Hariiroo namaafi biqilootaa galumsa beekumsa xabboo biqilootaa keessatti: Xiinxala qeeqa qe’ee seeneffamootaa Oromoo

Barruun qorannoo kun hariiroo namaafi biqilootaa galumsa beekumsa xabboo waa’ee biqilootaa seeneffamoota afoolaa Oromoo keessa jiru ija qeeqa qe’eetiin xiinxala. Kana milkeessuufis, malli qorannoo akkamtaa hojiirra kan oole yemmuu ta’u, seeneffamoota afoolaa hidhata wal-xaxoo dhala namaafi addunyaa biqilootaa ibsantu akkayyoon fulleeffatame. Ragaaleen af-gaaffiifi marii garee fayyadamuun hirmaattota qorannicharraa iyyaafataman seeneffamootaa waliin seecca’amaniiru. Akka argannoon qorannichaa mirkaneessutti, seeneffamoonni afoolaa yaadamaafi shaakalaa beekumsa xabboo biqilootaa oomishuu, kurfeessuufi olkaa’uun dhaloota dhaalchisuu keessatti shoora qabu. Xiinxalli qeeqa qe’ee seeneffamoota afoolaa filatamanii beekumsa xabboo biqilootaa bifa sadiin dhiyeessa: akka mul’istuu hariiroo namaafi uumamoota birootti, akka agarsiistuu gaaga’ama qe’eefi maltee dandamannaatti. Raawwileen fakkoommii yaadamaafi shaakala beekumsa xabboo waa’ee biqilootaa kunis hariiroo gam-lamee ilmoo namaafi addunyaa biqilootaa jidduu jiru mul’isu. Akka beekumsa qe’ee Oromootti biqiloonni hirmaattota dammaqoo sirnaakkooti. Namniifi biqiloonni qaama sirnaakkoo uumamati; hariiroon isaanis falaasama wal-utubbiifi itti-fufiinsa waloorratti ijaarame. Ta’us, gahee aadaafi sirnaakkoo uumamaa keessatti qabanirratti hundaa’uun sanyiiwwan biqilootaa jidduu addummaan amalaa, sadarkaafi walcaalmaan ni jira. Kanneen mallattummaa gaarii qabanii jiruufi jireenya Oromoo keessatti leellifaman akkuma jiran, sanyiiwwan milkii gaarii hin qabnes hedduudha. Miira kanaan, namnis ta’ee biqiloonni coraa yookin hadda qabu jedhama; kunis daangaa beekumsa xabboo biqilootaa bal’isuun addunyaa hafuuraatti hidha. Haata’u malee, beekumsi xabboo hariiroo ilmoo namaafi biqilootaa seeneffamoota afoolaa keessa jiru jijjiirama caasaa hawaasaa, baballi’ina teekinolojiifi marsariitii hawaasaatiin walqabatee haphachaa dhufeera. Kanaaf, dhaabileen barnootaafi qorannoo beekumsa hawaasa aslii qorachuun akka filannoo furmaataafi tooftaa dandamannaatti addunyaa barsiisuufi hojiirra oolchuun barbaachisadha. English Abstract This research paper analyzes human-plant interactions within the ethnobotanical knowledge embedded in Oromo oral narratives from an ecocritical perspective. Employing a qualitative research method, the study purposively selects oral narratives depicting the complex interconnectedness between humans and the vegetal world. The oral narratives, which were recorded through semi-structured interviews and focus group discussions, were systematically discussed. The findings demonstrate that oral traditions actively produce, structure, preserve, and transmit ethnobotanical concepts across generations. Ecocritical analysis reveals three dimensions of this indigenous knowledge: as a reflection of human-non-human entanglement, an indicator of ecological crises, and a coping mechanism. In Oromo ecological epistemology, plants are active co-actants of the ecosystem; both humans and plants are integral to a natural order built on mutual interdependence and shared sustainability. However, variations in characteristics, cultural status, and hierarchy exist among plant species. While some possess positive symbolism and are highly revered, others are associated with unfavorable fortunes. The Oromo ontological framework posits that both humans and plants possess an invisible spiritual essence, linking ethnobotanical knowledge to the spiritual world. Nevertheless, this indigenous knowledge is eroding due to shifting social structures, the pressure of technological advancement, and social media. Therefore, concerned bodies, especially educational and research institutions, should study and integrate this indigenous ecological wisdom as an alternative approach to global crisis management and resilience. Keywords: Ecocriticism, Ethnobotany, Oral narrative, Oromoo