Seensa

Dhimmi barnoota aadheddee barbaachisaa ta’uusaa erga itti waliigalamee

hojiirra ooluu qabee waggootii hedduu lakkoofsiseera. Fuulduratti ilmaan
namootaa waliin kan jiraachuun ittifufinsaan hojiirra ooluu dha. Amala
adeemsaa waan qabuuf Biyyi keenya Itoophiyanis, biyya sabaa fi sabsablammii
waan taateef barnoota kana hojiirra oolchaa jirti. kunis dhaabbata barnootaa
olaanaa keessatti kennamuun adeemsi barnootichaa erga egalee bubbuleera.

Bu’uuruma Kanaan koorsii “Dhimmoota barnoota aadheddee fi afheddee

jedhamurratti hubannoo leenji’aa naannoo kanattii gabbisuuf gaafiileen ijoo
ta’an kennamuun baratichi odeeffannoo bal’aa soquun akka bira gahu
taasifameera. Kunis kaayyoon isaa inni guddaan dhimmoota garaagarummaa
biyyaa keenyaarratti ilaalcha barsiisaa jijjiiruun keessumaayyuu adeemsa
baruu barsiisuu daree barnootaa garaagarummaa gidduu galeessa
godhachuun barnoonni wal qixa ta’e akka kennamu taasisuu dha. Barattootni
aadaa garaagarummaa kabajaa fi dinqisiifachaa akka guddatan taasisuu dha.
Egaa hubannoo kana cimsuuf pirojektii kennamerratti odeeffannoon madden
garagaraaraa qindaa’ee qophaa’eera.
3. Islaamummaa fi Barnoota Aadheddee

3.1. Maalummaa Barnoota Aadheddee

Barnoonni aadheddee, barattoota aadaan, bifaan, amantaan, sanyiin, afaaniin,
saalaan, qabeenyaan, lammummaan fi kkf osoo addaan hin baasin karaa
dimokiraatawaa ta’ee fi walqixxummaan seenduubee garagaraa kun, daree
keessatti akka mirkanaa’uuf kan carraaquu dha.

Hiikni (Banks, 1979) kanumaan kan walqabatu yoo ta’u. kunis, “Multicultural
education is an going process that requires long-term investments of time and
effort as wells carefully planned and monitored actions” jedha.

Yaadni Banks kun barnoonni aadheddee har’a jedhamee kan hojiirra oolu osoo
hin taane carraaqqii ykn adeemsa yeroo dheeraa kan gaafatu, of eeggannoon
karoorfamee hordofamaa deemuun jijjiiramni isaa mil’atu ta’uu agarsiisa.

Gama biraan hiikn toora interneetiirraa argame barnoota aadheddee bifa

armaan gadiin addeessa.

Multicultural education is any form of education that incorporate the

histories, texts, values, beliefs and perspectives of people from different
cultural back grounds. At the class room level for example, teachers may
modify or incorporate students in a particular class. In many cases,
“culture” is defined in the broadest possible sense, encompassing race,
ethnicity, nation nullity, language, religion, class, gender sexual
orientation and exceptionality.

Generally speaking, multicultural education is predicated on the principle

of educational equity for all students, regardless of cultural and it strives
to remove barriers to educational opportunities and success for students
from different cultural back grounds. ( http:/ gest – 36 ESNF multicultural
education definition ).
Armaan olitti aayidooloojii barnoota aadheddee ilaalleerra. Ittiin aansuun
Islaamummaan yaada barnoota aadheddeen walbira qabamee yemmuu
ilaalamu waliin deema moo walfaallessa yaada jedhu haalaallu.

3.2. Maalummaa Islaamummaa

Islaamummaan amantii, uumaa ykn waaqa tokko qofatu jira aayidooloojii
jedhu kan qabuu dha. Kana malees, jechi Islaama jedhu akkaataa jiruu fi
jireenyaa, qaroomina (civilization), aadaa yaada jedhun ni hammata. Hiiknii
garagaraa kun yemmuu namoonni seenaa Islaamummaa fi haala yeroo ammaa
ykn addunyaa qoratan haala danqaa uuma (creates confusion). Haalli danqaan
kunis kan uumame jecha tokko ykn Islaama jecha jedhu ta’insa ( Phenomena)
garagaraaf fayyadamuu dha. Jechi Islaama jedhuu fi Islaamummaa akka
(Marshal Hodgson, 1974), ibsutti “ Islaama jechi jechu amantii, Islaamummaa
jechi jedhu immoo hawaasa walii gala ( Over all society) fi aadaa, seenaa
amantichaa keessatti, amanticha waliin hidhata kan qabuu dha.

3.3. Barnoonni Aadhedde fi Islaamummaan Waliin Deemu

MooWalfaallessu?
Seenaan Islaamaa fi Islaamummaa durii eegalee hanga har’aatti jiru yemmuu
aayidooloojii barnoota aadheddeen wal bira qabamee yemmuu ilaalamu qabxii
ittiin walfaallessu qaba. Fakkeenyaaf, hariiroo fi quunnamtii hawaasa
muslimaa Arabootaa yoo ilaallu, durii eegalee karaa amantaan hidhata
uumuun sodho’uutu mul’ata. Aadaa, afaan, amantaan, daldalaan fi kkf osoo
hawaasa addunyaa biroon hidhata hin uumin daangaeffamanii jiraatu. Kun
immoo har’allee faallaa giloobaalaayizeeshiin ta’ee mul’ata. Akka hayyuu
(William H.Mc Neill,1963) jedhutti hidhatni isaanii, kun kan armaan gadii
fakkaata.

The patterns of communication in the Islamic World is not primarily based

on exchange of goods, coordination of means of production or a large
network of economic activities. Instead, it is a built on the shared source of
 the Islamic experience, which provide the basis for mutually intelligible
discourse among all who identify themselves as Muslims with in the Dar –
al – Islam. It is only in the concrete living and breathing communities that
discourse becomes meaningful.

Yaadni armaan olii waraabame kun kan mul’isu hidhatni muslimoota

Arabootaa kun jalqaba daldalarratti, oomisha irratti, diinagdee irratti kan
hundaahee miti. Kan walitti isaan fide ykn hariiroon isaanii amantaan
Muslima ta’uu qofa. Hariiroon taasifamu kan hiika qabu amantaa
hordofamurraatti akka hundaa’u agarsiisa. Egaa ilaalchi kun faallaa barnoota
aadheddeeti. Sababiin isaas aayidooloojiin barnoota aadheddee qoqqooddii
amantaan, aadaan, afaaniin, bifaan taasifamu balaaleffachuun hawaasa
addunyaa garaagarummaa jiru walii kabajuun. Walqixxummaa namummaatti
amanu uumuun galma isaa waan ta’eef dha.

Haaluma walfakkaatuu hayyuu( Wallerstein,1976 )hawaasni muslimaa fallaa

barnoota aadheddee ta’uu yemmuu ibsu, akkas jedh.

The Islamic entity was a vast network of interacting peoples and groups,
with considerable diversity and yet some sufficiently common elements so
that it is possible to speak of these diverse communities as being part of
the Islamic World: I hasten to add that the problem of understanding the
“unity and diversity found with in Muslim world is a major and continuing
one for scholars of Islam.

Yaadni kunis Islaamaa fi barnoonni aadheddee akka wal faallessu agarsiisa.

Kanarra darbeeyyuu hawaasni muslimaa neetworkii bal’aa fi wal quunnamtii
cimaa kan qabu addaddummaanis kan keessatti mul’atu ta’ee rakkoon
tokkummaa fi garaagarummaa gidduu isaanii jiru hubachuu dadhabuu akka
jiru ibsa.
Yaadni kun salphumatti kan agarsiisu Islaamummaan aadheddummaa
hubachuu fi fudhachuurratti hanqinni akka jiruu fi barnoota aadheddeen kan
wal dhiitu ta’uu hubachiisa (mirkaneessa).

3.4. Qooddii Saalaa Biyyoota Muslimaa Keessatti ( Sex Segregation in

Islamic Countries )
Biyyoota muslimaa baay’ee keessatti qooddiin saalaa ifa bahee mul’ata.
Qooddiin kunis dhiira ol qabee dubartoota mirga isaanii kan tuquu dha. Fkn
Biyya Taalibaan keessatti afaaniin wal-qixxummaan saalaa akka jiru himama.
Gama biraan immoo, akkuma Afriikaa kibbaatti sirni appaartaayidii
gurraachota hacuucaa turee fi warra adii abbaa siyaasaa, abbaa aangoo
gochuun dhiibbaan bifaan gurraacharra gahaa ture, haalli Taalibaan keessa
jirus appaartaayidii gita saalaa nama jechisiisa. Kunis dubartooni hawaasa
bal’aa keessatti dhiiratti makamanii hin taa’an (segregated from men in public)
Seeraan dhiiraan wal-qixxummaa hin qaban. Dhiiraan walqixa carraa
barnootaa fi hojii hin qaban. Gaheen isaan hawaasa keessatti qaban hawaasa
dhiiraan daangeffamaadha. Kun faallaa barnoota aadheddee ta’uu agarsiisa.
Odeeffannoon toora interneetiirraa argames yaaduma kana kan tumsuu dha.

Taliban religious leader ship was characterized by feminist gioups and

others as “a gender apartheid and do not enjoy legal equality or equal
access to employment or education. In Islam the women have the right to
equal access to employment and educational, although the first priority
should be that of the family. ( wenr. Wes. Org/2001/ Wenr . Education in
Saud Arabia.
3.5. Mirga Dubartoota Suud Arabiyaa
Mirga dubaratootni Suudarabiyaa qaban ilaalachisee odeeffannoon toora
interneetiirraa fudhatame akkas jedha

In Saudi Arabia male doctors were not allowed to treat female patients in
the past, unless there were no female specialists available and it was also
not permissible for women to treat men.
This has changed, however, and it is not common foremen and women to
visit doctors of the opposite sex.
A woman is also not allowed to meet her spouse unveiled until after the
wedding. It is also forbidden for a woman to eat in public as part of her
face would be exposed, so in most restaurants barriers are present to
conceal such women. https: //WWW.Google com /search ?

Yaadni armaan olii fudhatame kun kan agarsiisu Suudarabiyaa keessatti

dubartiin tokko yoo dhukkubsatte yoo ogeettiin dubaraa yaaluu dandeessu
dhabamtee rakkoo ta’e male Doktoriin dhiiraa hin yaalu. Dubartiinis
akkasuma, ture. Haalli kun waan jijjiirame fakkaatus har’allee kan mul’atu
ta’uu isaa agarsiisa.

Gama biraatiin durbi tokko hanga gaa’ilaatti kaadhimaa isiin wal arguun ni
dhorkama hanga guyyaa gaa’ilaatti. Kan malees, dubartiin yoo abbaa manaa
ishee qofa ta’e malee bakka dhiirri jirutti gadi baatee nyaata hin nyaattu; fuula
ishee dhiirri arguun waan dhorkamuuf. Kanaaf Suudii keessatti dubartiin
mana daldala nyaataa fi kkf keessatti qooda fudhachuu hin danda’an.

3.6. Dubartoota Muslimaa Bakka Amantaan Wal-qabatee

Akka amantaa muslimaatti dubartootni bakka amantaan gareen gaggeeffamu /
Masgiida/ dhiiraan walqixa akka deeman hin jajjabeeffamu. Dubartootni
Masgiidatti sagaduurra manatti sagaduutu filatamaaf. Mana keessa ta’eeyyuu
diinqa isheetu irra caalaa filatamaa dha.

Odeeffannoon toora interneetiirraa argames yaaduma kana cimsa. Kunis:-

 Some schools of thought claim that Mohammad preferred women to pray
at home rather than at mosque. According to one hadith supposed
recounting of an encounter with Mohammed he said
I know that you women love me to pray with me, but praying in your inner
room is better for you than praying in your house. Praying in your house is
better for you than praying in your court yard, praying in your court yard
is better for you than praying your local mosque, and praying in your local
mosque is better for you than praying in my mosque. (https://WWW.
Google com. sex +segregation + in + mosque?

Egaa yaadni kun dubartootni naannoo qe’eerraa akka isaan hin fagaanne,
dhiiraan walqixa tarkaanfachuu akka hin qabne kan agarsiisu yoo ta’u faallaa
barnoota aad heddee fi sirna dimokiraasii ta’uusaa nama hubachiisa.

3.7. Dubartoota Muslimaa Barnoota keessatti.

Haalli barnootni aadheddee hojiirra ooluu fi haalli barnooni biyyoota muslimaa
tokko tokko keessatti hojiirra oolu wal faallessa, Barnoonni aadheddee
barattootni kamiyyuu aadaadhaan, amantaan, bifaan, sanyiin fi kkf osoo wal
hin qoodin daree tokko keessatti caarraa barnootaa wal qixaa ta’e argachuu
yaada jedhu hojiirra oolcha. Faallaa kanaa amantaa muslimaa keessatti biyya
hunda ta’uu yoo baatellee biyya amantaan, bifaan, sanyiin tokko ta’ee saalaan
garuu wal qooduun manni barumsaa saala lamaaniif addatti bahee
ijaaramuun hojiirra oolutu jira. Manni barumsaa tokko ta’ee dhiirri daree
tokko, dubartootnii daree biroo ta’uun qofaatti baratamutu jira.

Mee akka fakkeenyaatti odeeffannoo toora interneetiirraa argamee haala

armaan gadiin haa ilaallu.

Education in Saud Arabiya is segregated by sex and divided in three

separately administered system. General Education for boys, Education
for girls and traditional Islamic Education (for boys). The Ministry of
 education established in 1952, presides over general education for boys,
and for girls came under the jurisdiction of the general presidency for girls
education. Both sex follow the same curriculum and take the same annual
examinations. (Wenr. Wes. Org/200/. Wenr. Education in Saud Arabia)

Gama biraatiin odeeffannoon mataduree “Islama and its challenges in the

modern World” jedhu toora interneetni irraa argame biyya hundatti yoo hin
taanelle garaagarummaa (diversity) fudhachuu dabuun hawaasa addunyaa
waliin tokkummaa akka dhabsiisiisee fi addunyaas soda fi balaa keessa akka
galche agarsiisa. Kunis, fakkeenyaaf Alshabaab, IS, IS fudhachuun
nidanda’ama. Rakkoon gareewwan kanaa immoo, nageenya biyyoota Muslimaa
rakkoo fi soda keessa akka galche agarsiisa. Yaani matadurecharraa
fudhatame bifa armaan gadiin dhiyaateera.

One of the central question will be the treatment of minorities under

Islamic governments, and the behavior of Muslim minorities in other
countries. At present the political ideology of Islam cannot entertain an
equal and pluralist society of Muslims and non-Muslims.

Egaa qabxilee armaan oliirraa Islaamaa fi barnootnii aadheddee qaxilee

baay’eerratti akka waliin deemuu hindandeenye hubachuun ni danda’ama.
Qabxiileen armaan olitti ka’an akka fakkeenyaatti kan fudhatamanii dha
malee, raga hedduu dhiyeessuun nidanda’ama.

Kana jechuun garuu biyyoota muslimaa mara keessatti barnooni aaddheddee

hojiirra oolaa hin jiru jechuu miti. Biyyootni hojiirra oolchan ni jiru, garuu
idooloojiin barnoota aad heddee fi Islaamummaa ilaalcha garagaraarratti waliin
hin deemu jechuuf. Akka waliin hin deemne kan taasises saayinsii amantichaa
osoo hin taane ilaalcha hordiftoota amantichaarraa kan madduu dha. Kanaafis
dhaadessitoota yeroo hammaa biyyoota addunyaaf mataa bawwuu ta’anii jiran
akka fakkeenyaatti kaasuun ni danda’ama.
10. Qeeqa Barnoota Aad heddee
Ameerkaa keessatti baroota 1980–moota keessa yemmuu barnoonni
aadheddee haalaan dagaagaa bakka gargaraatti babal’ataa deemu mormiin
garagaraa irratti ka’an ture. Mormiin kunis karaa lamaan: “from the left” fi
“from the right” ykn karaa bitaa fi mirgaa jedhamaniin kan ka’aa ture yoo ta’u,
baroota kana keessa ajandaa guddaa ta’ee mul’ataa ture.

Qeeqxonni kun “conservative position” fi “radical leftist” is jedhamuunis ni

waamamu. Kunis bifa armaan gadiin addaan bahee kaa’ameera.

10.1. Qeeqa Warra Konservatiivii (Right Position)

Gareen kun barnoota aadheddee kallattii sadiin qeequ. Kunis:

 Barnootni aadheddee jedhamuun ka’u kun jalqabama dagoggora irraa

madde jechuun sababa amansiisaa malee qeequ. (suspicious orgins of
multi-cultural Education).
 Barnoonni aadheddee bu’aarra miidhaa isaatu caala. Sababiin isaas
qaqqoodinsaaf irra caalaa karaa waan banuuf (potentially divisive nature
of multi-cultural education).
 Dhimma gareef xiyyeeffannoo kenna malee, miseensi dhuunfaa
dagatamaa dha. (Focus on groups rather than individuals).
 Baranoonni aadheddee aadaa jara gurraachaa ykn garee gadi aanoo
malee dhimma hawaasa adii kan dagatee dha. Aadaan hawaasa hedduu
moggaatti dhiiba (marginalizes the culture of dominant groups). Kanaaf,
barattoota warra gadaanoo (minority) ta’aniif karaa milkaa’inaa uumaa
jira malee waa’ee barattoota warra adii, aadaa warra adii kan dagatee
dha jechuun qeeqaa turan. (Christine E. sleeter, Mc. laren, 1995)

10.2. Qeeqa Gama “Radical Left” Irraa ka’aa Ture

Gama Kanaan qeeqni barnoota aadheddeerratti ka’aa ture keessaa ijoo kan
ta’an kan armaan gadiiti.
  Barnoonni aadheddee ‘Assimilation ykn gosgaloommii ajandaa
godhachuu isaati. Yemmuu dhimmi kun barnoota aad heddee keessatti
ka’u mormiin baayyinaan ka’aa ture. Lammileen Ameerkaa aadaa waliin
qabnu qabna sanumaan haa jiraannu malee nu jala tuqamuu hin qabu
jechuun balaaleffataa turan.

Yaada kan (Christine E.sleeter, 1995) haala armaan gadiin ibsite.

Multicultural education has come in to its severest criticism from the

left for its assimilationist agenda. Including calls to create a so-
called common culture. This criticism often leveled against
conservatives such as, Ravish, who Support what she has termed
“Pluralist multiculturalism” be cause it suggests that a common
already exist and that wee have only honor it (Ravish)1990). The
contention is disputed by those from the aft who maintain that
creating common culture by force or fail negates the particularities,
tension and dilemmas in here in our society.

Yaadni armaan olii waraabame kun kan agarsiisu gareen “radical left”
jedhaman barnoota aadheddee qabxiin ittiin qeeqaa turan keessaa tokko
barnoonni aadheddee aadaa ilaalchisee “assimilation” ykn gosgaloommii
ajandaa godhachuu isaati. Ajandaa godhachuu qofa osoo hin taane hojiittii
akka hiikamu ifoomsuu isaati. Yaada kan garee “conservatives” keessaa namni
‘Ravitch’ jedhamu akkas jechuun deeggaraa ture. Aaduma duraan jiru
kabajachuu qofa malee wanti addaa hin jiru jechuun deeggaraa ture. Haata’u
malee gareen ‘Radical leftist’ aadaa biraa humnaan uumuun addaddummaa
gatii dhabsiisa, walamantaa, dhabamsiisuu dha, akkasumas hawaasa
burjaajessuu dha jechuun ejjennoon mormaa akka turan agarsiisa.

Gama biroon namni (Suzuki, 1979) “cautions, multicultural education must

first start” Where People are at” before it can hope to “decenter people” in order
to depolarize inter-ethnic hostility and conflict. Thus it seems that” pluralist
multicultural education” is nothing more than melting pot” in new.”
Yaadni waraabame kun kan ibsu, jarri barnoota aad heddee leellisan of
eeggannoo gochuu qabu jedha. Barnoonni aadheddee aaduma hawaasni sila
keessa turerraa jalqabuu qaba. Yoo akkas hin taane ummata diiguu dha.
Walitti bu’iinsaa fi diinummaa sanyii uumuu dha. Aadaa daneessuun (pluralist
multiculturalism) barnoonnii aadheddee qabatee ka’e aadaa huuroon baqsuu
duraan turerraa addaa miti; yoo huuroo geeddaruu ta’e malee jechuun morma
akka turan agarsiisa.

 Gama biraatiin radical leftistiin barnoonni aadheddee dhuunfaan kan

socho’an malee gamtaadhaan (gareedhaan) kan socho’aniif xiyyeeffannoo
baay’ee hinkennu, walqixxummaa gareef baay’ee hin dhimmamu.
(multicultural education embrace anindividual mobility more than
collective advancement and structural equality).
 Barnoonni aadheddee waa’ee walqixxummaarra waa’ee aadaaf
xiyyeeffannoo kenna (find the emphasis on culture rather than equality).
 Gama sirna barnootaanis qeeqama ture. Qeeqa gama Kanaan jiru haala
armaan gadiin kaa’ameera.
Interims of Curriculum and instruction multicultural education express
concern that text and learning materials, for example Overemphasize
culturally diverse content while giving insufficient attention to
important topics, historical events. Learning should address multiple
cultural view points, and that students from different cultural
backgrounds should see their cultural groups represented in the
lessons and content taught in public schools. Schools are also
spending too much time and too many resources on some students at
the expense of others. (Grant, 2001).

Yaadni armaan olii kun kanagarsiisu sirni barnootaa aada hedde

qabiyyeewwan barbaachisoo ta’aniif xiyyeeffannoo akka hin kennine agarsiisa.
Qabiyyechi kan aadaa barattoota seenduubee garagaraa keessaa dhufan kan
keessatti of arganmiti. Adeemsa baruu-barsiisuu keessattis barattootni yeroo
dheeraa mana barumsaa keessa akka turaan taasisa. Bahiifis /expense/
saaxilamaa dha jechuun qeeqamaa ture.

10.3. Qeeqa Barnoota Aadheddeerraa Barnoota (Hubannoo) Argame.

Hojiirra oolma barnoota aadheddeerratti qaamoleen garagaraa qeeqa bal’aa
taasisaa akka turan gubbaatti ibsameera. Qeeqni qaamoleen kunniin sababa
amansiisaa hin taanee fi miira walqixummaatti hin amanneen kaasaa turan
fudhatama yoo dhabes hayyoonni dirree barnootichaarratti hojjetaa turan,
qeeqicha irraa barataniiru. Kunis kan armaan gadiiti:-

The lesson learned from the critiques of multicultural education and

the various interpretations of multiculturalism point to a number of
important issues that needed to be readdressed by those with in the
field and movement. For example: What are the goals of
multicultural education ? Wheat approaches should be taken to
achieve these goals ? What populations are to be included with in

the umbrella of multicultural education ? How should equal

education be defined ?

In the 1990’s multiculturalism debates around issues such as the

ones listed above continued among scholars both with in and out side
of the tiled of multicultural education and, in some cases in testified.
The mainstream and popular understanding of multicultural
education continued to be and become more solidified as celebratory
events and inclusion of diverse (people of color) populations in the
curriculum…(Grant, 2001)

Ega yaadni armaan olii waraabamee kun kan agarsiisu qeeqa qaamoleen gara
garaa barnoota aadheddeeratti jechaa turanirraa hayyoonni dhimma barnoota
adda heddee ykn sochii barnoota aad heddeerratti hojjetaa turan hanqina gara
garaa mul’atu cufuuf barnoota isaaniif kenneera. Fkn. Galmi barnoota aad
heddee maal? Gaafii jedhu kaasuun galma isaa akka eeran kallattii itti
garsiiseera. Kana malee, Galma barnoota aadheddee bira gahuuf haala
dhiyeenyaa (Approach) hordofamuu qabu akka xiinxalan isaan taasiseera.
Bu’uuruma kanaan haala dhiyeenyaa “The contribution approach, the additive
Approch Traisformational approach and the social action approach “ kan
jedhaman kaarkulamii barnoota aadheddee keessatti akka hammataman
karaa itti agarsiiseera. Gama biraatiinis barnoonni aadheddee qaamolee inni
hammatuu fi barnoonni wal qixa ta’e haala itti ibsamuun hojiirra oolu, akka
hubachuun irra deebi’anii ilaalan taasiseera.

Bifuma wal fakkaatuun bara 1990–oota keessa dhimmoota gubbaatti ka’an

irratti hayyoota dirree barnoota aad heddee fi hayyoota dirree barnoota kanaan
ala ta’an gidduutti morkiin itti fufee ture.

Adeemsa mariifi mormiichaan barnoota aad heddee ilaalchisee yaada hunda

galeessaa fi hubannoon isaa cimaa deemuun sirna barnootaa keessatti
addaddummaan (inclusion of diverse) akka hammatamu, walqixxummaan
hawaasa/social justice/fi kkf qabiyyee keessatti akka hammatamu qeeqaa fi
mormii garagaraan booda akka galteetti /input/ barnoota kenneera. Yaada
jedhu ibsu.

10.4. Qeeqa Barnoota Afheddee fi Maalummaa Afheddee

Maalummaa Afheddee
Afheddeen sadarkaa nama dhuunfaattis haa ta’u, sadarkaa hawaasaatti
beekumsa afaan lamaa ol beekuu qabaachuu fi itti fayyadamuu danda’uudha.
Haa ta’u malee, namoonni kun afaan sana hundaan beekumsa olaanaa
walqixa ta’e qabaachuu dhiisuu mala.

Maalummaa of heddee kana ilaalchisee odeeffannoon toora interneetiirraa

fudhatame haala armaan gadiin ibsa.

Multilingualism is the use of two or more languages either by

individual speaker by community of speakers. It is believed that
multilingual speakers out number monolingual speakers in the
worlds population. More than half of Europeans claim to speak at
least one other language in addition to mother tongue.
Multilingualism is becoming asocial phenomena governed by the
needs of globalization and cultural Openness./https://en.
Wikipedia. Org/wiki/multilingualism/

10.5 Faayidaa Afheddee

Yeroo itti addunyaan kun giloobaalaayizeeshiniidhaan walitti qindaahaa
deemaa jirtu kanatti ofheddeen faayidaa guddaa qaba. Fakkeenyaaf, namni
dandeettii afaan hedduu beekuu fi itti fayyadamu carraa hojii garagaraa
argachuu fi filachuu bal’aa qaba. Gama biraan aadaan hawaasa garagaraa
bahee akka mul’atuuf karaa saaqa. Muuxannoo fi qaroomina hawaasa tokkoo
bira gahuu, kan ofiis biraan gahuuf nama dandeessisa. Yaada kana
odeeffannoo toora interneetiirraa argame yemmuu ibsu akkas jedha, “Now a
days multilingualism is considered a huge advantage, considering that the
world has become more and more integrated. Knowing more than one language
certainly can help one to secure job opportunities to open the door to the
cultures. It also plays a great role in recognizing the relationship between
language and power, literary production and theory. /http:// lang-8.coom
 10.6. Miidhaa Afheddee
Addunyaa kanarratti wanti tokko akkuma faayidaa qabu miidhaas qaba.
Afeheddeenis akkanuma. Akkuma faayidaa qabu gartokkoon immoo dhiibbaa
geessisa. Kanaaf gama kanaan kan qeeqaqamu yoo ta’u, dhiibbaa isaa keessaa
muraasni kan armaan gadiiti.

 Sirrummaan afaanota gara garaa gadi bu’aa ykn dadhabaa deema (The
decline of linguistic fluency among polyglots).
 Afaan garagaraarratti jijjiirama geessisa (The changing of individual
languages).
 Hawaasa ykn biyya diinagdeen hiyyeessa ta’an, isaan dhiinagdeen
badhaadhan wajjin walqixa akka dorgomaa hintaane taasisa.

Fkn.Hawaasa diinagdeen gubbaarra jiranii fi isaan giddu galeessarra jiran

(Middle class) afheddeen dhiibbaa irraan hin geesisu. Barattootni hawaasa
kanarraa ta’an karaa interneetiin mana isaanii taa’anii barnoota afaanii
barachuu danda’u. Hawaasa ykn biyya diinagdeen gadi
aanaa/Underprivileged/ ta’aniif qarshiin rakkoo waan ta’uuf karaa
interneetiinis itti fayyadamni isaanii hin jiru ykn gadi bu’aadha. Kun
immoo, warra badhaadhanii fi baratan waliin dorgomaa ta’uurratti miidhaa
irraan geessisa./http:// Lang-8.com/
 Wabii

 Christine E.Sleeter. (1995). Multicultural education critical Pedagogy,

and the politics of Difference. State University of New York press.
Grant.(2001). Global construction of multicultural education. London.
Lawrence Erlbaum Associate press.
 http:// Lang – 8.com/.
 http:// gest-36 ESNF/Multicultural Education Definition.
 https://WWWGoogle.sex + gegregation + in + mogge
 Wenr.Wes.Org/2001.Wenr.Eduction is savd Arabi’a.
 http://www Gogle com/search?
 https://en wikipidia. Org/wiki/Multilingualism
 Qabiyyee Fuula
Seensa.......................................................................................................................................................1
3. Islaamummaa fi Barnoota Aadheddee.......................................................................................2
3.1. Maalummaa Barnoota Aadheddee.......................................................................................2
3.2. Maalummaa Islaamummaa...................................................................................................3
3.3. Barnoonni Aadhedde fi Islaamummaan Waliin Deemu................................................3
MooWalfaallessu?..............................................................................................................................3
3.4. Qooddii Saalaa Biyyoota Muslimaa Keessatti ( Sex Segregation in Islamic
Countries )...........................................................................................................................................5
3.5. Mirga Dubartoota Suud Arabiyaa........................................................................................6
3.6. Dubartoota Muslimaa Bakka Amantaan Wal-qabatee..................................................6
3.7. Dubartoota Muslimaa Barnoota keessatti........................................................................7
10. Qeeqa Barnoota Aad heddee.......................................................................................................9
10.1. Qeeqa Warra Konservatiivii (Right Position)...................................................................9
10.2. Qeeqa Gama “Radical Left” Irraa ka’aa Ture..................................................................9
10.3. Qeeqa Barnoota Aadheddeerraa Barnoota (Hubannoo) Argame............................12
10.4. Qeeqa Barnoota Afheddee fi Maalummaa Afheddee..................................................13
10.5 Faayidaa Afheddee.................................................................................................................14
10.6. Miidhaa Afheddee.................................................................................................................15
Wabii........................................................................................................................................................16