is one of the culturally diverse places in Ethiopia, with its capital city at Desse(Dessie). Yet, it is one of the places that is historically claimed by different ethnic groups such as the Amharas and the Oromos. The references Hachalu makes in the song, in return, trigger the history of the Wollo Oromos and the political culture of Ethiopia from hundreds of years ago. The song is generally interesting, but it would be an even more commendable one within the understanding of the Wollo region and its history, especially during the early phases of the formation of the current Ethiopian state. As such, I seek to explore the meaning behind the lyrics of “Kuullee Koo” and the history of the Wollo region prior to the formation of the present-day Ethiopia.
text: #000138
text: Music has long been used as one of the greatest mechanisms to express powerful stories about a society that struggles to preserve its identity, history, and culture in an increasingly hostile political environment. Most poets and musicians use lyrics, instruments, and melodies to get their message and grievances across. One of the early records dates back before the common era during the Babylonian conquest of Jerusalem, known as the Babylonian Captivity in 586 BCE.
text: #000139
text: Prior to Babylonian Captivity, the Kingdom of Israel was living peacefully until the Assyrians conquered the northern part of the kingdom in 722 BCE, causing dispersion among the various tribes of Israel. However, the home of the tribe Judah, the southern part of the kingdom, had retained its sovereignty until 586 BCE. The first few verses of Psalm 137 in the bible are full of sorrowful moments, as it recalls the devastated lives of the Israelites in captivity. In verse 1, the psalmist states, “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.” This historical account demonstrates how the people of Israel longed for their native homeland, and their desperate cry shows that the land was an integrated part of their identity as a nation.
text: #000140
text: The eastern Wollo region’s historical significance to the Oromo society and identity is as integral and deep rooted as Jerusalem was to the Israelites. In his song “Kullee Koo”, Hachalu also seems to imply that the eastern Wollo region is part of the Oromo society that is deeply rooted within their identity; as such, it is onerous to relinquish. As the Israelites remembered the lost part of their identity at the time, Hachalu also remembers Wollo as an integral part of the Oromo people and attempts to bring attention to this region especially since the region is completely dissociated from the large Oromo society culturally and in political boundry.
text: #000141
text: The Oromos have occupied and lived around the same area at first, however, they started to disperse to different areas. This happened over years; thus, it is important to understand prior events that led to this. The social and political landscape of the horn of Africa has taken different shapes throughout the history. Many historians have written that the Oromo people used to live together in the same area, sharing a common socio-political system of governance called the Gadaa system (Hassen & Hayward, 1990). Although the history of the Oromo origin is inconclusive to some people in Ethiopia, the presence of Oromo in central and even the southern tip of the highlands of Ethiopia is apparent as early as the Zagwe dynasty (Hassen, 2015).
text: #000142
text: Until the late 19th century, Ethiopia, formerly known as Abysinnia, was limited to the Northern parts that included Christian and Semitic-speaking peoples in a territory comprising present-day Eritrea, Tigray, Gonder, Gojam, and parts of Shewa and Wollo (Melaku, 2019). In the 15th and 16th centuries, the Adal sultanate was another strong Islam kingdom to the east of Abyssinia that had been at a constant war for many years since the 14th century. The hostility between the two kingdoms started because of territorial expansionism, however over time, it continued as a religious conflict until the late 16th century. The hostility between Abyssinia and Adal broke out into an all-out war in 1529 CE between Imam Ahmad ibn Ibrahim al-Ghazi, known as Ahmed Gragn, of Adal and Emperor Libne Dingel of Abyssinia.
text: #000143
text: As the war hostility increased in the region, among many other reasons due to population pressure, the Oromo people were influenced to spread into different directions. Many claim this was a survival strategy for Oromos, which in return, stemmed their division into different moieties and sub-moieties. The Oromos mainly quested north and westward as Adal to the east had the upper hand in the aforementioned war and was not as vulnerable to external forces.
text: #000144
text: According to numerous historical records, the earliest known moieties of the Oromo are the Borana and the Barentu (Barentuma). From the sub-moieties formed, the Wollo and Yejju settled in parts of the present-day Amhara region while others like Raya-Azebo continued their migration further into the Lasta and Raya areas in Tigray (Poluha & Feleke, 2016). Over the years, the Wollo, Raya, and Azebo people adopted Islam due to the geographical proximity between their host-land and the land of Adal (parts of the present-day Afar region mainly). In addition, Yejju and Wollo became predominantly Amharic speaking regions (Poluha & Feleke, 2016). In the above context, it is important to note that many of Ethiopia’s historiography and archives deal with the central and western Wollo region mostly, and there have not been adequate documents that assure the presence of inhabitants in the eastern parts of the Wollo region prior to Oromo settlement.
text: #000145
text: The name Wollo (“Walloo” in Oromo; derived from “waloo” meaning “together” or “togetherness”) is of Oromo origin. Thus, it is safe to conclude that the region was named by the Oromos after they settled. Today, the Wollo province has formed a new collective identity of sorts as a result of the intermingling and intermarriage between the Afar, Amhara, Agaw, Oromo, and Tigray people over the years. Though they have assimilated to such an extent that much of their original cultural and social cohesiveness was lost, the Oromo society has preserved some of their Oromo heritage such as names, the language, culture, etc. For example, much of the places located in the east Wollo provinces are still called by Oromo names, including the name of the seven ‘houses’ of the Wollo Oromo group such as Warra Qaalluu, Warra Heebanoo, Warra Baabboo, Warra Iluu, etc.
text: #000146
text: Kuullee was originally meant to refer to “a girl who wears eyeliner”. However, over time, the term’s usage has evolved into describing or referring to any beautiful girl that a guy is attracted to. Furthermore, it evolved into a name that parents use to call their female child(s). Its use is more widespread in the Wollo province than any other regions according to oral histories. Kullee koo, simply put, means, “my kullee” — an equivalent of “my love.” Also, it has become the norm for external observers to use “Kuullee” as a general nickname of Oromo girls from the Wollo region.
text: #000147
text: The core message of the track, “Kuullee Koo”, is about Oromo’s historical connection to Wollo region, contrary to the popular belief that it is solely a love song. While Hachalu talks about love on the surface, if you listen closely, the song has a more profound meaning than just falling in love with a Wollo girl. For starters, the song summarizes within itself the beauty of a Wollo girl with whom he [Hachalu] fell in love, and insight into the history of the Wollo Oromos, including historical cities, rulers, and events dating back hundreds of years. This is while wavering between love and fascinating stories on the looped beat with brittle, smoky, euphonious, and modulated vocals that are electrifying for the heart and soul, shaping an affinity between the listener and his/her “kuullee”. It is here, in the pool of words with anthemic disco beats, that one finds the story of the Wollo people and Oromo’s historical connection to the eastern Wollo region, which is often neglected in the archives and historiography of the Ethiopian state.
text: #000148
text: Hachalu starts the song by confessing to the girl that he thinks of her constantly and as a result, he is having a hard time sleeping. He then goes on asking her for a solution showing his strong attachment to her emotionally.​​
text: #000149
text: Maal naaf wayya kuullee koo
text: #000150
text: Why do I lose my sleep
text: #000153
text: My heart constantly aches for you,
text: #000154
text: What should I do my love?
text: #000156
text: How can I escape from this?
text: #000157
text: Madda Walaabuu, an area located in the present Bale zone, was a political and religious origin of the Oromo society where the Gadaa system was first formed and emerged as an entity (Hinew, 2012). It is where the laws, traditions, celebrations, rituals, and governing principles of the Gadaa system were laid down by the Gadaa parliament known as “Caffee”. During the height of the Gadaa system, Oromo people were said to have a prosperous life and people lived in peace, harmony, and unity in the republic (Hinew, 2012). Today, the term Walaabuu has evolved into a sacred concept of cosmology and a reminder of the greatness of the Oromo society in history. In the next parts of the lyrics, Hachalu reiterates this concept and reminds his “kuullee” that she’s of Walaabuu origin, a scared, unmixed being.
text: #000158
text: ​A sacred origin of Walabu.
text: #000161
text: I’m drowning in my thoughts of you
text: #000162
text: One of the most common yet unpopular beliefs in Ethiopia and among Ethiopians is the beauty of Wollo girls. Many Ethiopians have testified Wollo girls to be the most naturally beautiful women in the region because of their unique and attractive features such as their hair braiding styles, facial tattoos, earrings, necklaces, and other decorative objects. Like many others, Hachalu also attests to this belief. He describes her charisma and charm, and claims that many have fallen for it. To describe the girl’s elegance and to win over her, he also calls her queen of Warra Himano and queen of Warra Qallu, “two of the Oromo monarchies in the 18th, 19th and early 20th centuries” (Jalata et. al, 1999).
text: #000163
text: Because of your tranquil soul
text: #000166
text: The Queen of Warra Himano,
text: #000171
text: Why can’t you be mine?
text: #000172
text: The Oromos were a more homogeneous society before 1500 CE, and the Wollos are among the several Oromo sub-moieties that broke away from this unity. Although the exact year is not known, they came into marked contact with Abyssinians in the 16th century. Since, there always has been fluctuating relations between them, especially between the Oromos and the Amharas as a result of an attempt to homogenize the Oromo by the Abyssinian rulers of the past. Writer Bahru Zewde notes, “Ethiopian history in the last four centuries is nothing but the interaction of the Oromo and the Amhara” (Zewde, 1997).
text: #000173
text: Kassa Hailu, known as Emperor Tewodros II, who would later end Zemene Mesafint and start the process of unifying Ethiopia into its present-day shape, was born in 1818 CE during the Yejju Dynasty in a district called Qwara. After his father died, his half brother (Kinfu Hailu) took custody of him. Kinfu was a governor of the Qwara and Dembiya districts. Kassa lived a decent life and received traditional education in a local monastery while assisting his custodian in times of war with Egyptians at the Ethio-Sudanese borders (Poluha & Feleke, 2016; Sil, 2015). This helped him gain military experience at an early age (Gelgelo et. al, 2020; Sil, 2015).
text: #000175
text: In the “Solonomic Dynasty”, power or throne was inherited through blood and usually transferred to the eldest male child. However, Kassa didn’t have a father figure who could pass the throne to him. In addition, much of the districts in the area were under the control of the Yejju dynasty of Oromo. Therefore, his hope of reigning to power through traditional blood inheritance was impossible. Upon realizing this, he became a shifta (outlaw) and started waging wars against rulers to overthrow them through the use of force. Many claim that an alternative motive of his was the fact that he’s a devoted Christian who believed that members of the “Solomonic Dynasty” should rule, as opposed to the Yejju dynasty of Oromo who were Muslim. His main objectives and ambitions were to overthrow the ruling class of the Yejju dynasty and restore the Amhara hegemony (the superiority of Amharic language and Orthodox Christianity faith). He would eventually become powerful and defeat the Yejju Dynasty of Oromo, marking the start of unifying Ethiopia to its present shape.
text: #000176
text: Who’s Amade Liban and Alima?
text: #000177
text: The next parts of the lyrics, which includes quite a bit of recognizable figures as someone aware of Ethiopian history, are where references to history begin. As mentioned in the beginning, the Israelites felt stripped from their identity while in captivity. Hachalu also remembers the historical and systematic dissociation of Wollo Oromos from their identity as well as from the Oromo society as a whole. He then persuades the girl into running away with him in what seems to be an underlying message to the Wollo people to reunite with the Oromo society.
text: #000178
text: ​You remind me of Amade Liban,
text: #000179
text: ​​Though we’re one flesh. Inseparable.
text: #000182
text: Alima Amede Liban had a son named Ali Alula with Ras Alula (her first husband) who later became Ras and ruled over Begemedir (Gonder) alongside his mother upon his father’s death (Sil, 2015). His widowed mother, Alima Amede Liban, was remarried to Emperor Yohannis III of the Solomonic dynasty from Gonder, and later changed her name to Menen Amede Liban. Thus, she became the Empress of Ethiopia with a title of Itege claiming legitimacy through her second husband, Emperor Yohannis III. At the time, Gonder was a political center; therefore, whoever controlled the city was seen as the King of Kings and superior to other leaders. Many argue Emperor Yohannis III was symbolic only as his wife, Menen (Alima) Amede Liban, and her son Ras Ali exercised much of the power.
text: #000184
text: When Kinfu, half-brother of Kassa Hailu, died in 1839 CE, the districts of Qwara and Dembiya were seized by Itege Menen (Alima) Amede Liban. This has contributed to Kassa’s rebellion against her and her ruling class of the Yejju Oromo. He mobilized forces around Gojjam, and shortly, became a major threat to her and her husband’s throne; thus, he came to the notice of Ras Ali, and his mother Itege Menen (Alima) Liban Amede (Sil, 2015).
text: #000185
text: As an attempt to bind him and potentially halt his revolt, Itege Menen (Alima) Liban Amede arranged for Kassa to marry her granddaughter, Tawabech Ali Alula Gugssa (Ras Ali’s daughter). Narasingha writes, “as the imperial grandson-in-law, Kassa received the governorship of Qwara with the title of Dejazmach,” after the marriage. This agreement took place in the early 1840’s. However, Kassa’s devotion to the agreement was short-lived. Kassa went on to attack the city of Dembiya and Debre Tabor (his father-in-law’s capital) in 1848 CE by successfully defeating his grandmother-in-law’s forces (Sil, 2015). Furthermore, between 1848–1854 CE, Kassa Hailu defeated Itege Menen (Alima), Ras Ali, and their allies at various battles, finally seizing the imperial throne at the capital city, Gondar. In August 1854 CE, Kassa declared himself Emperor (Atse) Tewodros II of Ethiopia through the blessings of the Orthodox Church. He also sanctified his marriage with Tewabech Ali Alula Gugssa, and his wife became Empress of Ethiopia, Itege Tewabech Ali. This officially ended Zemene Mesafint, a period of Oromo political dominance in the Abyssinian territory (Sil, 2015).
text: #000186
text: Hachalu makes another reference to the above-mentioned story in his song saying, “gowwummaan Aliimaa karaa foddaa haa baatu, otuu an siif jiruu ormaaf soddaa hin taatu”. This implies that the marriage Itege Menen (Alima) arranged between Tewodros and Tewabech was rather her foolishness or a mistake that contributed to the fall of the Yejju Oromo ruling class. This seems true as Tewabech found herself completely immersed in the plans of her husband, and forgetting her family, and her people after 1855 CE. Because of this betrayal, Hachalu makes a promise to the girl (his “kullee”) that she will not make the same mistake again so long as he’s around her. Here, it is important to note that Hachalu, for most of his career, had been fiercely advocating for the rights and against the repression of Wollo Oromos in the Amhara region.
text: #000187
text: We must not repeat her mistake.
text: #000188
text: Promise me you will be with me;
text: #000189
text: But I am close to you.​
text: #000190
text: One of the actions Atse Tewodros took after he seized power was to go after various princes and nobles that were battling and contending for power, especially the Wollo Oromos. This was with his view to unite Ethiopia under one single imperial authority of his. He swept into the lands occupied by the Yejju Oromos (Magdala, Hebano, and Korab) and seized their properties. In addition, he either arrested and killed the outgoing rulers. In 1855 CE, he “seized the impregnable hill fortress of Magdala (the amba Magdala rises to a height of 9000 feet above sea level in the province of Warra Himano on Wollo border, some 180 miles from Gondar) on 12th of September and made it his treasury, defensive stronghold, and prison for important political prisoners” (Sil, 2015). Further, Tewodros made Magdala his capital, suppressing any potential seed of revolts against him from the Yejju and Wollo Oromos of the area. Hebano, Magdala, and Korab are a few of the districts mainly occupied by the Oromos in the past. However, today Oromos make up a very small fraction of the population around these areas. Hachalu remembers this event in history as:
text: #000191
text: Maybe to Hebano, maybe to Magdala,
text: #000192
text: I will take you home with me,
text: #000193
text: Please come run away with me
text: #000194
text: The political genius of the “Solomonic Dynasty” ruling class was assimilation. In the late 19th and early 20th centuries, Emperor Menelik II started the territorial expansion from the northern highlands to central, south, eastern and western directions, forming present-day Ethiopia. Following this expansion, the subsequent Ethiopia rulers of the “Solomonic Dynasty”, notably Emperor Haile Selassie, used different assimilation strategies to exterminate the Oromos and other ethnic groups’ identities and culture as they considered themselves and their ethnicity to be superior to others. Regarding this, historian Colin Darch writes, “the Amharas either simply exterminated local Oromo populations or sometimes, assimilated them. The assimilated Oromos adopted Amharic names, used Amharigna, embraced Orthodox Christianity, and absorbed Amhara cultural values” (Darch, 1977).
text: #000195
text: In general, the system favored Amharic speakers and those of the Orthodox Christian faith over any other groups of society regarding employment in the government bureaucracy and enrollment in school. In addition, native Oromo names for cities and areas were changed to names that reflect that of the Abyssinian language, values, culture and ways of life. This is deliberately executed to ensure the domination of the Abyssinian culture and gradually exterminate the indigionous people, such as the Oromos, and their identity. As such, “Bishooftuu” was renamed to “Debre Zeit”, “Finfinnee” was renamed to “Addis Ababa”, “Baatuu” was renamed to “Ziway”, “Deessee” was renamed to “Dessie”, etc. In “Kuullee Koo”, Hachalu remembers and gives an example of this unfair and systemic injustices against the Oromos and their identity as:
text: #000196
text: Delanta and Kamise in the above context are popular cities located along the major and convenient route(interstate) that takes to Dessie and the northern part of Ethiopia ( i.e Tigray region), from the capital Finfinnee. Furthermore, they often serve as a rest area or a learning place where travelers interact with the local people to learn about Wollo culture and way of life.
text: #000198
text: Perhaps the best part of “Kuullee Koo” is Hachalu’s rendition of the classic Wollo song by the late Tadesse Alemu titled, “Erikum” in the next parts of the song:
text: #000199
text: Because of the historical hostile relationship and interactions between the Wollo Oromo rulers and Emperor Tewodros II, the Tewodros II had forcibly attempted to incorporate the Wollo region under his direct rule during his reign. However, he had faced stiff resistance from the Wollo Oromos, notably under the leadership of Queen Workitu Wadajo. Many historians estimate this resistance lasted for more than 10 years, in which Tewodros went on a vengeance campaign against the Wollo Oromos by devastating, burning, and looting the eastern Wollo region. However, he too was overwhelmed by the resistance of Queen Workitu, which contributed to his demise in 1868 CE as he became an Oromo prisoner in the mountain fortress of Magdala and committed suicide. It is noteworthy that the Ethiopian state narrative and historiography doesn’t acknowledge the fact that the main reason he committed a suicide was not because his escape from Queen Workitu of Oromo was impossible, but rather it emphasizes on the assumption that he did not want to fall into British hands as a captive king. Contrary to Ethiopian archives and historiography, which often neglect Oromo’s historical glory, Hachalu acknowledges Queen Workitu’s bravery in the second verse of “Kuullee Koo”:
text: #000201
text: ​As she leaves for gatherings.
text: #000202
text: A warrior like her ancestors.
text: #000203
text: As gallant as Queen Workitu,
text: #000204
text: The one my soul desires.
text: #000206
text: Warra Yejju and Warra Babbo are another Oromo monarchies in the 18th, 19th and early 20th centuries. However, today, they are just names of a quarters/areas in Wollo zone.
text: #000209
text: In conclusion, Kuullee Koo is indeed a unique song that seems to stay relevant as days pass, making it more fascinating for music and history lovers. These poetic lyrics continue to be not only loved and enjoyed by Oromo people across the world, but also signifies and sheds light upon the history of one of the neglected regions in Ethiopia. However, the most notable purpose of it is to enable the Oromos to learn part of their history, which is often brushed, neglected, and/or denied a place in Ethiopian archives and historiography.
text: #000210