Kitaaba

asoosama afaan oromoo pdf free printable full pdf

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The first novel in English is that Mr. Gadisa Birru, who wrote the Gadoo Collection, is sick. The author is Mr. Gadis Birru. They wrote and published in the dark age of writing and talking about English. He is a book of great popularity. Just that he also wrote books like his father's message, the bunch is not the same way, the same gam-on etc. Before
the Gadoo Word is published, journalist Samuel Dhaabaan on Radio Etião³pia 29 weeks in the morning is Mr. Gaddisaa said the BBC that he was being narrated on the subject of the lack of two things, 'they told me to not publish the first and they told me to translate it into Amharic â €, he said. He refused to get very angry and published it in Oromo.
People were also afraid to take a book written by the alphabet. Han. "A friend of mine came to my workplace and said," Please give me a book. I said ok. He told me to discuss something to me. He is a manly and famous man. He must discuss something to me so that the alphabet is not available because the alphabet is visible. I was proud of him that
he was angry at how he would say it to me, but I got up and cut the newspaper and made a discussion, he said. Who was the expert in Saãºde and author of Jatani Jireenyan and Dadhi Galan? , The collection book aartii aartii Oromoof kitaaba hulaa saaqedha jedhan.Aabba Yoomiyyuun barataan kutaa gara gadii irraa eegalee kitaabni argatee dubbisa
itti jalqabu Kuusaa Gadoo ture jedhan.Bara namni kitaabicha irraa fuudhee gurguru hin jirree fi Afaan Oromoo dubbachuun qaanii tahe sanatti, maxxansanii baasuun gumaacha ol-aanaa nama bahatanidha Obbo Gaaddisaan jedhan.Haa tahu malee barsiisaa fi barreessaan Oromoof oolmaa guddaa oolan kun, erga dhukkubsatanii ciisan ji'ootni shan
darbaniiru.Obbo Yoomiyyuun akka waldaa barreessitootaa Oromootti akka isaan jajjabeessaa turan himanii, ammayyuu deeggarsi isaan barbaachisa jedhan.ObboGaaddisaa yeroo dubbisne afuurri isaanii addaan cicitaa kan dubbataa turan yoo tahu amma adeemuu akka hin dandeenye illee maatiin nutti himaniiruObbo Gaaddisaa Birruu Arsii Boqojjiitti
dhalatanii guddatan. Bara 1965 Kolleejjii Barsiisota Asmaraatti barachuun aartii Oromoo Guddisuu irratti kan xiyyeeffatan yoo tahu, boodas yuunivarsiitii Finfinneetti digirii isaanii Hog-barruu [Literature and Foreign Languages] xumuraniiru.Waggoota jahas ogummaa barsiisummaan tajaajilaniiru.Akkaadaamii Afaan Saboota Itoophiyaa kan jedhamu
keessas hojjechaa kan turan yoo tahu, koree waaltina Afaan Oromoof jalqaba irraa eegaluun nama tumsa ol-aanaa bahatanidha.Obbo Gaaddisaan namoota Waldaa Barreessitoota Oromoo bu'uuressan keessaas tokko yoo tahan, nama dadhabe osoo hin jedhiin waldicha cimsuuf dhama'aa turan akka tahes himama. Author 21st Century Information
Retrieval & Dissemination NetworkPosted on May 18, 2021May 18, 2021 Part I Mekuria Bulcha ​Ã ​Ã The qubee [the Oromo alphabet], in providing an instrumental means to modern ​Ã ​Ã ​Ã communication, has itself become highly symbolic of the legitimacy and authority of Oromo in the modern learning environment. ​Ã Juxtaposed with the odaa tree
[it], is a resonant symbol of the Oromo polity asserting the unity of all Oromo. It is a printed alphabet that is as much a celebration of Oromo Traditions and identities, and a statement of its place in the world of modern literacy and learning (L. Towers 2009) [1] Introduction to Oromo's struggle to develop literacy In his maternal Wool, he was part of
the war against the abyssian state. In turn, the abyssian clergy and scholars set up opposition against Oromo's literacy for more than one summer. From 1898 to 1991 oromo tries to write or use their dowant in religious and educational institutions were frustrated by consecutive eths, first imperial and then a military regime. During the last 26 years,
the attitude of the dominant Tigraiana elite in relation to the oromo designer has been a mixture of nominal recognition or tolerance â € œstratament © Gicaâ €. Recognition comes in the form of article 39 (2) of the constitutation etãope that stipulates that we will have the right to speak, write and develop their dowant and promote their people.
Culture, help her grow and flourish, and preserve her historical heritage. in Pan. Thus, Oromo's students were arrested because they were members of OROMO Wool Clubs; Oromo writers were harassed and arrested because of books or poems they had written. In short it was and it is not safe to write, sing and to speak of Afaan Oromoo, in the etion.
Living under the Orwellian domain of the Tigraian regime for a quarter of a culle, Oromo is sure that they will face the danger in each shift in their relationships with their agents. The debate on the recent federal authorities that mingle with the QUBEE Alphabet System and the Elementary Schools Curriculum Oromo should be seen in light of this
uncertainty. The supposed name of speakers in no-ora. Speaking only Afaan oromoo is seen as another sign of change of the POLHAL of the TPLF regime in relation to the oromo. [2] Unfortunately, the Opdo dials are employees of the TPLF regime. The contradictory explanations they have given about the controversial changes in the alphabet who
indicate that they are not decision making, but employees who perform decisions made by their bosses. This shows that the status of the general and in general and that in particular is unknown. Having said the above, I will point out that the TPLF regime is not the sake of the party that will interfere with the use of the script of the qubee oromo.
Although the choice of the alphabet Qbee to write his dowant was made 26 years old, there are groups that question the right to make such a choice to now and his propaganda can potentially create misunderstanding between Oromo and his neighbors. This article has two parts. This first deals with both the humble innio of Oromo's literacy and the
repressiveness with which he had been dealt with by the regimes of Menelik II Etão He explores the search for the right script with which to write Afaan oromoo and opposition found along the way. He reveals the incredible sacrifice made by wearing that, against all the probabilities, promoted the development of language by paying a great price,
living in refugee camps, sitting in prisons and trying to work in hostile environments, including Addis Ababa University in the 1970s and 1980. The second part examines skepticism and the opposition that found the use of the Qubee alphabet in the 90's innio when it appeared in oromy. He describes spontaneous receptions that was given by the
oroomus giving light those we now call the generation of the QBEE. In addition, it discusses how anti-afaan oromoofelings were reactivated by the November 2015 revolt revealing that it prevails today between of the Ethiopian diaspora, particularly scholars and political activists. He dissects and criticizes the mentality that holds numerous articles
and comments that have been published or reported by Habesha's media, presenting the qubee alphabet as an instrument invented to disintegrate the Ethiopian state, rather than regard it as a script chosen by the Oromo people to exercise a legitimate right to develop literacy in their own language. In this last part, the article tries to expose
misleading propaganda that incorrectly interprets Oromo's choice of the alphabet qubee as forms of hate against the Amhara people and also identifies the characteristics of political ideology and the social identity of the anti-Qubee front. Revival before cruel suppression, there are many nations who have had to fight to use their language. However,
the remarkable tenacity of the struggle being led by the Oromo people for the survival and revival of their language and the enormous price they paid in human suffering and life, as far as I know, few parallels in modern history. Parallels that come to mind are the efforts made by Hungarian intellectuals to raise the Hungarian to a German national
language, the works of the Ukrainian writers to get rid of the Russian and the Finnish struggle to use their own mother tongue instead of Swedish. The resistance of Algerians against French linguistic domination is also an example. However, none of the languages of these peoples were treated by their former governors with an hostility that can
combine with the suppression and demonization of Afaan Oromoo by the elite and clerics in the Abyssinian power. None of the peoples were forced to lead such a bitter struggle or were blocked by cruel cycles of suppressive regimes for as long as in the case of Oromo. The death sentences were declared against the literacy of Oromo at least four
times betweenand 1991. To play an active role in the development of national awareness, a language must be written. Consequently, the homogenization of state policies often aim at the written languages ​​of subordinate groups. Two examples are Catalan under the Spanish dictator General Franco and the Kurdish Drawing that is still being
suppressed under the Turkish domain. Non-okay vernacular, spoken by rural population, usually attract the attention of rulers of such states. Thus, while Afaan Oromoo was not a written dowant to the dominant elite AMHARA and the orthodox clergy were not bothered by him. His opposition to his use began immediately after a missionary oromo
called the Nesib and his team arrived at the extent and began to work in 1905. This opposition that began more of a hundred years prevents the development of oromo literacy through the use of the alphabet that today. However, it survived these episive forms of suppression, designed to kill it and returned to life with greater vigor. Humble pioneers
who launched a foundation for the literature or in the exhalement the work they have and their language team performed in Geleb in Eritreia can undoubtedly be seen as the first step in creating an oromo literature. These men and women have been released from the driving of the slaves-business by humanitarian acts of an irons, ironically, Italian
colonialists and the British Navy, supported by Swedish missionary. The ancient slaves worked in a foreign land to make a written language. At the end of each of 1880, they created a team of languages ​​from about fifteen to twenty members with their wool and translated texts from vairs wool, collected stories and oral traditions, and taught oro
Missionary waiting on the Red Sea coast or the opening of the road to Paãs Oromo. The team a significant body of literature Oromo Oromo airc ,rohlem mecehnoc sele euq amoidi on ,asserpmi arvalap a euq es-ziD ]4[ .rivuo rel maidop o£Ãn euq seleuqa e ;socilbºÃp sortnocne me atla zov me sodil mare sorvil so euq lat are omorO arutaretil alep
omsaisutne O .latnedico aimorO me etnemadipar ridnapxe es a uo§Ãemoc omorO augn​Ãl an o£Ã§Ãazitebafla a ,amrof atseD .omorO o£Ã§Ãazitebafla a rahlapse ed atnemarref lapicnirp a es-uonrot ,onnaG retsA e ele rop odaraperp iof euq ,omorO rotiel O ]3[ ​​â .ranisne arap snevoj 05 e 03 ertne somisenO a ued asmuK​​â euq uevercse somisenO ed oten e
sihcamamaG aasoodI rotsap odicelaf O ​​â.sol-¡Ãnisne arap arolpmi son e sogima e so£Ãmri moc so£Ãmri ,ohlif ues moc iap o ,ovres ues moc mev ertsem O​​â euq uevercse somisenO .sehl-odnad mavatse omorO sered​Ãl so euq oiopa o e sodibecer marof epiuqe aus e ele euq moc atsaisutne o£Ã§Ãpecer a erbos aic©ÃuS an e aiertirE an sageloc sues
uomrofni somisenO .sotirtsid sues me sajergi riurtsnoc e salocse rirba arap agallaW me sered​Ãl sedadilanosrep rop sodadivnoc marof m©Ãbmat satsilegnave sO .sonula 86 marevit onnaG retsA e somisenO ,adagehc aus a s³Ãpa sesem ortauq ed ortneD .ojjaN me alocse amu e asac amu ehl-uiurtsnoc elE .satsef e sacilbºÃp seµÃisaco me eled odal oa
ratnes es a o-odnadivnoc arnoh ed ragul mu somisenO a ued elE .sotreba so§Ãarb moc adoroM asmuK hcamzajaD rodanrevog ues rop sodibecer marof e latnedico aimorO arap marajaiv epiuqe aus e somisenO ,s​Ãap ues me adagehc a s³ÃpA ataidemi edadiralupop .4091 me aimorO arap maratlov e kileneM ed o£Ãssimrep marebecer etnemlanif epiuqe
aus e somisenO .ohlemreV raM od atsoc an adac©Ãd amu ed siam odnarepse setneicap e sadassacarf savitatnet sair¡Ãv ed sioped edadinutropo asse marevit selE .marizudorp sele euq arutaretil a odnasu sovop sues ertne lanoicacude amargorp mu ra§Ãnal arap latan arret aus arap aid mu ranroter are a§Ãnarepse auS .zev ariemirp alep atircse
megaugnil amu es-uonrot oomorO naafA euq sarbo sassed s©Ãvarta ioF .solut​Ãt ed aizºÃd aiem ed siam that often stimulates people to collective action. collective.tsrif ehtÂ​Â​â ereh llac I tahw ot tcidrev eht degnahc rorepmE ehT .mih erofeb thguorb saw esac eht dna kileneM ot somisenO fo flaheb no delaeppa ,tsiuqredeC lraK ,yranoissim hsidewS a
,revewoH .gnikcab suoigiler htiw lacitilop saw dessap eh tcidrev ehT .scitilop ni erefretni ot rewop dah Ã​anubA Ã​eht ,ygrelc xodohtrO eht taht slaever tnedicni sihT .adoroM asmuK Ã​hcamzajaD Ã​gnidulcni ,sretroppus sih ot tuo detem saw ecnetnes emas ehT .sniahc yvaeh ni tnemnosirpmi dna ytreporp fo ssol ot ot decnetnes dna desrucâ ââ
ã‚Abubaâ ã ã ãhy .lairt dnats ot tam dna eennifnifnifnof saw â€â€â€Enam sdhano , and . naipoihtE eht ot revo ti dessap dna esac suoigiler a sa somisenO tsniaga noitasucca eht was Ã​saR Ã​ehT .emit taht ta agallaW ni laiciffo nainissybA tsehgih eht ,ubisaN simeD Ã​saR Ã​erofeb somisenO tsniaga stnialpmoc thguorb ygrelc eht ,6091 nI 1 taerht a sa
nees saw erutaretil omorO deviecer elpoep eht hcihw htiw msaisuhtne ehT .ygrelc xodohtrO eht ot gnimrala ylralucitrap saw erutaretil omorO fo ytiralupop etaidemmi ehT ycaretil omorO tsniaga Â​Â​âecnetnes htaedÂ​Â​â tsrif dna noitisoppo ehT  à ​ Ã​.eripme eht fo sredael lacitilop dna suoigiler tsehgih eht dehcaer noitisoppo sihT .egral ta
ytinummoc )relttes( Ã​aynatfan Ã​nainissybA fo sknar eht morf noitisoppo htiw tem dna deciton noos saw erutaretil omorO deviecer dna stsilegnave eht yb nevig noitacude eht detpecca htob omorO eht hcihw htiw ytienatnops ehT .remrof eht yb nur sloohcs ot nerdlihc rieht tnes tub ,ygrelc xodohtrO eht dna stsilegnave eht htob yb nevig secivres
suoigiler dednetta ytilibon omorO ehT .meht no gnisopmi erew sroreuqnoc eht taht egaugnal dna noigiler eht htob TSNIATSISER TNELIS THNELIS FO NOITAZIBOM RULANREV FO TROS A EMACACEB STSILEG EHT FO LAVIRA EHT RETFA SRAEY WEF A TSUJ nihtiw ecalp ot nabgeg tahtca foct fo tros sentence on Oromo literacy.¢Ã​Â​ Onesimos
was prevented not only from preaching but also teaching even his own children.[5]He was exposed to all types of harassment that went as far as the burning down of his house in Naqamtee. In 1912, he was banished from Naqamtee to Finfinnee and lived for a year protected by Cederquist. Oromo leaders, including Kumsa Moroda were threatened
with confiscation of their property and imprisonment if they continued their support for the work of the evangelists.[6]​Ã ÂKumsa was ordered to have copies of the​Ã ÂOromo Reader​Ã Âthat had been distributed by Onesimos and his colleagues collected from their owners and destroyed. The verdict was a death sentence on Oromo literacy and on the
form of education which was conducted by Onesimos and his colleagues for several years. To put this clearly, both Onesimos and Cederquist graduated from the same seminary in Stockholm in 1880 and belonged to the Swedish Evangelical Mission. However, Cederquist was preaching Lutheran evangelism and running a school in Finfinnee in English
while Onesimos was persecuted for doing the same in​Ã ÂAfaan Oromoo. In fact, Menelik had asked Cederquist to be principal for the first modern school he opened in Finfinnee in 1907. That means Menelik was not against education given by Lutheran evangelists. His verdict against Onesimos actually targeted Oromo literacy.​Ã Â Crises in the
imperial court as respites for Oromo literacy: 1913 to 1941 The first crisis that gave Oromo literacy a chance to come back to life was caused by the death of architect of the empire Menelik II in 1913. Following his death, particularly from 1916 to 1930, the attention of the important Abyssinian leaders was occupied more with power struggles over
succession to the throne and less with the conduct and activities of their subjects in the recently-annexed provinces. In 1916, Lij Iyasu gave permission for missionaries to carry out their work in the Htw TCIFNOC REDROB A YB Desuac saw sisirc eht .stcejbus sih fo ytiegenoreteh citsugnil dna larutluc eht naht gninetaerht erom scirc sisirc rehnah
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noitazinegomoh citsiugnil gnitseggus mudnaromem a deussi )noitamrofnI( neP eht fo yrtsiniM eht 3391 rebmeceD nI .noziroh eht no demool Ã​oomorO naafA Ã​no kcatta rehtona dna noitazilartnec fo ycilop a no dekrabme eissaleS eliaH ,0391 ni rorepmE sa noitanoroc sih gniwolloF ]8[ .aimoro nretsew Dnapxe Eunitnoc Osla Ycaretil Omoro ,edaced
naht rof deunnnoc ecalap sâ€â€ã¢kiMenem Elgggurts Rewop Eht ,Erehswesle htgnel to dessucissid evah i .noitcurtsni fo mud. 4291 by Detroper Noissimmoc Sekots-splehp ehtâ ã ã ã ã â€â€â€Tr. egaugnal nwo rieht ni detseretni omorO eht ekam ot gnihtyreve did somisenOÂ​Â​â taht etorw 3291 ni ojjaN dna etmaqaN ni saw ohw greblhaD sliN
 Ã​.dnapxe ot deunitnoc ycaretil omorO sselehtreveN .ycaretil omorO fo ruovaf ni saw ecnirP nworC eht naem ton did taht ,REVEOH .Seiranoissim Ngierof tneinel saw eh .Ehnir nWorc that degreme )eissales Eliah in the denwork retal( nennokat dna tuoc ecassas stied stied stied stied stied stied Eht EVAG CHIHT ed lareg megaugnil a​​â euq uomrifa
oterced od o.31 ogitra O .sedadivita saus razilaer a sodazirotua marof sele ,o£Ã§Ãacinumoc ed oiem omoc cirahmA marasu sele euq edseD .soriegnartse soir¡Ãnoissim rop sadireg savitacude seµÃ§Ãiutitsni salep etnemadaemon ,augn​Ãl ad osu oa savitaler seµÃ§Ãirtser sA .epo​Ãte o£Ã§Ãacude an sacits​Ãugnil seµÃ§Ãirtser sa etnemacificepse uoeniled
euq ,4491 ed 3 oremºÃn oterceD o omoc soterced rop adatnemelpmoc iof o£Ã§Ãamalcorp A .lageli adaralced iof ,ailb​ÃB a odniulcni ,omorO arutaretil ad essop A ]11[ .epo​Ãte oir©Ãpmi od laicifo augn​Ãl a ocir¡ÃmA uomalcorp ,2491 mE .odibiorp iof sosoigiler uo sianoicacude snif arap omorO arutaretil ad osu o e ,sotircsorp marof ,omorO augn​Ãl a
odniulcni ,edadilanoican ed seralucanrev so sodot ,2491 ed siopeD .oir©Ãpmi on soriegnartse soir¡Ãnoissim sod sedadivita sa odnatimil lacidar acit​Ãlop amu uecelebatse ,axodotrO ajergI a moc adinu o£Ã§Ãa ad s©Ãvarta e omorO augn​Ãl an o£Ã§Ãacude ad o£Ãsserpus an a§Ãnaredil a uimussa elE .)o£Ã§ÃamrofnI ad ortsiniM( aneP ad ortsiniM omoc
atseD nennokeM hctamzajeD uoemon eissaleS eliaH ,1491 me arretalgnI an oil​Ãxe od onroter ues s³ÃpA 4791 a 3491 :sarucse siam sadac©Ãd sA .ovop o moc o£Ã§Ãarepooc me omorO satsilegnave solep sadicelebatse salocse sasoremun sa e ]01[​​âbisaN somisenO ed omorO ailb​ÃB ad o£Ã§Ãudart ad olpma osu oa etrap ednarg me odived ,oluc©Ãs
etsed sadac©Ãd sariemirp sa edsed ]aimorO ed etseo on[ ¡Ãl etsixe omorO o£Ã§Ãazitebafla ed odavele etnemetnedneerprus uarg mu ,sasrevda saicn¢Ãtsnucric sa odaD​​â 2891 me uotnopa onacirema atsiugnil o omoc ,otaf eD .ovitartsinimda e lanoicacude osu arap saugn​Ãl sartuo e oomorO naafA euq uitimrep anailati lainoloc o£Ã§Ãartsinimda A
.etnenimi etrom amu ed avlas iof omorO ed o£Ã§Ãazitebafla A .6391 me onrevog ues bos aip³ÃitE a marexuort sonailati satsicsaf so e otierid onelp ed arreug amu me uevlovnesed es otilfnoc O .anailati ail¡ÃmoS a e aiertirE a avalortnoc euq acirf​à ad erfihC on lainoloc redop mu o£Ãtne throughout Ethiopia it will be the amalgamous language that all
missionaries must learn. [12] According to Fekadu Gurmessa, “the contempt and negative attitude of Mekonnen He became even greater when he was appointed Governor of Wallaga in 1949. At that time, it triggered an unprecedented persecution of the leaders of the evangelical movement. ”[13] Mekonnen This was not only against education in
Afaan Oromoo, but also the use of the script of Ge’ez to write it. Among others, his despicable statement that “the Ge’ez script should not be used to decipher a pagan language as [Oromo]”[14] is remembered by many We still pray today. The distorted outcome of the blatant prejudices of the Abyssinian ruling elite as here was the ignorant belief that
Afaan Oromoo was a lower and uncultured language that cannot be deciphered and put into modern use. The prohibition that the Ethiopian rulers put in Afaan Oromoo made an additional development of the work initiated by them practically impossible. However, Onesimos' efforts and colleagues in the Oromo literacy area remained productive
despite the prohibition. They continued to influence Oromo's consciousness and education that contributed to his rebirth in the creation of the modern Oromo diaspora in the late 1970s. The search for a Oromo alphabet and the creation of the qubee Against all odds created by the linguistic policies of the Ethiopian state, individual efforts were also
made to preserve the culture and language Oromo. Among these individuals, Sheik Bakri Usman Odaa from the eastern region of Hararghe deserves mention. Bakri was an Islamic scholar and teacher; he wrote several works dealing with secular and religious matters, both in Afaan Oromoo and in Arabic. [15] In addition, Bakri made a remarkable
effort to create a Oromo alphabet. Having realized that both the Arabic orthography and Ge'ez (Ethiopic) werednasuoht fo elpuoc a yb deviecer erew segnahc yranoitulover eht hcihw htiw msaisuhtne eht 6991 ni detroper nitluH naJ tsigoloporhtna hsidewS ehT .etile gnilur sti dna etats naipoihtE eht tsniaga secnaveirg omorO gnidnatsgnol sa llew sa
yad eht fo smelborp eht no troper ot detrats dna dehcnual saw à ​,aasiraB Ã​,ylkeew egaugnal omorO nA Ã​ .emmargorp ycaretil a tuo dekrow dna seitivitca larutluc dezinagro ylkciuq omorO eht ,reffo ot detroprup noitaralced eht hcihw ytinutroppo eht gnizies ylregaE Ã​]71[Â​Â​â.sredael nwo sti tcele dna Ã​egaugnal nwo Ã​sti Ã​esu Ã​ot thgir
eht aila retni evah lliw ytilanoitan hcaeÂ​Â​â taht saw 4791 ni rewop koot ti nehw edam emiger yratilim Ã​eugred Ã​eht hcihw sesimorp eht fo NOITOLOVER NAPOIHTE 4791 EHT FO SEMIMORP DEYARTEB EHT .LILAJ DEREDRUM WORD DNA 7791 Emiger emas eht yb denosirpmi saw adif Eliah ot decrof saw eh .devi vrus tub emiger
sÂ​Â​âeissaleS eliaH eht yb dessarah saw irkaB kiehS .desserppus saw ycaretil omorO poleved ot troffe rieht dna detucesrep erew yeht ,revewoH .egaugnal nwo rieht ni erutaretil poleved dna sdnuos omorO rehpiced ot tub ydobyna ot mrah od ro tnemnrevog naipoihtE eht gnisoppo fo noitnetni eht htiw ton stpircs detaerc adiF eliaH dna irkaB htob
taht ereh eton ot tnenitrep si tI Ã​]61[.egaugnal omorO eht rof yhpargohtro poleved ot adiF eliaH yb del dna demrof yllacificeps saw hcihw eporuE ni puorG ydutS  ™€â€â€âsstnedusts Omoro na yb yb s0791 ylrae eht ni depoleved saw tpircs eht ,eimed asiyeef ot gmidrocca .ygolonohp tpircs 3t hcradada taht hcradada taht hcradada hcradada
ã‚ibbudâ ã‚atamrihâ ã‚derppus adif Eliah In western oromia he gathered to celebrate a ButtaAcultural Festival in Inaango, in the west of Oromia. He noted that one of the speakers, a military officer and the governor of provoning remembered his audience that it was a year since they received back to their land, and that a great victory has been won
now because we were â € œn³s capable of restoring our gadaa. It is stressing that he was happy with it, the officer kept saying, but that is not everything ... We were ashamed to use our own language. If we talk about our own dowitiona, we were considered criminals. This case is now something from the past and when we get together now, we talk
about our beautiful language. Now, I consider each time we talk about our language as a victory ... if there is someone who tries to deprive ourselves of our bone and our old culture, we will stay against it, even if it means that we will have to pour out our blood. [18] In 1977, a cultural show involving mothers and traditional dance groups of six oromo
records was organized in Finfinnee. The show was a great success in many ways, becoming a general statement of the national identity. The propensity of the people oro for the vernacular mobilization was understood by the Blick Plan, as well as by the military regime. The linguastic and cultural freedom promised by Dergue not lasted enough to
allow the complete revival of the literacy of the initial death sentence approved by the Haile Selassie in the Up of the Dã © each of 1940. The regime He took what he gave with the left (revolutionary) motto with the right (reactionary) mother. Once consolidated he can, he gave up his promises betray the trust. The new repressing cycle of culture and
oromo language under the military regime has become more brutal than the predecessor imperial regime. The use of the QBEE alphabet was prohibited. Barisaa was forbidden to use the quubee alphabet and was given the ad ortneD .otircse omorO arap oiem etsed osu on setnatsnoc sortsiger ,0791 sona sod lanif o edsed ,evetnam euq o£Ã§Ãazinagro
atse a adagil lanoicanretni arops¡Ãid a e )FLO( omorO o£Ã§ÃatrebiL ed etnerF a sanepa iof ,onamor orietor o ratoda ed o£Ã§Ãon an adahlitrapmoc omorO o£Ã§Ãazinagro a adot arobmE euq uevercse nnamletiZ samohT ogol³Ãportna O ]91[ .sadarebil saer¡Ã san FLO alep sadasu e sadacilbup marof air¡Ãmirp ralocse arutaretil e acis¡Ãb o£Ã§Ãazitebafla
amu ,2891 mE .socit​Ãlop e sianoicacude siairetam soir¡Ãv racilbup a uo§Ãemoc e omorO snos ed o£Ã§Ãircsnart a arap odairporpa otebafla mu uevlovnesed ,onital orietor o uotoda FLO O .oic​Ãni o edsed adamra atul ad odal oa odatnemelpmi iof omorO megaugnil a e arutluc a revlovnesed arap amargorp O .sassemorp saus s à uotlov eugreD a odnauq
siam e ossi zef omorO O ​​â.eugnas osson ramarred euq someret euq acifingis ossi euq omsem ,ele artnoc racif somav s³Ãn ,agitna arutluc e augn​Ãl asson ed ravirp son atnet euq m©Ãugla ¡Ãh eS​​â :essid amica odatic rodaro omoro O aigixe euq soic​Ãfircas so e amrof avon amu me omorO aicnªÃtsiseR .0491 ed adac©Ãd ad oic​Ãni on eissaleS eliaH ed
emiger olep etrom à adaicnetnes omorO o£Ã§Ãazitebafla a adiv à rezart mairedop euq sedadivita marairc m©Ãbmat e emiger ed esirc amu rezart arap adamra atul amu marazinagro selE .augn​Ãl aus me o£Ã§Ãazitebafla a reviver uo eebuq otebafla o rasu arap eugreD od adeuq alep mararepse o£Ãn sele zev atseD .augn​Ãl aus ed otnemavivaer o
raicinier ¡Ãritimrep euq emiger ed esirc amu rop mararepse sele ,emiger mu rop odimirpus ©Ã omorO ed o£Ã§Ãazitebafla ad ocif​Ãcap otnemivlovnesed o euq erpmeS .ritsiser arap sodazinagro marof o£Ãn omorO so euqrop atief asrever atsiuqnoc a e omorO ed o£Ã§Ãazitebafla a rimirpus edop ain​Ãssiba etile a ,odassap oN .s​Ãap od mariguf uo soserp
marof seretr³Ãper sues sod airoiam A .emiger od adnagaporp ad seµÃ§Ãudart rahlapse arap odasu iof e odazilanoican etnemroiretsop iof ogitra O .raunitnoc arap o£Ã§Ãpo amu omoc otebafla Do lolf o The alphabet of the alphabet iof otercnoc ossap muhnen ,0791 ed adac©Ãd ad sodaem me )FLO( omorO ed o£Ã§ÃatrebiL ed etnerF a moc oda§Ãemoc
ahnet omorO augn​Ãl an o£Ã§Ãazitebafla revlovnesed e reviver ed adatrecnoc avitatnet amu arobmE ]12[ .arof arap sadaxup marof sahnu sauS ;ogreD ed emiger od a§Ãnaruges alep odinup etnemasoladnacse iof ele ,eebuQ ed otebafla on omorO me arutaretil a rahlapse ed otiepsuS .odarutrot e oserp iof aaboR .uo§Ãnacla so a§Ãnaruges ed aic​Ãlop a
odnauq latneiro odnamoc ed anoz an aer¡Ã ednarg amu me oomorO naafA me arutaretil a rahlapse mariugesnoc satoirtapmoc sues e elE .ogreD ed sodavirp somof e somel ,niigraD etruG arruN abuQ ennabbuD eebuQ​Å ¬​⠢à ,koobecaF on etnemetnecer odahlapse oed​Ãv mu me zid euq ,aatalluM aaboR ed osac o iof etsE .sodarutrot etnemlaturb marof
sogep marof euq seleuqA .flO ed serodatul rop adaicini o£Ã§Ãazitebafla ad o£Ã§Ãanimessid ad marapicitrap serodarom so ,socsir sednarg odniugeS .onital otebafla on omorO ed arutaretil a moc sogep marof euq seleuqa avadrauga euq laturb o£Ã§Ãinup a acidni siaicos said​Ãm san uotaler rotlucirga mu euq aicnªÃirepxe a erbos etnecer oir³Ãtaler mU
.sodinup etnemlaturb marof eebuQ me sotircse omorO ed arutaretil a moc ratilim emiger od a§Ãnaruges ed sa§Ãrof salep sogep marof euq seleuqA .adasu iof arops¡Ãid an adizudorp o£Ã§Ãazitebafla a e o£ÃduS od s©Ãvarta arof ed lev​Ãsseca are latnedico odnamoc ed anoz A .odidecus- meb etnemlaicrap iof o§Ãrofse O .omorO ed o£Ã§Ãazitebafla ad
otnemahlapse ad marapicitrap serodarom sO .serosseforp omoc marauta e seratnemidur onisne ed siairetam rizudorp euq marevit serodatul sueS .o£Ã§Ãazitebafla ed amargorp ues oriemirp uotnemelpmi m©Ãbmat edno ,iuqa iof m©Ãbmat e aimorO ed etsel on odatul ret a uo§Ãemoc FLO A ]02[ .serodiuges sues a avitaroproc edaditnedi amu rad ed
FLO ed savitatnet sad sacil³Ãbmis sacits​Ãretcarac sad amu uonrot es o£Ã§Ãazitebafla a ,o£Ã§Ãacude à odagiL .satsidnagaporp e sacits​Ãtra ,sianoicacude ,sacinc©Ãt ,savitartsinimda sedadivita arap odasu iof AT THE FORM OF A DIASPORA OF OROMO IN THE DAME EACH. zacife o£Ã§Ãacinumoc amu ed odatluser omoc sanepa rerroco edop aviteloc
o£Ã§Ãazinolosed A .amic me uigrus omsilainoloc o euq ed aicnªÃgilgen ad woR​Å ​Å - omorO augn​Ãl a rezart arap o§Ãrofse mu omoc ,FLO ad ocit​Ãlop amargorp on oig¡Ãtse omoc ,sam ,larutluc omsitnamor od air¡Ãnoicaer megassap amu a odnagertne es omoc adaterpretni res eved o£Ãn ,omorO ed megaugnil a e arutluc a arap elggrts mu rizudnoc uo
recerdopa a odnatlov ,iuqA .lev¡Ãzilitu otnemicehnoc o arap sez​Ãar saus a marof omorO ed satsivita e sosoidutse sotium ,sarvalap sartuo mE .anretam augn​Ãl asson me aviteloc air³Ãmem ed sair³Ãtsih ed ocnic so omoc ,omorO ed siarutluc soviuqra ed odahnogrevne res edop euq on rartnecnoc es arap uomrofsnart es euq O .uoduja son epo​Ãte
odamahc o euq od ritrap a odizudorp ed odot©Ãm e otnemicehnoC ed odot©Ãm ed odot©Ãm e otnemicehnoc ed etnof aus madum omorO ed sosoidutse so - ]22[ ]22[ .rodatsiuqnoc od amoidi olep adatropsnart air³Ãmem a razilanigram acifingis m©Ãbmat odazinoloc od saugn​Ãl sa riunimid e rimirpuS .odnum od air³Ãmem aus eugerrac oneuqep o£Ãuq
o atropmi o£Ãn ,amoidi adac" etnematerroc uocoloc ,gnoihT onaineuq atsi¼Ãgnil o omoC .09 sona sod etnof ad etnof A .omorO o£Ã§Ãan ad air³Ãcsnoc-©Ãrp aicnªÃtsixe a ranimile arap euqos euq etnanimod lairepmi avitarran amu raifased ed aferat A .etroN od acir©ÃmA an e aporuE an omorO ed sair¡Ãtinumoc seµÃ§Ãazinagro rop adivomorp iof
m©Ãbmat omorO augn​Ãl an o£Ã§Ãazitebafla A .acirf​à ad erfihc on sodaigufer ed sopmac son ,)ARO( noitaicossA noitaercoleS omorO alep sodatucexe arutaretil ed samargorp e sair¡Ãmirp salocse me e sªÃlgni me sotircse marof socit¡Ãdid sorvil sO .0891 e 0791 ed sadac©Ãd san etroN od acir©ÃmA an e aporuE an omorO edadinumoc a e acirf​à ad
nroH O acifingis euq aic​Ãlam A .litsoh etneibma oa oiem me otejorp ues moc aunitnoc elE ;odadimitni avatse o£Ãn nuhaliT .rD ,osohlugro memoh mu res saM .ratilim emiger oirp³Ãrp o euq od ohlabart ues oa soviturtsbo siam mare abebA sidA ed edadisrevinU an serodanoiceloc sues ,otaf eD .ail​Ãmam aus ed ovla ues e - savitaarojep sadaip ed otiejus
mu are nuhaliT .rD edadisrevinu ad soir¡Ãnoicnuf so ertne ,euq uoxied em 0891 ed adac©Ãd an UAA ad rosseforp ed etnetsissa edrat siam e aifosolif ed etnadutse mu are euq ogima mU .onital otebafla od osu o are nuhaliT .forP o maracitirc e DEO otejorp o maratsop UAA ad emiger od sosoidutse e sordauq so lauq o arap ,"tluaF" o euq ©Ã m©Ãbmat
lev¡Ãton ©Ã m©Ãbmat euq O .seled anretam augn​Ãl a ed aicnªÃviverbos a ritnarag arap rezaf euq evet omorO o euq soic​Ãfircas so erbos air³Ãtsih amu atnoc )DEO( hsilgnE-omorO oir¡Ãnoicid ues racilbup arap uortsnomed ele euq ralpmexe megaroc a e ratnemirepxe euq evet ele euq adac©Ãd amu ed o£Ã§Ãavorp A )c( " "anaipoite o£Ã§Ãan" ad
edadinu à ovisrevbus odapucoerP iof otircse rop onital otebafla od osu o odnauq iof )b( e asogirep are acilbºÃp ssalp ed socilbºÃp seragul me asrevnoc a omsem ©Ãta euq me acop©Ã amu are odazilaer iof euq me otnemom o )a( ,sªÃlgni-omoo ed oir¡Ãnoicid mu racilbup e revercse arap matul smt smT .forP .sehlated snugla me air³Ãtsih a ¡Ãritucsid
¡Ãri-]42[ ,​​âhsilgnE-omorO oir¡Ãnoicid uem od o£Ã§ÃazitiloP​​â ogitra ues me esab moc ,erutiniM me omorO ed aicaretil alep omorO ed atul a edseD .)UAA( abebA sidA ed edadisrevinU an 0991 e 0891 ertne atmaG nuhaliT .forP olep adavart iof onital tpircs o odnasu etnednepedni arutircse amu ed euqot olep atul a ,o£Ãinipo ahnim an ,abebA siddA ed
edadisrevinU an eebuQ arap adac©Ãd amu ed atul amU .uovorp sona 62 somitlºÃ sod omorO aicnªÃirepxe a euq ossi etnemataxe ​à .megaugnil ad oiem O had against the OED project came to the open at the International Conference of Ethiopian Studies (ICES) in Moscow in 1982.[25]​à ÂProfessor Tilahun notes that the obstruction started with an
attempt to cancel the presentation of his paper at the conference. When that failed, the opposition was taken to the conference hall in Moscow. Regarding the incident he wrote that a group of four conservative Abyssinians who were occupying the first row ¢Ã​Â​Âtook it in turn to repeat the same timeworn question: ¢Ã​Â​ÂWhy the Latin alphabet, when
not the Amharic syllabary?¢Ã​Â​ One of them said with an air of authority ¢Ã​Â​ÂIn making the decision to use the Latin alphabet you have taken only linguistic considerations into account, but what is more important​à Âto us​à Âis the political decision!¢Ã​Â​ Dr. Tilahun was facing​à ÂHabesha​à ¢Ã​Â​Âscholars¢Ã​Â​ whose insults and hostile insinuation
he was enduring at home. Their attempt to politicize and distort his scholarly presentation in a foreign country was frustrating and painful. Dr. Tilahun writes that, while many questions flashed through his mind as he heard the frustrating words of the horde, he realized that the attempt being made to obstruct his work on a dictionary was a mere
pinch compared to the plight of thousands of Oromos who were imprisoned, tortured and killed by the Mengistu regime. He writes that he was angry and sad at the same time with tears in his eyes.​Ã Â The frustration felt by Professor Tilahun was perhaps relished as victory by critics of his OED who were in the hall not for a scholarly discussion but a
political confrontation and provocation. It seems that Prof. Tilahun and his colleges from AAU were separated by deep moral and political chasm over the language issue became clear to the scholars who were in the confessor hall. He wrote, ¢Ã​Â​ÂOne of the participants, a Russian, grabbed the microphone, singled out the director of the Institute of
Ethiopian Studies, and confronted with a rhetorical question, “Being the Director of IES, why don’t you appreciate this work? ”[26] Obviously, the director of IES and his group did not receive support for their criticism of the EMCDDA project as they expected from the public. Unlike the AAU group, the other participants followed the Prof. Tilahun's
presentation with academic attention and showed admiration for his EMCDDA project. This became even more obvious when the spokesman for the Linguistic Section of the Moscow conference announced in his plenary session that the committee for the section had voted the Oromo-English Dictionary to be cited as the magnum opus. However, the
enemies of the Prof. The Oromo de Tilahun dictionary did not recognize defeat. At Finfinnee his name and presentation at the conference were omitted from the report of the News and Events Bulletin of the University of Addis Abeba on the Moscow conference. In addition to the continued hostility of his colleagues in the AAU, the EMCDDA also
became a problem in the Politburo of the military regime. An undercover told Dr. Tilahun that the EMCDDA was called by Politburo a work written in “disguised OLF script”. He wrote that this was not without effect on him: he feared the ban on the EMCDDA, loss of employment, prison and even death. However, he gathered courage and waited for
eventualities. He was lucky. A regime crisis was doing. The Dergue was losing the war against the national liberation fronts and was more troubled about its own survival than an alphabet used by a Oromo to decipher its language. Gradually, after years of threats by the authorities, unpleasant harassment of their “colleagues” and obstacles and delays
by the bureaucracy of Addis Abeba University Press, the EMCDDA was published in 1990 Afaan Oromo in Maikaalawi: write in qubee sitting on a line of death Being a prisoner during the government of the military junta was in the 1970s and 1980s to equate sitting on a death. Prisonerstortured daily and routinely murdered without trial. However,
while Prof. Tilahun Gamta was struggling on the AAU campus and in the bureaucracy corridors in Finfinnee, others Oromos were contributing to the literature Oromo sitting in the death row in Dergue prisons. Ibsaa Guutama writes that he began his dictionary secretly in the notorious prison room of Maikalaawi number one and compiled it into the
qubeealphabet. [27] The draft was smuggled in with the clothes before the author had the opportunity. Abiyu Gelata wrote a grammar Oromo in the same prison. [28] Addisu Beyene had also compiled a dictionary.[29] Ibsaa Guutama and Abiyu Gelata published their works in exile. A year after Oromo was adopted as the official language of education
in the Oromia region, both men were forced to go to exile. To conclude the first part of this article, the Abyssian rulers declared several death sentences on the literacy of Oromo. Although the development of literacy Oromo was frustrated, she survived. Part of the history of survival and revival of the language Oromo resides in the role of individuals,
often those who came from humble backgrounds and made heroic and self-sacrificing contributions. As the evangelists noted the beginners, but not the only ones who made sacrifices to make Afaan Oromoo a written language. There were individuals like Sheik Bakri about whom many Oromos have not heard until recently much less not-Oromos. What
is also remarkable is the resilience of the malicious anti-Oromo attitude of the Abyssinian ruling elite that frustrated the development of the Oromo language and culture. Today, it is free to do research about anyone in Ethiopia. In practice, the current regime, like its predecessors, is obstructing research on Oromo society. However, the literature in
Afaan Oromo increased in volume during the lastand five years with surprising speed, in in dna snigir :aipoihtE ni tnemevoM htiaF lacilegnavE Â,assemruG udakeF Â]31[ .4491 fo ,3 .oN ,eerceD lairepmI]21[ .]2491 ÂatezaG tirageN( Â]11[ .ivx .p ,2891 ,ytisrevinU etatS nagihciM ,retne C seidutS nacirfA ,yranoitciD omorO .B .G ggarG Â]01[ .041 .p
,2002 ,yerruC semaJ ,aipoihtE ni egnahC fo sreenoiP .B ,edweZ /52.11.92 evihcra ,neP fo yrtsiniM ,mud A :aropsaiD omorO eht fo gnikaM ehT ,ahcluB airukeM eeS Â]8[ .74 .p ,2391 ,eratt¶ It's lebiB llit valS mor F :sumisenO ,sliN ,greblhaD ]7[ .82-724 .pp .dibi ,nerA ]6[ .724 .p ,8791 ,tegalr¶ SFE :mlohkcotS,suseY enakeM hcruhC lacilegnavE eht fo
snigir :aipoihtE ni sreenoiP lacilegnavE Â.G ,nerA]5[2391 ,mlohkcotS ,eratt ¤Ã ̈resrev It is lebiB llit valS n¥erf :sumisenO,greblhaD sliN osla eeS .94 .p ,3791 ,ababA siddA ,ytisrevinU I eissaleS eliaH .yrotsiH ni sisehT .A .B, "'rehcaeT dna tsilegnavE,rotalsnar T elbiB omor The :bisaN somisenO fo yhpargoiB trohS A ‘,aggiD asafreT’]4[ .d .n ,’ T towyiheY
rihcA bisa N somisenO eY’,sihcamama G aasoodI]3[ .7102 ,4 yluJ ,sweN ,NMO Â]2[ .262 .p ,9002 ,yendyS fo ytisrevinU ,kro W laicoS dna noitacudE fo ytlucaF,yhposolihP fo rotcoD fo eerged eht rof stnemeriuqer eht fo tnemlifluf ni dettimbus seseht The R dna ytitnedI ,gniloohcS lamroF "'eniarroL ,srewoT'1[ .ezilairetam yldrah nac gnikniht lufhsiw
hcus sthgir omor The dnefed ot noitareneg Âeebuq Âeht fo noitanimreted eht nevig ,revewoH .dnuora llits was ′ytinu naipoiht E’ ’ fo eman eht niaga tpircs ze’eG eht esopmi dna tebahpla Âeebuq Âeht dibrof ot hsiw oh secrof ,elcitra eht fo owt trap ni ees lliw ew sA „ And evisseccus yb desoppo saw hcihw,tebahpla Âeebuq ÂehT .secruoser fo kcal dna
noitcirtser lacitilop fo,yranoitcid omoro laiceps ,Amatuug aasbiâ â‚]72[ 41 .p .Birnâ ã‚]62[ .31 .Birthing ,atmag nuhalitâ â â 7[ 0 0002 . Lanruojâ ã‚,â€ã¢€Rongne-Omoro hsilgne-Omoro ym Fo Noitazicitilopâœâ€â€ ,ATMAG Nuhalithâ â  P ,50022 ,rakad ,skoob airsedoc ,eriwadnak .t ,tnempoleved dna Redneg ,egunal ,scitilop gniknihter :slautcelletni
nacirfa ni ,â€â€Trotnif hylabolg ahuracbolg â€ã¢ .Aw ,o ,oâ€â€â€â€â€â€â€â€â€â€â€â€â€â GNOiHâ Look S So for to for for for en for for to en forâ Why for for for for for for enite P , ,yrashmoc omoro ehtâ ã ′€â€â ,nnamletiZ Ã​]02[ .551-051 .pp ,1102 ,sdetsdroN ,ARO( noitaicossA feileR omorO eht fo yrotsiH eht no noitcelfeR A :yaW gnoL a si tI
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taht seton amatuug aasbi ;6991 ,)2&1 ,iii ,sedideads omoro Fo lanruojâ Eht fo tnempoleved eht by Segnelahc Lacirotsihâœâ€â ,Eimed Asiyefâ â â‚]61[ 97 .p ,3991 ,1 Tsumua-13 YLUJ ¢erutaretil omoro netrw fo htworg ehtâ€â€â ,nessah demahomâ ã‚]51[ .7102 ,6 yluj ,enohp ,stuem otturekem larolitsih , 311 :sillopaennnim ,assibeg leikeze y detide dna
detailnnart ,susey ENKEK HCRUHC Lacilegnave napoihte eht FO .edadrebiL .edadrebil an zev ariemirp alep marecerapa o£Ã§Ãareg amu ed otnemicsan o e eebuQ :omorO ed o£Ã§ÃazitebaflA ad' sadiv eniN​Ì ¬​⠢à o ©Ã tsop od tsop O .artnocne o o£Ãn otircsunam o ,odaivartxe odis aivah etnemzilefni euq ogima ues ,oda§Ãnal iof siddA odnauQ .ogima
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