Seenaa waggaa 3000 fajaja waggaa kuma sadii bu’aa muudama badii

Birhanu M Lenjiso`s Socio-Political Reflections and Deflections

Seenaa waggaa 3000
fajaja waggaa kuma sadii
bu’aa muudama badii
…………………………………
lolaaf beellamatanii
gaangee bareechatanii
matammaa bu’anii
gaangeen dubbii cimsitee
samiitti ol utaaltee
gooftaashii calaaftee
garboota ‘saas mancaafte
…………………………………..
aaddee Mililik moosifte
addee Mililikis dhufnaan
bulaan osoo’n oolin
dabtaraa funaannataan
jinniisaan firoomsataan
walakkaa ajjeesaan
kaanimmoo gabroomfataan
kan harka’rraa muraan
kan harma`rra ciraan gataan
isaanis guyyaan ga’ee
cicciitaan du’aan
………………………………….
akaakkayyuun keenyas
yoosan siree koraan
nama hunda ganaan
karaarrayis goraan
ofii ilma waaqaa,
kaan jinni fakkeessaan
biyya bira darbaan
addunyaas gowwoomsaan
dhaloota Salamoon
kan waaqni eebbisee
waaqa Jamaayikaaf dhufe
Of fakkeesaan
umman aaree gubatee
waaqa’tti kadhattee
Waaqins Mangee ergee
kan hudhee aajjesee
………………………………
Koloneelichis achumaan
Aangorraa ba’an
asiif acchi laalaan
hundumashii haadaan
eenyun walii galaan?
Maarkisiizim jedhaan
aangoo tuttuullataan
miidhagseesan ajjeesan,
miidhagsaans bulfataan
isaans oolaan bulaan
yeroon isaan geesee
duguugamaan badaan
biyya dukkaneessaan
……………………………….
gootichi ilmi ummataa
aangoorra yoo ba’u
wal-funaannee galle
firaan akka ta’u (2x)!

http://birhanumlenjiso.blogspot.nl/

Tibute to Tesfaye Siida for translating it from Amharic to Afaan Oromo, link
from my suspended blog …..https://draft.blogger.com/blogger.g?blogID=3570431587351560126#editor/target=post;postID=4689048342700678862;onPublishedMenu=allposts;onClosedMenu=allposts;postNum=11;src=postname

Posted by Birhanu Lenjiso at 3:06 AM No comments:
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…..ተወገኔ….
ለወገን ደራሽ ወገን ነዉ እያልን እንዳላቅራራን
ከዳር እስከዳር እንድ ነን ብለን እንዳልፎከርን
እንዱን ጅብ ስበላዉ ሌላዉ ጥምብንሳ ሆነን
ጅቡ ፋታ ስሰጠን እርስ በራስ እየተባላን
በአንዱ ቁስል ሌላችን ብላዋ እየሰደድን
አብሮነታችን ይቀጥል ፤ ለብልጦች ተስፋ እየወለድን ።
Posted by Birhanu Lenjiso at 2:52 AM No comments:
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The Concept of Land in Oromo
Although one of the major, land question in Ethiopia revolves around “who should own land“. The focus is norrowed down to either privitizing land for land orders or the state to continue controling land on behave (as guardian) of the land holders. However,the concept of land itsef is very problematic in that country. It seems we paid less than enough attention to the meanings of land for land holder and ofcourse for ‘power’ holders in the country. I argue from my experience that the inherent meaning of land in Oromo has never been considered in the wider land debate in the country (though not exceptional).

Land related studies and discussions most often consider land as economic resources. The place of land as social, cultural, political and religious/ritual resource/entity in the country in general and in Oromo in particular is totally overlooked. This over-commodification of land entails wrong conceptualization of the subject among researchers and policy makers. Land is much more than economic resources in Oromo for instance, farmers have strong attachment to their land as social, cultural and ritual places. Land is a status symbol, land signifies the relationship between the living generation and their ancestors. These attachments are much more than what the economic “compensation” can cover. Oromo equate land with their body bones (Lafaaf Lafee).
In general, land is a life companion for farmers as it is a prime source of political power for successive Ethiopian rulers. Evicting farmers from their life companion entails reducing people to nothing more than sub-human creature. Because the eviction is not only loosing economic benefits (as many think and talks). It is losing their ancestral attachment, their social, cultural and ritual values and the concept of placeness. I think the call for stopping land grabbing and eviction of farmers around Finfinnee and elsewhere should go beyond ensuring economic benefits of evicted farmers. This inherent meanings attached to land by the people should be well considered.