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Grade Level: 9

Unit 2: Resilience and Resistance – Resilience in the Oromo Culture and Justice System

Time Frame

  • 1–2 class periods 

 

Materials

 

Connection to the 7 Cs of Ethnic Studies

  • Center: centering Oromo indigenous culture of helping each other and the Oromo knowledge system of justice and reconciliation 

 

Instructions

 

Ignite

  • Ask students the following questions. (Students can answer in English or a heritage language. They can also draw their answer, if they’d like.)
    • What do you think culture means? If it helps, you can describe our classroom culture, our school culture, your family or community’s culture, our culture in America, etc. 
  • What do you think justice means? If it helps, you can describe what justice looks like when there is a conflict in our classroom, our school, your family, your community, or our society.
  • Have students share their answers.

 

Chunk 1

  • Give a student-friendly definition of culture and justice.
  • Provide the lesson on Oromo culture below. 

 

The Oromo Culture of Helping Each Other

  • Jiga is when people come together to help each other with work. Everyone shares the effort so no one has to do it alone.
    • The focus is on teamwork and shared responsibility. 
  • Qabo is when people quickly show up to help someone they care about who is in trouble, without needing to be asked.
    • The focus is on community being there whenever it’s needed.
  • Afoosha is when a group of people regularly support each other, especially during emergencies, by sharing money or resources.
    • The focus is on financial and social support.

 

Oromo Justice and Reconciliation 

  • Jaarsumaa is when respected elders in the community help solve problems by listening to both sides and helping people make peace.
  • The focus is on the relationship, not blame. 
  • Gumaa is when someone or their family takes responsibility for harm they caused, and gives something back (like support or compensation) to make things right.
  • The focus is on repairing the harm, not punishing.
  • Araara is a way of bringing people back together after conflict through apology, forgiveness, and community healing.
  • The focus is on finding peace and healing, which is what matters most.

 

Chunk 2

Compare American and Oromo culture and justice.

  • Show the T-chart (see attachment/appendix 1).
  • Give a scenario of a conflict between two students in your school. What harm was caused? What would justice look like? How would the principal handle it?
    • Expected answers would be that our schools traditionally focus on who started the fight (highlighting who is “guilty”) and a punishment system (referral, detention, suspension). 
  • Now, given our lesson on the Oromo justice system, how do you think this same conflict would be handled in the Oromo culture? 
    • Jaarsumaa: Respected elders would mediate the conflict and listen to both sides. The two students would talk it out.
      • You can ask students: What questions would you ask? How would you help both sides be heard and understood?
    • Gumaa: Harm would be repaired through positive action (providing support, taking responsibility, restoring balance).
      • You can ask students: What support would be needed for both students? How can their relationship be restored going back in the classroom? How can each person take responsibility for the conflict that feels productive for all?
    • Araara: The conflict settled, the community would come back together.
      • You can ask: What would peace look like afterward for the two in conflict? How would students in the class feel when the two students return after mediation? 

 

Chew 

  • Watch or read Tashitaa Tufaa’s story or video. If reading, highlight/annotate the parts where you can find the answers to the Turn and Talk prompts. 
  • Turn and Talk, sharing with a partner: 
    • What Oromo culture did Tashitaa mention? 
    • What disagreements or conflicts did he mention?
    • How did he use his Oromo cultural upbringing to persevere when he was learning English, working multiple jobs, and starting his own business?

 

  • At the end of partner sharing, share with the students: Tashitaa’s story connects to this topic because he is an Oromo immigrant who has lived in Minnesota since 1992. He is a hardworking and community-oriented person who supports his community financially and socially. As an educated entrepreneur, he demonstrates strong commitment to his cultural values, especially the Oromo tradition of helping one another. Helping each other is a core part of Oromo culture, and Tashitaa lives out this value in his daily life. Oromo people value their culture by practicing it through tradition, respect, and community cooperation, just as Tashitaa does.

 

  • In small groups or with a partner, have students take on one of these topics to design what justice could have looked like for Tashitaa. If the Oromo justice system had been used, how would Tashitaa’s experience have been different? Refer to the handout “Why Is Oromo Culture Important?” (attachment/appendix 2) and the prompts below. 
  • Students can craft their response on paper or digitally, being creative as they visually show how Tashitaa’s experience would be different.

 

Topic options (choose one) and prompts:

  • Topic 1: Disagreeing with the government
    • What disagreement or harm was taking place?
    • What could Jarsuumaa (talking it out) and Gumaa (restoring relationship) have looked like? 
    • What could Araara (peace) have looked like?

  • Topic 2: Learning the English language
    • What barriers did Tashitaa face?
    • How could people and the community have helped him learn English?
    • What could Jiga, Qabo, and Afoosha have looked like for Tashitaa in this circumstance? 

  • Topic 3: Integrating into a new community
    • How could the community have helped Tashitaa address job and housing access? 
    • What support systems could have better helped Tashitaa in his transition?
    • What could Jiga, Qabo, and Afoosha have looked like for Tashitaa in this situation? 

 

Review

  • Have students pair-share the following questions:
  • What does justice mean to me now? How could we use aspects of Oromo culture and justice systems in our classrooms, schools, and society?
  • How do my family or my cultural community handle justice and help one another? Is it the same or different from the Oromo culture?

 

Multilingual and ELL Support

  • Provide visuals (see slides/attachments).
  • Provide sentence stems for written work and verbal share-outs / small group discussions. 
  • Provide the chunked parts in the reading ahead of time so students don’t have to find it.

 

Vocabulary and Definitions

  • Culture: A reflection of how people live and exist as a community or nation. Culture includes many parts of life, such as politics (how people are governed), religion (belief systems), traditions (customs and practices), and the economy (how people work and support themselves).
  • Resilience: The ability to keep going and not give up when things get hard.
  • Guuza/Jiga (JEE-guh): When people come together to help each other with work. Everyone shares the effort, so no one has to do it alone. The focus is on teamwork and shared responsibility. 
  • Qabo (KAH-boh): When people quickly show up to help someone they care about who is in trouble, without needing to be asked. The focus is on the community being there whenever you need it.
  • Afoosha (ah-FOO-shah) When a group of people regularly support each other, especially during emergencies, by sharing money or resources. The focus is on financial and social support.
  • Jaarsumaa (jar-SOOM-mah): When respected elders in the community help solve problems by listening to both sides and helping people make peace. The focus is on the relationship, not blame. 
  • Gumaa (GOO-mah): When someone or their family takes responsibility for harm they caused and give something back (like support or compensation) to make things right. The focus is on repairing the harm, not punishment.
  • Araara (ah-RAH-rah): A way of bringing people back together after conflict through apology, forgiveness, and community healing. The focus is on finding peace and healing, which is what matters most.

Resource List 

 

 

 

 

Appendix 1: T-Chart – Western School Discipline vs. Oromo Justice System

 

If There’s a Fight at School . . . (Western School Discipline Approach)

If There’s a Fight at School . . . (Oromo Justice System Approach)

The focus is on who started the fight.

The focus is on what harm was caused and why it happened.

Students are blamed individually.

Both students are heard and understood in context.

Students are sent to the office/principal.

Students are brought together with elders or trusted adults to mediate (Jaarsummaa).

Students are punished (detention, suspension).

Students work to repair harm (Gumaa).

There is little conversation between students.

Students talk it out and share their perspectives.

Conflict often ends with punishment.

Conflict ends with peace and reconciliation (Araara).

Families may or may not be involved.

The community (family, peers, adults) is involved.

The focus is on rules being broken.

The focus is on relationships being restored.

Appendix 2: Why Is Oromo Culture Important? (Student Handout)

 

What Is Culture?

Culture is a reflection of how people live and exist as a community or nation. Each person and every group of people has their own culture that guides their daily life. Culture includes many parts of life, such as politics (how people are governed), religion (belief systems), traditions (customs and practices), and the economy (how people work and support themselves).

Culture can be seen in how people dress, how they help each other, how they celebrate weddings, and how they express sadness and joy. In simple terms, culture is the way people live their lives and support one another. It acts like a mirror, reflecting who people are and how they live.

What Is Oromo Culture?

The Oromo people, like all groups, have their own unique culture that shapes their daily lives. This culture influences how they think, act, and interact with others. Oromo culture includes many traditions, such as festivals, marriage practices, systems of helping each other, and ways of resolving conflict. These cultural practices guide how people live and support one another in their communities.

Oromo Culture of Helping Each Other

Helping one another is a very important part of Oromo culture. People support each other and stand together during times of need. There are several ways this support happens in everyday life.

One way is Jiga. This is when people come together to do work as a group. For example, people may farm together or help each other build something. This shows the importance of teamwork and shared responsibility, where no one has to do everything alone.

Another way is Qabo. This is when people quickly help someone they care about when they are in trouble, even if that person did not ask for help. This shows that the community is always ready to support its members when they are in need.

A third way is Afoosha. This is a system where a group of people regularly support each other, especially during important events or emergencies, by sharing money or resources. This provides both financial and social support and ensures that people are not alone during difficult times.

Oromo Cultural Reconciliation (Solving Conflict)

In Oromo culture, there are systems in place to resolve conflicts, from small disagreements to serious situations. These systems have been passed down from generation to generation and are an important part of maintaining peace and balance in the community.

Odaa (Represents Unity and Peace)

The Odaa is a very important place in Oromo culture and history. It represents unity and peace among the people. The Odaa is where leaders, known as the Abba Gadaa, gather to make decisions, solve problems, and keep peace. 

The Odaa tree is also symbolic. Its leaves do not dry out in summer or winter, and its wide branches provide shade. This represents protection, stability, and the strength of the community. The Odaa is a place where the community gathers for shared peaceful decision-making. The Oromo culture uses multiple sacred gathering places where people talk things through, solve problems, and keep the peace. The Odaa is preserved through oral tradition and community knowledge.

Oromo Justice and Reconciliation Systems

The Oromo people have developed different ways to solve conflicts and restore peace. These include systems such as Gumaa and Jaarsummaa. These practices focus on understanding, accountability, and healing rather than punishment. The ultimate goal is Araara, which is when peace is restored.

Jaarsummaa is a system where respected elders in the community help resolve conflicts. They listen carefully to both sides, examine the situation thoroughly, and help people tell the truth. Their goal is not just to decide who is right or wrong, but to help restore peace and heal relationships within the community.

Gumaa is used when harm occurs. In this system, the offender or their family takes responsibility and provides support, resources, or compensation to the affected family. This process involves elders, Gadaa leaders, and spiritual leaders. The purpose is to restore balance between the people who were in conflict and to prevent further harm or conflict.

Araara is what happens when peace is restored. Apologies are made, wrongs are forgiven, and the community witnesses the resolution. The parties involved can heal and move forward together.

Conflict is seen as a natural part of life, so there must be ways to resolve it. In Oromo culture, justice focuses on repairing harm rather than punishing individuals. The goal is understanding, accountability, and restoring relationships.

Conclusion of Oromo Culture

Oromo culture is deeply rooted in the community and serves as a system for organizing daily life. It is built on strong values of mutual responsibility and support. People help one another not just occasionally, but as an expected part of life.

In Oromo culture, individuals do not face challenges alone. The community is always there to support, guide, resolve conflicts together, and restore balance. This strong sense of connection and responsibility helps maintain peace and strengthens the community as a whole.

Unit 1: Identity and Language – Roots of Oromo

Time Frame 

  • 1–2 class periods

 

Materials

  • Green Card Youth Voices: Immigration Stories from a Minneapolis High School – Ikrem Nuru’s video
  • Appendix: Student Handouts
  • Oromo images (see pictures here)

 

Connections to the 7 Cs of Ethnic Studies

  • Cultivate: learning about the Oromo history, people, and language to provide opportunity for identity affirmation and healing
  • Center: centering Oromo youth and their lived experiences navigating institutional structures as new immigrants 

 

Instructions

 

Ignite

  • Have students Turn and Talk and complete the KWL chart (see attachment/appendix 1) by answering the question below:
    • What do you know about the Oromo people and language?

 

Chunk 1

  • Provide a short reading and analyze the text of “Oromo People, Culture, and Language” (see attachment/appendix 2) with students to help students understand the history, culture and language of the Oromo people.
  • Use “5-4-3-2-1 Close Reading Strategy” (see attachment/appendix 3), an activity where students identify five key words, four interesting facts, three new words, two connections, and one question. 

 

Chunk 2

  • Have students watch Ikrem Nuru’s video.
  • After watching the video, have students create a timeline of events they saw and heard; you can provide them scrambled event cards and have them sort them in chronological order.

 

Chew

  • Assemble students in groups of two to four. Have them Turn and Talk and answer the following questions below: 
    • Ikrem was born in ___________ in the country of ___________.
    • She came to the USA in ___________.
    • Her goal is to become ___________.
  • Then, have students complete the comprehension questions about Ikrem Nuru’s story (see attachment/appendix 4).

 

Review

  • Have students pair-share the following questions. 
    • How many languages do you speak? 
    • What are those languages? 
    • How do those languages impact your identity?
  • Then, have students share their identity life events with a table partner (see attachment/appendix 5). 
  • When sharing is done, ask students:
    • What new information did you learn about your classmate? 
    • What connections were you able to make with them?
    • What is one question you have for them?
  • Lastly, have students complete the “What I Learned” column on the KWL chart. 

Multilingual and ELL Support

  • Provide visuals (see slides/attachments).
  • Provide graphic organizers as student handouts.
  • Provide sentence stems for written work and verbal share-outs / small group discussions. 
  • Annotate text using different colors for 5-4-3-2-1 close reading strategy.

 

Vocabulary and Definitions

  • Boorana (Buh-RAH-nuh): one of the largest Oromo ethnic groups
  • Barentu (Bah-REHN-too): branch of Oromo people
  • Cushitic (Kuh-SHIT-ik): group of languages and peoples of the Horn of Africa 
  • Afaan: language
  • Afaan oromo (AH-faan oh-ROH-moh): Oromo language 

Resource List 

    • Book-Alamayyoo Haile, 2007
  • The Oromo and the Christian Kingdom of Ethiopia, 1300–1700 by Mohammed Hassen

Appendix 1: KWL Chart

What do you know about the Oromo people and language?

 

What I Know

What I Wonder

What I Learned

   

Appendix 2: Oromo People, Culture, and Language (Student Text)

 

Who Are the Oromo People?

The Oromo are a major ethnic group living in Ethiopia and the Horn of Africa. They are the largest group in Ethiopia, with a population of about fifty million. Across the entire continent of Africa, they are the third-largest group, following the Hausa and Fula (Hoolanii) peoples. While most live in East Africa, Oromo communities can now be found all over the world, including in Europe, Asia, and North America.

 

The Oromo belong to a larger family of people known as the Cushitic speakers. Historically, they are known for creating the Gadaa system, a unique way of governing and organizing their society. This system is so important to history that it is officially recognized by UNESCO as a world treasure.

 

Family Roots

According to Oromo tradition, the people descended from two main branches, or “sons”: Borana and Barentu.

  • Borana had twelve sons, including groups like the Wollagga, Sidamo, and Guji.
  • Barentu had five sons, who became the fathers of groups like the Arsi, Ituu, and Karrayyuu.

 

The Oromo Language (Afaan Oromoo)

The Oromo language, called Afaan Oromoo, is a vital part of African history. For centuries, the Oromo used their language to pass down songs, laws, and customs through the spoken word.

 

Writing and the Alphabet

The way the Oromo language is written has changed over time:

  • 1800s: Oromo was first written using Arabic script.
  • 1991 to Present: The language officially moved to the Latin alphabet (the same letters used in English).

 

The Afaan Oromoo alphabet has thirty-three letters. It uses the same five vowels as English (A, E, I, O, U) and includes “double letters” to represent unique sounds, such as Ch, Dh, Ph, Ny, Sh, and Ts.

 

Education and Media

Today, Afaan Oromoo is a professional language used in many areas of life.

  • Schools: It is used as the language of instruction from kindergarten all the way to the university level. Students can even earn a PhD in the language.
  • The News: Since 1991, many TV and radio stations have broadcast in Afaan Oromoo. This includes government stations like OBN and ETV, as well as international news like the BBC and Voice of America (VOA).
  • Technology: The language has entered the digital age. You can now use Google Translate for Oromo, and there are specific smartphone keyboards and software designed for the language.

 

Why It Matters

Using a native language in school helps students learn better and stay connected to their identity. For people moving to new countries, such as Ikrem Nuru, language remains a powerful link to who they are. It is more than just words; it is a way to share feelings, history, and culture.

Appendix 3: 5-4-3-2-1 Close Reading Strategy (Student Handout)


After reading Appendix 2, students will complete the close reading strategy using five key words and definitions, four interesting facts, three new words, two connections, and one question. 

 

   

5 Key Words and Definitions

1)

2) 

3)

4)

5)

4 Interesting Facts

1)

2)

3)

4)

3 New Words

1)

2)

3)

2 Connections

1)

2)

1 Questions

1)

Appendix 4: Comprehension Questions from the Story of Ikrem Nuru (Student Handout)

 

Directions: After watching the video, have students fill in the timeline of events from Ikrem Nuru’s story in chronological order. 

 

1. Describe Ikrem’s life in Asasa, Ethiopia.

2. What big news did Ikrem hear from her father? How do you think having to leave her mother and sister behind impacted her?

3. Describe Ikrem’s journey to America. What was her experience when she arrived? Do you think learning a new language (English) was hard for Ikrem? Why or why not? How did Ikrem find a sense of belonging and identity when she came to the US?

4. Explain Ikrem’s goals for the future. Why does she want to study biology, and how do you think this is a way of giving back to her parents?

 

Appendix 5: Identity Life Event (Student Handout)

 

Think of five life events that are meaningful for you and shaped your identity. 

For example, 

  • Event 1: Heritage and Roots
    • Where and when you were born
  • Event 2: Major Changes
    • A time you experienced something new and life-changing
  • Event 3: Challenges and Growth
    • A time you felt proud of yourself and demonstrated resilience, even when things were difficult
  • Event 4: Community and Belonging 
    • A moment when you were understood for your story or felt a sense of belonging.
  • Event 5: Future Dreams
    • A personal goal, aspiration, or endeavor you want to achieve in the future

 

Event 1: Heritage and Roots

 

[Describe the event here; use four to six complete sentences.]

 

Event 2: Major Changes

 

[Describe the event here; use four to six complete sentences.]

 

Event 3: Challenges & Growth

 

[Describe the event here; use four to six complete sentences.]

 

Event 4: Community & Belonging 

 

[Describe the event here; use four to six complete sentences.]

 

Event 5: Future Dreams

 

[Describe the event here; use four to six complete sentences.]

Unit 3: Healing and Future Building – Healing and Future Building Through Community

Time Frame

  • 1–3 class periods 

Materials 

  • Poem: “Perhaps the World Ends Here” by Joy Harjo
  • Chromebooks
  • Slides 
  • Notebooks
  • Green Card Youth Voices: Immigration Stories from a Minneapolis High School – Angel Santos’s story
  • Highlighter
  • Pen/Pencil 
  • Drawing Paper
  • Markers

Connections to 7 Cs of Ethnic Studies 

  • Cultivate: empathy, community actualization, cultural perpetuity, self-worth, self- determination, and the holistic well-being of all participants, especially Native people/s and people of color
  • Conceptualize: imagine and build new possibilities for post-imperial life that promote collective narratives of transformative resistance, critical hope, and radical healing

Instructions

Day 1 – Ignite: Intro/Warm-Up

Welcome, agenda, announcements, learning target (slide 1)

 

Chunk: Community as a Source of Healing and Future Building (slide 2)

 

a. Warm-up activity

    1. Read as a class: “Perhaps the World Ends Here” by Joy Harjo (source)
    2. Turn + Talk Questions for post-reading: 
      • Gathered around the table are people, not one person. Around the “table” people can be hostile, but also joyous. Why is community necessary despite the ups and downs?
      • What is necessary for people to gather “around the table”?

b. Mental health – Today’s lesson discusses immigration enforcement, family relationships, community safety, healing, and experiences of fear and uncertainty. Some students may personally or intergenerationally connect to these experiences in different ways. Please take care of yourself; participate in ways that feel comfortable and supportive.

Chunk 

c. Community vs. Individualism

          i. Activity: Move to the side if . . .

      • On one side of the room, write on paper or a board, “I can do/solve this by myself.” 
      • On the other side of the room, “This can be done/solved with a group of people.” 
      • Read scenarios for students and have them move to the side they agree with. 
        1. “You’re struggling to figure out your homework.” 
        2. “You’re noticing a lot of garbage on the street by your house.”
        3. “Your city is destroyed by a natural disaster like a tornado or flood.”
        4. “Your community food shelf is running low.” 
        5. “The park in your neighborhood has been vandalized.” 
      • Is every situation in your life meant to be handled by just you? When is it helpful to involve others? 
        1. In many ways, community or collective work is easier and better for us mentally, emotionally, and physically. 

          ii. Slide 3: “Many countries in Central and South America rely on community to get through life. It is very common for homes to be multigenerational and honor those who have come before us!”

 

d. Communities and immigration as a form of future building (slide 4)

         i. One of many reasons for immigration is the dream for a better life. (Break text, new paragraph/line.) What if that dream is threatened? What do you do?

      • Ask students to share aloud; pick 3 people.
        1. Avoid pressuring students to disclose or feel the need to address personal topics.
        2. Prioritize emotional safety 
        3. Realize students may not be ready to learn, talk, or engage in the topic of Metro Surge, as it could be triggering.

          ii. Slide 5: Mini task during lesson

      • Have students read/listen to a story on this MPR article about immigrants during Metro Surge, the federal occupation of DHS agents in Minneapolis.
      • Students answer in notebooks: 
        1. Why did (insert name of person’s story you listened to) move to the US?
        2. What was their experience in the US during this time of the Metro Surge?
        3. In what ways did DHS and ICE threaten their rights to “life, liberty and the pursuit of happiness,” as promised in the Declaration of Independence?

        iii. Ask students to share aloud; pick 3 people.

 

e. Slide 6: Threats to our future: Minneapolis during Metro Surge

                          i.

        • Minneapolis came together: the protesters (source)
          a.
        • Slide 7: Minneapolis came together: the organizers
          a.
        • Slide 8: Minneapolis came together: the ICE watchers
          a.
        • Slide 9: Community as a way to protect the future
          1. The way Minnesota came together for their neighbors demonstrates that people are willing to come together to believe in a future together—no matter their background.

          2. Ultimately, the front leaders were often women, mothers, and queer people leading mutual aid fundraisers for rent, food, transportation, and more. 
            1. In many Latin American cultures, women are the ones tending and sacrificing a lot of their own social/emotional lives for their families.

f. Slide 10: Esperanza – Hope

    1. Esperanza means “hope” in Spanish.

Day 2 – Chew: Class Work Time Instructions

  1. Pick a partner.
  2. Read the story of Angel Santos (have them printed).
  3. Annotate Angel’s story.
    1. Circle words you do not know.
    2. Highlight sections where Angel shares his relationship with his family.
    3. Underline sections where Angel describes acceptance (from others or himself).
    4. Star sections that demonstrate dreams of the future.
  • Slide 11: Add a pair to your pair!
    • Share your annotations and discuss reflection questions together. 
    • Partner Discussion Questions (record or walk around during this)
      1. Pick an annotation that stuck out to you—why did it impact you?
      2. What/who helped Angel when he moved to the US? 
      3. Why was it difficult for Angel to move to the US?
      4. Who helped Angel heal through his hard times? 
      5. Angel mentions his complicated relationships with his family. Why are relationships, despite being complicated, important for people? How did they impact Angel’s life?
      6. In what ways does Angel demonstrate healing?
      7. How do communities protect one another? 
      8. What does belonging look like for Angel? For you? 

 

g. Day 3 – “Inviting Others to Our Table” activity (slide 12)

This activity may require this day to be a planning day, and another day for an execution day.

    • Think of the poem we read at the beginning of class. Now, think of what you’d host at your table.
      1. Students have to plan something that allows for centering community and joy (this looks like an activity + dialogue) → “integrate joy into an activity while engaging in dialogue through prompts made to spark feelings of belonging and inspiration”
    • Students will then set up at a table in a common area during the hour, ready with their activity and dialogue. Teachers are encouraged to invite staff and their classrooms to come on down to engage with students’ tables. 
    • Each table should show:
      1. Invitation and inclusivity—is your table open to all? 
      2. Community nurturing—are you fostering community and a sense of belonging? 
      3. Future building—how does your table inspire others to build a future for all?
  • Examples: 
    1. Collaging images that inspire good mental health while talking about mental health resources or prompts that promote checking in with oneself vulnerably. 
    2. Journaling and sharing with your tablemate what you’re comfortable sharing.
    3. Sharing a meal with prompts to stir conversations with each other.
    4. Puzzling with prompts to stir convos with each other.
    5. Playing chess or cards—talk about friendly competition and what it means to lose.
    6. Gather inspo from the poem!
  • Many, many more!

Review: Large Group Whipshare Discussion (for both planning and execution day)

  1. How does your table represent the future you wish for?
  2. What is it like to build toward that future?

Multilingual and ELL Supports

  • Provide English sentence stems to help students contribute to whole class and small group discussions.
  • Enable captions on videos (in English and/or home language).
  • Allow students to think about their answers by writing them in their home language first prior to teacher questions during the lesson (chunk), and while sharing annotations and reflection questions with a partner.
  • Allow students to read Angel’s story in their home language.
  • Allow students to annotate in their home language.

Vocabulary and Definitions

  • Community: a sense of belonging within a group due to shared interests, attitudes or goals
  • Collective: people or entities that unite voluntarily for a common purpose
  • Individualism: a perspective that draws attention to independence and freedom of action for individuals over the collective interests
  • Future building: a perspective that looks forward to a future that is sustainable and resilient and centers the well-being of the collective community

Resource List

Unit 2 Resistance and Resilience – Art as Tool of Resistance

Time Frame

  • 1–2 class periods

Materials

  • Green Card Entrepreneur Voices – Dario Meija’s story
  • Highlighters 
  • Pens/Pencils
  • Slides

 

Connections to the 7 Cs of Ethnic Studies 

  • Challenge: imperialist/colonial hegemonic beliefs and practices on ideological, institutional, interpersonal, and internalized levels
  • Critique: empire, white supremacy, anti-Blackness, anti-Indigeneity, racism, xenophobia, patriarchy, cisheteropatriarchy, capitalism, ableism, anthropocentrism, and other forms of power and oppression at the intersections of our society

 

 

Instruction

 

Day 1- Ignite: Intro/Warm-Up

Welcome, agenda, announcements, learning target (slide 1)

a. Warm-up Q: When was a time you overcame a fear or hardship?

    1. Turn to a neighbor + share (2-4 minutes)
    2. Share out to the class; pick a few students to share (2-3 minutes)

 b. Mental health: Today’s lesson discusses racism and experiences of exclusion within Latine communities. Some may personally connect to these experiences in different ways. Please take care of yourself; participate in ways that feel comfortable and respectful.

 

Chunk: Resistance and Resilience—Latinos Are NOT a Monolith 

 c. Vocabulary (slide 2)

                 i. Vocabulary: Monolithic Thinking

      1. “the tendency to view cultures, experiences, and people from a single perspective”
      2. Oftentimes, people believe that all Latino/a/x people have the same culture, experiences, traditions or beliefs. But from country to country, and even within countries, Latino/a/x people are so different! 

               ii. Vocabulary: Colorism

      1. “prejudice or discrimination against individuals with a dark skin tone, typically among people of the same ethnic or racial group”
      2. Colorism is a form of racism, but many people don’t even recognize it as a phenomenon. Many Latin American countries suffer from it. 

 d. Example: Latino/a/x are not a cultural monolithic group, even within one country! 

               i. Slide 3: Afro-Latinos: people with descendants from Africa

      1. Watch: https://www.youtube.com/watch?v=1XmfL62xozI 
      2. As students watch, have them think/answer: Explain how colorism has led to stereotypes and prejudice in Black Mexicans’ experience in Mexico.
      3. Pick two people to share with the class.

               ii. Slide 4: Indigenous people: native peoples to the land prior to European colonization 

      1. Watch: https://www.youtube.com/watch?v=tQ9Uwq5kXY8 
      2. As students watch, have them think/answer: How does colorism impact the experience of indigenous peoples in Mexico? 
      3. Pick two people to share with the class.
  2.  

              iii. Puerto Rico is technically a US territory, but its rich cultural history makes it distinct from the rest of the United States. It also was impacted by colonization and slavery, leading to the erasure of many Taino people, those indigenous to the island.

      1. Ask students: Let’s make a list of things you think of when you think of Puerto Rico. (Have students shout out their answers and write a list on the board; Bad Bunny is likely to appear on this list.) 
      2. There may be lots of buzz around these ideas, but for many years, Puerto Rico has wanted to establish independence from the US—all the way back to the early 1900s. 
      3. Today, even stars like Bad Bunny are calling attention to the ongoing issues that Puerto Rico faces, like environmental disasters due to climate change, the lasting effects of colonization and slavery, and the economic/social inequalities people face there, despite being a part of the “exceptional” US. 
                  a. Play Bad Bunny’s “El Apagon – Aqui Vive Gente.” (Disclaimer: It does have swearing in Spanish, and maybe some explicit dancing. Watch to see what scenes are most appropriate for students prior to showing it.)

 

          iv. Slide 5: Art as a form of resistance and resilience

    1. Places all around Latin America have resistance movements against colonization, imperialism, environmentalism, and more—many of these movements having solidarity with one another!
            a. Ask students: How did Bad Bunny use art to call attention to what happens in Puerto Rico? (This could be your exit ticket, after which you continue with the next part tomorrow.)
    2. Dance, music, attire, culinary arts, and more!
    3.  
    4. “Notice how many of these experiences of resistance and resilience come from Black/African or Indigenous cultures.”
    5. Student work: Take a moment to look up a community concern in a Latin American country.
             a. Write the concern.
             b. Write about a group working to address concern.
             c. Question: How are they using art or another form of emotional expression to further their movement?

 

        v. Recap:  Latino/a/x are not a monolithic group, even within one country! (slide 6)

    1. Even within Mexico, people come from all sorts of different racial and even cultural backgrounds. (Break text, new paragraph/line.) Now imagine we expand this map by thousands of more miles! (Insert map of Central and South America, including islands in Caribbean.)  

 

Day 2 – Chew: Resistance and Resilience in our identities and intersectionality (slide 6) 

e. Class work time instructions 

  1. “So what happens when you have many identities—what do we do to honor all of them?”

f. Slide 7: Part 1: Pick a Partner

              i. Read the story of Dario Meija (have them printed).

              ii. Annotate Dario’s story.

      1. Circle words you do not know.
      2. Highlight sections where Dario shares parts of his story that were hard/difficult for either him or his family.
      3. Underline sections where Dario shares parts of his story that honor his identities or bring him joy.
      4. Star sections that demonstrate identities (gender, culture, language, race, etc.).

g. Slide 8: Part 2: World café

            i. Assign five students to “host” at five table groups; pairs are split and asked to go to a table, then go to a new table every 7-9 minutes.

      1. Table one question: What annotation stuck out to you—why did it impact you?
      2. Table two question: What are some ways Dario finds joy in his Ecuadorian identity? 
      3. Table three question: How does Dario’s cultural and racial identity impact his work?
      4. Table four question: Why does Dario share his story?
      5. Table five question: In what ways does Dario demonstrate resilience?

Review: Large Group Whipshare Discussion (or can expand it, if time allows) (slide 9)

          h. What can resistance and resilience look like? (Use context from any material today or the conversations had during the world café activity.)  

Multilingual and ELL Supports

  • Provide English sentence stems to help students contribute to the conversation about colorism, stereotypes, and prejudices.
  • Enable captions on video (in English and/or home language).
  • Allow students to think about their answers by writing them in their home language first prior to teacher questions during the lesson (chunk), and while sharing annotations and reflection questions with a partner.
  • Allow students to read Dario’s story in their home language.
  • Allow students to annotate in their home language.

 

Vocabulary and Definitions

  • Cultural monolith: a culture that follows a single perspective, experience, or person
  • Colorism: preferential treatment of people of the same race based on the lightness of their skin tone
  • Stereotype: a widely held but fixed and oversimplified image or idea of a particular type of person or thing
  • Prejudice: an unfair/unreasonable opinion, attitude, or emotion toward a person or group that is not based on reason, fact, or actual experience 
  • Discrimination: unfair or unequal treatment of people based on personal identities like race, gender, sexuality, religion, age, ability, class, and more
  • Racism: a form of discrimination against someone’s race through the acceptance of negative stereotypes and emotion; can lead to violence
  • Resistance: defining oneself against or challenging dominant structures within society
  • Resilience: the ability of people or communities to adapt, withstand, or recover from difficult situations; best practiced when it is done in community or collectively rather than individually 

Resource List

www.gob.mx/inpi/articulos/conoce-la-maravillosa-historia-del-mole

Unit 1: Identity and Language – Identity Through Stories

Time Frame 

  • 1–2 class periods

Materials

  • Chromebooks
  • Slides
  • Green Card Youth Voices: Immigration Stories from a Minneapolis High School – Alexandra Irrazabal’s story and video
  • Highlighters 
  • Pen/Pencils 
  • Posters / Wall Sticky Notes
  • Markers

 

Connections to the 7 Cs of Ethnic Studies

  • Celebrate: and honor Native People/s of the land and Communities of Color by providing a space to share their stories of struggle and resistance, along with their intellectual and cultural wealth
  • Center: and place high value on pre-colonial, ancestral, indigenous, diasporic, familial, and marginalized knowledge

 

Instruction (ICCR)

 

Day 1 – Ignite: Intro/Warm-Up

Welcome, agenda, announcements, learning target (slide 1)

a. Warm-Up Question: When was the last time you were told a story? What was the story about?

              i. Turn to a neighbor and share (2-4 minutes)
              ii. Share out to the class; pick a few students to share (2-3 minutes)

 

Chunk: Understanding Stories

b. Stories as a sense of self + the world around us (slide 2)

         i. “To know the past is to know the present. To know the present is to know yourself.” —Jason Reynolds + Ibram X. Kendi (Stamped)
         ii. Mental health disclaimer/advisory: “Today’s lesson discusses migration, hardship, identity and experiences from non-dominant communities. Some students may personally connect to these experiences in different ways. Please take care of yourself; participate in ways that feel comfortable.”

 

c. Vocabulary + examples of stories (slide 3)

           i. Vocabulary: Oral Storytelling

      1. What is your definition of oral storytelling? Write down what you think the phrase means! (Give students two minutes to think and write.)
             a. Does your definition match up with the definition on the board? (Call on some students to read the definition and then others to share.)
      2. Definition: the collection and study of historical information using sound recordings of interviews with people having personal knowledge of past events
      3. Let’s make a definition together. (Find commonalities within the definitions and come up with a definition as a class; use that for their notes, if taking.)

 

d. Keeping stories and language alive: Dichos y corridos (slide 4)

            i. Dichos have been used in Mexican and Latino communities for centuries.

      1. They provide a form of expression or advice for all kinds of situations
      2. Example: “El que se lo guarda para alrato, se lo come el gato.” → translates to: “If you save it for later, there’s no guarantee it’ll be there.”
      3. Ask students to shout out “sayings” used in their families (not on slide).
      4. Make a list of all the dichos/sayings → What “themes” do you notice, or what kind of advice do they share? Could we group them into those themes or types of advice? 

 

          ii. Slide 5: w/ evidence of study (ask student to read aloud for class)

    1. The sharing of stories and narratives, dichos (sayings) and consejos (advice) is a prominent experience among families in Mexico as well as among immigrant Mexican families in the United States. An opportunity for entertainment and enjoyment, the retelling of family stories and folktales also serves to build family bonds, share cultural values, and construct identity. The sharing of narratives, particularly narratives of poverty and struggle, is associated with resiliency and empowerment, serving to support parents in their interactions with school and advocacy for their children (Delgado-Gaitan, 2005).

 

         iii. Slide 6: Corridos defined

    1. a ballad in a traditional Mexican style, typically having lyrics that narrate a historical event.
    2. Slide 7: Corridos have been used since the Mexican Revolution, and regained popularity during the colonization of what is now the Mexican-American border and additional southern US lands. 
    3. Corridos were mostly a male-dominated genre, but women have since created subgenres of their own, such as coquette corridos.
    4. Check out or add artist Belinda’s song “300 Noches” or “Cactus,” or even Eydrey’s “X Ti” (both singers talk about women’s perspectives in relationships, gender, and feminist themes).
               a. Write down what you notice from the beat, melody, and even undertones in the sound. Think about what comes across as “feminine.” Next you’ll compare it to “traditional” corridos made by men. 

 

         iv. Slide 8: Popular corridos then and now

    1.   The legend and life of Gregorio Cortez, who bravely fought against American Texas Rangers for the independence of Mexico and Mexican peoples.
    2. Slide 9: “La Jaula de Oro” by Los Tigres del Norte
           a. Explains that the “American” dream is not what it seems, and one ends up feeling more and more isolated from their culture and people while living in America. 
    3. Ask students: What do these corridos have in common with the music from the women artists? What is different about them? Why is it important to have all types of storytellers tell stories through music like corridos? 

 

         v. Student quick work: Ask students to find a song that tells a story about a population of people.

    1. Instructions (slide 10): 
          a. Open Chromebooks.
          b. Find a popular contemporary song that tells a story about a population of people, or tells a historical story (add a six-minute timer).

 

e. Review: “To know the past is to know the present. To know the present is to know yourself.” (slide 11)

    1. “Latin American countries have been telling their stories for centuries through dichos, consejos, corridos and more. 
    2. Sometimes these stories show us hardship, but it can also show us resilience
    3. As a dicho says: “No hay mal que por bien no venga”  → Good can always come out of bad/hard/difficult”

 

 

Day 2 – Chew: How can stories teach us about ourselves and the world around us? (slide 12)

f. Class work time: instructions for students

    1. On your own, read + annotate the GCV story of Alexandra Irrazabal.
    2. Circle words you do not know.
    3. Underline phrases that describe who Alexandra is—what she enjoys, her favorite things, etc.
    4. Highlight words/phrases that demonstrate the world around Alexandra.

g. Poster gallery: Instructions

    1. Write one of the questions below on each poster. 
    2. Groups of three to six students spend 5 minutes on each poster. 
    3. They can add to other’s thoughts, ask questions about other’s thoughts, add their own answer to the question posted, etc. 
    4. Student groups present their poster once full rotation is done, sharing what’s been written.
    5. Gallery questions
    1. Why is it important to share stories of experience?
    2. What do all the stories heard or read today have in common?
    3. How do stories shape the way we think?
    4. Why is it important to highlight stories from non-dominant communities?
    5. Why is it important to acknowledge different forms of storytelling? 
    6. What do we learn from stories?

 

Review (Exit Ticket)

  1. How did today’s lesson deepen your understanding of storytelling?
  2. If you could tell a story about your community, what would it be?

 

Multilingual and ELL Supports

  • Allow students to read Alexandra’s story in home language 
  • Allow students to annotate in home language 
  • Groups can be home language groups or mixed language groups
  • Provide English sentence stems to help students contribute to the conversation during the poster gallery activity
  • Allow students to think about their answers by writing it in their home language first prior to gathering in a group

 

Vocabulary and Definitions

  • Oral storytelling: the practice of passing down history, values, and traditions through spoken words and performance rather than writing
  • Dichos: short, popular sayings or proverbs in Spanish-speaking cultures that offer folk wisdom or life lessons
  • Corridos: traditional Mexican narrative songs or ballads that tell stories of history, social issues, or the lives of everyday heroes
  • Consejos: helpful pieces of advice or cultural wisdom shared by elders to guide younger generations in making good choices
  • Narratives: the specific stories or accounts of events that help people explain their experiences and how they see the world
  • Non-dominant communities: groups of people who have historically had less social, political, or economic power compared to the largest or most influential group in a society

Resource List

3 Kawm Txog: Kev Kho Siab Ntsws thiab Txhim Kho Lub Neej Tom Ntej – Hmoob Kev Kho Siab Ntsws thiab Txhim Kho Lub Neej Tom Ntej

Sij Hawm Qhia

  • 1–2 hnub thaum chav kawm sib ntsib

 

Khoom Siv

  • Green Card Entrepreneur Voices – Steve Thao daim yeeb yaj kiab video


Connections to the 7 Cs of Ethnic Studies

  • Saib Xyuas: siv Hmoob cov txuj ci (suab paj nruag/paj ntaub) los ua lub cib fim kom lees paub tus kheej thiab kho siab ntsws
  • Tsim Lub Tswv Yim: siv Hmoob cov txuj ci (suab paj nruag/paj ntaub) los yog ib yam cuab yeej kom muaj zeem muag, pom yav tom ntej, tsim kho lub ntiaj teb, muaj kev cia siab, muaj kev kho siab ntsws, thiab muaj kev sib raug zoo ua ke

 

Txheej Txheem Qhia

Tseem Ceeb: Thov ceeb toom cov tub ntxhais tias kev kawm hnub no yuav muaj qee yam ua rau lawv txhawj/ muaj kev nyuaj siab, thiab tsim ib chav nyab xeeb rau lawv ua ntej pib zaj kawm no. Hnub no, chav kawm yuav saib tib neeg cov txuj ci paj ntaub thiab suab paj nruag los ua kev kawm kom nkag siab cov sij haum nyuab thiab nkag siab tias cov txuj ci no kho neeg siab ntsws li cas. Qee yam ncauj lus peb yuav tham txog yog kev ua tsov rog, tsiv teb tsaws chaw/khiav tawm teb chaws, thiab kev tsim txom ntawm ntau tiam neeg, kev ntxhov siab los sis tusiab uas cov tsev neeg muaj ib phaum dhau ib phaum, thiab tej zaum yuav ua rau yus muaj qee yam kev xav. 

Thov ceeb toom cov tub ntxhais kom paub sib hwm, tsim ib chav nyab xeeb rau txhua tus, thiab yog lawv tsis xav hais lus/tsis xav tham los tau. Ntxiv thiab, nco ntsoov kom cov tub ntxhais mus cuag lawv cov kws kho kev mob hlwb yog lawv xav tau kev pab, thiab qhia tias cov ncauj lus hnub no yog tham hauv chav kawm es ua rau lawv muaj qee yam kev xav. Xib Fwb siv nws qhov kev txiav txim siab zoo tshaj plaws los ceeb toom cov tub ntxhais kawm.

Taw: Hmoob Twj Suab Paj Nruag

  • Tso cov duab ntawm qee cov twj suab paj nruag Hmoob ntawm daim txiag. 
  • Nug cov tub ntxhais seb puas muaj leej twg paub cov twj suab paj nruag los sis qhia tau tias yog dab tsi 
    • Hu ob peb tug tub ntxhais twv cov twj suab paj nruag npe los sis qhia tias yog dab tsi 

Tig thiab Tham

Koj mloog zaj nkauj dab tsi thaum koj tu siab los sis tsis muaj siab ua dab tsi? Vim li cas mloog nkauj ho zoo dua nrog ib tug phooj ywg tham?

 

Phua: Hmoob Twj Suaj Paj Nruag 

  • Piav qhia cov twj suab paj nruag Hmoob (Hmong instruments):
    • qeej / lusheng
    • raj / flute
    • ncas / mouth harp
    • xim xaus / violin
  • Tso cov duab twj suab paj nruag Hmoob; ces piav qhia tias Hmoob siv dab tsi los tsim cov twj thiab Hmoob siv cov twj li cas
  • Saib ib ntu luv luv ntawm Among Mountains, thaum 29:00 txog 43:00.
    • Neeb Thoj piav qhia cov twj suab paj nruag thiab cov suab uas txhais tau lus Hmoob, nrog rau tias suab paj nruag/nkauj yog ib yam txuas neeg cov lus hais, thiab feem ntau yog sib los nrhiav txij nkawm/sib tham.

Tig thiab Tham

Cov twj suab paj nruag Hmoob yog ib hom kev hais lus/sib txuas lus tau li cas? Nws yog ib hom hauv kev los kho siab ntsws li cas? 

  • Hais ob peb tug tub ntxhais qhia lawv cov tswv yim rau sawv daws 

 

  • Qhia rau cov tub ntxhais kawm kom meej tias suab paj nruag yog ib yam ua rau neeg qhia tau lawv tej kev xav. Thaum ub, Hmoob tsis qhib siab qhia txhua yam kev xav lawv muaj, tshwj xeeb yog thaum sib tham nrhiav txij nkawm. Suab paj nruag yog ib txoj hauv kev rau tib neeg qhib siab qhia thiab tham txog lawv tej kev xav, kev hlub, kev zoo siab, los sis kev tu siab rau lwm tus. 

 

Tig thiab Tham

Koj mloog zaj nkauj dab tsi thaum koj tu siab los sis tsis muaj siab ua dab tsi? Vim li cas mloog nkauj ho zoo dua nrog ib tug phooj ywg tham?

  • Kab lus pib: Thaum kuv nyuaj siab, kuv nyiam mloog …………

 

Phua: Steve Thao zaj dab neeg 

Saib daim yeeb yaj kiab txog  “Steve Thao” los ntawm Green Card Entrepreneur Voices.

 

Pab Pawg Sib Tham/Sib Qhia Tswv Yim

  • Saib daim yeeb yaj kiab: Saib ua ke.
  • Tham: Cov txuj ci suab paj nruag pab Hmoob nkag siab lawv tsev neeg li keeb kwm li cas? Cov txuj ci no pab Hmoob kho lub neej yav dhau lo li cas? 
  • Txhuaj xyuas: Thoj hais tias, “Txuj ci suab paj nruag yog ib txoj hauv kev rau peb qhia peb cov dab neeg, es tsis txhob cia lwm tus qhia rau peb.” Qhov nws hais no txhais tau li cas? Koj yuav siv txuj ci suab paj nruag los qhia koj zaj dab neeg li cas? 

 

Zom: Paj Ntaub Artwork 

Nthuav qhia txog  paj ntaub Hmoob, uas feem ntau yog siv los qhia dab neeg, tshwj xeeb li daim paj ntaub dab neeg. Qhia rau cov tub ntxhais tias paj ntaub dab neeg pib hauv cov yeej thoj nam tawg rog, uas yog ib txoj hauv kev cov Hmoob nthuav lawv cov txuj los khwv nyiaj. Lawv siv tes dag zog los tsim daim ntaub, ces siv tes los kos thiab xaws daim paj ntaub dab neeg qhia txog lawv lub neej, keeb kwm, thiab tej yam lawv tau ntsib. Muab ob peb daim paj ntaub dab neeg rau cov tub ntxhais kawm saib, thiab qhia cov qauv tshwj xeeb npe thiab txhais li cas.  (Saib daim paj ntaub link hauv qab.)

 

Dej Num Kos Duab thiab Sau Nqe Lus

  • Yais ib daim ntawv dawb uas yog ib feem plaub/ ib nrab rau cov tub ntxhais. Cia lawv kos duab thiab pleev kob txog ib zaj dab neeg ntawm lawv lub neej uas siv tau los txhawb los sis ua rau lwm tus muaj kev cia siab.
    • Cov tub ntxhais tsis tas yuav kos ib ciam ntug rau daim ntawv
  • Cov tub ntxhais yuav sau ib nqe lus xav txog daim duab lawv kos thiab seb nws tuaj yeem muab kev kho siab ntsws thiab kev cia saib rau lwm tus 
  • Xib Fwb yuav khaws tag nrho cov duab los tsim ib daim paj ntaub loj/duab collage tim phab ntsa. Xib fwb txiav qauv paj ntaub Hmoob/ xab xeeb kaum los ua ciam ntug rau cov duab los tau thiab. 

 

Saib Dua: 3-2-1 Daim Pib Tawm

Siv ib daim ntawv (nyob hauv phau ntawv sau los sis ib daim ntawv me me) los sis saum huab cua, hais kom cov tub ntxhais sau teb cov lus no thiab muab rau tus xib fwb:

  • Peb yam muaj tseeb uas koj kawm tau txog Hmoob txuj ci (suab paj nruag/paj ntaub) hnub no
  • Ob txoj hauv kev uas cov txuj ci tau hloov pauv Hmoob lub neej
  • Ib lo lus nug koj tseem muaj txog tias cov txuj ci tuaj yeem txhawb tau ib lub neej zoo yav tom ntej 

 

Kev Pab Cov Tub Ntxhais Hais Ntau Hom Lus thiab Kawm Lus Askiv

  • Siv cov kab lus pib thaum rov xav txog/tham txog kev kawm:
    • Txuj ci suab paj nruag/ paj ntaub pab peb tau nrog _____
    • Txuj ci suab paj nruag/ paj ntaub pab kho _______
    • Txuj ci suab paj nruag/ paj ntaub ua rau kuv nkag siab ______.
    • Kuv qhia kuv cov kev xav/ kuv tus kheej los ntawm ______. 
    • Thaum kuv _____, kuv mloog _____.

 

Ntsiab Lus thiab Txhais Li Cas

  • Paj ntaub: Hmoob txuj ci teej tug uas siv koob los xaws rau daim ntaub 
  • Txuj Ci (suab paj nruag/paj ntaub/ kev kos duab): tej yam yus tsim los ntawm kev xav los qhia tswv yim thiab neeg cov kev xav, los tsim tej yam zoo nkauj, los sis los qhia tias yus pom lub ntiaj tej li cas 
  • Kev kho siab ntsws: qhov txheej txheem ntawm kev ua rau yus lub siab nkaj, siab tawv, los sis lub siab rov los ua ib lub tom qab yus raug tsim txom, tsis hais ntawm cev nqaij daim tawv los sis kev xav hauv siab
  • Kev cia siab: kev ntseeg tias yam zoo yeej yuav tshwm sim
  • Kev Puas Siab Ntsws ntawm ntau tiam neeg: kev ntxhov siab, raug mob/puas siab ntsws, los sis kev tu siab uas tau kis/poob ib tiam neeg mus rau ib tiam

 

Teev Cov Khoom Siv 

Yuunitii 2ffa: Dandamannaa fii Falmaa – Dandamannaa Aadaa Oromoo fii Sirna Haqaa Kessatti

Yeroo Murtaa’e

  • Kutaa barnootaa lama yookan tokko kessatti

 

Meeshaalee Barnootaa


Connection to the 7 Cs of Ethnic Studies

  • Center: Aadaa Oromoo keessaa wal gargaaruu fi beekumsa Oromoo waa’ee haqaa fi araaraa irratti xiyyeeffachuu.

 

 

Qajeelfamoota:

 

Ignite (Kakaasuu)

  • Gaafii lama kannen barattoota itti gaafadhu. Baratootan afaanii ka fedhaanitti deebii kennu ni danda’an. Suura kaasuullee ni danda’an.

    • Aadaa jechuu maali? Yoo barbaaddan, aadaa kutaa keenya kessa, mana barumsa keenya keessatti, yookan aadaa maatii kee yookan aadaa hawaasa kee yookan aadaa Amerikaa ibsu ni dandeettan.  

  • Haqaa jechuu maali? Yoo barbaaddan, kutaa keenya kessa, mana barumsa keenya, yookan maatii kee kessa yookan hawaasa kee kessaa walitti bu’iinsa hogga jiruu, yeroo sani haqaa akka sittu fakkatu ibsu ni dandeettan. What do you think justice means? If it helps, you can describe what justice looks like when there is a conflict in our classroom, our school, your family, your community, or our society.

  • Barattoonnii deebii isaani wal haa qoodan

 

Chunk 1 (Qindeessuu 1)

  • Hiika salphaa aadaa fi haqaa ibsi

  • Barnoota aadaa Oromoo armaan gaditti dhiyesssi

 

Aadaa Oromoo wal gargaaruu

  • Jiga – Yeroo namni walitti dhufanii hojjii waliin wal gargaaruuf, akka nama tokko kophaa isaati hin rakkanneef, namni carraqqii isaani wal qoodaan.

    • Xiyyeeffannaan itti gaafatamummaa wal qoodu irra.

  • Qabo – Yeroo namni dafeeti nama jaallatan deeggaruu, gaafachuu malee.

    • Xiyyeeffannaan hawaasni yeroo barbaachisa hundatti achitti argamudha

  • Afoosha – Yeroo namni yeroo hundaattin wal deggaaruu, yero rakkina kessaa, malaqaa ykn qabeenya waliin wal gargaaruu.

    • Xiyyeeffannaan deeggarsa maallaqaa fi hawaasummaa.

 

Haqaa fii Araara Oromoo

  • Jaarsumaa – Maanguddootaa kabajama hawaasa kessatii yeroo wal bu’iinsa jiru gama lamaan dhaggefachuudhan araara itti ga’uf namoonnii ni gargaara

  • Xiyyeeffannaan isaa walitti dhufeenya cimsuu irratti, malee eenyu akka balleesse irratti miti

  • Gumaa – Yeroo namni tokko yookaan maatiin isaa miidhaa geessisan irratti itti gaafatamummaa fudhatanii, waan sana sirreessuuf deeggarsa yookaan beenyaa kennani

  • Xiyyeeffannaan isaa miidhaa sirreessuu irratti malee adabuu irratti miti.

  • Araara Walitti bu’iinsa booda kara dhiifama gaafachuu fi dhiifama gochuutiin namoota wal fiduu

  • Xiyyeeffannaan isaa nagaa fi fayyina argachuu

 

 

Chunk 2 (Qindeessuu 2)

Aadaa fii haqaa Amerikaa fii Aadaa fii haqaa Oromoo wal bira qabi.

  • T-chartii itti garsisii (Dabalee 1 ilaali)

  • Haalaa tokko walitti bu’iinsa barata lama jiddu yaadi. Miidhaa maal uumame? Haqaan maal fakkata? Hooggannaa mana barnoota rakkoo kana akkamitti hiika?

    • Deebiin eegamu eenyu akka rakkoo jalqabe fi adabbiin maal akka ta’u irratti xiyyeeffata 

  • Sirnaa haqaa Oromoodhan, walitti bu’iinsa kana akkamitti hiika?

    • Jaarsumaa: Maanguddota kabajamaa walitti bu’iinsa kana ni furaan, gama lamaati dhaggeefachuudhan. Akkasumas, barata lameeni wal haasa’an. 

      • Barattoota gaafii kana itti gaafadhu: Gaafii maal gaafattan? Gama lameeni akka wal dhaga’an fii akka wal hubataan akkamitti goota?

    • Gumaa: Miidhan tarkaanfii gaariitin ni sirreefamaa.

      • Barattoota gaafii kana itti gaafadhu: Deggarsaa barata lameeni maal barbaadan? Walitti dhufeenyi isaanitti akkamitti deebian? Tokkoo tokkoon isaani walitti bu’iinsa kanaaf akkamitti itti gaafatamummaa fudhatan?

    • Araara: Walitti bu’iinsa kana xumurudhan, hawaasni walitti deebi’an

      • Kana gaafachuu ni dandeetta: Walitti bu’iinsa isaani booda nagaan maal fakkaata? Barattoonni kutaa keessaa yeroo barattoonni lamaan araaraan deebi’an, miira isaani maal fakkaata?

 

Chew (Xiinxaluu)

  • Seenaa Tashitaa Tufaa ilaaluu yookan dubbisuu ni dandettan. Yoo dubbistan, barruu keessatti bakka barbaachisaa mallatteessi gaafii armaan gadittif:

  • Barata waliin, gaafii armaan gaaditti kana barattonnii haa deebiian:

    • Tashitaa waa’ee aadaa Oromoo maal kaase?

    • Wal dhabbiinn yookan walitti bu’iinsa maal kaase?

    • Osoo Afaan Ingilizii barachaa jiru, hojii adda adda hojjechuu fii daldala isa eegaluu, guddina aadaa Oromo kessa isaatii fayyadamuu akkamitti cichee? 

 

  • Barattoonii hogga wal qoodu fixan, kana isaani wajjin qoodi: Seenaa Tashitaa mata duree kana walitti dhufeenya ni qaba, sababiin isaa inni godaanaa Oromoodha. Bara 1992 irra Miiniisoota kessaa galuu ture. Inni nama jabaatee hojjetuu fii hawasaa isa gargaaruudha. Aadaa Oromoo kessaa wal gargaaruun waan barbaachisaa ta’e hojii isaa kessattii ni argama. Ummata Oromoon, akkuma Tashitaati aadaa isaani kabajaadhan, duudhaatiin fii hawaasummaadhan ni agarsiisan.

 

  • Gareewwan xixiqqoo keessatti yookan hiriyaa wajjin, mata dureewwan kana kessaa tokko filachuun Tashitaaf haqaan maal fakkachuu danda’u irrati mari’adhaa. Sirna haqaa Oromoo silaa fayyadamee ta’e, muuxannoon Tashitaa akkamitti adda ta’a? Waraqaa “Why is Oromo Culture Important?” (Dabalee 2) fii gaafiiwwan armaan gadittii itti fayyadamii.

  • Barattoonnii waraqaa irra yookan karaa dijitaalaatiin qopheessuu ni danda’an. Muuxannoon Tashitaa akkamitti adda ta’uu agarsiisuu qaban.

 

Filannoo mata dureewwanii (tokko filadhuu) fii gaaffiiwwan:

  • Mata Duree 1: Mootummaa wajjin walii galuu dhabu

    • Walii galuu dhabu yookan miidhaan maali ture?

    • Jaarsummaa fi Gumaan maal fakkaachuu danda’u?

    • Araarrii maal fakkachuu danda’u?

  • Mata Duree 2: Afaan Ingilizii Barachuu

    • Gufuuwwaan Tashitaa maltu mudate?

    • Namoonnii fi hawaasni Afaan Ingilizii akka baratu akkamitti isa gargaaruu danda’an?

    • Haala kana keessatti, Jiga, Qaboo fi Afooshaan Tashitaaf maal fakkachuu danda’a?

  • Mata Duree 3: Hawaasa Haaraa Kessatti Makamuu

    • Hawaasni hojii argachuu fi mana argachuu keessatti Tashitaa akkamitti gargaaruu danda’an?

    • Deggarsi kami yeroo ce’umsa Tashitaa keessatti isa gargaaru danda’a?

    • Haala kana keessatti Jiga, Qaboo fii Afooshaan Tashitaaf maal fakkachuu danda’a?

 

Irra Deebi’u

  • Barattoonnii gaafii armaan gaaditti walitti haasa’udhan ha deebiian:

  • Amma haqaa jechuu anaaf maal jeechudha? Qaamolee aadaa Oromoo fii sirna haqaa kutaa barnootaa keenya, mana barumsaa keenya, fii hawaasa keenya kessattii akkamitti fayyadamuu dandeenya?

  • Maatii koo yookan hawaasni aadaa koo haqaa akkamitti hiiku fi wal gargaaruu danda’a? Kun aadaa Oromoo wajjin wal fakkaataa moo addadha?

 

Deeggarsa Afaanii

  • Mul’ata kennu (see slides/attachments).

  • Jalqaboota himaa kennuu hojjii barreeffamaa fi ha’saauuf.

  • Viidiyoof barreefama kennu

  • Barrefamaa Tashitaa afaan baratootattin keenuu yoo barbaachisee

 

Jechootaa fi Hiika Isaanii

 

  • Aadaa: Aadaan akkaataa jireenya namoonni fii waliin ta’an agarsiisa. Aadaan jirenya guyyaa guyyaa isaani ni qajeelcha. Aadaan qaamolee jireenya hedduu of kessaa qaba; mootummaa, amantii, duudha fi dinagdee ni jira.

  • Dandamannaa: Yeroo rakkoon dhufu illee dandamatee itti fufuu fi abdii kutachuu dhiisu.

  • Guuza/Jiga (JEE-guh): Yeroo namni walitti dhufanii hojjii waliin wal gargaaruuf, akka nama tokko kophaa isaati hin rakkanneef, namni carraqqii isaani wal qoodaan. Xiyyeeffannaan itti gaafatamummaa wal qoodu irra.

  • Qabo (KAH-boh): Yeroo namni dafeeti nama jaallatan deeggaruu, gaafachuu malee. Xiyyeeffannaan hawaasni yeroo barbaachisa hundatti achitti argamudha

  • Afoosha (ah-FOO-shah) Yeroo namni yeroo hundaattin wal deggaaruu, yero rakkina kessaa, malaqaa yookan qabeenya waliin wal gargaaruu. Xiyyeeffannaan deeggarsa maallaqaa fi hawaasummaa.

  • Jaarsumaa (jar-SOOM-mah): Maanguddootaa kabajamaa hawaasa kessatii yeroo wal bu’iinsa jiru gama lamaan dhaggefachuudhan araara itti ga’uf namoonnii ni gargaara. Xiyyeeffannaan isaa walitti dhufeenya cimsuu irratti, malee eenyu akka balleesse irratti miti

  • Gumaa (GOO-mah): Yeroo namni tokko yookaan maatiin isaa miidhaa geessisan irratti itti gaafatamummaa fudhatanii, waan sana sirreessuuf deeggarsa yookaan beenyaa kennani. Xiyyeeffannaan isaa miidhaa sirreessuu irratti malee adabuu irratti miti.

  • Araara (ah-RAH-rah): Walitti bu’iinsa booda kara dhiifama gaafachuu fi dhiifama gochuutiin namoota wal fiduu. Xiyyeeffannaan isaa nagaa fi fayyina argachuu

 

Dabalee 1: T-Chartii – Adabbii Mana Barumsaa Biyyoota Dhihaa fii Sirna Haqaa Oromoo

 

Yoo Mana Barumsaati Walitti Bu’iinsi Jiraate . . . (Mala Adabbii Mana Barumsaa Biyyota Dhihaati)

Yoo Mana Barumsaati Walitti Bu’iinsi Jiraate . . . (Mala Sirna Haqaa Oromoo)

Xiyyeeffannaan isaa eenyu akka walitti bu’iinsa jalqabe irrattidha

Xiyyeeffannaan isaa miidhaan maali akka ta’ef irratidha

Barattoonni dhuunfaatti komatanii

Barattoonni lamaan isaanii ni dhaggeeffataman.

Barattoonni gara hoogganaatti ergan

Barattoonii maanguddota kabajamaa yookan nama amaanama walitti fidamaa, araara buusuf.

Barattonni adabamu (yeroo muraasaaf mana barumsaa irra ari’amuu)

Barattoonni miidhaa sirreessuuf hojjetan (Gumaa).

Barattoota gidduutti mariin xiqqaa jira.

Barattoonni wal dhaggeeffatanii yaada isaanii wal qoodan.

Walitti bu’iinsi yeroo baay’ee adabbiidhaan xumurama.

Walitti bu’iinsi nagaa fi araaraan xumurama (Araara).

Maatiin hirmaachuu yookaan hirmaachuu dhiisuu ni danda’ama

Hawaasni (maatii, hiriyyoonni, fi ga’eessonni) ni hirmaatan

Xiyyeeffannaan isaa seerri cabuu irrattidha.

Xiyyeeffannaan isaa walitti dhufeenya deebisanii ijaaruu irrattidha.

 

Dabalee 2: Aadaa Oromoo Maalif Barbaachisoo Ta’e? (Hojii Barattootaf)

 

Aadaan Maali?

Aadaan akkaataa jireenya namoonni fii waliin ta’an agarsiisa. Namoota hunda fi gareen namoota hunda aadaa ofii isaani ni qaban. Aadaan jirenya guyyaa guyyaa isaani ni qajeelcha. Aadaan qaamolee jireenya hedduu of kessaa qaba; mootummaa, amantii, duudha fi dinagdee ni jira.

Aadaa nama uffata isaani, wal gargaaruu isaanii, cidha akkatti kabajan fii gadda fii gamachuu isaanii kessaa argamaa. Akka walii galaattii, aadaan akkaataa namoonnii itti jiraatanii fii akkaataa wal gargaaranidha. Aadaan eenyummaa isaanii fii jireenya isaanii ni agarsiisa.

Aadaa Oromoon Maali?

Ummannii Oromoo, akkuma ummata biraa hunda, aadaa isanii adda kan jireenya isaaniif guyyaa guyyaa barbaachisaa ta’e qabanii. Aadaan kun akkaataa isaanii, yaada isaani fii wal qunnammuu isanii dhiibbaa ni qaba. Aadaan Oromoo duudhaa fi goochaalee aadaa hedduu of kessaa qaba. Isaan kessaa ayyaanoota, sirna gaa’ilaa, wal gargaaru fii karaa rakkoo itti furan. Duudhaaleen aadaa kana akkaataa jireenyaa namoonni fii hawaasa isaani irrati ni qajeelfama. 

Aadaa Oromoo Wal Gargaaruu

Wal gargaaruu aadaa Oromoo kessatti heddu barbaachisadha. Namoonni yeroo rakko kessatti wal ni gargaarani, wal ni dhabbatanii. Deggarsa kun jireenyaa guyyaa guyyaa kessatti haala adda addattin mul’atu ni danda’ama. 

Karaan tokkoo Jigadhaa: Yeroo namni walitti dhufanii hojjii waliin wal gargaaruuf, akka nama tokko kophaa isaati hin rakkanneef, namni carraqqii isaani wal qoodaan.

Karaa biraatii Qabodhaa: Yeroo namni dafeeti nama jaallatan deeggaruu, gaafachuu malee. Hawaasni yeroo barbaachisa hundatti achitti argamudha

Karaa 3ffatti  Afooshadhaa: Sirna kan namni yeroo hundaattin wal deggaaruu, yero rakkina kessaa, malaqaa ykn qabeenya waliin wal gargaaruu. Deeggarsa maallaqaa fi hawaasummaa ni kennama, akka namnii kophaa isaati hin rakkanneef.

Sirna Araaraa Oromoo

Aadaa Oromoo keessatti walitti bu’iinsa hiikuuf sirnoonni ni jira. Sirnoonni kun wal dhabbii xixiqqoo irraa kaasee hanga rakkoo guddaatti hiikuuf ni gargaara. Isaan dhalootaa gara dhalootaatti darbanii dhufan. Nagaa fi tokkummaa hawaasaa eeguufis baay’ee barbaachisaadha.

Mukaa Odaa (Mallattoo Tokkummaa fi Nagaa)

Odaan aadaa fii seenaa Oromoo keessatti bakka gudda qaba. Inni mallattoo tokkumma fi nagaati. Abbootii Gadaa Odaa jalatti murtii murteessuf, rakkoo hiikuf, fi naga eeguuf walitti dhufanii. Odaan bakka hawaasni walitti dhufee mari’achuuf fii araaraa buusuudhaf.

Haqaa Oromoo fii Sirnoota Araaraa

Uummanni Oromoo walitti bu’iinsa hiikuu fi nagaa deebisuuf sirnoota adda addaa qaba. Isaan keessaa Jaarsummaa, Gumaa, fi Araarri ni jira. Sirnoonni kun namoota wal hubachiisuu, itti gaafatamummaa fudhachiisuu, fi walitti dhufeenya fooyyessuu irratti xiyyeeffata.

Jaarsummaa: Yeroo maanguddota kabajamaa walitti bu’iinsa hiikanidha. Isaan gama lamaan ni dhaggeeffatan, namoonni nagaan akka walitti deebi’an ni gargaara.

Gumaa: Yeroo namni tokko yookaan maatiin isaa miidhaa geessisan irratti itti gaafatamummaa fudhatanii, waan sana sirreessuuf deeggarsa yookaan beenyaa kennani. Xiyyeeffannaan isaa miidhaa sirreessuu irratti malee adabuu irratti miti.

Araara: Yeroo nagaan deebi’u ta’a. Namoonni dhiifama gaafatan, wal dhiifamu, fi nagaan waliin itti fufu

Aadaa Oromoo keessatti walitti bu’iinsi qaama jireenyaati. Haqaan namoota adabuu irratti osoo hin taane miidhaa sirreessuu fi walitti dhufeenya deebisanii ijaaruu irratti xiyyeeffata.

Xumura Aadaa Oromoo

Aadaa Oromoon jireenya ummata Oromoof baa’yee barbaachisadha. Aadaan Oromoo wal gargaaruu fii itti gaafatamummaa irrati ijaarame. Namoonnii aadaa Oromoo keessatti jireenya guutuu isaanif wal gargaaran.

Aadaa Oromoo kessatti, namni kophaa isaanitin hin rakkatan. Hawaasni wal garaaruf ni jira. Hawaasummaa kana hawaasni ni jabeefama, akkasumas tokkummaa ni agarsiifama.

1 Kawm Txog: Lub Neej thiab Hom Lus – Hmoob Lub Neej thiab Hom Lus

Sij Hawm Qhia

  • 1–2 hnub thaum chav kawm sib ntsib

 

Cov Khoom Siv

  • Green Card Youth Voices: Immigration Stories from a St. Paul High School – Ib Yam Xyooj zaj dab neeg story thiab video
  • Duab Paj ntaub images – xaiv ib daim

 

Connections to the 7 Cs of Ethnic Studies

  • Saib Xyuas: kawm txog keeb kwm Hmoob, haiv neeg Hmoob, thiab lus Hmoob kom muaj cib fim los lees paub thiab kho tus kheej
  • Ua kev zoo siab: using Hmong counter-stories and community narratives through storytelling

 

Txheej Txheem Qhia

 

Taw: Hom Lus los sis Duab

 

Kev Xaiv A: Hom Lus

Sau rau ntawm daim txiag:

Nyob zoo. Kuv lub npe hu ua . . . 

(Hello. My name is . . .)

 

Nug cov tub ntxhais kawm seb puas muaj leej twg paub hom lus no lo sis nyeem tau. Hu ob peb tug los twv los sis nyeem kab lus rau txhua tus. Nug cov tub ntxhais kawm kom tsa tes yog tias lawv hais ib hom lus txawv uas tsis yog lus Askiv tom tsev. 

 

Tig thiab Tham

Piv txwv tias koj tau khiav mus nyob ib lub teb chaws tshiab uas tsis muaj neeg paub hais, nyeem, los sis nkag siab koj hom lus. Koj yuav qhia rau lawv tias koj yog leej twg li cas? Koj yuav qhia koj zaj dab neeg rau lawv li cas? 

  • Hais kom ob peb tug tub ntxhais kawm qhia lawv cov tswv yim rau sawv daws. 

 

Kev Xaiv B: Duab

Tso ib daim duab paj ntaub qub paj ntaub clothing piece. 

 

Hais kom cov tub ntxhais sib tham seb hom lus los sis cov lus uas cov qauv qhia yog dab tsi. Qhia rau lawv tias cov Hmoob ntseeg tias lawv cov lus thaum qub ub yog muab sau los sis xaws rau ntawm Hmoob cov khaub ncaws thiab paj ntaub ua lus zais ceeb toom lwm tus txog kev phom sij. Tiam sis, dhau ib lub sij hawm los, cov lus hais tau ploj mus tag; txhua yam uas tshuav tam sim no ces yog cov cim thiab cov qauv lawm xwb.

 

Phua: Kev Piav Dab Neeg 

Qhia tias haiv neeg Hmoob yog ib haiv neeg pawg tsawg nyob hauv Suav Teb uas tau khiav tawm mus nyob thoob Sab Qab Teb Chaws Esxias. Meskas CIA tau rub Hmoob los pab tua Kob Tsov Rog Qab Rooj hauv Nplog Teb. Vim li no, coob tus Hmoob yuav tsum tau khiav tawm Nplog Teb mus nyob hauv cov yeej thoj nam tawg rog hauv Thaib Teb. Nim no, Hmoob nyob thoob Asmesliskas; cov coob nyob hauv lub xeev California, Minnesota, thiab Wisconsin. Hmoob nyob coob heev hauv lub ob nroog ntxaib. Hmoob lub neej thiab tus kheej tau hloov pauv vim kev yuav plam lawv hom lus thiab kab lis kev cai. 

 

Piav tias tau ntau tiam, cov Hmoob siv lus los piav dab neeg xwb. Cov Hmoob tsis muaj ntaub ntawv sau tseg txog lawv cov keeb kwm vim raug kev tsim txom los ntawm haiv neeg Suav. Lawv tsiv Suav Teb los mus rau Suav Qab Teb ua ntej tsiv mus Sov Choj/ Sab Qab Teb Chaws Esxias. Thaum lawv khiav ces, lawv tau poob thiab plam lawv cov ntaub ntawv.

 

Tiam sis, kev piav dab neeg yeej yog lawv ib txoj hauv kev tseem ceeb los qhia Hmoob keeb kwm, kev ntshaw, kev ntseeg, kab lis kev cai, thiab dab neeg. Hmoob muaj peev xwm qhia lawv cov kab lis kev cai thiab keeb kwm los ntawm kev piav dab neeg thiab hais lus. Cov dab neeg qhia txog kev ua neej, ua rau yus pom lub ntiaj ntej, thiab ua rau yus nkag siab tus kheej/lub neej thiab lub zej zog. Kev piav dab neeg kuj yog ib qho tseem ceeb ceev/khaws cov ntaub ntawv ntawm cov poj koob yawm txwv, kev tsiv teb tsaws chaw, thiab lub neej, nrog rau cov nplua rog loj thiab kev tsis sib haum xeeb.

 

Phua: Ntawv Hmoob Las Tees

  • Piav qhia tias ntawv Hmoob Las Tees yog hom ntawv uas Hmoob coob tus siv niaj hnub no. tawv Hmoob Las Tees tsim thaum xyoo 1950s los ntawm ib co Txiv Plig Fab Kis thiab ib co kws Hmoob hauv Nplog Teb: Txiv Plig Nyiaj Pov (Father Yves Bertrais), Dr. Smalley, and Dr. Barney, nrog rau ob peb tug Hmoob nyob hauv zos 

 

Tig thiab Tham

Thaum lwm tus tib neeg txawv teb chaws muaj fwj chim tuaj tsim ntaub ntawv rau yus haiv neeg sau, qhov no muaj feem hloov pauv/cuam tshuam yus tus kheej/ lub neej li cas? 

  • Nug ob peb tug tub ntxhais kawm qhia lawv cov tswv yim rau sawv daws.

 

Chunk: Lus Hmoob thiab Cov Cim Suab

  • Piav qhia me ntsis tias lus Hmoob yog ib yom lus muaj 8 lub suab cim. Tus tsiaj ntawv kawg ntawm ib lo lus Hmoob tsis muaj suab; nws qhia kom yus hais lo lus siab, qis, tus, los sis npub ntswg. Txhua lo lus Hmoob muaj nws lub ntsiab lus.
  • Lus Hmoob feem ntau cov ib lo lus thiab luv luv. Txhua lo lus muaj tsiaj ntawv txiv, tsiaj ntawv niam, thiab cim suab
  • Tsiaj ntawv txiv muaj ib mus txog plaub tug/lub suab ua ke. Tsiaj ntawv niam yog ib los sis ob tug ua ke, thiab cov cim suab ces yog ib tug tsiaj ntawv xwb. 

 

Tig thiab Tham

Yog tias ib tug neeg tsis paub nws hom lus, nws yuav ua li cas thiaj li qhia tau nws tej kab lis kev cai los sis keeb kwm? 

  • Nug ob peb tug tub ntxhais kawm qhia lawv cov tswv yim rau sawv daws.

 

Zom: Ib Yam Xyooj Zaj Dab Neeg thiab tshuaj xyuas 

  • Muab “Ib Yam Xyooj” ib zaj lus luv luv los ntawm Green Card Voices: St. Paul, pib saum toj nploog 3 mus txog nploog 4 (saib hauv qab, pib ntawm thawj nqe lus)

  • Cia cov tub ntxhais nyeem Ib Yam zaj dab neeg nyob hauv Asmesliskas

Pab Pawg Sib Tham/Sib Qhia Tswv Yim

  • Nyeem: Nyeem zaj dab neeg ua ke.

  • Sib tham: Ib yam zaj dab neeg ceev tseg nws tus kheej/lub neej li cas? Nws txuam/txia/ koom tau nrog Meskas kev coj noj coj ua/ kab lis kev cai li cas?

  • Tshuaj xyuas tus kheej/lub neej: Txawm hais tias sau ua lus Askiv xwb los, Ib Yam ceev tseg thiab ua kev zoo siab rau nws tus kheej/lub neej li cas?

 

Cov Lus Nug Uas Txhawb Kev Sib Tham Hauv Chav Kawm

  • Hauv zaj dab neeg, ib hom lus no yog kev txhawb los sis kev thaiv ib tus neeg hauv kev li cas? 

  • Ib Yam qhia tias nws muaj feem koom tau lwm tus thiab thiab lees paub tias nws yog Hmoob li cas?

  • Muab Ib Yam zaj dab neeg los piv koj zaj, dab tsi zoo tib yam thiab dab tsi sib txawv? Peb yuav ua kev zoo siab los sis lees txais peb qhov kev sib txawv li cas? 

  • Muaj ntau tshaj 90,000 tus neeg Hmoob nyob hauv Minnesota, koj xav tias vim li cas keeb kwm Hmoob thiaj li tsis muaj feem nyob hauv Meskas cov phau ntawv keeb kwm?

  • Hom lus hais muaj nqis rau Hmoob tus kheej/lub neej li cas? Yog tsis paub lus Hmoob lawm ces yus puas yog ib tug Hmoob tiag tiag? Vim li cas yus tseem yog Hmoob tiag tiag los sis tsis yog lawm?  

 

Saib Dua: 3-2-1 Daim Pib Tawm

Siv ib daim ntawv (nyob hauv phau ntawv sau los sis ib daim ntawv me me) los sis saum huab cua, hais kom cov tub ntxhais sau teb cov lus no thiab muab rau tus xib fwb:

  • Peb yam lawv kawm tau txog keeb kwm Hmoob los sis lus Hmoob

  • Ob qho vim li cas lus thiab kab lis kev cai muaj feem/cuam tshuab rau Hmoob tus kheej/lub neej 

  • Ib lo lus nug koj tseem muaj txog kev sib raug/sib tshuam ntawm lus thiab tus kheej/lub neej

 

Kev Pab Cov Tub Ntxhais Hais Ntau Hom Lus thiab Kawm Lus Askiv

  • Sau cov kab lus qhia pib hais lus thaum muaj kev sib tham

  • Hauv zaj dab neeg, ib hom lus no yog kev txhawb los sis kev thaiv ib tus neeg hauv kev li cas? 

    • Lus yog ib qho tshawb yus hauv kev vim …..

    • Lus yog ib qho thaiv yus hauv kev vim …..

  • Ib Yam qhia tias nws muaj feem koom tau lwm tus thiab thiab lees paub tias nws yog Hmoob li cas?

    • Ib Yam hnov tau tias nws muaj feem koom tau lwm tus vim/ los ntawm . . .

    • Ib Yam hnov tau tias nws yog nws tus kheej dua vim nws ua tau . . .

  • Muab Ib Yam zaj dab neeg los piv koj zaj, dab tsi zoo tib yam thiab dab tsi sib txawv? Peb yuav ua kev zoo siab los sis lees txais peb qhov kev sib txawv li cas? 

  • Ib Yam thiab kuv zaj dab neeg zoo tib yam vim  . . .

  • Ib Yam thiab kuv zaj dab neeg sib txawv vim . . .

  • Muaj ntau tshaj 90,000 tus neeg Hmoob nyob hauv Minnesota, koj xav tias vim li cas keeb kwm Hmoob thiaj li tsis muaj feem nyob hauv Meskas cov phau ntawv keeb kwm?

    • Kuv xav tias keeb kwm Hmoob tsis nyob hauv Meskas cov phau ntawv vim  . . .

  • Hom lus hais muaj nqis rau Hmoob tus kheej/lub neej li cas? Yog tsis paub lus Hmoob lawm ces yus puas yog ib tug Hmoob tiag tiag? Vim li cas yus tseem yog Hmoob tiag tiag los sis tsis yog lawm?  

    • (Lus) Hmoob tseem ceeb vim  . . .

    • Ib leeg tseem yog/ tsis yog Hmoob tiag tiag yog nws tsis paub lus Hmoob vim…. 

 

Ntsiab Lus thiab Txhais Li Cas

  • Cov neeg tawg rog: cov pab pawg neeg uas tau tsiv teb tsaws chaw deb ntawm lawv lub qub teb chaws mus rau lwm lub

  • Paj ntaub: Hmoob txuj ci teej tug uas siv koob los xaws rau daim ntaub 

  • Ntawv Hmoob Las Tees: ib hom kev sau thiab nyeem ntawv Hmoob uas siv tib co tsiaj ntawv li lus Askiv tiam sis lub suab sib txawv

  • Kev piav dab neeg:  keeb kwm qhia ib tiam dhau ib tiam los ntawm qhov ncauj, feem ntau yog los ntawm kev piav dab neeg, cov nkauj, los sis kev coj noj coj ua, es tsis yog los ntawm kev nyeem ib phau ntawv.

  • Txuam/txia: txoj kev uas mus koom/coj lwm tus cov kab lis kev cai

 

Teev Cov Khoom Siv

Yunitii 3ffaa: Fayyinaa fii Fuuldura Ijaaruu – Sirna Gadaa Bulchiinsa Oromoo

Yeroo Murta’e 

  • Kutaa barnootaa tokko yookan lama kessatti

 

Meeshaalee Barnootaa


Connections to the 7 Cs of Ethnic Studies

  • Center: Sirna Gadaatin beekumsa hawaasa Oromoo, jaarsolii, maatii, fi muuxannoo jireenyaa irratti xiyyeeffachuu.
  • Conceptualize: Dargaggoota Oromoo fi Itoophiyaa keessattif abdii, fayyinaa, fuuldura, fi carraalee irratti yaadu

 

 

Qajeelfamoota:

 

Ignite (Kakaasuu)

  • Barattoonni walitti haa’saaudhan, gaafii armaan gaditti kana haa deebisan:
  • Galmaa yookaan abdii fuulduraf maal qabda?

 

Chunk 1 (Qindeessuu 1)

  • “What Is the Gadaa System?” Baratootatti garsiisii (Dabalee 1 ilaali). 
  • Barattoonni Venn Diagramii haa guutan (Dabalee 2 ilaali).

 

Chunk 2 (Qindeessuu 2)

  • Baratoonni Vidiyoo Mikyas Woldemichael haa laalan.

 

Chew (Xiinxaluu)

  • Viidiyoo ilaaluu booda, barattonnii gaafii armaan gaditti haa deebisan:
    • Mikyas yeroo Ameerikaatti dhufe qormaatawwan maalii isa mudatan?
    • Mikyas hawaasa isaatiif deebi’ee gumaachuu akka jalqabu kan isa taasise maal ture?
    • Kubbaa miilaa hawaasa Mikyasiif fayyinaa fi carraalee fuulduraa kenne ni yaaddan? Maaliif? 
    • Mikyas yeroo hawaasa isaatiif deebi’ee gumaachaa ture sadarkaa Sirna Gadaa keessaa kam ture yaaddan? Maalif?

 

Irra Deebi’u

  • Barattoonnii gaafii armaan gaditti wal haa qoodan:
    • Ijoollee akka umrii keeti Sirna Gadaa kessatti sadarkaa kam jiran?
    • Umrii kanattii itti gaafatamummaa maal fakkata?
    • Waan kun aadaa kee kessatti akkam tokkoo yookan adda ta’e? 

   

Deeggarsa Afaanii

  • Mul’ata kennu (see slides/attachments).
  • Meeshaalee yaada qindeessan kennuu
  • Jalqaboota himaa kennuu hojjii barreeffamaa fi ha’saauuf.

Jechootaa fii Hiikaa Isaanii

  • Gadaa system: Sirna siyaasa fii mootummaa ummata Oromoof.
  • Abba Gadaa: Geggeessaa filatame Sirna Gadaa kessaatti. 
  • Qondaala: Sadarkaa 4ffa Sirna Gadaa kessatti, umrii diigdamii afuur irra hanga sodomii lamatti. Dargaggonni kun tiksitoota hawaasaa ta’u. Isaani loluu, ispoortii fi daakuu ni leenjisan.
  • Abba Duula: Ajajaa waraanaa Sirna Gadaa keessatti.

 

 

Tarree Maddalee Barnootaa

    • Dirrib Damisse, 2007 Sirna Gadaa
  • The Oromo and the Christian Kingdom of Ethiopia, 1300–1700 by Mohammed Hassen

Dabalee 1: Sirna Gadaan Maali? (Hojii Barattootaf)

 

Sirna Gadaan Maali?

Sirna Gadaa akkuma gaaddisaati. Ummata Oromoo bakka hundatti ni hordofa. Namoonni umrii isaanii irratti hundaa’uun hojjii ni qaban. Sirna Gadaa addunyaa irrati beekamaadha. UNESCO’nis Sirna Gadaa  akka qabeenya Addunyaa ta’e eegumsaa jiran.

Geggeessaa Shanan (Mootummaa)

Sirna Gadaa gareewwan garaagaraatiin qoodama. Gareen hundi geggeessaa qaba. Geggeessaan sun hojii addaa qaban.

  1. Abbaa Gadaa: Geggeessaa olaanaa biyya guutuu bulchu
  2. Abbaa Duulaa: Ajajaa waraanaa Sirna Gadaa keessatti.
  3. Abbaa Sa’aa: Qabeenya uumamaa akka buna fii qonnaa irrati hojji hojjetu.
  4. Abbaa Caffe: geggeessaa seera baasuu keessatti hojji hojjetu.
  5. Abbaa Seeraa: geggeesaa haqa fi seerati. Namoonni hunda seera akka kabajan ni ilaalaa.

 

Sadarkaa Kudhan Sirna Gadaa Keessatti

Sadarkaa 1: Dabballee (Umrii 0–8)

Ijoolleen umrii kanatti akka qulqulluu ta’an fii dilii hin qabnee ilaalamu. Hojjiin isaanii taphaan, mammaaksan fii hibboon waa’ee maatii isaani fii uumamaa barachuuf.

Sadarkaa 2: Ittimakoo (Umrii 8–16)

Sadarkaa kanattin ijoolleen taphoota, sirboota fii shubbisaa aadaa ni baratan. Akkasumas seenaa maatii isaanii fi lakkaawwuu ni baratan. Amala gaarii ijaaruu, gaarummaa fi obsa qabachuulee ni baratan.

Sadarkaa 3: Fools / Great Gaammee (Umrii 16–24)

Kana sadarkaa akkumaa koollejjii yaadaa. Dargaggoonii umrii kanatti hojjii qonnaa, fardaa yaabbachuu fii horii tiiksu ni baratan. Akkasumas dandeettii lolaa ni leenjisan. Sirbootadhan aadaa isaanilee ni kabajan.

Sadarkaa 4: Qondaala (Umrii 24–32)

Kun sadarkaa eegumsaati. Dargarggonni ispoortii, daakuu, fii loluu ni leenjisan. Hojjii irra gudda isaanii ummata Oromoo fii qabenyaa isanii tiiksudha.

Sadarkaa 5: Raaba Doorii (Umrii 32–40)

Kun sadarkaa namoonni geggeessummaaf itti qopha’anidha. Wa’ee seeraa, seenaa fii mootummaa geggeessuu ni baratan. Akkasumas itti gaafatamummaa fuudhuu fii maatii ijaaruu ni fudhatan, akka biyyaa geggeessuuf qophaa’an agarsiisuuf.

Sadarkaa 6: Gadaa / Abbaa Gadaa (Umrii 40–48)

Kun sadarkaa mootummaa geggeessuuti. Namoonnii waggoota hedduu leenjii booda geggeessummaaf filatamu. Abba Gadaan geggeessa olaanaadha. Isaani waggaa saddeetiif ummata isaanii bulchan.

Sadarkaa 7: Yuuba tokkoffaa (Umrii 48–56)

Waggaa sadeetii geggeessaa ta’anii booda, namoonni gorsitoota ta’an. Nama kabajamaa tokko Abba Bokkuu ta’ee filatamu. Inni filannoo sirrii akka ta’u ilaala, akkasumas ummata Oromoof waliigala guddaatti deema (akkuma waliigala Afrikaan Yuuniyoon).

Sadarkaa 8 and 9: Yuuba lamaffaa fii saddaffaa (Umrii 56–72)

Sadarkaalee kana keessatti, maanguddoota Hayyuu jedhanii waamani. Hojjiin isaanii dargaggoota aadaa Oromoo fii mootummaa barsiisuudha. Akkasumas yeroo wal mormuu kessaa, araara ni baasan.

Sadarkaa 10: Yuuba afraaffaa / Gadaamojjii (Umrii 72–80)

Maanguddoota kun hayyota hawaasati. Beekumsa guddaa qaban, namoonni hedduunis isaani ni kabajan. Yeroo isaani barsiisuu, kadhachuu fii ummata isaanii gargaaruu wajjin dabarsanii.

 

 

Xumuraa

  • Humna Saddeetii: Sadarkaan hundi waggaa saddeetii turti.

  • Ce’umsa Dimokiraasii: Aangoon yeroo hundaa garee itti aanuuf darbama; namni tokko yeroo hunda aango waliin hin turuu.

  • Kabaja Umriif: Gareen umrii hundi hojii addaa qaba. Hojiin isaani hawaasa guutuu ni gargaara.

 

Dabalee 2: Sirna Gadaa Wal bira Qabi fi Garaagarummaa Isaa Adda Baasi (Hojii Barattootaf)

Sirna Gadaa aadaa kee yookaan maatii kee wajjin maal akka wal fakkaatu fi maal akka adda ta’e irratti waraqaa hojii armaan gadiitti guuti. Fakkenyaa Sadarkaa Kudhan Sirna Gadaa irra itti fayyadami.

Sirna Gadaa fi Aadaa Koo yookaan Maatii Koo: Waan Wal Fakkaatan fi Waan Adda Ta’an