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The early non-Oromo writers have distorted the history of the Oromo. Without scientific research, they were speaking of the so-called Oromo migration of the 16th century. Against the unscientific thesis, of the early scholars, this work confirmed the Oromo to be not only the indigenous African peoples, but also belong to the Cushitic Africans who invented the first world civilization. Their egalitarian and holistic culture, the gadaa system is part of the ancient Cushitic civilization. It is the base for modern democratic system of governance. The root word of 'gadaa' is originated from ‘Ka’, the creator God of the ancient religion of the Cushitic Africans. From this very name, Ka originated the Oromo word “Waaqa”, which also means creator of everything. This shows that the Oromo are among the first nations who came up with the idea of monotheism. Therefore, this work disqualifies the missionary assumptions describing the Oromo Indigenous Religion (OIR) as Satanism and its religious experts, the Qaalluus as witchdoctors or sorcerers. This dissertation discovered many identical, similar, partial similar and few differing elements between the Oromo Indigenous Religion (OIR) and Oromo Christianity (OC). Also, the study identified many Oromo cultural elements that are compatible to Christianity, therefore must be adopted by the Oromo Christianity. According modern scholarship God revealed himself in every human culture and religion is part of human culture. Therefore, no religion can claim to be “the only true religion”. Based on this principle, this dissertation calls all leaders of religious institutions in Oromia, to change their attitude, develop culture of tolerance, conduct constructive religious dialogue, create the atmosphere of peaceful coexistence of all religions and establish sustainable peace that serves humanity.
The Oromo people are one of the most numerous in Africa. Census data are not reliable but there are probably twenty million people whose first language is Oromo and who recognize themselves as Oromo. In the older literature they are often called Galla. Except for a relatively small number of arid land pastoralists who live in Kenya, all homelands lie in Ethiopia, where they probably make up around 40 percent of the total population. Geographically their territories, though they are not always contiguous, extend from the highlands of Ethiopia in the north, to the Ogaden and Somalia in the east, to the Sudan border in the west, and across the Kenyan border to the Tana River in the south.Though different Oromo groups vary considerably in their modes of subsistence and in their local organizations, they share similar cultures and ways of thought.
This handbook provides a comprehensive account of the languages spoken in Ethiopia, exploring both their structures and features and their function and use in society. The first part of the volume provides background and general information relating to Ethiopian languages, including their demographic distribution and classification, language policy, scripts and writing, and language endangerment. Subsequent parts are dedicated to the four major language families in Ethiopia - Cushitic, Ethiosemitic, Nilo-Saharan, and Omotic - and contain studies of individual languages, with an initial introductory overview chapter in each part. Both major and less-documented languages are included, ranging from Amharic and Oromo to Zay, Gawwada, and Yemsa. The final part explores languages that are outside of those four families, namely Ethiopian Sign Language, Ethiopian English, and Arabic. With its international team of senior researchers and junior scholars, The Oxford Handbook of Ethiopian Languages will appeal to anyone interested in the languages of the region and in African linguistics more broadly.
This is the first book-length functional-typologically inspired crosslinguistic study of comitatives and related categories such as the instrumental. On the basis of data drawn from 400 languages world-wide (covering all major phyla and areas), the authors test and revise a variety of general linguistic hypotheses about the grammar and cognitive foundations of comitatives. Three types of languages are identified according to the morphological treatment of the comitative and its syncretistic association with other concepts. It is shown that the structural behaviour of comitatives is areally biassed and that the languages of Europe tend to diverge from the majority of the world's languages. This has important repercussions for a language-independent definition of the comitative. The supposed conceptual closeness of comitative and instrumental is discussed in some detail and a semantic map of the comitative is put forward. Markedness is the crucial concept for the evaluation of the relation that ties comitatives and instrumentals to each other. In a separate chapter, the diachrony of comitatives is looked into from the perspective of grammaticalisation research. Throughout the book, the argumentation is richly documented by empirical data. The book contains three case-studies of the comitative in Icelandic, Latvian and Maltese - each of which represents one of the three language types identified earlier in the text. For the purpose of comparing the languages of Europe, a chapter is devoted to the analysis of a large parallel literary corpus (covering 64 languages) which reveals that the parameters of genetic affiliation, areal location and typological classification interact in intricate ways when it comes to predicting whether or not two languages of the sample behave similarly as to the use to which they put their comitative morphemes. With a view to determining the degree of similarity between the languages of the European sub-sample, methods of quantitative typology are employed. General linguists with an interest in case, functional typologists, grammaticalisation researchers and experts of markedness issues will value this book as an important contribution to their respective fields of interest. We regret that, due to a PDF problem, the figure on page 111 is partly shown in black. Please find the correct table here.
The twenty-one papers that make up this volume reflect the broad perspective of African linguistic typology studies today. Where previous volumes would present language material from a very restricted area and perspective, the present contributions reflect the global interest and orientation of current African linguistic studies. The studies are nearly all implicational in nature. Based upon a detailed survey of a particular linguistic phenomenon in a given language or language area conclusions are drawn about the general nature about this phenomenon in the languages of Africa and beyond. They represent as such a first step that may ultimately lead to a more thorough understanding of African linguistic structures. This approach is well justified. Taking the other road, attempting to pick out linguistic details from often fairly superficially documented languages runs the risk that the data and its implications for the structure investigated might be misunderstood. Consequentially only very few studies of this nature giving the very broad perspective, the overview of a particular structure type covering the whole African continent are represented here.
This book is children book that helps kinds born diaspora to learn and speaks their family language and communicate with them easy as well as to know what is Oromo People Values and cultural as well and afaan oromoo speaker can learn English from it. Afaan Oromoo is 3rd language spoken by African.
Tesema Ta'a: Oromo Traditional Songs / Tamene Bitima: On some Oromo Historical Poems / Abdullahi A. Shongolo: Boran Traditional Blessings and Prayers / Dabala Goshu und Ronny Meyer: A People Blessed and Accursed by God: The Waata Around Lake Zway / Tadesse Jaleta Jirata: Social Functions of Oromo Proverbs / Tamene Bitima: Oromo Riddles