Takkooyyee!

The following method of traditional teaching presents the most widely used pedagogical technique, employed among the Oromo of Oromia, in teaching children. This method was, and is today, aimed at teaching number utilizing nature and natural elements to visualize the teachings-learning process. Here, children will learn not only numbers and how to count them, but also different aspects of nature. Thus the method will help them understand and widen their world view. The presentation is made in Oromo, to maintain its originality and quality.

Tokko maali? Takkaan qubee Lama maali? Lamaan mucha re’eeTakkaan qubee, (takka keessaa billisaan qawu)
Sadii maali Sadan sunsummanii
Lamaan mucha re’ee (re’uu) Takkaan qubee
Afur maali? Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Shan maali? Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii
Lamaan mucha re’ee (re’uu) Takkaan qubee
Ja’a (jaha) maali?
Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu)
Takkaan qubee
Torba maali? Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa)
Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Saddeet maali? Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Sagal maali? Sagal lakkoofsa ekeraa Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Kudhan maali? Kudhan kurna tokko Sagal lakkoofsa ekeraa
Saddeet dhala leencaa Torban torbee sambataa(torban torbaniin buufne)
Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu)
Takkaan qubee
Digdammi (diiydam) maali? Digdammi kurna lama
Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Soddommi (soddom) maali? Soddommi kurna sadii Digdammi kurna lama Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhalaa leencaa Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Afurtammi (afurtam) maali? Afurtammi kurna afur Soddommi kurna sadii Digdammi kurna lama Kudhan kurna tokko Sagal lakkoofsa ekeraa
Saddeet dhala leencaa Torban torbee sambataa(torban torbaniin buufne)
Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu)
Takkaan qubee
Shantammi (shantam) maali? Shantammi kurna shani
Afurtammi kurna afur Soddommi kurna sadii Digdammi kurna lama
Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Jaattammi (jahaatam) maali? Jaatammi kurna ja’aa Shantammi kurna shani Afurtammi kurna afur Soddommi kurna sadii Digdammi kurna lama
Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Torbaatammi (torbaatam) maali? Torbaatammi kurna torba Jaatammi kurna ja’aa Shantammi kurna shani Afurtammi kurna afur Soddommi kurna sadii Digdammi kurna lama Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhala leencaa Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Saddeetammi (saddeettam) maali? Saddeetammi kurna saddeeti Torbaatammi kurna torba Jaatammi kurna ja’aa
Shantammi kurna shani Afurtammi kurna afur Soddommi kurna sadii
Digdammi kurna lama Kudhan kurna tokko Sagal lakkoofsa ekeraa
Saddeet dhala leencaa Torban torbee sambataa(torban torbaniin buufne)
Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu)
Takkaan qubee
Sagaltammi (sagaltam) maali? Sagaltammi kurna sagali Saddeetammi kurna saddeeti Torbaatammi kurna torba Jaatammi (jahaatamni) kurna ja’a Shantammi kurna shani Afurtammi kurna afur
Soddommi kurna sadii Digdammi kurna lama Kudhan kurna tokko
Sagal lakkoofsa ekeraa Saddeet dhala leencaa Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa) Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Dhibbi maali? Dhibbi kurna kudhan Sagaltammi kurna sagali Saddeetammi kurna saddeeti Torbaatammi kurna torba Jaatammi kurna ja’a Shantammi kurna shani Afurtammi kurna afur Soddommi kurna sadii Digdammi kurna lama
Kudhan kurna tokko Sagal lakkoofsa ekeraa Saddeet dhala leencaa
Torban torbee sambataa(torban torbaniin buufne) Jahan jabbii qaraxaa
Shanan quba harkaa(qubbiin namaa) Afran mucha (muchiin) sa’aa (saayyaa)
Sadan sunsummanii Lamaan mucha re’ee (re’uu) Takkaan qubee
Nu tokkoomnaan diina dhiba!!!

Acknowledgment goes to our forefathers and foremothers who not only developed this critical thinking, but also preserved and passed it down to the present generation. It is up to, and the responsibility of the present generation to preserve such a rich heritage and Pass IT OVER to the next generation in such a way that the coming generations also get the chance to experience and enjoy it!!!

Traditionally, among the Oromo, like other African societies, moral/social order was abiding. Children were taught to accept the responsibilities and duties assigned to them and told to obey through the family, age groups, and elders. They obeyed instructions implicitly and deviations from cultural norms were severely frowned upon. It was duties of the elders, religious and institutional leaders to contact the youth with this type of frame of mind to initiate/educate them along culturally accepted norms and predictions. Thus, social control was exercised and discipline was enacted through socialization rites and oral cultures.

According to Asefa T Dibaba the spirit of togetherness, cooperation and solidarity and a strong zeal in patriotic feeling was rooted on solid basis, they also lived in harmony with nature. The young generation has now come to disregard traditional beliefs and customs. Today, more than ever, it has become apparent that there is a general reluctance in the society related to the problem of moral values. Indigenous moral values, i.e., native values, used to maintain morality, humanity and identity are now influenced by exotic forces and have become powerless. As a result, the young generation is succumbing to antisocial antinational behaviours.

It has become imperative to turn to a critical examination of factors affecting the basic state of moral equilibrium, i.e., the moral community and the paradigm built around it, namely, a combination of social order and autonomy. While anyone would argue otherwise, the young generation must first be taught some code of behavior. If it is left “up to each person to decide”, the actual result will be children who turn into immoral, wish-washy, and “unable to take a firm position on anything” type people. The notions that “there is no ultimate right and wrong”, and “every choice needs to be evaluated on current feelings, beliefs, and the situation itself” may be true for mature adults with a good education, adequate analytical abilities and reasoning. This is absurd for young people who lack solid framework of knowledge and experience to draw upon and just starting out in life with no solid foundation of experience or morality.

source: http://www.afroarticles.com/article-dashboard/Article/Asafa-Dibaba-and-the-Prevalence-of-the-Oromo-Moral-Order/83460

 

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