Gumii Paarlaamaa Oromoo (GPO)

Oromo Parliamentarians Council (OPC)

 

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Ye jjuu and Raayyaa Oromoo  Irrati Qooranoo hayuu Oromoo barbachisaa.

Bulloo Shoolee

Jecha “Warra ye ijju” jedhu. Dhugaadha Warri habashaa jallisanii
tolchuun isaanii dhugaadha, Akkasumatti nu barsiisaa turan. Nu hundi
sana keessa dabarree.
Jechaa habashoonni “Ye ijju” jedhu kan uumee dabtaroota isaaniti.
Kitaaba isaan Seenaa Itophiya jedhan keessatti barreffamen isinii
xuqa.
“ye’ijju ye tebalebet mikiniyati” jedhanii jalqabu. Afaan Oromootin
isinii barreessa. “namicha Oromoo”Gaallaa” tokkotu mana kabajamaa
qeesii tokko keessatti nyaata qopheessaa ta’ee hojjachaa ture.
Achumaan gaafa kaanii namicha [phaaphaasii] mataa qeesotaa, sana
salphisuuf ykn cubbisuuf jedhee nama ajjeessee , qalee affeelee
qeesichaaf laate. Qeesichis otuma nyaachaa jiranuu, harka namaa
ittinyaata/ittoo sana keessatti argan. Achumaan qeesichi rifatee,
“besima’aab” jedhee qaddasee, maal ilma koo?, maalif kana goota?
[minnoo lijee ?lemin indih taadrgalleh?] jedheen. Achumaan namichii
sana godhe [Gaallan] sun rifatee, maraatee , harka isaa nyaachaa
biyyaa bade, Achumaan “ye ijjun aaganyaa” jedhaniin gosa isaa hundaan
“ye’ijjuu” jedhamee. Jedhu. Waan ajaa’ibaa mitiiree? Yeroo sanatii
isaan qaroomanii, hojjataa mana nyaataa dhiira Oromoo qaxaraxhuun/
Oromoon immoo nama qalee namaaf laachuun, nama hin ajaa’ibuu/hin
dinquu?

Garuu an ofii kootii Wallo keessa dhimma hojiif bakka baayyee miilan
deemen ture, Jaarsolee baayyee dubbise, maqaalee baayyee hiika isaanii
gaafadhe, kanaatti eegaa, Akka Warra jajjuu ykn Jaajjuu ykn jajuu
jedhaman. Jabeessa fi laaffisaa natti himan. Haa jabeessanii, haa
laaffisanis garuu akkuma tokkotti natti himan. Warra Jajjuu akka
jedhaman naaf mirkaneessan. Egaa jajuun kun hiika sadii (3) ol qaba,
tokko isa oboleessi keenya Giloon jdhe yoo ta’u, kan biraa immoo,
jajuun, Faarsuu, dhaadhessuu, gurra isaa himuus ni ta’a. inni 3ffan
immoo, Jajjuu jechaan hallatii alkan deemtee “guftegur, gufte gur”
jettu, gara baha Oromiyaatti ‘Hurunguu” jedhamtu. Gurri fi ijji ishii
gurgudaa taate dha.

Kan biraa “jecha Qobboo” jedhu immoo, dhugaadha maqaan Oromoo lafa
isaaf kennamuu maqaa namaas akka ta’u hanuman hubadha. Maqaa Lafichaa
illee Gosaan akka waamni illee aadaa Oromoo akka ta’es beekamaadha.
Walloo keessas lafti baayyeen maqaa gosaatiin waamama. Maqaan lafaas.
Maqaalee mukoota garagaraatin waamama. Fakkeenyaf Kombolcha.
Urgeessaa, Gubbaa Laaftoo, laga Gaattiraa, Laga Goraa, Qobboo,
Ashangee faatu jira. Kana keessaa egaa. Achitti Qobboo bakki jedhamu
Mukaa, qobboo jedhamutu baayyina aakka jiru, Qobboon isa afaan
Amaaratiin “Guloo” jedhamu, kan midhaan isaa Zayita (oil) bahu sana.
Zayitiin isaa waa dibuuf (lubrication) garagaraaf ta’a. Magaalan
ishiis Qobboo jedhamti, Goodaa keessa jirti. Qobbooti aanee magaalaa
Alaamaxat jira. Isa yoo darbaan tabba guddaa bahanii magaala Koran ykn
Korma jedhutti bahama. Egaa hundi isaa Gosuma Oromoo Raayyaa keessa
jira. Raayyaan Abbaa balbala baayyeti jedhu. Yeroo biraan barbaadee
isinii erga.
Maqaalee Raayyaa keessa jiran. Waajiraatti, Himonee (habashaan
Mehonee) jedhaniin. Qarsollee, Carcar, Baallaa, harroollee,
Abbaalagee, Abbaa alagee faatu jira.
Eggaa “Warra Qobboo” eennaa jennu, warra naannoo qobboo jiraatan
jechuu dandeenya. Garuu akka Gosaatti ykn balbalaatti lakkaawun nu
dhiba.

Kan biraa Immoo, Gaaffii haaraa amma waayee sirba Walloo
dhiheessitaniif immoo, dhugaadhaa, nama baayyetu. Sirba Amaarati jecha
jira. Walloo gara waggaa 300 ta’eera egaga habashaan wal keessa
jiraachuu eegalani.
Garuu Sirbi Walloo Amaara irraa hin fudhannee, Amaaratu kan Walloo
fudhate. Fakkeenyaf waan Amaarrii “qinyiiti” jettu sun hundi isaa kan
Wallooti, “Baatii, Ambaasal, Tizzitaa, ---“ warri jedhamani sun kanuma
Wallooti. Sirba Walloo isa Hawwisoon fakkeessee sirbu otoo hin taane.
Isa hawaasichi sirbu yoo agartan. Sirba IluAbbabooritti sirba, Isa
Bahati sirbamu. Isa Baaletti sirbamuun baayyee walitti dhihaata,
Enaa dubartiin callee fii Ashikuraa, Dooqaa morma ishii irraa laphee
ishiitin fulduratti darbachaa. Mormaan sirbitu, ragada Shawaa waliin
gargara hin bahu. Akkasuma Dhiirti Ulee dhaabbatee,kuta aisaa
aguuggatee ennaa “hambisaa hirrri, Hirrii” jecha ennaa sirbu Isuma
Arsii fii Baale keessatti sirbamu fakkaata.
Kan Amaaraa bakka hundaa qaama hundatuu urgufama, akka nama Busurtiin
qabee. Garuu kan Walloo fakkeesuuf, gateettiin sirbuu yaalu.
Duru-durdur, Amarrii Callee fii Dooqaa, Ashkuraa Murmatti keewwate
ehin sirbu. Amma akkuma jirutti Aadaa Walloo fudhate eittin sirba
ajira.
Hawwisoo bara Dargii “Gisheen Abbaayi” jedhamu otoo agartanii
sirriitti adda Bafattu. Bara sana immoo bara Dargii jechuu
kooti.Awwisoo “Rohaa Baand” ykn Hawwisoo Walloo yoo ilaaltan. Akkuma
jirutti uffanaa fii sirbi isaa kan Walloo irrttai asimileti ta’eeti
sirbamaa ture.
Akkuma Obboo Gilon jedhee, habashaan wan namaa fudhattee kan ofii godhatti.
“Uffata habashaa” isaan jedhani. Uffatuma Oromoota Raayyaa fudhatanii,
“Masqalii” fii waan adda addaa itti tolchanii kan ofii godhatan. Waan
biraas baayyetu jira.
Yeroo biraa bal’inaan walitti deebina.

Waayyee Warra Jajjuu yk Yajjuu Ilaalu, Kitaaba "Seenaa Oromoo jaarra
16ffa Duraa" jedhu keessaa fuudhame.

The Genealogy and Settlement Pattern Of Yeju Oromos .
The other Oromo tribe living in Northern Ethiopia is known as Yeju.
The Yeju Oromos that had been living in their present settlement area
for several centuries are said to have greately contribiuted to the
harmonious relation and stable social life of it neighbouring
peoplesl.
Yeju is not only the name of the tribe but it also designates the name
of the place where the tribe is living. Eventhough it is· beyond the
scope of our study, the one time short-lived historical contention
over the name Yeju, forces us to look into the root of the word and
its meaning. This, we believe, helps further researchs of scholars as
well as contributes for the general readers understanding. Several
evidences are available on the root and meaning of the name Yeju, out
of which two of them have direct relevance to the derivative and
definition though they are different in their content. Another
evidence gives the name of the area used before it took the name Yeju.
One of the evidences on the root and meaning of the word Yeju reads:
In ancient times, the Yeju country is known by the name Ganate. It
later took the name Yeju as a result of the action of one envious man
aimed at blackmailing an honourable orthodox christian religious
leader (monk). The envious man is said to have killed another man, cut
off his limb (hand) and presented it to monk mixing it with a stew on
a feast attended by many people. The monk was shocked when he saw the
limb and asked the man who brought the food "What it was?" The latter
plainly replied what else could it be other than "Your
traditional and common food." The monk who was ashamed of that
response, given before a public gathering is said to have got mad and
cursed the region and exiled h/mself to unknown area. The men who
comitled the crime fell ill. on his turn got m;;ld and died shortly
afterwards. people who saw the crime of the man and God's punishment
commented "He got what he deserves" {Yejun Agagna Since then the name
Ganate was abandoned in favour of Yeju (His hands litterally),2
The evidence in this quotation is presented by the group, which seems
to claim that Yeju is an Amhara territory. On the other hand Oromo
elders interviewed in Marssa and Urgessa area explain the root and
meaning of the word Yeju as follows; -
The name Yeju has an Oromiffe derivative It means one with Bad Omes.
There is a crow known by this name. In Orom/ffa language, this crow is
known as jaju or Urungu. This crow is Imofl/f'n for its harsh cryu
during the night and people take its cry and a sign of Bad omen
(jajju). In old times, the mountains found in the areas of Waldya and
Marsa were covered with dense forests full of crows as a result of
which the country was given the name Jajju which was gradually
corrupted in to Yaju.a

 Mee waan dabalataa, yaadaa waan Warra Raayyaa ibsu, Kitaaba "Seenaa
Oromoo Jaarraa 16ffaa duraa jedhu irraa qunxuree isinii erge mee
ilaala.

"At present Wajjirat is bounded by Afar in the east, Inderta in the
west, and Rayya in the south.7 The settlement area of Raya which
begins from southern Wajirat extends southwards as far as Amba Alage
or Endamehone8• The southern part of Rayya territory is known as Rayya
and Azebo9 whene as the southern territory is known as Raya and
Qobbo1o. The Dobba Oromos that settled over the mountainous hihland
territories are traditionally known by the name of Chittu-Ofall. There
are several Oromo tribes known with the name Dobba that are living in
Hararge, northern shoa and other Oromo regions12• On the other hand,
the Marawa Oromos are said to be founding fathers and elders for all
the Oromos living in northern Ethiopia13 Dr. Negasso Gidada supports
the pre-16th century settlement of marawa Oromos in northern
Ethiopia.14 In addition to these the Porchugize traveler L.Alvarze
mentioned, that some of the Oromo diginitories in Northern Ethiopia.1s
"." When we arraived Dorii was Bahara Nagash, he died, and at his
death the crown came to Bula. His son a youth often or twelve years ..
,16"
Thise historical facts show that Oromo settler in Ethopia were lived
in extrim north pre 16th century. Elders interviewed, classify the
Rayya Oromo living in Southern Tigri into three groups; the first
Rayya Oromo is the one that settled near lake Ashenge; the second
settled over the area between Northern Ambalage and Chercher whereas
the third group of Rayya settled over an area streching from Alamata
upto Qobbo and Gatira (Zobil). 17 clasifying Rayya oromos into three
groups of settlement area indicates the separation of members of the
same tribe in the course of population movememtns that resulted in the
settlement of other peoples or tribes between the former. Otherwise,
all of the three groups are all Rayya'Dromos. However, erroneous name
of Azebo is heard to be given to these Rayya Dromos. Regarding this
name, Conti, Rossini wrote: -
The Rayya to the south, in the lowlands, and Azebo is the name with
which both are called in the Ethiopian language, in which they seem to
ignore the name of Rayya. On the place, to me it was declared that
Rayya is the real indigenous name while Azebo is simply the name with
which the tigrean called the fragments ... which are found in the
north, name which after wards diffused to the people. 18
There are several evidences which indicate that Rayya used to live in
its present settlement area since very distant period in the past. One
of these evidences is the Hagiography of St. Mercorios. One writer of
history who cited this hagiography wrote" The Azebo Galla (Oromo) used
to celebrate a Gada Ceremony in the 14th century ... .,19 Hence, this
document indicates that the Rayya lived in their present settlement
area long before the 16th century, perhaps for more than at least two
centuries.
In its long history of settlement in the region, the Rayya 332
Oromo has experienced a great degree of cultural interaction and
intergration with the peoples of Tigri and Amhara. Consequently, the
cultural values ,it lent and at the same time borrowed from these
peoples is manifested br names of place that are all reliable
evidences for study. For example, there are several place names having
either a single Oromiffa root or a combination of Tigrigna and
Oromiffa roots. Amba Alage20 one of the place names derived from two
languages. Located south of Wajirat is said to have been a Mountain of
prison used by the Tigrean lords of Enderrta21• Dromo elders
interviewed in Ashenge explained that the Oromos of the region called
that prison Aba-Alage. A french scholar named Rene Bosset documents
this tradition in his study22. Moreover, a place found south of
Wajirat known as Adde-Gudam is also said to be named by a combination
of Tigrigna and Oromiffa words23• Place names having only an Oromiffa
derivative also include Wajirat, Makone. Korme(Koram), Ashange,
Qilisha(Alamata), Boran, Charchar, Dayyu, Waradaye, Gadara, Kuyyu,
Tumuga, Choobbi, Chaffa, Harale, Gattira, Gollolcha, Jarota-Gama,
Ja'an-Jarotta, Arangam, Babbo, Korma, Amaya, Ganda-mayu, Araddu,
Gura-Warqe, Machare, Kukuftu, Nugus­Galle, Waja, Chorre, Qaj'ma,
Qobbo, Robit, Hara and the like are Rayya settlement areas2S• On the
other hand, there are words or phrases emmanating from Oromo culture
and language but that are widely heard in charts and admiring heroes
among the peoples of Tigri and Amhara. For example, cultural values of
songs heard among the latter peoples include
... Hay ! Hay ! Hay! ... A Brave at War
... Hay! Hay! A brave always!
A brave always! A brave at War':'!>
In its long history of settlement in the region, the Rayya 332
Oromo has experienced a great degree of cultural interaction and
intergration with the peoples of Tigri and Amhara. Consequently, the
cultural values ,it lent and at the same time borrowed from these
peoples is manifested br names of place that are all reliable
evidences for study. For example, there are several place names having
either a single Oromiffa root or a combination of Tigrigna and
Oromiffa roots. Amba Alage20 one of the place names derived from two
languages. Located south of Wajirat is said to have been a Mountain of
prison used by the Tigrean lords of Enderrta21• Dromo elders
interviewed in Ashenge explained that the Oromos of the region called
that prison Aba-Alage. A french scholar named Rene Bosset documents
this tradition in his study22. Moreover, a place found south of
Wajirat known as Adde-Gudam is also said to be named by a combination
of Tigrigna and Oromiffa words23• Place names having only an Oromiffa
derivative also include Wajirat, Makone. Korme(Koram), Ashange,
Qilisha(Alamata), Boran, Charchar, Dayyu, Waradaye, Gadara, Kuyyu,
Tumuga, Choobbi, Chaffa, Harale, Gattira, Gollolcha, Jarota-Gama,
Ja'an-Jarotta, Arangam, Babbo, Korma, Amaya, Ganda-mayu, Araddu,
Gura-Warqe, Machare, Kukuftu, Nugus­Galle, Waja, Chorre, Qaj'ma,
Qobbo, Robit, Hara and the like are Rayya settlement areas2S• On the
other hand, there are words or phrases emmanating from Oromo culture
and language but that are widely heard in charts and admiring heroes
among the peoples of Tigri and Amhara. For example, cultural values of
songs heard among the latter peoples include
... Hay ! Hay ! Hay! ... A Brave at War
... Hay! Hay! A brave always!
A brave always! A brave at War':'!>
Leaving aside the word of admiration " Hay ! Hay ! i the other phrases
like "Karma" explains strength; " Gaafu I Gaafuo" day) , lola " war
and the likes are all Oromo words27• The other popular War-chart is
Gumaye-Gummayei which is derived from an Oromo word Gumma that means a
blood indemnity. After the above description of settlement, we now
turn to the genealogy of Rayya.
There are two evidences in the genealogy of Rayya Gromas, which agree
on the fatherhood of Marawa for Rayya but give different information
on the descendants of Rayya. One evidence presented in the chart below
gives two children of Rayya-Iggu and Anna-that have seven children
each.
Marawa28
••
Rayya(2)
.. ~
Iggu(7) Anna(7)
•••••
Garra 1. Berre(Machara)
Wachale 2. Ebbo
Babbicha 3. makona(Boja)
Dayyu 4. Tulicha
Wajja 5. Abayicha
Chobbi 6. Harsihca
Kibicha 7. Bakicha.
On the other hand, the second evidence gives three children of Rayya -
Iggu, Anna and Birre - that have five children each, shown in the
chart below.
Marawa29 • Rayya(2)
. , .
Iggu(5) Anna(5)
••
1. Garicha 1. Ebbo
Ebicha 2. Machare
Abicha 3. Hambol
Basso 4. W~ja
Kibicha 5. Karayu
There are evidences, which indicate a great genealogical relation
between Rayya and Arsi and Ittu Oromos30• This is because there are
sub-tribes and familes in all the three Oromo tribes that are known by
scond names there are also evidences that say Marawa is a father or an
elder brother of Rayya and on the contrary, others refer to Marawa as
either a father or an elder brother of Ittu31• In general, the work of
proving which of the evidences on the Rayya genealogig is correct is
open to further researchs but for a moment there are evidences showing
the relation of Marawa to both Rayya and Ittu. Accordingly those
people. Which say Marawa is an elder brother argue evidenced with the
priority given to Marawa during blessings and that all blessings made
by Rayyas is concluded by Marawa32• On the ohter hand, evidences
obtained during the course of this study cofirm the fact that, Marawa
is elder to both Rayya and Ittu33•
Marawa29 • Rayya(2)
. , .
Iggu(5) Anna(5) Birre •
1. Ashange(Afla)

2.Dobicha

3.jekicha

4.Killo

5.Wachale
1. Garicha 1. Ebbo
Ebicha 2. Machare
Abicha 3. Hambol
Basso 4. W~ja
Kibicha 5. Karayu
There are evidences, which indicate a great genealogical relation
between Rayya and Arsi and Ittu Oromos30• This is because there are
sub-tribes and familes in all the three Oromo tribes that are known by
scond names there are also evidences that say Marawa is a father or an
elder brother of Rayya and on the contrary, others refer to Marawa as
either a father or an elder brother of Ittu31• In general, the work of
proving which of the evidences on the Rayya genealogig is correct is
open to further researchs but for a moment there are evidences showing
the relation of Marawa to both Rayya and Ittu. Accordingly those
people. Which say Marawa is an elder brother argue evidenced with the
priority given to Marawa during blessings and that all blessings made
by Rayyas is concluded by Marawa32• On the ohter hand, evidences
obtained during the course of this study cofirm the fact that, Marawa
is elder to both Rayya and Ittu33• "

Notes:

Hayoon Oromo Qoorannoo Seena Oromo Waloo Rayyaa Azaboo, Oromo Sudan keessa jiratan, Kusha –Nubba  fi Egypt fi Lixa Africa Fulan wal qabsisan tutaa qooranoo haqa qabeessa tokko dame seena Oromo jala balinan irrati hojeetamuu qaba. Website www.oromoparliamentarians.org irrrati qoorannoo Prof. Shamsaddiin Megmagalatom dhiyyassa ture , hojiin  L/ Tsegaye G/Medin fi Prof. Mekuria Bulcha irrati heedun hojeetamuu qaba.

Contact

 

Bulloo Shoolee <b.shoolee@gmail.com

 

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