DUR-DURII-NAMNI MANA TOKKO IJAARU CITAA WAL HINSAAMU-Prof. Asafaa Tafarraa Dibaabaa’tiin.

P O E T R Y C O R N E R
34. “DUR-DURII”
(Mana tokko ijaartuu, maaf Citaa wal saamtuu?)

(Jaarsa buleefi Ijoollee, Galgala, Ganna, Abidda bira. Ijoolleen kuun in mugdi, suunsumatti ejjettee. Kuun irbaata bahuu eeggatti, ija qulum gootee….)
Ganni dhufe yaa ijoollee, Ganni dhufe, kobbortaa itti cufee
Ijoolle, Dur-dur, mana guddaa guddaa tokko keessa, mana citaa, marsa ijaaran durii, keessa gosa 9 moo 90 gahutu wallin gala ture jedhan. Gosa afaan adda addaa dubbatutu, akka afaan simbiraa, tu walitti dhuubamee gola gola ofiisaa keessa waliin gala, jedhan…ammoo wal hin dhagahu…afaan afaan dubbata gosti hundi.
Gola isa tokko keessa immoo Gosa tokkotu gala, gosa wal beeku…. kan afaan wal beeku…
Utuma jiraatanii, Ganni itti dhufe didichee, roobaafi qilleensi. Manni sanqallee, irri ajjeerraa hin qabu, jalli kabaa hin qabu. Ykn ajjeeranii, ykn ajjeersisuu jedha miti geeraraan, ijoolle.
Gosti wal-makoon sun, ganama kahee farsoo dhuguu, galgala taahee farsoo dhuguu, taa’ee of irratti muguu malee, geeraruu fi jeekkaruu malee, citaa haammachuun, mana ajjeerrachuun kabachuun bira hin jirtu.
Gosti kuun, Gosti tokkichi guddeessi kun mala wal gaafate: Ganni dhufee, manni ajjeerraa hin qabuu, ammoo guddaa, nurratti jigaa, maal taanu waliin jedhan. Citaa haamna waliin jedhan. Citaa haamuuf amna bahan.
Karaa dheeraa deemanii, deemanii, deemanii, citaa bira gahan. Citaan waakkudha, xiqqoodha. Mana guddaaf hin gahu. Mala wal gaafatan.

Yaadi sadii dhufe– garee sadii tahan:
Garri tokko: Citaama jiru haamnee manuma guddaasanirra, hanga gahe, ha firfirsinu, waliin jedhe
Garri lammaffoon: Citaan jiru mana guddaa hin gahuu, kan jiru haamnee, gara gola keenyaatiin qofa, irra ha ajjeerru, jala haa kabnu, guutuu haa hinu, san jala mataa dhokfannaa, Ganna dhufe dabarfanna, jedhe
Garri sadaffoon: Hormi taahee farsoo dhugaa, ganamaafi galgala. Ganni dhufe. Mana guddaa ajjeeruu citaan jiru hin gahu. Citaa jiruun, gara bullu qofaan irra ajjerrufi jala kabuun, roobaafi qilleensa hamaa nurraa hin dhowwu. Lolaatu nu fuudha utuu rafnuu. Knf, citaa jiru haamnee, mana nu gahu qofaatti baafannee, akka barbaannetti, ha ijaarru, mana ofii keenyaa ijaarree, irra ajjeerree, jala kabnee itti haa gallu, ..
Ganna Baranaafi Ganna Boruuf qofa osoo hin taane, Ganna Baraaf, mana dhalootaaf dabru, mana hundee jabaa, ijaarree ajjeerree, qacaanee, guutuu hiinee itti haa gallu…Ganni indhufa, Ganni in dabra…mana dhalootaaf tahu ha ijaarru…jedhe…
Gareen 3nu kara-karaa Citaa haamuutti gale…sadanuu yaaduma yaada…kun as haama, kuun achi haama…weeddun wal dabre…Ganni hamaan dhufee, guumgumee. Daboon dhaqa hin weeddiftu, gala weeddifti, jedhanii, silaa…
Ijoolle, isin eenyuuf haamtu utuu isin tahee…silaa
(Ijoolleen in kofalte, qasaatee).
Ijoolle maal kofaltu, Dur-duriin tolee…jenaan, jaarsi, ijoolleen, jaarsaan:
Akaakaa, MUYA BA LEBB NEW, jette jedhan.
_________
NOTE: This is not a poem. It is a yeast to knead and make a dough for a few poetic lines later. Yoo ayanni bu’e 🙂
If the essence of this often chanted Oromo proverb, “Mana tokko ijaartuu, maaf Citaa wal saamtuu?” is “unity,” and “solidarity” in the face of adverse condition, so is the gist of the above story. It blows my mind how realities prove us wrong. We do tend to choose to use or to save the available resource for ourselves or for the coming generation, in good faith! We humans live in boundaries: bounded by moral, physical, political and other spaces of inclusion and exclusion that determine the limit and extent of our moral concern. In the story (and also in the proverb) above, the relevance of distance in determining moral boundaries is crucial. Here, the boundary being:
-to live together, unsafely though, under ONE UN-THATCHED ROOF,
-to thatch the ROOF above your head, thinly as it can be, for one rainy season only, and let the future care for itself, or
-the CHOICE TO BUILD ONE HOUSE for SELF on a strong foundation, with the available resource (scarce thatching grass)
Intuitively, it is obvious that DISTANCE, both physical and relational, makes a significant difference in our obligation to help OTHERS and stand in solidarity with THEM. We turn for help to those nearby in the time of need as we also help someone in need nearby, close to us, over someone in a far-away place. Relationally speaking, we have a greater obligation to help those with whom we have relational or affective ties.
Distance in time. It seems that humans are more suited also to show more concern to those people and events near in time (and place) than to those in distant past. That seems why we are disconnected today from the past that made us who we are –both the past that made us little or greater in the eyes of others! Aristotle already observed that “disasters that have just happened or are soon to happen excite more pity than those in the distant past or near future”.
However, it is bizarre how we fail to make a rational and wise decision with those we share relational and affective close ties beyond the spatial and temporal boundaries.
Near is your Shirt, nearer is you Skin! No? Muya Ba Lebb New 🙂
Nagaa fi Rooba / In Love&Light, Folks!

Yaada Keessan kan toora FB kanaa gadirratti kennaa