Xiinxala Yoomessaafi Ergaawwan Sirboota Gundoo Booree Oromoo Jaawwii Maccaa

Qorannoon kun xiinxala yoomessaleefi sirboota gundoo booree Oromoo Jaawwii Maccaarratti xiyyeeffata. Qorannoon yoomessaleefi ergaawwan sirboota gundoo booree Oromoo xiyyeeffannoo bal’aa dhabuun barruu kanaaf ka’umsa yoo ta’u, qorannichi qaawwa gama kanaan jiru guutuuf gaggeeffame. Haaluma kanaan, yoomessaleefi ergaawwan sirboota gundoo booree Oromoo Jaawwii Maccaa yaadiddama haala galumsaa hordofuun mala akkamtaa fayyadamuun xiinxalli gaggeeffamee jira. Kanaafis tooftaaleen qorannoo akkayyoofi darbaa dabarsaan dhimma ba’amaniiru. Darbaa dabarsaan ilmaan Jaawwii Maccaa keessaa bakka sirboonni gundoon booree itti sirbaman addaan baa’aniiru. Raga himtoonni qorannichaa immoo iddateessuu akkayyoon filataman. Ragaaleen qorannoo kanaas madda ragaa tokkoffaarraa funaanaman. Kanneen irraas daawwannaa, afgaaffiifi marii garee qulqulleeffannootiin funaanaman. Bu’aan qorannoo kanaa sirbi gundoo booree Oromoo Jaawwii Maccaa waltajjiiwwan migira buqqisuu, hodhuu, bishaan waraabuufi qoraan cabsuutti shaakalamu. Kunis guyyaa cidhaa shamarran sirba gundoo booree sirritti akka sirbaniif gargaara. Cidharratti shamarran yeroo amaamonni intalaafi gonfaa fudhatanii ba’uuf ka’an, gonfaa keessaa gundoo booree jabbi-dhooftuu jalaa butatanii ittiin sirbu. Ergaawwan sirboota gundoo booree keessatti darban immoo, jabbi-dhooftuu qormaatatti galchuu, muddama yaadaan rarrasuu, dorgommii uumuufi cichoomina dabaluu ibsu. Waltajjii cidhaaf ammoo, humna dabaluun seera, obsa, naamusa, xiiqii, dandeettiifitasgabbii barsiisa. Cidha dura sirbi gundoo booree kan shaakalamaa turus waltajjii cidhaa sana ho’isuufi dirree barsiisuu agarsiisuuf fayyada. Dargaggoonni Oromoo sirboota gundoo booree kanneenitti cichuun haala ammayyaan walitti madaqsanii dhimmoota Oromoo ittiin dabarsuufi irraa barachuun barbaachisaa ta’uu qorannoon kun akeeka. Dhaabbileen akka Waajjiraalee Aadaafi Turiizimii, Yuunvarsiitonnii mootummaafi mit-mootummaa naannoo ilmaan Jaawwii Maccaa dhaloota dadammaqsuun akka sirboota gundoo booreetti fayyadaman taasisuun guddina sirboota gundoo booreef gumaacha.   This study analyses the setting and themes of gundoo booree in the context of the nuptial songs of the Jawwii Macca Oromoo. The lack of adequate analyses of these aspects of the songs has instigated the study to narrow the gap. Accordingly, the setting and the themes of the gundoo booree of the Jawwii Macca Oromoo nuptial songs have been analysed using contextual folklore studies. Qualitative ethnographic research methods have been employed for the study. Purposive and snowball sampling techniques have been used in identifying appropriate individuals and groups from the study area in collecting the data. From the lineage of Jawwii Macca those who have preserved and practise gundoo booree were identified through snowball sampling techniques. Participants of the study were selected purposively. Likewise, the data were collected from primary sources through observations, interviews, and focus group discussions. The results of the study show that girls practise the nuptial songs of gundoo booree when uprooting grass, sewing basket, fetching water from river, and collecting firewood. This helps them to sing the songs on the wedding stages appropriately. Actually gundoo booree is sung on the wedding day, particularly on the moment the groom and his companions take the bride, collect gifts from her parents, and prepare to depart their homestead. The peers of the bride take a particular item named ‘gundoo booree’ from the ‘jabdhooftuu,’ who is delegated to take responsibilities for the gifts the bride is given from her parents and family on her wedding day. The taking of the gift item is followed by singing the song to challenge, entice, and test/tempt the individual and/or the group. The jab-dhooftuu receives, takes care, carries along, and finally delivers the gifts responsibly to the bride at the homestead of the groom. Leaving any of them behind is considered ridiculous, a testament to his commitment and shouldering responsibility. Taking back from the girls requires courage, commitment, wisdom, patience, tolerance, and responsibility. Forceful attempt can also lead to quarrel with local young men. He should take systematically and wisely. The girls sing gundoo booree happily and proudly for posing the final challenge on the departing groom and his companions with the bride. It creates a tense situation for the jab-dhooftuu and companions. The girls singthe song in funny mood. Gundoo booree creates competition and empowers, intensifies, and strengthens both sides and the stage. It teaches patience and commitment. The study implies that the Oromoo youth should be committed to enliven gundoo booree songs adapting to the current contexts and promote it. Oromia Culture and Tourism, universities, GOs and NGOs working with the Jawwii Macca Oromoo lineage should help the generation to consciously preserve, continue practising, and promoting gundoo booree songs.