Á‹¨á‰¦áˆŒ ጉዶች pdf download

As he gets down, he runs toward the centre. The bomb explodes on his hand. He explodes it. The crocodile flung to a great extent and lay upon him.

But he felt that his whole body was occupied by an immense glow. Is that what death is? Thenceforward, he saw the world around him that was similar with the one he had been in.

He wondered if the new world was newer one but it was not. He was surprised and posed questions. There is also another similar feature. In this case, Kusee being in the state of sub-conscious hears the sound of ela, and questions whether it is ela that circulates in his life. He came across a man named Asire and sees the image of his wife in him, something which makes the scenario further than what we try to perceive as a fact out of the world.

That is briefly depicted in the following way. He said, did this desert make me a dreamer? And tried to forget. As a surrogate for Kuyee, Asire came to him and examined him for a week. In the case that Kusee suspects ela and Asire are with him and his deceased wife revisiting him, we can identify it as hallucination. But his attempt to tell apart whether that sort of things are taking place falsely because the desert made him a dreamer or not takes the situation partly to overlap with reality- hence that brings about the concept of fabulation here.

Reason is the ultimate judge of what is true, and therefore of what is right, and what is good what is legal and what is ethical. Freedom consists of obedience to the laws that conform to the knowledge discovered by reason.

Postmodern literature often formally expresses and thematizes, that it is a manipulation through the overlapping of the fact and fiction, reality and fantasy. Kusee did accomplish most of his deeds, which he had planned being conscious, in his semi-consciousness which one can partly call dreams. That problematizes the attempt to logically approach what has been taken place essentially because the narrator tells us that significant part of the major events the central character had suffered took place while the major character was not awake.

Intertextuality Intertextuality is a creative transformation of the referred texts in different linguistic and cultural context. Kusee compares his failure with that of a python in a folktale. And he assumed that there was nobody waiting for who might snatch what he was carrying and arrest him, too. But he later realized that he came to view with the scouts and compare his failure with the failure the python suffers in one of the Gamo folklore.

In the original folktale, which is to be presented next, there was a python that assumed everything was okay simply because its stomach was full and later the python realized that it had made a great mistake. There was famine. All the animals were dead. Those that lengthened their lives were group of scavengers like the hyena and the vulture.

The python, too, left its bragging and started to swallow the carrion though he lost that faster as well. Its spirit told the python that in another part of the world there was food. How would it undergo such a long challenging road and fill its stomach? When it thought over, perhaps, there was a good way. It got up and looked around after it finished swallowing. The road was finished, but it did not go anywhere. The python was shocked! It lost its audacity.

Though it could start the journey that it was late for, how would that be possible since all the roads were entered in its stomach?

Blaming the stomach that it transfigured previously, it started waiting till the road it swallowed got back to its place! For how much centuries did it wait! Kusee recontextualizes his failure with the failure the python has undergone in the earlier mentioned folktale and we can consider that the writer has employed a direct reference technique of intertextuality to the existing folklore.

In the next discussion we will be looking at another feature of intertextuality which is called parody. In this case, the reference is the Holy Bible and the way or technique of reference is comic imitation of the text referred. The hypothetical figure, who Kusee thinks is Jesus, who tells Kusee the reason behind the existence of Chamo, Abaya, and the Forty Springs. To check if I was dead or not, they pierced my chest with a spear. Water from my right side and blood from my left came forth and poured.

Similarly, the Forty Springs are presented as a parody of the forty days and nights Jesus has suffered in the desert according to the Bible. The places are redefined in a form what one may say comical as the extract below briefly illustrates. For it be a sign for that, I have created fishes in the water for you. The discussion that follows as well takes us further to another context in the text where the narrative is referred to the traditional theology of the Konso people.

In the traditional theology of the Konso Moha or Waqa, God is believed to exist both in feminine and masculine characters. A similar scenario can be found in the imagined character of Kuyee. Kusee thinks that she leads him during his stay in the desert and welcomes him in the paraduheta after he dies and goes there.

The following extract may give us more elaboration on the issue. She is with him during his delight and sorrow as well. Though his soul refuses to near her when it is contaminated, she is with him surrounding him like the day light and the night dark. But his Kuyee is not the darkness: his kuyee is the light forever. If there is dark, it is the one that emerges from his heart, not from hers.

From this it is possible to assume that the author had in mind the concept Kuyee in the traditional folklore of the Konso people before he came to shape the character Kuyee in the current novel. The work being referred to the existing folklores, and the scripture implies that a literary work or text is not a self defined entity—which is one of the central mottos of postmodernism in literature.

The implications of the novel being referred to sources like The Holy Bible and the traditional traditions and beliefs of the Konso, to the notions of postmodernism, is the fact that in postmodernist thought literature is not something that reveals itself in vacuum solely from the mind of the author. It implies the claim that literature emerges from the social, political and historical conditions the writer has been in and the other books or stories the writer has been familiar with.

For a postmodernist critic a great work of literature is the result of all these conditions, not a brilliant author in a vacuum who is supposed to create it as assumed traditionally. In the next part of this analysis I will briefly present a discussion on some of the ways in which the work appears to challenge the traditional view of seriousness or a sharp moral stand or an inclination towards objectivity of the literary work, or shortly the radical plurality of the work.

Radical plurality Radical plurality is meant here distrust to a unifying concept of truth or moral stand. We see him initially shocked and frustrated by the death of his wife unto the extent that he murdered the one that killed his wife, that he left his community, and made a living in the Arba Minch desert as the subsequent extract briefly describes. He tried to pay it back viciously.

That gave his youthhood for prison. He understood that his lifted hope of younghood was demolished. He came to perceive that paraduheta itself was there in the forest and Kuyee, too, were living there along him. Due to that, her death has come to be considered by Kusee as good as it caused the making of this unique way of life.

For instance, in the following extract Kusee comes across a spirit that tells him how the death of his wife was fine and Kusee appears to conform. You have known the taste of her love after you lost it. It is her death that opened your eyes; that showed you the very holiness of her love; that revealed to you how much pure her soul was.

Her death is sacrificed for your personality that was inanely enormous-- it librated you from egocentricity.

You are not that much strong enough indeed! You feared to admit this straight forward reality. Are you turning way your face from you or Kuyee? Let me tell you; you have liked her death. Afterwards, Kusee comes to admit that the speaker was not wrong. This asserts that whether an incident is good or bad it has to be considered not as a loss but simply part of the play. From the following extract, for example, we learn that ela is lost because the traditional beliefs and tales of the people are lost.

He tells a lot of tales about her. He sings many songs for her. He celebrates many holidays for her. He worships many rites for her. But there is no such sort of thing here.

He could not find that when he returned to the land of Konso. The forces that were committed to do so are successful. They left the spirit of ela killed. They implanted an obelisk of cement on its carcass.

His search for Ela, too, left the spirit of ela killed. It instilled pillars of reason and intelligibility on its corpse, and songs of the Konso on their land. The clan ancestors now are not as revered and feared as before. The tales of the Konso rarely circulates in the minds and deeds of the village children.

They are forgotten. Can the land that forgot its tales be a land anymore? His community is not his. He doesnot know her now! Wish begets its essence? He thought that he cried just ideally.

He thought that he cried under the shadow of his reminiscence, on the land of Konso, near to that lifeless spring, at the tomb of his brother. But his howling let him awakened in the Sermele River. This place is full of the spirits of the water, the wilderness, and the blessed spirit of the land. The spirits are not dead. The living soil do not need to call death into it. They are alive. So, from the above extract it is possible to assert that the reapprehension of ela, which was previously killed as a result of several factors which were alient to the culture and tradtions of the community, by the major character Kusee in the Sermele River and its surroundings, is one more example for the employment of radical plurality in the novel.

Radical plurality occurs here because the search for the traditional beliefs of the Konso Ela by Kusee is unsuccessful as traditional beliefs of the Konso had been replaced by ways of thinking, belief, values, and attitudes that are alien to the community. And as an alternative, Kusee discovers the spirits of the wild in the Sermele River in which he finds that ela is living.

For that matter, the moral stand one undergoes with regard to the loss of ela becomes plural than a sharp disillusionment as there is a sign of hope to sustain ela though in different size and shape. These could be considered as good implications for the postmodern thought in the novel that our language is too imprecise, our senses too limited and deceptive to ever absolutely describe reality that whatever we think or decide could be contingent or true only under ceratin circumstances.

Or our sensitivity of reality is unstable. The features earlier mentioned imply that in postmodernism there is no a clear objective view point or moral stand we rely on, so that we will exactly know what is true or false or right or wrong.

For example we have learned from the character Kusee that death is a great loss only for sometimes until one comes across what that death brings forth. Kusee learned that her death caused him to love her for ever which he might have not done otherwise. For postmodernists, everything is good or bad or right or wrong only provisionally for which the above points could be considered as good indications.

Indeed, if approached rationally the points may not make sense. And that is the point where the traditional philosophers and postmodernists disintegrate ideologically. For postmodernists irrationality is important not in a sense of foolishness as Wakchaur puts it like the following.

The conflict between rationality and irrationality is a distinguishing feature of postmodernity. Postmodernism safeguards the interest of micro-politics, local identity and deconstructs the hegemony of established ideologies which exploit marginal groups 6. Wakchaur suggests that we do not mean silliness by irrationality in postmodernism.

Local and the supposedly ordinary thoughts are prioritized than the well known international or national thoughts or beliefs. In the n ext subtopic we shall have a look at the deployment of another feature of postmodernist literature known as postmodern allegory. Postmodern allegory Another characteristic feature of postmodernism that is employed in the novel is allegory. Allegory in postmodernist literature is understood as symbolic search for meaning rather than understanding it as a genre or simplistic didactic mode of representation which was the case in modern literature Pokrivcak, Ela is the traditional beliefs of the Konso people.

The people used to define themselves in the environment via those traditional beliefs. Ela is said to speak with the people in dreams.

It hates people doing bad things and can reveal itself through dogs or cats as the next extract briefly illustrates. He gets disappointed when people do bad things. He can appear in the image of humans, dog or cat. He turns people mad when they do bad things. Ela never tolerated all those. But Ela has lived in the traditions and beliefs of the people and these traditions or dreams have been corrupted by traditions that are not ours and that caused ela disappear.

It is the tale. It is the tale that is the vision which links the soul with the soil. Bostwanans call a rain by eight names; they beautify it with eight tales. By doing so, they link their soil with the precious drop. Australians make a decoration for the dream and the tale in their land; through that dream, they get their way and distinctiveness. We dare to say that Israelites came with the Stick of Aaron. When has it been unknotted?.. Where has it gone? Another cause for the death of ela is the fact that we let our own history to be written by others and worshipped what has been written by others about us.

The extract that follows may elaborate this more. So, who killed our dream if we had read nature? If we had found a dream of our virgin land, have we forgotten what we have read? We have forgotten and destroyed it by fire on our attempt of a search for new meaning? Why have we forgotten it? Who let us forget it? I say, it is we ourselves!

We allowed others to write our history instead of writing it by ourselves. We worshiped the identity that is created for us by the others more than a god. So, who receives the blame? Who are they that write down on us about the spiritless democracy?

Who are they that took away our birana ancient book of Ethiopians that is made of sheep or goatskin , who washed our color and preach us about a sanctum on the air?

Who are they that advance with their fuel, with their nuclear and tell us about firing our trees forever? The culture of Konso is from respecting the spirit of the Konso elders; it is from thanking the land, the sky and Moha God.

What is the need of writing for Konso? To be like those priests? To sit in a blank home and spend your days, burn incense and disarraying paper? To be like the Christians? What does Konso have from writing? The cultures, customs and tradtions of the Konso were where ela believed to reside.

As those cultures, cutstoms and traditions started to degrade as a result of the foreign way like the people have adapted, ela disappeared. For instance, the traditional way of judgments and the elders that they are in charge of the judgments lost dignity as a result of the importation of democracy; the traditional religious beliefs of the Konso is lost because the people started to convert their faiths to Christianity.

So this search for Ela is considered as a symbol for a search for meaning in life, a search for truth, harmony, order which is unattainable in the postmodern condition.

Hereafter, we shall have another look at what seems to deal with playfulness in a postmodernist literature. Playfulness Playfulness in postmodern literature is often related with the insertion of silly word play and hilarious scenarios while dealing with issues that are relatively serious.

In this case the name Mister Lino, Baricho, drinking the flatus of the donkey, the old car that kept going till its chauffeur got down, talked to people about rain or cattle and so on are examples for the application of playfulness as the following extract may give us a better illustrating account of that. Kusee, successfully accomplished his mission of destroying the crocodile ranch for the welfare of the environment. After he bombed the crocodile ranch, he himself got bombed jointly and woke into the new stage of life in the paraduheta under world where he found everything similar to the world he had been in.

At the end he realized that he was partly unconscious and living another extension of life in his dreams. The book in view of that suggests that dream is reality, and what we call reality is just a dream; the whole life we have been living could be a dream, and we one day might be wakened to a different state of being. The current study has also shown that intertextuality is another important feature of postmodernism employed in the novel.

Further, radical plurality which is meant here distrust to a unifying concept of truth or moral stand appeared to be another feature of postmodernism. He was initially shocked and frustrated by the death of his wife to the extent that he murdered the one that had killed his wife, left his community, and made a living in the Arba Minch desert. But later he found to be comfortable with the killing of his wife to the extent that he thanked the killer!

This seemed to assert that whether an incident is good or bad it has to be considered not as a loss but simply part of the play. Similarly, the reinvention of ela, which was previously killed as a result of several factors which were alient to the culture and traditions of the community, by the major character Kusee in the Sermele River and its surroundings, is one more example for the employment of radical plurality in the novel.

And as an alternative, Kusee discovers the spirits of the wild in the Sermele River in which he finds ela still alive out there, but only in a different form. Postmodern allegory and playfulness are other substantial features of postmodernism employed. Playfulness in postmodern literature is often related with the insertion of silly word play and hilarious scenarios while dealing with issues that are relatively serious.

Then when downloading, you c We stand for clarity on the market, and hopefully our VPN comparison list will help reach that goal. To the uninitiated, one VPN can seem just like the next. Movie info: Shaun Brumder is a local surfer kid from Orange County who dreams of going to Stanford to becom Update your graphics card drivers today.

E Songs Download- Listen N. E MP3 songs online free. Play N. E album songs MP3 by Noreaga and download N. E songs on bltadwin. Download the latest version now Vortex File Page. You can download this game from Play Store but if you download the MOD version of this game then you will get access Power iso free download full version for win7.