Getachew Reda as Ràyyà Oromo Shall Help Re-unification of Ràyyà, Wallo and Yejjü to Oromia!
It is a smart move from Dr. Abiy that he helped Getachew Reda, the Oromo of Ràyyà, became president of Tigrai. Now, Tigrigna speaking Oromo of Ràyyà should play their expected role to help the revival of Agaw and Oromo languages and music in that part of northern Oromia. At the same time, they should help all Amarigna speaking Agaw and Oromo in Amara region (Agawia) come back to their Cushitic priori identity. No question that Amarigna speakers who already took off their external mask of Ethiopiawinet shall also get rid of their internal mask (Amaranet) in order to accept and respect their true identity (Agawinet or Oromumma).
Read more: https://orompia.wordpress.com/2023/03/1 ... to-oromia/
Re: Getachew Reda as Ràyyà Oromo Shall Help Re-unification of Ràyyà, Wallo and Yejjü to Oromia!
At this time of conflict going on between the Amaras and Tigreans, Oromo nationalists, like Getachew Reda, should concentrate on the possibility of reviving the lost culture, language and music of the northern Oromo of Ràyyà, Asabo and Yejjü living in Wallo, Tigrai and Gondar. It is clear that the Hybrids (biological and/or psychological Diqalas) now led by Abiy Ahmed are not different from the pure Habeshas, who rallied behind Meles and Mengistu as far as their attitude towards the Oromo is concerned. Both the Habeshas and the Hybrids are determined to keep the ongoing domination of Amharigna/Amharanet in Ethiopia, even though Oromiffà/Oromummà has at least demographic legitimacy to be in a leadership position.
The physical and/or psychological Hybrids now ruling in Finfinne palace are so deceptive that even some Oromo nationalists in the OLF are lured towards their [ deleted ] move of compelling Oromiffà/Oromummà to the second position. Now, it is time for the genuine Oromo nationalists to get rid of the Hybrids’ rule and promote Afan Oromo to primary position as a working language of federal institutions like the parliament, palace, cabinet, court, military and security. To optimize this process, it is necessary to help the revival and thrive move of Oromo culture, language and music in Ràyyà, Wallo and Yejjü.
It is fact on the ground that Yejjü and Ràyyà Oromo are inhabitants of the presently distant northern tip of Oromia. We can leave history of those, who are further north of Ràyyà to the interested historians help us know, whether they are really non-Oromo. But, we are sure that Yejju, Ràyyà and Asabo are part and parcel of Oromo nation even though they seem to have lost their language, Afàn Oromo, and adopted Tigrinya or Amharic. Their history is well recorded, at least since the late nineteenth century, at which time they were, for the first time, compelled by Abyssinian warlord, Yohannes-IV, to leave their own and learn alien culture and language.
Yejjü and Ràyyà Oromo are the northernmost groups of Oromo people, and they are part of Wallo Oromo clan. Despite their historic resistance against dominance, as we can read in any literature on Ethiopian history, in which Ràyyà Oromo’s revolt is mentioned as the first revolt against Emperor H-Sillasie’s rule as early as the late 1920’s, and as the predecessor of the Bale Oromo revolt, Yejjü and Ràyyà Oromo’s ties with the rest of the Oromo have weakened due to years of wars in that part of the region.
To my understanding of history of that region, pre-Axumite inhabitants of the area were Kushites; even people around Axum were Wàqeffatà; and today we do see certain elements of these ancient traditions in culture and music of Abyssinians. Just as an example, rhythm of the Tigrinya drum and Gondarian drum beats are from the Dibbé Qàllü, which is still used in Galma of Wàqeffanna in some parts of Oromo region. This same drum beat is a little bit modified and further used in Orthodox church, Christian denomination, which is full of many elements from the Qàllü institution. There are many other things which do show that Yejjü, Ràyyà and Asabo people were also part and parcel of Oromo liberation movement. We can read a summary of the resistance or that of the revolt exercised by these people in short as chronologically reported below.
I decided to write this short opinion, not to elaborate the history of Yejjü and Ràyyà peoples, but to encourage our artists to revive music of these Oromo clan, which needs our attention at this particular moment. We have heard other parts of Wallo Afàn Oromo music with “Amarinya rhythm;” we also heard few Afàn Oromo music with “Soddô Gurage rhythm, Somali rhythm, Afàr rhythm, Harari rhythm, Sidama rhythm and even with Sudan rhythm.” Why not yet Afàn Oromo music with “Gonderinya of Yajjü and Tigirnya of Ràyyà rhythms”? As I said, some of us used to hear such music of these rhythms with “Gonderinya and Tigrinya drum beats” in some Galma of Wàqeffanna in Oromia.
I would like to encourage our artists to concentrate on Yajjü and Ràyyà Oromo music in order to help these Oromo clans culturally revive, survive and thrive. As already mentioned above, we know Yejjü, Ràyyà and Asabo people are simply the Amarinya and Tigrinya-speaking clan/gosa from Wallo Oromo, who need our support to re-learn their language of origin (Afàn Oromo). So, Oromo artists, accept my call and start to sing Yejjü and Ràyyà music with “Gonderinya and Tigrinya rhythms, including their way of dance.” I know that the hitertho crime done by Habesha elites to the Oromo is very big inhibition since we do associate both “Gonderinya and Tigrinya rhythms” with Habesha colonizers. But, I am almost sure that the musical beat, melody and rhythm are not from Habesha origin, but from Oromo’s root, from Galma Wàqeffannà in Oromia, which our forefathers used to enjoy for thousands of years and which the Axumites just could keep for themselves.
So, I want to motivate our artists to break the taboo, just as Obbo Dawite Mekonnen did by breaking the taboo of our Sabboontota (patriotic) Oromo artists, as he sang in Amharainya. The main thing is message of the song to hit its purpose, not only the package (only type of dance or the language) used to convey the message. The same is true for step to be taken in starting to sing Afan Oromo music in Yejjü and Ràyyà rhythms, which we, until now, left for Gonderians and Tigreans, as if it belongs to only them. Just as the Sôddo Oromo music was ours and now became an additional blessing to Oromo nation, so do Yajju and Rayya Oromo music belong to us. It is nice to listen Saliha and Feenet breaking the taboo, but not yet enough. Come on friends, if singing in Afàn Oromo with North American rap rhythm is not a cultural hindrance, how can singing with North Oromian drum beats be a taboo? Just imagine how more an enrichment it would have been for the Oromo people, if all Gondarinya Amaric music and Tigirinya Ràyyà music were in Afàn Oromô! May Wàqa help our artists take this message in heart and help the Yejjü and Ràyyà Oromo music revive and survive!
RELATED:
The Raya Oromo Revolt and the Rise of Tafari Makonnen 1928 Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them. The government dispatched troops to put down the revolt. The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition. Additional arms were obtained by the nomads from the Red Sea coast in Tajura.
1929 The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south. In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.
1930 Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Oromia, succeeded Zawditu to the throne.
1930 A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions. The Oromo fighters put up stiff resistance. The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes. It was the first time airplanes were ever used in a war in the Empire.
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1931 The first constitution of Oromia was introduced. In this document the term “Abyssinia” was dropped in favor of “Oromia,” thereby defining Abyssinians and all the colonized peoples as “Oromians.”
1943 The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden. Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.
1947/1948 The Raya Oromo rose up in arms again. Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Oromian regime, bombed the Oromo guerrilla positions.
The physical and/or psychological Hybrids now ruling in Finfinne palace are so deceptive that even some Oromo nationalists in the OLF are lured towards their [ deleted ] move of compelling Oromiffà/Oromummà to the second position. Now, it is time for the genuine Oromo nationalists to get rid of the Hybrids’ rule and promote Afan Oromo to primary position as a working language of federal institutions like the parliament, palace, cabinet, court, military and security. To optimize this process, it is necessary to help the revival and thrive move of Oromo culture, language and music in Ràyyà, Wallo and Yejjü.
It is fact on the ground that Yejjü and Ràyyà Oromo are inhabitants of the presently distant northern tip of Oromia. We can leave history of those, who are further north of Ràyyà to the interested historians help us know, whether they are really non-Oromo. But, we are sure that Yejju, Ràyyà and Asabo are part and parcel of Oromo nation even though they seem to have lost their language, Afàn Oromo, and adopted Tigrinya or Amharic. Their history is well recorded, at least since the late nineteenth century, at which time they were, for the first time, compelled by Abyssinian warlord, Yohannes-IV, to leave their own and learn alien culture and language.
Yejjü and Ràyyà Oromo are the northernmost groups of Oromo people, and they are part of Wallo Oromo clan. Despite their historic resistance against dominance, as we can read in any literature on Ethiopian history, in which Ràyyà Oromo’s revolt is mentioned as the first revolt against Emperor H-Sillasie’s rule as early as the late 1920’s, and as the predecessor of the Bale Oromo revolt, Yejjü and Ràyyà Oromo’s ties with the rest of the Oromo have weakened due to years of wars in that part of the region.
To my understanding of history of that region, pre-Axumite inhabitants of the area were Kushites; even people around Axum were Wàqeffatà; and today we do see certain elements of these ancient traditions in culture and music of Abyssinians. Just as an example, rhythm of the Tigrinya drum and Gondarian drum beats are from the Dibbé Qàllü, which is still used in Galma of Wàqeffanna in some parts of Oromo region. This same drum beat is a little bit modified and further used in Orthodox church, Christian denomination, which is full of many elements from the Qàllü institution. There are many other things which do show that Yejjü, Ràyyà and Asabo people were also part and parcel of Oromo liberation movement. We can read a summary of the resistance or that of the revolt exercised by these people in short as chronologically reported below.
I decided to write this short opinion, not to elaborate the history of Yejjü and Ràyyà peoples, but to encourage our artists to revive music of these Oromo clan, which needs our attention at this particular moment. We have heard other parts of Wallo Afàn Oromo music with “Amarinya rhythm;” we also heard few Afàn Oromo music with “Soddô Gurage rhythm, Somali rhythm, Afàr rhythm, Harari rhythm, Sidama rhythm and even with Sudan rhythm.” Why not yet Afàn Oromo music with “Gonderinya of Yajjü and Tigirnya of Ràyyà rhythms”? As I said, some of us used to hear such music of these rhythms with “Gonderinya and Tigrinya drum beats” in some Galma of Wàqeffanna in Oromia.
I would like to encourage our artists to concentrate on Yajjü and Ràyyà Oromo music in order to help these Oromo clans culturally revive, survive and thrive. As already mentioned above, we know Yejjü, Ràyyà and Asabo people are simply the Amarinya and Tigrinya-speaking clan/gosa from Wallo Oromo, who need our support to re-learn their language of origin (Afàn Oromo). So, Oromo artists, accept my call and start to sing Yejjü and Ràyyà music with “Gonderinya and Tigrinya rhythms, including their way of dance.” I know that the hitertho crime done by Habesha elites to the Oromo is very big inhibition since we do associate both “Gonderinya and Tigrinya rhythms” with Habesha colonizers. But, I am almost sure that the musical beat, melody and rhythm are not from Habesha origin, but from Oromo’s root, from Galma Wàqeffannà in Oromia, which our forefathers used to enjoy for thousands of years and which the Axumites just could keep for themselves.
So, I want to motivate our artists to break the taboo, just as Obbo Dawite Mekonnen did by breaking the taboo of our Sabboontota (patriotic) Oromo artists, as he sang in Amharainya. The main thing is message of the song to hit its purpose, not only the package (only type of dance or the language) used to convey the message. The same is true for step to be taken in starting to sing Afan Oromo music in Yejjü and Ràyyà rhythms, which we, until now, left for Gonderians and Tigreans, as if it belongs to only them. Just as the Sôddo Oromo music was ours and now became an additional blessing to Oromo nation, so do Yajju and Rayya Oromo music belong to us. It is nice to listen Saliha and Feenet breaking the taboo, but not yet enough. Come on friends, if singing in Afàn Oromo with North American rap rhythm is not a cultural hindrance, how can singing with North Oromian drum beats be a taboo? Just imagine how more an enrichment it would have been for the Oromo people, if all Gondarinya Amaric music and Tigirinya Ràyyà music were in Afàn Oromô! May Wàqa help our artists take this message in heart and help the Yejjü and Ràyyà Oromo music revive and survive!
RELATED:
The Raya Oromo Revolt and the Rise of Tafari Makonnen 1928 Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them. The government dispatched troops to put down the revolt. The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition. Additional arms were obtained by the nomads from the Red Sea coast in Tajura.
1929 The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south. In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.
1930 Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Oromia, succeeded Zawditu to the throne.
1930 A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions. The Oromo fighters put up stiff resistance. The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes. It was the first time airplanes were ever used in a war in the Empire.
Advertisement
Privacy Settings
1931 The first constitution of Oromia was introduced. In this document the term “Abyssinia” was dropped in favor of “Oromia,” thereby defining Abyssinians and all the colonized peoples as “Oromians.”
1943 The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden. Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.
1947/1948 The Raya Oromo rose up in arms again. Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Oromian regime, bombed the Oromo guerrilla positions.
Re: Getachew Reda as Ràyyà Oromo Shall Help Re-unification of Ràyyà, Wallo and Yejjü to Oromia!
More than 70% of the displaced, harassed, robbed and murdered people in Bizomo " aka Wolega" are Wollo people, notably North Wollo. For instance, Aysha Seid, "killed why begging mercy by Orommuma" was Woloye. It is Wollo people that were killed and robbed in three rounds of TPLF-OLF/PP saboteur war.
Are you from an alien planet to call Wollo will be Oromo? Do you still want to take Wollo to gate of hell of your grave?
You have no idea what Wollo is.
አንድ ቀን ጫልቱ ለእናቷ፤ እማይየ እንትኔ አነሰችኝ አለች አሉ?
እናቷም መልሳ እረ እርሷን ምን የሚያደርገልሽ ይስጥሽ አለቻት ይባላል። ይህች መናባዊ ኦሮምያ እራሷ ልትቆይልህ አታችልም - አይደለም ሌላ ልትጨምር። ያነሰችህ ላይ ፋኖ በደን ያደርግልሃል 
Are you from an alien planet to call Wollo will be Oromo? Do you still want to take Wollo to gate of hell of your grave?
You have no idea what Wollo is.
አንድ ቀን ጫልቱ ለእናቷ፤ እማይየ እንትኔ አነሰችኝ አለች አሉ?
እናቷም መልሳ እረ እርሷን ምን የሚያደርገልሽ ይስጥሽ አለቻት ይባላል። ይህች መናባዊ ኦሮምያ እራሷ ልትቆይልህ አታችልም - አይደለም ሌላ ልትጨምር። ያነሰችህ ላይ ፋኖ በደን ያደርግልሃል Re: Getachew Reda as Ràyyà Oromo Shall Help Re-unification of Ràyyà, Wallo and Yejjü to Oromia!
Yejjü and Ràyyà Oromo are the northernmost groups of Oromo people, and they are part of Wallo Oromo clan. Despite their historic resistance against dominance, as we can read in any literature on Ethiopian history, in which Ràyyà Oromo’s revolt is mentioned as the first revolt against Emperor H-Sillasie’s rule as early as the late 1920’s, and as the predecessor of the Bale Oromo revolt, Yejjü and Ràyyà Oromo’s ties with the rest of the Oromo have weakened due to years of wars in that part of the region.