• Sweden sign 120 mln USD agreement to support Ethiopia’s development

    ADDIS ABABA, July 27 (Xinhua) -- Ethiopia and Sweden on Thursday signed a 2.82 billion Ethiopian birr (over 120 million U.S. dollars) grant agreement to enhance climate change resilience and improve livelihood opportunities.

    The framework agreement, which was signed between Admasu Nebebe, State Minister of the Ethiopian Finance and Economic Cooperation and Annika Nordin Jayawardena, Bilateral Development Cooperation Head at the Swedish Embassy in Ethiopia, also aims to promote sustainable and democratic development in Ethiopia.

    The agreement is used as a framework which leads the development cooperation of the two countries up to 2020, according to a statement issued by the Ethiopian Ministry of Finance and Economic Cooperation on Thursday.

    According to the ministry, the commitment made on Thursday will be applicable for various projects to be implemented in the east African country during the reported period.

    Nebebe, while signing the agreement, affirmed that Sweden has been supporting Ethiopia in education, health, water supply and rural development projects since the 1960s.

    Jayawardena, on her part, also said that the agreement will contribute to building the capacity of the Ethiopian federal government and regional states in natural resources development and other sectors.

    She also indicated that the framework agreement will contribute to efforts in curbing the effects of climate change and the implementation of Ethiopia's green economy plan.


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  • The Fraught Relationship Between Ethiopia’s Capital City and Largest State By Endalk


    Holy Trinity Cathedral in Addis Ababa was built after 1941 to commemorate the liberation of Ethiopia from Fascist Italy. Photo by David Stanley via Flickr. CC BY 2.0

    (Global Voices) — At the end of June, the Ethiopian Council of Ministers revealed a bill that seeks to address questions of social services, language, education and culture involving the country’s capital, Addis Ababa, and Oromia, Ethiopia’s largest region within which Addis Ababa is located.

    The government and its supporters say the law is needed to redress the historical injustices that the people of Oromia suffered since the establishment of Addis Ababa. Critics see the law as a tactic to disenfranchise the residents of Addis Ababa. Some go further in their allegation that the law is intended to worsen the already sensitive ethnic relations in Ethiopia.

    Most of the debate about the bill has fallen along the lines of regional elites against more cosmopolitan elites, tradition against modernity, and ethno-nationalists against civic nationalists — divisions that are often a source of strife in Ethiopia.

    On the map of Ethiopia, Addis Ababa is a stretch of high plains inside the state Oromia. With just 0.047 percent of the country’s territory, Addis Ababa is the largest metropolitan area in Ethiopia. Numerous ethnic and religious groups from every corner of Ethiopia live in Addis Ababa; a significant number of Addis Ababa’s 4 million residents generally present themselves as cosmopolitan, liberal and post-ethnic.

    Oromia, meanwhile, is home to the Oromo people, the single largest ethnic group comprising at least 34 percent of Ethiopia’s 100 million population, but which has also historically been politically marginalized. Addis Ababa is the seat of the current government —  EPRDF, which is dominated by the Tigrayan People’s Liberation Front — and although it is inside the state, Oromia does not control the city; the federal government does and has since 1991 when Ethiopia was transformed into a federation of nine ethnic-based regional states.

    The Ethiopian constitution, however, accorded Oromia what the government called “Special Interest” over Addis Ababa when it was adopted in 1995 due to the city’s unique location.

    The purpose of the new draft law is to legislate the “Special Interest” provisions of the constitution and solve other problems that have arisen between Addis Ababa and Oromia, such as the possible expansion of the city’s boundaries, which would have meant the eviction of Oromo farmers whose subsistence depends on farmlands that are located around the city.

    The expansion, among other things, was at the heart of protests mounted by Oromo students from 2014 to 2016. The Ethiopian government cracked down on the movement hard; according to rights organizations, hundreds were killed and thousands were arrested before Ethiopian government declared a state of emergency in October 2016.

    The proposed law is contentious, but many expect that it will be passed over the next few days. Ababa’s skyline provides a backdrop for Meskal Square, site of military parades and rallies during the Communist era which ended in 1991. Photo by David Stanley via Flickr. CC BY 2.0

    Addis Ababa’s skyline provides a backdrop for Meskal Square, site of military parades and rallies during the Communist era which ended in 1991. Photo by David Stanley via Flickr. CC BY 2.0

    Incorporating Oromo identity into Addis Ababa

    There are about 13 “titles” in the bill, each dedicated to the “Special Interest” of the state of Oromia over Addis Ababa.

    In its major provisions, the bill would incorporate Oromo (known as “Afaan Oromo”) as a working language of the municipality, mandate that the city government provide education for residents of Addis Ababa whose mother tongue is Afaan Oromo, and preserve Oromo cultural enclaves and buildings within the city. The bill also sanctions the use of Finfine (in Oromo language) as an alternative name of Addis Ababa and allows the renaming of streets, public squares, and neighborhoods in Addis Ababa with names memorializing Oromo culture and identity.

    This part of the bill has been discussed widely on social media as it deals with the history, identity and language use of Addis Ababa.

    Opponents fear it causes division and strife by appealing Oromo nationalists, and some have further claimed the problems these provisions claim to solve don’t actually exist.

    However, many Oromo nationalists support this part of the bill, albeit with qualms.

    Who owns Addis Ababa land?

    Oromo nationalists, however, categorically oppose a different part of the bill that deals with the ownership of land in Addis Ababa.

    In the current practice, the federal government owns the land and the bill explicitly asserts that Addis Ababa is a federal land. But the bill would warrant the state of Oromia to acquire and develop land for government activities and public services free of occupancy payment.

    For critics, that doesn’t do enough to grant Oromia its rightful and historical ownership of the city of Addis Ababa. As a guest author of the pro-government news analysis site the HornAffairs wrote:

    The constitution clearly provides that territorially the Ethiopian State is structured into only nine regional states. The territory of Ethiopia comprises the territory of these member states.

    Apart from the member states territory there is no piece of land belonging to the federal government or any other kind of administration. Any conception of Addis Ababa as an administration with its own separate territorial jurisdiction outside of Oromia or as a federal territory is ruled out from the beginning.

    Anyone living in Addis is living in Oromia Regional State.

    Non-Oromo opponents of the bill claim that this section will allow discrimination against Addis Ababa residents, who usually present themselves as post-ethnic and cosmopolitan.On Facebook, the former chairman of Addis Ababa Chamber of Commerce, Kebour Ghenna, wrote: 

    Very soon, I will be celebrating my sixtieth birthday in Addis Ababa. My son was born in Addis Ababa. I was born in Addis Ababa. My father was born Addis Ababa. My grandfather also!

    Last week’s EPRDF arbitrary edict, offering Addis Ababa an absurd affirmative action model has come as a surprise and shock to me… I am sure to many others too. This decree reinforces further the attempt of the government to divide of Addis Ababians according to ethnic lines, and disenfranchises a huge number of residents.

    But Oromo nationalists argue back that they were forcefully removed from the land over the course of numerous bloody disputes, so it makes sense for Oromia to be guaranteed some level of influence over the city. In his response to Kebour Ghenna, Birhanemeskel Abebe wrote:

    No Armageddon! No Apocalypse at the return of Addis Ababa’s as an Oromia City and Capital!

    Healthcare and jobs

    Another important component of the bill deals with jobs, social and health care services.

    Under current practice, all Ethiopians including Oromos in Addis Ababa are entitled to jobs, social and health care services. But the bill would institute opportunity structures for Oromo youth who live in and around the city of Addis Ababa, seeming to imply that there is discrimination against Oromos in Addis Ababa. Opride, a news analysis site wrote:

    …the draft further alienates and excludes the Oromo people from the city by misconstruing basic constitutional and human rights as Oromia’s special interest. For example, a key provision on health care states that Oromos living in towns and rural areas around Addis Ababa can “access health care services at government hospitals and medical facilities like any resident of the city.” This is laughable. It implies that there is a law in place that currently prevents Oromos from seeking medical treatment at public hospitals and clinics in Addis Ababa. Or that Addis Ababa residents currently enjoy preferential access and treatment at public health institutions in the city.

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    A United Kingdom (U.K.) court has charged an Ethiopia-born management lecturer over nine counts of terrorism offences.

    Tadesse Kersmo fled Ethiopia in 2009 and sought asylum in the U.K. He was later granted British citizenship.

    Westminster Magistrates Court judge, Emma Arbuthnot, granted Kersmo a bail of $32,000 along with other release conditions. He is due back in the Central Criminal Court in two weeks, the BBC reports.

    He is affiliated with the opposition group, Ginbot 7, which is banned in Ethiopia. Among the accusations he faces are, receiving training in Eritrea and holding terrorism related information like texts on sniper training and guerrilla warfare.

    Kersmo who was arrested during his return to the United Kingdom in January told reporters that he was innocent of the charges. The case is the first such in relation to an Ethiopian opposition member outside of the country.

    The regime in Addis Ababa has received flak from rights groups that accuse them of stifling dissent and cracking down on political opposition and the media.

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  • በኢትዮጵያ አገራዊ ንቅናቄ አማካይነት በአገራቸዉ ጉዳይ ላይ ለመምከር በኦስሎ (ኖርዌይ) ቅዳሜ June 17, 2017 ለተሰበሰቡት ኢትዮጵያዉያን


    ዉድ ወገኖቼ፡-
    ከሁሉም አስቀድሜ በኢትዮጵያ አገራዊ ንቅናቄ ስም የተደረገላችሁን ጥሪ ተቀብላችሁ በአገራችሁ ጉዳይ ላይ ለመወያየትና ሁላችንም የምንፈልገዉን ነፃነት በኢትዮጵያ ዕዉን ለማድረግ የሚረዳ አስተዋፅኦ ለማበርከት በዚህ ዝግጅት ላይ በመገኘታችሁ በኢትዮጵያ አገራዊ ንቅናቄ እና በራሴም ስም ልባዊ ምሥጋናዬን ላቀርብላችሁ እወዳለሁ፡፡
    የዛሬዉን ንግግሬን እያንዳንዱ ኢትዮጵያዊ በጥሞና ሊያስብበት የሚገባዉ ነዉ ብዬ የማምንበትንና እኔን ግን እጅግ በጣም የሚያሣስበኝን መሠረታዊ ጥያቄ በመጠየቅ ለመጀመር እፈልጋለሁ፡፡ እስከአሁን ካየናቸዉና አሁንም ከምናያቸዉ ዕዉነታዎች አንፃር ስናይ የሕወሐትን መዉደቅ ተከትሎ በኢትዮጵያ ሊከሠት የሚችለዉ ሁኔታ ምን ሊሆን እንደሚችል አስባችሁ ታዉቃላችሁ? ሊፈጠር የሚችለዉስ ሁኔታ አሣስቧችሁ ወይም ዕረፍት ነስቷችሁ ያዉቃል?  እኔን በኢትዮጵያ ሊፈጠር የሚችለዉ ሁኔታ እጅግ በጣም ያሣስበኛል፡፡ ምክንያቱም ከወጣትነት ዕድሜዬ ጀምሬ ያየሁት የመንግሥት ሥርዓት በተቀየረ ቁጥር ነገሮች ከመጥፎ ሁኔታ እጅግ በጣም ወደከፋ ሁኔታ ሲለወጡ ስለአየሁ ነዉ፡፡  በእኔ የዕድሜ ክልል እንዳሉት የእኔ ትዉልድ አባላት ሁሉ ስለፖለቲካ ማሰብ የጀመርኩት በቀዳማዊ ኃይለ-ሥላሤ ዘመነ-መንግሥት ነበር፡፡ በወቅቱ ከንጉሡ የዘዉድ አገዛዝ ቀጥሎ በኢትዮጵያ ወደ ሥልጣን የሚመጣ መንግሥት በየትኛዉም መልኩ ከቀደመዉ ሥርዓት የባሰ ይሆናል ብለን አስበን አናዉቅም ነበር፡፡ የደርግ መንግሥት ግን ከንጉሡ ሥርዓት የባሰ ሆነና ግምታችን የተሣሣተ መሆኑን አሣየን፡፡ ከዚያ በኋላም ደግሞ ከደርግ ሥርዓት ቀጥሎ የሚመጣዉ ሥርዓት በብዙ መልኩ ከደርግ የሚሻል ይሆናል የሚል ግምት ነበረን፡፡ ይሁን እንጂ በሕወሐት የሚመራዉን ጨቋኝ፣ ግፈኛ፣ ጨፍጫፊ እና ዘራፊ የአገዛዝ ሥርዓት  ካየን በኋላ ግምታችን ትክክል እንዳልነበረ አረጋገጥን፡፡
    የደርግ መንግሥት የሚወስዳቸዉን ኢሰብዓዊ ዕርምጃዎች ሁሉ ይወስድ የነበረዉ “የፊየል ወጠጤ …” የሚል መዝሙር እያስዘመረ በግልፅ እና በአደባባይ ስለነበር ምን ያህል ዜጎች እንደታሠሩ፣ እንደታፈኑና እንደተገደሉ ማወቅ ይቻል ነበር፡፡ የህወሐት አገዛዝ ግን የሚወስዳቸዉን የግፍና የጭካኔ ዕርምጃዎች ሁሉ የሚወስደዉ ድብቅ እና ፍፁም ምስጢራዊ በሆኑ መንገዶች ስለሆነ ምን ያህል ወገኖቻችን እንደታፈኑና ከታፈኑትስ ዉስጥ ምን ያህሎቹ እንደተገደሉ ማወቅ አልቻልንም፡፡  በአንድ ነገር ላይ ግን በጣም እርግጠኞች ሆነን መነጋገር እንችላለን፡- በሕወሐት አገዛዝ ሥር የታፈኑትና በግፍ የተጨፈጨፉት ወገኖቻችን ቁጥር በደርግ ሥርዓት ሥር ከታፈኑትና ከተገደሉት ጋር ሲመዛዘን እጅግ በጣም ከፍተኛ ነዉ፡፡ ይህን እያወቅን ግን ከአሁን በኋላ ኢትዮጵያ ዉስጥ ወደ መንግሥትነት ሥልጣን የሚመጣዉ ኃይል አሁን አራት ኪሎ ላይ ተደላድሎ ከተቀመጠዉ የሕወሐት የጥቂቶች የግፍና የጭቆና አገዛዝ የባሰ አይሆንም ብለን ራሣችንን እናታልላለን፡፡ ካለፉት ተሞክሮዎቻችን ተነስተን ግን ከሕወሐት የባሰ ሥርዓት እንዳይመጣብን በጣም መጠንቀቅ አለብን፡፡ አሁን እንዲያዉም ባለፉት ተከታታይ አገዛዞች ካየናቸዉ ሁኔታዎች እጅግ በጣም የባሰ አደጋም ሊመጣብን ይችል ይሆናል እንድንል የሚያደርጉንን አንዳንድ ምልክቶች እያየን ነዉ፡፡ በበኩሌ እጅግ በጣም ሣሣቢ ሊሆን ይችላል ብዬ የማስበዉ ችግር ኢትዮጵያ እንደ አገር መቀጠል እንዳትችል የሚያደርግ ችግር ነዉ፡፡ ከሁሉም ችግሮች የሚብሰዉ ደግሞ የኢትዮጵያ እንደ አገር መቀጠል አለመቻል ነዉ፡፡
    ያለምንም ማጋነን ይህ አሁን በሥልጣን ላይ ያለዉ የጥቂቶች ቡድን በሚወስዳቸዉ ጭፍን እርምጃዎች ምክንያት በኢትዮጵያ ሥርዓተ-አልበኝነት እንዲሰፍን እና አገር እንድትበታተን የሚያደርግ ዘግናኝ ሁኔታ ሊፈጠር ይችላል፡፡ በበኩሌ የወጣትነትና የጉልምስና ዕድሜዉን በኢትዮጵያ ፖለቲካ ዉስጥ እንዳሣለፈ ሰዉ ሆኜ ሣየዉ መጪዉ ጊዜ ምን ሊሆን እንደሚችል የሚያሣስበኝና የሚያስጨንቀኝም “ይህቺ አገር ተበታትና እንዳልነበረች ትሆን ይሆን?” በሚለዉ ስጋቴ ምክንያት ነዉ፡፡
    ሩቅ መሄድ ሣያስፈልገን በቅርባችን በአፍሪካ ቀንድ ዉስጥ እንኳን አገሮች ሲበታተኑና እንዳልነበሩ ሲሆኑ አይተናል፡፡ በሥልጣን ላይ ያለን መንግሥት ለመጣል የሚታገሉ ኃይሎች የሚስመሙበት አንድ ብቸኛ ጉዳይ ሊጥሉት ለሚታገሉት መንግሥት ያላቸዉ ጥላቻ ብቻ የመሆኑ ዕዉነታ ለአገሮች መበታተንና ወደባሰ ችግር  ዉስጥ መግባት አስተዋፅኦ አድርጓል፡፡ በሌላ አባባል ተቃዋሚ ኃይሎች የሚግባቡበት ወይም የሚስማሙበት አንድ ብቸኛ ጉዳይ እናስወግደዋለን ለሚሉት መንግሥት ያላቸዉ ጥላቻ ብቻ መሆኑ አገራት ወደባሰ ችግር እንዲገቡ ምክንያት ሆኗል፡፡
    በጥቂት ጊዜ ዉስጥ መንግሥት-አልባ በሆነችዉና እስከዛሬም ድረስ ከገባችበት ዉስብስብ ችግር ባልወጣችዉ በጎረቤታችን በሶማሊያ ያየነዉ ይህንን ነዉ፡፡ የሶማሊያዉያን ዋነኛ እና ጠንካራ ብሔራዊ መግባቢያ ለኢትዮጵያ ያላቸዉ ጥላቻ ነበር፡፡ በወቅቱ ሶማሊያዉያን ኢትዮጵያን በኃይል ለማንበርከክ ተባብረዉ ነበር፡፡  ይህንን የምለዉ በግምት ወይንም በሰሚ ሰሚ ሣይሆን በአካል ተገኝቼ ያየኋቸዉን አንዳንድ ዕዉነታዎች መሠረት በማድረግ ነዉ፡፡ የኢትዮጵያ እና የሶማሊያ ጦርነት እንዳበቃ  በ1978 የኢትዮ – ሶማሌ ጦርነት እንዳለቀ የኢሣን የሰፈራ መንደሮች በእግር አቋርጬ ወደ ጅቡቲ  ተጉዤ ነበር፡፡ በጉዟችን ላይ ያገኘናቸዉ የኢሣ ሶማሌ ጎሣ አባላት – በዕድሜ የገፉ መሃይማን አሮጊቶችን ጨምሮ – “ሃበሻ” ብለዉ ለሚጠሩት ሕዝብ ያላቸዉን በጣም ሥር የሰደደ ጥላቻ አሣይተዉናል፡፡
    ይህ ሌላዉን ሕዝብ የመጥላት አባዜ ነበር የ1978 የሶማሌ መፈንቅለ መንግሥት ሙከራን ተከትሎ ወደራሣቸዉ የአድርስ በእርስ ጥላቻ የዞረዉ፡፡ በሌላ አነጋገር ሶማሌዎች “ሃበሻ” ብለዉ ለሚጠሩት ሕዝብ ያላቸዉን ሥር የሰደደ ጥላቻ ወደራሣቸዉ የእርስ-በእርስ የጎሣ ጥላቻ አዞሩት፡፡ ከዚያ በኋላ የሶማሌ አገራዊ ስሜት በቅፅበት ተቀየረ፡፡ በመጨረሻም የተለያዩ የጎሣ ቡድኖች ሁሉንም ነገር ትተዉ የዚያድባሬን አምባገነናዊ ሥርዓት ወደመጣሉ ላይ ብቻ አተኮሩ፡፡ በዚያድባሬ አምባገነናዊ አገዛዝ ላይ ከነበራቸዉ ጥላቻ እና አገዛዙንም ተባብረዉ ለመጣል ከነበራቸዉ ፍላጎት ዉጭ ሌላ የጋራ የሆነ አጀንዳ ያልነበራቸዉ እነዚህ የጎሣ ቡድኖች ዚያድባሬ በ1991 ከሥልጣን ከተወገደ በኋላ እርስ በእርሳቸዉ ወደ መጠፋፋት አመሩ፡፡ ዛሬም ድረስ ሶማሊያ ከዚያ ችግር ሙሉ በሙሉ አልወጣችም፡፡
    የደቡብ ሱዳን ሁኔታም ሌላዉ ሩቅ መሄድ ሣያስፈልገን ከቅርባችን ልናነሠዉ የምንችለዉ ጥሩ ምሣሌ ነዉ፡፡ ዓመታትን በፈጀ ትግል የሚፈልጉትን ድል ከተጎናፀፉ እና ነፃነተቸዉን ካወጁ በኋላ በጣም ዉስብስብ፣ ምስቅልቅልና ተስፋ አሰቆራጭ ሁኔታ ዉስጥ ከገቡት የአፍሪካ ቀንድ አገሮች አንዷ ደቡብ ሱዳን ናትና፡፡ የሰሜኑን የበላይነት ከመጥላት ሌላ የጋራችን የሚሉት መግባቢያ ነጥብ ያልነበራቸዉ የደቡብ ሱዳን ነፃነት ታጋዮች የሚጠሉትን ጨቋኝ ሥርዓት በጋራ ካስወገዱ በኋላ እና ነፃነታቸዉን ካወጁ በኋላ በአንድነት እንዲቀጥሉ የሚያደርጋቸዉ የጋራ አጀንዳ አልነበራቸዉም፡፡ ስለሆነም ያገኙትን ድል ማጣጣምና ያላቸዉን የተፈጥሮ ሃብት ተጠቅመዉ በዕድገት ጎዳና ላይ ተባብረዉ መጓዝ አልቻሉም፡፡ ይልቁንም አንዱ የሌላዉ የበላይ ለመሆን በሚደረግ የእርስ በርስ ግጭት ዉስጥ በመግባት ከራሣቸዉም አገር አልፈዉ የመላዉ አፍሪካ ቀንድ አገሮች ስጋት ለመሆን ችለዋል፡፡
    እንደእኔ እምነት ከእነዚህ የቅርብ ጎረቤቶቻችን የተማርናቸዉ ጠቃሚ ትምህርቶች አሉ፡፡ ከእነዚህ ትምህርቶች ሦስት ነጥቦችን ጨምቀን ማዉጣት እንችላለን፡-
    1. በፍፁም አምባገነንነትና በአንድ ሉዓላዊት አገር መበታተን መካከል የጠበቀ ግንኙነት መኖሩን ተረድተናል፡፡ አንዱ ለሌላዉ መኖር ቅድመ-ሁኔታ እንደሆነም አረጋግጠናል፤
    2. አንዴ ወደ ዉድቀት ጎዳና መሄድ የጀመረን ሥርዓት ለማቆም የሚቻልበት ቦታ እንደሌለም አዉቀናል፤
    3. በአገር ደረጃ ሲታይ ወደ ዉድቀት ጎዳና መሄድ በጣም ቀላል መሆኑንና ከሂደቱ መመለስ ግን እጅግ በጣም ከባድ እንደሆነ የእነዚህ ጎረቤቶቻችን ተሞክሮ በግልፅ አሣይቶናል፡፡
    ስለሆነም እጃችንን አጣጥፈን የምንቀመጥበትና የአገራችንን ወደ ዉድቀት ማምራት የምንጠብቅበት ምክንያት ስለሌለ የኢትዮጵያ ጉዳይ ያገባናል የምንል ወገኖች ሁሉ ጉልበታችንን፣ ዕዉቀታችንን፣ ሃብታችንንና ጊዜያችንን ብሎም ማሣደር የምንችለዉን ተፅዕኖ ሁሉ አቀናጅተንና አስተባብረን አገራችንን ከመበታተን አደጋ መታደግ ይኖርብናል፡፡ ለዚህ ደግሞ የኢትዮጵያ አገራዊ ንቅናቄ ምሥረታ እንደ ጥሩ ተስፋ ሰጭ እርምጃ ተደርጎ ሊወሰድ ይችላል፡፡
    ሁለችንም እንደምናዉቀዉ ለኢትዮጵያ አገራዊ ንቅናቄ ምሥረታ ምክንያት የሆኑት የመግባቢያ ነጥቦች የተወሰኑ ናቸዉ፡፡ እንዲያዉም አንዳንዶቹ የንቅናቄዉ መሥራች ድርጅቶች ከሚግባቡባቸዉ የጋራ ነጥቦች ይልቅ የሚለያዩባቸዉ ፖለቲካዊና ማህበራዊ ጉዳዮች ሊበዙ ይችላሉ፡፡ የአገራዊ ንቅናቄዉ ጥሩና ጠንካራ ጎን አድርገን ከምንወስዳቸዉ ነጥቦች አንዱና ዋነኛዉም ልዩነቶቻችንን ወደጎን አድርገንና አቻችለን በሚያግባቡን ጉዳዮች ላይ አብረን ለመሥራት መስማማታችንና የሚያግባቡንን ጉዳዮቸ በሂደት እያበራከትን እንደምንሄድ ተስፋ ማድረጋችን ነዉ፡፡ ለዚህ ደግሞ በግልፅነት፣ በመከባበር፣ በቅንነትና ኃላፊነት በተመላበት ስሜት በጥልቅ መወያየት፣ መመካከርና መከራከር አለብን፡፡ የኢትዮጵየ አገራዊ ንቅናቄን የመሠረትነዉ አራት ድርጅቶች ይህንን በተግባር እያደረግን መሆናችንን ስገልፅ ደስታ ይሰማኛል፡፡
    እንደሚታወቀዉ አንዱና ዋነኛዉ የልዩነታችን ምክንያት አንዳንድ ወገኖች “የጎሣ ፖለቲካ” ብለዉ የሚጠሩት ማንነትን መሠረት ያደረገ የፖለቲካ ሂደት ነዉ፡፡ በነገራችን ላይ “የጎሣ ፖለቲካም” ሆነ አንዳንዶች ደግሞ እንደሚሉት “የዘር ፖለቲካ” የሚሉት አጠራሮች እንደ እኔ እምነት የተሣሣቱ አጠራሮች ናቸዉ፡፡ “ጎሣ” የሚለዉ ቃል ከአፋን ኦሮሞ የተወሰደ ቃል ሲሆን በኦሮሞ ሕዝብ ማህበረሰባዊ ክፍፍሎች ዉስጥ በዝቅተኛ ደረጃ ላይ የሚገኝ ነዉ፡፡ “ዘር” የሚለዉ ቃል ደግሞ የቆዳ ቀለማችን ጥቁር የሆነዉን ሁላችንንም በጥቁርነታችን አንድ ላይ የሚገልፀን ወይንም ደግሞ የሰዉ ዘር አባላት በመሆናችን እንደ “የሰዉ ዘር” በአንድነት የሚገልፀን ሰፊ የሆነ ቃል ነዉ፡፡ ስለሆነም በማንነት የተደራጀንን ወገኖች “የጎሣ ፖለቲከኞች” ወይም “የዘር ፖለቲካ አራማጆች” ብሎ መፈረጅና ትናንትም ስላልነበረዉና ዛሬም ስለሌለዉ “አንድነት” ደግሞ ደጋግሞ ማንሣት ትርጉም የለዉም፡፡ በዲሞክራሲያዊ መርሆ የምናምን ከሆነና የኢትዮጵያ ሕዝቦች በነፃነት፣ በእኩልነትና በወንድማማችነት በአንድ የጋራ አገር አብሮ መኖር አለባቸዉ ብለን ከልብ የምናምን ከሆነ የምንፈልገዉ በጉልበትና በመሣሪያ ኃይል የሚከበር የመልክዓ-ምድር አንድነት ሣይሆን የሕዝብ ለሕዝብ አንድነትን መሆን ይኖርበታል፡፡ በቅንነት ከተነሣንና በግልፅነት ከተቀራረብን የዚህ ዓይነቱ የሕዝብ ለሕዝብ አንድነት በአገራችን እንዲኖር ማድረግ እንችላለን፡፡
    በመሠረቱ በጠመንጃ ኃይል የተመሠረተና በኃይል እየተጠበቀ ያለ የመልክዓ-ምድር አንድነት እንጂ የሕዝብ ለሕዝብ እዉነተኛ አንድነት ባልነበረባትና አሁንም በሌለባት ኢትዮጵያ የነፃነት፣ የእኩልነት፣ የፍትህ እና የዲሞክራሲ ጭላንጭል እንዲታይ ለማድረግ ይቻል ዘንድ በብሔር ስም በማንነታችን ተደራጅተን የምንታገለዉና “የአንድነት ኃይሎች” ተብለዉ የተፈረጁት ወገኖች ከምንፈልገዉ ግብ ለመድረስ ከምንም በፊት “የኢትዮጵያ አንድነት” ለሚለዉ ፅንሰ ሃሳብ በምንሰጠዉ ትርጉም ላይ መግባባት መቻል ይኖርብናል፡፡
    በኢትዮጵያዊ ማንነት ወይንም በ“ኢትዮጵያዊነት” ፅንሰ-ሃሳብ ላይም በትርጉም ያለመግባባት ችግር ያለ ይመስለኛል፡፡ ከዚህ ግራ የተጋባ እና ግራ የሚያጋባ የግንዛቤ ችግር መዉጣት የምንችለዉ በሁለት መንገዶች ብቻ ነዉ ብዬ አስባለሁ፡፡ በመጀመሪያ ደረጃ  በፖለቲካ ክርክሮቻችን ዉስጥ “ያለምንም ቅድመ ሁኔታ” የሚል ማስጠንቀቂያ መሰል ነገር ማስገባትን ማቆም መቻል አለብን፡፡ በበኩሌ ያለምንም  ቅድመ-ሁኔታ የሚጫንብኝን አንድነት የማልደግፈዉንና የማልቀበለዉን ያህል የተወሰኑ ቅድመ  ሁኔታዎችን ባካተተ መንገድ የኢትዮጵያን አንድነትም ሆነ የኢትዮጵያን እንደ አንድ ሉዓላዊት አገር መቀጠል አልቃወምም፡፡ ይህን አቋም እንድይዝ ያደረገኝ ደግሞ እስከዛሬ የምናዉቀዉ “የኢትዮጵያ አንድነት” በጉልበት፣ በጠመንጃ ኃይልና በማስፈራራት ተጠብቆ የቆየ የዉሸት አንድነት መሆኑን ማወቄ ነዉ፡፡ በተቃራኒዉ ግን በሕዝቦች ስምምነትና በመግባባት ላይ የተመሠረተ አንድነትን በደስታ እቀበላለሁ፤ ከልብም እደግፋለሁ፡፡
    ይህ በስምምነትና በመግባባት ላይ የተመሠረተ እዉነተኛ የሕዝብ ለሕዝብ አንድነትን የመመሥረቱ አዝማሚያ ደግሞ እጅግ በጣም በሚያበረታታና ተስፋ በሚሰጥ መንገድ በአገር ቤት ባሉት ወገኖቻችን መካከል ተጀምሯል፡፡  ይህ ዕዉነታ የሕወሐትን የግፍ አገዛዝ በመቃወም ከፍተኛ የሕዝባዊ አመፅ እንቅስቃሴዎች ሲካሄዱ በነበረበት ወቅት በሰሜኑ የአገራችን ክፍል፤ በተለይም በጎንደር እና በጎጃም በሚገኘዉ የአማራ ወገናችንና እንዲሁም በኦሮሞ ሕዝብ አማካይነት በማያሻማ መንገድ ተሰምሮበታል፡፡ እንግዲህ ይህን ተስፋ ሰጪ እና በጣም አበረታች የሆነ ጅምር በተቻለን መንገድ ሁሉ ማጠናከር ይኖርብናል፡፡
    በተከታታይ የኢትዮጵያ ገዢ ሥርዓቶች በጉልበት ተጭኖብን የኖረዉን ዓይነት የግዴታ አንድነት የማልቀበልባቸዉ ግልፅ ምክንየቶች አሉኝ፡፡
    የዚያ ዓይነቱ የጉልበት አንድነት የአንዳንድ ማህበረሰቦችን የሌላዉ አካል አለመሆን አጉልቶ በሚያሣይ መንገድ የተገነባ ብቻ ሣይሆን አንድን ሕዝብ ራሱ የሚያለያይ “አንድነት” ነበር፡፡   አንዳንዶች ጮክ ብለዉ የሚዘምሩለት የእስከዛሬዉ “የኢትዮጵያ አንድነት” አንዱን የበላይ ሌላዉን ደግሞ የበታች፣ አንዱን ልጅ ሌላዉን የእንጀራ ልጅ በሚያደርግ ከፋፋይ የጭቆና አገዘዝ ላይ የተመሠረተ ነበር፤ ዛሬም ቢሆን በሕወሐት አገዛዝ ሥር ያለዉ “የአገር አንድነት” ጥቂቶችን ተጠቃሚና አንደኛ ደረጃ ዜጎች የሚያደርግ የዉሸት “አንድነት” መሆኑ አያጠያይቅም፡፡ በአጠቃላይ አነጋገር የእስከዛሬዉ “የኢትዮጵያ አንድነት”  የተወሰኑትን ሕዝቦች የተደበቁ እንዲሆኑ ያደረገና ስልታዊ በሆነ መንገድ ያገለለ፣ ጥቂቶችን ግን ተጠቃሚ እና ጎልተዉ እንዲታዩ ያደረገ መሆኑ ለብዙዎቻችን ግልፅ ነዉ፡፡ የዚህ ዓይነቱ “አንድነት” በየትኛዉም መስፈርት ሚዛናዊነት ያለዉ ካለመሆኑም በላይ ወደዳር የተገፉትን ሕዝቦች ልብ ያሸፈተ የዉሸት አንድነት ነበር ማለት ይቻላል፡፡ ልምሣሌ፡- ከላይ ለመግለፅ የሞከርኩት የእስከዛሬዉ “የኢትዮጵያ አንድነት” ኦሮሞዎችን፣ ከምባታዎችን፣ ጉራጌዎችን፣ ሃዲያዎችን፣ ሲዳማዎችን፣ አኝዋኮችን፣ አፋሮችንና ሌሎችንም ሕዝቦች እርስ በእርስ የሚያቃቅር እና የሚያለያይ የከፋፍሎ መግዛት ፖሊሲ የሚንፀባረቅበት “አንድነት” ነበር፤ ዛሬም በህወሐት አገዛዝ ሥር የተለወጠ ነገር የለም፡፡
    ሕዝቦችን ስልታዊ በሆነ መንገድ እርስ በእርሣቸዉ የሚያለያይ የዉሸት “አንድነት” አንድ መሆን በሚገባቸዉና መሆንም በሚፈልጉ ሕዝቦች መካከል ስምምነትና መተባበር እንዳይኖር የሚያደርግ ሲሆን በተቃራኒዉ ግን የአገዛዙ ጥበቃና ድጋፍ የማይለያቸዉንና ዉስጣዊ አንድነታቸዉ ያልተበረዘዉን የአገዛዙ ተጠቃሚ ወገኖች የበለጠ እንዲተሣሰሩና አንድነታቸዉንም ጠብቀዉ እንዲቆዩ ያደርጋቸዋል፡፡ ይህ ደግሞ ሚዛናዊ ካለመሆኑም በላይ በአብሮነት ላይ የተመሠረተ የሁሉም ሕዝቦች እዉነተኛ አንድነት  እንዳይኖር የሚያደርግ ነዉ፡፡ የዚህ ዓይነቱ ከፋፋይ የሆነ የስም ብቻ አንድነት በምንም መልኩ የሚደገፍ አይሆንም፡፡
    የበለጠ ተቀባይነት የሚኖረዉና የተለያዩ የኢትዮጵያ ሕዝቦችን የሚያስተሣስረዉ እዉነተኛ አንድነት ልዩነቶቻችንን የሚያከብርና በመፈቃቀድና በመተባበር ላይ የሚመሠረት ከመልክዓ-ምድር አንድነት የዘለለ የሕዝብ ለሕዝብ አንድነት ነዉ፡፡  ስለዚህ የየትኛዉንም ወገን የበላይነት የማይቀበሉ ሕዝቦች በመተባበር፣ በመከባበር፣ በመፈቃቀድና በመስማማት በቅንነትና በግልፅነት ተቀራርበዉ ወደ አንድነት ጎዳና ለመሄድ ተባብረዉ የጋራ ጠላታቸዉን እንዲታገሉ ብናደርግ ሁላችንም ለምንቀበለዉና ለዘላቂነቱም ለምንታገልለት አዲስ የኢትዮጵያ አንድነት ጠንካራ መሠረት ልንጥል እንችላለን፡፡ ከዚህ ዉጭ የሆነዉ የእስከዛሬዉ “የኢትዮጵያ አንድነትም” ሆነ “ኢትዮጵያዊነት”  የሕዝቦችን ማንነት ማለትም፡- ኦሮሞነትን፣ አኝዋክነትን፣ ጉራጌነትን፣ ሲዳማነትን፣ ከምባታነትን፣ ከፊቾነትን፣ ዳዉሮነትን፣ ሃዲያነትን፣ ጋሞነትን፣ ወላይታነትን፣ አፋርነትን፣ ወዘተ  የጨፈለቀ የመልክዓ-ምድር “አንድነት” ነበር፡፡
    የኢትዮጵያን ሕዝቦች ማዕከል አድርጎ በቆመ የኢትዮጵያ አንድነት ዉስጥ ግን የሕዝቦች ማንነት የሚጨፈለቅበት ምክንያት አይኖርም፡፡ ማለትም የኢትዮጵያ ሕዝቦች ማንነታቸዉን እንደያዙ ኢትዮጵያዊ ሆነዉ ወይም የኢትዮጵያዊነትን ማንነት በኩራት ተላብሰዉ ሊታዩ የሚችሉት መሬታቸዉን ሣይሆን እነሱን ራሣቸዉን ማዕከል አድርጎ በተመሠረተ የኢትዮጵያ አንድነት ዉስጥ ብቻ ነዉ፡፡ ያኔ ነዉ የቋንቋ፣ የባህል፣ የዕምነት፣ እና ሌሎችም ልዩነቶቻችን  የዉበታችን ምንጮች መሆናቸዉን አምነን ዉብ የሆነና ሕዝቦችን ማዕከል ያደረገ የኢትዮጵያ አንድነት ፈጥረናል ወይም መሥርተናል ማለት የምንችለዉ፡፡
    በሌላ በኩል ደግሞ ራሣቸዉን ኦሮሞ፣ አማራ፣ ጉራጌ፣ ወላይታ፣ ሲዳማ፣ ወዘተ ማለት የማይፈልጉና  ከኢትዮጵያ እና ከኢትዮጵያዊነት ዉጭ ሌላ ማንነት የለንም የሚሉ ወገኖች እንዳሉ ያታወቃል፡፡ በእነዚህም ላይ ቢሆን የብሔር ማንነታቸዉን በግድ እንዲቀበሉ ለማድረግ አላስፈላጊ ጫና ማሣደር የለብንም፡፡ እነዚህ በ“ኢትዮጵያዊነት”  ብቻ መታወቅና መገለፅ የሚፈልጉ ወገኖች እኛን በማንነታችን መታወቅና መታገል የምንፈልገዉን ወገኖችን  “የለም አፋርነታችሁን፣ ኦሮሞነታችሁን፣ ሲዳማነታችሁን፣ አማራነታችሁን፣ ጉራጌነታችሁን፣ አኝዋክነታችሁን፣ ወዘተ ወደዚያ ጥላችሁ “ኢትዮጵያዊ ነን” ብቻ በሉ” ሊሉን አይገባም፡፡
    ጠቅለል ባለ አነጋገር እኔ በዚህ ንግግሬ ዉስጥ ይስማማኛል ብዬ የምገልፀዉ የኢትዮጵያ አንድነትና የኢትዮጵያዊነት መገለጫ ያለፉት ገዢዎቻችን ሊጭኑብን ሞክረዉ ካልተቀበልነዉና አምርረንም ከታገልነዉ ዛሬም ድረስ እየታገልነዉ ካለነዉ አንድነትና ኢትዮጵያዊነት ፍፁም የተለየ ነዉ፡፡
    የቀድሞዉ “ኢትዮጵያዊነት” የኢትዮጵያን ሕዝቦች ሁሉ ያካተተ ወይንም በትክክል ያቀፈ አልነበረም፡፡ ስለሆነም የእስከዛሬዉ አንድነት ጥቂቶች ራሳቸዉን የሚያዩበትና የሚገልፁበት የነበረ ሲሆን ብዙሃን ግን በፍፁም ራሣቸዉን የማያዩበት ነበር፡፡ እነዚህ ትናንት በነበረዉና አሁንም ባለዉ የጥቂቶች “ኢትዮጵያዊነት” ዉስጥ ራሣቸዉን ፈልገዉ ማግኘት ያልቻሉ ወገኖች ፍትሃዊ የሆኑ የመብት ጥያቄዎችን አንስተዉ ማንነትን መሠረት ያደረገ የፖለቲካ ትግል ለማፋፋም ተገደዱ፡፡ የራስን ዕድል በራስ የመወሰን ጥያቄ አንስተዉ የፖለቲካ ትግል እንቅስቃሴዎችንም አስፋፉ፡፡ እነዚህ የራስን ዕድል በራስ ለመወሰን ሕዝቦች ያነሷቸዉ ፍትሃዊና ተገቢነት ያላቸዉ ጥያቄዎች አሁንም ድረስ አጥጋቢ መልስ ስላላገኙ ነፃነት፣ ፍትህ፣ እኩልነት እና ዲሞክራሲ ፈላጊ ሕዝቦች ከዓመታት በፊት የጀመሩትን ትግል ዛሬም ድረስ በተለያየ መልኩ እንደቀጠሉ ናቸዉ፡፡
    እንግዲህ ኢትዮጵያን አንድነቷ የተጠበቀ ሉዓላዊት አገር አድርጎ ማስቀጠል የሚቻልበት ብቸኛዉ መንገድ ኢትዮጵያዊነትን የአንድ ወገን ብቻ መገለጫ ከመሆን አላቆ የሁሉም የአገሪቱ ሕዝቦች ማንነቶች ጎልተዉ የሚታዩበትና የሚገለፁበት የልዩ ልዩ ማንነቶች ድምር ዉጤት እንደሆነ አድርጎ በመተርጎም ነዉ፡፡
    እንደእኔ እምነት ኦሮሞ ሆኖ ኢትዮጵያዊ መሆን ይቻላል፡፡ ኦሮሞ ሆኖ ኢትዮጵያዊ መሆን ደግሞ የትኛዉንም ወገን አይጎዳም፤ ብዙዎቻችን ለምንመኘዉ ዓይነት የአገር አንድነት ግን ይበጃል፡፡ ኦሮሞ ሆኖ ኢትዮጵያዊ፣ ሲዳማ ሆኖ ኢትዮጵያዊ፣ አማራ ሆኖ ኢትዮጵያዊ መሆን  አይቻልም የሚለዉ ጭፍን አቀራረብ ማንነታችንን መሠረት አድርገን የጋራችን የሆነች ዲሞክራሲያዊት ኢትዮጵያን እንደ አዲስ እንመሥርት የሚል ግልፅ አቋም የያዝነዉን ወገኖች ከሁለቱ አንዱን እንድንመርጥ ያስገድደናል፡፡ ያ አስገዳጅ ሁኔታ ከተፈጠረ ደግሞ ብዙዎቹ ብሔረተኞች – በተለይም የኦሮሞ ብሔረተኞች ኢትዮጵያዊነትን እርግፍ አድርገዉ ጥለዉ የብሔር ማንነታቸዉን ብቻ ይዘዉ መቅረትን እንደሚመርጡ አልጠራጠርም፡፡ ይህ የግዴታ ምርጫ ደግሞ ኢትዮጵያን አንድነቷ እንደተጠበቀ ለማስቀጠል ጥሩ ሊባል የሚችል አማራጭ አይደለም፡፡
    የቋንቋ ጉዳይም ሌላዉ የማያዳግም ዕልባት ሊሰጠዉ የሚገባ ቁልፍ እና አወዛጋቢ ጉዳይ ከመሆኑም በላይ እጅግ መሠረታዊ ከሆኑት የዲሞክራሲ መብት ጥያቄዎች አንዱና ዋነኛዉ ነዉ ማለት ይቻላል፡፡ በአንደኛ ደረጃ የትምህርት ሂደት፣ በአስተዳደር፣ በፍትህ፣ በጤናና በሌሎችም ማህበራዊ አገልግሎት መስጫ የመንገሥት ተቋማት ዉስጥ በአፍ መፍቻ ቋንቋ የመገልገሉ አስፈላጊነት እና እንደ አፋን ኦሮሞ ያለዉን በብዙ ሚሊዮኖች የሚቆጠሩ የአገራችን ሕዝቦች (በትዉልድ ኦሮሞ ያልሆኑትን እጅግ በጣም ብዙ ትዉልደ ኢትዮጵያዉያን ጨምሮ) የሚገለገሉበትን የአገሪቱ ትልቅ ሕዝብ ቋንቋ አማራጭ የፌዴራል መንግሥቱ የሥራ ቋንቋ እንዲሆን አለማድረግ ለምንመኘዉ የኢትዮጵያ አንድነት ዕንቅፋት መሆኑ አጠያያቂ አይሆንም፡፡ ዕዉነተኛ ዲሞክራሲያዊ ሥርዓት ከሚገለፅባቸዉ ባህሪያት አንዱ ለሥርዓቱ ተገልጋዮች ክፍት መሆኑና ተገልጋዩ ሕዝብ መንግሥትን ወክለዉ የተቀመጡትን አገልጋዮቹን አግኝቶ በቀጥታ ማነጋገር መቻሉ ነዉ፡፡ ይህ ደግሞ ተገልጋይንም ሆነ አገልጋይን ያቀራርባል፣ ያስተሣስራል፡፡ በሌላ አባባል ሕዝብን ከመንግሥት ጋር፣ መንግሥትንም ከህዝብ ጋር በጥሩ መንገድ ያቆራኛል፡፡ ባለፉት ሥርዓቶች ሲደረግ እንደነበረዉ በአገልጋይና በተገልጋይ መካከል አስተርጓሚ ለማቆም መሞከር በትክክለኛ ዲሞክራሲያዊ ሥርዓት ዉስጥ ሊኖር የሚገባዉን የአገልጋይና የተገልጋይ ቀጥተኛ ግንኙነት ያደናቅፋል፡፡
    ኢትዮጵያ ዉስጥ በመንግሥት ባለሥልጣናትና በተራዉ ሕዝብ መካከል አስተርጓሚን ማቆም የተለመደ እንደነበረ የቅርብ ጊዜ ትዝታችን ነዉ፡፡ ይህ አስተርጓሚን የማቆም ሥርዓት “ስማ በለዉ!!” በመባል ይታወቃል፡፡ ልጅ እያለሁ በፍርድ ቤት የችሎት ሂደት ላይ ተገኝቼ ለአንድ የአፋን ኦሮሞ ተናጋሪ ወደ አማርኛ ቋንቋ የሚያስተረጉምለት ሰዉ ተመድቦለት የችሎቱ ሥነ-ሥርዓት በ“ስማ በለዉ!!” ሲካሄድ የመከታተል ዕድል አግኝቼ ነበር፡፡ ተርጓሚዉ – ሌላ ተልዕኮ ኖሮት ይሁን የአፋን ኦሮሞ አባባሎችን በትክክል መተርጎም አቅቶት እንደሆነ እስከአሁን ድረስ ባልተረዳሁት ምክንያት – የአፋን ኦሮሞ ተናጋሪዉ ያለዉን ለዉጦ ባለጉዳዩ ካለዉ ለየት ባለ መንገድ ለችሎቱ ሲተረጉም ታዝቤ ነበር፡፡ ይህ የትርጉም ስህተት እንደ አንድ ኦሮሞ በጣም ከሚያንገበግቡኝና እስከዛሬም ድረስ ከአዕምሮዬ ሊጠፉ ካልቻሉ አሣዛኝ ክስተቶች እንደ አንዱ ሆኖ ይሰማኛል፡፡
    ማንኛዉም በሕዝቦች የመብት ጥያቄ ምክንያት ሥራ ላይ የዋለ ነገር ጎጂ ነዉ ሊባል የሚችለዉ በአንድ ወይንም በሌላ መልኩ ሌላዉን ወገን የሚጎዳ ሆኖ ከተገኘ ነዉ፡፡ ለምሣሌ፡- በቋንቋ አጠቃቀም ጉዳይ ላይ ምንም ዓይነት ጉዳት በየትኛዉም ወገን ላይ እንደማይደርስ እርግጠኛ ሆኖ መናገር ይቻላል፡፡ ኦሮሞዎች የፍትህ አገልግሎት፣ የመጀመሪያ ደረጃ ትምህርት፣ አስተዳደራዊ አገልግሎት፣ የጤና አገልግሎት፣ ወዘተ በትክክል ለማግኘት በራሣቸዉ እናት ቋንቋ በአፋን ኦሮሞ ቢጠቀሙ ማነዉ የሚጎዳዉ? ባለፉት ሥርዓቶች ኦሮሞ ወገኖቻችን በ“ስማ በለዉ!!” ሲዳኙ የተጠቀመ ወገን ነበረ? ሌሎች ኢትዮጵያዉያንስ የአገራችን የጀርባ አጥንት የሆነዉን የዚህን በቁጥሩ የአገራችን ብዙሃን፣ በመሬቱ አቀማመጥ ደግሞ የመላ አገሪቱ ዕምብርት የሆነ ሕዝብ ቋንቋ እንዲያዉቁ ቢደረግ ጉዳቱ ምኑ ላይ ነዉ?
    የዛሬዎቹ የኢትዮጵያ ገዢዎች የወረሷቸዉና በትክክል ከመፍታት ይልቅ የባሰዉኑ ያወሳሰቧቸዉ ብዙ ችግሮች አሉ፡፡ በአንፃሩ ደግሞ ተደላድለዉ በሥልጣን ላይ ለመቆየት ብለዉ የፈጠሯቸዉ ችግሮችም አሉ፡፡ እንፍታም ቢሉ ደግሞ በቀላሉ ሊፈቷቸዉ የማይችሏቸዉ ችግሮች አሉ፡፡ የሕዝብ ቁጥር በከፍተኛ ፍጥነት መጨመር የዛሬዎቹ ገዢዎችም ሆኑ የነገዎቹ መሪዎችና አስተዳዳሪዎች ሊገቷቸዉ ወይንም ሊቆጣጠሯቸዉ ከማይችሏቸዉ ችግሮች አንዱ ነዉ፡፡ የዛሬዎቹ የሕወሐት ገዢዎች ከሩብ ምዕተ-ዓመት በፊት ወደሥልጣን ሲመጡ የኢትዮጵያ ሕዝብ ቁጥር ከ50 ሚሊዮን ትንሽ ከፍ ያለ ነበር፡፡ ዛሬ የአትዮጵያ ሕዝብ ቁጥር ወደ 100 ሚሊዮን ተጠግቷል፡፡ ይህ በጣም ከፍተኛ የሆነ የሕዝብ ቁጥር በጣም ዉስን በሆነዉ የአገሪቱ ሃብት አጠቃቀም ላይም ሆነ በአካባቢ ብክለት ረገድ የሚያስከትለዉ  ችግር በቀላሉ የሚገመት አይደለም፡፡
    ይህን የሕዝብ ቁጥር ችግር የትኛዉም ከሕወሐት ቀጥሎ ወደ ሥልጣን የሚመጣ መንግሥትም ሣይወድ በግድ ይወርሰዋል፡፡ በጣም የሚደንቀዉ ነገር ይህ የሕዝብ ቁጥር ጉዳይ በተቃዋሚ ወገኖች ዘንድ እንደ ችግር ተወስዶ ዉይይት ሲደረግበት ወይም መፍትሔ ሲፈለግለት አለመታየቱ ነዉ፡፡  ስለሆነም ለሕዝብ ቁጥር ፈጣን ዕድገት ትኩረት ሰጥተን መነጋገር አለመቻላችን በጣም ያሣስበኛል፡፡ ምክንያቱም አገሪቱን ወደ ጥፋት ሊመሯት ከሚችሉት ችግሮች አንዱ ይህ የሕዝብ ቁጥር ጉዳይ እንደሆነ ስለሚሰማኝ ነዉ፡፡ በዚህ ረገድ ሁላችንም ዝምታን የመረጥን እንመስላለን፡፡ በሕዝብ ቁጥር ፈጣን ዕድገት ምክንያት ሊመጡብን ስለሚችሉት ፖለቲካዊ፣ ኢኮኖሚያዊ  እና ማህበራዊ  ችግሮች ምንም የምንጨነቅ አንመስልም፡፡ ለዚህም ነዉ በዚህ ታሪካዊ መድረክ ላይ ሆኜ ይህን አሣሣቢ ጉዳይ እያየንና እየሰማን ዝምታን የመረጥነዉ ለምንድነዉ? ብዬ መጠየቅ የፈለግኩት፡፡
    ዛሬ በአገራችን መዲና የሚኖሩ ሰዎች የሕዝብ ብዛት ምን ያህል ከመጠን ያለፈ እንደሆነ ይናገራሉ፡፡ ሌላዉን ሁሉ ትተን የከተማዋ መንገዶች ሁሌም በሰዎች ተሞልተዉና መፈናፈኛ አጥተዉ ሲታዩ በሕዝቡ ዘንድም ሆነ በፖለቲካ ድርጅቶች፣ በሙያ ማህበራት ወይም በሌሎች ማህበራዊ ተቋማት እና በግለሰብ ኢትዮጵያዉያን አማካይነት ጥያቄ ማስነሣት ነበረባቸዉ፡፡
    ይህ ሁሉ ሆኖ ግን የዕለት ተዕለት ወንጀሎች እስከአሁን ድረስ በጣም ከፍተኛ ደረጃ ላይ መድረሣቸዉ አልተሰማም፡፡ የተደራጁ የወንጀለኞች ቡድኖች ከቁጥጥር ዉጭ ሆነዉ ሕዝብን እያስቸገሩ መሆኑን  አንሰማም ወይንም አናይም፡፡ ይህ ደግሞ አንድ መታለፍ የሌለበት ጥያቄ እንድናነሣ ያደርገናል – የሕዝብ ብዛት፣ በሕዝብ ብዛት የተጨናነቀች መዲና፣ ከመጠን ያለፈ ድህነት፣ ማመን የሚያስቸግር የኑሮ ዉድነት፣ ወዘተ በመሣሪያ ወደተደገፈ ዝርፊያ እና ወደሌሎችም ወንጀሎች ያላመሩት እንዴት ነዉ? የሚል መሠረታዊ ጥያቄ፡፡ መልሱ የኢትዮጵያን ሕዝብ ልዩ የሆነ ባህሪ ከማወቅ ይገኛል ብዬ አምናለሁ፡፡ የኢትዮጵያ ሕዝቦች እዉነትም እጅግ በጣም ጨዋ የሆኑ ሕዝቦች ናቸዉ፡፡ የኢትዮጵያ ሕዝቦች ማንም ሣይነግራቸዉና ሣያስገድዳቸዉ እንዲሁ በተፈጥሮአቸዉ ህግን ያከብራሉ፡፡ አብዛኞቹ ሕዝቦቻችን ፈሪሃ እግዚአብሄር ያደረባቸዉ ናቸዉ፡፡  ከሕወሐት የመሣሪያ ጋጋታ እና ወታደራዊ ጡንቻ በላይ እነዚህ ከላይ የተዘረዘሩት የሕዝቦቻችን ጥሩ ጎኖች ናቸዉ የኢትዮጵያን ሕዝቦች በሰላም ዉለዉ እንዲገቡና ተከባብረዉ አብረዉ እንዲኖሩ ያደረጓቸዉ፡፡ ነገር ግን ይህ ሁኔታ አንድ ቀን ሊቀየር ይችላል፡፡ ችግሮች ገፍተዉ እና ክልክ አልፈዉ ሲመጡ በቀላሉ ማቆሚያ መንገድ አይኖርም፡፡ ስለዚህ የፖለቲካ ድርጅቶች መሪዎች፣ የሃይማኖት አባቶች፣ የአገር ሽማግሌዎች፣ የሙያ  ማህበራት መሪዎች፣ ታዋቂ ግለሰቦች፣ ወዘተ ከቁጥጥር ዉጭ የሆነ ሁኔታ እንዳይፈጠር ለማድረግ ይቻል ዘንድ በተገኘዉ መንገድ ሁሉ ሕዝብ ዉስጥ ገብተዉ መሥራት ይጠበቅባቸዋል፡፡ በተለይም የፖለቲካ ድርጅቶች መሪዎችን ብዙ እጅግ በጣም ብዙ ችግሮች ከፊታችን ተደቅነዉ ይጠብቁናልና ከአሁኑ ጀምረን እጅ ለእጅ ተያይዘን ወደ ሥራ መግባት ይኖርብናል፡፡
    በመጨረሻም በጋራ አገራችን ለሁላችንም የሚበጅ ዕዉነተኛ ዲሞክራሲያዊ ሥርዓት ዕዉን ለማድረግ እንድንችልና ሕዝቦቻችን በጨቋኝ ሥርዓት የግፍ አገዛዝና ጭፍን አካሄድ ምክንያት ከሚፈጠር መከራና ስቃይ ተላቀዉ ሰላም የሰፈነበት የተረጋጋ ሕይወት መምራት እንዲችሉ ለማድረግ ልዩነቶቻችንን ሁሉ አቻችለን ቢያንስ ቢያንስ በምንስማማባቸዉ ጉዳዮች ዙሪያ በመቀራረብ እጅ ለእጅ ተያይዘን ከመታገል ዉጭ ሌላ አማራጭ እንደሌለን ለአንድ አፍታ እንኳን እንዳንዘነጋ አበክሬ ላስገነዝባችሁ እወዳለሁ፡፡ ስለሆነም ከሰባት ወራት በፊት በታዋቂ ኢትዮጵያዉያን ያልተቆጠበ ጥረትና በአራት የፖለቲካ ድርጅቶች ስምምነት በይፋ ተመሥርቶ ቅንነት፣ ግልፅነትና አርቆ አስተዋይነት ባልተለየዉ ሁኔታ እንቅስቃሴ እያደረገ ያለዉን የኢትዮጵያ አገራዊ ንቅናቄ እንድትቀላቀሉና በተቻላችሁ መንገድ ሁሉ ደግሞ ከጎኑ እንድትሰለፉ በራሴና በንቅናቄዉ መሪዎች ስም ጥሪዬን ሣቀርብላችሁ በምትችሉት መንገድ ሁሉ ከእኛ ጋር እንደምትተባበሩና አገራዊ ንቅናቄያችንን በሁሉም መስክ እንዲጠናከር እንደምታደርጉ በመተማመን ነዉ፡፡
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  • Oromummaa and Evangelical Christianity in Oromia: A Rejoinder - Etana Habte

    London, UK

    Oromummaa and Evangelical Christianity in Oromia: A Rejoinder

    Etana Habte

     This brief account is a rejoinder to Birhanu M Lenjiso’s “Protestanitization and Deethnicization of the Oromo. Initially authored in 2012, the piece was posted on the author’s Facebook Timeline on Sunday June 11, 2017. After it was posted in 2012, Birhanu claims, he “...received a lot of unpleasant comments” from readers. And these comments, according to Birhanu, were “rudimentary” emanating from “prejudice” and are levelled against his post by “…people from this particular [protestant] sect,” a reference to Oromo evangelical Christians. But he does not give any reason what necessitated reposting on Sunday a five years old piece again. 

    I presume that it is posted again because of a video featuring a certain Surafel Demisse performing miracle healing to a woman while blurting out anti-Irreechaa statements. Surafel’s video went viral on social media after June 06, 2017 and received sharp criticisms and denunciations. Surafel deserves all forms of criticisms for his profound ignorance, which includes a question during the ministry, “…what is Irreecha?” I have made my own position clear regarding Surafel’s offensive remarks in a posting dated June 06, 2017. I rejected the minister as irresponsible and stated my hope that he will take personal responsibility for what he did against Irreecha in public —and by extension, against the Oromo public. At this time in history, only less than a year since the 2016 Irreecha festival where more than 600 Oromo lives were lost on a day viewed as an unmistakable expression of Oromo national unity, any act that denigrates Irreecha, in my view, is tantamount to opposing the very essence of the Oromo national struggle and taking a side in support of its historical and current enemies. 

    In response to a public outburst on social media, Surafel Demisse reportedly removed from his Presence TV website the video that outraged the Oromo social media public. The reaction is, however, not limited to Surafel blurting nonsense. Social media campaign against him took a very unwise turn to extrapolating Surafel’s offense to all services in all evangelical churches and generalising his ill-advised remarks at his healing program to similar Christian institutions. Some seized the opportunity to cast evangelical services as a project driven by deep-seated prejudice against Oromo national identity (Oromummaa/Oromoness). I believe this kind of extrapolation and projection is without merit. The vast majority of evangelical churches are communities of believers and Christian services are genuine rituals of worship designed to have communion with the divine. I reject the effort to reduce a specific community of believers to a bunch of infiltrators whose secret mission is diluting Oromo culture and identity.  

    This said it is imperative to reflect on Birhanu’s post where I was tagged on Facebook along with 13 other people. Birhanu’s piece starts with description of the Oromo as Ethiopia’s numerical majority presenting the nation as “…an amazingly unified group with strong ethno-nationalism based on one culture … one language…and one religion.” It notes that the Oromo nation and Oromummaa survived Ethiopia’s policy of assimilation whose purpose was to create a single dominant cultural core, “safeguard[ing] its major culture, belief and language.”Although under continuous attacks,” Birhanu argues, “the Oromo still practice Gadaa, Waqqefaana [Waaqeffannaa], Ireecha [Irreecha], Boranticha [Booranticha] and many other rituals.” Accordingly, gadaa is for the Oromo nation “…a religion…polity” and the best symbolization of Oromummaa. Birhanu contends that evangelical Christianity has now spread all over Oromia and its converts “…are busy identifying themselves…” with evangelical Christianity than Oromummaa. “I lost many friends,” Birhanu laments, “whose languages were changed automatically and start [sic] to interact on the bases of the new identity, their common church than common culture…” 

    He shared with us his experiences as a university student and argued that evangelical Christianity “is constructing itself by deconstructing the ethnic symbols of the Oromo society,” a perception he linked to his discernment that the evangelical Oromo converts have been “ashamed of their culture and cultural symbols … .” More interestingly, Birhanu states that he wished to have known how other religions that had centuries of interaction with the Oromo, i.e. Islam and Waaqeffannaa, might have treated Oromo cultural values. However, “[r]eligion cannot speak,” Birhanu regrets, apparently unaware of the voluminous literature speaking to his plea.  

    Finally, Birhanu’s anecdotal piece asserts that evangelical Christianity “is smoothly constructing itself in Oromia in particular and Ethiopia in general…” and “by deconstructing the ethnic symbols of the Oromo society,” at that. Birhanu’s parody quickly concluded that evangelical Christianity has made “the Oromo people ashamed of their culture and cultural symbols,” and Oromo evangelical Christians are themselves “…far from stopping belittling the Oromo people and their culture.” Birhanu’s astonishing skit ends with two questions, “…is that not possible to be a protestant [and] being an Oromo?” “Does becoming a protestant or Protestantism necessarily incompatible with being an Oromo?”

    At first sight, more than anything else in Birhanu’s parody, I found these questions quite intriguing because I saw them as a starting point to genuine contributions to healthy debate on religious diversity. But dealing with them may not be as easy as they seem because evangelical Christianity has a long history among the Oromo and other peoples of Ethiopia. Yet, we may not be able to understand the relations between evangelical Christianity and Oromummaa in isolation from Ethiopia’s historical experiences, notably, and, as Birhanu noted, imperial Ethiopia’s attempt at assimilating Oromo identity into the Habesha identity in the name of political integration and state building. All forms of major religions in Ethiopia—Christianity and Islam as well as indigenous belief systems—have shaped vital parts of the society. They invariably informed the value systems, culture, social organizations, even the means of survival and politics of diverse communities in Ethiopia. So is evangelical Christianity. They have all been contributing to shaping Oromummaa in their own ways; they are playing similar roles even today and will continue to do so.

    In the last few decades, a few historical and religious studies have formed a cache of literature on their roles and significantly pushed the horizons of our knowledge. It is not my intention to rehearse the history of such complex and sophisticated interaction. Nor will I be tempted to prepare an outline of evangelical Christianity’s contributions to the Oromo nation. By design, it is not something a rejoinder like this can achieve. My intention is to give an elaborate response to Birhanu’s anecdotal piece by highlighting some of the major points of his argument. I argue that we cannot isolate evangelical Christianity from all other religions which the Oromo nation have long embraced and try to show the nature of interaction between—and the consequences of— evangelical Christianity and Oromummaa. If we seek dealing with it we try it in a serious scholarly venture that is able to effectively employ existing and fresh body of knowledge, rely on primary data drawn from at least some parts of Oromia and reams of archival collections available not only in Ethiopia but also in many parts of our world, compare them with circumstances with Ethiopia’s south and contextualise the analyses in continental scene. Serious analysis requires engaging the available literature. Anything less runs the risk of being too simplistic and reductionist. This tendency of argument-by-anecdotes is not just a vice of the past; it is indeed a plague of the present as well. 

    The fact that the Oromo nation embraced both Christianity (various denominations) and Islam (different sects) is not the only kind of internal diversity we have among the Oromo. In rural Oromia, one can clearly observe various forms of social organisations, diverse historical and regional patterns. So are economic activities and the ecology. Looking at these realities and describing the strengths of narratives of Oromo nationalism drawn from the gadaa system, especially since the 1960s, and attempting to show the basic pillars of unity of the Oromo nation is a laudable effort. Presenting the Oromo as “…an amazingly unified group with strong ethno-nationalism based on one culture … one language…and one religion” is nothing more than seeing a mirage. It is as unrealistic as it is inexistent. Birhanu is not incorrect to state that “the Oromo still practice Waqqefaana [Waaqeffannaa].” In fact, Waaqeffannaa is resurgent in the oppressive environment wrought by the Ethiopian regime’s unwillingness to recognise its existence. It just belies reality and ignores the obvious fact that the overwhelming majority of the Oromo are adherents to Christianity and Islam. The basic challenge of Birhanu’s post starts from this very shaky premise.

    A broader look at the history of evangelical Christianity among the Oromo shows considerable promotion of Afaan Oromoo (Gustave Aren, 1999: 211-217, 301-302, 328, 384-85), which, as Birhanu stated, imperial Ethiopia was resolute to destroy. The project of evangelization was largely Oromo-friendly and was committed to the upkeep and preservation of “the customs and the ethos of the Oromo people” (Ibid, 432, 440-441, 448-449). Oromo evangelical Christian proselytizers were “endowed with considerable mental gifts and possessed a real feeling for the Oromo language” (Ibid, 1978:383). Evangelical Christianity was to the Oromo an effective instrument of countering Amhara hegemony (Ibid, 427-29). It has opened up for the Oromo an enormous opportunity of education (S. Bergsma, 1932:274; G. Aren, 1999: 167; K. Boro, 2009:202), including Oromo girls (G. Aren, 1978: 217). Beginning with the early twentieth century this career had over the following decades proved to be a political eye-opener, creating a generation that confronted imperial Ethiopia with skills obtained in the course of evangelism. The political consciousness created in the process was local, but it played considerable role in the Oromo national struggle (Ø. Eide, 2000:205).

    The Amhara attitude towards the Oromo subjects largely encouraged the process. The Amhara arrogantly looked down on the local Oromo ‘as backward, heathen, filthy, deceitful, lazyand evenstupid’ (G. Tareke, 1991:71). Stories of stereotyping were strengthened by various cultural and psychological barriers that divided the conquerorsfrom the conquered.This strain between local agents of the state (the Amhara functionaries and their Oromo allies) and the local Oromo subjects became solidified as the latter grew more conscious of and created awareness about their dignity through basic Biblical teaching that every human is equal in the eyes of God. Oromo evangelicals’ self-awareness or political consciousness was reinforced in the 1950s by persecution and mistreatments of their relatives, friends, church elders and pastors were treated in the hands of Amhara police officers and judges, and how the visitors themselves were ridiculed (K.Boro, 2009:149-216).

    In the period after 1941 in particular, the relations between evangelical Christianity and the Oromo people involved the fashioning out conduits of resistance for the upkeep of the people’s ethno-cultural identity, the sharp opposite of what Birhanu claimed. Evangelical Christianity was instrumental in the production of intellectual elites who would eventually play key roles in the process and progress of Oromo nationalism. The presence of evangelical Christianity among the Oromo did not impede Oromo nationalism. In fact, it fostered it. The latest research on this subject shows the process of building evangelical Christianity among the Oromo “has largely fostered Oromo nationalism since the 1960s, providing it with political weapons to oppose the … Habesha hegemony. Without any doubt, the early work of Christian missionaries constitutes one of the … influences and references of Oromo ethno-nationalist rhetoric” (Osmond, 2012:195). And this is the main reason why many Ethiopianist authors bemoaned the growth of evangelical Christianity as having injected centrifugal forces into “the Ethiopian national unity” (Getachew et al, 1998). Contrary to the unfounded assertions, evangelical Christianity, both in the past and at the present, encouraged the Oromo to take pride in their ethno-cultural identity, fostered political consciousness, and equipped them morally to confront their oppressors. Protestant Christianity, as the very name indicates, is rooted in the tradition of protest against injustice, silencing of dissent and absolutist earthly authority. To suggest the opposite, as Birhanu does, is a clear misreading of history, both in general and in the Oromo case.   

    To argue that Oromummaa itself is a thing that is unresponsive to internal dynamics and external interaction is a thought that fits into the straightjacket of essentialism or the very definition of primordialism.But this does not mean Oromo national identity is so mushy and malleable that takes any form with different religions. Oromummaa has elements that have remained strong against external forces of change. That is why we have a resurgent nation. A longer look at history of the evolution of Oromummaa suggests Oromo internal diversity and national identity (Oromummaa) can coexist. There have not been major and general fights between values of the gadaa system and major religions in Oromia. An observant eye discerns:  

    The values and principles that produced Gada in a different era have peacefully interacted with Islam and Christianity for several centuries to date. Several elaborate mechanisms operated effectively to ensure that peace. There is every reason to presume that an approach to social and political organisation grounded in the wisdom and experience of an ancient philosophy represented in Oromummaa will continue to be compatible with both religious systems in this era as well. Events have demonstrated that the Oromo still have access to this set of principles through their shared language, history and culture and that it impacts on their thought and behaviour (B. Holcomb, 2004:159). 

    Making use of three or four years of stay on a university campus as the sole evidentiary base to isolate evangelical Christianity from the broader contours of developments and portraying it as a religious category that has made “the Oromo people ashamed of their culture and cultural symbols,” is delusional at best and dangerous at worst. Targeting a religious community as a whole to assign culpability for cultural change has only had negative consequences for the whole in the past. It is the same in the present. Such a drastic conclusion as Birhanu’s should have come after years of serious study of the available literature, participant-observation, thorough analyses, and comparison with national and continental experiences. Anything less must be dismissed as pedestrian in observation and prosaic in expression.

    I do not think there is a need to state the fact that countless Oromo evangelical Christians were active participants in the Oromo protests of 2014-16. After prevailing throughout central Oromia, the latest break out in November 2015, for example, quickly spread as far west as Oromia’s outer margins neighbouring with the Sudan, where many of those who sacrificed their lives were evangelical Christians. Whilst continued unabated in the west the protests swiftly engulfed the eastern Oromo provinces before it reached southern Oromia. In short, the protests engulfed nearly the entire Oromia region, in merely less than four weeks. This record does not suggest a century old career of evangelical Christianity as standing against Oromo cultural identity and political projects. Oromo converts do not seem to have been “…busy identifying themselves…” with evangelical Christianity than Oromummaa. Both the historical and current trends seem to sharply contradict the notion that Oromo converts “changed automatically and start to interact on the bases of the new identity, their common church than common culture…” They have been active in the promotion of their Oromummaa as they have their faith. 

    The circumstances within Oromo churches throughout Oromia now indicate how important the evangelical churches are in the promotion of Oromo cultural values. Oromo cultural dresses, traditional songs and all sorts Oromo of cultural revivals are now taking over many Oromo churches, including in Finfinnee. In fact, one challenge of church leadership in the present setting is saving the spiritual institution from becoming full-fledged centres of cultural renaissance. To claim evangelical Christianity “is constructing itself by deconstructing the ethnic symbols of the Oromo society” ignores its relations to the Oromo cultural identity and its roles in the process of growth of Oromo national struggle. The past and the present of evangelicals in Oromia does not show profiles of Oromo youth “whose languages were changed automatically.” The truth is indeed the opposite. More to the point, it is possible to be an evangelical Oromo, nationalist. This is an inalterable fact, no matter how hard one tries to conjure up the demons of division to act out one’s preordained prejudices.

    It is irrefutable history that Protestant churches built schools in peasant villages, taught peasant pupils and preached Bible lessons in Afaan Oromoo.  As students expressed a lack of interest in using Amharic, Amhara clergy of the Ethiopian Orthodox Church (EOC) on a number of occasions complained that the people were leaving the beautiful and ornate buildings of the EOC to go to scruffy grass huts in great numbers.  Because of evangelical Christianity’s growing influence among the mass of peasants, the imperial Ethiopian government, on a number occasions, resorted to all-out state campaigns to stop their rapid spread. Although Birhanu complains that Oromo evangelical Christians are “…far from stopping belittling the Oromo people and their culture,” the historical trajectory of the interaction between Oromo culture and the evangelical faith proves the opposite. Evangelical Christians not only challenged an oppressive imperial state, they became a threat to its survival. For evidence, ask the imperial regime that devised a policy of “closed areas” to the regions of Oromia that embraced Christianity and the military regime that hauled thousands of Oromo evangelical Christians into prison and closed down their churches accusing them of being agents of the Oromo Liberation Front (OLF) (Ø. Eide, 2000:175-229, 232-234).  

    If evangelical Christianity fostered and helped growth of Oromo nationalism, Islam played a very similar role. However, no self-respecting scholar attempts to portray that such an interaction leaves both sides unaltered. A number of Oromo cultural symbols were negotiated and renegotiated in the course of the interaction with Islam and Christianity and vice versa. Evangelical Christianity is not different. But this does not mean that Oromo nationalism was created by Christianity and Islam. A wise historian observes:   

    Oromo nationalism was not inspired by two monotheist religions, Christianity and Islam. This is mainly because Oromo nationalists are aware of the role … history and cultural heritage can play for the present generation and for generations to come. Politically speaking, the use of specific religious ideology is susceptible of dividing and excluding the Oromo who follow different religions. That is why nationalists tend to focus on what unites them than what divides them…However, Muslim Oromos, Christians and traditional Oromo religion believers have proved time and again that religious differences cannot prevent them from uniting on common goals. The Matcha-Tulama Association and the Oromo Liberation Front and many other nationalist movements which were created since the 1970s are not founded on religious agendas. Thus, they received support and sympathy from all Oromo groups regardless of their religious affiliations, Islam, Christianity or traditional believers (Waaqafataa) (A. Gnamo, 2012:204). 


    It is no secret that the Oromo nation has historically embraced both Christianity and Islam. Both have left their mark on Oromo culture. To isolate evangelical Christianity and portray it as a destructive social force “which in the long run can … threaten…” Oromummaa and one that can impede Oromo cultural symbols is as unfounded as it unscrupulous. It is more so when we judge on the basis of a small circle of friends and a very small setting. Having based oneself on such small setting and asking if it is really possible to be evangelical Christian and Oromo at the same time might be genuine and a right question that needs answer. But having centred oneself on such small scenery and judging evangelical Christianity as a religion “constructing itself by deconstructing the ethnic symbols of the Oromo society,” is an invalid conclusion that doesn’t flow even from the anecdote that Birhanu used as his premise.

    A convincing debate does not try to explain general trends with isolated anecdotes and mundane personal experiences. If we are to explain social transformations, in the final analysis, general trends should override anomalies and exceptions. The anecdotes presented in Birhanu’s post cannot survive a mere mention of, for instance, roles played by giant Oromo evangelical Christians whose dramatic historical role in the development of Afaan Oromoo literature and the progress of Oromo national liberation struggle remain irreplaceable. The list is long, but suffice it to mention here Aleqa Zeneb, an Oromo from Ifat, Shawa, Emperor Tewodros’ chronicler whose name remain inseparably linked to translation into Afaan Oromoo of the New Testament (1868), and the famous Onesimos Nesib (Hiikaa Awaajii), who, “[c]ompleting the work Zeneb started … translated the entire Bible into Oromo” (E. Gebissa, trans & ed, 2009:153). The case of Oromo Bible translators in general and Onesimos Nesib’s—and his assistant, Aster Ganno—in particular navigates far beyond their impact on evangelism. “Beyond his [Onesimos Nesib’s] obviously significant contribution to evangelistic work among the Western Oromo, Onesimos Nesib’s role in the development of Oromo written literature was immense” (Ibid). When they reached out to their people with Afaan Oromoo the Amhara clergy was furious, so much so that they labelled the book as “dangerous in the hands of the common [Oromo] man” (Ibid)

    Similarly, Rev. Guddinaa Tumsaa, a charismatic church leader and a martyr for freedom and justice, is another example. For me and for millions, Rev. Guddinaa embodied the possibility of the compatibility between Oromummaa and evangelical Christianity. From the humble perspectives of lived reality, we are able to see the harmonious co-existence of both identities – without deconstruction of one or the other. On balance, as can be substantiated by contributions of seasoned scholars, evangelical Christianity has contributed to the reaffirmation of Oromummaa and the advancement of Oromo struggle for God-given rights and freedom. We would be self-respecting if we respect their gallant deeds.

    Finally, Birhanu is perhaps provoked, as I stated at the beginning of this rejoinder, by a kind of a church service where Irreecha was negatively depicted. This is completely unacceptable. To lump together evangelical Christians who are genuine seekers of divine truth with religious imposters who parade themselves as miracle healers and label them as cultural iconoclasts and identity wreckers is equally unacceptable, especially when the superfluous commentary is cloaked in vacuous intellectual jargons.  

    Regardless, it is possible to be Oromo, both individually and collectively, and evangelical Christian at the same time. There have been  millions of Oromos who were proud of their ethno-cultural identity throughout the presence in Oromia of evangelical Christianity for over a century. Yes, it is possible because we have in Oromia millions of Oromo youth who are proud evangelical Christians. Yes, it is possible, because Oromo evangelical Christians are struggling to achieve goals of Oromo national struggle. Yes, it is possible, because as many Oromo evangelical Christians were killed, wounded and jailed over the last two years fighting for the freedom of their land Oromia. Yes, it is possible, because as many Oromo evangelical Christians attended Irreecha festival in October 2016 and shared all of the costs it required them to pay, including their lives.   


    June 17, 2017


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  • ይድረስ ለ‹‹ፓስተሩ››…… ‹‹የተማርነው እኛ፣ ‹YES-NO› የሚለው ግን ንጉሠ ፋንታ ነው›› (ቡልቱም ዋቁማ)

    እሬቻ—የምስጋና ቀን!

    ይድረስ ለ‹‹ፓስተሩ››……

    ‹‹የተማርነው እኛ፣ ‹YES-NO› የሚለው ግን ንጉሠ ፋንታ ነው›› (ቡልቱም ዋቁማ)

    እሬቻ በኦሮሞ ሕዝብ ዘንድ እንደ ቅዱስ በዓል ይከበራል። እሬቻ በዓል ለዋቃ ጉራቻ ምስጋና የሚሰጥበት ቀን ነው። የመልካም ነገሮች ሁሉ ምንጭ ዋቃዮ ነው። ሕዝቡ ለዚ መልካም ስጦታ ከልብ የመነጨ ምስጋና ለአምላኩ የሚያቀርብበትና “የዋቃዮ ስጦታ ተመልሶ ለዋቃዮ የምሰጥበት ቅዱስ በአል ነው” ብሎ ከልቡ ያምንበታል። ስለዝህ እሬቻ ማለት “ስጦታ” ማለት ነው። በኦሮሞ ሕዝብ ዘንድ ለምለም ሣር የሰላምና የብልጽግና ምልክት በመሆኑ፣ በእሬቻ በዓል ላይ የሚሳተፈዉ እያንዳንዱ ግለሰብ፣ ይህንን ለምለም ሣር በሁለት እጆቹ በመያዝ አምላኩን ያመሰግናል። ከሁሉም በላይ ክረምቱን ከበረዶ፣ ከከባድ ነፋስ፣ ከጎርፍና ከውርጭ የታደጋቸውን ታላቅና ቅዱስ አምላካቸውን አንድ ላይ ሆኖ ያመሰግናሉ። መኸሩንና አስመራውን ደግሞ እንድባርክላቸው ወደ ፈጣሪ ይጸልያሉ። ስለዝህ የእሬቻ በዓል ከጨለማ ወደ ብርሃን ላሻገረ አምላክ የሚሰጥ የክብር ዋጋ ነው።

    ሀገር በቀል የሆኑ የእምነት በዓላትን የመገንዘብና የማብራራት ችግር ያለባቸው ኢትዮሮፕያንስ (Westernized Ethiopians)፣ የእሬቻ በዓልን በተሳሳተ መንገድ ስረዱ ይታያሉ። ለምሳሌ፤- በበዓሉ ላይ የሚደረገዉን የአምልኮ ሥነ- ሥርዓት በመመልከት፣ ሕዝቡ ዋቃዮን ሳይሆን ውሃውን አልያም ሰይጣንን ‹‹እንደሚያመልክ›› አድርጐ ይረዳሉ። ኦድላይ ሶቴቪንስን “በአቶሚክ ቦንብ ዉስጥ ሰይጣን የለም፣ በሰዎች ልቦና እንጂ” እንዳለ ሁሉ፣ ሰይጣን በእነዝህ ሰዎች አእምሮ ውስጥ እንጅ በውሃ ዉስጥ አይኖርም። ሰይጣን ዳክዬ ወይም ጉማሬ አይደለም፤ ካልጠፋ ቦታ ውሃ ወስጥ አሁን ምን ይሰራል!! ባይሆን የሰይጣን ትክክለኛ አድራሻና ማደርያ የሰው ልቦና ነው—ስለዝህ፣ኢትዮሮፕያንስ ሰይጣንን ‹እዛ-
    ጋ› ይፈልጉት!

    በተቃራኒው ውሃ የሕይወት ምልክት ነው። ለዝህም ነው በእሬቻ በዓል ጊዜ ውሃና ልምላሜ እንደ ዋቃዮ ስጦታ የሚታዩት። ያለ ውሃ ሕይወት ቀጣይነት የለውም። ውሃ ዋቃዮ ለፈጠራቸዉ ልጆቹ የሰጠ ፀጋ ነው። ድሪቢ ደምሴ ቦኩ እንዳለው፤ ‹‹ኦሮሞ፣ ወንዝ፣ ጫካና ተራራ ይወዳል፤የተፈጠረበትና ፍቅር ያገኘበት ስለሆነ በየዓመቱ ለምለም ሣርና የፀደይ አበባ ይዞ ለእሬቻ ወንዝ ውሃ ዳርቻ በመሄድ፤ ተራራ ላይ በመውጣት፤ ለፈጣሪው ምስጋና ያቀርባል። በጤና፣ በሰላም፣ ለሰውና ለከብት እርባታ እንዲሰጠውም ይጸልያል።››

    እንግድህ እሬቻ የሰላምና የእርቅ ጊዜንም ስለምያስታዉሰን ይህንን በዓል ስናከብር:-
    (1ኛ) በምዕራቡ ዓለም አስተሳሰብ ተጽእኖ ምክንያት ናላቸዉ የዞረ አፍሮፕያንስ (Westernized-Africans)፣ ልቦና እንድገዙና አድርባይነታቸዉን ትተው ከብዙኃኑ ሕዝብ ጋር እንድታረቁ ወደ ዋቃ ጉራቻ እንፀልያለን፤

    (2ኛ) ለሀገራችንም ዋቃዮ አንድነት፣ ፍቅርና ሠላም እንድያመጣ እንጸልያለን። በተለይ ለሆዳቸው ሳይሆን ለህሊናቸው ብቻ ስሉ ሕዝባቸውን በቅንነት የሚያገለግሉ ግለሰቦችን ዋቃዮ ሀብታቸውንና ልጆቻቸውን እንድባርክላቸው ወደ ዋቃዮ ጉራቻ እንጸልያለን፤ እኛም እንወዳቹዋልን—እናከብራቹዋለንም!!

    በተቃራንው በሕዝብ ስም የሚነግዱ ሆዳሞች፣ ወንጀለኞች፣ ነፍስ ገዳዮች፣ ሌቦች፣ አጨበርባሪዎች፣ አስመሳዎች፣ ወዘተ ዋቃዮ የሕዝቡን ለቅሶ ሰምቶ በታላቅ ክንዱ ወደ ፍርድ እንዲያመጣልን ለምለም ሣር በሁለት እጆቻችን በመያዝ ዋቃዮን እንማጸናለን። ሆዳም ሰው እምብርት የለውምና ለእናንተ ክብር የሚባል ነገር የለንም!

    (3ኛ) ስለ ድሆች አሰቃቅ ሁኔታ ሳይሆን፣ ስለ ‹‹ፔንሲዮን››ና ‹‹ዶላሪዝም›› አብዝቶ የሚያስቡ የመንግስት ባለስልጣናትና የኅይማኖት አባቶች እንደ አሸን ፈልቷልና፣ ዋቃዮ የ‹‹ሳፉና ሳፌፋና›› ምስጥር እንድገልጥላቸው ለምለም ሣር በሁለት እጆቻችን ይዘን ወደ እርሱ እንፀልያልን፤

    (4ኛ) ስለ አህምሮው ሳይሆን፣ ስለ አለባበሱና ሆዱ ብቻ ብዙ የሚጨነቅ ወጣት ትውልድ ተፈጥሯልና፣ ዋቃዮ ጉራቻ ‹ልብስ› ሳይሆን ‹ልብ›፣ ‹ጋቢና› ሳይሆን ‹ልቦና›፣ ‹ፎቅ› ሳይሆን ‹ሐቅ›፣ ‹ድራፍት› ሳይሆን ‹ድፍረት› እንድሰጣቸው ለምለም ሣር በሁለት እጆቻችን ይዘን ወደ እርሱ እንፀልያልን!

    በመጨረሻም የእሬቻ ቅዱስ በዓል ጸሎትን አንድ ላይ እንጸልያልን፡-
    ሀዬ! ሀዬ! ሀዬ!
    ሀዬ! የእውነትና የሰላም አምላክ!
    ሀዬ! ጥቁሩና ሆደ ሰፊው ቻይ አምላክ!
    በሰላም ያሳደርከን በሰላም አውለን!
    ከስህተትና ከክፉ ነገሮች ጠብቀን!
    ለምድራችን ሰላም ስጥ!
    ለወንዞቻችን ሰላም ስጥ!
    ከጎረቤቶቻችን ጋር ሰላም ስጠን!
    ለሰውም ለእንስሳቱም ሰላም ስጥ!
    ከገዳ ባህላችን ከዋቄፋና እምነታችን ጋር አኑርልን!
    አንድነታችንን አጠንክርልን!
    ትናንሾቻችንን አኑርልን!
    ጤነኛና ብልህ ልጆች ስጠን!
    ወላድ በጤና ትገላገል!
    የወለደችውን አሳድግላት!
    ሕጻን በእናቱ እቅፍ ይደግ!
    ለወላድ ጤናና ዕድሜ ስጣት!
    ላልተማረው እውቀት ስጥልን!
    ኦ አምላክ አደራጀን!
    አደራጅተህ አታፍርሰን!
    ተክለህ አትንቀልን!
    ፈጥረህ አትዘንጋን!
    ክፉውን ያዝልን!
    ከወንጀልና ከወንጀለኛ አርቀን!
    ምቀኛና ቀናተኛውን ያዝልን!
    ከመጥፎ አየር ጠብቀን!
    ንጽሕ ዝናብ አዘንብልን!
    ያልንተ ዝናብ የእናት ጡት ወተት አይሰጥምና!
    ያላንተ ዝናብ የላም ጡት ወተት አይሰጥምና!
    ያለንተ ዝናብ መልካው ውሃ አይሰጥምና!
    ያላንተ ዝናብ ምድሩ ቡቃያ አይሰጥምና!
    ከእርግማን ሁሉ አርቀን!
    በአባቱ ከተረገመ አርቀን!
    በእናቷ ከተረገመች አርቀን!
    እውነትን ትቶ ከሚዋሽ አርቀን!
    ከረሀብ ሰውረን!
    ከበሽታ ሰውረን!
    ከጦርነት ሰውረን!
    ልጄ እያሉ አልቅሶ ከመቅበር ሰውረን!
    በጥቁር ፀጉር ከመሞት ሰውረን!
    በነጭ ፀጉር ከመደህየት ሰውረን!
    አርሶ ምርት ከማጣት ሰውረን!
    ከሌላ ሰው ጦስ ሰውረን!
    ከከፉ ነገር ሁሉ ሰውረን!
    ገዳው የሰላም፣ የልምላሜና የድል ነው!
    ሀዬ! ሀዬ! ሀዬ!
    (ምንጭ፡- ዮሴፍ ሙሉጌታ ባባ፣ የኢትዮሮፒያንስ የአስተሳሰብ ቅሬ፣ ገጽ. 71-73)

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  • Funny Amharic pipe dream about Boranticha and Ateete



    ቦረንትቻ ግንቦት ወር ከገባበት ቀን ጀምሮ ወሩ እስኪጠናቀቅ ድረስ ባለው ጊዜ ውስጥ ማክሰኞ፣ ሀሙስና ቅዳሜ ቀናትን በመጠበቅ የሚከወን ሀገረሰባዊ ዕምነት ነው፡፡ ዕምነቱ ጠቋር በተባለ መንፈስ ለሚታዘዙ ‘ቦረን’ና ‘ትቻ’ ለተባሉ አባትና ልጅ ጭፍራ መናፍስት የሚቀርብ ግብር ሲሆን ቦረን ልጅ ትቻ ደግሞ አባት እንደሆኑ ይታመናል፡፡ ‘ቦረንትቻ’ የሚለውም ስያሜ ከነዚሁ ሁለት መናፍስት ስያሜ የተወሰደ ነው፡፡ እነዚህ እርኩስ መናፍስት ከብትን ብቻ የሚተናኮሉ ናቸው፡፡ ከብቶች እንዳይሞቱና እንዲረቡ እንዲሁም ጤነኛ እንዲሆኑ ለማድረግ በግንቦት ወር ጥቁር በግ ይታረዳል፡፡


    ለግብሩ የሚያስፈልጉት ጥቁር በግ (አቅሙ ለፈቀደለት ሰው)፣ ድፎ ዳቦ፣ ቂጣ፣ የሽንብራ ቆሎ፣ በሶ፣ የስንዴ ቆሎ፣ የጠመዥ ቆሎ፣ የተወቀጠ ኑግ፣ ጉሽ ጠላ (ያልፈላ ጠላ) እና ብትን በርበሬ ናቸው፡፡ እነዚህ ዝርዝሮች የአካባቢው ማህበረሰብ በዋናነት የሚመገባቸው ነገሮች ናቸው፡፡ መናፍስቱም ሰዎቹ ከሚመገቧቸው ነገሮች ማግኘት ስላለባቸው እነዚህ ነገሮች በአግባቡ ተሰናድተው ለከበራው ይቀርባሉ፡፡


    ቦረንትቻ የሚከበረው ከቤት ውጪ በከብቶች በረት አካባቢ ስለሚደረግ አስፈላጊው ዝግጅትም የሚደረገው በዚሁ ቦታ መሆኑን ምልከታ ባደረኩባቸው ሶስት ከበራዎች መረዳት ችያለሁ፡፡ ቦታው ከተጠረገና ቄጤማ ከተጎዘጎዘበት በኋላ ከላይ ቡናና የተጠቀሱት አስፈላጊ ነገሮች ይቀራርባሉ፡፡ ለሰዎች መቀመጫ የሚሆኑ መቀመጫዎች በክብ ቅርፅ ይዘጋጃሉ፡፡ ለቡና ማፍያና ለስጋ መጥበሻ የሚሆን ጊዚያዊ ምድጃ ይዘጋጃል፡፡


    ቦረንትቻ እርድ በማድረግ (ደም በማፍሰስ)ና ያለ እርድ ሊከናወን የሚችል ሲሆን ስነስርዓቱ የሚከናወነው ከብቶች ወደበረት ከገቡ በኋላ ነው፡፡ እርድ የሚያከናውን ሰው ቤቱ ውስጥ ጥቁር በግ ከተወለደ ከቤት ካልተወለደ ደግሞ ከገበያ ገዝቶ ያርዳል፡፡ የእርድ ስነስርዓቱ ከመከናወኑ በፊት አባወራው በጉን ተሸክሞ ሶስት ጊዜ ቤቱን ይዞራል፡፡ ይህም በኦርቶዶክስ ሃይማኖት ታቦት ወደማደሪያው ከመግባቱ በፊት በቤተክርስቲያኑ ዙሪያ ሶስት ጊዜ መዞሩን ተምሳሌት ያደረገ ነው፡፡ በመቀጠልም በጉ ከብቶች በረት አካባቢ ታርዶ ስጋው ውጪ በብረት ምጣድ ተጠብሶ ውጪ ይበላል፡፡ ውጪ የሚጠበሰው መናፍስቱ የስጋው ሽታ እንዲደርሳቸው በማሰብ ነው (ከአቶ ገብረመስቀል ገ/ጊዮርጊስና ከአቶ እሸቴ ነጋሽ ጋር በ11/09/2006 ዓ.ም. የተደረገ ቃለ ምልልስ)፡፡ ከታረደው በግና ቤት ውስጥ ተዘጋጅተው ከቀረቡት የሚበሉና የሚጠጡ ነገሮች በተጨማሪም ቡና ተፈልቶ ይጠጣል፡፡ ቡናው እንደየሰው ፍላጎት ቤት ውስጥ ወይም ከቤት ውጪ ሊፈላና ሊጠጣ ይችላል፡፡ ነገር ግን ውጪ ማፍላቱ የሚመረጥ ሲሆን ቡና የማፍላቱም ስነስርዓት ከወትሮው በተለየ መልኩ ቄጤማ ተጎዝጉዞ፣ ሰንደልና ዕጣን እየተጨሰ የሚደረግ ይሆናል፡፡


    ለሰዎች ምግብነት የተዘጋጁት ነገሮች ሁሉ ከመቀመሳቸው በፊት ከሁሉም ነገር ትንሽ ትንሽ ተቆንጥሮ ለግብር ከተዘጋጁት (የተቆላ ድፍን ምስር፣ ሶስት ሪሚጦ፣ ጓያ፣ ጉሽ ጠላ) ጋር ለማባያነት ተጨምረው እንዲሁም ከሁሉም የበጉ ብልቶች ተቀንጥቦ በአሮጌ ዕቃ ወይም ገል (የሸክላ ስባሪ) ተደርጎ ፉካ (በከብቶች በረት ቆሻሻ ማስወገጃ አነስተኛ መስኮት) አካባቢ ይደረጋል፡፡ ይህም ከቦታው የማይነሳ ሲሆን የሚደረገው መናፍስቱ ወደ ከብቶቹ በረት በተጠጉ ጊዜ የሚቀምሱት ነገር ካገኙ ከብቶቹን አይተናኮሉም ተብሎ ስለሚታመን ነው፡፡ ካልተቀመጠላቸው ግን ወደከብቶቹ በረት ዘልቀው በመግባት ከብቶቹን ለሞት ሊዳርጉ፣ አካለ ስንኩል ሆነው አገልግሎት እንዳይሰጡ ሊያደርጉ፣ አመለኛ እንዲሆኑ ሊያነሳሱ ወይም እንዳይራቡ ሊያደርጉ ይችላሉ፡፡ በፉካው በኩል የሚደረግው በሁለት ምክንያቶች ነው፡፡ አንደኛ መናፍስቱ የሰው እንቅስቃሴ በሚበዛበት አካባቢ አይገኙም፡፡ ስለዚህ በበር ከመግባት ይልቅ ሰው እንብዛም በማይንቀሳቀስበት ሰዋራ ስፍራ በመግባት ያጠቃሉ ተብሎ ይታመናል፡፡ ፉካም ቆሻሻ የሚወገድበት በመሆኑ የሰው እንቅስቃሴ በማይበዛበት በኩል ነው የሚሰራው፡፡ ሁለተኛ መናፍስቱ ከንፁህ ስፍራ በይበልጥ አመድ፣ አተላ፣ ፈርስና እበት የመሳሰሉ ቆሻሻዎች የሚጣሉበትን ስፍራ ይመርጣሉ፡፡ ፉካ ስር መደረጉም ለሁለቱም ምክንያቶች አመቺ ስፍራ ስለሆነ እንዲሁም ወደ እንስሳቱ ብዙም ሳይቀርብ መገኛው ስፍራ ድረስ ወስዶ እንደመስጠት ስለሚቆጠር ነው፡፡


    ቦረንትቻው ያለ እርድ የሚከናወንም ቢሆን ስርዓተ ክዋኔው በተመሳሳይ ነው፡፡ በግ ሲቀር ሌሎቹ ነገሮች ሁሉ ተሟልተው ቡና ከቤት ውጪ (ግቢ ውስጥ) ተፈልቶ ቤተሰብ ተሰብስቦ አስፈላጊም ከሆነ ጎረቤትና ወዳጅ ዘመድ ተጠርቶ ይበላል፤ ይጠጣል፡፡ በዚህ ጊዜ ቡና ውጪ ማፍላት ግዴታ ነው፡፡ ምክንያቱም በግ ባለመታረዱ ውጪ የሚጠባበስና የሚሸተት ነገር ባለመኖሩ ቢያንስ የቡና ሽታ እንዲደርሰውና ለክብሩ የሚገባው ነገር በተገኘው አቅም ልክ እንደተደረገ ለማመላከት ነው፡፡


    አቴቴ (ፈጫሳ)


    በዚህ ጥናት ከተካተቱት ሀገረሰባዊ ዕምነቶች መካከል አምስተኛውና በመከወኛ ጊዜው የመጨረሻ የሆነው ሀገረሰባዊ ዕምነት አቴቴ (ፈጫሳ) ነው፡፡ አቴቴ በሴቶች የምትከወንና በሴት ፆታ የምትጠራ መንፈስ ስትሆን የተለየ ስርዓተ ክዋኔ ያላት ነች፡፡ አቴቴ የመንፈሷ ስያሜ ነው፤ የከበራ ሂደቱ ደግሞ ፈጫሳ ይባላል፡፡ ‘አቴቴ’ ቃሉ የኦሮሞኛ ቋንቋ ሲሆን ትርጓሜውም ጠባቂ/አዳኝ እንደማለት ነው (ደስታ ተክለወልድ: 1970፡605)፡፡


    መኮንን ለገሰ አቴቴን በተመለከበተ በተጉለትና በቡልጋ አውራጃ በሰራው ጥናት ውስጥ ፍሰኃ ኃ/መስቀልን (1975) ጠቅሶ አቴቴ ሐራ፣ አቴቴ ግንቢ፣ አቴቴ ዱላ፣ አቴቴ ዱበራ፣ አቴቴ ቦረና፣ አቴቴ ወርቄና አቴቴ ጉራጌ የሚባሉ ሰባት ራሳቸውን የቻሉ የአቴቴ መናፍስት እንዳሉ በመግለፅ በእርሱ ጥናት አካባቢ ግን አቴቴ ሀራ፣ አቴቴ ግንቢ፣ አቴቴ ዱላና አቴቴ ወርቄ የሚባሉት ብቻ እንደሚታወቅ ጠቁሟል (1982፡ 8)፡፡ በዚህ ጥናት ውስጥ ተተኳሪው አካባቢ ግን አቴቴ በመንፈስ አንድ ስትሆን ሶስት መጠሪያ ስሞች አሏት፡፡ ይህ የሚያሳየው እንደየ ማህበረሰቡ አረዳድ በየአካባቢው የሚኖሩት አቴቴዎች በስያሜም በቁጥርም ሊለያዩ ይችላሉ፡፡


    የአቴቴን ከበራ አጀማመር በተመለከተ የተለያዩ ምንጮች የተለዩዩ ነጥቦችን ያነሳሉ፡፡ ለአብነት ያህል ደስታ ተክለወልድ ባዘጋጁት መዝገበ ቃላት ውስጥ ‘ጨሌ’ የሚለውን ቃል ሲፈቱ መነሻው ህንድ አገር እንደሆነ ይገልፃሉ፡፡ የአንዳንድ ነገዶች ባላባቶችና ሚስቶቻቸው ሀፍረተ ስጋቸውን ለመሸፈን ይጠቀሙበት እንደነበረና ‘አረማውያን’ የግንብ፣ የውሃና የዘመቻ አምላክ ተደርገው ይመለክባቸው እንደነበረ እንዲሁም የአማራው ማህበረሰብ ከኦሮሞ ማህበረሰብ እንደወረሰው ይገልፃሉ (1970፣149 እና 605)፡፡ በዚህ ጥናት ተተኳሪ የሆነው አካባቢ ማህበረሰብም ለዕምነቱ ከየት መጣነት የሚቀጥለውን ቃላዊ ምላሽ ይሰጣሉ፡፡


    ከቀይ ባህር ነው የመጣችው፡፡ ከዚያ በኋላ ከዛፍ ላይ አረፈች በቀይ ባህር ዛፍ ላይ፡፡ ….. ውቃቢዎች እንደ እናት አድርገው ያምኑባታል፡፡ አቴቴ ግንቢ፣ አቴቴ ዱላ፣ አቴቴ ሃራ እያሉ እንደ ሶስቱ ስላሴዎች ያምኑባታል፡፡ ይህንን ተከትለው ህዝብ ሁሉ ያምኑባታል፡፡ እሷ ግን የምትገኘው ከዛፍ ላይ ነው ያለችው፡፡ የቀዬው ሰዎች ቀይ ባህርጋ ከሚገኘው ላይ ፍሬ ለቅመው ለአምልኮ እንዲመቻቸው ቀይ፣ አረንጓዴ፣ ነጭና ዶቃ እንዲሁም ዝም ብሎ ይቀባል፡፡ ለእያንዳንዱ ስም ይሰጡታል፡፡ ከዚያ ወዲህ በሶስቱ ስም ይታመንበታል (ከወ/ሮ አየለች ስንሻው ጋር በ18/11/2006 ዓ.ም. የተደረገ ቃለ ምልልስ)፡፡


    ጥቅሱ በማህበረሰቡ አረዳድ የአቴቴ መንፈስ በዛፍ ላይ የምትገኝ ሲሆን የመጣችው ከቀይ ባህር ውስጥ መሆኑን በግልፅ ያሳያል፡፡ በዛው በቀይ ባህር አካባቢም አርፋበታለች ተብሎ ከሚታመነው ዛፍ ላይ ፍሬዎችን በመልቀምና ቀይ፣ አረንጓዴ፣ ነጭና ዶቃ (ጥቁር ሰማያዊ) ቀለሞችን በመቀባት የዕምነቱ ክዋኔ እንደተጀመረ ከማህበረሰቡ ምላሽ መረዳት ይቻላል፡፡ ነገር ግን ይህ ማህበረሰቡ ዕምነቱ ከየት እና እንዴት ተጀመረ ለሚሉት ጥያቄዎች የሚሰጠው ምላሽ ይህ ሀሳብ ደስታ ተክለወልድ አጀማመሩን በተመለከተ ካሰፈሩት ሀሳብ የተለየ ነው፡፡ ቢሆንም ግን ምናልባትም ለህንዳውያኑም መነሻቸው ይኸው ቀይ ባህር ይሆናል የሚል እሳቤ በማህበረሰቡ ዘንድ አለ፡፡ ከህንዳውያኑ ደግሞ ደስታ ተክለወልድ በጠቀሱት መንገድ በሀገራችንም ተሰራጭቶ አሁን ያለበት ደረጃ ደርሷል (ከአቶ ሀይሉ እሩፌ ጋር በ19/11/2006 ዓ.ም. የተደረገ ቃለ ምልልስ)፡፡


    እንደ አካባቢው ማህበረሰብ ዕምነት አቴቴ ወቅት ተጠብቆ ፈጫሳ ካልተከበረላት የህፃናትን፣ የአዛውንቶችንና የሴቶችን ጤንነት ትፈታተናለች፡፡ የእነዚህን ደህንነታቸውን ለመጠበቅም ከበራው በጥቅምት፣ በታህሳስ፣ በሚያዚያና በሀምሌ ወራት ይካሄዳል፡፡ በአካባቢው በአብዛኛው አቴቴ የምትከበረው በሀምሌ ወር ሲሆን ለከበራውም ማክሰኞ፣ ሀሙስና ቅዳሜ ቀናት ቅዱስ ቀናት እንደሆኑ ያታመናል፡፡


    አቴቴ የሚከወንበት ቤት አዘውትረው ምግብ የሚያበስሉበት፣ የሚመገቡበትና ብዙ ጊዜያቸውን የሚያሳልፉበት ቤት ወይም ጫት ቅቀላና ለጭዳ በሚዘጋጀው አነስተኛ ጎጆ ቤት ውስጥ ሊሆን ይችላል፡፡ ነገር ግን እኔ ምልከታ ባደረኩባቸው ሶስቱም ክዋኔዎች የተከወኑት ሁልጊዜም በሚጠቀሙበት ቤት ውስጥ ነው፡፡ ቤቱ ዘወትር የሚጠቀሙበት ቢሆንም ለዚህ ዕለት የተለየ የቤት ዝግጅት ያስፈልጋል፡፡ በተገኘሁባቸው ሁሉም ክዋኔዎች ላይ ይህንኑ መመልከት ችያለሁ፡፡ ስርዓተ ክዋኔው የሚደረገው ቅዱስ ቀናት ናቸው ተብሎ ከሚታመንባቸው መካከል አመቺ የሆነውን በመምረጥ ሲሆን አመሻሽ ላይ ከብት ከገባ በኋላ ይደረጋል፡፡


    የአቴቴ ክዋኔን በተመለከተ ሰፊ መረጃ ያገኘሁበት ወ/ሮ ፈለቀች አልታዬ ቤት ማክሰኞ ቀን የተደረገው ነው፡፡ ከዋኟ ከምሽቱ 12፡00 ሰዓት አካባቢ አቴቴ የሚሉበትን ቤት ለከበራው በሚያመች መልኩ ያሰናዱታል፡፡ ይህን ክዋኔ ያደረኩበት ቤት ምድር ቤት እና ዘወትር ለምግብ ማብሰያነትና መመገቢያነት የሚጠቀሙበት ሲሆን በአማካኝ 7 ሜትር በ5 ሜትር የሚሆን ስፋት አለው፡፡ ቤቱ ምድር ቤት እንደመሆኑ መጠን ጣሪያው ላይ የላይኛው ፎቅ ቤት ርብራብ በጉልህ ይታያል፡፡ መግቢያ በሩ በስተ ምዕራብ አቅጣጫ የሚገኝ ሲሆን ከበሩ በስተቀኝ አንድ አነስተኛ በቀርከሃ የተከፈለ ክፍል (ጓዳ) ይገኛል፡፡ በግድግዳው ስር ዙሪያውን መደብ በመኖሩ ታዳሚዎች እዛ ላይ ይቀመጣሉ፡፡ ከበሩ በስተግራ በኩል ባለው ግድግዳው ላይ ደግሞ አንድ ቆጥና ሁለት ዘረንጋዎች ይገኛሉ፡፡ ቆጡ ላይ የማገዶ እንጨት በጪስ እንዲደርቅ ተደርድሮበታል፡፡ ከሁለቱ ዘረንጋዎች መካከል አንዱ በምዕራባዊ ግድግዳው ላይ የሚገኝ ሲሆን የተለያዩ አነስተኛ መጠን ያላቸው መገልገያ ቅሳቁሶች ተደርድረውበታል፡፡ ሁለተኛው ዘረንጋ በደቡባዊው ግድግዳ ላይ ሲገኝ ከዋኟ ተቀምጠው ለሚሰሩበት ምድጃ ቅርብና ለምግብነት እንዲሁም ለክዋኔው የሚያገለግሉ ነገሮች የተደረደሩበት ነው፡፡


    ቤቱ አስፈላጊው ፅዳት ተደርጎለታል፡፡ በቤቱ በምስራቃዊና በደቡባው ግድግዳዎቹ መጋጠሚያ ስር በክብ ቅርፅ መሬት ላይ በተሰራው ምድጃ ዙሪያ እርጥብ ቄጤማ ተጎዝጉዞ ቡና ቀራርቧል፡፡ ከዋኟ ከምድጃው እሳት ለመገልገልና ሌሎቹን የአቴቴ ክዋኔዎች ለማድረግ በሚያመቻቸው መልኩ በምድጃው ዙሪያ በተሰራው መደብ ላይ ተቀምጠው ለክዋኔው የተዘጋጁትን ነገሮች ያቀራርባሉ፡፡ ክዋኔውን ለመመልከትና ለመሳተፍ በቦታው የነበርነው 7 ሰዎች ስንሆን 3ቱ ልጆቻቸው፣ 2ቱ የልጅ ልጆች፣ 1 የእኔ ረዳትና እኔ ነበርን፡፡


    ለክዋኔው የሚያስፈልጉት ሁለት ማሰሮ ቅንጬ፣ የቀለጠ ቅቤ፣ ሶስት ድፎ ዳቦ፣ ቂጣ፣ ሰባት ድፍን ቡና፣ ጭሳጭስ (ድኝ፣ ከርቤና ሌሎች የጭስ አይነቶች የተቀላቀሉበት)፣ ጠላ፣ ጠጅ ሳር፣ ሽቶ ሳር እና የሚፈላ ቡና ሲሆኑ ሁሉም በምድጃው ዙሪያ በተጎዘጎዘው ቄጤማ ላይ ይቀርባሉ፡፡ በጫት ቅቀላና በጭዳ ወቅት እንደሚደረገው ሁሉ በዚህም ዕምነት ውስጥ አምልኮው የሚደረገው በምሰሶ ስር ነው፡፡ ስለዚህ ክዋኔው የሚደረግበት ቦታ ከምሰሶው ባይርቅ ይመረጣል፡፡


    ከዚህ በኋላ የከበራ ክዋኔውን መጀመሪያ ጊዜ ነው፡፡ አቴቴ ለከበራ ቀኗ ብቻ የሚለበስ የክብር ልብስ አላት፡፡ ልብሱ ከጥጥ ፈትል የተዘጋጀ ጥቁር ጥለት ያለው ጥብቆ (ቁመቱ ከጉልበት የማያልፍ ቀሚስ)ና ከአንደኛው ጫፍ ጥቁር ጥለት ከሌላጫው ጫፍ ደግሞ ቀይ ጥለት ያለው የአንገት ልብስ ሲሆን ከከበራው በኋላ እስከ ቀጣዩ ከበራ ድረስ በክብር ተጠቅልሎ ሳጥን ውስጥ ይቀመጣል፡፡ ከልብሱ በተጨማሪም አቴቴ የምትመለክበት ዋነኛ መሳሪያዎች ሶስት ጨሌዎች ናቸው፡፡ ከዋኟ የክብር ልብሷን ከተቀመጠበት አውጥተው ከለበሱ በኋላ ጨሌዎቹ የቀለጠ ቅቤ ተነክረው አንገት ላይ ይጠለቃሉ፡፡ ነገር ግን የአቴቴ ከበራውን እራሳቸው ካልጀመሩት (ከቤተሰብ ከወረሱት) የክብር ልብሱን መልበስም ሆነ ጨሌዎቹን አንገት ላይ ማድረግ አይገደዱም፡፡


    ጨሌዎች የሚዘጋጁት በባህር ውስጥ ከሚገኝ ባልጩት የሚባል የድንጋይ አይነት ነው፡፡ ሶስቱም የተለያየ ቀለማት እና ስያሜዎች አሏቸው፡፡ በቁመት ከሁለቱ በተወሰነ መጠን ረዘም የምትለው ጥቁር ሰማያዊና ነጭ ቀለማት ካላቸው ዶቃዎችን የተዘጋጀች ስትሆን ስያሜዋም አቴቴ ግንቢ ይባላል፡፡ አረንጓዴ ቀለም ያላት ጨሌ አቴቴ ሐራ ስትባል ጥቁር ሰማያዊ፣ ነጭና ቀይ ቀለማት ካላቸው ጨሌዎች የምትዘጋጀው ደግሞ አቴቴ ዱላ በመባል ትታወቃለች፡፡ በቁጥር ይከፋፈሉና ገመዱ ይቋጠራል ወይም በመጠን ከፍ ያለ ዶቃ ይደረግበታል፤ ይህ መክተሪያ የሚባል ሲሆን በቁጥር የተለዩት ዶቃዎች እንዳይቀላቀሉ የሚያደርግ ነው፡፡ እነዚህን ዶቃዎች ቁጥር አመጣጥኖ የሚከትር፣ የሚያስርና ትርጓሜያቸውንም የሚያውቅ ሰው ጨሌ አሳሪ ይባላል፡፡


    እርጥብ ሳር በተጎዘጎዘበት ወንፊት ላይ የቀለጠ ቅቤ በጣባ (ትንሽ ሳህን መሳይ ሽክላ) ተደርጎ ይቀርባል፡፡ እጣኑና ሰንደሉ በደንብ ከተጨሰ በኋላ ጨሌዎቹ የጣባው ቅቤ ውስጥ ሶስት ጊዜ ይነከራሉ፡፡ ቅቤ ከተነከሩ በኋላ በአቴቴ ግንቢ፣ ሓራና ዱላ የተሰየሙት ጨሌዎች በቅደም ተከተላቸው መሰረት አንገት ላይ ይነገታሉ፡፡ በመቀጠል ለከዋኟ ጨሌዎቹ በቀረቡበት ወንፊት ላይ ሳህን ተደርጎ የቀለጠ ቅቤ እና የተቆሉት ሰባት ድፍን ቡናዎች መካከሉ ላይ ተጨምሮበት ይቀርባል፡፡ ከወንፊቱ ላይም ሶስት ሳሮችን በቀኝ እጅ ሶስቱን ደግሞ በግራ እጅ በመያዝ ከቅንጬው ላይ በሳሩ ቅቤ እየተነከረ አንገት ላይ የተንጠለጠሉት ጨሌዎች ሶስት ግዜ ይቀባሉ፡፡ ይህን በሚያደርበት ወቅት ‘‘እሊሊሊሊሊሊ…. አቴቴ ግንቢ አቴቴ ሐራ አቴቴ ዱላ በሳርሽ በለምለምሽ በጨፌሽ ልጆቹንም ከብቶቹንም ቀዬውንም ጠብቂ ለአመቱ ደግሞ በሰላም ካደረስሽን ከዚህ በላይ ደግሰን እናከብርሻለን’’ እያሉ ያመሰግኗታል ይለምኗታልም፡፡ ከዋኟ ቡናዎቹን በጥርሳቸው እየሰባበሩ ወንፊቱ ላይ ወደሚገኘው ሳር ይበትኑታል፡፡ ትርጓሜውም ችግራችንን እንደዚህ አድቅቀሽ አስወግጂልን እንደማለት ነው፡፡


    የተቀቀለው ቅንጬም ከሁለቱም ማሰሮዎች ተቀንሶ ለተሳታፊዎቹና ለከዋኟ ይቀርባል፡፡ ሁሉም ሰው ከመቅመሱ በፊት ለከዋኟ ከቀረበው ላይ መጀመሪያ ለመንፈሷ ሶስት ጊዜ ተቆንጥሮ ይጣል፡፡ ከመንፈሷ ቀጥሎ ከዋኟ ይቀምሱና ሌሎቹ የቤተሰቡ አባላት እንዲመገቡ ይደረጋል፡፡ ቡናና ጠላ እየተጠጣ ቅንጬው ይበላል፡፡ የጨሌዋ አምላክ ትቃጠላለች ተብሎ ስለሚታሰብ በርበሬና ጨው ነክ ነገር በክዋኔው ላይ ለምግብነት አይቀርብም፤ ከዋኟም መመገብ የለባትም፡፡


    በምሽት አቴቴ ግንቢ አቴቴ ሐራ አቴቴ ዱላ ተብላ የተጠራችው መንፈስ ልጆቹንና ከብቶቹን በምህረት ስትጎበኝ ታድራለች፡፡ በማግስቱ ጠዋት ቡና ተፈልቶ፣ አንድ ድፎ ተቆርሶ ከሶስት ሪሚጦዎችና ኑግ ተደርጎ ማታ የተጎዘጎዘው ቄጤማ ተጠርጎ ይጣላል፡፡ ይህ ሂደት መንፈሷን መሸኛ ሲሆን ጨሌ ጠረጋ ይባላል፡፡ ጠረጋው ሲጠናቀቅ ለጨሌዎቹ ማስቀመጫነት በተዘጋጀው አነስተኛ ሙዳይ ውስጥ ሽቶ ሳር፣ ጠጅ ሳርና ቅቤ ተደርጎበት ይከተቱና ለቀጣዩ ከበራ ይቀመጣሉ፡፡


    ከወ/ሮ እቴነሽ ጋር ባደረኩት ቃለ ምልልስ አቅም ያላቸው ሰዎች ለአቴቴ ቀይ ሴት በግ የሚያርዱ ቢሆንም ይህ በብዛት አይታይም፡፡ እኔም በምልከታዬ ይህንን አልተመለከትኩም፡፡ ነገር ግን ከበራውን ለመጀመሪያ ጊዜ በአዲስ ጨሌ የሚያደርጉ ሰዎች ግዴታ እንደሆነ ገልፀውልኛል፡፡ ምክንያቱም በጨሌዎቹ ላይ የምታድረው መንፈስ እንድትለምድ ጨሌዎቹ በቀይ ሴት በግ ደም መነከር አለባቸው፡፡ አንዳንዶች ጨሌዎቹን ብቻ ሳይሆን ራሳቸውም በዚሁ ደም እንደሚነከሩም ገልፀውልኛል፡፡


    አቴቴን የሚከውን ሰው ስርዓተ ክዋኔውን ማቋረጥ ከፈለገ ስርዓቱን ተከትሎ መሆን አለበት፡፡ ሁለት አይነት የማቋረጫ መንገዶች አሉ፡፡ አንደኛው ጨሌዋን ለሚፈልጉ ሰዎች መሸኛ ሁለት ቁና እህልና ሃያ ብር አድርጎ መስጠት ሲሆን ሁለተኛው ውሃ ወይም እሳት ውስጥ መጨመር ሲሆን ከዚህ በኋላ የጨሌዋ መንፈስ በእነርሱ ላይ ስልጣን እንደሌላት አጠንክረው የሚገልፁበት መንገድ ነው፡፡ የመጀመሪያው ተመራጭ መንገድ ነው፡፡ ምክንያቱም ሰላማዊ ባልሆነ መንገድ ፈጫሳን ማቋረጥ በአዛውንቶችና በልጆች በተጨማሪም በከብት ላይ ችግር ያስከትላል ተብሎ ይታመናል፡፡ የሚያስከትለው ችግር በከብቶች ላይ የመራባት ሂደትን ይቀንሳል እንዲሁም ለሞት ይዳርጋል፤ በልጆች ላይ ደግሞ የአይንና የልብ በሽታዎችን ያስከትላል በተጨማሪም ትዳር እንዳያገኙ ያደርጋል ተብሎ ይታመናል (በ15/11/2006 ዓ.ም. የተደረገ ምልከታና ከወ/ሮ ፈለቀች፣ ከወ/ሮ ሙላቷና ከአቶ ዘውዴ ጋር የተደረገ ቃለ ምልልስ)፡፡

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  • Woyyaanee Maaltu Raasa Laata? Jijjiirama Tartiiba Qubee Afaan Oromoo Ilaalchisee Yaada Kenname Dr. Eshete Gemeda

    Bofa Dhakaa Keessaa, Nama Bifa Bineensaa: Kan Dhiigaan Machaa’ee Dawaa Hin Qabu

    Woyyaanee Maaltu Raasa Laata? Jijjiirama Tartiiba Qubee Afaan Oromoo Ilaalchisee Yaada Kenname

    Dr. Eshete Gemeda

    Afaan saba tokkoo mallattoo saba sanii qofa osoo hin ta’in, jireenya fi eenyummaan isaatiifis hundeedha. Aaadaan, dhuudhaan, sabboonummaanii fi ofitti-amanuun afaaniin alatti jiraachuu hin danda’an. Akka saba tokkootti teknolojiidhaan guddatanii addunyaa keessatti oflaaluun afaan irratti kan hundaa’edha. Yoo afaan saba tokkoo qancaraa (stagnant) ta’e, yookaan ammo yoo du’aa deeme, sbani sun hin jira jechuun nama dhiba.

    Duulli roorriftoonni Abashaa waggaa 145 guutuu Afaan Oromoo balleessuf godhaa turan, kan ammas godhutti jiran, kanaan alatti kan laallamuu miti. Duulli ardha Woyyaaneenii fi kittillayyoonni isii afaan, aadaa fi duudhaa Oromoo balleessuuf godhaa jiran kun, akkuma baratame “Oromummaa haquu” irratti kan xiyyeeffate waan ta’eef, tarkaanfii asiin booda ummanni Oromoo fudhatuuf Woyyaanetu ittigaafatama.

    Sirna Woyyaanee dukkanaawaa bifa “Apartaayidiitiin” (Apartheid System) bocame (designed/structured) kana keessatti, balaan kana jedhamee himamuu hin dandeenye baa’etu ta’e. Woyyaantonni bifa bineensaa kan dhiiga saba keenyaa dhangalaasuu malee akka ilma namaatitti nama waliin jiraachuu hin dandeenye, dhiigaan machaa’uudhaan raatiinsa tokko irraa gara raatiinsa biraatti tarkaanfachuu ittifufaniiru. Yammu kana godhan hundumaa, kan meeshaa ta’uudhaan duguuggaa sanyii ummata Oromoo irratti akka raawwatamu kan godhan, hooggantootaa OPDOti.

    Kan qabeenya Oromoo saamee Woyyaanee saamsisiisu OPDOdha, kan ilmaan Oromoo lafa isaanii irraa buqqisee alagaa dhaalchisu OPDOdha, kan mana mana irra deemee saba Oromoo ajjeesee ajjeesisiisu, OPDOdha, kan diinaa tumsee lammiiwwan keenya man hidhaatti guru OPDOdha, kan Woyyaanee fira godhatee, ilmaan Oromoo kan kumaatamatti laakkawaman biyya isaanii keessaa baqachiisu OPDOdha, kan Woyyaanee gargaaree hayyoota Oromoo hojii irraa ari’u OPDOdha, kan hayyoonni keenya hojii dhabanii, hiyyummaa jalatti kufanii dhakaa falaxan godhe OPDOdha. Gabaabbinatti, diina aangomsuudhaan ilmaan Oromoo akka biyya isaanii keessatti gidirffaman kan ulee ta’ee Woyyaaneen akka dalluu baaftu godhe hooggantoota OPDOti. Kanaafuu, hooggantoonni Jaarmayaa maxxanaa kanaa Oromoodha jechuun nama dhiba. YOMA KUNIS TA’E, WANTI OPDO IRRATTI DUULUU IRRAA OFQUSANNUUF, WAAN SABBOONTONNINII fi GOOTONNI QAQAALIIN SABA OFIITIIF QUUQAMAN JAARMAYAA KANA KEESSA JIRANIIF.

    Akkuma asiin dura barreeffama darbe irratti kaasetti, wanti Obboo Lammaa Magarsaa afaan damma dibatee Ummata Oromoo haasa’uu fi gidiraan duubaan (harka lafa jalaatiin) ummata Oromoo irratti hojjatamu walfaallessa.Yeroo hundumaa haasawa isaatiin booda gidiraan Woyyaaneen saba keenya irratti raawwattu hammaachaati deema. “Afaaniin Sheik Husseein jedhaa, harkaan gara mukaa,” jedha Oromoon yoo mammaaku. Fuula bifa lamaa qabu muldhisuudhaan abbaa fakkaachuun hin danda’amu.

    Ummata Oromoo burjaajessanii, injifannoo hamma ardhaatti karaa “Afaan Oromootiin” argame kana “suuta suutaan” balleessuuf jecha, “Qubee Afaan Oromoo” kan waggoota 27 ittiinbaratamee, ittiinhojjatame jijjiiruun, akka hooggantoonni OPDOtii fi Woyaaneen ummata keenya balleessuuf murteeffatan agarsiisa.

    Dargiin ummata Oromoo garboomffachuuf jecha, tooftaa baafatee “Labsii Lafaa” (Land Proclamation) lallabe. Yoo isa kana godhu, sabni Oromoo dachee ofii dhuunfatee injifannoo dhiigaan argate san hin mirkaneeffata (hin eeggata) jedhee hin yaanne. Kanaafuu, “suuta suutaan” lafa Oromoo deebisee nafxanyoota kennuuf jecha, “Quphsiisa Gandaa” (Villagization) jedhuudhaan, ummata Oromoo lafa isaa irraa buqqisee. Sirna dukkanaa Haile-Sellaasee deebisee, ummata Oromoo hiyyoomsee, balleessuuf jecha, osoo asiif achi raata’u, ofiifuu duguugamee manca’e.

    Ardhas wanti mootummaan Tigree “Afaanii” fi “Aadaa” Oromoo irratti hojjachaa jiru kanuma. Lafti kan ummataati erga jedheen booda, maqaa “Investmentii” (Investment) jedhamuun lafti Oromoo saamameera. Kunis issa hanqatee (quubsuu dadhabee), “Maastar Pilan” (Master Plan) jedhee Oromummaa balleessuuf erga saganteeffateen booda, wareegama saba keenya gootichaatiin shirrii diinaa kun fashalaayeera.

    Akkum “Labsii Lafaa” kan bara Dargii san, “OPDOnii fi Woyyaaneen, “Qubee Afaan Oromoo” sadarkaa “Elementarii” (Elementary level) iraa hanga Yuniversiititti, akka baratamu seeraan murtaa’ee, wagoota 27 guutuu ittiinbaratameera.

    Akkuma Dargiidhaa, Woyyaaneenii fi hooggantoonni OPDO yoo kana godhan, “Afaan Oromoo” akkanatti guddatee, addunyaa guututti beekkamee, bakka olaanaa nigaya, jedhanii hin tilmaamne. Haalli kun muddama guddaa keessa isaan galcheera. Erga “Qubeen Afaan Oromoo” hojii irra oolee eegalee, yeroo kudhan jijjiirraan irratti godhhameera. Yeroo kana hundumaa wanti “Oromummaa fi sabboonummaa cimsu” “Kaarikuleemii” (Curriculum) keessaa akka baduu danda’u harka lafa jalaatiin irratti hojjatamaa tureera. “THE OROMOO LANGUAGE IS NOT OLY SUPPRESSED, BUT ALSO MUTILATED.” Qubee Afaan Oromoo irrattis duguuggatu raawwatamaa jira jechuudha.

    Akkuma sila jedhe, Woyyaaneenii fi ergamtonni isiidhaa, kallattiidhaan Qubee Afaan Oromoo akka badu godhuu waan dadhabaniif, tooftaa biraa yaaluu qaban. Akkuma Dargiidhaa harka lafa jalaatiin Afaan keenya balleessuuf yookaan akka hin guddanne “qancarsuudhaaf” (to reduce it to nominal existence and/or stagnant level) baldhinaan akka saganteeffatan karaa adda addaatiin irra gayameera.

    Afaan hundeen isaa “Laatiina” ta’e (Latin originated Language) addunyaa guututti, “Qubee” “A/a” jedhuun jalqaba. Afaan Oromoollee “Afaanota Addunyaa” kan uumamni isaanii “Laatiina ta’een” addatti laallamuu hin danda’au.

    Sabni Oromoo Afaan isaa kan alagaan jala balleesse deebiffachuuf jecha, wareegama kana jedhamee himamuu hin dandeenye kafaleera. Sabboontonninii fi hayyoon qaqaallin sababa kanaaf dararamanii ajjeefamaniiru. Akkuma “Lafa Oromoo,” dubbiin “Qubee Afaan Oromoottis” “dubbii jireenyaa fi du’aati.” Woyyaaneenii fi dabballoon isii kan waan godhan hin beekne, Qubee Afaan Oromoo kan dhiiga ilmaan Oromootiin jiraachuu danda’e, jijjiiruuf mirga hin qaban. Akka ardha dabballoonni Woyaanee “Soofaa Garbummaa” irra gaangalachaa qoosan osoo hin ta’in, Qubeen Afaan Oromoo du’a jalaa ba’ee bakka amma jiru kana ga’uu kan danda’e, qorannaan waggoota dheeraa fudhate godhameeti. Diinni dhiiga ilmaan Oromootiin harka dhiqate, waa’ee guddina afaaniititti irkkachuudhaan, dhaloota haarawa “maataan bilisoome” burjaajessuuf raata’uu dhiisuu qaba. Woyaaneenii fi hordoftoonni “Goobana Dacee” osoo ummata keenya tuttuquu irraa ofqusatanii isaanii woyya. “LUKKUUN HAATEE HAATEE, ALBEE ISII QALU BAATI,” jedha Oromoon yoo mammaaku. Akka saree maraattee raata’uun kun “SUNAAMII FIDUUN ISAA WAAN HIN OOLLE.”

    Akkuma armaa olitti tuqeetti, Qubeen Afaan Oromoo kan waggoota dheeraa hojii irra oole kun, hayyoota Oromootiin qorannaan olaanaan irratti godhameeti. Inni kun ammo hamma ardhaatti milkaa’ina gudddaa argamsiiseera. Akkuma baratame, Woyyaaneenii fi lukkiileen isii jireenya Oromootii fi waan saba kana guddisu maraa balleessuu irratti cichanii hojjachuun, sagantaa isaanii kan duraa godhataniiru. Oromummaa fi waan Oromoon qabdu hunda diiguuf dhakaan isaan garahingalchin hin jiru. Dabballoonni Woyyaanee kan shiraan leenjifamanii maqaa Oromootiin daldaluudhaan dalluu baasan, hojiin isaan irratti bobba’an kanuma. “Ilmaan hattuun oomishte mataa boruuf ittiinyaadan hin qaban.” “THIS IS the TRAGEDY of the ROBOTIC PEOPLE.”

    Jijjiirraa Tartiiba Qubee Afaan Oromoo” iilaalchisee, sababni warri waa’ee kana irratti hojjatan dhiyeessan, waan hundee hin qabne. Qorannaan isaan goone jedhanis soba akka ta’e mulddhateera. Afaan saba tokkoo guddisuuf “Tartiiba Qubee” afaan sanii jijjiiruun barbaachisaa miti. Woyyaaneenii fi dabballoonni isii tapha amma taphatan kan yoo qopheessan, xiyyeeffannaan isaanii - DAA’IMMAN OROMOO AFAAN ISAANII KAN DHALOOTAA JIBBISIISANII KOOMEE DIINA JALATTI AKKA KUFAN GODHUUDHA. Shiftoota dhiigni macheessee hin galu malee, dhaloonni keenya haarofni, garbicha “Afaan” ofii hin qabne ta’ee, “Afaan Ergisaatiin” (borrowed language) hidhamee, booji’amaa diinaa akka hin taane, wareegama olaanaa kafalee muldhiseera.

    Afaan Oromoo guddisuudhaaf “Tartiiba Qubee” jijjiiruu osoo hin ta’in, “AADAA, SEENAA, DUUDHAA, SAFUU fi SABBOONUMMAA” Oromoo irratti kan hundaa’e qorannaa “SAAYINSIFFAA” (Scientific Research) godhuudha. Qorannaan akkanaa kun yoo godhamu, duraan dursee, wanti barbaachisu inni duraa, waan armaa gadii kanniin (kanneen) xiyyeeffannaa keessa galchuudha: 
    1. hawaasa hirmaachisuu (mari’achiisuu)
    2. hayyoota beekkomsa olaanaa qaban (highly trained 
    experts) hirmaachisuu (mari’achiisuu)
    3. barsiiftota hirmaachisuu (mari’achiisuu)
    4. barattoota hirmaachisuu (mari’achiisuu)

    Waa’ee guddina Afaan keenyaa ilaalchisee, murteessaan hayyoota keenyaa fi saba keena malee, “KOMPUTARRI” (computer) akkasi jedha, jechuudhaan waan jaarraa 21ffaa waliin hin deemne irratti haasa’uun nama saalfachiisa. Yoma wanti biyyoota guddatan irraa fudhannu jiraates, akka jaarraa 19ffaa yaada alagaadhaa kan “Afaanii fi Aadaa” keenya waliin hin deemne fudhannee masakkamuu hin dandeenyu. “The Woyyaanee and its followers do not have their own world other than imitating the anachronistic method of foreigners.”

    Woyyaaneenii fi dabbaloonni isiidha lafa teenya humnaan dhuunfatanii, qabeenya Waaqayyo ummata keenya badhaase saamanii, AFAAN, AADAA, DUUDHAA, SEENAA fi EENYUMMAA keenya balleessuudhaaf waan murteeffataniif, ummanni Oromoo osoo hin badiniin dura, akkuma asiin dura godhe san, tokkuummaadhaan ka’ee Mootummaa “Apartaayid” (Apartheid Regime) kana ofirraa buqqisuun barbaachisaadha.

    Faashistummaan Woyyaanee yoommiyyuu caalaa jireenya Oromoo waan sodaachisuuf, galtuuwwaan bifa bineensaa jalatti buluun ga’uu qaba. Osoo hin badiniin dura diina balleessuun filannoo (murtii) ilmaan Oromoo isa dhumaa ta’uu qaba.

    The Oromo nation will not negotiate its language in favour of the rule of Beasts.

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  • Prophet Suraphel Demissie has now removed that particular video as was requested by The World Waqefanna Organization.


    Prophet Suraphel Demissie has now removed that particular video as was requested by The World Waqefanna Organization.

    In fact, Presence TV took preemptive action and removed many other videos related to Oromos.

    You can check its former location:


    1 - He sings and speaks in Afan Oromo at many of his conferences. 
    2 - There are Oromos who hold similar beliefs as he.

    He may not be as opposed to Oromo culture as he appears at that meeting.

    We will reach you when we receive further details.


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  • A Letter to PM Hailemariam Desalegn - Waqeffannaa Oromo Addunyaa

    Waxabajjii 05.06.2017

    Dhimmi: vidiyoo balaaleffannaa Irreecha fi Waaqeffannaa kan «Prophet Suraphel Demissie» tin gama youtube fi «Presence Tv Channel» gaafa caamsaa 30,2017 faca’e laallata

    Waaqeffannaan Oromoo Addunyaa vidiyoo namni Prophet Suraphel Demissie jedhamu gaafa caamsaa 30.05.2017 gama Youtube, Facebook, Tv isaa presence TV channel (Amazing Deliverance) jedhamuun fi marsareetii isaatin facaase yoo arginu hedduu gaddine. Vidiyoo kanarratti qaanii tokko malee Irreecha fi waaqeffannaa xiqqeessuudhaan dubbatame (

    Irreechi aadaa fi duudhaa Oromoo, Oromoota daangaa amantii kamuu qaxxaamuruurn akka biyyatti walitti fidee biyya alaalatittis ta’ee biyya keessatti keessattuu Hora Arsadee, Bishooftutti kabajamaa jira. Keessattuu bara as aanaa kana akka guyyaa biyyoolessaatti fudhatamaa dhufeera. Achittis ilmaan keenya, obbolaan keenya bara 2016 gumaata lubbuu ofii kaffaluu niyaadanna. Irreechi kan amantii tokkoo qofa osoo hintaane Oromoo hundaafuu calaqqee eenyummaa isaati.

    Waaqeffannaanis amantii Oromoo ganamaa yoo ta’u sabni Oromoos ta’ee saboonni biraa Waaqa Gurraachatti bara dheeradhaaf amanaa kan jirani. Waaqeffannaan bishaanitti, gaaratti, meeshatti, lagatti hinamanu. 

    Haata’u malee namni Prophet Suraphel Demissie jedhamu guyyaa 30.05.2017 haala nama qaanessuun irreecha fi waaqeffannaan akka waan bishaanitti bulanii, xiqqeessudhaan, salphisuudhan arrabsee youtube, Facebook fi tamsaasa TV isaa akkasumas marsaretii isaatirraan dabarsee jira. Facebook kanas namni 37 000 akka hordofufi namni hammasii jaalatu mul’ata.

    Aadaa saba guddaa Afrikaa, aadaa fi duudhaa akkasumas amantii Oromoo arrabsuun salphisuufi xiqqeessun kan bara dheeraf itti turan ta’us bara dammaqiisi fi guddinni jiru kana keessatti akkanatti saba Oromoo xiqqeessun fudhatama hinqabu. Hedduus nama guba. 

    Ummanni Oromoo rakkina dhalatu karaa nagaatin furachuudhaf aadaa bara dheera qaba.Kanarraa kan ka’e Waaqeffannaan Oromoo Addunyaa Prophet Suraphel Demissie akka inni saba Oromoo dhiifama gaafatu, vidiyoo arrabsoo kanas tamsaasa mararraa haqu gaafanna. Kuni yoo kabajamuu baate ummanni Oromoo nagaa jaalatu waan ofii immoo kan rooroo ofirraa dhoowwachuu danda’u ta’uu ibsuudhan waan san booda walitti deebinu ta’a.

    Waqeffannaa Oromoo Addunyaa

    Waajjiraa Pirezidaantii Federaala, demokiratawaa republikii Tophiyaa: Kabajamaa obbo Mulatuu Tashoomaa
    Waajjira Muumicha Ministeeraa, kabajamaa obbo Haile Mariam Dessalegn
    Waajjira Caffee Oromiyaa – Kabajamaa obboo Lammaa Magarsaa

    (የአውስትራሊያ ዋቄፈና ማህበር, ሰኔ 6 ቀን 2017) የአውስትራሊያ ዋቄፈና ማህበር ፕሮፌት ሱራፌል ደምሴ በሜይ 30 ቀን 2017 የለቀቁት የስብከት ቪድዮ የኦሮሞን ህዝብ የዋቀፋና እምነት እና የእሬቻ ባህልን የሚያቋሽሽና የሚያጥላላ የተሳሳት ስብከት መሆኑን አስተውለዋል።

    ማህበሩ ሰኔ 6 ቀን 2017 ባወጣዉ መግለጫ እንዳስታወቃዉ  ይህ የተሳሳት ስብከት በሰላማዊ ህዝቦች መካከል ተከባብሮ የመኖር መንፈስን የሚያደፈርስም ነው።   ስለእግዝሃብሄር የሚሰብክ አንድ ፕሮፌት የህዝብ እምነት፣ ባህልና ማንነት  ሲያጥላሉ ስንመለከት እጅግ ሀዘን ተሰምቶናል።

    የኦሮሞ ህዝብ የተለያዩ እምነት ያለው ህዝብ ሲሆን ለአመታት ከራሱም ሆነ ከሌሎች ህዝቦች ጋር ተከባብሮ የኖረ ህዝብ ነው። የኦሮሞ ህዝብ ለዘመናት የተፈጠሩ ችግሮችን በሰላም የመፍታት ባህል ያለው፣ የሌሎችንም ህዝብ እምነትና ባህል አክባሪ ህዝብ ነው።

    ዋቄፈና የሚለዉ ቃል የመጣው ዋቃ ከሚለዉ የኦሮሚኛ የአንድ አምላክ ስም ነዉ። ዋቃ ማለት አንድ አምላክ ለሚለዉ የፈጣሪ ስም የኦሮሚኛ መጠሪያዉ ሲሆን፤ ዋቄፈና ማለት ደግሞ በአንድ አምላክ መገዛትን እና አንድ አምላክ ማመንን ያመላክታል።ዋቄፈና በኦሮሞ ህዝብ ዘንድ ከክርስትና እና ከእስልምና ወደ ኢትዮጵያ መምጣት ቀድሞ የነበረ እምነት ነው።

    እሬቻ በብዙ ሚሊዮን የሚቆጠሩ ኦሮሞዎችና ሌሎችም ህዝቦች በአለም አቀፍ ደረጃ እንዲሁም በተለይ በሆረ አርሰዴ / ቢሾፍቱ ለብዙ አመታት ሲያከብር የኖረና ያለ መሆኑ አይካድም። በዛሬው ጊዜ በተለይ ለኦሮሞ ህዝብ እሬቻ እንደ አገር አቀፍ በዓል እየተወሰደ ነው። የትኛውም እምነት ያለው ኦሮሞ እንዲሁም ሌሎችም ህዝቦች ብዙ ቱሪስቶችን ጨምሮ የሚሳተፉበት ትልቅ አለም አቀፍ በአል ሆኗል። እሬቻ የሁሉም ኦሮሞች የማንነት መገለጫ ነው።

    ነገር ግን የፕሮፌት ሱራፌል ደምሴ የሜይ 30 ቀን 2017 የተሳሳት ስብከትና አመለካከት በሰላማዊ ህዝቦች መካከል የነበረዉ ተከባብሮ የመኖር መንፈስን የሚያደፈርስ ነው። ይህ የተሳሳት ስብከትና አመለካከት በኦሮሞ ህዝብም ሆነ በሌሎች ሰላም ወዳድ ህዝቦች ዘንድም ተቀባይነት አይኖረውም።

    ለዚህም ፕሮፌት ሱራፌል ደምሴ፣

    1. የኦሮሞ ህዝብን ይቅርታ እንዲጠይቁ
    2. ይህንን ጠብ አጫሪ ቪድዮ ከሁሉም ሚዲያ ላይ በአስቸኳይ እንዲያነሱትና
    3.  ይህ ዐይነት የተሳሳት ስብከት እንዳይደገም እንጠይቃለን።

    በዚህ አጋጣሚ በእምነት ውስጥ ተደብቆ  የህዝብ እምነት እና ባህል ማንቋሸሽ የእግዝሃብሄር መንገድ እንዳልሆነ  ለማስገንዘብ እንወዳለን።

    ሙሉ መግለጫ ከአውስትራሊያ ዋቄፈና ማህበር የተሰጠ መግለጫ

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  • Seenaa barreefama afaan oromootiifi shoora dr. Sheek mahammad rashaad (Dr. Abdulsemed Mohammed)

    Afaan meeshaa walqunnamtiiti; mallattoo eenymmaatiisi. Akeeka barruu tanaatiif meeshaa walqnnamtii tahuu isaa haafuulleeyfannu. Meeshaa walqunnamtii hoggaa jennu moggaalee lama walitti fida; akka riqichaati isaan tajaajila jechuudha. Kanas bifa lamaan jechuunis: dubbiifi katabbiidhaan tajaajiluu dandaya. Dubbiin sagalee ykn qooqa qofaan gargaaramanii walitti dubbatanii ykn haasawanii hariiroo walhubantiidhaan xumuramtu qabaachuudha. Haaluma kanaan qubee walitti diranii waan katabbii jennuuniin wal qunnamtii akkasii qabaachuun hindandayama. Afaan kamuu karaalee lameen himaman kanaan hawaasa isaa akka tajaajilu shakkiin hinjirtu. Garuu, ar’allee afaannan baay’eetu sadarkaa dubbii qofatti hornagamee hafee jira. Kanneen gara katabbiititti dhawaataan tarkaanfachaa jiranis muraasaa miti. Afaannan sadarkaa afaan dubbii qofatti bara dheeraa turan keessaa, tokko, Afaan Oromooti. Ragaalee qabnurraa akka hubannutti afaan Oromootiin katabuun erga eegalame hinturre: umriidhaan yoo himne bardhibbee lamaafi cinaa qofa. Qabsoo garasiin godhamte dheertuudha; gufuuleen mudatees baay’eedha.

    Akeekni barruu tanaa seenaa barreeffama afaan Oromoo bifa gabaabaadhaan dhiheessuudha. Afaan tokko afaan katabbii tahe jechuun mallattoolee sagaleelee afaan sun keessa jiran bakka bu’an moggaafatee sirnaan walfaana tarree galchee barruu dhaamsa ittiin dabarfatu ittiin tolchuun dandayame jechuudha.

    Mallattooleen afaan tokko ittiin katabuuf mogaafaman waliigalatti QUBEE jennaan. Qubeen afaan tokkoo mallattoolee sagaleelee afaan sun keessa jiran guututti bakka bu’an of keessaa qabaachuu qabdi. Fakkeenyaaf, Afaan Oromoo sagaleelee SODDOMA qaba; soddomman kanarraahi ijaarama jechuudha. Qubeen afaan tokkoof moggaafamtu tan sagaleelee afaan sunii sirriitti bakka buutee laaftutti ittiin barreessuu nama dandeessiftu tahuu qabdi.

    Gara akeeka barruu tanaatti ceehuu dura, ifaajee Afaan Oromootiin barreessuuf godhamte ilaalla. Ragaan harkaa qabnu akka mul’isutti kitaabni duraa Raayya keessatti bara sheekoota Aanniyyi fi Daanniyyi keessa katabame. Kitaabban sun kitaabban manzumaati. Faaruu Rabbiitiifi kan ergamaa Isaati of keessaa qaban jechuudha. Kitaabban sun qalama dibeetaan tuqachaati harkaan barreeffaman. (qalamni gaafasii gobeensa fiinxi qaraa jechuudha). Qubeen ittiin barreeffamaniis qubee Arabaati. Qubeen Arabaa seera dheerina, gabaabina, laafinaafi jabeenya sagalee mul’isan qajeellotti qabdi. Sababa kanaafis namni Afaan Arabaa dubbisuufi katabuu beeku Qubee Afaan Oromoo dafeeti barata; katabuufi dubbisuus laaftutti qomatti galfata. Qubeen Arabaa tuni immoo, Afaan Oromootiif hanquudha. mallattoolee sagaleelee afaan Oromoo baay’inaan 6 (jaha) tahan bakka bu’an of keessaa hinqabdu. Isaanis: c, ch, dh, g, ny, ph [q x ?] hinqabdu jechuudha. Isaan kanaaf mallattoolee jiranirratti waa dabalanii mallattoo hahhaaraya itti tolchuun hindandayama. Meeshaalee katabbii afaan Arabaatiif tolfamaniin afaan Oromoo katabuun ykn maxxansuun hindandayamu. haatahu jennee yoo itti seennelle waan baay’ee feesisa: meeshaalee barruutiifi kan mana maxxansaa bifa haarayaan qoranii tolchuu, maallaqa guddaa dhimma kanaaf barbaachisuus diinnagdee biyyaa agabsanii garasitti ramaduu, hundaa’ol immoo mootummaa dhimma kana akka dantaa ofiititti fudhattee hojiirra oolchuuf qaamaa qalbiidhaan sossootu aangoorra jiraachuun dirqama taha. Kanaafuu ifaajeen garasiin godhamaa turte hundi hawwii milkiidhaan wal hingarre taateeti hafte.

    Tattaaffiin itti aantu warra kiristaanaatin godhamte. Toora xumura bardhibbee 19ffa pirotestaantoonni warra Orophaa “Macaafa Qulqulluu” gara afaan Oromootti hiikanii maxxansiisuu fedhan. Hojii suniifis Oromticha Oniisimos Nasiib (Abbaa Gammachiis) jedhaniin muudan. Anisimoos Nasiib teessoo isaa magaalaa Asmaraa biyya Ertiraa godhatee Macaafa ulqulluu Afaan Amaaraatirraa gara afaan Oromootti hiikee bara 1886 keessa achumatti maxxamfames. Kitaabni sun “Macaafa Qulqulluu” jedhama. Kan hiikees “Anisimos Nasiib, nama biyya Oromoo” jedha. Qubee Saabaatiin barreeffame. Qubeen Saabaa tanuma Afaan Amaaraatiifi afaan Tigree ittiin barreeffamtu tana. Qubeen tuni sababoota lamaaf afaan Oromootiif mijjooma hinqabne. Sababni tokko, seera dheerina, laafina, gabaabina fi jabeenya sagalee mul’isu hinqabdu. Sababni lammadaa, dubbachiiftoota “vowels” torba qofa qabdi; afaan Oromoo immoo, 10 qaba; kurnanuuti barbaada. Torban qubeen saabaa qabdu keessaahis lama sagalee afaan Oromoo waliin wal hingitan. Kanaafuu, qubeen Saabaatiin Afaan Oromoo katabuun hindandayamu.

    Tattaaffiin Sadaffaan tan qubee Laatiiniin godhamte taati. Tanas bakka lamatti qoonnee laalu dandeenya. Tokko kan Lola addunyaa kan lammaffaatiin dura taheefi kan Lola lammaffaa keessaafi achiin boodaati taha. Tattaaffiin duraa ammas tanuma warra Orophaa (France, German, Italy) fedhii amantii babal’isuu qabaniin godhamte taati. Kitaabban xixiqqaa amantii mataskaana pirotestaantii ykn kan kaatolikii barsiisan qubee Laatin tanuma afaan faransaa, afaan Jarman ykn afaan Xaalyaanif moggaafaman jijjiirama tokkollee osoo itti hingodhin Afaan Oromoo ittiin kataban. Seera afaan isaaniitiin afaan Oromoo barreessuu yaalan. Rakkoolee gararreetti gara dheerina, gabaabina, laafina fi jabeenya sagalee jennee ibsine sun qaban. [sagalee takka qubee adda addaa tin bakka buusuu fkf ny —> gn, …]

    Kan itti aanu tattaaffii Lola Addunyaa kan Lammaffaa keessa taate taha. Kuni gadaa qubee afaan Oromootiif aduun baate, gadaa qormaata karaa saayinsii afaaniitiin maalummaan afaan kanaa sirnaan itti hubatame jechuu nidandeenya. Tattaaffii ogeeysa saayinsii afaanii Martin Moreno warra biyya Xalyaaniitiin godhame taha. Kitaaba saa kan mataduree “Gramatica della Lingua Galla” jechuudhaan moggaasees bara 1939 keessa maxxansiise. Nama yeroo duraatiif xiinsaga (phonology), xiin-unkaa (morphology) fi walfaanoommii jechootaa qajeellotti hubate waan taheef gadaa suniin “Gadaa Moreno” jedhee yoon moggaase dogongora hintahu.


    ’ A B C Č D Ḑ0 E F G H I J K L M N Ñ O H Q R S Ṧ T Ṭ U W Y Z

    Lola addunyaa kan lammaffaa booda haala ilmaan biyyaa barnootaaf gara biyya alaa itti imaltaawaniitu dhalate. Akkaataa biyyaa itti bahaniin immoo,murnoota lamatti qodaman. Murni tokko warra hiree barnootaa bifa qaari’aatiin (scholarship) ykn motummaadhaan ergamanii biyya alaatti deemani. Jarri kuni warra barnoota sadarkaa lammaffaa biyya eessatti fixatanii digrii duraatiif alatti imaltaawan ykn kanneen digrii duraa qaata biyya keessatti univarsitiirraa eebbifamanii digrii Maastersiitiif ykn Doktaraatiif deeman of keessaa qaba. Isaan kuni biyya itti deeman, universitii itti baratan, maal akka baratan, yeroo hammam keessatti barnoota sun akka xumuran, maallaqa ittiin jiraataniifi meeqa akka argatan beekaniiti roophilaadhaan gara biyya itti baratan sunitti imaltaawan. Jarri kun yeroo baay’ee gara biyyoota Orophaa ykn gara Ameerikaati dhaqan. Garri caalu, Ilmaan Amaaraa haa tahan malee, ilmaan sabootaafi sablammiilee birootis hammi tokko hinjiran.

    Barattoonni hiree tana argatanii barnootaaf gara Orophaa dhaqan barnoota qofa osoo hintahin nashaaxa siyaasaatis hinhoratan. Siyaasaa gara bitaatti conqoltutti waan amananiif bitaaleeyyii yaada maarkisistii ykn sooshalistiitiin masakamuufi biyyaas ittiin maskuu kajeelan tahan. Isaan kuni, dura Waldaya Barattoota Tophiyaa kan Orophaa jechuun beekkamu ijaarratan. Ilmaan Oromoo miseensoota waldaya kanaa tahan keessaa, kanneen Afaan Oromoo gara afaan barruutitti akka tarkaanfatu hawwaniifi hawwii tanaas dhugoomsuuf hojii nama boonsitu hojjetaniifi seenaanis dagachuu hinqabneetu jira. Isaan kuniis Haylee Fidaatiifi Abdullaahi Yuusuf turan. Kufiinsa Haylesillaasee booda kan qooda guddaa qabu Haylee Fidaati. Qubee Martin Moreno fudhatanii jijjiirama xiqqaa itti godhuudhaan ittiin barreessuu jalqaban. Qubeen isaaniitiis kunoo tana. Qubeefi seera Martin Moreno lafa kaayetti jijjiirama xiqqaa itti godhaniiti kunoo qubee kanatti aantuun as bahan:

    A B C Č D Ḑ E F G H I J K L M N Ñ O H Q R S ṧ T Ṭ U W Y Z

    Warri Orophaa kuni garuu, waa lama dagatan. Laageen (’) tan namni garii hudhaa ykn hamzaa jedhuun phoneme (dhamsaga) of dandeesse tahuu dagataniiti keessaa hanqisan. Qabxiin lammaffaan Qubee tanaan biyyatti galanii ittiinis barreessuuf hiree yoo argatan makiinaan barruutiifi manni maxxansaa kanaaf qophaawan jiraachuu dhabuudha dagatan. Akkasiinuu qubee tana lafa hinkeenye. Bara 1973-1974 keessa kitaabban lama biyya Jarmanitti maxansiisan. Matadureen kitaabban lameenii: tokko Hirmaata Dubbii Afaan Oromoo kan jedhu yoo tahu kaan immoo Bara Birraan Barihe jedha. Kitaabni duraa, akkuma maqaan isaatuu himutti kitaaba seera afaaniiti. Seera afaanii kan bu’uraa bifa gabaabaadhaan dhiheessa. Kitaaba kana qopheessuurratti maqaan baay’ee dhawamu Haylee Fidaa haatahu malee, jarri kaanis qooda hinqaban. Kan Bara Birraan Barihe jedhu immoo, roorroo sirni nafxanyaa ummatarraan gayu bifa diraamaatiin dhiheessa. Kitaabban lameen kuni jabeenya fi laafina, dheerina fi gabaabina sagaleelee afaan Oromoo yeroo duraatiif qajeellotti adda baasanii mul’isan waan tahaniif seenaa barreeffama Afaan Oromoo keessatti bakka guddaadha qaban. Jarri kitaabban kana qopheesse kuni kufiinsa mootummaa Haylesillaasee booda, dhaaba siyaasaa “MEISON” jedhu moggaafatanii gara biyyaa deebi’an. Maqaan “MEISON” Kottoonfii maqaa Afaan Amaaraatiin dhaaba saaniitiif moggaafataniiti (“Mellaa Itiyoophiyaa Soshalist Niqinnaaqee”) Afaan Oromootti (Sochii Soshalistii Idil Tophiyaa) jechuudha.

    Yoos sochiin ABO tiis qaata jalqabde. Hoggansa Elemoo Qilxuutifi Jaarraa Abbaa Gadaatiin qabsoon hidhannoo dhandhaaramte. Waraanni ijaaramuus barnoota siyaasaa, leenjii lolaatiifi barnoota qalamaa akka argatu, barnoonni kuniis afaan Oromootiin akka kennamu murteeffame. Kanaafuu, Qubee warri MEISON fide guutumatti fudhatan. Makiinaa Barruutiin barreessuuf immoo, makiinaaleen qubee tanaaf qoramanii tolfaman hinjiran. Makiinaan jirtu tanuma afaan Ingiliizii qofa. Makiinaan Afaan Ingiliizii Qubee Haylee Fidaa ittiin barreessuuf hinmijjooytu. Barkoo ykn baallaa xixiqqoo mallattoolee garii gararreerra (gubbaarra) jiran harriiqqaadhaan bakka buusanii barreessuu jalqaban. Kuniis golollee waraqaa ooftu oliifi gad qabuudhaan harriiqqaa ykn qabxii itti godhuu dirqama tahe. Kuniis tarree yaa’a barruu jallisuufi barruus buburreeysuu fide. Yeroo dheertuu fudhachuu malee rakkoon barruu fokkiftu mul’achuun dhimma furmaata saffee itti barbaadan taate.

    Gaafas kitaabni “ Fura Afaan Oromoo” kan Sheek Mahammad somaaliyaarraa hulluuqee gara biyya teenyaa seenuu haahimamu malee, harka namayyuu gayuu hindandeenye. Garuu, makiinaa barruu tan biyya keessa jirtuun rakkoo malee ittiin barreessuun akka dandayamu hoggaa dhagayan barbaachaaf karaa bu’an. Dr. Mahammad Rashaad qunnamuun dirqama tahe. Akkasitti booddee magaalaa guddittii biyya Soomaaliyaa moggaasatti wal qunnamanii haasawaafi marii booda Qubee Dr. Mahammad Rashaad fudhatanii ittiin fayyadamuu jalqaban. Qubeen ar’a manbarnoottan keessatti ilmaan Oromiyaa ittiin barataniifi waajjiroota Oromiyaa keessattiis ittiin hojjetan qubee suni. Qubeen sun kitaaba mataduree “Fura Afaan Oromoo” jedhuun bara 1969 keessa dura harkaan barreeffameeti ganna lama booda yeroo duraatiif maxxamfame. Namni kana barreessees Sheek Dr. Mahammad Rashaadi. Qubee Afaan Oromoo bifa arra qabdu kana Sheek Mahammad Rashaad Abdulleetu itti abbaa. Kanatti aansee Sheek Rashaad eenyu akka tahan beekuuf akkaataa biyyaa itti bahaniifi maal akka hojjetan seenaa isaanii hamma tokko dhiheessuun yaala.

    Sheek Mohammed Radhaad Eeenyu? Akkamiin Qubee Tolchutti Seenan?

    Oromoota barnootaaf biyya alaa dhaqan keessaa, murni lammadaa warra fedhii barnotaaf qabaniin ka’anii ofumaan daangaa qaxxaamuranii biyyaa bahan of keessaa qaba. Jarri kuni mootummaa isaan afeertee qaariyaa isaaniif baaftees tan irraa kafaltee isaan argitees hinjirtu. Ka galaa (sinqii) qabu gala saa baadhatee, kan hinqabne immoo, dhoortoo kadhachaa miilaan daangaa biyyattii tarkaanfatanii, dura gara biyya ollaa dhaqan. Barnoota barbaacha biyyaa bahuu malee, maal akka baratan, biyya tamitti akka baratan, yeroo hammamiif akka baratan, maallaqa qubsumaaf, nyaataafi uffataaf barbaachisu hinqaban; eebyurraa akka argatanis himbeekan. Kanneen haala kanaan afaan bineensaa bu’anii, dhukkuba hamaadhaan qabamanii ykn beelaafi dheebuudhaan du’a mudatanii karatti hafan baay’eedha. Kanneen lubbuun isaanii eewalamte keessaa, garii hiree barnootaatin wal dhabanii biyya ollaa miilli saanii dura ejjete sun qubachuufi mu’oya (kuulii) dalagachaa of jiraachuisuuf dirqaman. Muraasa imala isaanii itti fufanii fagaatanii deemanis biyyoota Baha Jiddugaleysaa gayaniiti imala saanii xumuran. Warri haala kanaan biyyaa bahan hundi muslimoota sabaafi sablammii garagaraatirraa dhalatan tahuu isaanii beekuun gaariidha. Oromoota hiree akkanaatiin miilaan biyyaa bahanii fedhii barnootaaf qaban argatanii sadarkaa digrii duraatiifi tan lammadaa argachuudhaan eebbifaman keessaa, tokko, Dr. Muhammad Rashaad Abdullee ti.

    Sheek Muhammad Rashaad Baha oromiyaa, Godinaa Harargee Dhihaa, Koonyaa Carcar Laga Arbaatitti dhalatan. Hoggaa Umriin barnootaaf geeyse barnoota amantii Islaamaa abbaa saanii jalatti barachaati guddatan. Dr. Muhammad Rashaad barataa faxina turan. Kanaafuu, barnoota bu’uraatiifi kan sunitti aanu yeroo gabaabduu keessatti xumuran. Kana malees, sabboonaa roorroon sabni Oromoo sirna nafxanyaa jalatti mudate isaan anaannachiiftu turan. Hoggaa umriidhaan dardarummaa guutan waahila isaanii tokko wajjiin miilaan Laga Arbaatii ka’anii, dura magaalaa Ciroo gayan. Achirraahis tirachaa magaalaa Harar gayan. Waan Ciroofi Hararitti argan laalchisee bara 1992 keessa yeroo duraatiif gara biyyaa hoggaa dhufan gaaffii fi deebiin godheef keessatti akkana jedhan: “Hoggan magaalaa ciroo gaye, ashkara Amaaraa kan ‘irgiccaa’ dhiituun arke. Magaalaa Hararittiis waanuma akkasiitiin arke. Yoo anaatii ashkarri Oromoo miidhu bakkuma lameen kana jira. Kanaafuu anaafi waahilli kiyya biyyaa baanee biyya Islaamaa dhaqnee rakkoo sabni keenya qabu itti himnee hidhannoo akka nuuf kennan kadhanna. Achirraa hidhannee bombii harkatti qabannee tokkoon keenya gara magaalaa Harar, tokko ammoo, gara magaalaa Ciroo sunitti deebinee yeroo takka kessatti Ashkaroota bakka lameenuu jiran bombiidhaan daaraa gooneeti saba keenya bilisoomsina” jedheetiin yaade. Yemmuu biyyaa bahaniis akeeka lama qabaachaati turan. Akeekni duraa barachuu yoo tahu kan lammadaa biyyatti deebi’anii diina saba miidhu murruq godhuudha.

    Biyyaa ka’aniiti miilaan dura Jibuuti dhaqan. Achirraa dooniidhaan Yaman seenan. Yamanirraahis miilaani Su’uudiyaa dhaqanii magaalaa Madiinatul Munawwaraa qubatan. Hamtuun amna dheeraa kana keessatti qunnamaniis baay’ee nama sodaachifti; lubbuu Rabbi eewalami jedheen qaban malee, nama umriidhaan turee as gayu tahuun akka jabaadha. Yeroo hamma tokkoof Su’uudiyaa taa’aniiti booddee gara Suuriyaatti deeman. Achitti barnoota saanii yoo xumuraniis xalayaa ragaa takkaan malee geggeeffaman. Yoos gara Misratti qaceelanii Universitii Al Azharitti galmeeffaman. Achitti Digrii Duraa, itti aanseetis Digrii Lammaffaa argachuudhaan eebbifaman. Barnoonni baratanis guddichi (major) barnoota amantii haatahu malee, barnoota hawaasaa (Sociology), xiinqalbii (Psychology), Manxiq (Logic), xiinqoonqa (linguistics) barataniiti jiran.

    Dr. Muhammad Rashaad hayyuu hayyummaa saa beekkoomsaan mirkaneessa qofa miti. Sabboonaa hojiidhaan maalummaa saa mul’iseesi. Universitii Al Azhar kutaa afaanii keessa damee afaannan alagaa itti barsiifamuutu jira. Afaannan achitti barsiifaman keessaa, tokko, afaan Amaaraati. Dr. Rashaad suutatti itti dhihaatanii dubbiin dhugaa tahuu hoggaa hubatan seerumaani “Afaan Oromootis nuu naqaa” jedhanii gaaffii saanii dhiheeffatan. Gaaffiin saanii hoggaa fudhatama dhabde “Maalif” akka didamte gaafatan. “Afaan Oromoo Qubee hinqabu; kanaaf dinne” jechuudhaan deebii laataniif. Haalli kuni hayyicha kana garamitti akka bobbaase tilmaamuun nama hindhibu. Gadaan achiin duraa tanuma ofiif barachuuf itti tattaafatan turte; tan achiin boodaa immoo, saba saa barsiisuuf tattaaffii adda citii hinqabne itti jalqabani. Afaan Oromoo qubee hinqabu; qubee dhabuun kabajaa afaannan biroo argatan isa dhabsiisuun hedduu itti dhagayame. Qubee qabaatee afaan ittiin barreeffamu tahuu akka qabu itti amane. Dirqama kana ofitti fudhatee tarkaanfii saa jalqabe. Tattaaffii Sheek Bakrii Saphaloo qubee Afaan Oromoo uumuudhaan godhaniifi sheekkaniifi darasoota faana Aanniyyiifi Daanniyyi bu’uudhaan Qubee Arabaatin Afaan Oromoo barreessan qoratanii tolaafi gufuu qaban adda baafatanii hubachuu jalqaban. Ulaagaalee barbaachisoo fi murteessoo jedhaniin hunda madaaluu itti fufan. Ulaagaaleen kuniis:

    Mallattoon filatamtu tan sagalee Afaan Oromoo sun guututti bakka buutu tahuu,
    Namni qubee sun barsiisu laaftutti argamuu; bakkayyuus jiraachuu.
    Makiinaaleen ittiin katabaniifi ittiin maxxansaniis lafa jiraachuu
    Ulaagaalee sadeen kanaan Qubee lameenuu hoggaa madaalan lameenuu fullahuu ykn bakka gayuu hindandeenye; lameenuu hinkufan.

    Qubeen Arabaa ulaagaalee sadeenuu guutuu hindandeenye. Gara mallattootiin afaan Oromootiif hintaatu; hinhanqatti. Mallattoolee sagaleelee Afaan Oromoo jahaaf bakka bu’uu dandayan hinqabdu. Mallattooleen jahanis kanneen akkaataa ammaatti kataban kana: “G, C, CH, DH, NY, PH” . Hanquu tana ibsuuf fakkeenyuma Dr. Rashaad natti himanin dhiheessa. Hima akkanatti barreessinu kana “Dhagaa caphsii cirracha nyaadhu” qubee Arabaatiin barreessuun hindandayamu. Jijjiirama tokko tokko itti godhuudhaan sagaleelee tana akka bakka bu’an gochuun hindandayama. haatahu immoo, makiinaan akkasitti qoramtee tolfamte lafa hinjirtu; beekaan beekkoomsa kana qomaa qabaatee yoggasumatti barsiisuu dandayuus hinjiru. Kanaafuu, Afaan Oromoo ittiin barreessuuf filachuus moggaafachuus hindandeenyu.

    Hayyoota Oromoo kanneen Afaan Oromootiif qubee qoranii qopheessuuf tattaaffii godhan keessaa, kan duraatiifi guddichi, Sheek Bakrii Saphalooti. Qubeen Saphaloo qubee ajaa’ibaati. Qubee takkittiin Afrikaa keessatti dhalattees isii tana. Qubee ilma Oromootiin qoramtee Oromiyaa keessatti dhalatte tahuu isiitiin malees, qubee saba Oromoo saba qubee ofii qabu taasifte waan taateef ayaa hundi keenya ittiin boonnu, tan yaadqalbii sabaa ar’aas jajjabeeysituufi niis dagaasituun jedha. Asirratti waa himee taruun fedha. Qubeen Saabaa Qubee biyya Yamanitti dhalattee warra Habashaatiin gara Afrikaa as goodaante malee Afrikaa keessatti hindhalanne. Ragaalee baay’ee tarree galchinee dhiheessuus ni dandeenya. Akeekni barruu tanaa garuu, kana miti. Kanaafis kanumaan irra tarree hegere hoggaa feesise itti deebina.

    Qubeelee lameenuu tan Arabaatiifi tan Saphaloo gara ulaagaalee lameen irraa boodaatin yoo laalle Arabaatu irra wayya. Kanaafuu Dr. Rashaad osoo Misra jiranuu hamma qubeen irra wayyaa argamtutti yeroodhaaf qubee Arabaatitti fayyadamuu turan. Maluma Aanniyyi fi Daanniyyi jalqabanitti jijjiirama tokko tokko itti godhanii bifa Afaan Oromoo ittiin barreessuuf maltu taasisan. Akkasiinuu harkaan malee, makiina barruutiin barreessuun hindandayamne. Afaan Oromoo qubee qabaachisuuf tattaafachuun isaa akeeka qaba. Akeekni isaatis Univarsitii Al-Azhar damee afaannan alagaa sunitti deebi’ee warra afaan Oromoo Qubee hinqabu jedheen suniin kunoo“Afaan Oromoo Qubee hinqabaa akka ittiin barsiifamu amma nuu hayyamaa” jedhee afaan Omootinis akka barsiifamu gochuudha. “Harki diddaaf deemu daduu hinseenu” jetti Oromoon. Jarri ammas hindidan; tattaaffiin Sheek Mahammad Rashaad Misratti gochaa turees milkaawuu hindhabde. Tattaaffiin Afaan Oromootiif Qubee barbaaduuf jalqabe ammoo, hamilee finiintuufi fedhii cimtuudhaan itti fufte.


    Oduun biyyaa dhuftu yaada biyyatti deebi’uu jedhu haqanqoorteeti nama keessaa fixxi. Warri ofiin biyyaa bahee, alatti baratee biyyatti deebi’e hiree gaariin isaan hinqunnamne. Garii hinhidhaman; garii achi buuteen isaanii hinbeekkamtu. Sabbaba kanaafis biyyatti deebi’uun akka harka ofiitiin du’aaf dabarsanii of kennuutti hubatame. Malli hafe biyya ollaa dhaqanii biyyatti dhihaatanii jiraachuu tahe. Biyyoota ollaa keessaahis Somaaliyaan irra wayyaa taatee waan mul’atteef garasitti godaanuun dirqama tahe.

    1991 1939 1974 1977 1969


    C Č Č C C

    CH C C CH CH

    DH Ḑ ɗ D DH

    NY Ñ Ñ N NY

    X Ṭ Ṭ T X

    SH Ṧ Ṧ S SH

    PH P P P PH


    Qubeen ABOn dura ittiin fayyadame kanneen tarree galfaman sun (C, D, NY, S, PH) gararreerraa harriiqqaa ykn sarara xiqqaa qabu. Kan Haylee fidaa ammoo, baallaa qarri lameen ol garagalan ofirraa qaban. Qubeen arra mallattoo “x” tanaan bakka buufamte ammoo, T barreessaniiti qabxii xiqqoo miiljaleerra kaayan.

    Dr. Mahammad Rashaadis hamma warra ABOtiin wal hinqunnaman mallattoon qubee arra “X” jennuun tanaaf “TH” katabuudha turan. Booddee marii bal’oo godhaniin qubee Ingiliizii tan lafatti hafte “X” (tan eks) jedhaniin sun maqaa arra qubee Oromoo keessatti qabdu itti moggaasaniiti garri lachuu fudhatee ittiin fayyadame.

    Qubee Afaan Oromoo ittiin barreessuuf toltu moggaasuuf biyya keessattiis alattis qabsoo ciccimtuu tu godhame. Qabsoofi tattaaffiin tuniis jijjiirama kufiinsa mootummaa Haylesillaasee booda jajjabaatteeti itti fufte. Mootummaan Dargii Afaan Oromoo Qubee Saabaatiin akka barreeffamu murteessite. Gaazexaa Bariisaa dhuunfaadhaan maxxamfamaa ture ni dhaaltee qabeenya mootummaa tahee akka itti fufu godhe. Gaazexaan Bariisaa dhaloota isiitirraa qubee saabaatiin barreeffamaa turte. Akkasiinuu Bariisaan barruulee qubee Laatiiniin barreeffamanii maxxamfaman fuula gariirratti baasuu turte; hanqina qubeen saabaa qabduufi mijjooma qubeen Laatin Afaan Oromootiif qabdu basaqeeysatti ibsuudhaan dubbistootaaf dhiheessuudha turte. Bara Dargii qubee Laatiiniin barreessuu dhiisii yaaduunuu yakka guddaa ture. Ob. Mahdii Haamid Muudee, editara fi qopheessaan gaazexaa Bariisaa, osoo kana beekuu soda takkaan malee, qubee Laatiniin barreessee akka raabsamtu godhee dhaamsa sun ummataan gayeeti jira. Sababni Dargiin gaazexaa Briisaa humnaan fudhatee mootummaa jalatti akka maxxamfamtu itti godhees kanuma.

    Haaluma akkasiitiin wallisaan, sabboonaafi qabsaawaan Oromoo beekkamaan, Dr. Alii Birraa bara 1976-tti akkana jechuudhaan wallise:

    A, B……………. jennee-k-kaana;

    Tanumaan jalqabna;

    Afaanuma keenyaan katabnee-d-dubbifna.

    Qubeen Oromoo qubee Laatin akka taatu sodaa malee wallise; kaaseeta maxxanseeti raabse; dhaamsa kanaasummataaf labsuudhaan aantummaa Qubee Oromootiif qabu ifatti ibsee kumaatamoota barsiisee qabsoodhaaf kakaase.

    Yeroo sun mootummaan Dargii afaan Oromootiif Qubee Saabaa moggaafte. Kitaabban barnoota bu’uraa ni qopheessite; duula beekkoomsaafi guddinaa jechuudhaan barattoonni biyyattii akka duulanii ummata ijaataniifi barsiisan ni labsite. Hayyootaafi sabboontoonni dantaa Oromootiif anaannatan hundi qubeelee lafa jiran keessaa tan mijjooma qabdu qubee Laatin qofa tahuu barsiisuufi falmachuu isaanii itti fufan.

    Dr. Muhammad Rashaad beekkoomsa biyya alaatti baratan saba saaniitiif qooduuf biyyatti deebi’uun harka ofiitiin du’aaf of kennuu itti taate. Misraa deemuun dirqama; malli biyyatti siqanii qubachuuf filmaanni biyya takka qofa tahe. Biyti gaafasitti irra wayyaa Soomaaliyaa waan taateef garasitti godaanaan. Yeroon yeroo J/ Ziyaad Barree mootummaa Abdirashiid Ali Sharmaarkee fonqolchee aangoo itti dhunfate turte. Ziyaad Barreetis siyaasaa gara bitaa awaddu ofitti fudhatee biyyattii daandii soshalistiirra kaaye. Afaan Soomalee afaan barruu tahee akka ittiin barsiifamuufi ittiinis hojjetamu ni murteessan. Qubeen filataniis Qubee Laatiin taate. Koreen dhimma kana geggeessitee fiixa baaftuus ni jaaramte. “Sheek Mohammed Rashaadiis miseensa koree sunii akka tahu godhame” warri jedhu ni jiran. Ani garuu, ragaa dhugooma waan kanaa mirkaneessu ammoo, hamma ammaatti hin argine.

    Somaaliyaatti hoggaa godaanan wanni duraa bakka qubatan qabaachuudha. Itti aansee biyyaafi qilleensa biyyaatiin wal fudhachuudha. Sun booda osoo hin turin waan sabaaf tolu argamsiisuuf tattaaffii isaanii itti fufan. Dr. Mahammad Rashaad ummnni bal’aan akka baratee, waa hubatee, dammaqee bayyanatu hawwan. Karaan garasitti nu geessu karra qaba; karri suniis barnoota jedhan. Hawaasa Oromoo kan halaala jiru kana halaalaa barsiisuuf afaan Oromoo afaan Miidiyaa akka tahu gochuu feesisa. Kana jechuun: gaazexaa, kitaabbaniifi barruulee ummanni irraa baratu maxxansanii raabsuu; raadiyoofi TV keessaan ummata gurra ykn gurraafi ija ummataa gayuu barbaachisa. Hawaasa dubbisuufi barreessuu hin beekne kan akka hawaasa Oromoo hoggaa tahe wanni miidiyaa elektronikaa caalu hin jiru. Raadiyoo keessaan dhaamsa qabdu bifa sagaleetiin akka dhagayutti gara gurra saa erguu, ykn TV keessaan dhaamsa qabdu bifa suursaga (suuraa fi sagalee) taheen gara argaafi dhageeytii ummataatiif qilleensarraan itti erguudha. Namni waan qabuun, waan dandayuuniifi waan lafa jiruun jalqaba. Tattaaffiin jalqabaa afaan Oromoo raadiyoona akka seenu gochuudha. Sheek Rashaad kana hoggaa himan akkana jedhan: “Ani beekkoomsa xiqqaa tokkoon qaba; Raadiyoo hinqabu; maallaqa bahii hojii tanaatiif feesisuus hinqabu.

    Abdiin kiyya Tokkicha na uume qofa. Akka na gargaaruus shakkii hinqabu. Kanaafuu Isa abdadhee Isarra of kaayeetiin qondaalootafi itti gaafatamoo Raadiyo Maqdishoo bira dhaqee Afaan Oromootis akka nuu naqan itti iyyadhe. Sababoota siyaasaa, kan diplomaasiitiifi kanneen adda addaa dhiheessuudhaan “Lakki, lakki. Kuni Tophiyaa wajjiin wal nu lolchiisa; seera akkaataa ollaan waliin itti jiraatu ni cabsa. “Kuni hin tahu” naan jedhan. Ani garuu, hifaataan maleetti itti deddeebi’ee, yaada fi mala garagaraa itti dhiheessuudhaan tura keessa deebii jaalannu nuuf kennan. Afaan Oromoo raadiyoo maqdishoo ni seene. Haa tahu ammoo, Afaan Oromo jechuu nuf hayyamuu ni didan; diduu qofa miti, nuus ni dhoowwan. Faraqaa Afaan Qottuu” akka jennu nutti himan. Raadiyoonni sun arra hin jiru; yaadannoofis kunoo akkanatti jalqabuu ture: “Kun Raadiyoona Maqdisho qooqa Jumhuriya Dimoqraasii Somaalee faraqaa Afaan Qottuti) jechuu ture. Booddee tura keesaa ammoo, “Kun Raadiyoona Maqdisho qooqa Jumhuriya Dimoqraasii Somaalee faraqaa Afaan Gaallaati” jechuutti jijjiirame.Guyyatti sa’aa takka dabarsuu ture; qophiilee adda addaa: oduu addunyaa, gorsa fayyaa, barnoota amantii, haasawa manguddoo, walleefi muziqaa, kkf ). Raadiyoonni sun ummata ni gammachiise; ni barsiise; ni bayyanachiise; ummata dantaa ofiitiif falmatu ni taasise. Bifa waliigalaatiin humna qabsoo itti aantuuf qophaawe ni uumte. Hayyichi Afaan Oromoo afaan raadiyoo akka tahuu tattaafatees Dr. Mahammed Rashaad Abdulleeti.

    Tattaaffiin hayyichi kun Somaaliyaa keessa osoo jiruu godhe itti fufa qabsoo Misratti jalqabamte tahuu dagachuu hin feesisu. Tuniis Afaan Oromoo Afaan ittiin Barruutiifi afaan barnootaa gochuudha. Qubee ulaagaalee sadeen gararreetti ibsaman guututti qabdu moggaasuu, mariidhaaf dhiheessuu, hoggaa fudhatamtees Qubee Oromoo tahuu sii murteessuudha. Tattaaffiin garanaan biyya keessatti godhamaa turte gufuu adda addaati mudatte. Gufuun duraa warra Afaan oromoo afaan katabbii (afaan barruu) akka hin taane fedhan hunda of keessaa qaba. Isaanis mootummaa Nafxanyaa, nafxanyoota yaada mootummaatti amananiifi kanneen yaadqalbii suniin masakaman hunda of keessaa qaba. Jarri kun bifa dandayan hundaan afaan Oromoo afaan barruu akka hin taane gochuuf tattaafatan. Hamma bara 1974 Qubee fedheen afaan Oromoo barreessuun yakka ykn wanjala ture. Ergas ammoo, bara Dargii keessa qubee Saabaatiin malee, qubee biraatiin afaan Oromoo barreessuun yakka tahuun itti fufe. Arra garuu, seeraan murteeffame: Oromiyaa keessatti afaan Oromoo afaan barruu, afaan hojiitiifi afaan barnootaati. Murtii tanaas walgahii Duraa tan Caffee Oromiyaatu murteesse.

    Gufuuleen tattaaffii tana heewasan biyya alaattis hin hanqanne. Humnoota gaafa Soomaaliyaan qubee Laatin moggaafatte dura dhaabbate suniitu afaan Oromootis heewasuu jalqabe. Jarri kuni akka warra Habashaatti qubee Saabaa haa tahu hin jenne. Waa mara ija amantiitin laalan; qubee Arabaa filachuu dhabuun akka waan amantii diduutti hubatan. Gariin isaanii tafsiira (hiikkaa) haaraya tolfataniiti “Laatiin jechuun “Laa diin” ykn (Amantiin hinjirtu) jechuu waan taheef irraa dhaabbadhaa” jedhan. Jarri kuni qubeen Arabaa Diin-Islaam dura, gaafa jaahiliyyaa dhaamsa zamana jaahiliyyaa ittiin barreeffamaa akka turte dagachuun isaanii ni mala. Garii ammoo, jaalala amantii ofiitiif qabaniin qubee Arabaatiifi afaan Arabaa bay’ee jaalatan. Qubee Arabaa afaan Oromootiif moggaasuun amantiin sun akka babal’atuuf haala mijjeessuu akka tahetti amanan.

    Jaarmayni dhiibbaa akkanaa gochaa turte takka Raabixatul Islaamiyyaadha. Raabixaan tuni biyyoota ollaa (Suudaaniifi Soomaaliyaa) keessatti qubeen Arabaa afaan Oromootiif akka moggaafamtu dhiibbaa cimaa gochaati turte. Dhibbaa tana fashalsiisuuf tattaaffiin Dr. Mahammad Rashaad Soomaaliyaa keessatti godhan kan seenaan dagattuu miti. Walgayiilee garanaan godhamaa turanirratti argamuudhaan ibsa bal’aa raga gayaa diduun hindandayamne iin waldhiheessaati turan. Hayyoota gaafas tattaaffii sun keessatti hirmaatan keessaa, tokko, Ob. Xaahaa Abdii akkana jedhan: “Dhiibbaan Raabixaan gootu cimtee hunda keenya hifachiiftee abdii nu kutachiisuu bira geyseeti turte. Haala sun keessatti anaa garaan na gubatee rakkachutti jiru Sheek Mahammed Rashaad : “Qubee Arabaatiin afaan Oromoo katabuu narra ka moyxannoo itti qabu hin jiru.Rakkoo, dhibdeefi hanquu qubeen tun qabdu ka beeku ana. Yeroo ammaatti garayyuun madaallee hoggaa laallu qubeen qubee Laatinirra afaan Oromootiif mijjooytu hinjirtu. Garanaan anaatu warra Raabixaatin falmaati abshir je’aa” jechuudhaan garaa nu qabbaneesse” jechuudhaan ragaa bahe. Akkuma jedhanitti Dr. Rashaad muggutii Raabixaatirra aananii barreeffamni Afaan Oromoo bifa isaan maluun daandii guddinaarra akka qaceelu qooda daaddaa hin qabne gumaachaniiti jiran.

    Tattaaffii Qubee afaan Oromoo moggaasuuf godhamte keessatti kitaabni duraa “FURA AFAAN OROMOO” yoo tahu bara 1969-itti Maqdishotti barreefame. Kitaabni sun mootummaa Somaaliyaatin hin fudhatamne. Inumaatuu bifa suniin maxxamfamuun isaatuu akka yakkaatti ilaalame Sheek Rashaad qabanii hidhuuf warra nagaya eegu itti bobbaasan. Jaarsi garuu, mimmiliqaa jiraateeti manguddoo keessaan ofirraa qabbaneessee fedhii isaaniitis hubate. Gaafas Somaaliyaan Ogaadeeniifi lafa Oromiyaa kutaa bahaatiifi kan kibbaarraa ciqqaawwatanii muratanii biyya “Soomaaliyaa Guddittii” (Soomaali Weyn) ijaaruuf shakaran. Eenyummaa saba Oromootis haaluudhaan maqaa haaraya “Soomaali Abboo” jedhanii waaman itti moggaasan. Kitaabni Fura Afaan Oromoo yakka tahee magaalaarraa guuramuunis sababni saa kana. Suniis “Fura Afaan Abboo” tahee akka maxxamfamu ajajan. Mataduree malee qabeentaan kitaabaa ka duraaniitin addaa miti.

    Sheek Dr. Mahammad Rashaad, kitaabban baay’eedha barreessan. Baay’een achiin dura waan hin barreeffaminiif isaatu ka duraa taha. kitaabban ijoollee barreessuuf inni ka duraati. Qur’aana guututti gara Afaan Oromootti hiikuudhaaf inni ka duraati. Kanuma bifa lamaan barruufi sagaleedhaan biyyaaf qopheessuu isaatinis inni ka duraati. Kana malees kitaabban amantiitiifi kan hawaasaa kanneen adda addaa kitaabsuu isaatiif inni ka duraati. Isaan keessaa hamma tokko: Hadiisa Afurtamman Nawawii, Seeraafi Naamusa Hajjii, Gadaa Islaamaa (Hundeelee Amantii Islaamaa), Tajwiida Qur’aanaa (Akkaataa Qur’aanni Itti qara’amu), Manxiq (Logic), kkf. Kanneen malees, kitaabban Sheekkoo walalooleefi gorsoota adda addaatis barreessaniiti jiran. Ija kanaatiin ragaalee lafa jiran hundaan Sheek Mahammad Rashaad “Abbaa Barreefama Afaan Oromooti” yoon jedhe itti xiqqaata malee, itti hin guddatu. Sheek Mohammed Rashaad umrii saanii guutuu Oromoo fi Oromummaaf waa buusuuf wareega godhan. Waggoota hamma tokko dura osoo Su’uudii jiranuu faalij irra gayeeti yeroo dheertuuf dhukkubsatan. Booddee gara biyyaa ofiitti galanii magaalaa Dirree Dhawaatti, Caamsaa 25, 2013 du’aan adduyaa tanarraa galan.(Rabbi Rahmata Isaaniif Haa Godhu; Ol’aantii Jannataa Jannatul furdowsiin isaan haa qananeeysu)

    Dr. Sheek Mahammad Rashaad hayyuu ummata ofii dagatee osoo humaa hin dhiisiniif aakiratti deeme miti. Marsaa internet keessatti “Bakka Rashaad” jedhee “website” ofii ijaarratee hojiilee saa kan bara hedduu achirra kaayeeti dhaalmaya dhalootai kaniifi kan hegereetiif gayu dhiise. Kana gochuu isaatiin ammas hayyuu duraa tahuu saa hundi keenya ragaa dha. dhaqaati dhaala isiniif lakkise daaw’adhaa.

    Hikkaa Jechootaa

    Waaheellan barruu tana osoo ummatatti hi bahin dura dubbisan “xumuratti hiikkaa jechootaa yoo itti dabalte gaarii dha” jedhanii waan na gorsaniif kunoo itti dabalameera. Bakka barbaachisutti jechi hiikamu uunkaa barruu tana keessatti ittiin mul’ate qofa osoo hin tahin hundee isaatii fi hortee achirraa dhalatanis ni dhiheessina.

    Awaduu – this is in the infinitive form and it means “to tilt towards”. Synonyms afaan Oromoo: conqoluu, golisuu

    Ciqqaawuu – it is a verb in the infinitive form. It means cutting into small chunks (originally used for trees ad tree branches) but now extended to other similar actions. Like the scrumble land.

    Dhoortoo – has two meaings: one is “a begger”singular, or “beggers” plural both in the noun form , the other is “begging” a gerund. Dhoortoon hulaarra ejjitii maaliin kennaaf? A begger(s) is by the door what should I give him/her/them? Dhoortoodhaan jiraata. He lives by begging.

    Dibeeta it means INK . It is a solution made by mixing water, soot, natural gum and other things.

    Hornagame: In the article the word appears in this form. It is a passive verb from the derivative /hornagam-/ meaning “to be limited” and “Hornagame” would indicate a passive verb of the 3rd persone singular of masculine gender the past tense. Its root verb is /hornag-/ , a active verb whose English equivalent is “(to) limit”. Here (to limit) is included with “(to)” in bracket only because it has a meaning close to the infiitve form of the English verb. Otherwise, /hornag-/ is a verb root and not in its infinitive form which as /hornaguu/ which exactly has the meaning “to limit”. There is also the Noun form (“Hornaga) meaning “Limit”. The statement “sadarkaa afaan dubbiititti hornagame.” Means “It was limited (forced to remain) to the level of a spoken language only; not allowed to develop to a written language.

    Shakaruu – it is a verb in the infinitive form; it is related to hyperactivity or elated behavior which is usually goal directed to get some thing, or attain a certain goal, or do or perform a certain activity.

    Suursaga – this is a word coined by blending two words (suuraa & Sagalee) to bear the meaning just like “VIDEO”. Blending is done based on the method the Oromo people used in the past: ex. Abbuuddoo (“the thumb”) from Abbaa and guddoo; qoollajjii from (qoola and jiidhaa) meanig (“freshly removed animal skin after killing”) , and many more: ogbarruu, seerlugaa, xiinsaga, kkf

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  • SBO/VOL opposes the new Qubee

     (SBO/VOL - Waxabajjii 03,2017) Biiroon Barnoota OPDO Oromiyaa keessatti tartiiba qubee Afaan Oromoo A B C E F….Z ture jijjirudhaan tartiiba haaraa L irraa eegalu uumee kitaaba barnootaa maxxansee barsiisuu eegaluun wal qabatee gutummaa Oromiyaa keessatti ummanni Oromoo keessumaa barattoonnii fi barsiiftonni mormii guddaa muldhisaa jiru.

    Akka gabaasa kanaatti biroo barnoota Oromiyaa kena jedhamuu fi kan jalee wayyaanee OPDOn hogganamu jiru qormaata gahaa fi sababa ifa ta’e osoo lafa hin kaa’iin tartiiba qubee faaan Oromoo waggota hedduuf, Odoo OPDOnuu hin ummamin hojiirra oolaa ture tartiiba isaa faalleessuun isa ummanni Oromoo fi saboonni kuunilleen ittiin beekan A B C D…..Z jedhu jijjiruun ka’uumsa isaa L.. …..taasisuun kutaa 1- amma 8tti kitaaba maxxansee barsiisuu eegaleera.

    Jijjiramuu tartiiba qubee afaan Oromoo kanaaf sirnichis ta’e ogeeyyiin afaanii amma ammaatti ibsa ballaa fi sababa isaa kan lafa hin kaa’iin yoo ta’u; Barattonnii fi barsiiftonni manneen barnootaa adda addaa gutummaa Oromiyaa keessa jiran deemsa kana ifatti balaaleeffachaa akka jiran gabaafameera.

    Barattonnii fi barsiiftonni naannawa Finfinnee ona Sulultaa keessumaa barsiiftoonnii fi Barattoonni mana baruumsa sd.1ffaa Noonnoo Mana abbichuu gocha kana akka malee warra balaaleffataa jiru keessaa tokko kan jedhan amddeen keenya; mormii fi balaaleeffannaan kun gutummaa Oromiyaatti babbalataa akka jirus ifa ta’eera.

    Tartiiba qubee afaana Oromoo A B C D jedhu kana ummanni Oromoo waggoota 30 oliif itti fayyadamaa ture, artiistoonni, barreessitoonnii, qo’attoonnii hedduun tartibuma kana hordofuun hojii seenaan hin daganne hojjechaa turan kan jedhan hayyoonni tokko tokkos; jijjiraan tartiiba qubee amma taasifame kun shakkii malee ta’e jedhamee hojii hayyoota Oromoo kan kanaan dura ture diiguu fi qubee afaan Oromoon katabuu kana fiduuf dhiiga ilmaan Oromoo qaqqaalii dhanagalahaa turee fi jiru gatii dhabsiisuuf shira dalagamaa jiruudha jechuun akka balaaleffatanii fi dura dhaabbatan ibsaa jiru

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  • Jawar's and Facebook Live

    Jeequmsi sababa Facebook Live haasawuu kun faashina yeroon fidde waan ta’eef ni dabra. Qabsoon tun amma duras faashina akkasiitin raafamtee bira dabarte. Yoo yaadattan gaafa qabsoon teenya dura interneet fayyadamuu eegalte marsaalee imeelii (e-mail distribution netwrok or listserve) fayyadamuun mariin gaggaariin godhamaa ture. Oromoonni addaan faca'anii turanis toora ittiin yaada wal jijjiiran argatan. Dhawaatan garuu namoonni atakaaroo keessa galuun, maqaa wal balleessuun faashina ta'aa dhufe. Qabsoo keessattis jeequmsa uumaa dhufee balaa guddaa geessise. Garuu dhawaataan namuu waan kana hubatee nuffee barreessuufi dubbisuu dhaabuun harka keessaa luqqifachuu eegale. Marsaaleen sun gariin ni cufaman kan hafanis namuma lamaa sadiitu keessaa waa babarreessaa jira.

    Akkasumas gaafa dura Oromoon ‘Paltalk’ dhaan wal baratees dhimmoota qabsoo jajjaboo irratti haasayuun, namoota rakkatan gargaaruun, akkasumas barnoota waliif kennuun danda'amee ture. Garuu adeemsa keessa kunis bakka walitti wacaniifi maqaa walballeessan ta'aa deeme. Jeequmsa mooraa qabsootiis daran hammeessuu keessatti shoora taphatee ture. ‘Paltalk’ hardhas namoonni hedduun kan fayyadaman ta'us namni waan achirratti haasayamu onneetti fudhatu xiqqaatee jira. "Dubbii Paltalk' jechuun namuu laaffisee ilaala. Kan Facebook LIVE kunis dhawaataan akkasuma gatii dhabaa waan deemuuf hedduu dhiphachuun hin barbaachisu. Hammasitti garuu balaa geessisuu danda'u hirdhisuuf hubannoo armaan gadii qabaachuun gaarii natti fakkaata.

    1) Faaydaa babal'achuu sab-himaalee keessaa tokko namoota dhuunfaa aangessuu ( empower) dha. Kana jechuun namoonni baasii xiqqaan bakkuma jiranii ilaalcha isaanii akka ummataan gahan aanjessee jira. Babal'achuun marsaalee hawaasaa midiyaa to'annaa dureeyyota, jaarmiyootaafi mootummoota harkaa baasee harka namoota dhuunfaa galchuun walabummaan yaada waljijjirachuu akka babal'atuufi lammiileen akka humnooman godhee jira. Haa ta'uu ammoo xiqqaa guddaan, maraataafi fayyaan to'annaa ( mediation/ regulation) tokko malee yaada mataa isaanii ummatatti akka facaasan godhuunis miidhaa ni qaba. Kanaafuu yeroo namni tokko Facebook gubbaatti ol bahee garee siyaasaa ykn hawaasa tokko arrabsu namni sun eenyu, sababni aarii ykn naamusa dhabuu nama sanii maali jennee qorachuu feesisa. Namuma dubbate hundaa dhugaatti fudhannee kan aarruu fi deebii kenninu yoo ta'e abidda belbelaa jirutti gaaza raphuu taati. Ibidda jallaan keenya qabsiise kan nagayaa aaree gaaza itti raphuun diinni ammoo qilleensaan daran hafarsuu akka dandeessuuf hiree banuudha. Haala kana ammas argaa jirra.

    2) Namootaafi jaarmayoota nuun morkan jedhan irratti duuluun siyaasaa Itoophiyaafi Oromoo keessatti akka tooftaa qabsootti fudhatamuun humnifi yeroon guddaan akka irratti bahu beekamaadha. Tooftaan kun murna irratti duulamu san miidhuu mala. Garuu murna duulu san illee hin guddisu, daranuu qancarsa male. Maalif? Humni, beekkumsiifi yeroon murna nuun dorgomu laaffisuuf goonu sun kan silaa hojii jaarmayaatiif ooluu malu irraa kan hirdhifamee waan ta'eef. Dabalataanis xiyyeeffannaan keenya murna nu cinaa jiru irratti waan ta'uuf diina laaffisuuf fuuldura deemuun ni irraanfatama. Kanaaf ragaan guddaan EPRPdha. Jaarmayaa gaafa gadaa isaa amma sana biyya sochoosuu danda'e, kan qancarsee boda ajjeese sababni guddaan tokko duula namootaafi murnoota isaan waldorgoman irratti godhaa tureedha. Murnoonni isaan dhabamsiisuuf yaalan irraan tarkaanfatanii bira dabranii jiran. Mooraa qabsoo Oromoo keessattis osoo morkiin murnaa faayidaa qabaatee qaata bilisoomne. Kanaafuu hogganoonniifi miseensonni jaarmayoota Oromoo murnoota isiniin dorgoman seetan laafisuuf yaalurra, dalagaa qabatamaa qabsoo Oromoo gara fuulduraa forguggeessu irratti yoo fuulleeffattan jaarmaya keessaniifi qabsoo sabaatiifis bu'aa qabatamaa buusuu dandeessan. Yoo murni/ gareen ykn namni tokko jaarmaya keessanitti duules deebii haalo- bahiinsaa kennaa ooluurra jalaa caldhisuun hojii qabatamaatti fuulleffachuutu wayya. Maalif jennaan ummanni abbaa odeessuufi kan dalagu laalee waan arguuf jalqabarra kan odeessuuf gurra laatus oolee bulee gargaarsa qabatamaan abbuma dalagu waliin hiriira.

    3) Murna siyaasaa tokko abaaruun hin ajjeesu, faarsuunis hin guddisu. Jaarmayni siyaasaa kan guddatuufi qancaru dalagaadhaani. Jaarmayni siyaasaa akkuma jaarmayaa daldalaati. Yoo hojii isaa tarsiimoofi tooftaadhaan maskame jabaatee hojjate ni guddata. Hojii dhiisee warra isaan dorgomu ( rivals/ competitors) abaaruu irratti yoo fuulleffate ni qancara. Kanaaf obboleeyyan keenya jaarmayaa siyaasaa abaaruus ta'ee faarsuu irratti bobbaatan yeroo keessan hin qisaasiinaa. Jaarmaya jaalattan afaanin osoo hin taane qabatamaan gargaaraa. Kana jechuun jaarmaya saniif miseensa horuu irratti, akkasumas maallaqaafi meeshaa maddisiisuu irratti fuulleffadhaa. Fakkeenyaaf sa'aa lama Paltalk ykn Facebook gubbaatti namootaan atakaaroo seenuurra sa'aatilee lamaan san dabalata (overtime) hojjadhaatii galii san jaarmaya deeggartan saniif galchaa. Hojiin qabatamaan akkasii jaaramaya san ni cimsa. Jaarmayni sun cime jechuun qeeqa irratti geggeeffamu hojiidhaan irra aanee jechuudha. Akkasumas warri jaarmayoota qeeqaa ooltan, hamma feetan isin jaarmaya abaartaniif hogganaafi imammata jaarmaya sanii sirreessuu akka hin dandeenye beekuu qabdan. Kanaafuu jaarmaya jibbitan sanitti dhiphachuu dhiiftanii yeroo keessan san jaarmaya isinitti fakkaatu filattanii qabatamaan tumsuudhaan yoo ammoo jaarmayni isiniif ta'u dhabame dhuunfaadhaan qabsoofi qabsaa'ota gargaaruu irratti osoo fuulleffattanii wayya. 
    4) Namoonni gariin waldiddaa dhuunfaatis tahee siyaasaa gariin saffisaan gara aantummaafi jibba gandaa/ naannootti harkisuun amaleeffatamee jira. Namoonni abukaatoo ganda tokkoo tahanii Oromoota naannawa biroo irratti olola jibbaa oofan kun hedduun isaanii osoo duubbee isaanii qorattanii fakkeessitoota araddaa itti dhalataniifu naatoo dhugaa hin qabneefi tarkaanfii qabatamaan homaa hin gargaarreedha. Mee qalbeefadhaa laalaa. Namoonni olola gandummaa oofan kun baroota sadeen Oromiyaa keessatti sabni keenya araddaa hunda keessatti kumatamaan ajjeefamaa, madaayaafi hidhamaa ture san Oromiyaa guutuuf dhiisaati aanaa irraa dhalataniif isaanii gargaarsa qabatamaa godhu agartanii beektuu? Kanaafuu haasawa fokkataa namoota ganda isaanitifu naatoo dhugaa hin qabne kanaa dhagahuufi aarun deebii nama hedduu muufachiisuu malu kennuun sirrii miti. Hubadhaa cunqursaan Wayyaanee godinaafi ganda, amantiifi amalaan Oromoo adda filee deemaa hin jiru. Dhugaa kana ta'ee osoo jiruu atakaaroo naannummaa keessa seenuun doofummaa qofa osoo hin tane diinummaadha.

    5) Akkuma tibbana agarru yeroo heddu waldhabbii namoota dhuunfaatu gara atakaaroo siyaasaa guddachuun achummaan olola murnootaa taha. Kunis sababa qaba. Ilmi namaa uumaadhaan kophaa loluu hin barbaadu. Guuza/ jigii baafachuu fedha. Kanaaf aarii/ hinaaffaa/ xiiqii/ jibba dhuunfaan nama tokkorraa qabu akka dhimma gareeti olkaasuun ( framing the dispute) gartuun isaatis dallanee akka cinaa hiriiru godha. Gara biraatiin ammoo waldhibdeen siyaasa irratti eegalte gara jibbaafi lola gartuufi dhuunfaa yeroo gadi buutu agarra. Kun waanuma siyaasaa hunda keessa jiruudha. Sababni isaas haasawa ( Communication) siyaasaa keessatti wantoonni afur walitti hidhamoodha. Isaanis dhaamsa ( message), abbicha dhaamsa dabarsu ( messenger), karaa/ bakka dhaamsi irraa dabru ( medium) fi hawaasa dhaamsi sun itti fuulleeffate ( audience) dha. Atakaaroo siyaasaa keessatti tooftaan barame tokko dhaamsa tokko dhaamsaan moo'achuun yoo dadhabame nama dhaamsa san dabarse ( messenger) ykn bakki dhaamsi sun irraa dabre ( medium) san haleeluudha (discredit). Tooftaan kun dhimma marii sanirraa qalbii facaasuun ( distract) mudaa abbicha yaada kaasee irratti akka fuulleeffamuu taasisa. Maarree waldhibdeen dhuunfaa gara falmaa murnootaa akkasumas garaagarummaan siyaasaa gara lola dhuunfaa deemuu tana mooraa qabsoo keessatti akkamiin irra haa aannu laata?

    a) Kan duraa,yoo danda'ame mariifi falmii siyaasaa keessa muftoo, jaalalaafi jibba dhuunfaa galchuu dhaabuudha. Kana gochuun laaftuu akka hin taane naaf gala. Garuu yaaluun hin badu. Fakkeenyaaf namni tokko dhimma dhuunfaa keetii kaasee yoo si tuqe, atis deebii walfakkaataa dhiheessuu mannaa, dhimmuma marii irratti fuulleefachuun tooftaa nama sanii irra aanuuf ni dandessisa.

    b) Gorsii hayyoonni siyaasaa namaaf laatan tokko "Qeeqa irra aanuuf gogaa naachaa baafadhu" kan jedhuudha. Kana jechuun gogaa jabaa laaftutti hin madoofneefi hin quncaane baafadhuudha. Siyaasaa keessatti yeroo balleessite dhiisii gaafuma tolchiteehuu qeeqamuun waan hin oolle. Qeeqa dhiyaatu hunda dhaggeeffachuun barbaachisaadha, deebii itti kennuun garuu dirqama miti; faaydaas hin qabu.
    c) Dubbataa salphisuun jalaa caldhisuudha. Atakaaroo siyaasaa keessatti yeroo hedduu namonni hamtuu dubbatanii hamtuu afaanii nama baasu. Kanaaf warra dubbii barbaadu deebii dhoowwachuun afaan qabsiisuun ni danda'ama.

    d) Atakaaroon siyaasaa yeroo tokko tokko hoo'itee gara walitti bu'iinsa dhuunfaa ni deemti. Balaa haalli kun uumuu malu karaa lamaan irra aanuu feesisa. Kan duraa yeroo dubbiin oowwite walitti deddeebisuurra bulfachuun aadaa Oromooti, tooftaa gaarille. Dubbiin bulte itittuu taati, mirri ni qabbanaaya, wanti se'aan walfalmisiisus ifa taha.

    Kan lammataa hamma feetan yoo aartan nama tokko dhuunfaan ummata duratti arrabsuu/ xiqqeessuu irraa of qusadhaa. Nama tokko dhuunfaan ( in private) fi ummata duratti/ miidiyaa irratti ( public) yoo itti dubbattan hiikkaa guddaa qabaaf. Kan dhuunfaa sun hammaatu arrabsoodha, kan ummata duratti garuu salphisuudha ( Private insult vs public humuliation). Namni arraba ni irraanfata, ni araaramas. Ummata duratti salphachuu ( humiliation) garuu lafe waan seentuuf deebi'anii walitti fayyuuf rakkisaadha. Ilmaan Oromoo hamma feene yoo waliif galuu dhabne addaan cinnee hafuu hin dandeenyu. Oromummaafi qabsoon walumatti nu fiddi. Kanaafu atakaaroo siyaasaa keessatti ummata duratti walsalphisuun boru walitti deebinee hojjachuuf danqaa waan ta'uuf irraa of qusachuun barbaachisaadha.

    6) Atakaaroo marsaalee hawaasa kana keessatti maqaan kiyya deddeebi’ee akka ka’u nan hubadha. Kanaafu qabxiilee lamaan tokko ifa godhuun fedha.

    a) Ani nama barruunis ta’ee dubbachuun qeeqa narratti ka’uuf yeroo barbaachisaa ta’etti deebii kennuu danda’uudha. Kanaafuu namni dubbataa kiyya godhee ani ramade hin jiru. Namoonni waan na deeggaran fakkeessanii garee siyaasaas ykn hawasaasummas ta’ee nama dhuunfaa irratti duulan ana bakka hin bu’an. Deeggaraan kiyya nama hojii ani hojjadhu qabatamaan na gargaareedha.Garaagarummaan fedhe anaafi jaarmaya siyaasaas ta’ee nama dhuunfaa waliin yoo jiraate karaa keessaa kan ittin furrutu jira, jiraachuu baannaanis ni uumna.

    b) Namoonni hedduun bifa adda addaatin akka na qeeqanis nin beeka. Kun mirga isaaniiti. Ani nama ummata fuuldura jiru ( public figure.) Oromoon akki jettu, namni ummata dura dhaabbatu, akka nama qullaa gabayaa dhaqeeti. Na hin laalina, as malee achi hin laalina, kan agartan hunda dinqisiifadhaa jechuu hin danda’u. Kanaafuu nama public figure ta’e qeequun mirga heeraafi uumaanis kennameedha. Namoonni gariin deeggaraa jaarmaya siyaasaa fakkachuun kan na balaaleffatanis jiraachuu malu. Hamman ani beekutti warri jaarmayaalee siyaasaafi hawasummaa Oromoo hoggannu komii walirraa qabnu karaan itti waliif dhiheessinu kan diriiretu jira. Warri interneetii irraa waan dhaaba wayii bakka bu’an fakkeessanii dubbatan ejjannoo dhaabbilee siyaasaa dabarsaa akka hin jirre beekamuu qaba. Namni hogganaa/ miseensa beekkama jaaramaya tokkoo tahe interneetii irraa olola kan banu yoo taate garuu jaarmayni sun eemaruu qaba.

    c) Jaarmayni ani hogganu, OMN, heeraafi seera qaba. Namni akka gaazexeessaas ta’ee damee bulchiinsaatti OMN keessa jiru jaarmayas ta’ee nama dhuunfaa kamiiyyuu arrabsuus ta’ee abaaruun dhoorgaadha. Namni hojjattoota/ bulchiinsa OMN irraa komii qabu yoo jiraate hoggansatti komii dhiheeffachuu danda’a. Komiin sun ragaa qabatamaan dhihaatee, tarkaanfiin sirreessaa fudhatamuu baannaan anaafi hoggansi hafe itti gaafatamna. Garuu ammoo warra OMN waliin hariiroo caasaafi sirnaa hin qabne, garuu ammoo interneetii gubbaatti atakaaroo keessa oolan karaa ittiin to’annu hin qabnu. OMN kan dhaadhessu hojii isaati; kanaaf tifoozoo isa hin barbaachisu. OMN abukaatolee jajjaboo dipaartimentii seeraa jalatti gurmaayan qaba. Kanaafuu abukaatoo interneetii irraa isa hin barbaachisu. Namni hojii OMN jaalatu karaa qabatamaa sadihiin deeggara; maallaqa, ogummaafi odeeffannoodhaani. Jaalatotta OMN fakkaatanii atakaaroo uumaa oolun ummata afaanfaajjeessa malee OMN hin fayyadu. Kanaafuu warri akkasii yoo nu dhageessan dhaabaa jenna. Yoo dhaabuu baatan ammoo ummanni keenya jarri fira OMN osoo hin taane ajandaa mataa isaanii akka geggeessaa jiran akka nuuf beeku feena.

    Haaluma wal fakkaatuun warri deeggaraa jaarmaya siyaasaa of fakkeessuun OMN irratti duulanis jiru. OMN murnoota siyaasaas ta’ee hawaasummaa Oromoo loogii tokko malee tajaajiluu akka qabu imaammata editooriyaalii keessatti ifatti kaayameera. Murnoota siyaasas ta’ee hawaasaa sagantaalee OMN irraa komii yeroo qabaatan kallattiidhaan bulchiinsaaf dhiheessu. Amma duras dhiheessaa turan. Marii waliin teenyee goonuun furaa as geenye. Gara fuulduraas haaluma kanaan itti fufna. Gareeleen tajaajilli OMN kennu nu hin quubsine jedhan miidiyaa ofii uummachuun mirga isaaniiti.

    d) Miidiyaan heddummachuun Oromoofi qabsoo isaa ni fayyada malee hin miidhu. OMN miidiyaa Oromoo kamiiyyuu akka farraatti hin laalu; akka tumsaatti malee. Waan OMN hojjachuu hin dandeenye miidiyaaleen hafan waan hojjataniif ba’aatu irraa hirdhata. Kan biraa dhiisaati TVOn ololaan Wayyaaneetiin garaa ummataa bokoksu dhimmoota aadaa irratti bakka OMN gahuu hin dandeenye gahee waan dalaguuf hojii miidiyaa Oromootif faaydaa guddaa qaba. Gabaasani qorannoo ( investigative journalism) dhiheenya kana onnatanii eegalan ammoo daranuu bu’aa miidiyaa sanii ol guddisaa jira. Dimshaashumatti miidiyaaleen Oromoo baay’achuun waan gaariidha; sagantaaleen isaanii isiniif taanaan gargaaraa, isiniif ta’uu baannaan yaada ijaarsaa laadhaaf. Waldogommiin miidiyaalee jidduu jirus kan ololaa osoo hin taane kan hojii haa ta’u; jechuunis baay’inaafi qulqullina ( quality & quantitiy) sagantaalee irratti haa hundaayu. Waldogommiin miidiyaalee bifa akkasii qabu dirree miidiyaa Oromoo ni gabbasa, sabaafi qabsoo teenyas ni cimsa.

    Wannin jala muruu barbaadu OMN, garee siyaasaas ta'ee hawaasaa kamiyyuu jala hin seenu; kamiiyyuu ofirraa hin dhiibu. Warri dantaa murnaatif jecha OMN ofitti harkisuus ta'ee ofirraa dhiibuu barbaadan hin milkaayan. OMN akka miidiyaa ummataatti (public media) walabummaa ofii eegsisee gareelee hunda obsa, naamusaafi ogummaadhaan tajaajiluu itti fufa. Kan faarsanis ta'ee kan abaaran, kan gargaaranifi hin gargaarre cufa waluma qixa tajaajila. Public Media jechuun akkasi.

    Walumaagalatti babal’achuun miidiyaalee hawaasaa ummata akka keenya cunqurfameef hiree guddaadha. Sabboonummaa ni cimsa. Saffisaafi gatii xiqqaan walqunnamuun wal gurmeessuuf, tarsiimoo baasuufi diinarrtti duuluuf gargaara. Gara biraatin ammoo namoonniifi gareeleen tolchuu mannaa badii fedhanis salphatti qalbii ummataa facaasuun hamileefi abdii kuuffisuuf itti fayyadamuu danda’u. Kana hubachuun tooftaalee faaydaan nuti marsaalee hawaasaa irraa argannu, kan badiitin akka hin caalamne nu dandeessisan baafachaa socho’uu qabna. Tanas irruma aanna; waaqni nu haa gargaaru, nutilleen daran haa carraaqnu!! Ani kanan jedhe; kan hirdhate isin itti guutaa.


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  • It was Badho who shot Baro | An Afan Oromo response to Beekan Guluma

    • Baro was the founder of ICAT.
    • Baro was always careful not to offend Durgue.  
    • ICAT and MEISON decimated two Oromo organizations: “Bilisummaa” and “Oromiyaa” 
    • When Gen. Tadese Biru and Megersa Bari died in armed struggle, Baro Tumsa et al were working for Dergue.
    • Jara called on Lenco Lata, Baro Tumsa and Badho Dachasa (aka Damaksa) to join armed struggle. 
    • Only Badho Dachasa believed in armed struggle and joined right away. 
    • Baro Tumsa escaped to Hararghe later after Durgue turned against him. 
    • OLF was already formed by Elemo Qilxu, Mulis AbaGada, and Jara AbaGada. 
    • Baro Tumsa was an intellectual. 
    • Baro Tumsa was immediately awarded a leadership position in OLF. He was obsessed with power. 
    • Leenco Lata and Abacala Lata joined following Baro Tumsa. 
    • There was a leadership meeting after-which Baro, Badho, Lenco, and Abacala remained together.
    • Badho and Baro always argued and never got along. 
    • Badho reportedly shot at Baro. Baro died on the way to hospital.  
    • Badho is said to have shot himself after being shot on the foot by an individual.  
    • When asked of this incident, the late Jara said this: “All I know is that I have had Lenco Lata sign a letter confirming I didn’t kill Baro Tumsa.” 
    • ODF was Baro Tumsa's vision. 


    Darggaggoo Beekan Guluma mata duree “Mul’ata Karaati Hafe” jedhu jalatti seenaa Obbo Baaroo Tumsaa barreessu yaalteetta. Barreessun kee hameenya hinqabu.Waan jibbamus miti. Jibbamus jaalatamus barreessuun mirga keeti. Abbaan jaalate nifudhataa, kan jibbe ammoo nidhiisa. Wanti na kaasee seenan kuni maa barreeffame jedhee dhaadachuuf miti. Haala tibbanaa Oromoo keessatti deemaa jiru irra dhaabbadhee yoon ilaalu waan Oromoon akka ummataatti beekuu qabu tokko oto hinibsin darbuun itti gaafatama seenaa akka qabu waan natti dhagahameefi. Ummanni Oromoo kana beekuu dhabuurraa QBO waggoota 40 darbaniif haala hintaaneen lubbuu ilmaan Oromoo nyaachaa as gahe kuni summi hooggana qabsoo keessa tureen akka ta’e kan har’a ifa bahe kuni hundeen isaa seenaa ati barreessu yaalte sanarraa akka margee dagaagee as gahe waanan beeku ummata Oromoof ibsuu barbaadeni. Fudhacuuf fudhachuu dhiisun siifis namoota dubbisaniif mirga.

    Akka kanaan:

    1-Otuma Obbo Baaroon akkuma atuu jette seenan isaa qulqulluu kan homaa mudoo hinqabaanne ta’ee jiraatee – nama Bilisummaa Oromoof lubbuu saa kenne jennee fudhannee – seenan ati barreessite haala ibsuu qabuun seenaa nama kanaa hin ibsu. Akka nama baratee qaroome tokkotti qormaatarratti hundooftee hin barreessine. Namni akka keetii barmoota olaanaa baratee kitaabota hedduu barreessuu kee nutti himaa jiru jette jetteerratti oso hinhundaa’in gadifageenyan qormaata mataa isaa adeemsisee barreessutu irraa eegama jedheen amana.

    2- Ani waanan barreessu kana yoon barreessu Obbo Baaroon hangafa koo ta’us baroota murteessaa inni waan hedduu hojjate sana keessa anis waayee ummata Oromo hanga tokko qaawwa dhiphoo ifa agarsiistu takka argee naman qabsoo Oromoo keessatti hanga dandeettin koo naa heyyametti qooda fudhachaa ture waanan tureef waan baras dalagamaa ture ragaa 1ffa ta’u nan danda’a jedheen amana. Bara tokko jiraanne yoonan jedhu Obbo Baaroo qaaman argee wajjin hin haasofne. Waan hojjachaa ture garuu guuttumaa guututtis ta’u baatu hanga tokko nan beeka. Gochaan waan jechoota caalaa dubbatuuf.

    Kanarraa ka’uun Obbo Baaroon akka ati keesse oso hinta’in akkan ani beekuutti seenaa qabsoo Oromoo keessatti nama wal-falmisiisadha (controversial person) jechuudha. Maalif akkas ta’e? Namni kuni Oromoof hinqabsoofnee? Hinqabsoofne jedhee hinmormu. Akkuma atuu jette jaarmolii adda addaa ijaaree sochoo’u saa biyyatu beeka.

    Dhimma amma kaaneef ICAT tuquun niga’a. Obbo Baaroon Jaarmota shanan EMALEDH utuban keessaa tokko kan ture ICAT ijaaree dargii jalatti gurmaaun nibeekkama. Xalayaa ati tuqxe malees xalayoota akka “,Warraaqsaa”, “Bakkalchaa” fii kan biroollee kan hanga tokko waayee Oromoorratti xiyyeeffatan baasaa (baasisaa) akka tures mirkana. (hanga tokko wantin jedheef akka mootummaa Dargii hinmuufachiifnetti waan barreeffamaa turaniifi). Xalayoonni kuni xalayaa MEISON “ Ye Seffiw Hizb Dimtsi” jeduun ijjannoon saanii garaa garummaa hiqaban ture.

    Yaata’utii ICAT s MEISON s ijoolle Oromoo hanga tokko hawwatanii akka turan haaluun hindanda’amu. Jaarmoliin kuni lamaan daangaan saanii walii hinbeekamu ture. Oromoonni ICAT keessa turan MEISON ta’u wanti isaan dhoorku hinturre. Karaa biraatin Oromoonni jaarmoliin kuni Dargii jalatti hojjachuu saanii hinfudhatin garee mataa saanii ijaaranii xalayoota mataa saanii baasuu jalqabani akka turanis nibeekkama.

    Fakkeenyaf gareen Bilisummaa xalayaa “Bilisummaa” fii “Mukukkula” jedhaman kan baasaa turan yoo ta’u gareen Oromiyaa jedhamu ammoo xalayaa “Oromiyaa”jedhu baasaa turuu saani namoonni gareelee sana keessa turan har’a lubbuun waan jiraniif ragaa bahuu danda’u. Garuu waayeen gareewwan kanaa seenaa qabsoo Oromoo keessatti yoo ka’u hinmul’atu. Maaliif laata?

    Gareewwan kuni lamaan garee ICAT fi MEISON n itti duulamee hinjifatamani. Hooggantoonni saanii ni ajjeefamani. Kuuwwan waggoota dheeraa mana hidhaa dargii keessatti qaamaf sammuun laamsha’anii hafani. Injifatamaan seenaa qabaaree? Enyutu seenneessaafi? Dubbiin akkuma seenaa adamsaaf leencaa sana ta’u shaati.
    Jarreen kana kan qabsiisan, mana hidhaatti bira taa’un hanga qaamni saanii irraa ciccitutti dararsiisaa kan turan miseensota ICATfi MEISON akka turan waan ifatti beekkamuufi gaaf tokko seenan ifa baasa jedheen abdadha. Kana erga raawwatani booda garee Bilissummaatin OPDO EPRP ittin jechuun seenaa xureessutti bobba’ani. Garee Oromiyaatin waan jedhan hinbeeku.

    Dhugaan millan deemu garuu EPRPn bara san hafee har’ayyuu waayee Oromoof Oromiyaa xalayaan baasuun hafee jeraachuu saanitu hin amanu. Gara boodatti ragaa kana ilaalltun tuqa. OPDO ummaan alchaa kamiinu filannoo gaarii miti malee yero sana OPDO Dargii ta’urra kan EPRP ta’u hiwayyu laata? Jeneraal Taaddasaa Biruufi Koroneel Hayilu Raggaasaa kan qale Dargiidha. Maanguddoota gameeyyi bu’uressitoota Wlda’a Maccaaf Tuulamaa kan turan kan akka Qanyaazmaach Mulu Hasanu, Dajjazmaach Kabbadaa Bizunesha, Obbo Zawuga Boji’aa fii kkf kan lafarraa dhabamsiise Dargiidha. Sbboontota Oromoo 300 ol ta’an miseensota ABOti jedhee waggaa kurna tokko ol hidhee dararaa kan ture Dargiidha.Qtee bulaa Oromoo meeshaa hiikkachiisee Nafxanyoota hidhachiisaa kan ture Dargiidha. Erga waraana Somaalee injifatee booda WBOn lootee galtuu jechuun itti duulee kan facaase Dargiidha.Yakka akkasii tarreessuuf iddoon waan hingeenyf asirratti dhaabee jarri kuni dargii ummata Oromoorratti kana raawwachaa ture wajjin hojjechaa mooraalii kamiin garee kaan OPDO abaluut jidhani moggaasuun du’a itti murteessan? Murtee saa seenadhaafan dhiisa.

    Gareen hooggana ICAT gaheen ijaarsa ABO keessatti qabaachaa ture ifaa ta’u baatus Obbo Baaroofi namoonni gara boodatti maqaa saanii tuqu akka keessa turaniif miseensa hoogganaa akka turan dhksaa hinturre. Hoogganni jalqabaa Jeneraal Taaddasaa Birruu fii isa boodas Jaal Magarsaa Barii faa yero adda addaa miseensota hooggantootaa hedduu waliin yoo wareegaman Obbo Baaroonifii namoonni boodarra tuqu kuni Dargii wajjin hojjachaa turani. Dargiin akka namoonni kuni waan kana keessaa harka qaban dhuguma walaaleti moo namoonni kuni achi keessa taa’ani badii kana dalagaa Dargii tajaajilaa turan?gaafin jedhu oso hindeebin jira. Namni gara fuulduraa seenaa QBO barreessuuf ka’u kana gadi fageenyan qoratee barreessuu nidirqama jedheen amana.

    Kana booda kan hafan Obbo Baaroofi namoota hanga har’aatti hooggana ABO irratti waljijjiraa turaniidha. Kan bahan laga tokkoo’i. Jarri kuni sochii gareelee Oromoo hedduu erga qulqulleessanii dhabamsiisanii booda Dargiin isaanittu garagale. “Qanyi mangadanyaa”jechuun MEISON iini walitti qabee miseensota saanii haxaa’utti gaafa ka’u Obbo Baaroon baqatee Harargee dhaquun WBO tti makame. WBO n kan ijaarrame Elemoo Qilxuu, Mullis AbbaaGadaa fii Jaarraa Abbaa Gadaatin. Yeroo Obbo Baaroon itti makamu hooggantoonni lamaan wareegamanii WBO Jaarratu hoogganaa ture. Sana dura Jaarraa Abbaa Gadaa waayee sochii Shaggar keessatti taasifamaa turee dhagayee bosonaa qaaman dhaquun Obbo Baaroofi Leencoo akka itti makaman kadhatee akka turefii jarri lachanuu “haalli keessa jirru kan qabsoo hidhannoo barbaachisu miti” jechuun hamilee cabsanii akka deebisan seenaa du’a Jaarraa gubaatti irra deddeebi’amee himamaa turedha. Garee sana keessaa namni tokkichi Jaarraa waliin kutatee bahee Badhoo Dachaasaa (maqaa bosonaatin Dammaqsaa) akka tures haalan ibsamee jira.

    Obbo Baaroon kan yeroo kadhatamu dide gaafa Dargiin itti garagalu amanee yaa ta’u lubbuu of baraaruuf baqatee daanno WBO tti koluu galee. Haata’uuti kabajaadhan simatamee hooggannumaan laatameefi himaltuuf biyya alaatti akka bobba’u murtaa’ee sochoo’uf qophiirra oso jiranuu Leencoof obboleessi isaa Abaacaalaa Lataa dhaqanii itti makamani. Kana sababeeffachuun sa’aatii muraasa achi gahuu saanii booda walgayiin hoogganootaa taasifamee xumuramee akkuma ka’anii addaan bahaniin kan walbiratti hafan Obbo Baaroo, Badhoo, leencoo fii Abbaacaalaa akka turan himama. Jarri kunis haasa’a keessa wal aarsanii Badhoon dhukaasee Obbo Baaroo madeessee jedhu warri bira turan. Badhoonis eenyun akka rukatame arguu baatanis miilli isaa rukutamee jennaan akka of ajjeese namoonni achi turan ragaa bahu. Obbo Baaroonis lubbuun waan hinbayiniif mana yaalatiin yoo deeman karaatti akka boqote kabajaa boqqonnaa Jaarraa gubbaatti ragaaleen qulqulleessanii seenessanii jiru. Ati garuu har’a kaatee Obbo Baaroo akka waan diinni ajjeesetti nutti himuuf uggite. Akka Amaarri “leqabariwu aradut” jedhu sana ta’u saati.

    Kana malees Obbo Baaroof Badhoon ji’oota hedduuf yaadan akka wal falmaa turaniif wanti irratti wal falman san akka hinbeekne seenessoonni kuni dubbachaa turani. Egaa haala kanarraa wanti hubatamuu danda’u jari lamaan gaafa du’a Baaroof Badhoo dhaqanii itti makaman suni summii haarawa fidanii walfalmii Obbo Baaroof Badhoo jidduu ture sana irratti dabaluun akka ajjeechaa sana maddisiisan mul’isa.
    . Jarreen waan kana huumanis baqatanii Jabuutitti bahuun olola sobaa oofanii jaarmicha akka iddoo lamatti gargarbahu taasisani. Shororkaa huummameen qabsaa’otiin addaan qoodamuun meeshaa walitti garagalfatani. Akka kanaan ABIO(IFLO) fii WBO jechuun waraana lafarraa oldhabamsiisuu keessa galanii gar lachanirraa’u ilmaan Oromoo 10,000 caalan akka wareegaman namoonni milkaa’anii irraa hafan har’as ragaa bahu.

    Kuni kan madde dogoggora adeemsa jara kanaa keessa ture irraayi. Obbo Baaroon QBO tii bu’aa hanga tokko buusuun isaa akkuma jirutti ta’ee dheebuu aangoof qaburraa (power obsession) ka’ee nama isa caalu Oromoo keessatti arguuf nama obsa hinqabne akka ture agarsiisa. Kanaaf harki saa wareegama hooggantoota QBO Oromoo hunda keessa akka ture amanama. Gochaa saa kana lamaan wal bira qabanii madaaluu ummata Oromoofan dhiisa.

    Akka ati jettetti hooggantoonni yeroo sanii seenaa Obbo Baaroo ibsuu kan dadhaban dhibaahanii miti rakkoowwan olitti ibsuu yaalee kanneen irraa ka’aniiti. Haqatuu qoonqotti rakkatte. Akka kee kana ija dunuufkatanii akka hinfaarsine namoonni seenaa xuraa’a sana beekan waan lubbuun jiraniif akka dura hindhaabbannef gochaan saanis kana keessa akka hinsaaxilamne sodaatani. “Sareen hudduurra madaa qabdu akka garaa shii hinduttu” jedhuu miti. Daba ture liqmsanii dhugaa jiru akka hinbaafne isaanis harka keessaa qabuu rakkatani. Kanaaf hanga namni beeku dhumee warri waan kana hinbeekne dhufutti seenicha hukkaamsanii maqaan isaa wareegamtoota Oromoo waliin akka galmaa’u taasisanii yeroo eeggatu. Ati ammoo naajjummaan kaatee itti seente. “Fools rush where Angels fear”jedhu faranjoonni.

    Seenan Obbo Baaroo xiqqoos taatu nihimamti. Seena Badhoo garuu wajjumaan awwaalame. Dhugaan irratti balaan suni hummames waggoota kana huunda ummata Oromoof iccitii guddaa ta’ee hafe. Akkuma Badhoon ajjeeseyyu Jaarraan bara caartaraa sana jaarsoliitti afuura baafachuun ala namni dubbate hinjiru ture. Sunis Jaarratu ajjeesee jedhamee Leencoo fa’aan ololamee waan tureef Jaarran of qulqulleessuuf jaarsolii araarraf dhqanitti iccitii kana baase. Kan ifatti dubbatame garuu bara darbe boqochuu Jaarraa sababeeffachuun akka ta’e midiyaalee oggas darbanirraa baruun nidanda’ama. Jaarra yoo lubbuun jiru sabboontonni Oromoo waliin haasa’uf carraa argatani turan waan kana gaafatanii turani. Deebiin inni nuu keenne garuu waan nama diqisiisusi waan nama gaddisiisusi jedhan. “Ani akkan Baaroo hinajjeesin Leencoon xalayaa mallatteessee naa keennee jiraa, waan biraa hinbeekuu” jedhe jedhani.

    Leencoon xalayaa qulqulleessaa kennuun maalirraa madda? Mana murtiiti moo abbaa alangaati kan xalayaa qulqulleessaa kennu? Waan kanarratti dhoksaan xalayaa qulqulleessaa Jaarraf kennuu oso hinta’in ummata Oromoo ilmaan saa balaa sana keessatti dhabaniif kan ifa baasuun irra ture namoota kallattiin walajjeechaa sana irra turaniif harkas keessaa qaban obboleeyyan lamaan hinturree? Maaliif wanti kuni akka hukkaammmammu barbaadani? Beekan kana qorattee ifa baasuun sirraa eeggamma. Kuni ifa bahu malee seenaa Obbo Baaroo hanguma feeteyyuu jechoota babbareedaan kuultee dhiyeessitus Oromoo hinhawwatu.

    Mata duree kee “Mullata Karaatti Hafe” jedhu ani hinfudhu. Dursee mullanni Baaroo maal akka ta’e ibsamuu qaba. Mullata kam raawwachurratti akka wareegamees ragaa qabatamaan mirkanaa’uu qaba. Badhoo wajjin maalirratti akka walfalmaa ture ifa bahuu qaba. Badhoo moo Baarootu kaayyoo gane kan jedhus namoota lubbuun jiranirraa qoratamee beekkamuu qaba. Beektonnii fii hayyoonni Addunyaarraa darbuu Jaarraa irratti ibsa kennan hundi kan dubbatan Baaroo Jaarraan hinajjeefne kan ajjeese Badhoodha jedhanii yoo ragaa bahan ajjeechaan suni maalirraa akka madde hindubbanne. Kanarraa wanti baruun danda’amu oto balleessan suni kan Badhoo turee eenyumtuu dubbachurraa of hinqusatu ture. Badhoon nama seenaa QBO keessaa haqame waan ta’eef. Obbo Baaroon hanga seenan suni jalqabumarraa kaasee qoratamee ifa hinbaaneetti seenaa QBO keessatti seenaan isaa walfalmisiisadha kanan jedheef kanaafi. Seenan suni Obbo Baaroo qofaa oso hinta’in namoota har’a Itoopiyaa keessatti Demokraasii ijaarra jedhanii ummata Oromoo afanfaajjessaa jiraniifis caba gudaadha. Kanaaf hukkaamsanii irra taa’u.

    Kan biraa:

    1-lakkoofsa baraa barruu kee keessatti ittin dhimma baate gariin kan faranjii yoo ta’an gariin ammoo kan Gi’iziti. Kunis waan dubbistoota kee afanfaajjessuuf sirreeffadhu.

    2- Haadhawarraa Obbo Baaroo Addee Warqineshi Bultoo ajjeesuu keetif dogoggora guddaa huumtee dhiifama gaafadu. Dubartiin kuni iddoo jiran beekuu baadhus du’anii saanii hanga har’aatti hindhageenye. Bara 1991-92 keessa Finfinneeti waajjira ABO tti akka mullachaa turan qubanqaba. Kan Ertiraatti loltoota Dargiin ajjeefaman obboleessa saanii Jeneraal Dammisee Bultooti malee Aadde Warqineshii miti.

    Egaa yoo seenaa Obbo Baaroo barreessuuf kaatu ragaan jalqaba irraa ka’uun sirra ture maatii saani keessattuu haadha warraa issaanirraa ture. Ati garuu waayee maatii saanii lubbuun jiraniif darbanii waan tokko oso hinbeekin du’an jettee seenaa nama wggaa 39 dura du’ee nuu seenessuuf kaate. Seenan kee kanaaf nama san ibsuu dadhabe.Akka qormaata homaa hinadeemsisins kan si saaxilu kana.

    Waayee “duula guddina waliinii”maqaa Baaroof fudhatama argate jette. Duula kana garuu barattoonni biyyaatti kutaa 10 ol jiran hundii kan irratti hirmaatani malee kan barattoota Oromoo qofaa hinturre. Wanti si dinqu duula sana kan jalqaba balaaleffatan keessaa barattoonni Oromoo University Finfinnee adda durummaan hiriiru. Barattoonni suni duula san kan balaaleffatan gaafiwwan jireenya Ummata Oromoo ilaalan 10 ol ta’an gaafatanii gaafiwwan suni deebii quubsaa argatan malee akka hinduulleefiI warra kanarra tarkaanfatani maqaa duulatiin Oromiyaa keessatti bobba’an akka ofirraa ittisan ibsa ijjannoo xalayaan baasanii magaalaa keessa facaasaniin ifa taasisan. Gaafiwwan kaasan keessaa “lafti kan qotee bulaa yaata’u, ummanni keenya afaan saatin yaa baratu, miidiyaan Afaan Oromoo yaasaaqqamuu” kan jedhanfii k.k.f.of keessaa akka qabu nan yaadadha. Xalayaan suni itti gaafatamaa tika Dargii kanture Takkaa Tullu harka galee Mangistuutti waan dhiyaateef raadiyoon afaan Oromoo hatattamaan akka banamu ajaja dabarsuu saatu odeeffamaa ture. Reediyoonis achumaan banamee hojii jalqabe.

    Ijoollee Oromoo biratti duulichi fudhatama kan argate ammoo ajaja Baarootin oso hinta’in erga labsiin lafaa bayee booda qotee bulaan Oromoo guutummaatti ciisanyaa nafxanyootaa ture waan lafa argateef qotee bulaa kana deggeruuf barsiisun abbooti lafaa(nafxanyoota) barbadeessuuf ummata saanitti birmatani.Kana keessaa Baaroon qooda maal akka qabu ani ifa naa hintaane.Waayee afaanii kaaftee Baaroon Hayilee Fidaa wajjin hedduu afaan Oromoorratti akka hojjate ibsuu yaalteetta. Hayilee Fidaa “Hirmaata Dubbii Afaan Oromoo” kan barreesse Awuroopaa taaeti. Baaroon ammoo yeroo sana biyya keessa ture. Egaa akkmitti akka waliin hojjatan situ beeka. Bara darbe kan biyya alaa kanatti yaadannoo barreeffama kitaaba sanii yeroo taasifamu maqaa Hiylee Fidaa malee maqaan Baaroo waan hinka’iniif jarri yaadannoo sana qopheessan suni amma kee kana seenaa sana hinbeekanii laata gaafii jedhu natti hore.


    Kanaan walqabatees waayee “Bariisaa” kaaftee bahuun gaazexaa sanaa akka waan injiffannoo guddaatti dhiyeesste. Isaanis akkasumatti ololaa turani. Garuu Oromoon oso irraa hinfudhatin hafe. Wanti Oromoodhaa buuse yoo jeraate arraba qofaadha. Ijoolleen uraagee yeroo sana gaazexaa gurgurtu “yegaallaa gaazexaa” ittin jettee gurguruu didde rakkatanii akka turan beekkamaadha. Kana irra aanuuf Leencoon akka namni hinbeekne gonfoo mataatti diratee iddoo walgayiitti gaazexitti gurguraa akka ture waan ijaan argineedha.

    Karaa biraa yeroo sana “Bariisan” qubee Saabatiin barreeffamuu balaaleffatanii gareen Bilisummaa xalayaa tokko maxxansanii akka facaasan nan yaadadadha. Kana faa EPRP tu hojjate yoo jedhan nama ofitti kofalchiisuun ala bu’aa siyaasaa hin argatu natti hinfakaatu. Qabxiiwwan gareen suni qubee Saabaa akka affaan oroomoof mijataa hintaane tuqe keessaa kanan yaadadhu-jechoota afaan Oromoo laafaniif jabaatan, kan dheerataniif gabaabbatan ibsuu hindanda’u, baayyina sarraa kan ka’e ijoolleef qayyabachuuf yeroo dheeraa fudhataa, teeknolojii ammayyaaf rakkisaadhaa fii k.k.f tuquun akka ture nibeekkama.

    Gara mul’ata Baarootti yoo deebinu mul’anni issaa akka ati jettutti du’a saatin karaatti hinhafne. Mul’anni suni hanga har’aa hordoftoota Baarootin irrumatti hojjatamaa jira. Gaafa du’a saatii kaasee hanga amma ifa of baasanitti wanti Leencoofaan hojjachaa turan mul’ata Baaroo waliin karooran fiixan baasuudha. Mul’anni Leencoon akka haara’atti bara darbe kanaa kaasee lallabaa jiru kuni mul’ata Baaroo barasii akka ta’e shakkii maleen sii ibsa. Duraan dursee Baaroof Leencoon bifa lamaan saantima tokkorra jiraniiti. Kan du’a Baaroo dhalches mul’ata saanii Oromiyaa bilisoomsuu oso hinta’in dhaaba keessa taa’anii aangoo Impaayaratti qabachuuf harka lafa jalaan hojjachuu saaniti. Kuni egaa ibsa Leencoon yoo ODF ijaaruu kenne keessatti sirriin ka’ame. Akkas jedha “nuti takkaa bilisummaa Oromoo gaafannee hinbeeknu, gaafa ABO bu’uressinus Oromiyaa bilisoomsina waan jedhu yaadnee hinbeeknu, Ji’ograafirraa dhimma hinqabnu” jedhee kan dubbate haaluun hindanda’amu.

    Ilmaan Oromoo kumoota kurna hedduu manaa baasanii erga ficcisiisanii booda qaanii malee ummata Oromoo fuuldura dhaabbatanii gaafuma manaa baanuu kaayyoon keenya Bilisummaa miti yoo jedhan nama isaan hinbeekneetti fakkaata malee mul’ata haar’a miti. Itti aanan Leencoo Diimaa naga’o bara ABOn ijaarramu hiriyoonni saa ilmaan nafxanyootaa “silaa wajjin jirraa maal taatani kana keessa seentan?” jedhanii gaafannaan “nuti kaayyoo kanatti amannee oso hinta’in keessa seenne akka gara tokkummaatti deebi’an irratti hojjachuufi malee dubbichi balaa biyya diigu waan fiduu danda’uf sana hambisuuf itti seene” jedhee waadaa nuu galee ture jedhani saaxilaa turani.

    Egaa mul’anni Baaroos kanuma ture. Impaayara dulloomtuu suphanii ummata Oromoorra dhaabbatani aangoo qabachuu. Kanaafuu Leencoon faa waggoota afurtama darbeef ABO keessatti sadarkaa hooggana adda addaa qabachuun akkuma Diiman jedhe jedhan jaarmicha keessaa nyaachaa laamshessaa kan turan kennata Baaroo sana eeguuf akka ture shakkiin hinjiru. Kana mirkana kan taasisu haguuggi ittin sabbontotaaf ummata Oromoo mooksaa turan ofirraa mulqanii ADO kan adeemsan gara ADE tti of jijjiiru ijaaranii kaayyoon keenya ganamas kanuma jechuun biyyatti galuuf wuyyaane walin koontiraata walii mallatteessuun saanii waan waggaa afurtama darbe sodaa sabbontotaatin keessatti ukkaamamee ture kan ifa baaseedh.

    Jarri kuni kanarra gahuuf dhaloot WBO sadii lafarraa akka dhabamu taasisani.

    1- Bara 1978 balaa du’a Baarootin walqabatee shororkaa umaniin akkuman olitti tuqettii dhaloonni jalqabaa WBO iddo lamatti qoodamee lafarraa wal duguuge.
    2- Bara 1992 WBO loltuu 20,000 ol ta’u hidhannoo hiikkachiisani harkaaf miila hidhanii wuyyaaneef laatanii isaan doolaara shaanxaa saanitti naqatanii biraa sokkani.Garii wuyyaaneen fixxee garii bineensi nyaate.
    3- Bara 2008 gaffa Kamaal Galchuu jaarmiyaa keessaa akka ganu taasisan shororkaa huumaniin waraana hafte diiganii garii wuyyaanetti akka galu yoo taasisan gariin bosonati dhume. Badii kanaaf eenyutu itti gaafatama? Murtee saa ummata Oromoofan dhiisa.

    Yoon goolabu akka nama waan hedduu keessa darbeetti akka nama lafarra sicaalaa jiraadhetti gorsa xiqqoon siifii hiriyoota kee dhaloota haar’a kanaa dhaama. Beekan atiif dhaloonni kee hojii guddatu isin eeggata. Of duubatti garagaltanii cubbuu, gidiraa, daba,dogoggora dhaloonni koo hojjate keesatti of hinlaaqinaa. Garuu gadi fageenyan qoradhaato irraa braa. Of sirreessuuf isin gargaaraa. Gochaan darbe suni kaansarii qabsoo bilisummaa Oromoo ta’e summi lagummaan qabsaa’ota faaluun qaama qabsichaa nyaachuun kan laamshessee sabicha qaanii jalatti hambisee nurree akka gabrummaa isin dhaalchifnee dabarru nutaasiseedha. Kanaafuu dhaloonni kee kuni ammoo sana keessa seenee oso summii kanaan of hin laaqin Oromummaa qofaarratti hundooftanii akka walqabattani ijoollee keessan biyyaa bilisoomte dhaalchiftan adaraan koo cimaadha.

    Seenaa barreessunis yakka hinqabu, garuu seenan barreessinu suni abalu namalaga kootiti abalu ammoo dhalataa laga gamaati madaalli jedhuun ta’u hinqabu. Seenan barraa’u suni ilaalcha Oromummaarratti hundoofnee waan dalagame maraa yaraas gaaris, miidhagaas fokkuus ,kan laga keenyaas kan laga gamaas ifa baafnee barreesuutu nurraa eegama. Abbaa seenessuufis abbaa seenatiifis kan kabajaa argamsiisuu danda’u seenaa akkasiiti.

    Jeha mata duree kootii ibsee xumuruuf mul’anni Baaroo kan du’a saatin karaatti hafe oso hinta’in hanga har’aatti kan hordoftoota saatin (his disciples)n irratti hojjatamaa jiru ta’uyyuu waan yeroo hedduu yaalamee fashaleedha. Empaayera dulloomtuu suphanii tiksuun fedhii ummata Oromoo waan hintaaneef mul’ata yoomiyyuu galii gahuu miti. Kanaaf ani “mul’ata gatate” jedheen ilaala.

    Galatoomii !!!

    Oromiyaan nibilisoomtii !!!
    Diinni QBO danquuf sochootu nibaddi !!!


    Mul’ata Karaatti Hafe! (Seenaa Gooticha Oromoo Baaroo Tumsaa)

    Beekan Guluma Erena irraa*


    Jaarraan amma keessa jirru jaarraa qalama malee seenaa dhiigaan itti barreessanidha. Sababnisaas seenaan dhiigaan barreeffame ija waan godhatuufi. Arrabni qoraattiifi sammuu joonja’aan jaarraa 21ffaa keessatti bakka hinqaban. Sababnisaas dubbii hadhaayaa afaanii waan nama baasaniif. Warreen abashaa impaayera nuti jiraannu keessatti jaarraa tokkoo oliif seenaa Kuushiin akka hinjirre godhanii balleessuudhaan madaa hinfayyine nurratti uumaniiru.

    Seenaa isaanii malee kan warra seenaan isaanii Seemeetik hinta’iinii hedduu burjaajessaniiru. Keessumaayyuu Oromoo jiraataa biyya Itiyoophiyaa ta’uusaa utma beekanii, alaa galee, amantiifi biyya hinqabu jedhanii eenyummaa isaatti akkanni qaanawu taasisaa turaniiru. Har’as taanaan ilmaansaanii jijjiirama sammuu fiduu dadhabuudhaan dhimmi Itiyoophiyaa isaan malee Oromoo akka hinilaallanne godhanii qaanii tokko malee odeessu. Seenaan Itiyoophiyaa seenaa Kuushiifi seenaa Oromoo akka ta’etti tasa hin amanan.

    Seenaan Nafxanyootaa bara Minilikii, bara Hayilesillaaseefi Dargii guyyaa guyyaaatti rakkina uumaa jiru; nutu caalaa Nafxanyootaati malee maalummaafi seenaa Oromoo wajjin waan wal qabate miti. Har’as taanaan hololli nutu caalaa yookiin Nafxanyoonni kun egaa har’a kan isaan barbaadan Itiyoophiyaa barbaadan dhaabbachuudha. Jarreen kun egaa Oromoos ta’e uummata kibbaa qabeenya isaanii malee isaaniin hinbarbaadan. Shirri Nafxanyootaa kana qooqa ittiin ibsinutu nurakkisa. Yeroo Oromoon cunqursamee lafti isaa irraa fudhatamee aadaansaa wanjoo jala gale, akkasumas seenaa sobaa irratti fe’ame jalaa bilisa ba’uuf ofiikootiinan ofbulcha jedhee yeroonni ka’u, ‘Gaallaan maalta’eetu’ jedhanii arrabsoon mogolee isa buusu.

    Biyya bulchuun nuuf kenname isinimmoo nujalatti bitamuudha; carraan keessani jechuun Waaqa wajjin walloluudha jechuun akka waan Oromoon Waaqa malee uumameetti soba guyyaa saafaa amantii isaaniin da’ate sanaan sammuu nu hadoochaa turaniiru. Itiyoopiyaan qomoo kanaan haabitamtuun seera Waaqarraa dhufe utuu ta’ee nutis warri lafattiirra jiraannu beekuu qabna turre. Kanaafuu jarreen warra nutu caalaa kanaaf goonkumaa hinmijatu. Ummanni bittaa kana jala jiru cunqursamuusaa akkanni hin hubanne gochuudhaan biyya, aadaafi afaan boonsaa utuu qabuu mataa buusee jiraachuusaa ilaalee dhalooti hincallisne hindhibamu. Ammas ta’e durattis qabsoo eenyummaa Oromootiif goototni qabsaa’an lakkoofsi bira hinga’u.

    Haaluma wal fakkaatuun uummata Oromoofi sab lammoota Itiyoophiyaa keessa jiraatan irra cunqursaa qaqqabu ilaaluu jibbuudhaan bittootaafi miiltoosaanii wajjin wal falmuudhaan saba isaaniif jedhanii kan wareegaman hedduudha. Barreefamni kun seenaa nama uummatasaa cunqursaafi bittaa jalaa baasuuf dhimmaa ture garuu waa’een isaa hedduu hindhagayamin irratti xiyyeefata. Namni kunis Baaaroo Tumsaa jedhamuun beekama. Innis seenaasaafi seenaa uummata balla’aa Oromoo dhiiga isaatiin katabee darbe. Baaroo Tumsaa bara 1942 lixa Oromiyaa godina Wallaga lixaa naannoo Gimbii ganda Karkarroo jedhamtu keessatti abbaasaa Obbo Tumsaa silgaafi harmeesaa Aadde Naasisee Ciratoo jedhaman irraa dhalate.

    Abbaan isaafi harmeen isaa walitti aansuun du’aan irraa adda baanaan Baaroon obboloota isaa lamaan Raaheelfi Nagaasaa Tumsaa wajjin mana duwwaa keessatti hafe. Yeroo sanatti obboleessi isaa Obbo Guddinaa Tumsaa hojiidhaan magaalaa Naqamtee keessa jiraachaa waan turaniif, qophummaa obboleessa isaanii jibbuudhaan dhaqanii bakka jiraatan magaalaa Naqamteetti gatiittiitti baatanii isa fidan. Baaroon barumsa isaa sadarkaa tokkoffaafi 2ffaa achuma magaalaa Naqamteetti erga xumuree booda, barumsasaa sadarkaa olaanaammoo Kolleejjii Waldaa Makaane Yesuus Bishooftuutti argamurraa xumure.

    Itti aansuudhaan Yuunivarsiitii Haayile Sillaasee 1ffaa jedhamuun beekamurraa barnoota Faarmaasiistiin digirii jalqabaa bara 1966tti fudhate. Itti fuufuudhaan utuu hinturiin Yunivarsiitichumarraa seeraan digiriisaa jaaalqabaa fudhate. Baaroon egaa turtiisaa Yunivarsiitii keessatti barattoota jijjiirama barbaadanii wajjin waliigaluudhaan sochii cimaa taasisaa ture. Barattoota kutannoodhaan saba isaaniif qabsaa’aa turanis sadarkaa garaagaraatti ijaaraa ture.  Ijoolleen Oromoo muummee barnoota addaa addaarrtti ramadamtee akka biyyaasheef hojjechuu qabduttillee gurmeessaa ture. Bara 1964-1965 Waldaa Yunivarsiitii Kolleejjii Finfinnee irratti pireezedaantii ta’uudhaan hojjete. Bara 1966 immoo Waldaa Waliigaltee Yunivarsiitii Finfinneerratti barreessaa ta’uudhan hojetaa ture.

    Baroota kana keessatti baay’inni barattoota Oromoo Yuunivarsiitii keessatti haaxiqatu iyyuu malee, arruma jiran kanaa wajjin wal arguudhaan mirga uummata Oromoo kabachiisuurratti maree taasisaa tureera. Wal’aansoon barattoota Yunivarsiitiin jalqabame kun utuu hinturiin ifatti ba’uudhaan namoota hedduu sochooseera. Sochiin kunis kana qofaaf utuu hintaane, uummanni Oromoo akka inni mirgasaaf falmatuuf karaa baaseera. Baaroon itti fufuudhaan namoota paarlaamaa keessa hojjetanii wajjin wal argee mariyachuun warra akka Maammoo Mazammirfaa wajjin ta’uun Waldaa Walgargaarsa Maccaafi Tuulamaa keessatti mormii fiyuudalizimii baadiyyaa keessattis baballisuun sochii mormii bara 1966 keessa turerratti haala mijeessuun shoora olaanaa taphatera.

    Finfinneefi magaalota kanbiroo keessatti yaada ‘Lafti Qoteebulaaf’ jedhu irratti dargaggoota hedduu gurmeessuudhaan bittaan warra Nafxanyootaa akka gabaabbatu taasisuuratti gumaacha guddaa taasiseera. Wallaansoon bara 1966 ka’e kun duula guddina waliin jedhu uumee keessumaayyuu naannoo Oromiyaa keessatti fudhatama argateera. Fudhatama argachuusaatiif sababnisaa Baaroo Tumsaa ture. Goota humna dargaggootaa ijaaruun sirna Nafxanyootaa barbadeessuuf kutatee ka’e.

    Jijjiiramni inni fides Oromoo qofaaf utuu hinta’iin, bittaa warra abbaa lafaa jala turan hundaaf akka ta’e seenaan ni dhugoomsa. Baaroon bara 1966 barnootasaa erga xumuree booda biiroo eegumsa fayyaatti miindefamee hojjechuu jalqabe. Waajjira kana keessa amma turetti loogii bara dheeraaf  ana hojii sana keessaa ture qorachuudhaan qajeelfama ture sana jijjiiree namoota hedduudhaaf bu’aa ta’eera. Sobdootaafi warreen malaamaltummaadhaan jiraatanis qaanessaa tureera.

    Haalli Baaroofi garee hojjetootaa kanaa namootni itti hintolin Baaroo hojiirraa ariyaniiru. Miindaasaarra ariyatamuun cinatti akka shororkeessituu addaatti fudhatamee tureera.  Haata’u malee dabni irratti raawwate kun Baaroon wallaansoosaatti akkanni cimu isa taasise malee dugda duubatti isa hindeebifne. Yeroo mara mootummaan bara sanaa Oromoorrti miidhaa dhoksaa waan taasisuuf, akka sabni Oromoo walitti dhufanii mariyatan waan hinbarbadneef Waldaan Maccaafi Tuulamaa akka cufamu taasisaniiru. Kun kan isa gaddisiise Baaroon ummanni Oromoo bakka maree akka hindhabneef ‘Waldaa Dhaaba Dhidheessaa’ jedhu uume. Mul’anni Baaroo keessaa finiinaa ture sun boqonnaa waan isaaf hinlaanneefiif yoo isaan karaa tokko cufan inni ammoo karaa biraan mala dhaha malee sodaachisiifamuu abashaa kanaaf goota hinjilbeenfanne ture.  Faayidaalee yeroo qabsoo bilisummaa Oromoof jedhee dhabes homaa tokkottuu hinlakkoofne.

    Baaroo Tumsaa sochii hedduu taasise cinatti bara 1964 Aadde Warqinash Bultoo wajjin bultii  ijaarrate. Aadde Warqinash Bultoo obboleettii Jeneraal Demisee Bultoo yommuu ta’an, abbaan isaanii Obbo Bultoo Ejersaammoo Waldaa Maccaafi Tuulamaa keessatti miseensa turani. Cidhi Baaroo Tumsaa Oromoota sadarkaa hojii adda addaarra bakka adda addaarra jiran hundaa biratti haala ho’aadhaan waan kabajameef diina biratti akka sochii siyaasaatti fudhatamee isaan sodaachisaa ture. Dargaggeessi lammiisaatiif akka guddaatti inaaffaa garbummaa hunkuteessuuf qabatee ka’e kun tarkaanfii diinaa kan itti caalchisaa deemeefi akka malee sodaachisee gara isa dhabamsiisuuf ka’ame sochii bara 1966 ka’e akkanni karaattti hafuuf gumaacha taasisera. Amma ammaatti saba Oromoo hedduu biratti akka gaariitti kan dubbifamuufi jaallatamu (The Oromo Voice Against Tyranny Document 1971) kan jedhu garee hojjetootasaa wajjin namoota hedduu bira akka ga’u taasiseera.

    Barreeffamni kun gara afaan Amaaraattillee hiikamee dubbifamaa ture. Kan inni barruu kana raabsaa tureefimmoo waan Waldaan Maccaafi Tuulamaa cufameef Oromoota jajjabeessuuf qofaa utuu hintaane, baroota dheeraadhaaf cunqursaafi dabaa saba Oromoorra ga’aa ture barruun kun ofkeessatti waan qabattee jirtuufidha. Dararfamaafi cunqursaa tureef jiru saba  Oromoo ittiin bariisuuf jedheetu. Baaroon bara 1972 tti Afaan Oromoo akka qubee laatiiniin barreeffamuuf Hayilee Fidaa wajjin qo’atee yeroodhaaf gaazeexaan ‘Bariisaa’ jedhamu qubee saabaatiin akka maxxanfamu taasisaniiru. Garuu utuu hinturiin mootummaan dargii itti inaafuudhaan fuudhee ministeera beeksisaa jala galche.

    Har’a gaazeexaan Bariisaa faayidaa siyaasaatiif jedhamee kan qophaawu malee faayidaa eenyummaa saba Oromootiif jedhee miti. Baay’inaan waa’ee eenyummaa Oromoo irrattis kan hojjetaa jiru miti.  Maqaa kana qabatee gaazexaan bahaa jiru garuu ammayyuu biyya Oromiyaa keessa jira. Qubee Afaan Oromoo har’a sabni Oromoo itti fayyadamu Baaroo Tumsaafi Hayilee Fidaafaatu bara lubbuun jiran qopheessani. Bara 1973 qabsoon Oromoo akka inni sadarkaa olaanaarra ga’uuf kaayyoo balla’aa baasuudhaan wiirtuu Qaama Qindoominaa yookaan  ‘Central Coordinating Body’ dhaaba jedhu hundeesseera. Kunis immoo turee dhaaba Adda Bilisummaa Oromoo jedhutti jijjiirameera.

    Bara 1974 daba mootummaan Hayile Sillaaseefi jaleensaa uummaatarratti geessisaa turan qaamni qoratu hundaa’e.  Kana keessattis Baaroon miseensa ta’ee akka hojjetu erga taasifameen booda namoota Oromoo hinta’iniin rakkoo keessa galafamuuf tureera. Garuu rakkoo isaan Baaroorratti qopheessan kana namoota miseensa Dargii turaniin karaatti hafeera. Baaroon dhaabbata siyaasaa bara sana keessatti hundeeffaman hunda dhiisee saba bara mootummaa Haayile Sillaasee cunqrsaan irra ga’aa ture hundaa kan ofitti haammatu dhaaba Wala’ansoo saba balla’a unqursamoota Itiyoophiyaa ‘Ye Itoophiyaa Ciqunooch Abiyootawwii Tigil’ jedhu hundeesse.

    Dhaabni kunis saba Oromoofi sabaafi sablammoota cunqurfamoota byyattii kan ofkeessatti haammate ture. Isaan booda Dargiin yeroo jabaachaa deemu oftuulummaasaa dabalaa deemuun dargiin dhaaba ‘EMALEDHI” jdhaman diiguutti kaanaan Oromoonni baay’een gara qabsootti seenuu jalqaban. Bara 1974 tti hundaa’ee baha Oromiyaa keessatti soch’aa kan ture Dhaabbati Bilisummaa Oromoo qabsaa’ota hedduu horachuu danda’ee ture. Baaroonis qabsoo kanatti seeenuudhaan gara bahaatti deemee geggeessummaan hojjetaa utuu jiruu bara 1977 tti lubbuunsaa darbe. Duutii Baaroo umurii gabaabaafi akka tasaa dhaaba Adda Bilissummaa Oromoofi uummata Oromoo akka malee naasiseera; miidheeras. Dargaggeessi umurii waggaa 35 tti diinaan ajjeeffame kun bara hundumaa godaannisa hindagatamne saba Oromoo irratti maxxansee jira.  Diinni oldeemtota Oromoo karaatti hambisuun isa duras ta’ee isaa asitti kan itti fufaa turedha.

    Akkaataa du’asaa ilaalchisee saba Oromootiif odeeffannoon hinkennamne. Haata’u malee, du’a Baaroo Tumsaan booda namootni yeroo sana turan geggeessummaarratti dandeettii dhabuu qofaa utuu hintaane, ejjennoo dhabuusaaniirraan kanka’e dhaabasaaniitiifis ta’e uummatasaaniitiif ta’uu dadhabuudhaan ummata qaanessaniiru. Kaayyoo inniifi kan isa fakkaatan itti wareegamaniif xiyyeeffannoo guddaan hinkennamne. Har’a sammuufi dandeettiin uummata Oromoo yeroo kamirrayyuu caalaa akka malee guddachaa jira. Dargaggoonni Baaroo Tumsaa bakka bu’an Oromiyaa keessaa biqilanii jiru. Dhiigi Baaroo Tumsaa, Guddinaa Tumsaa, Magarsaa Barii, Jaagamaa Badhaaneefi dhiigi goototni Oromoo hedduun bilisummaafi dagaaginaan guutuummaa Oromiyaa keessa walgayee jira. Seenaan gootota Oromoo sirna diddaa garbummaatiif qabsaa’aa turanii bara baraan gabatee seenaarra hindhabamu. Dhiigni dargaggoota Oromoo harka diinaatiin dhangalaafame bilisummaa  goolee bantii lafaa hundarratti finiinu argamsiisuu akka danda’u firaafi diinni Oromoos wallaala natti hinfakkaatu.

    Nama cimaa kan turaniif Waldaa Maccaafi Tuulamaa keessatti geggeessummaan hojjetaa utuu jiranii Mootummaa Hayile Sillaaseetiin hidhamanii rukkuttaan gidirfamanii lubbuun isaanii waxabajjii bara 1962 umurii waggaa 58tti kan darbe seenaafi ergaa Obbo Hayile Maariyaam Gammadaatiinan barreeffamakoo kana xumura. Utuu lubbuun isaanii hindarbiin dura hiriyoota isaanii mana hidhaa keessa jiran wajjin turaniin, an kanaan booda fayyee isinii wajjin jiraachuu akkan hindandeenye beeka; garuu kun ergaakoo isa xumuraati jechuun dubbiisaani akka arman gadiitti dubbtan. Jechi Maccaafi Tuulamaa jedhu akka ‘Bofa garaa namaa keessa galeeti; nuuf bofti sun ba’us ba’uu dhiisus summiisaa waan facaaseef, summiin sun nama keessaa ba’uu hindanda’u; nutis akkuma kana inni nukeessa seene kun nukeessaa ba’uu hindanda’u; qabsoon nuti amma jalqabne kunimmoo dhala dhala keenyaan bakka ga’a malee karaati hinhafu jedhanii torban kana dubbatanitti lubbuun isaanii darbite. Har’a kunoo guutummaa Oromiyaa keessatti dhalataan Oromoo barate seenaasaa akka qoratuufi ifa godhu  akkasumas utuu akka jabaa diinaan oofamuu lafasaa qabatee akka jiraatu kan taasise dhiiga ilmaan Oromoo kaleessa dhangala’e sanadha.  Bittaa abbaa lafaa jalaa baanee bittaa siyaasaa jala  hin seennu. Qabsoon walharkaa fuudhii waan ta’eef, har’arra bori akka wayyu dagachuun nurra hinjiraatu.  Warreen har’a carraa argannee lubbuun lafa kanarra jirru qabsoo barnootaa, siyaasaa, dinagdee barreessuu keessatti qooda nurraa eegamu fudhachuu yoo baanne dhiigniifi lafeen isaanii dhangalaes ta’e caccabe sun boqonnaa nu dhowwata.  Seenaanis duuba deebi’ee nutaajjaba.  Qabsoon itti fufa, garboomfataan nikufa akkuma jedhamutti garbummaan wallaalummaafi of wallaaluu akkasumas garbummaan hiyyuma gama hundaa nurraa haa hunkutaa’u jechuudhaanan barreeffamaakoo kana ammaaf xumura!


    Beekan Guluma Erena: PhD Student at the Addis Ababa University – Documentary Linguistics and Culture Department; Email: [email protected]


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  • Dubbicha yoon gadi qabee ilaaluu hinaaffaa fakkaatti - Hiwi Elona to Beekan Guluma

    Obbolaakoo Beekan Guluma Erena
    Maal Nu Jalaa Taate?

    Hiwi Elona ~ Caam/2017
    #Beekan koo

    Akka dhuunfaa kootti namoota ani garmalees hin faarsine, kan garmalees hin qeeqne keessaa ati nama tokko. Akkuma tasaa barreeffama kee waa'ee Dr. Salamoon Ungaasheefi Dar. Jawaar Muhaammad jidduutti waldorgommii mataa keetii katabdeen arge. Xiyyeeffannaafi adeemsa barreeffama kee hubachuudhaaf garuu yeroo natti hin fudhanne.

    Ilaagaa obbolaakoo, ani akka kootti kanuman siin jedha;

    1. Barreeffamni kee namoota lameenuu kan qixa sirriitiin ilaale sitti fakkaate malee guutumaan guututti kan loogidhaan guutameedha ( it's completely biased). Irra deddeebitee akka Uummanni Jawaar irratti shakkii horatuuf kan barreesiteedha malee dhimma biraa tokkos waan qabu hin fakkaatu. Fuulleffannaan kan kees eddoo Jawaar irra jiru irraa maqsuu irratti kan xiyyeeffateedha. Akka kootti kuni waan ta'uu qabu jedhee hin amanu. Namni nama lama wal dorgomsiisudhaag murteesse tokko ilaalcha isaa akka irraa muldhatu kanatti loogidhaan guutun irraa hin eegamu ~ this is Proffessionally Unethical!

    2. Jawaar dargaggeessa, ariifataadha, ijoolledha, Dr. Salamoon immoo nama Obboo Haylee Fidaa faa waliin hidhamee waan heddu arge jette. Kun haa ta'u, garuu ati kan jara lameen ija kanaan madaaltu Umriin kee meeqa?! Ati akkamiin umrii kanaan bilchina nama guddaa horattee Jawaarin ijoollee gootee kaan beekaaf hayyuu gootee lafa keeche? Kunis ilaalcha gaarii miti. Ilaa obbolaakoo, namni mataa arrii hundi biyyaaf hin ta'u. Tarii muuxannoofi bilchinni siyaasaa fayyaduutu mala malee haala qabatama nuufii adduunyaan irra jirturratti namni barbaadamus, yaadni barbaadamus dargaggeessa ta'uutu mala jettee yaaduu dhabuun kee nama gaddisiisa. Dhalootni kiyyaaf kee warra zamana Dargii hidhaa turaniin hogganamuu qabna, jararratti irkachuu qabna, isaantu nu caala jettee ka'umsa ( premises) qabachuun kee dogongora guddaadha. We are a new generation who requires fresh mentalities and perspectives ~ kana naaf beeki!

    3. Dr. Salamoon hayyuudha, nama saayinsii uumamaatiin riikardii Afrikaa cabse jettee barreessiteerta. Asuma biratti immoo Jawaar nama BA, MA qofa qabu kan waan tokko hin khalaqini jette? Argitee Beekan koo, as biratti akka tuffii si godhe, osoodhuma barataa PhDtu taatee akkamitti of ilaaludhaaf yaalaa akka jirtu sitti mul'ataa? Obbolaakoo, Dr. Salamoon khalaqa sana hunda argachuun isaa wanta guddaadha. Baguma nama akkanaa qabaanne. Garuu wana tokko na jalaa hin irraanfatin ~ There shall never ever be a creativity that's more than reinstalling a hidden societal political potential!!! Osoo waan feete gootee dhaloota humnaafi dandeettii guddaa qabu tokko kakaasanii mirga isaatiif akka falmatuuf aangessuu caalaa wanti guddaan ni jira jedhee hin amanu. Hoggansi waan tokko khalaquu qofa osoo hin taane namoota dandeettii khalaqaa qabaniif haala mijataa uumudha, namoonni akkasii akka baay'atan irratti hojjachuudha! Be Ware of Leadership Concept!

    4. Jawaar miidiyaa OMN dhuunfateet beekkumtii horatee wan barbaadu hunda godhaa jira jette. Obbolaakoo, Oromoon bar gowwaa miti, eenyun amanuu akka qabu, maalif amanuu akka qabu uummata sirritti beekuu. Oromoon abalu haasa'eef hin amanu abalu gara haasaa'uun dhabeera jedhee hin jibbu. Yeroonis yeroo akkasiitii miti. Abbaan barbaade miidiyaa ofii banachaa jira ~ atoo Banatteerta moti? Maaf Jawaarin ta'uu dadhabde?! Maaf akka waan Uummanni wallaalummaadhaan isa jala ceceeyee gootee barreesita?! This is so shame!!!

    5. Dr. Solomoon mootummaa Ameerikaattu qacaree hojjachiisa, Jawaar immoo maallaqa uummataa nyaata jette, maal jechuu ta'inna laata? Dhiiroo eessa akka jirtu beektee garuu? Bar Ameerikaan biyya eenyumtuu akka barbaadetti hojjatee jireenya qananii keessatti itti jiraatuu. Akkamiin nama sabaaf hojjatu tokko ija xinneessaatiin akka waan qabeenya uummataa nyaateetti qeeqxa? Moo yoo OMN hin hojjanne Jawaar hojjatee argatuu hin danda'u?! Thats Silly to think! Wanti kuni jechaafuu ni ulfaata beekan koo, dhuguman siin jedha! Waan jennu laallachuun boruufis nu fayyada natti fakkaata.

    6. Jawaar Daayrektarummaa OMN gadi haa lakkisuu jette, dhaabbatichis nama siyaasaa osoo hin ta'in nama gaazexeessummaatiin haa hogganamuu jette, Good! Garuu namni ati akka dhaabbaticha akka hogganuuf eeraa jirtu ofuma mataa kee way ta'aa laata?! Dubbicha yoon gadi qabee ilaaluu hinaaffaa fakkaatti jedheeni! Yoon dogongores na ofkolchi. Garuu ati OMN dhaabbata qabsoo siyaasa Oromoo gaggeessu akka ta'e ni irraanfattemoo??!! Tana anumtuu sittan hima, Jawaar boodas namni OMN hogganu nama hubannaa siyaasa cimaa qabu ta'uu qaba! Yoo san hin ta'in STVOn biyya jira, eenyumtuu eddoo jiruu daawwachuu ni danda'a!

    7. Dhimma nama yaada hin taane siif kenneef Block godhuu irratti kaaste yoon dubbisu baay'en kofle. Maalif akka ta'e beektaa??!! Namootuma Dhimma uummataa irratti osoo haasa'an nama yaada isaan itti hin amanne Block godhantu na ajaa'iba, abbaa fedhe maaf hin taane!!! That's shame ~ Dhimma Oromoorratti osoo ganamaaf galgala haasoftu Oromoo Block gochuuf aangoo dhugaa ( moral right) hin qabdu! Ani tarkaanfii akkanaa kana boru gaafa biyya bulchi siin jedhan mana hidhaatti darbuudhaan adda qabee hin ilaalu. Kufaatiin namoota ati jajuudhaaf yaaltuu tokko tokkos isa kana, namni guddaan waan xiqqaadhan hin bareedu. Ati dhaloota qubeeti, waan xiqqaa dhaloota mooferraa dhaaltee namaan hin sodaachisin. After all, you are One, and we have a lot! Ati tokko, nuti garuu danuu qabna!

    Walumaagalatti hamma danda'ame hundaan barreeffama kee ijaafi roga sirrii ( Positive Wise) ilaaluuf yaalii godhus adeemsi kee hundi Loogidhaan kan guutame ta'een argadhe. Ilaa Beekan, akka kitaaba heddu barreesiten dhaga'e, obsa kee baay'en dinqisiifadha. Garuu kitaaba hedduu barreessiteerta jechuun akka ammaa kanatti oluma kaatee nama Uummanni akka qaroo ija ofiitti ilaalutti qeequudhaaf si dandeessisa natti hin fakkaatu. Tarii kiraaba shantama ati barreessiterra kitaaba tokkittii namni bira tokko barreesse caalutu mala, kan murteessu qabiyyeedha malee lakkoofsa miti. Akkuma ati jette yeroo tokko tokko namaan tarti, otoo barataa Lugaa taatee jirtu nama siyaasaa ta'uudhaaf wixxifachuun kallattii hin taanerra si buusa. Kan harka siif dhaye hundaaf harka hin dhayin, kan ofitti si maxxansee si faarsuu dide hunda diina hin see'in. Tarii atumti mee dhaabbadhuu of ilaali, yeroo tokko waa darbachuun dura al lamaa sadi hancufa liqimsuutu barbaachisa. Tarii sitti fakkaatee namoota lameen kana wal bira qabdee, kan walitti dhufuu hin qabne walitti fidde malee Uummanni Oromoo dhimma kana irraa jala ishee sirriitti beeka, eenyutu maalin deemaa jira, maal hojjachaa jira, maal bu'aa buusaa jira isa jedhu sirriitti beeka. Kanaafuu, dhimma nama hundaaf ifa ta'e kana dhiistee akkuma dur san ogummaa keetiin osoo waan dandeechu saba keef gumaachitee an fedhiif hawwii kooti. Ofduraafis cimina kee jabeeffattee, dogongora kan kee irraa barachaa osoo of qaraa adeemtee boruuf namoota uummata keenya fayyaduu danda'an keessaa tokko ni taata jedheen abdadha. Akka dhuunfaa koottis sin jaaladha, sin kabaja, dubbii arroofte ( arri'ooftee, tan arrii baafte) jala deemtee of hin arri'eessiniin amaanaa kooti!

    Kabaja Waliin

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  • Harvard Student Beekan Guluma utilizes Dr. Solomon Ungashe to belittle Jawar Mohammed.

    Maaliin gargar Ta'u?

    = = = = = = = = 
    1. Dr. Solomon nama bilchaataadha; umuriinsaas ta'e muuxannoonsaa Jawariin olidha; Jawwar ijoolleedha; ariitiis qaba.

    2. Dr. Solomon Qabsoo Uummata Oromoo bara Dargii ka'ee jalqabe (fakkeenyaaf, abbaa qubee Oromoo Dr. Hayilee Fidaa waliin mana hidhaatti dararamaa tureera) Jawwar garuu reefuma miidiyaa hawaasaa kanaan qabsoo yaabbatee oofe,

    3. Dr. Solomon carraa miidiyaa (kanneen akka TV, OMN fi ONN) tiin carraa argatee beekumsaafi muuxannoo qabu dabarsuu hindandeenye; OMN tti silaa namnuu hinbutu. Jawar Mohamed garuu yaada xiqqoo argannaan miidiyaan harkasaa waan jirtuuf ganamaaf galgala irra taa'ee odeessaa oola; akka malees of beeksiseera.

    4. Dr. Solomon Saayntistii barnoota uumamaati. Maqaasaatiin argannoowwan haaraan 50 ol galmee beekumsa addunyaarratti galmaa'anii jiru (akka Afriikaatti nama argannoo qorannootiin 1ffaarra jirudha) Jawar Mohammed saaynsii siyaasaa BA barate, MA nsaa garuu saaynsii siyaasaas miti; ammoo nama kalaqaa yookaan theory' tokkollee uume/develop godhe miti. Bilchina beekumsaa hedduutu isa hafa.

    5. Dr. Solomon waan fb isaarratti katabu ragaan tumsee kataba; haqa fiixeeshee argannaan nama tokkooshee qerbeerra hinkaa'u. Waan yaadasaa keessa jiru dubbachuuf duuba hinjedhu. Jawar Mohammed waan baayyee siyaasaaf gargaarama. Fakkeenyaaf, sa'a 2 gidduutti Baqqalaa Garbaa hin hiiktan taanaan tarkaanfii sinirratti fudhatama jedhee Wayyaane dorsisaa ture; lafa naanna'ee haasaa godhuttis wayyaaneen kufteetti, duuteetti, cabdeetti...kkf jechuun uummata harka walitti reebsisaa oola; sun amaluma siyaasaati jennee malee waan sobaa hedduu hedduutu jiru. KD

    6. Dr. Solomon rakkinoota jaarmiyaalee siyaasaafi aktvistoonni uuman hunda sodaa malee ba'ee kataba; gartuu siyaasaa kamiifillee hinqabatu. Jawar Mohamed ammoo waan ABO/WBO akka inni miidyaa OMN tiin dubbatamu fedha hinqabu; yoo gaazexeessitoonni akka tasaa dhiyeessanillee tarkaanfii cululuqaafi daalachaa KD irratti fudhata.

    7. Dr. Solomon namoota isa qeeqaniifi isa arrabsaa oolaniif yeroo tokko tokko deebii kennaf, kaanneen kaan ammoo Block' godhee mana hidhaaa Nomolos' buusaa oola. Amansiisuufis ragaa soquun itti dadhabaa oola. Jawar garuu deebii kennuuf hinrakkatu; haata'u malee namoota kumootaan hedduu ta'an kan qubeellee beekanii hinkatabne hedduu kaafatee waan jiruuf isaantu falmaafi oola (nama siyaasaa jechuun akkana..kd).

    8. Dr. Solomon buddeenasaa mootummaa Amarikaaf hojjetee nyaata; yeroo irraa hafte ammoo Oromoof dubbachuufi hojjechuura oolchata (galata nurraa qaba), jawar Mohamed Maallaqa Oromootiin jiraata; Oromootu miidiyaa dhabbatee, buusiis buusee isa qacaree hojjechiisaa jira; kanaafis akka seera manichaatti buluu qaba malee abbaa irrummaa calaqqisiisuu hinqabu.

    Namoonni Hubannoo Hinqabnu maal gochaa jiru?
    == = = = = = = ===
    1. Dr. Solomon wallaggatti Jawar n ammoo Arsiitti qoqqooduun hololu. Kun hojii isaanii utuu hintaane hojii hololtootaati.

    2. Dr. Solomon kiristaana Jawarn ammoo Isilaamatti qoqqooduun holola itti hojjetu; isaan garuu kun dantaasaanii miti.

    3. Jawar Sabboonaafi qabsaa'aa Dr. Solomon ammoo diigaafi nama OMN balaaleffatutti lakkaa'uun hololu. Haata'u malee lamaanuu Oromoo nijaallatu; Dr. Solomon OMN jibba utuu hintaane, daba achi keessatti ol hanqaaqee gadi hanqaaqe sana balaaleffataa jira.

    Maal ta'uu qaba?
    = = == = = = = 
    1. Lamaan isaaniitu keenya waan ta'aniif qomatti haaqabannu; haagorfannu; itti haa fayyadamnu; haagargaarru.

    2. Irratti holollii keenyaa haadhaabnu; yoo isaan badii godhan garuu itti haahimnu; yoo didan uummataaf haasaaxillu (kana gaafa goonu hololaan utuu hintaane, ragaan)

    3. Hayyoota kanneen lamman akka diinaatti ilaaluurra; ofitti isaan qabannee, isa dhalataa keenyaa aguugaa jiru TPLF tti haagalagallu.

    4. Jawar Mohhamed Daayirkteerummaa OMN rraa kaafannee namoota ogummaa bulchiinsa gaazxeessummaa qaban achirra kaawwannee, boordii achi keessa jiranis kanneen amantaafi naannoolee Oromiyaa hunda bakka bu'anirraan ijaarrannee miidiyaa keenyaa haajabeeffannu. Jawar Mohamed ammoo mana barumsaasaatti deebi'ee saaynsii siyaasaa PhD saa itti haafufu. kana yeroo gonummoo hamma inni barumsasaa fixatutti haagargaarru; xiinxaloota siyaasaa tokko tokkoof ammoo itti haagargaaramnu. AKka seera OMN tti daayraketerri waggaa 2 f qofa dalaga. Isa booda nijijjiirama. inni garuu waggaa 3ffaaf humnumaan itti fufee jira. kun sirrii miti; humnaan aangora turuu kan wayyaanee as mana Oromoo keessatti fiduun sirna Gadaa cabsuudha. 
     5. Lamaanuu hirdhinaafi jabina mataa ofii waan qabaniif gama jabina isaaniin isaan jajnee bakka hirdhina isaanii haaduuchinuuf. 
    Taajjabbii Kutaa 2ffaan itti fufa.

    Hubachiisa: Gidduu kana namoota yaada qajeelaa hinqbneefi qubeellee katabuu hindandeenye, soba hanqaaqaa oolan 500 ol block' godheera; namoonni akka walirraa barannu barbaaddan qofaan yaada keessaan bilisa ta'aati asii gaditti kenna. Taajjabbii argu katabuun dirqama barreessaa tokkooti KD

    Beekan Guluma Erena, Caamsaa2017

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