Gumii Paarlaamaa Oromoo (GPO)
Oromo Parliamentarians Council (OPC)
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Education System that Ignored Ignorance: Socio-Cultural Unawareness
How do you spell your name?
Which of the following persons’ names are correctly spelled in English: Amenu, Beklcha, Debela, Degaga, Deraratu, Demeksa, Gebisa, Geleta, Geda, Lema, Leta, Megersa, Merera, and Tolossa?
“Anyone who doesn’t take truth seriously in small matters cannot be trusted in large ones either.” [Albert Einstein].
Introduction: Prayer’s Note
I am not a religious activist or linguist by profession, and not behavioral scientist either. I consider myself as keen observer, naturalist and independent thinker who strive to share knowledge and disseminate truth to the public. I like discussion because it is an exchange of ideas and moreover it is an exchange of knowledge. In the contrary, I do not like arguments because it is an exchange of ignorance. Arguments are often happening when people do not want to understand one another or failed to recognize the truth that is always situated in the middle of the people who are arguing over something like religion for instance. One may say there is a God. The other person may say there is no God.
In the world of ignorance this could lead to costly violence. Through discussion, however, one arrives at agreement or understanding overtime. Rational minds think that there is no science to proof right or wrong about the existence of God. The best way one can know the existence of God is by knowing one-self or being authentic-self. A person who has self-confidence in his own authentic cultural identity, he or she also truly know about the existence of God. This is how the Oromo Gadaa Society got to know Waaqa tokkicha, one God. In Oromo Gadaa Society, every decision regarding family, local community and national affairs has reached after thoughtful discussion through Oromo Consensual Democracy. So, I have tremendous respect for indigenous social capital like the Gadaa Oromoo traditions. One of the Oromoo traditions is praying to Waaqa (God) at the beginning and ending of social events and judiciary processes.
This paper is intended to address issues that pertain to persisting
ignorance and arrogance, which are bottleneck to discussion and
impediment to socio-economic progress in contemporary
Oh, Lord of (Hayyee yaa Waaq) punctilious language, grant us the intelligence to use languages that spoken by our fellow men and women or citizens properly; open our ears to listen to the proper pronunciation of native words by native speakers; put your gracious hands on us and guide our fingers to write the correct letters and spelling; enhance our understanding of social, cultural and language literacy; give our names meaning; teach us how to learn and respect one another and all your creations on this earth planet; give us courage to undo mistakes and ask for forgiveness for the distortion we have made; teach us how to use our time productively; warm our heart to love and respect one-another and make us guided by the golden rule; walk us through light and keep us away from the offspring of ignorance: prejudice, arrogance, and hypocrisy. Amen, Hayyee!
The purpose of this paper is first, to provide a brief but critical analysis of language use policy in Ethiopian; secondly, to show overlooked problems: ignorance and arrogance particularly among some highly educated Ethiopians; third, to reveal the abuse and distortion of written language and educate the public its root causes; to initiate public discussion and encourage one’s stories to be tolled specially stories that related to person’s naming culture; stories of distortion: how, when, who and why?; and finally, to seek for knowledge-based remedies to the problems. I hope this paper would contribute to civic discussion by bringing up an overlooked century old problems: ignorance and arrogances in public life. Therefore, constructive comments and feedbacks are always appreciated. I hope this paper would provoke you to tell similar stories. At the same time, name calling and character assassination are sign of ignorance and arrogance and it is highly discouraged.
Brief Accounts on Education policy in Ethiopia
“The goal of education is the advancement of knowledge and the dissemination of truth.”[John F. Kennedy]
In principle, education is the transformation of society and human
civilization based on truth. In practice, however, there are
man-made political and social obstacles to it. A progress in
education had been restricted in
Under Emperor Haile Selassie regime, the rural population paid special taxes on agricultural land to finance the development of primary schools and yet the schools were opened for urban dwellers who did not pay taxes. Add insult to injury, the Haile Selassie regime imposed Amharic as language of instruction in the whole country which handicapped tens of millions of children who have different primary language such as Afaan Oromoo. In 1974, during the popular Ethiopian Revolution, less than 10% of the total population was literate or semi-literate.
After 1993, all nations and nationalities and people in
How long it takes to get out of brainwashing- a period of unclear thinking?
The people from North East of Africa, and the people around the
globe for that matter, have been familiar with the words or names
For the last three decades, I had an opportunity to discuss with
different educated people including Ethiopians who have different
level educational, professional backgrounds and experience. Most of
them had earned their first degrees at home country while their
second and third level (PhD) earned in foreign courtiers mostly in
the West. I also had discussions with people with lower level of
education or commons and matured age wise. In my observation, most
of them have something in common: all of them tend to be close
minded when it comes to having healthy discussion about the
political history of
Among educated Ethiopians, regardless of their ethnicity, majority
of them are arrogant and tend to behave that they know everything
about anything in
As a result, a standard of living has not been changed too much for
significant number of people in modern
The ruling elites tend to recognize
Language use policy and practices in Ethiopia
The last Emperor, Haile Selassie, had formal written constitution for the first time in 1931, which was heavily influenced by the Meiji Constitution of Imperial Japan and Russian Empire. After that, the monolingual language use policy were introduced where Amharic was the only legitimate language to be used in public administration, education, media publication and television although there are more than eighty different languages spoken in the country. For example, Afaan Oromoo, which is a single homogenous language spoken in the country as mother tongue by nearly half of the total population in the country, Ethiopia, has been marginalized and prohibited not to be used on public media.
After more than a century of monolingual language use policy,
the current ruling party, EPDRF/TPLF, in
has no official place in the constitution although the importance of
English language is far reaching than local languages in
education, science & technology, government, commerce, banking,
hotel services, communication with foreigners, etc. The Ethiopian
regimes and ruling elites have chosen to live with hypocrisy by
denying the neutral role and status of English language in the
country. The ruling elites wrongly perceived and forced the
non-Amharic speaking population to accept Amharic language as
national heritage for all nations and nationalities in
The Ethiopian ruling elite’s social ignorance, prejudice, and blind
optimism do not allow them to see the pride of other nationalities
and their cultural heritage in the country. They failed to recognize
that Amharic is the national heritage of the Amhara people just like
Afaan Oromoo is the national heritage for the Oromoo people. The
fact of the matter is that the non-Amhara populations in
Strange Names in Strange Country
Strange as it may seem, Ethiopians don’t have name for their
One of the strangest things one has ever experience is that educated
Ethiopians don’t properly pronounce and write their fellow citizens
‘names, the names’ of cities, places they grown up or live. For
example, in May 2013, Dr. Fikire Tolossa wrote a letter in Amharic,
to one of Ethiopian political opposition leaders to Dr. Bayyaana
Suba, which was wrong and protested against by recipient saying that
“I have never spelled my name in any other way than Beyan Asoba. I
would not have recognized that this new name actually refers to me
if it were not used in context of commenting on the Oromo Democratic
Front, of which I am a member.” This type of distortion of person’s
name and geographic names are common in
It is weird to read a person’s and some places’ name that exist in
As mentioned briefly above,
How do you spell your country’s name in your native language?
According to Sabean script
Rational Human being and the use of language(s)
What makes a human being different from other living species is the mind that we posses to think and understand others, the environment surrounding us, in a logical way using clear words of respective languages. Throughout human history, however, human beings had suffered and still suffering from their own unreasoning devotions and distortions to human causes because of an appalling ignorance about others.
The relevance of language use policy, primarily the use of native
language or mother tongue at an early age of childhood, has widely
accepted by international communities. Theoretically, it has been
also accepted as a guiding principle that learning in mother tongue
would establish a foundation for one’s identify, develops
self-esteem and brings on psychological satisfaction, advances
educational achievements, induces cultural progress and economic
wellbeing for all ethnic groups. For the last two decades, it has
become public knowledge in
I commend the policy changes though it’s not perfect like the
self-rule one. After more than a century of monolingual language use
policy, the current ruling party, EPDRF/TPLF, in
However, the Abyssinian ruling elite’s social ignorance, prejudice, and blind optimism are still persisting and do not allow them to recognize the pride of other nations and nationalities cultural heritage in the country. They failed to recognize that Amharic is the national heritage of the Amhara people like Afaan Oromoo is the national heritage for the Oromoo people. The fact of the matter is that the non-Amhara population in Ethiopia such as Afar, Beni Shangul, Kambata, Sidama, Oromoo, Somali, Tigre, etc do not recognizes that Amharic as their own national heritage. Instead, every ethnic demonstrate pride in their culture and language and fought hard to revitalize, develop and pass down as their national heritage for the next generations.
How do you spell your name in English?
On the first page of this paper, I posed question for you to choose from. If you have chosen few names correctly spelled in English, you are wrong. If you have chosen all of them spelled incorrectly, you get partial credit. If you have chosen none of the names spelled correctly or wrongly in English, you earn full credit. I will explain why starting with true story below.
This is a true story
about a strange person’s name. Few years ago, my friend’s
brother-in-law came to the
My question to the reader is that is there a proper way to spell Oromo or Amhara native words in English such as person’s name, geographic names, etc? In my point of view, a person’s name should be written in the way the native or the owner pronounces his/her name in his native language or mother tongue. I continued my conversation and reasoning to explain to him that Degaga is not either proper spelling in English or Afaan Oromo, but it is the proper spelling in Amharic using English scripts or Latin. The word Degaga has no culture relevant meaning in both Amharic and Afaan Oromo.
Since then, I have continued to observe how other Oromoo spell their name, which is in their native language, Afaan Oromoo. Overtime, I came to realize that Dagaagaa is not alone. The majority of the Oromoo individuals have perceived that their name is spelled in English. To list some of them, Amenu, Edossa, Deba, Degaga, Debelo, Gemechu, Geda, Kedida, Leta, Seda, Tolessa, Oromo, etc. The people who bear these strange names believe that it has been spelled in English. Surprisingly, the listed names has been spelled in Amharic to fit into the Amharic phonics and pronunciations. For example, Gemechu has been spelled to fit the three Sabean/Ge’ez scripts: ge-me-chu; in the same way Leta to fit the two Sabean/Ge’ez letters: le and ta.
One of the sources of such wrong perception could be the use of
Latin scripts. Many people in
The other sources of such abuse could be ignorance of culture and
deliberate distortion. It is ignorance because the people who intend
to cause such distortions are not knowledgeable about the importance
of naming culture and the history that stands behind the person’s
name. It’s deliberate distortion because it puts the names in the
category of empty words that have no meanings in both native and
Amharic languages. It’s deliberate because Imperial Ethiopia,
from 1930s to 1974, employed cultural annihilation technique toward
the Oromoo and other non-Amharic speaking population. The people and
institution behind these ignorant acts and deliberate distortions
are the Orthodox Church of Ethiopia, public school teachers, office
clerks, colleges and universities registrar offices such as
My answer to the question posed in this section is that there is no such proper spelling for Oromoo person’s name and other names for that matter in English. The person’s name is one of the fundamental yardsticks of one’s identity. Every Oromoo person’s name has a meaning relevant to history and culture. Therefore, it must be spelled correctly as the native Oromoo pronounce it and write it in Qubee Afaan Oromoo. The person’s names listed above are assumed and distorted names. The names are spelled in accordance with Amara pronunciation to fit into the Sabean letters, which is totally distortion of the names. Individuals must learn and become aware of it to liberate the distorted names they bear first.
In short, the Oromo person’s names, geographical names and other names must be spelled in accordance with Oromoo native pronunciations like the following examples: Amanuu, Iddoosaa, Dhaabaa, Dagaagaa, Dannaboo, Gammachuu, Gadaa, Hinnaahuu, Qadidaa, Lataa, Tolasaa, and Oromoo, but NOT as Amenu, Edossa, Daba, Degaga, Denebo,Gemechu, Geda, Hinew, Kedida,and Leta, respectively. One cannot ignore this as English spelling, which is obviously not. One must aware of about implicit distortion of names by Amara elites and Ethiopian institutions. The Amara elites and their debteras are excellent in writing and spelling the word Galla. They specialized in it because the word Galla serves desired purposes, which is humiliating and degrading Oromoo identity and history. Had the Oromo people called themselves Galla, the Amara eliets and their likes would have distorted the name and wrote it as Gella as they do now with Geda or Degaga. In 21st century, however, people must not allow institutional distortions, abuse and prejudices. Those who are doing it, I advice them to use their rational by unlearning the politically charged biases and guided by animal sprit. The Hebesha elites and the institutional machineries they are running have caused immeasurable damages to culture, history and identity of the people they colonized for the last one hundred and so years with the help of firearms by Europeans and American. That must end all together with ignorance.
Amharic is no exception from distortion and abuse.
The words Amhara and Amharic are not properly spelled as it
should be. The native people say and write their collective name and
language as Amara (A-ma-ra) and A-ma-ri-gna using the
In other words, the Latin writing for Amara and Amarigna should fit
to the Sabean or Geez writing system. The proper spelling that has
shown in native pronunciation seems spelled probably like this one:
Amaaraa and Amaarignaa. The problem is that it is not convenient to
repeat the Sabean letters like Qubee writing system because it
creates redundant sounds and make difficult to read the words and
understand the meaning of the words. As we know
New distortion is on the making now. The Amara name subjected distortion in Oromiyaa. The Oromoo men and women who bear Amara names write their name in the way it sounds Oromoo using the Qubee writing system. For example, Abera, Desta, Meles, etc are an Amara names. These names have written in Qubee as Abarraa, Dastaa and Mallaasaa, which is inappropriate and distortion to the names and Amharic literature. My suggestions to those who bear the names either keep the name as it is in Amarigna or change it to Oromoo name if you are Oromoo. Don’t distort the names because it becomes an empty word, without relevant meanings to culture in both languages.
Name and Language Distortion in
Under the Ethiopian Empire, the Oromoo person’s names and place names were involuntarily changed and abused on legal document such students ID, degree and diploma. Amhara personnel and clerks have had freedom to make such unbearable mistakes and yet they did not have professional guilt or apologies. They were careless in handling person’s name while documenting and did not show a minimum respect for the words and the world around it; that means the culture, history and meaning of the names. In other words, the technocrats and ruling elites had been socially ignorant, professionally arrogant and morally chauvinist.
Thanks to our fallen heroes and heroines, the Oromo Liberation
Fronts, and individual nationalist Oromoo men and women in Oromiyaa
National Government, today formal education, the newspapers,
magazines, brief communications, the Oromiyaa State’s constitution
and legal documents are produced in Afaan Oromoo using Qubee and
Latin script. Unlike under the previous regimes, the Oromoo families
are relatively enjoying their culture and developing their language
in significant ways today. Many Oromoo families have chosen culture
relevant Oromoo names for their children and restored changed names
to their original names (
In the process of this alteration, two big things are happening: First, the persons’ names have lost their meanings both in afaan Oromoo and Amaharic down the road. Second, enormous distortion has occurred in both languages. For example, a person’s name Abera, Asefa, Ashenafi, Belinesh, Belete, Desta,Girma, Kebede, Meles, Mitiku, Feleqe, Tesfaye, Takele, Tadele, Tamene and Zeleqe are clearly an Amhara person’s names while the bearer of these names could be an Oromoo. After they altered, the names listed above written as follows: Abaaraa, Asaffaa, Ashannaafi, Balaanaash, Balaaxaa, Girmmaa, Kabaddaa, Malaasaa, Mitikkuu, Falaaqaa, Tasfaayee, Taakkalaa, Taddaalaa, Taammaanaa, and Zalaaqaa, respectively.
My question to the reader is why the bearers of these names do not keep the original spelling in Amharic or make it radical changes to it in such a way that Abera to Ibsaa, Balaaxaa to Caalaa, Mitiku to Iddoosaa, Tesfaye to Abdii and so on? The bearers of the names have two choices at their disposal: keep the original spelling in Amharic or make a radical change not modification by using Qubee to make it sound Oromoo, but they were lulled into complacency, which is not the way to go for Cultural Revolution. The point I want make here is that the names become empty words, without meanings, in the context of both Amharic and Oromoo languages after the names are modified using Qubee afaan Oromoo. It is not worth effort to do so because the outcome would be pure distortion for both Oromoo and Amhara languages and literature.
In recent years, Oromoo artists are leading the Oromoo Cultural Revolution. They are informing, inspiring and leading the march toward revitalization of Oromoo Gadaa culture and traditions by promoting afaan Oromoo, which was on the verge of extinction. The Oromoo intellectuals also have played significant roles in encouraging and supporting the movement through scholastic works and conferences. As a result, the Oromoo political awareness has been improved. At the same time, there are some drawbacks in their movements. Some Oromoo artists and intellectuals are not practicing what they are preaching to the Oromoo public. I am not sure if they are unaware of their own ignorance or if they want to remain rationally ignorant about it. To understand the unawareness, it is just enough to ask them a simple question: what is your name and how do you spell it in English? In order to find out their rationally ignorance, it is also suffice to read through their Amharic names that adopted by altering Amhara name to make it sound like Oromoo using Qubee instead of totally changing it.
As to authentic Oromoo names, many world class notable Oromoo athletes, artists, political figures, and scientists are bearing authentic Oromoo names have been wrongly pronounced and spelled their names to fit into Amharic pronunciation. The names are neither Amhara nor Oromoo names. It is unfortunate; these names became empty words through the process of modification. In other words, there is no culture relevant meaning attached to these names.
To mention some of the names: Benti, Bedaso, Deriba, Gebisa, Gelana,
Gelane, Gelete, Leta, Megersa, Merera, Mideksa, Wordofa, etc. For
instance, read the names of famous Oromoo Marathon runner, Tsegaye
Kebede Wordofa who won the
To understand the names full meaning in afaan Oromoo, one need to reconstructs the names in order to bring them back to their Oromoo root and rewrite them in qubee as follows: Bantii, Dirribaa, Badhaasoo, Galaanaa, Galaanee, Galataa, Gammachuu, Lataa, Magarsaa, Maraaraa, and Miidhagsaa, respectively. I am wondering how the Oromoo politicians have a seat with Amhara politicians who cannot even read and write their names correctly to settle their political differences. I am also wondering that how the Oromoo politicians who bears distorted names and not stand up for his/her name to get it right, can stand up for the Oromoo interests. Genuine national liberation should start from self-liberation from identity crisis and distorted view of own culture and self-inflicted limitations.
Respect should start from the person’s name while greeting the
person or writing his/her name in documents. In
The bearers and the callers must learn about self and others as part
of their culture. A formal education and learning a subject matter
should be for use so as to improve life, make rational decisions,
and become informed and productive member of the society. If
education is not for the listed purposes, it is merely limited
personal ego. There are many people after higher level of education,
but still socially and culturally ignorant and arrogant and yet
trying to inspire us with blind optimism. One can earn Ph.D in any
field but still culturally ignorant about others. This is not
Strange as it may seem, most Abyssinian ruling elites pertained that they graduated from the school teach everything about anything and the graduate now about everything. They don’t have guilt and shame for failing to ask, pronounce or write their fellow-citizens person’s name the name of places they call home. These semi-literate individuals need to learn the basics about their own people first before teaching African Americans as Dr. Fikire tried in his movies. It is an insult to our intelligence that he presented Menelik II as idol for black people hiding the crime he committed on Oromoo people: breast cut, and hands cut at Annoolee, Arsi and the exchange human being for gun with European and Arabs to create his Ethiopian Empire State on the grave of indigenous people and pass down to the present generation of Abyssinian ruling class. Despite the blunders pseudo-intellectual historical blunders, the truth shall be disseminated to the generations to come and will never be forgotten.
Under the current
Individual names and businesses in Amhara and Tigray states enjoy international recognition and economic advantages; they have easy access to foreign countries or crossing international boarders while the Oromoo people and other people, individuals, and business institutions in Oromiyaa do not have similar recognition and advantages.
For example, one can consider the effects of having legal documents
such as marriage and birth certificates issued at some Oromiyaa
offices with the title name written in Afan Oromo and Amharic only
and no space in English. Now think about it, the usage and validity
of these marriage documents are international and should not be
self-limited to the regional state of Oromiyaa. The reason very
clear, one can have his/her birth certificate from the district
he/she was born and may travel to some foreign countries such as
In my understanding, nobody put a gun on the head of Oromoo business
men and women to write their name or their business brand name in
Amharic and afaan Oromoo only. The current law of the land doesn’t
also prohibit Oromoo individuals, businesses and institution to use
English because English used as the official language of instruction
in high schools, colleges, universities, commercial banks, financial
institutions, in all government agencies and ministries in
Why do Oromoo businesses and institutions in Oromiyaa afraid of self-promoting in English?
I think, the Oromoo people and other people in Ethiopia will be better off if they promote their mother tongue side by side with English and demand for English to be used as the official language because of obvious reasons; Amharic is one of the underdeveloped languages and it has no capacity to promote research and development, science, technology and commerce at local and international level like English language.
The need for Genuine Cultural Revolution
It has been widely accepted that every genuine liberation movement is a cultural movement. In some cases, however, the liberation movement leaders had failed to make the core of their value. In the Oromo case, the liberation movement leaders had taken a neutral tone to the need for genuine cultural change in Oromo Society. The Oromo Gadaa traditions, Culture and belief system, Waaweffaannaa, have not received from the liberation leaders or organizations the attention they deserved yet. To the credit of Oromoo Artist, the Oromo culture is partially reviving, but not florshing yet because of the lack of genuine institution that support and nurture indigenous Oromoo cultural institutions. My question is that how one can unit and mobilize oppressed people like Oromoo under one organizational leadership by abandoning or taking a neutral position on the relevance of cultural identity. I believe strongly that a genuine liberation must start from cultural liberation.
Under the current regime, language use policy is much better relative to the previous regimes of the Ethiopian Empire. It seems a full weight charge should be placed on Oromoo individuals: the media, institution and business leaders, scholars, artists, etc. They did not use the opportunities to advance the Oromoo language and culture. For example, the artists are leading the cultural liberation through their songs. However, most of them have names that are not part of their lyrics. It seems to me meaningful if the singer’s names related to the song and reflect the culture through authentic Oromoo name. So the Oromo public should encourage artists that their names reflect their lyrics. I hope that the future advertisement for newly released songs would include this: “Buy Original Oromo Song & Name.”
Authentic Oromoo name matters as much as person’s candid deeds matters.
Authentic Oromummaa is about decency, self-worth, genuine and peaceful life-style. It is also about self-reliance, well-organized belief system, Waaqeffaannaa, and about well-structured Oromoo Gadaa Institutions. We, the Oromoo, are brethren by birth and blood but not by religion and region. Authentic Oromummaa is a shared value or identity among us and comes first while the rest come next. Living genuine Oromummaa means practicing and manifesting Oromoo life style in different ways such as having authentic Oromoo names, experiencing Oromoo Naming Culture called Hammachiisaa, wearing occasional Oromoo customs, having positive attitude toward others, worshiping Waaqaa Uummaa (one God of the Universe) and celebrating the Oromoo Gadaa culture, Irreechaa, and symbols such as Odaa, Fajjii Abbaa Gadaa (Black-Red-White) as Oromian/Oromiyaan National Flag and heritage. I suggest that all Oromoo communities residing abroad and Oromiyaa to use these symbols one people and nation.
As Marx wrote, “the question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth, i.e., the reality and power, this-worldliness of his thinking in practice. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question” [Marx Thesis, XIII). This would demand from each one of us to take practical action to transform existing social, political and economic barriers.
In conclusion, social and cultural awareness is vital to
socio-economic progress. The lack of awareness about social and
cultural values has created persisting ignorance and arrogance,
which are bottleneck to discussion and impediment to socio-economic
Therefore, every respective member of the society must assume their
own responsibilities toward mutual respect, self-determination and
collective freedom. The people must develop a culture of mutual
respect as human being first and then move forward to arrive at
mutual understanding on issues related to political aspirations and
cultural identities. It is also morally imperative to fight against
socio-cultural ignorance such as arrogance, prejudice, hypocrisies,
corruption, and blind optimism. Common sense tell us, ignorance can
be unlearned if a person open his/her mid to learn or educate
him/herself. Arrogance, however, it takes time to overcome. When
both ignorance and arrogance combined together it becomes life
threatening agent: makes life difficult, and the road to education
most likely closed and increase costs to society. Since every member
of the society would die in the long run, before witnessing some
changes because of the agent, it seems logical to send ignorantly
arrogant agents to visit cemetery first. This is in fact the worst
scenario, but not the best solution. For the long-run, the best
solution is creating education system that devote its resources to
educate, advance knowledge, disseminate facts and increase awareness
of cultural and social values among members of the society. So,
multicultural and multiethnic society like
An Oromoo person, any person from any cultural for that matter, who cannot believe in himself, he or she cannot be a true believer of Waaqa, God or Allah.
As Mating Luther King, Jr. said, nothing in the world is more dangerous than sincere ignorance and conscientious stupidity; Anthony de Mello also identified human factors that destroy the human race: politics without principle, progress without compassion, wealth without work, learning without silence, religion without fearlessness and worship without awareness [social and cultural].
Last but not least, it is the Oromoo Gadaa tradition and culture that to begin with blessings before addressing the subject matter and at the end. So, once again, let me conclude my paper with prayers note:
Oh, Lord of (Hayyee yaa Waaq, Abet Geta hoy) punctilious language, grant us the intelligence to use languages that spoken by our fellow men and women or citizens properly; open our ears to listen to the proper pronunciation of native words by native speakers; put your gracious hands on us and guide our fingers to write the correct letters and spelling; enhance our understanding of social, cultural and language literacy; give our names meaning; teach us how to learn and respect one another and all your creations on this earth planet; give us courage to undo mistakes and ask for forgiveness for the distortion we have made; teach us how to use our time productively; warm our heart to love and respect one-another and make us guided by the golden rule; walk us through light and keep us away from the offspring of ignorance: prejudice, arrogance, and hypocrisy. Amen, Hayyee!
Gadaan Oromoo Gabbina. Na hoofkalchaa.
June 22, 2013
*The Author, Iddoosaa Ejjetaa, Independent and Naturalist Thinker; Activist and Advocator for the Revitalization of Authentic Oromummaa, Indigenous Oromoo Gadaa culture and traditions, and the formation of Biyyaa Gadaa Oromoo-The Gadaa Republic of Oromiyaa.
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