Tuesday, July 23, 2013
USCIRF Calls on Ethiopia to Release Religious Freedom Advocates on Trial
July
23, 2013, WASHINGTON D.C. (USCIRF) — On the one-year anniversary of the
crackdown on Muslim protestors for peacefully advocating for their
religious freedom rights, the U.S. Commission on International Religious
Freedom (USCIRF) calls on the Ethiopian government to release 29
individuals who have been detained and put on trial.In July 2012, the government arrested hundreds of Muslims peacefully demanding that it cease interfering in their religious affairs and allow their community to vote freely for representatives on the Ethiopian Islamic Affairs Supreme Council (EIASC). While most were released, 29 were charged on October 29, 2012 under the government’s Anti-Terror Proclamation, accused of “intending to advance a political, religious or ideological cause” by force and the “planning, preparation, conspiracy, incitement and attempt of terrorist acts.” It was the first time that Ethiopia’s terrorism law was used in connection with a religious freedom issue.
“We are deeply concerned that Ethiopia’s government is seeking to silence peaceful religious freedom proponents by detaining and trying them in secret under trumped-up terrorism charges. They should be released now and their trials halted,” said USCIRF Chair Katrina Lantos Swett. “When USCIRF was in Ethiopia in December 2012, we met with lawyers for the 29 who reported that their clients had been tortured and experienced other ill-treatment in detention. Since then, the Commission has expressed concern about a February 2013 program, Jihadawi Harekat (Holy War Movement). This program, which the government aired on Ethiopia TV and portrayed the protesters and those arrested as terrorists, could prejudice the outcome of their trial. The U.S. government must increase its advocacy to ensure that the defendants’ religious freedom and human and due process rights are respected.”
Starting in December 2011, Muslims in Addis Ababa and across Ethiopia held weekly peaceful demonstrations in mosques after Friday prayers to protest efforts by the government and the EIASC to impose al-Ahbash, a foreign interpretation of Islam, on their community. While officials did not stop the protests for almost six months, as they grew in size, protestors reported that security forces began intimidating them and their families to discourage continued demonstrations.
The first arrests occurred on July 13, 2012, when police raided the Aweliya Mosque as individuals gathered to plan for both a charity event and protests to coincide with an upcoming African Union Summit in Addis Ababa. Protestors reportedly were beaten and arrested, with some witnesses alleging police use of tear gas and live ammunition. On July 19-20, the police continued to arrest Muslim community members, including journalists and the 17 members of the Arbitration Committee the protestors had elected to negotiate with the government. On July 21, police broke up a sit-in protesting the arrests. According to witnesses, protestors were subjected to beatings, tear gas and arrests.
Those charged include nine members of the Arbitration Committee, the editor-in-chief of the Ye’Muslimoch Guday Yusuf Getachew, and Habiba Mohammed, the wife of the (now former) Minister of Civil Service, Junedin Sado.
–USCIRF
Pro-Ethiopian Unity and Oromo Nationalism
By Bakalcho Barii | July 23, 2013Before I embark on who are behind the pro-unity forces in current Ethiopian empire political environment, let’s look at what the meaning of the word “Unity” means in its dictionary meaning. According to the Penguin English Dictionary “Unity” is defined as the state of being one or united in aims or interest. If we simply take the dictionary meaning of the term or phrase “Unity” in the current Ethiopian Empire political context, the difference between the Pro-Unity Ethiopian forces and the Oromo Nationalism is as wide as the distance between the planet earth and the outer space.
Pro-Ethiopian unity forces claim the current symbolic federalism in the Ethiopian Empire is brought by Wayyane junta to divide the once one and united Country for its own narrow political advantage. Therefore, according to these forces, post Wayyane government in that empire must be based on a unitary structure similar to the Emperor’s period. Many factions within the so called Pro-Unity Ethiopian forces are those who took part in the Ethiopian student movements of the 1960s, and made refugee by the Derg Junta during the red terror. The current rulers of the empire also belong to these groups with only one distinction between the former and the latter Pro-unity Ethiopian forces. The former ones, mainly Amahara speaking Abysinians , and the latter ones are Tigiringa speaking Abysinians.
While the Amahra speaking Abysinians still dream of the Ethiopia, where the supremacy and domination of the Amahara culture and language thrive and develop at the expense of other Nations and Nationalities, their Tigiringa speaking cousins believe half-heartedly in administering the empire under the guise of federalism but a federalism where the supremacy and domination of the Tigiringa speaking group dominates every aspects life of their subjects in the south, including the Oromos. For any wise man or woman who critically observe the current Wayyane Junta, they not only want to dominate every aspects of the population in the south for few years but they dream of remaining at the top for decades or centuries until their homeland Tigray fully develop at the expense of their Southern subjects, including the Oromos.
On the other hand, the old Amahra guard that used to dominate the empire, which I call the pro-Unity Ethiopian forces dream of claiming the throne, which was once their property under the mask of Ethiopian unity. According to this group, under the successive Abyssinian rulers everything was rosy not only for them but for their subjects too. They even claim further that the current political predicament of the Ethiopian Empire is the work of foreign forces which want to see this old Christian nation did not want to exist. Not once, they ready to acknowledge that Ethiopia was an Empire which was created by committing cultural, economic, social, psychological and physical genocide on the Oromos and other people of the south. These groups, if given the chance not only want to continue the Imperial Ethiopian structure, but take the atrocities against the Oromo and people of the south on unprecedented scale.
On the contrary, the Oromos and the people of the south demand or want to see where they can have a say in their future co-existence with their Abysinian neighbors , which might include living in federation , con-federation or opting to have their own independent nation state.
Jawar Mohammed ‘s I am Oromo First & the Reactions of the Pro-Unity Ethiopian forces
The recent reaction and verbal abuse aimed at a young Oromo nationalist Jawar Mohammed made me remember what President Barack Obama said last week on the not guilty verdict for George Zimmerman on the basis of “Stand your ground” shooting and killing of the teenage Tray van Martin in Florida.
In his remark on this sensitive issue, Barack Obama said “there is no single Black Afro-American men and women who were not followed when they go to shopping in department stores”. From the reaction and cyber abuses that targeted Jawar Mohammed merely because he said “ I am an Oromo First, Ethiopian was imposed on me” is exactly what generations of Oromos have experienced under the successive Abysinain rulers, and are experiencing until now. It is such abuses and denial of self-identity that led many heroic Oromos to form the Oromo Liberation Front to confront this evil deed of the Ethiopian Empire.
G7 political movement under Breahnu Nega and its play card on attempting to break Oromo Nationalism.
As many of you might be aware, Breahnu Nega, a self-proclaimed saviour of the Ethiopian Empire once said the following after he received a reprieve from his life sentence for trying to overthrow the Wayyane Junta under the then Kinijit party in the 2005 election. He, Breahnu Nega once freed from TPLF cell and fled to North America declared “the majority of political prisoners in Ethiopia are Oromos and all of them claim or dream of establishing an Independent Republic of Oromia” and that is why I decided to join the pro-Unity Ethiopian parties, mainly to abort the inevitable liberation of Oromia from the Ethiopian Empire state. To achieve these goals, Breahnu Nega laid down the following strategies:
- Approach and then infiltrate the Oromo Liberation Front using meetings, seminars under the guise of post-Ethiopia after Wayyane. He succeeded in this first plan and managed to get an invitation as a guest speaker on the either 2009/2010 (not sure with the exact year) Oromo Studies Association. Although, at the time of this invitation, many Oromo nationalists opposed, he used this platform in proclaiming his stand for Ethiopian Empire state that also includes Eritrea and his mantra of post-Wayyane government must be formed on the principles of “individual rights and one vote” no group(s) rights.
- After successfully using the OSA platform, Breahnu Nega conspired with some pro-Ethiopian Oromos within the OLF ranks to split the OLF into Pro-Ethiopian and pro-Independent forces. He, Breahnu Nega and his Abysinain and some Oromo collaborators even went further by splitting the evn the pro-Ethiopian Oromo groups. The Kemal group is an example. This tactic that used by Brehanu’s group is an old tactic of divide-and-rule that Abysinains copied from the British Empire’s play book.
- Establish a strong diaspora media, which includes TV, different pro-Ethiopian unity websites and wage a psychological war on Oromo nationalism. For example, all pro-Ethiopian websites and ESAT TV and radio are established to attack Oromo nationalism. These attacks target not only on the essence of what is like being an Oromo and their movement but also denying all the crimes the successive Abysinians regimes committed against the Oromos. Therefore, by character assassinating Jawar Mohammed and labeling him with all evil on this world is like the saying “killing two birds with one stone” i.e target Jawar’s Oromummaa and then you targeting Oromo nationalism and its movement.
Open Response to Yilikal Getnet , chairman of the ‘Blue Party’. Stop saying “I know for you” Since We Know for Ourselves !!, Part I and II
July 23, 2013
Part I For Various Logical Reasons, it is better to Use Latin script instead of Geez for Afan Oromo Writing
In May 22, 2013, Life Magazine conducted an interview with Yilikal Getnet , a chairman of the ‘Blue Party’. During the interview, Yilikal underlined that Geez is better to write Afan Oromo. Hence, I am writing this article to provide my personal opinion on Yilikal’s view or dream.
In Ethiopian Politics, saying “I know for you” remained a problems. Rulers think and said that they know for the people. The problem seems still exist in some party leaders. Recently, Yilikal Getnet, chairman of the ‘Blue Party’ said that”—I don’t see anything new. Afan Oromo is not created in EPRDF time. It was there before. But to develop the language, it would have been better to use Geez instead of Latin alphabet. EPRDF deliberately used this issue like colonizers to rule over the people.”
This statement is not justifiable and convincing when we see it from different perspectives. First, an Engineer cannot be a linguist. An Engineer cannot do the works /activity perfumed by linguist or vice versa. The two are from two different world. Yilikal Getnet is an engineer by profession, though not clearly known whether he is a Mechanical, Civil, Electrical, Water, etc., Engineer. Being an Engineer, Yilikal advice the use of Geez Alphabet to write Afan Oromo. How he can comment on language issue? Hence, his comment have no any professional base. It appears that the Engineer did not know for himself, let alone for others. He is simply get in when he is no concerned. If his Amhara relatives heard him, they would have say “Hinde Hirgo Zinbi Zimbileh Tilk Atbel.” His comments seem “I know For You and do as I said” But I claim that the Oromo linguists know about their language and can logically select the script that is appropriate for Afan Oromo.
The second is that Yilikal did not provide a single reason how and why Geez is better than Latin alphabet for Afan Oromo. He simply said “to develop the language, it would have been better to use Geez instead of Latin alphabet” He did not explained how the use of Geez help the development of Afan Oromo. Concrete reason is needed here! Yilikal failed to justify the importance and appropriateness of Geez script for Afan Oromo. On the other hand, various Oromo and other scholars provide different reason for using Latin alphabet and for not using Geez script.
Let alone the scholars, ordinary man and woman can provide justification for this. For example, Bonsa, a Blogger, replied to Yilikals idea saying ”You have no idea the linguistic incompatibility between the Sabean script and the Oromo language. It is not about having some difficulty here and there. The Sabean script utterly and completely fails to convey the language. That is why Oromos refused to use it and it is Oromos and only Oromos who know what they want and what works for them..” Details on why and how Latin script is selected for Afan Oromo writing will be presented in Part II.
Yilikal also said “EPRDF deliberately used this issue like colonizers to rule over the people.” As far as my knowledge is concerned, EPRDF did not decide the alphabet that should be used to write Afan Oromo. In November 1991, OLF called Oromo scholars and intellectuals a general meeting. Tilahun(1993:36) described the objective of the meeting as “The purpose of the meeting was to adopt the Latin script that OLF had been using or suggest an alternative.” Hence, the information given by the Engineer is not based evidence. As he is an Engineer, Yilikal have no detail data on the issue he is explaining.
For these reasons, it is important to show historical development of written Afan Oromo. In addition, how, when, and why Latin Alphabet is decided to be used for writing Afan Oromo is needed to elaborated. This will be presented in Part II. Engineer Yilikal Getnet and others like is highly recommended to read the next part so that he will know why Oromos use Latin script.
Part II : Open Response to Yilikal Getnet , chairman of the ‘Blue Party’
In part I of my letter to Yilikal Getnet, I indicated how his ordinary dream to use Geez to write Afan Oromo is failed to be justifiable and convincing when we see it from different perspectives. In Part II, I briefly described the historical development of Written Afan Oromo and reasons for using Latin Script to Write Afan Oromo. I hope it will be good lesson for Yilikal and others.The Development of Written Afan Oromo
Afan Oromo is the second widely spoken indigenous language in Africa south of the Sahara (Mekuria,1994; Mohammed,1994). Afan Oromo is widely spoken in Ethiopia, Kenya, Somali, Sudan and Tanzania (Tilahun, 1993). Besides, Afan Oromo has long history of and well developed oral tradition. Despite of this and the size of its speakers as well as its value as widely spoken language in the Horn of Africa, it remained as unwritten language for long period of time. As Tilahun (2006:113) stated “Until recently, Afan Oromo remained an oral rather than literary language.” This is because of different factors.
Factors that Delayed the Development of Written Afan Oromo
Different interrelated factors have been forwarded by scholars for the delayed and clumsy transition of Afan Oromo from oral to written language. For example, Tilahun (2006) indicated that the transition was mainly delayed by Political reason. He further stated that rather than promoting the development of the language, the past governments of Ethiopia discouraged the use of Afan Oromo even from private conversations. Under the consecutive imperial as well as the dictatorial regimes of Ethiopia, writing in other natives languages of “Ethiopia” except Amharic is strictly forbidden. Supporting this, Mohammed (1994:86) stated “— it was not permissible, to write, preach, teach and broadcast in the Oromo language in Ethiopia until the early 1970s.” Other linguistic groups are forced to read and write in Amharic by forgetting their own.
The Ethiopian governments had neglected and actively suppressed the development of Oromo literature and other groups whose native language is not Amharic. For this reason, Afan Oromo today lacks a developed literature and has less printed materials (Mekuria, 1994: Mohammed,1994 ; Feyisa,1996). In addition to the prohibition of learning and writing in Afan Oromo by law by the past Ethiopian rulers, Feyisa (1996) mentioned different factors that impede the development of written Afan Oromo such as lack of trained linguists in the language, lack of Afan Oromo training Academy and lack of suitable scripts. Further, Tilahun (2006) argued the factors could be subsumed under political factor.
Despite the political suppression on the development of Afan Oromo, the Oromos at home and Diaspora, and other interested individuals did not simply accept the suppression condition and look the situation as it is. Rather they made different attempts at home and abroad to overcome the condition and contribute their own share to development of written Afan Oromo (Feyisa, 1996). For example, Tilahun (1996:131) said” Since the early 1970s, Oromo nationalists and scholars have made tremendous effort to develop it as a literary language.” In addition, before a decade or more, Afan Oromo has been written for various purpose using different scripts such as Arabic, Ethiopic as well as Roman scripts (Hayward and Mohammed, 1981).
Attempts to Write in Afan Oromo by the Oromo People
The history of written Afan Oromo was started in the first part 19th century. Religion especially Christian and Muslim and Oromo scholars played a pivotal role in the development of Afan Oromo literature and writing system. With this regard, Mekuria(1994:91) noted that “Oromo religious leaders and scholars have attempted to make Afan Oromo a literate language. In1950s, an attempt was also made to develop an alphabet suitable to Oromo sounds.” The next section illustrates attempts made to develop written Afan Oromo.
Feyisa(1996) and Tafari (1999) stated that the first attempt to write in Afan Oromo was made by Oromo themselves and the first script used was Arabic. This was come to existence through the expansion of religion, especially Musilm among the Oromos. Tafari(1999:113) stated that “After long period of Islamic education and Arabic literacy, the idea of using Arabic alphabet for Oromo language was raised.” There are different to examples to support this.
Concerning the use of Arabic script to write Afan Oromo, Feyisa(1996) illustrated that Wallo Oromo have used the Arabic Alphabet to write religious poetry in Afan Oromo. Feyisa further explained that since the beginning of 19th Century Afan Oromo was used as a correspondence among all the Oromo kings and it was language of education in five Jimma States and in Wallo. In addition, the Muslim Oromos in Arsi, Bale and Hararghe areas used Arabic script to write Afan Oromo. The Arabic alphabet was used basically to write religious poems and praise poems for the Muslim saints. With this regard, Tafari(1999) mentioned that scholars such as Sheikh Ahmed Siraji, Sheikh Mohammad Asi Haba and Sheikh Mohammed Aliy Ta’oo used Arabic script and composed religious poem and different materials in Afan Oromo. Thus, it can be said that Arabic language and Islamic education made great contribution for the development of written Afan Oromo, at least in its early beginning. But the unsuitability of the alphabet to Oromo language is believed to limit the expansion of written Afan Oromo in 19th Century (Tafari,1999).
Attempts to Write in Afan Oromo by Foreign Scholars
In addition to the attempts of Oromo people, foreign scholars write Afan Oromo using different scripts. According to Feyisa(1996) Bruce, a Scottish traveler, is the first European who collected a few words and develop sentence structure in Afan Orom using Latin script. After Bruce, various European scholars, who kept in touch with Oromo in Africa and Europe and working with them, were interested to study Afan Oromo and attempted to write Afan Oromo in Latin as well as Ethiopic scripts.
One of the attempts to write Afan Oromo was made by Ludwig Krapf. He came to Ethiopia for missionary activity and latter, he was highly interested to study and write about Afan Oromo (Krapf,1840). On his way to Showa(around 1839), he met several Oromo’s and gathered some information on Afan Oromo, culture and religion(Mekuria,1994). Krapf recognized the importance of Afan Oromo for missionary purpose in Northeast Africa. For this reason,, he was interested to study Afan Oromo after he arrived at the court of the king of Showa. While at the court of’ the Shoan king, Krapf began to study Afan Oromo with the assistance of his servant. Hence, Krapf studied Afan Oromo in its natural surroundings. Then, he published a book in 1840. In his book, Krapf specifically focused on the script that should be used to write the language and he described the situation that exists before the beginning of his writing as follows:
Whereas the [Oromos] are in want of letters, the choice of Alphabet for their language depends on who first begins to write it. If the writer be a native of Abyssinia, he will no doubt choose a form of letters from his own alphabet [Ethiopic or Geez]: and many Abyssinia, in fact, on seeing me occupied with the study of [Oromo] language, endeavored to persuade me to adopt the Ethiopic character (Krapf,1940:20).
From the quotation, one can understand that Afan Oromo had no one decided script of writing and selection of the scripts depends on the first who began to write it. However, if the Abyssinia (Amhara and Tigre) starts the writing, he/she will use Ethiopic script for writing Afan Oromo. Krapf also disclosed that the Abyssinia people attempted to convince to make him use of Ethiopic Alphabet after they were aware that Krapf was interested to study Afan Oromo. This shows that the suppression on Afan Oromo was started long years ago. But Krapf(1840) reported that he did not follow the advice given to him. His Justification was that” —because the Ethiopic Characters present great difficulty to writing as well as to memory” (Krapf, 1840: 21).
Further, Feyisa(1996:22)stated that”—he [Krapf] observed a number of problems with the use of Geez script to write in Oromiffa[Afan Oromo]. Through trial and error, Krapf discovered that Geez was unsuitable for writing Oromiffa. He noted that Geez alphabet does not include some of the major phonological distinctions in Oromiffa and fails to express some particular sounds in it.” To solve the perceived limitation of Ethiopic alphabet, Krapf used the Roman script to write Afan Oromo.
In addition to the early attempts made by the Oromo themselves and the Europeans described above, various Oromo scholars attempted to developed and adapt the script of Afan Oromo suitable for writing the language. Among these, the works of two Oromos namely Sheikh Bakri Saphalo and Onesimos Nasib, are worth mentioning. These scholars contribute their own share for and played great role in the development of written Afan Oromo. Below an attempt is made to show how they attempted to developed the writing system of Afan Oromo.
The Contribution of Onesmosi Nasib to the Development of Afan Oromo Writing
Onesimosi translated different materials to Afan Oromo. Mekuria(1994:94) mentioned the works of Onesimos saying “Onesimos wrote and/ or translated most of them between 1885 and 1898. During those thirteen years, he translated seven books, two of them with Aster Ganno. He also compiled an Oromo-Swedish Dictionary of some 6,000 words.” However, the translation of The Bible to Afan Oromo was the most significant contribution made by Onesimos. According Mekuria(1994), his translation of the Scriptures is regarded by historians and linguists as a great intellectual feat and a remarkable accomplishment for a single individual.
Further, Feyisa(1996:22) explained the contribution of Onesmos Nasib by saying” He was a real pioneer in Oromiffa literature. His translation using the Geez alphabet with an additional glottal letter for ‘dh’ is still the standard work in the field, and without doubt he was a father of Oromiffa literature.” He wrote Afan Oromo in Ethiopic script.
The Contribution of Sheik Bakri Sapalo to the Development of Afan Oromo Writing
According to Hayward and Mohammed (1981), Sheikk Bakri was a prolific writer. Starting from his early teaching, he began to write in Afan Oromo. In addition to this, he invented an indigenous Oromo alphabet (Feyisa,1996). The development of the indigenous alphabet is said to have taken place during 1956, at the village of Haii. Hayward and Mohammed (1981:553) described his invention as ”It does seem highly likely that Shaykh Bakri was the first Oromo who saw clearly the problems inherent in attempting to write the Oromo language by means of orthographic systems which had been devised primarily for other languages.” He was interested to develop an indigenous alphabet in that he had strong nationalistic aspiration and felt that possessing glorious historical traditions and a uniquely democratic society, lacking a means of writing as a great problem. Feyisa(1996:22) stated that” He devised scripts an indigenous and original system of writing as part of his attempt to overcome problems of orthography in writing Oromiffa. He devised scripts which were different in forms , but followed the symbol-sounds forming patterns of Geez system.”
Having developed the alphabet, the Sheik Sapalo taught it to all his students and to others as well. Then, people began to exchange letters in the new alphabet. In addition to letters, Sheik Bakri himself employed his alphabet for writing his poems and other works, and manuscripts of these are also reported to be in existence. It is claimed that there are still people who can use it.
After the news of the development of the scrip of Afan Oromo was spread rapidly, it encountered negative reaction from the officials of the area. Nevertheless, Sheik Bakir Sapalo continued to use his own alphabet for writing. Hence, Sheik Bakir contributed his own share in the development of Afan Oromo writing by developing unique script.
The Adoption of Latin Script, Qubee, as Formal Orthography of Afan Oromo.
As described the preceding section, Afan Oromo has been written for different purposes using different scripts by various individuals. During the previous governments, Afan Oromo was not used as a medium of instruction. However, after1970s the Oromo Liberation Front (OLF) began to use it as official language in the librated areas (Tilahun, 1993).In addition, after 1991, it was proclaimed that the native languages can be used as medium of instruction as well as can be studied as a subject of a study. Thus, there is a need to develop one formal script that can be used by all speakers of the language uniformly.
Around 1970s both Sabean and Latin were suggested to be the scripts of Afan Oromo. During this time, Mengistu partially lifted the ban on the use of Afan Oromo and allowed the use of Sebean script (Tilahun,1993). However, in November 1991, five months after the downfall of Mengistu, OLF called Oromo scholars and intellectuals a general meeting. Tilahun(1993:36) described the objective and the participants of the meeting as “The purpose of the meeting was to adopt the Latin script that OLF had been using or suggest an alternative. Over 1000 men and women attended the historic meeting which met in the Parliament Building in Finfinnee.” After long hours of the discussion, it was decided that the Latin script was to be adopted. There are different reasons for the adoption of Latin script. However, the major ones are linguistic, pedagogical and practical reasons.
The first was linguistic reason. On the meeting, Sebean script was suggested as an alternative. However, it was agued that its roughly 250 characters are too clumsy to adapt to Afan Oromo. Tilahun also indicated the weakness to adopt Sabean saying” It must also be added that the Sabean syllabary not only fails to indicate vowel length and germination, but also slows down a writer’s speed since each symbol, which cannot be written cursively, must be printed.”(1993:37). Afan Oromo, excluding those sounds represented by P,V,Z, has 34 basic sounds (10 vowels and 24 consonants). Thus, for linguistic reason, it was decided that the Latin alphabet be adapted to Afan Oromo.
The second one is pedagogical reason. According to Tilahun (1993), the 37 characters (or 34+ P,V,Z) can be learned in less than a month. In fact, only 32 symbols (minus the 5 double vowels) need to be recognized. For an Oromo learning these signs and sounds they represent, the task is even much easier It may take a non-Oromo a little longer because producing the sounds-especially those not found in his/her language-takes time.
Practical reason is the third reason for the adoption of Latin script. Latin script was adapted to many languages of world. Thus, Qube Afan Oromo aligned itself with the so many countries of the world that use Latin script. For example, one practical advantage that is an Oromo child who has learned his own alphabet can learn the form of the English script in a relatively short period of time. Another practical reason is that its alphabetic writing’s adaptability to computer technology (Tilahun,1993). To sum up, the decision to adapt Latin Script as the writing alphabet of Afan Oromo was made by talking the above three main reasons into consideration. Subsequently, Afan Oromo was made the medium of instruction for elementary level and administration in Oromiya.(Mekuria,1994). After the adoption, different textbooks and other useful reading materials began to be published by the new alphabet. In September 1993, school instruction was legally launched in Afan Oromo for the first time.
Hence, the use of Latin Script for Afan Oromo writing is based on scientific evidence. Not based on the dream of keeping fake Ethiopianism. Engineer Yilikal should have to know these facts before opening his mouth.
source ayyantuu.com
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