Here the question arises whether Heidegger was always original in his way of conceiving Dasein i.e. jiruu-fi-jireenyaa-nama. According to Heidegger, the Dasein is a distinctive being (Sein) compared with all other beings (Seiendes); i.e. it is a being (Seiendes) whose Being (Sein) not only has the determinative character of existence, but also is endowed with the privilege of understanding Being. To do indigenous thinkers/philosophers justice, we need to take a closer look at the fundamental distinction which characterizes the thought of Oromo philosophy’s of jireenya—existence. This is the distinction between jiruu-fi-jireenyaa-nama and jireenya. As I argued in my previous articles, in Oromo philosophical thought, it would be meaningless or absurd to identify human “existence” with that of the existence of other entities. Man’s very “existence” differs by virtue of his/her “activity”. In contradistinction to all other entities—jireenya—the very jiruu-fi-jireenyaa-nama is endowed with understanding and interpreting his/her “activity”. It is capable of understanding Reality (Uumaa, Waaqa, Saffu) as this manifested in the systematic knowledge of the “world”—Ilaa.
In a similar vein, it is capable of interpreting—Ilaamee—one’s understanding in the space-time world—Uumaa. The jiruu-fi-jireenyaa-nama manifests itself in its temporality and everydayness has to be interpreted—Ilaamee. Ilaamee is always a process of understanding and then interpreting the Ilaa. This is crystal clear in Gumii Gaayo where the period of eight years (Gadaa) provides horizons through which individual echoes the life-crises s/he has gone through and experienced. Therefore, Heidegger’s conceptions of Dasein and hermeneutic phenomenology can hardly be original, in a thorough sense.