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Walga, Tamene Keneni. "Prospects and Challenges of Afan Oromo: A Commentary." Theory and Practice in Language Studies 11, no. 6 (June 1, 2021): 606–12. http://dx.doi.org/10.17507/tpls.1106.03.
Afan Oromo- the language of the Oromo- is also known as Oromo. The word ‘Oromo’ refers to both the People of Oromo and their language. It is one of the widely spoken indigenous African languages. It is also spoken in multiple countries in Africa including Ethiopia, Kenya, Somalia, Sudan and Tanzania among others. Moreover, it is spoken as a native language, second language and lingua-franca across Ethiopia and beyond. Regardless of its scope in terms of number of speakers and geographical area it covers, Afan Oromo as a literary language is only emerging due to perpetuating unfair treatment it received from successive Ethiopian regimes. This commentary sought to examine prospects and challenges of Afan Oromo. To this end, drawing on existing literature and author’s own personal observations, salient prospects and challenges of Afan Oromo have been presented and briefly discussed. Suggestions to confront the challenges foreseen have been proposed by the author where deemed necessary. The paper concludes with author’s concluding remarks concerning the way forward.
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Yousuf, Biftu, and Nicole S. Berry. "The Resettlement Experiences of Oromo Women Who Entered Canada as Refugees." Refuge: Canada's Journal on Refugees 37, no. 2 (November 22, 2021): 78–92. http://dx.doi.org/10.25071/1920-7336.40652.
A growing body of literature shows that gender-based experiences produce different circumstances for men and women who become refugees and thereafter. This article sought to contribute to this literature by investigating the challenges faced by Oromo women who have immigrated to Canada as refugees. Toward this end, we interviewed six Oromo women in Western Canada regarding what led them to leave Ethiopia, their experiences as refugees seeking asylum, and their struggles with resettlement and integration. The findings reveal that Oromo women share the challenges endured by their male counterparts, but also are victim of gender-based subjugation at each stage of emigration.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 93–118. http://dx.doi.org/10.35632/ajis.v31i3.286.
Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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Ali, Mohammed Hassen. "Shaykh Bakrii Saphalo." American Journal of Islamic Social Sciences 31, no. 3 (July 1, 2014): 93–118. http://dx.doi.org/10.35632/ajiss.v31i3.286.
Shaykh Bakrii Saphalo was a perceptive Oromo Muslim scholar who used traditional Oromo wisdom to make Islam intelligible to his people and part of their cultural heritage. A gifted poet who wrote in Arabic, Oromo, and Somali, he was persecuted by two successive Ethiopian regimes during the 1960s and 1970s. As an activist scholar, he sought to spread knowledge among the Oromo, who constitute about 40 percent of Ethiopia’s population. Due to the government’s tight control and distance, as well as the lack of modern communication and technology, his effort was limited mainly to the Oromo in Hararghe, eastern Ethiopia. For over six decades Shaykh Bakrii sought to uplift his people and secure respect for their language, culture, human dignity, and national identity. 1 Motivated by his desire to develop the Oromo language, which at that time was banned, he struggled to develop written literature in it. But despite all of these accomplishments, he has been largely forgotten.
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Yaachis, Mi’eesa, Robbin Clamons, and Lenief Heimstead. "Locationals in Oromo." Studies in African Linguistics 41, no. 2 (June 15, 2012): 253–79. http://dx.doi.org/10.32473/sal.v41i2.107278.
This is a study of the locational structures of Oromo. A range of syntactic constructions types is considered within a single synchronic grammaticalization schema. Speaker choices of particular structures within discourse are also identified and explored. The primary data are drawn from the Guji dialect, with reference to data from other dialects that are attested in the literature. Most of the morphological marking that is found across these locationals is consistent in all Oromo speech communities, and, although there is some variation in some particular lexemes across the dialects, the inventories of locational lexemes are interlocking and nearly entirely overlapping.
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Chala Teresa, Geremew, and Hunduma Dagim Raga. "Oromo Oral Literature for Environmental Conservation: A Study of Selected Folksongs in East and West Hararghe Zones." Humanities 7, no. 4 (September 28, 2018): 94. http://dx.doi.org/10.3390/h7040094.
This paper presents the values, knowledge and beliefs of the environment that are inscribed in the Oromo folksongs with particular reference to Eastern and Western Hararghe zones of Oromia regional state. The paper discusses the various contributions of the Oromo folksongs in conserving the environment. The paper is based on the qualitative data produced through face-to-face interviews, non-participant observations and document analysis of both published and unpublished sources. The data used in this paper were collected from 24 individuals of the community leaders, elders and sheekaas by using purposive and snowball sampling techniques. The analysis of the paper is employed in functional, contextual and ecocritical theoretical models. In order to arrive at the various ideas of folksongs connected to the environmental conservation, some selected folksongs were carefully designated. The paper attempts to address the contexts in which the folksongs reflect the viewpoints of environment. It also tries to explore the role of Oromo folksongs and their implications in the efforts of wide-reaching environmental views. The position of this paper is that indigenous knowledge (Oromo folksongs) is an effective vehicle in supplementing the existing efforts of conserving the environment through imagery, metaphoric, and symbolic description. Based on the analysis, this paper addresses the association that the Oromo people have strong reflections of environmental conservation through its folksongs. On the basis of the contextual analysis, we classified the folksongs that have environmental implication into four sub-divisions: (1) for utilitarian reason, (2) for visualization, (3) for aesthetic values and (4) for morality purpose.
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Kelbessa, Workineh. "The Oromo Conception of Life: An Introduction." Worldviews 17, no. 1 (2013): 60–76. http://dx.doi.org/10.1163/15685357-01701006.
This article examines the Oromo conception of life. The Oromo believe that Waaqa is the creator of all things and the source of all life. Accordingly, the concept of “artificial life” does not exist in the Oromo worldview. Life is a sophisticated system and can only be created by a perfect being. Human beings are not above other creatures and cannot despoil them as they wish. They are part of the natural world that is given a special place in the diversity of the cosmos; they are endowed with the intelligence that enables them to understand cosmic events. Thus, God requires humans to responsibly cohabit the Earth with other creatures. This study relies on literature review, interviews and personal observation.
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Bryant, Shannon. "Evidence from Oromo on the typology of complementation strategies." Proceedings of the Linguistic Society of America 6, no. 1 (March 20, 2021): 526. http://dx.doi.org/10.3765/plsa.v6i1.4987.
This paper explores the clausal complementation strategies found in Oromo (Cushitic). Recent work by Wurmbrand and Lohninger (2019) suggests that languages distinguish three broad semantic categories of complement clauses, which are hierarchically ordered with respect to their syntactic complexity. Based on newly elicited data and examples from the literature, I propose that Oromo complement clauses also show this three-way split, lending support to Wurmbrand and Lohninger’s (2019) proposal. However, the distribution of clausal complement categories appears to diverge somewhat from what has been reported for other languages, suggesting some flexibility in the way certain states and events can be linguistically encoded. Situating Oromo within the typology of clausal complementation thus sheds light on the diversity of ways in which basic semantic building blocks may be incorporated into the expression of complex meanings and speaks to the import of understudied languages to typological research.
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Lloret, Maria-Rosa. "The representation of glottals in Oromo." Phonology 12, no. 2 (August 1995): 257–80. http://dx.doi.org/10.1017/s0952675700002499.
In current phonological feature theories, the behaviour of glottals poses serious problems for their representation. The special status of / h / and /? / which are often transparent to vowel harmony processes (cf. Steriade 1987; McCarthy 1991, forthcoming; Stemberger 1993), has led to the hypothesis that, at least in some languages, they lack a place node. The representation of ejectives and implosives, though, is very rarely discussed in the literature. On phonetic grounds, the main difference between plain stops and ejectives and implosives is the airstream mechanism used during their realisation, the former having a pulmonic egressive airstream while the latter involve a supplementary glottal constriction, which may accompany either egressive airflow, as in ejectives, or ingressive, as in implosives.
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Ashenafi, Belay Adugna. "Exploring Environmental Discourses in oral literature: Ecocritical analysis of Oromo proverbs." Journal of Languages and Culture 5, no. 2 (June 30, 2014): 24–35. http://dx.doi.org/10.5897/jlc2013.0244.
The development and use of languages for official, education, religion, etc. purposes have been a major political issue in many developing multilingual countries. A number of these countries, including China and India, have recognised the issues and developed language policies that have provided some ethnic groups with the right to develop their languages and cultures by using writing systems based on scripts suitable for these purposes. On the other hand, other countries, such as Ethiopia (a multilingual African state) had, for a long time, preferred a policy of one language and one script in the belief that this would help the assimilation of various ethnic groups create a homogenous population with one language and culture. Rather than realizing that aim, the policy became a significant source of conflict and demands for political independence among disfavoured groups. This thesis addresses the development of a writing system for Oromo, a language spoken by approximately 40 percent of the total population of Ethiopia, which remained officially unwritten until the early 1990s. It begins by reviewing the early history of Oromo writing and discusses the Ethiopian language policies, analysing materials written in various scripts and certain writers starting from the 19th century. The adoption of Roman script for Oromo writing and the debates that followed are explored, with an examination of some phonological aspects of the Oromo language and the implications of representing them using the Roman alphabet. This thesis argues that the Oromo language has thrived during the past few years having implemented a Roman-based alphabetical script. There have been and continue to be, however, internal and external challenges confronting the development of the Oromo writing system which need to be carefully considered and addressed by stakeholders, primarily by the Oromo people and the Ethiopian government, in order for the Oromo language to establish itself as a fully codified language in the modern nation-state.
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Callaghan, Jennefer. "Spectral realism the ghost stories of William Dean Howells, Henry James, and Sarah Orne Jewett /." Restricted access (UM), 2009. http://libraries.maine.edu/gateway/oroauth.asp?file=orono/etheses/37803141.pdf.
Thesis (Ph. D.)--Emory University, 2008. Title from PDF title page (viewed on May 25, 2010) Available through UMI ProQuest Digital Dissertations. Includes bibliographical references (leaves 236-269). Also issued in print.
Tolesa, Addisu. Geerarsa folksong as the Oromo national literature: A study of ethnography, folklore, and folklife in the context of the Ethiopian colonization of Oromia. Lewiston, N.Y: Mellen Press, 1999.
