Opinion

  • 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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  • 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. 

    MUL’ATA GATATE

    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 !!!

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    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!

    Galatoomaa!

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

     

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  • An ex-wife accuses OLF-shane of abuse and says no to GGO.

     A letter to my abusive ex-husband (one of OLF Shanee leader) and their group.

    “...with all the heart aches you Mr. A.M, Odaa Xasee and your other masters are causing our nation and the pain you have caused our children because they came from you. I now Thank you guys. For showing me how strong I am."

    Dear Ex-husband and current OLF Shanee leader from my state:

    After living with you since my teenage life, we broke up nine years ago around the same times you guys betrayed and broken up with the Oromo people. I finally managed to walk away when we got divorced in 2012. I smiled! Even though it has been hard to maintain it with all Shanee leaders on my back blackmailing me day in and day out behind the scenes, not because I was a nasty person, but because I was free. The chains you and your dictators had placed around me had broken off and the weight around my shoulders had been lifted. I was a bird, ready to take to the skies, but I was scared.

    For all those years since I had arranged marriage to you in hopes for my family trying to save me from the regime's militants as young oromo girl when situation got worsened in Oromia, my family didn't realize capabilities of Diaspora undercover TPLF, they thought I would be safe from a real TPLF with you. And sent me to you putting their faith and trust in you, but, unfortunately, I was abused by you in worst case than they feared for me with Wayyaanees back home.  “Your cruelty made me feel TPLF is better than you and your group” because they didn't hide in oromo skin and killed us you not only beat me physically to the point you've almost caused me miscarriage with your first child who you have taken away from me, but taunted me mentally. You made me feel like I was the smallest person in the world and I couldn't get away, because you made me believe without you I was nothing. 

    For the years that I tried to be a wife for you hoping you would act right like a real man one day for me to develop love for you, I was sixteen years old, I was wishing for you to show me love and good times not hate, praise when I did good in school,wanted to smiles and appreciate when I made you happy instead making me your political group servant constantly serving them tea and food for hours each weekend when you're discussing who to kill directly or indirectly or what organization to dismantle instead of working for your people's liberation. I was wishing for you to wake up one day and be my man not my master. I was wishing for you to be a human being to think like lover, brother or a father that you wouldn't cut my life dreams short hoping that you would let me continue my education from where I was when I came to you while I'm with you without me begging you, I didn't think you would have a heart to waste my brain. But you've tried. You have betrayed the trust I had placed in you and the false sense of security I had in you – thinking that you were going to be my “protector” forever.

    I was constantly lying to family and friends that it was the perfect relationship when I was scared to go home and desperately trying to cover the injuries you had placed on my body. I

    could hide scars in my heart, but I had hard time to hide scars on my body, I'm thankful there is makeup to cover it though so no one would ever see it.

    I couldn't bare to look in the mirror at myself in the end. You told me so many times I wouldn't ever be with anyone else because you brought me to United States and everything I had earned belongs to you that you were with me because you pitied me, you said I didn't need to love you to be with you because you owned me, I was worthless with your kids and wouldn't go anywhere in life as long as you are a live. That's why I didn't walk away. I didn't believe I could do better with children you've dumped on me. I didn't believe I was worth anything more. To live everyday in fear has made me a stronger person and to appreciate each day I wake up and I'm not scared to be around.

    So, thank you for showing me how strong I am!

    I remember one day we when I cried because I was hurting too much while you were forcing me to do something I couldn't do. You put both your hands on my mouth and held me down until I almost couldn't breathe no more.  Then, you slapped me in the face and said that I will be in more trouble if your neighbor heard my voice. I remember you almost peed in your pant when the doctor asked me about your fingerprints on my face, and I had to lie to the doctors telling them I fell down the stairs to protect you. But thank you, because without that I wouldn't know the pain of being abused or giving a person a chance and I wouldn't be able to help others going through it.

    Couple of things & events that I would never forget though was the times you took away my phone book and planner so I cannot contact anyone, giving away all my CDs, cassettes (memories of my classmates) to my best friend without my permission because you didn't want me to listen to those kind of songs. I remember the time you ripped my necklace off my neck I got for my from my childhood best friend. The times you wouldn't let me speak with my our neighbors because you only want me to be with selective friends of your choice people I had nothing in common with; the time you have had wiretapped my phone, instilled cameras in all rooms including the restroom. You even had your best friend watch me naked while taking shower in your recording videos because you've trusted him that much to violate my privacy enough to watch my every move for you. 

    You punched me out of bed.  You didn't want me to go to school because I was a wife and didn't need to be in school anymore according to your rules. You have had broken my dad’s promise to allow me continue my education, and then, when I've decided to go to school without your permission you have followed stalking me through all school camps, my work or meeting places, called my boss, teachers, mentors warning them to stay away from your wife, it was funny how your Taxi always showed up everywhere I went coincidently. Your pathetic reasoning behind why you were there was business when I asked you. You just happened to have a customers at the same location. But I never saw you pick up any customer one day the whole time. Your responses to any of my questions was a slap across the face, pushing my head repeatedly into the bed every time I had tried to talk to you. But, thank you, because you gave me the drive to carry on with my life and prove you wrong.

    You broke me slowly over the years and I was scared of living after we got divorced. I didn't leave the house and I was scared to see you and your group’s faces around. Seeing you guys at Oromo events and meetings always gave me body chills. I wouldn't look for another relationship because I was scared I'd have to do it again. I hated myself, hated my Oromummaa because of you guys and hated myself for the lack of drive to do anything about it.

    But thank you. I'm strong now. I know to handle things. I'm determined to make a go of my life and do well. I will remember what you did to me and it will push me on. But you have to live with it for the rest of your life. It's very funny how shameless people's fabricated stories unwraps sometimes in our naive societies, instead of your group hiding. I had to hide from you and your group because while I was busy providing and caring for children you have had brought to this world filling your shoes and mine at once when you failed to man up for your responsibility, you a man who isn't capable of providing for your children is in a position of leading our freedom fighting revolution, selling our people's lives behind the scenes, trading with Eritrea undercover.  You and some of your wicked Shanee group leaders went above and beyond with false statements propaganda to ruin my reputation, and my family's name as a result, and have had stolen hundreds of thousands dollars from me. You guys thought you would break my foundation like you have had broken our country’s. I feel sorry for my people, our innocent WBO’s and our country. But, thank you for helping me realize it is you and your group that are worthless and me who is worthy.

    Thank you for the compulsive lying. I take everything with a pinch of salt now. How disgusting it was to lie about living life in prison in hands of those who are supposed to protect me, represent our organization is another matter but at least it proves it was you and your group that had the problem, not me.

    I've done well for myself. I'm in love with the best Sabboonaa oromo without you guys's permissions, I still have a long way to go and I'm fighting with my fears and anxiety everyday but I've got my life to fight for now. I have my kids and my love to live for. Not empty years of abuse.

    I'm not condoning what you or your group did, but I'm happy you guys taught me to be free and to get away from people who happened to be worse. I learned a lot of life lessons with my time with you and I know when someone isn't worth my time of day. I'm just saddened for the Oromo people who trust wicked people like you and your group to lead them and our Revolution. I never thought we have animals in human bodies to destroy lives in our societies for personal gains.

    Today, with great painful experience from within over the years and confidence, I stand in my opposition to OLF-Shanee's leadership for the oromo people. Recognizing as I do, the

    conditions in Oromo politics that have contributed to their popularity, I, nonetheless, am obligated to state my core objection clearly:

    OLF Shanee leaders visions of independent Oromia influence is wildly inconsistent and unmoored in principle for many serious legitimate concerning reasons. Their advocacy for invisible aggressively waging of Ganddummaa and gosuummaa kept our Diaspora societies busy fighting each other while our country fell under TPLF military operations causing genocide disaster in Oromia for several years. They are pocketing our fundraised money in Diaspora, and killing our innocent armies in Eritrea with starvation and murdering.

    Their decision of falsified action-less public press releases from the chairman Mr. Dawud Ibsa year after years leading TPLF to our people's neighborhoods in Oromia with their propagandas hints to kill; keeping our military forces hostage in Eritrea is lying to the oromo people at large and so on is unacceptable for the leaders of freedom fighting nation.

    Professor Asefa Jaalataa's GGO fundamentally dishonest action with GGO political campaigning is clear evidence of this includes his later attempts to deny positions he has unquestionably taken against other potential oromo leaders to retain his/their dictatorship positions utterly unfitted this group to lead or guide our people and our nation.

    For anyone who reads this letter: Please note that above mentioned concerns about Shanee leaders and their elite members is just some examples of minor issues in most homes in our society.

    From your ex-wife to my kids dad & your former young freedom fighter and OLF member to Shanee leaders.

    P.S: for all Oromo ladies victims of Shanee leaders.

    If you are going through some sort of abuse, I pray you find some peace reading this and I pray that you too will be able to find your solid rock– one that comforts you in times like these. Please learn to let go like I have or at least, am trying to. I have decided to take this as a lesson learnt to make wiser judgements in life and to speak about my experience anonymously hoping to be the voice for oromo women who have seemed to have lost theirs. 

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  • What is the Ultimate Goal of the Oromo Movement? By Tedla Woldeyohannes (PhD)

     

    For keen observers of the current Ethiopian politics, especially the writings, media interviews, and social media comments and posts by Oromo elites and activists, one topic has kept receiving a steady focus more than others: The role of Emperor Menelik II in the formation of the modern Ethiopian State and how largely negative and bad the emperor’s legacy is, especially for the Oromo people. In this piece, I sketch some major episodes in the Oromo Protest during the last one year to highlight the point that an attack on Menelik II and his legacy is not an isolated incident in the Oromo movement according to the Oromo elites; it is rather an integral part of it. One of my goals in this piece is to show why an attack on Menelik II is an integral part of the whole Oromo project according to the Oromo elites and activists. I submit that the dispute, claims and contentions about the meaning and significance of the Battle of Adwa[1], issues involving Addis Ababa from the Oromo elites and activists are also extensions or corollaries of the attack on Menelik II and his legacy. Also, the debate on whether there is an Ethiopian national identity, Ethiopiawinet, is an extension of the attack on Menelik II and his legacy. For the preceding reasons, I take it that to understand the significance of the attack on Menelik II is essential to a proper understanding of the project of the Oromo movement including a need to produce the Oromo Freedom Charter.

    What Has Happened to the Immediate Causes for the Oromo Protest?

    A year or so ago, the Oromo Protest began with the legitimate demands of the Oromos who suffered injustice under the current Ethiopian government. The injustice the Oromos have suffered under the current regime are part and parcel of the injustice the Ethiopian people have suffered under the regime in power for the last 25 years. We all know that the Oromo people in Oromia regional state have been mercilessly subjected to all sorts of mistreatment because they demanded the government to stop the ever-expanding land grab, to stop human rights violations, to allow peaceful protest to express their grievances,   to stop marginalizing the Oromos from the political space in Ethiopia, etc. However, in light of what has recently become the frequent topics of debate by the Oromo elites and activists, it looks like we are almost at a point when we need a reminder what triggered or started the Oromo Protest a year ago. The last several months the issues raised as part of the Oromo Protest are no longer what had triggered the Oromo Protest a year or so ago. The truth is that the Oromos who were initially protesting against the Master Plan, or the land grab in the Oromia Region, were not protesting against Menelik II and his legacy at that point, or even until now. If the regime in power did not engage in land grab and other unjust treatments of the Oromos, like the rest of Ethiopians, would the Oromo Protest have started as a protest against the bad legacy of Menelik II as we have been hearing lately? From the perspective of the protesters on the ground, based on the available evidence, the answer to this question is a resounding “no.” Imagine starting a protest against Menelik II’s legacy calling it as such and asking the regime in power to meet the demand. That would be a bewildering demand for the government. An important and inevitable question now is this: Why did those Oromos who have paid ultimate prices with their lives and those who have suffered life-altering injuries and imprisoned and tortured have paid all these prices? There is a need for a clear answer to the loved ones for the deceased and to those who will continue to be part of the Oromo Protest. The Oromo elites need to offer a clear answer without mixing the reason why the Oromos on the ground were protesting and their frequent and increasingly growing project of revisiting and reinterpreting Ethiopian history by way of attacking the legacy of Menelik II.

    It is one of the purposes of this piece to seek a clear answer to the question: What is the ultimate goal of the Oromo Protest? Now we all know that the Oromo Protest has rapidly evolved into what it is now: a deconstruction of Ethiopian history, Ethiopian national identity, calling into question the meaning and significance of the Battle of Adwa.[2] Now it is absolutely crucial to understand the nature and the scope of the Oromo Protest or movement at this current stage. The answer the Oromo elites are presenting has frequently and increasingly comes in the form of engaging the issue of state formation in Ethiopia and with a claim that the Oromo nation has been colonized by the Abyssinia or the Ethiopian empire. 

    Menelik II: The Colonizer?

    According to some Oromo elites, the answer to the question whether Menelik II was a colonizer is a resounding, “yes.”[3] In his response to my article on the Oromo National Charter[4], Prof. Ezekiel Gabissa writes, “The question of internal colonialism has been a subject of academic debates since the mid-1980s. In Ethiopian studies, the pertinent themes were outlined and discussed in several essays in The Southern Marches of Imperial Ethiopia edited Donald Donham first published in 1986. The eminent sociologist Donald Levine describes the two sides as the “colonialist narrative” and the “nationalist narrative.”  These means the debate has ended in interpretive disagreement.  A generation of students in Oromia and other regions have [sic] up grown up learning the “colonialist narrative” version over the objections of the advocates of the “nationalist narrative.” This is a settled issue to need any explanation.”[5] From Prof. Ezekiel’s point of view, the debate whether the Oromos were colonized does not need further explanation. I disagree. We are not dealing with a mathematical or logical proof to suggest that historical disputes can be settled without a need for further explanation. At any rate, it is not the purpose of this article to engage in the debate whether Menelik II was a colonizer and whether the present regional state, Oromia, was once an independent nation which came under a colonial empire led by Menelik II.

    In my view, to call the modern state formation in Ethiopia a case of colonialism seems to normalize and trivialize the European colonialism of Africa. This does not mean that one has to deny any injustice committed against any ethnic group in the present day Ethiopia in the process of state formation of modern Ethiopia. How we address the issue of injustice that took place under the modern state formation in Ethiopia need not be framed as an issue of colonialism. If it is framed as such, then the European colonialism of Africa and the state formation in Ethiopia would be considered the same phenomenon. Plus, even more surprisingly all non-democratic state formations in the history of the world would count as cases of colonialism, but that is too broad for a notion of “colonialism” to be of use to address issues that are rooted in the historical context of Ethiopia.  Having said this, I submit that the Oromo elites see a need to portray the modern state formation in Ethiopia as a case of internal colonialism because without this view a case to reclaim an independent nation, i.e., Oromia as a sovereign state, can hardly be realized. In other words, the colonial thesis in the modern state formation of Ethiopia is a necessary thesis for the Oromo elites. If a nation is colonized, the logical thing to do is to seek its independence as this has been the case for African countries. On what basis would the Oromo elites argue that they are not seeking an independent Oromia as a sovereign nation if they insist that Oromia has been colonized be the Abyssinian/Ethiopian Empire? The claim of colonialism suggests that what the Oromo elites are seeking is an independent Oromia despite the apparent denial by some of the Oromo elites.  Hence, for Oromo elites, Menelik II must be portrayed as a colonizer for one clear purpose: to seek an independent, sovereign nation, Oromia. Absent the colonial thesis, to seek an independent Oromia as a sovereign nation would be moot. Conversely, insist on a colonial thesis so that seeking an establishment or a rebirth of the Oromo nationhood becomes a legitimate issue; “legitimate, at least in the eyes of the Oromo elites. In my view, the Oromo elites need to come out and make their intentions clear to the Oromos who have been dying on the ground and to the rest of the Ethiopian people if seeking an establishment of Oromia as an independent nation is not their ultimate goal given their commitment of the colonial thesis. They also need to say why they need a colonial thesis if they are just seeking a just and peaceful and  democratic Ethiopian in which the Oromos will be a part of the rest of Ethiopians building Ethiopia going forward, definitely without the regime in power continuing to rule and ruin Ethiopia.

    Independent, Sovereign Oromia

    Why should anyone argue for the preceding view, i.e., Oromo elites are working to regain the independence of Oromia as a sovereign nation? Here are a few more reasons:

    First, think for a moment how and why the recent “Oromos-only* conventions have been organized and what the focus of the Conventions in London and Atlanta was. Why Oromos-only? This question has a straightforward answer, though unconvincing: Because these conventions were designed to deliberate and discuss the issues that affect the Oromo people in Oromia. This straightforward answer is premised on the idea that the issues that affect the Oromos in Ethiopia are somehow unique and hence the need to address them by the Oromos-only first and foremost. But this premise is false. The issues that affect the Oromo people in the current Ethiopia are widely shared with the people of Ethiopia under the same authoritarian government. The Ethiopian authoritarian government jails, kills, harasses people from any ethnic group as long as their dissent threatens the safety of the regime in power. No one needs to dispute the fact that the Oromos and the Amharas are mistreated by the regime with greater frequency because the regime feels threatened   due to historical relations with the Amharas and the regime’s conception of the OLF as a threat to disintegrate the country. Returning to our point, for the Oromo elites and activists to exclusively focus on issues that affect the Oromos and everyone else in Ethiopia only by the Oromos alone is more plausibly in line with the claim I made above. That is, the desire of the Oromo elites is to exclusively organize the Oromos to address the issues that affect the Oromos, despite the fact that the issues that affect the Oromos are shared with millions of other Ethiopians. In my view, the best available explanation for this strategic move by the Oromo elites is this: Once the Oromo movement arrives at a stage when it appears feasible to seek independence for Oromia, all the things the Oromo elites have been doing in the meantime will be presented as evidence that the Oromos have arrived there by the efforts of the Oromos alone and no other group can have a say on the fate of Oromia. If this is not the best available explanation, how would the Oromo elites explain what they have been doing remains to be seen.

    Second, there has been a discussion recently on whether there is a shared national identity for Ethiopians which some Oromo elites deny that there is such a shared national identity.  It is not the purpose of this article to engage in the debate whether there is a shared national identity for Ethiopians, which is a worthwhile topic that deserves a serious engagement elsewhere. My present interest is to make the following point: According to some Oromo elites, the Oromo identity that predates Menelik’s colonial conquest was the true Oromo identity and hence it needs to be restored, or regained, or reaffirmed for Oromos to be truly Oromos. In order to do that the Oromo identity must be distinguished from an imposed Ethiopian identity on the Oromos by the Abyssinian Empire. One can easily see that an attack on Menelik’s legacy crucially includes an attack on Ethiopian identity since an imposed Ethiopian identity on the Oromos is a direct consequence of Menelik's colonialism, according to this reasoning. Hence, an Oromo identity without an imposed Ethiopian identity will reemerge as an Oromo identity only in an independent Oromia. This is a clear motivation why some Oromo elites engage in the debate on Ethiopian identity only to deny it. If this is not the reason why the Oromo elites want to deny Ethiopian identity as a shared national identity, what else motivates such a debate about Ethiopian identity? If all other ethnic groups and nationalities incorporated in the modern Ethiopia by Menelik’s southern expansion were to follow suit and deny a shared Ethiopian identity that would bring about a disintegration in an Ethiopian national identity, which amounts to a disintegration of Ethiopia as we know it. But is there a rationale to follow this reasoning following the Oromo elites lead? Apparently, the Oromo elites would answer this question in the affirmative since it would support their goal, the independence of Oromia that is free from a shared national identity with the rest of other nationalities in the present day Ethiopia. Think for a moment, once again, all the exclusions of other ethnic groups in most of the Oromo issues as the elite Oromos and activists have been doing. This almost complete disregard to other ethnic groups in Ethiopia is perfectly consistent with the claim I have been making so far that the desire for the Oromo elites is the independence of Oromia first and foremost without explicitly saying so despite the evidence that supports such a conclusion. I leave to the readers to develop the case of Addis Ababa and how some Oromo elites frame the issues involving Addis Ababa. I submit that it is another extension of an attack on the legacy of Menelik II.

    Conclusion

    Given the evidence that is available for any keen observer of current Ethiopian politics, I have argued that the best available explanation that unifies the Oromo movement according to the Oromo elites and activists is ultimately seeking the independence of Oromia as a sovereign nation. Short of this goal, it is deeply implausible to interpret all the evidence regarding the activities of the Oromo elites with another goal as the ultimate goal for the Oromo movement. Note that I did not claim that the Oromo people on the ground who have been killed, jailed and tortured have as their goal an independent Oromia as a sovereign state. Some might have such a desire or aspiration, but the evidence does not suggest that is why they have been protesting for a year or so. We all know what the demands were and the injustice the Oromos have been protesting against for which they have paid prices including the lives of many, in hundreds, if not in thousands just in one year alone. In my view, consistent with the argument above, the Oromo elites are working to put together a coherent idea that would serve as the cause worth dying for the Oromo people, but without the Oromo people expressing that the ultimate goal they want to achieve is an independent, sovereign Oromia. If my claims so far are correct, which I think are correct given the evidence, the Oromo elites and activists need to make clear the ultimate goal of the Oromo movement so that people who face the brutal government need to have a clear goal for which they are paying a price including their lives. One of the chief motivations for my decision to write this piece is observing and reflecting on  an apparent mismatch between the actual reasons the Oromos on the ground have been paying prices including their lives, and what the Oromo elites and activists offer as the main goal of the Oromo movement in the last one year. If the Oromo elites speak for the actual Oromo people on the ground, it is a responsible thing to be on the same page with the people on the ground at least on being clear why the people on the ground are paying prices for.

    Finally, it must be noted that I did not claim that the Oromo elites and activists are totally detached from the movement of the Oromo people on the ground. Absolutely not!  My main claim is that as opinion makers and shapers, the Oromo elites have as an ultimate goal for the Oromo movement the independence of Oromia as a sovereign nation without explicitly saying so for a political backlash such a view would bring about. This claim is based on the evidence presented above. It is for the Oromo elites to show that either they accept the claim I have argued for or they reject it or they show another more plausible explanation of the evidence on which my argument is based. If they accept it, that is an important clarification for the Oromo people as a whole and for the other peoples of Ethiopia. If they reject my claim, then it is also important for them to show where the mistake is. That would also add clarity to the ultimate goal of the Oromo movement. Now the most important question is: What is the official, ultimate goal of the Oromo movement according to the Oromo elites, if it is different from what I argued for above, i.e. seeking an establishment of Oromia as an independent, sovereign nation?

    *Tedla Woldeyohannes teaches philosophy at Southern Illinois University at Edwardsville and he can be reached at [email protected]

     

    [1] For my response to a claim that  Menelik claimed that he was a Caucasian and the consequent trivializing of the significance of Adwa see, http://ecadforum.com/2016/05/26/ethiopia-dr-tsegaye-ararssas-caucasian-menelik/

    [2] For an article that calls into question the role of Adwa in modern Ethiopian history see, Hassen Hussein and Mohammed Ademo, http://wpj.dukejournals.org/content/33/3/22.full.pdf+html

    [3] See Asefa Jalata and Hardwood Schaffer: http://beekanguluma.org/index.php/2016/07/24/the-oromo-nation-toward-mental-liberation-and-empowerment-asafa-jalata-and-harwood-schaffer-paper-published-in-the-journal-of-oromo-studies-2016/

    [4] http://www.ethiomedia.com/1016notes/7667.html

    [5] See here, http://www.ethiomedia.com/1000codes/7755.html

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  • Democratizing Ethiopia vs. Independent Oromia: The Two Bad Options


    A close look at Oromo politics shows two different perspectives on the future of Oromia: Creating independent Republic of Oromia, or democratizing Ethiopia. Both of these perspectives have been around for many years now. 

    Those who favor democratizing Ethiopia question the feasibility of creating the independent Republic of Oromia. According to this camp, doing so will lead to a never-ending border conflict with all nations, perhaps, except Tigray region, which does not share a common border with Oromia. Some in this camp also argue since Oromo people have their share in creating modern Ethiopia, the idea that abandoning it is not good. This idea is also shared by non-Oromos who don’t want to see an independent Oromia. So, for them, democratizing Ethiopia is a lasting solution. Oromo political parties that support this idea include Oromo Democratic Front (ODF), Oromo Federalist Congress (OFC), and Oromo People’s Democratic Organization (OPDO).

    The other camp, mainly led by different variations of Oromo Liberation Front (OLF), argues that Ethiopia is an empire, and so democratizing it is impossible. For them, yes, those kings and emperors were gone many years ago, but the idea of empire still exists. It exists not just in the archives of history but also in public memory. There are still people who find glory in it. For this group of people, democratizing Ethiopia is next to impossible, so the only option is creating independent Oromia with its flag hoisted at the United Nations and the African Union.

    My Perspective

    But here is my perspective: democratizing Ethiopia is impossible because it is the country of nations and nationalities with a different history and different social and political organization. Some of them are hierarchical, and others are horizontal. Whether it is in religion or politics, the social organization of most people of Tigray and Amhara is hierarchical. For them, queens and kings revered. They name their kids after them. They name mountains, buildings, schools, churches, hospitals, and city squares after the names of different kings and queens. It is not just because they love these kings and queens; it is because they love their systems of governance as well. Some of these kings are even considered saints, for example, King Lalibela. It is also why people such as Tekle Yeshaw of Moresh Wogene argue that monarchy and Orthodox Christianity are the core value of the Amhara people. 

    Many people may believe that designing good constitution, forming a representative government, building democratic institutions may democratize Ethiopia. This may take after many years. I’m not discouraging those who think this way. But it is also important to remember that democratization has not happened in Ethiopia, a country that claims to have successive governments for thousands of years. In the name of “unified democratic” Ethiopia, we fought many wars for decades that consumed the lives of millions. 
    On the contrary, there are many people in the south including Oromo, who have a different social organization. Gadaa for Oromo and similar systems for many nations of the south better describes the philosophy of their government system. 

    Is Creating an independent Republic of Oromia or other nations in Ethiopia a feasible option? My answer is no. Here is why: Oromos are everywhere in Ethiopia. They live in Tigray, Wollo, Gondar, Gojjam, Benishangul, Gambella, and Kenya. So, creating an independent Oromia is impossible without leaving out some of its people out of Oromia. In fact, Oromos benefit economically if they live with other people of Ethiopia. On the other hand, insisting on creating an independent republic of Oromia will create what is feared by the pro-democratizing Ethiopia Oromo camp.

    So, both democratizing Ethiopia and creating an independent republic or Oromia is impossible. Is there another option? Yes, I believe there is a third option: creating a loose federation where each state has its own model of government. It should not be as loose as the European Union and as tight as the United States. Instead of imposing one type of system on all states, it is important to give people in each state to choose the type of government they like. So, for example, Oromo people can devise a Gadaa-based model of governance which may apply to Oromia. Many nations in the south who have their own systems like the Oromo’s Gadaa can also create their government. Monarchy for people of Amhara and Tigray, Sultanate for people of Afar, Emir for Harari, Court of elders for people of Ogaden, Sheiks for people of Benishhagnul, etc may be good.

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  • OROMOON KAN ODUU MINNAAGU OSOO HIN TAANE KAN DIINA WAREEGU BARBAADA-Saphaloo Kadiir Sadaasa, 2016

    Ji’a darbe keessa korri jaarmayaalee qabsoo Oromoo Londonitti yoo gaggeeffamu mootummaan wayyaanee, warri Amhaaraafi leelliftoonni tokkummaa Itoophiyummaa “Oromoon Itoophiyaa ni diigna jedhan” jechuun iyyeensa quba gurra kaayyatanii dachii garagalchaa turan. Oromoofi jaarmayaalee qabsoo Oromootiis balaalleeffatanii, qabsoo wareegama meeqa keessa dabartee as geessees abaaraa turan. Yeroo san kanuma irraa ka’uun warri ol’aantummaafi caalmaya saba tokkoo qofa leellisuu barbaadan kun kora Hoggantoota Oromoo kan Atilaantatti gaggeeffamuuf karoorfame irrattillee shakkii guddaa qabaachuu isaaniis ibsaa turan. Osuma isaan maraataniifi carqa darbaniiti yeroon koraa geessee korri gaggeeffame. Eega korri xumurame booda immoo dubbiin faallaa taatee warri biraa yoo callisu Oromumaatu walitti bobba’uu jalqabe. Akkuma argaa jirru wayta ammaa marsariitiilee interneetaa kana gubba keessattuu miidiyaalee hawaasaa irratti waanuma ajaa’ibaa argaafi dhagayaa jirra. Gariin dhugaa dubbata, gariin immoo waanuma hin beekneef of shukkuuma, gariin immoo waanuma deeggaruufi dhiisullee osoo hin beekne dhawwaaqa. Warri dubbii afaan wallaalee harka maratee dhaabbatee ilaaluus hedduudha.

    Gareen gama lamatti baatee wal dhooytu tun lachuu Oromoo dha. Lachuu Oromoo tahanii ykn Oromoo fakkaatanii, akka waan Oromoof quuqamaniitti yoo minnaagan, wal arrabsan, tokko faarsaa tokko xureessan agarra. Hangi kora kana hadheeyfatee mormu garuu harki caalaan hoggantootaafi miseensoota Adda Bilisummaa Oromoo (ABO Shanee) yoo tahan sababni balaalleeffannaa isaanii guddaan immoo kora san irratti nu arrabsan, warreen qabsoo Oromoo irratti abbaa tahuu barbaaduutu achitti walitti qabame, waltajjii san kan qophoosseefi hirmaatee diina, teessumni san ABO diiguuf koroorfatamteefi kkf kan jedhu yoo tahu wantoota biraas baayyee dhageenya. Kanneen biraa immoo korri Atilaantaa san sirrii tahuu deeggaruun warra waltajjii san mormuufi faalleessu kana kan balaalleeffatanii dha. Warri gariin gaafuma waltajjiin kora hoggantoota Oromoo jedhamu kun akka gaggeeffamuuf deemtu karoorfamte mormii jalqabe. Eega korri gaggeeffame booda immoo mormiin duraan turte san oowwiteeti osoo deemtuu amma sadarkaa wal dhahiinsaatti, saniifuu wal rukuttaa hamaatti dhufte. Wanti hedduu nama ajaa’ibsiisuu garuu kan wal dhooysisuufi wal dha’uus, kan wal arrabsuufi wal abaaruus keenyuma, Oromoo jechuu kiyya. Gariin immoo dubbii gara gosummaafi naannummaatti harkisee ummata Oromoo waliin dhahuu barbaada. Kan agarruufi dhageenyu marti kanuma gar tokko goree ibidda qabate irratti boba’aa firfirsu malee, kanuma arraabaafi abaarsa qoloo guuttatee xiichu malee kan yaada falaafi furmaata tahu lafa kaa’u, kan araara buusuufi dubbii qabbanneessu hin agarre. Garuu maaliif? Jedhee yoon of gaafadhu wantoota baayyeetu sammutti na dhufe.


    “Teenya tun miicaniis hin addaattu, addaattuus tan ormaa hin fakkaattu” jedhe hiriyaan kiyya tokko. Yoo walitti dhufnees rakkoodha. Yoo walirraa fagaannees rakkoodha. Akka ilaalcha kiyyaatti taa’uu irra siquu wayya akkuma jedhamu san gargar faca’uu irra immoo walumatti dhufuutu irra gaariidha jedheen amana. Walitti dhufuun, waliin haasa’uun yaada keessoo keenyaa baafnee akka wal dabarfannu taasisa, namni waan keessa isaa jiru baasee walitti himate immoo wal hubachaa, wal baraafi waliif galaa dhufa. Yaadoota irratti waliif hin gallees bulfachaa, kan irratti waliif galan waliin hojjachaa deemuun baayyee gaariidha. Kan walitti dhufuu hin barbaannees diduufi hafuu mirga qaba. Garuu immoo moggaa ta’ee namoota walitti dhufuun nu fayyada jedhanii amanuun walitti qabamanitti dhagaa haruu hin qabu. Warri walitti dhufuus kan hafe san walitti dhufiinsa hin barbaadu taanaan hafuuf mirga qabaachuu isaa amanuu qaba. Sammuu qaroomteefi qalbii tasgabbooyteen waa hubachuu danda’uu qabna. Waa hundaafuu kora hoggantoota Oromoo Atilaantatti gaggeeffame irraa hanga ammaatti haala deemaa jiru kana waliin wal qabsiiseen yaada koo cunfee waa dubbachuu barbaada. Ani miseensa dhaaba siyaasaa tokkoollee miti.

    Dhaaba siyaasaa kan Oromoofi Oromiyaaf qabsaa’an kamiifuu jibba qabaachuu baadhullee keessa kootti akeekaafi kaayyoo ABO kan ganamaa saniin deeggara. Osoo hojiirra oolee qabatamaan lafa qabatee kan hedduu na gammachiisuus isuma. Tahullee garuu hunda caalaa fedhiifi hawwii ummata Oromoon hordofa. Dhahannaa Onnee ummata Oromoo dhageeffadhee adeemsa warraaqsa qabsoo isaan itti jiran faana bu’uun filannoo koo guddaadha. Kana ibsuun kiyya dhimma qabsoo Oromoo kamuu ija Oromummaatiin malee ija dhaaba siyaasaa kamiinuu akkaan hin ilaallee akka naaf hubattaniifi. Ani akka Oromoo tokkootti walitti dhufeenyaafi marii Oromoo mara niin deeggara waan taheef kora hoggantoota Oromoo Atilaalantatti gaggeeffamees baayyeen deeggara. Eega korri kun gaggeeffamuuf karoorfame irraa hawwiifi hamileen sardamaan eeggadhe. Qaamaan irratti hirmaachuuf carraa milkaa’u baadhuus akkuma Oromoota danuu qalbiin faanaan ture. Waan korri irra ture hanga gama interneetiin ol bahee mara dhageeffadheen jira. Gama kaaniin immoo namoota garagaraa waliin dhimma kora kanaa ilaalchisee waliin dubbadhee, akkamitti akka ilaalaniifi hubatan gaafadheen jira. Namuu akkuma ilaalcha isaatti waanuma itti dhaga’ame ibsa. Yaadoota nama kan gama ‘Facebook’ ibsataniis hedduu laaleen jira. Gariin ni komata, gariin immoo ni faarfata. Yoo tokko faarfatu tokko maaliif faarfatta? Jedha. Kan shoorarkaa hangana geessu uumees dhimmuma kana. Ani immoo duuddutti faarsuus tahee komachuu hin barbaadu. “Ganna dabreef mana hin ijaaran” jedha Oromoon. Yeroo baayyee namoonni gariin waan dabre irraa barachuu caalaa komachuu jaalatan. Akka dhunfaa kootti kora waliin wal qabatee haala ture irraa ka’uun waaniin hubadhe akka armaan gadiittiin ibsa.


    Oromoon walitti dhufee dhimma isaa irratti haala saniin mari’achuun hundaa ol kan na gammachiiseefi quuqaa narraa buqqise ture. Yeroo baayyee ummanni Oromoo biyya keessaa qabsotti jiru geengoo diinaa walakkaa waan jiraniif walitti dhufanii adeemsa warraaqsa isaanii irratti mari’achuun waan ulfaatuuf oromoon geengoo diinaatii ala jiran walitti dhufanii mari’achuu akka qaban yeroo baayyee irra deddeebi’ee barreesseen ture. Kanaaf Oromoon haala saniin walitti dhufanii waliin dubbachuun ana qofa osoo hin taane ummata Oromoo mara tahuu baatuus harka caalu kan gammachiisee akka tahe niin amana. Fedhiifi hubannaan namaa garagara waan taheef harka dhibba ni gammachiisa jechuun immoo hin danda’amu. Haalliin kana itti hubachuu danda’e ummata Oromoo guututti gaafadhee osoo hin taane ykn tilmaamaan osoo hin tahin tooftaa saayinsaawattiin fayyadame. Nama 30 biyya keessaafi biyya alaa irraa dhimma koraa kana ilaalchiseen gaafadhe. Namonni soddamman kana hanga danda’amutti manguddoota, dhaloota qubee, miseensootaafi abbootti amanta irraa keessatti hirmaachisuuf yaaleera. Namoota 30’man keessaa giddugalaan namoonni 25 kan deeggaran 5 immoo kan morman ture. Namoonni shanan morman kuniis walitti dhufuu isaanii osoo hin taane, hanqinoota xixiqqaa kora irratti mul’ate irraa ka’uun akka morman dubbatu. Waanuma fedhellee tahu Oromoo harki caalu ni deeggaran jechuudha. Ani mirkaneeffachuuf malee sadarkaa tilmaamaattuu wayta kana Oromoon iddoo fedhetti walitti dhufee mari’achuu isaanii kan Oromoo taheefi qabsoo sabaaf yaadu kamuu ni morma jechuun hin danda’amu. Tahuus garuu wanti tokko yoo hojjatamu akkuma cimina qabu hanqinaas qabaachuun isaa beekkamaadha. Nama deemuutu gufata malee namni taa’u yoo ta’aan (hudduun) dadhabde malee hin gufatu. Gufaatii sodaaf immoo imala irraa hafuun waan jiru nattin fakkaatu. Daa’imni niin kufa jedhee sodaatu osoo miilaan ol hin kaane waggaa dheeraaf sorraqaa tura. Kan dhaabbilee siyaasaa Oromoo hanga ammaa akka isaan sorroqaan taasisees kanuma ture. Haaluma kanarraa kaanee yoo ilaalle waltajjiin kora kanaatiis hanqina qabaachuun isii beekkamaadha. Tahullee garuu hanqina waltajjii tanaa xixiqqaa mul’ate fuudhanii hojii godhatanii minnaaguun gaarii miti. Hanqinoonni uumamu kamilleen irraa baratamaa, fuul duratti fooyyeeffamaa kan deemamu taha.


    Namoonni muraasni hanqina waltajjii kora Atilaantaa jechuun kan kaasan dhimma walaloo guyyaa duraa waltajjii irratti Bulii Badhaanee dubbisee dha. Ani akka kiyyatti walaloon san sirri moo sirrii miti kan jedhu osoo hin taane hanqinni akkamitti uumame kan jedhuu irrattiin xiyyeeffachuu barbaada. Walaloon hanqina qabaachuu dandeessi garuu nuti hanqina qabaachuu walaloo osoo hin taane hanqinichi waltajjii uumamuun isaa akka yaada kiyyaatti sababoota lama irraa jedheen yaada. Tokkoffaa waltajjii akkanaatiif koreeleen haarawa waan tahaniif, yeroo hedduu waltajjii akkanaa qopheessuufi irratti hirmaachuuf haarawa tahuu irraa kan uumamuu malu yoo tahu kan biraa immoo koreen waan darbuu qabuufi hafuu qabu addaan gulaaluufi calaluu dhabuu irraa kan uumame tahuu danda’a. Hanqina walaloo qofa irratti uumame kanaan immoo kora guutuu diinoomsuun, balfuufi balaalleeffachuun immoo ofiifuu diinummaadha. Warreen hanqina kanaafi kan biraallee qabatanii hafarsaa jiran akka dhunfaattiis tahee akka jaarmaya siyaasaatti ni jiran. Garuu hanqinni uumame kun kan kana mara nama dhiphiisuufi nama oowwisu osoo hin taane kan dogoggoroota xixiqqaa fuul dura nu mudachuu malan irraa baratanii bira dabranii dha. Eenyuutu hanqina waltajjii kana fuudhee guddisee ol qabee hafarsaa jira yoo jenne namuu amma ni hubata. Kan nama gaddisiisu garuu waltajji kora Atilaantaa kana dhoqee dibuuf kan wixifatu diina caalaa keenyuma tahuu isaati. Saniifuu hoggantootaafi miseensoonni ABO Shanee kan Daawid Ibsaan hogganamu hanqina waltajjii san irratti mul’ateefi kan ofiif uuman fayyadamanii ummata Oromoo kutaan, amantaafi ilaalcha dhaaba siyaasaan walitti buusuufi gargar facaasuuf yaaluu daran qabsoo oromoo laamsheessuuf wanti isaan hin godhin hin jiru. Yeroo ammaa wayta wayyaaneefi warri habashaatu qabsoon oromoo sadarkaa olola akkanaatiin caphuufi ummanni oromoos ilaalchoota yaraafi dadhabaa kanaan walitti bu’uu bira dabruu baranii bakka cal’isanitti hoggantoonni dhaaba Oromoon qabsoof abdachaafi jaalachaa turtee waan akkanaa godhuun kun namoota garii gaaffii biraa sammuu keessatti kalaquun isaa beekkamaadha. Wanti isaan itti jiran kun garuu anaaf gaaffii yeroo dheeraaf deebii dhabde sammuu kiyya keessaa wacaa turte baayyeef akkaan deebisaa argadhu na taasise. Kaayyoon ABO kan ganamaa Oromoo bilisoomsuufi Oromiyaa walaboomsuu tahullee hoggantoonni ABO Shanee immoo kaayyoo kana cabsanii qabsoo godhamaa jiru sakaaluufi dhoqqee dibuu qofaaf maraachuun isaanii kan ammaa kun yeroo jalqabaa miti.


    Dhugaa dubbachuuf warraaqsa ummata Oromoo bal’aan gaggeeffamaa jiru kana hoggantoonni Shanee kun yeroo garagaraa yoo morman argeen jira. Isaan keessaa akka fakkeenyaatti nama tokko yoon kaase Odaa Xasee hoggana ol aanaa Shaneeti. Odaa Xasee akka dhunfaattiis akka dhaabaatiis yeroo garagaraa warraaqsa Oromoo bara 2016 kana keessa gaggeeffamaa ture yoo mormuufi balaalleeffatu fuula FB isaa irrattiis, miidiyaa irrattiis argee dhaga’een jira. Warraaqsa bara kanaa keessatti gaggeeffame keessaa guyyoota seena qabeessa, injifannoo gurguddaa galmeessaniifi hangafoota tahan kan akka hiriira guddicha Oromiyaa Hagayya 6 fi gaafa duulli lagannaa gabaa ji’a Fuulbana 2016 keessa wayta akka gaggeeffamu labsame Odaa Xasee nama hadheeyfatee mormeedha. Hoggantoonni akkanaa kora hogganoota Oromoo maaliif morman yoo jenne argaa irra dhageettii barbaaduu taha. Korri hoggantoota Oromoo Atilaantatti gaggeeffame kun bu’aa warraaqsa bara 2016ti. Warri warraaqsa kana mormaa ture waltajjii bu’aa warraaqsa kanaa taate irratti hirmaachuuf ofitti amantummaafi hirees hin qaban. Abbaan barbaade waan itti amane deeggaruu, waan hin barbaanne immoo mormuu mirga guutuu qaba. Maaliif morman, maaliif jibban jechuu kiyya osoo hin taane sababoonni mormaniif qabatamaafi mul’ataa tahuu qaba jedheen yaada. Haalli isaan itti jiran kun sababoota baayyee irraa kan maddu akka taheen hubadha. Yoo gama isaaniitiin hin taane qabsoon Oromoo taakkuu takka akka hin deemne barbaaduu, dhiigaafi lafee faca’aa jirtuufi lubbuu obboleeyyanii kan qisaasamaa jiru kanaaf leeccalloofi hadooddii dhabuu, qabsoo eenyulleen gaggeessu maqaa itti moggaafachuuf hamiluu, adeemsaafi tartiibni qabsoo itti gaggeessan nama harkaa baduu, kaayyoofi akeeka dhaabni qabu moggatti dhiisanii fedhii ofii jala tarkaanfachuu, amala abbaa irrummaafi ana qofaatu beekaatiin guutamuu, ergama diinaa ba’atanii deemuu, quuqamaafi laalaan sabaa namatti dhaga’amuu dhiisuu, fedhiifi hawwii ummataa beekuu dhabuu, dhahannaa onnee ummataa dhageeffachuu dhabuu, sadarkaa qabsoon irra jirtu hubachuu dhabuufi kkf baayyee irraa kan maddu akka taheen hubadha.


    Waanuma fedhee haa tahuu, abbaan fedhe waan barbaade haa hafarsuu nuti ummanni Oromoo wanti godhuu qabnu baayyeetu jira. Kan duraa rakkoolee akkanaa kana gad xiqqeessuufi tarsiimoo bu’aa qabsoo keenyaa guddisuufi galma keenyatti nu dhiheessuu dandeessu diriirfachuun dirqama taha. Nama dhunfaas tahee, dhaabni siyaasaa marti maaliin godhuu qaba jedhee of gaafachuu qaba. Yoo walii galuun hin danda’amne garaagarummaa isaanii akkuma jirutti dhiisanii kaayyoofi akeeka qaban san galmaan gahachuuf tarkaanfachuu qaban. Olola wal irratti banuun nun barbaachisu. Ololaafi dhagaa darbannu mara gara diinaa qofatti darbachuu qabna. Gama biraatiin Oromoon wal amanuu, wal irratti quufuu, waan gaarii hojjatame eenyuutu hojjatee osoo hin taane hojjatamuu isiitti deeggaruu, kan balleesse badii isaa itti himuu, kan waan gaarii hojjate jajjabeessuufi tooftaa biraa kan jaalalaafi qindoomina keenya cimsan, tarsiimoo mootummaa wayyaanee kan butute kana itti fonqolchinu hordofuun dirqama taha. Dhaabni siyaasaa tokko kan biraa waliin hirmaachuu dandeenyaan gamtoomee qabsoo isaa itti finiinsuu qaba. Dhaabni siyaasaa tokko yoo waan biraa godhuu dadhabe dhaaba siyaasaas tahee nama dhunfatti qabsoo Oromoo siqsuuf tattaafatu hamilee buusuufi cubbuun dhoqqee itti dibuu irraa of qusachuu qaba. Ummanni keenya nama ykn dhaaba qabsoo taa’ee minnaagu osoo hin taane kan diina isaa wareegu, kan walirratti ololu osoo hin taane kan tarsiimoo sirrii diina barbadeessuuf diriirsu barbaada. Oromoon wayta ammaa kana eenyuutu naaf hojjataafi eenyuutu narratti hojjataa jiraa sirritti addaan baasee beekee jira. Dhaaba siyaasaa kan yoo danda’e wal tahu yoo dadhabe immoo roguma jiruun qabsoo finiinsu malee kan Oromoo irratti as deebi’ee diigmayaafi shira xaxu hin jaalatu, hin barbaaduusi. Sadarkaa amma qabsoon Oromoo geesse kana irraa abbaan fedhe yoo waan qabsoo qancarsu tanuma barbaade jedheefi hojjatees taakkuu takka of duuba deebisuu akka hin dandeenye hubadhaa. “Kofa ofii ajooytuu abbaatu walitti qabata” jedha Oromoon. Kanaaf afaaniifi bobaa ofii ajaaytuu ofumaaf walitti qabachuu malee of babbanuufi walitti ajeessuu irraa of qusachuun abbumaaf tola jedheen barruu koo goolaba. Horaa bulaa.
    “Abbaan barbaade wixxifatuus qabsoon keenya galma geessi!”
    Saphaloo Kadiir
    Sadaasa, 2016

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  • Open letter to Mark Zuckerberg, the chairman of the Facebook - Daniel Gebremedhin Areri

     
    Open letter to Mark Zuckerberg, the chairman of the Facebook 
     
    By Daniel Gebremedhin Areri  
     
    Subject: Ethiopians are banned from using Facebook and internet access by the dictator government in Ethiopia
     
    Mr. Zuckerberg, you are the hope of the world and the father of globalization. You have connected the world’s countries together. You have broken the boundary of the expensive of both print and broadcast media by creating Facebook which is the leader of social media. In a dictator country like Ethiopia both broadcast and print media are owned by the government, which was not elected by the people for the people, but elected by itself using guns. In a country like Ethiopia, people’s voices are overridden by the wrong hands of governments. You have come with a solution for suffocated world information. I strongly believe that our world breathes information. Hence, your Facebook is one of the world’s lungs which helps the world to breathe information. 
    In August 2016, I felt happy when I heard news about your plan to connect the whole world and Africa to internet access. Most African countries are held by minority dictators. These dictators own the people and countries like their own properties although the younger African generation is revolting against them. According to this year’s Freedom House report, Ethiopia holds a record among the worst countries of the world which ban access to internet, practices censorship and thwarts freedom of information.  Ethiopia ranked ahead of Iran, Syria and China. In addition, Ethiopia cooperates with China to jam the free flow of information and to ban access to the internet even though Ethiopia is one of the ‘best allies’ of the West. You believe that having access to the internet is a basic human right.  
     
    Nowadays, the number one fighter against dictators is Facebook, because Facebook immediately exposes their evil doings. The dictators have also targeted Facebook at their front lines.  Facebook is preceding both broadcast and print media in feeding people with information, not only in developing and dictator countries, but also in developed countries, Thanks to mobile technologies and Facebook, dictators’ wrong hands and bloody hands can be exposed immediately. In their behavior, these dictators cannot live without being fake, but in the globalized and digitalized world of Facebook, there is no place to exist by sowing tyranny. This is why the ‘Ethiopia government’ first tried to block Facebook in Ethiopia, but when people systematically started to use Facebook with unique internet browsers, finally Ethiopia decided to totally close internet access. The ‘Ethiopia government’ points its finger to accuse modern technologies and Facebook; it believes that Facebook has been playing a great role in Oromo, Amhara, Konso, and Gedio Protests.
     
    I strongly believe that you came to rescue us from dictators and bloody handed governments with your blessed plan of giving free internet access for African countries including Ethiopia from satellite. The dictators and tyrannical governments never can ever conquer you; Facebook and its peoples are the winner. You are the engineer in all victories of voiceless nations of the world. I would ask you on behalf of hundreds of millions of people, we need immediate help from you. Especially we Ethiopians need emergency treatment in order to survive from the current State of Emergency.  
           
    With Best Regards,
     

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  • Abdi Fite has to apologize to Gamada Wariyo

     

     

    On Oct 3, 2016, a day after the heinous #Irreechamassacre, Abdi Fite made disparaging comments about Gamada Wariyo. Gamada Wariyo is the young man who uttered the now iconic phrase “Down Down TPLF! Down Down Woyanne!”. He was “Qeerroo Sobaa [waangoo]” , a TPLF agent. According to Abdi Fite, this person was meticulously placed on stage to lead hundreds to their death.

     As an OMN journalist, it was wrong and dangerous to falsely charge an Oromo nationalist as TPLF mole. SiiTube received Abdi Fite’s derisive comments. However, since there was no way for us to verify its credibility we failed to hold him accountable. We have obligations here because similar accusations had resulted in serious consequences. 

    Gamada has now escaped to Egypt. He is in a relative safety. We are not sure if Abdi still holds the same stance.  Should he have changed his mind, Abdi needs to apologize to Gamada and prevent further threat. 

     -SiiTube 

     

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  • ዶ/ር ኃይሌ ላሬቦ የተባለ ሰው ስለ ኦሮሞና ስለ ኢትዮጵያ አወዛጋቢ ነገሮች ተናገሩ - Daniel Areri

     ግላዊ መልስ  ለዶ/ር ኃይሌ ላሬቦ ‘የታሪክ ተመራማሪ’

     
    ዶ/ር ኃይሌ ላሬቦ የተባለ ሰው ከ SBS ሬድዮ ጋራ በደረጉት ቃለ-ምልልስ ስለ ኦሮሞና ስለ ኢትዮጵያ አወዛጋቢ ነገሮች ተናገረዋል። ይህ አስተያየት እንድደርሶትና እንደሚያነቡት ተስፋ አደርጋለሁኝ። የአማርኛ ወይም የፍደል ግድፈቶች ካሉ እያረሙ አምብቡ፣አማርኛ ለኔና ለእርሶም ሁለተኛ ቋንቋ ነው። እዛ ላይ ደግሞ እኔ የቁቤ ተማሪ ነኝ።
     
    ዶክተር ትንሽ ጥያቄ ብቻ ላቅርብ፣ “ኦሮሞ ብበዛ 7 ሚሊዮን ብሆን ነው ሌሎቹ ሃዲያ፣ካምባታ፣ጉራጌ ነው” ብሎዋል። እናንተ ዶክቶሮችና ፕሮፎሰሮች ምን ነው በኦሮሞ ላይ ወረዳችሁ? በቁጥር መብዛት ልክ ነው ያሰቀናል፣ ነገር ግን ካለው እውነታን ከሌለ ፈጠራ ጋራ ያስቦካል እንዴ? ግን እያሉ ያሉት ህይ የታሪክ ቡኮ የጊዜ እንጀራ የሚወጣሎት ይመስላል? “ናፈጠኛ አማራ ብቻ አይደለም” ብለኻል፣ ልክ ኖት ነፍጠኛ ከኦሮሞም፣ ከደቡብም፣ከኦጋዴንም ነበሩ። ነገር ግን የራሳቸውን ቋንቋና ማንነት ይዘው ሳይሆኑ የአማራን ቋንቋ፣ባህል፣ሃይማኖት፣ወዘተ ይዞ ነው ናፍጠኞች የሆኑት። የዛሬ ወያኔም ነፍጠኛ እኮ ነው። ነፍጥ ማለት ጠበንጃ እስክሆነ ድረስ በነፍጥ የሚገዛ ሁሉ ነፍጠኛ ነው። ወያኔም ዛሬ ትግሬ ብቻውን አልገዛም። ወያንኔ በራሱና ለራሱ በዘረጋ መዋቅር ውስጥ  ከሌሎች ብሄርም የራሱን ተላላኪዎችና ጃሌዎች አሰማርቶ ኢትዮጵያኖችን እያስጨቆነ ይገኛል። ልዩነታቸው የትላንቱ ነፍጥኛ የማንነት፣ የቋንቋ፣ የባህል፣ የሃይማኖት ዘራፊ፣ የሀብት ዘራፊና የመብት ዘራፊ ሲሆን፣ የዘሬ ነፍጠኛ በብዛት የንብረትና የመብቶች ዘራፊ፣ እንድሁም ገደይና አሳዳጅ ነው።
     
    እርሶ ግን  “በኢትዮጵያ ውስጥ የብሄር ብሄር ሰቦች  ጭቆና አልነበረም” ብሎዋል። እዚህ ላይ ቆይ በባሪያ ንግድ ጊዜ ሁሉም የኢትዮጵያ ብሄሮች አማራም፣ ኦሮሞም፣ ትግሬም፣ ደቡብም በእኩልነት ለባሪነት ይሸጡ ነበር እንዴ? ኦሮሚኛ ሰፊው ህዝብ ይናገራል፣ በሆነ ግዜ በጎንደር ራሱ የስራ ቋንቋ እንደ  ነበረ ይነገራል። ታዲያ አማሪኛ ብቻውን ለምን የኢትዮጵያ ቋንቋ ሆነ? ኢትዮጵያን ኢትዮጵያ ያረገ ኦሮሞ ከሆነ? ልክ ኖት በአማራ የበላይነት ላይ ከዘመነ ሚኒልክ አስቶ የዘመናዊ ኢትዮጵያ የመገንባቱ ጉዳይ ላይ፣ የኦሮሞ ህዝብ እንደ ትልቅ ህዝብነቱ ትልቅ ድርሻ ነበረዉ፣ ነገር ግን ኦሮሞ፣ ኦሮሞ ሆኖ ሳይሆን አማራ እንድሆን ተደርጎ ወይም አማራ ሆነው ነው  ኢትዮጵያን የገነባት። በዘመናዊ ኢትዮጵያ ግንባታ ውስት እኮ የኦሮሞ ጅግኖች የመጀመሪያ ስማቸውን የክርስቲና ወይም የአማራ ስም ከሰጡት የቤተሰብ ስም በታሪክ ጻፊዎች ለምን ይደበቃል? ለምሳሌ ፕያሳ ላይ ሃውልት የቆመለት የኦሮሞ ጀግና መገርሳ ባዳሳ ወይም አቡነ ጴጥሮስ በአማሪኛ የአባት ስም የላቸዉም እንዴ? የንጉስ ኋይለስላሴ አባት ራስ መኮንን ኦሮሞ መሆናቸው ለምን ተደበቀ? ጃኖህ (ኋይለስላሴ) ራሱ ኦሮምኛ አቀላጥፎ እየተናጉሩ እራቸውን ለምን ደበቁ? መንግስቱ ኋየለማርያምስ በስተመጨረሻ እንዳለው እውነት ከሆነ፣ የሱ ኦሮሞነት ወደ ዝንባብዌ ከተሰደደ በኋላ ለምን ታወቀ? በእዉነቱ ከዚህ በኋላ ማንነቱን ቀይሮ የድሮ ኢትዮጵያን የሚሸክም ወይም የምመራ ወይም የሚደማላት ኦሮሞ ይገኛል ብሎ ያስባሉ ዶክተር?  
       
     ኢትዮጵያኖች በድሮ ስርዓት በማንነታቸው እንድሳቀቁ አልተደረጉም? ከእርሶ ራሱ ልጀምርና በተሰብ ያወጡሎት ስም እውነትም ኃይሌ ነውን? ት/ቤት ሲትጀምሩ አማሪኛ ባለመቻሎ አልተሳቀቦትም? የኦሮሞች ተማሪዎች ፣ የደቡቦች ተማሪዎች፣ ወዘተ ስም ሳይስቀይሩ ት/ቤት መግባት አልተከለከሉምን? ከባለባቶችና ከፊውዳሎች ልጆች በስተቀር የሌሎች ብሄር በብዛት ከዘመናዊ ትምህርት ቤት እየተከለሉ አልነበረም? ሌሎች ባህልና ሃይማኖቶች አልተጭቆኑም እንኳን የብሄሮች መብት ተውትና? ከኦርቶዶክስ ሃይማኖት ውጪ ሌሎች እንደ ሃይማኖት ይቆጠር ነበር በድሯ ኢትዮጵያ ውስጥ? ሌላ ነገር ይቅርና በዛሬ ጊዜ በሚሊዮኖች የሚከበር የኢሬቻ በዓል ራሱ ተክልክሎ አልነበርም? ለዘናዊ ዲሞኪራሲ ራሱ መሰረት ነው ተብሎ የሚገመተው የገዳ ስርዓት አባ ባህረ በ15ኛው ክፈለ ዘመን ውስጥ ራሱ ስለኦሮሞ ገዳ ስጽፍ “የኛዎች ስከፋፈሉ ኦሮሞቹ በገዳ የሚባለ ስርት ስር ስለሚደራጁ አሸናፊዎች ይሆናሉ” ብሎ ነበረ። ታዲያ እርሶ የታሪክ ተመራማሪ ከሆኑ ይህ የገዳ ስርዓት በድሮ ስርዓት አልታገደም? ዶክተር እኔ የ32 ዓመት ሰው ነኝ፣ እርሶ በእጥፍ ዕድሜ የሚበልጡኝ ይመስለኛል፣ ደክተር አይኔ እያየ በምርምሮ ል…? 
            
    በመጨረሻ ላይ የግል አቋሜ ልንገሮት፣ እርሶ እንዳሉም አንድነትና ፍቅር ጥሩ ነው እኔም ብቀናን የሁሉም ብሄሮች መብትና ቋንቋ የተከበረባት ኢትዮጵያ እንድኖረን እመኛሎ፣ ነገር ግን  እርሶና ሌሎች የሚትመኙት አማሪኛ ብቻ የሚትናገር ኢትዮጵያ ሞታ ተቀብራለች! እንደ እየሱስ ክርስቶስ ከሞት እንደማትነሳ ላረጋግጥሎት እወዳለሁኝ! የእርሶ ብሄር እንደ ኦሮሞ ከአርባ ሚሊዮን ባላይ ብሆኑ አማሪኛ ብቻውን ለወደፊትም የኢትዮጵያ ቋንቋ እንድሆን እንደጠቆሙ የራሶዎንም ቋንቋም ሳትጠቁሙ አተቀሩም። አንድ ኦሮምኛ ተረት እንዲህ ይላል። “ Dhagaan if hin darbuu, abbaan if hin argu” ሲፈታ ‘ድንጋይ እራሱን አይወረውርም፣ ሰዉም እራሱን እያይም’ ማለት ነው። ደክተር ለሁላችን የሚትሆን ኢትዮጵያን መግንባት ከፈለግን የትላንትናውን ታሪክ እንደ ታሪክ ምንም ሳንጭምርበት እንድሁም ሳንቦሪሽ መጥፎን እንደ መጥፎ ጥሩንም እንደ ጥሩ አስቀምጠ መጥፎውን እንዳንደገመው ተስማምተንበትና ተመረንበት፣ ጥሩ ጥሩን ደግም ወስደነው ካልሄድን “የቆጡን አወርዳለው ብላ የቢብቷን ጣለች” እንደሚባለው ይሆናል። ልንኩን ተጫኑና መሉን ቃለ-ምልልስ ያደምጡ።
     
    ቼር ይግጠመን 
     
    ዳንኤል ባሪሶ አሬሪ።
     
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  • Liben Wako Filate to OLF, Bkele Gerba, and Jawar Mohammed written in 2015

    From: Liben Wako Filate
    7777 Maple Avenue #904
    Takoma Park, MD.20912
    United States
    Date: November 26/2015.
    To: His Excellency Daud Ibsa
    Chairman Oromo Liberation Front (OLF)
    Asmara, Eritrea.
    To; His Excellency Prof.Merara Gudina 
    Head of Oromo Federalist congress party, 
    Finfine, Oromia
    To: His Excellency Mr. Bekele Garba 
    Oromo Federalist congress party,
    Finfine, Oromia
    To: His Honorable Mr. Jawar Mohammed
    Director Oromo Media Network,
    Minnesota, USA.
    To: All Oromo Communities in Europe, United States, Australia, and Canada and across the world.

    Open Letter.

    Subject: Threat to Oromo struggle, unity and effort to cause bloodletting between 0ur people.
    Dear, brothers and sisters may peace be up on you all and the all mighty provide all of us with his mercy, and help us all in our endeavors to see liberate Oromo nation in which they all live and enjoying life, liberty and pursuit of happiness under a political system that is free of hate, tribalism, religious difference and regionalism.


    We, Borana in Diaspora and at home are highly disturbed by political propaganda that is conducted by Mr. Dawit Oddo alias Nagesso Oddo currently residing in Minnesota. In the past few months there was unanticipated bloodletting caused by agents of our people’s enemy between Borana and Guji Oromo communities in the Southern Oromia which by most part of it fueled by Nagesso Oddo false and ill designed propaganda.


    It is very sad that this shameful act has taken place and is successful partly played by Nagesso Oddo in collaboration with few individual GUjis in power at Guji zone. We are very much shocked and saddened by enemy agents’ triggered war against Borana on issues related to a name of a town where the head quarter of Guji zone is located. We are very much heartbroken that no single Oromo political figure has voiced against this disgraceful episode that caused the buring 0f 420 houses and death of 110 innocent Borana and Guji peasants who has no any economic or political interest in relation to this matter in renaming a town.


    Above all Mr. Dawit (Nagesso) Oddo’s lie about the name relating to our prominent leaders like Major Jatani Ali and Godan Tunni. Why should the name of a town worth to have price of human life? The name of the city has long existed as a result of Borana and Aris Oromo peace conference of 1812. The conference named the sitting of the site of the conference Nagelle Borana only because Nagelle is a word coined out of Nagaha (peace) and Nagelle means place of peace. The name Borana is attached to it only because it is located in territory inhabited by Borana and latter for postal service destination to minimize confusion between two towns on same highway, same direction. Similar name Nagelle is also found in Aris inhabited territory in rift valley. 


    These names do not imply that the places are private property of Borana or Aris. It is home for all Oromo people. These names were given to places long before the grand parents of our two ingenuously accused leaders’ were born. Though the conflict has ended with heavy property and human loss elements whose dream is to divide Oromo people singing our song of freedom but operating in serving the interest of the colonial regime did not stop their dirty work.

    As you all read on face books and other networks hoping that you are technology savvy Nagesso Oddo has continued call for curving out seven districts from Borana zone to create new western Guji zone. Our serious concern is why is it necessary to separate brothers? What does it worth to create conditions of war within one family? Secondly, why is it important to redirect the struggle of Oromo people inward rather than facing the enemy?


    We are very much saddened by shallowness of political agenda Mr. Nagesso is promoting which creates division and mistrust within our people and complicate the struggle of Oromo people for freedom. It is obvious that freedom is not achievable without unity and collective effort of all citizens. Independence of a nation or even to achieve relative democratic governance within Ethiopian empire is impossible if our nation is fragmented. 


    As Mr. Nagesso claims to curve seven districts out of Borana zone to create Western Guji zone we call it irredeemable madness and political naiveté. The purpose of redistricting of Oromia territory is only to provide good governance, services like education, water supplies, schools, security and infrastructure development not because certain elements wanted it. The power of redistrict is sovereign by its nature. Such action of redistricting of territory is a prerogative of sovereign power which we are aspiring and many priceless souls are given to on the streets of Oromia today not to tighten vice on our people with the hand of colonialists. Even if such demand comes from the general public it should not be on ground of serving this clan or that. It is done on principles of providing efficient governance based on no intention of harming one group or the other.


    At this very stage we are tired of tolerating such evil agenda like the one Mr. Nagesso is promoting. Therefore, we have decided to appeal to Oromo leaders to address this matter very effectively. We the Borana believe in strong unity of all Oromo people. Though, the behavior of Mr. Nagesso and few Guji intellectuals in service of enemy including Nagesso’s brother who is one of the proponent of such separation our unflinching belief remain untouched that Oromo people are indivisible and their land too. Upholding our strong creed of Oromo Unity we ask the entire above addressee to take this matter as a serious problem to Oromo struggle and take the following measures.


    1. WE call up on Oromo Liberation Front (OLF) to address this matter and clearly instruct the nation what has to be followed and its priority.
    2. We ask OLF to instruct its members dissociated themselves with Nagesso on all social and political activities.
    3. We ask Oromo Federalist congress party to expel Nagesso Oddo from the party under whose name he is operating conducting propaganda of disunity of our nation. We demand his replacement and appointing someone who can play a unifying role in its behalf among the Diaspora.
    4. We ask Oromo Media Network to unconditionally deny Nagesso Oddo future air time due to his criminal activity against the Oromo struggle and people of Oromia. And we ask operators of internet radio who has been entertaining Mr. Nagesso in the past do take similarly action of denial.
    5. We ask all Oromo communities to isolate this covert servant of the enemy.
    6. By any means necessary with stand against any effort of separating Guji from their Borana kins and ask all Oromo to unite around our effort.

    Lastly, as an Oromo person we advise Mr. Nagesso that we launch legal complaint against you as far as you are on US soil within the jurisdiction of the united State government that you are promoting the birth of terrorist activity for the purpose self-satisfaction. Our action is not an act of revenge that is why we give you early warning to help you refrain from your destructive action that is feeding on human live. In short we would like to tell you that a word for a wise is a wisdom it’s up to you to take it.

    At last we beg all the addressee of this open letter to do your share to save innocent life that could perish as a result of this mad man’s propaganda.
    Unity is power!!
    Victory to the Oromo people.

    Liben Wako Filate

     

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  • Convening An Oromo Leadership Convention: theatrics of convoluted arrogance and ignorance - Beka Namo

    Beekaa Namoo

    Two-person Convention Organizers recently authored and distributed a bulletin that calls for “Convening An Oromo Leadership Convention”. We later found that the whole idea was baked, fried and sautéed, and cooked by two individuals, one, the managing director of OMN, Jawar Mahammed and  second, Esekiel Gabissa , professor at  Kettering University. Not a single Oromo political organization was consulted for this grandiose, pompous, and ambitious rendezvous.

    According to the organizing committee composed of two Trojan horses, the Convention will be a gathering to have as broad a representation as possible. Delegates will receive the documents ahead of the gathering. At the Convention, they will consider the documents, debate, provide recommendations, amend and take decisions. All delegates will have enough time to deliver remarks to contribute to shaping the yaa’ii’s final deliberations and resolutions.

    In other words, two individuals, one, whose job description is to run an Oromia media, and another, a professor of one small private university took the responsibility upon themselves for calling a convention, selecting who should participate, drafting a document (charter), running the convention,  deciding on the final document that determines the destiny of future Oromia. As far as we know, these two individuals do not belong to any publicly known Oromo political organizations. Some, including the OLF, that have been around for close to half a century were ignored. Rumor has it that none of the Oromo political organizations were officially consulted or conferred with even for a little courtesy. Nevertheless, the public was told that they were welcome to participate if they so wish!

    What is really going on here? Have the Oromo become a bunch of herds of sheep that two cunning sheepherders tend, herd, feed, and guard herds of sheep.  Do these two individuals really think they are so clever and the Oromo multitude so idiotic, stupid, foolish, absurd, ridiculously reckless  bunch of  flock of herds of sheep and will convene and debate and deliver to shaping the two sheepherders’ yaa’ii’ final deliberations and resolutions?

    If that happens, and heaven knows it might, considering the numbers of herd of sheep of following that are around, that day will forever be remembered as the day the Oromia Charter drafted by two wolves in sheep’s clothing was adopted and signed. The ratification process for the charter will start and end the same day at the convention or a little later and Oromia will transition from a regional state now ruled by TPLF/OPDO to the rule of the new sovereign Robin Hood, and his new lieutenant. The multitude of sheep will bow in recognition of the arrival of the new supreme power, whereby the lady sheep will ululate in high pitch and sing a song of praise to the new prince of thieves.

    This reminds me of the image of young calf running, jumping up and down unhindered after feeding on mommy milk and filling its tummy and thinking He is the Greatest. What a fool, what a farce, what an embarrassment to Oromo! How disgusting and delusional are some people? Is this a case of malignant narcissism, a psychological syndrome comprising an extreme mix of narcissism, antisocial personality disorder, aggression, and sadism which Herbert Rosenfeld described as “a disturbing form of narcissistic personality where grandiosity is built around aggression and the destructive aspects of the self becomes idealized”. Or a case of infantile young man disillusioned by the attention paid for by star-struck young women sheltered, lonely  in closed rooms watching the talking head on OMN and UTube? I don’t really know the answer, but I can say this with certainty—that this kind of behavior should not be tolerated by Oromo political organizations, political elites, particularly Oromo nationalist activists, if we all want free Oromia.

    Oromos can’t expect to develop any sort of credibility from our friends or foe if we allow such bizarre behavior to go on unpunished. The world is watching us, our enemies are telling the world that Oromos are not ready to govern themselves. That some within us do not even follow the elementary general principles, procedures, and responsibilities and the elementary procedure on who has the mandate to call a convention of this magnitude is not so good a telltale story. The credible political groups that will initiate the call; all the representatives of the nations’ stakeholders that must be included; political thinkers, and experts, that must be invited, and under what conditions?

    Even more troubling is the fact that few (about 11) literate individuals wrote an appeal letter to the two self obsessed disgruntled individuals asking for consideration to bla-bla-bla, as if the two con artists are entitled to call to draft real Charter for Oromia. Just because, a herd of thousand recruited and trained dummies jump up and down with every word spoken these con artists does not mean that we have to join the herd of dummies for the world is not led and managed by herd of dummies. This convention should be scrapped or a full scale battle should be waged on the perpetrators of such scandalous activities. This action by two individuals is aimed at sabotaging and short-cutting the ongoing Oromo struggle for freedom. The entire background of the initiatives behind the call to convention should be thoroughly investigated, and the financiers of the convention should be identified. All  concerned and ignored Oromo political organizations should issue statement regarding this convention.

    Oromo convention is necessary, and even timely. It must be an all inclusive, all Oromo political groups of the different ideologies must be invited and be fairly represented. Representatives of all political groups must be included as organizers of such convention and Oromo intellectuals with specific skills relevant to such conventions should be carefully recruited and included in the organizing committee. Draft document should be prepared in consultation with all stakeholders. We can produce such document and unite our divided political groups under one umbrella.

    Hopefully, civility, moral and ethical standards, and Oromo safuu will guide us in the future when we engage in the larger Oromo issues of serious magnitude. The good news is that, we are just working on how to create a nation that is free, democratic and civil, and to get to that stage, we do not have to reinvent the wheels, for many before us have already done that with many trials and errors, and we do not even have to repeat their past errors if we handle issues wisely.

     

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  • The Oromo Leadership Convention and the Future of Ethiopia: A Reply to Tedla Woldeyohanes's Plea for Clarity

    A Reply to Tedla Woldeyohanes's Plea for Clarity 

     

    By Ezekiel Gebissa

    Questions about Oromo loyalty to Ethiopia persist though they are stale, condescending and meaningless.  The sort of questions that Tedla raises have been litigated for nearly three decades. The issue of secession, for instance, was basically settled when federalism was chosen as a solution and secession was enshrined in the Ethiopian Constitution as a right in principle. For those who have remained in the mindset of the ancient regime, however, all Oromo political moves, even a call for a convention, must be scrutinized for some hidden desire for secession.  To be sure, no one Ethiopian group has the moral authority to administer the litmus test of loyalty to Ethiopia. It is unfathomable that Oromos have to answer such questions especially in the wake of what the sacrifices of generation of Oromo to liberate Ethiopia from tyrannical rule.

    By responding to these questions, I am not respecting them. But I respect the spirit of dialogue in which Tedla Woldeyohannes raised them.  He did not indict anyone or besmirch anyone’s reputation. His was a plea for clarity. It is the kind of civility that befits the moment and it bodes well for the kind of dialogue we need at this critical point in time in our history. I commend him for his contribution to civil discussion. Let me try as best as I can to respond to his relevant queries.

    Question #1: What does “Oromo nationhood” mean? Denying the existence of an Oromo nation was a mission of a succession of Ethiopian ruling elites, including historians of great repute. Under the policy of assimilation of the imperial period, it made sense to deny the existence of the Oromo as a distinct nation. The Oromo of Harer were called Qottuu; the southern Oromo as the Borana of Sidamo. The Oromo in Shewa were often portrayed as Amhara.   The Wallaga Oromo were said to have nothing in common with the Arsi. One historian summed it up: “the Oromo don’t have corporate history.” The conclusion is that the Oromo don’t belong to the same ethno-national group.

    In addition to dividing along lines of region and lineage, assimilating the Oromo also meant denying the existence of the Oromo as a people. Until 1974, the Oromo were referred to as Galla, not Oromo. The schools foisted this charade on generations of students, including Oromos who were forced to reject their true self-designation fearing cultural alienation and other forms of retribution. So Oromo endured a culture of dehumanization encapsulated in offensive Amharic clichés. Mohammed Hassen summarizes them as follows.

    In the eyes of many Ethiopians, as Donald Donham keenly observed, the “Galla were pagans. They were uncivilized. Ye Galla chewa ye gomen choma yellem (it is impossible to find a Galla gentleman as it is to find fat in greens) or again Galla inna shinfilla biyatbutim aytera (even if you wash them, stomach lining and a Galla will never come clean).” In one Amharic expression, Oromos were equated with human feces: “Gallana sagara eyadar yegamal” (Galla and human feces stink more every passing day). In another, even Oromo humanity was questioned: “Saw naw Galla?” (Is it human or Galla?).

    The Galla reference was a mechanism of “othering,” an instrument of sociocultural denigration and psychological dehumanization of the Oromo.   The Oromo nation has survived the onslaught of assimilation and imperial domination. In the last four decades, Oromo has become the accepted designation though only a decade ago someone published a book insisting that Galla is the proper desigination.  The Oromo believe they have overcome the denial, denigration and dehumanization of the past.  The Ethiopian Constitution refers to the Oromo as a nation.  The Oromo nation has always been a nation. It has reclaimed its status today. We just have to get used to it.

    Question #2: What does it mean Oromo is a great African nation? Is the Oromo a nation as other African nations? It should not sound strange to state that the Oromo are indeed “a great African nation.” Oromo is great, African and a nation.  Implicit in the query is a suspicion that the reference to the Oromo as a nation presages a claim to statehood.  To be sure, it takes a great a great deal of courage to even raise such a patronizing question.  Who is more Ethiopian than any other group to administer the test of Ethiopianess?

    Oromo has always been a great nation. The French traveler Antoine d’Abbadi, a traveler known for his meticulous mapping of the region from Massawa to Kafa in the second half of the nineteenth century, described the Oromo as “a great African nation” in an article he published in 1882. Martial de Salviac also repeated the same description in his book title:An ancient people, Great African nation: The Oromo (1902). In today’s parlance, Oromo is a great nation. The young Oromo generation has made a compelling case for the reinstatement of the historic reference.

    Where there Oromo state in the past? When Antoine d’Abbadie crossed the Blue Nile in the 1840s, he encountered a gadaa republic at Odaa Buluq in Gudru. As he travelled south, he came across five Oromo kingdoms known as the Gibe States: Limmu, Gera, Gomaa, Guma and Jimma. These were independent kingdoms that governed themselves, later made tributaries and eventually conquered by the Kingdom of Shewa. Other travelers encountered Oromo gadaa republics everywhere in the rest of Oromia, at Odaa Hule, Odaa Robba, Odaa Bultum, Mae Bokku, and Gummi Gayyoo and so on. That is the history of the Oromo kingdoms and republics, and that is how Oromo custodians of knowledge (argaa dhageetii) have documented it orally. Learning this history or argaa dhageetii (what is seen and heard) is part of being socialized into being Oromo. No text book history can erase or falsify this history. Fortunately, young Oromo scholars have also documented this history with competence and finesse.  Some people just don’t want to believe it.

    The writer asks for the locational map of these Oromo entities. On a regular map, the kingdoms emerged in the region that is modern southwestern Ethiopia, to the west of the Gibe and Omo Rivers, and north of the Gojeb. The republics were all over today’s Oromia. I surmise that the question about a unified Oromia independent state in the past. This too is a tired question. Oromo historians have documented the unity of the gadaa republics as all paid homage to the Abba Muudaa at Madda Walaabuu every eight years. These historians are loyal to the cannons of historiography. Their documentation is no less valid than those who claim an exceptional epistemological authority to judge which history is authentic. History is a matter of interpretation. We can debate any one interpretation endlessly. We must muster the courage disagree on interpretations of Ethiopian history and agree on living in the future.

    In the present context, self-governing means that the present Oromia Regional State, nominally self-governing today, will be truly self-governing in the future. Oromo politicians have championed the idea of self-rule regionally and shared rule nationally for quite some time now. Apparently, it never sinks in.

    Question # 3: Does national liberation have the same meaning then and now? The Oromo Liberation Front (OLF) adopted a political program in 1976 in which the idea of liberation was enunciated.  Since then a lot has happened and a lot has changed. It looks like some “analysts” are scrutinizing for ways to find reasons to indict the OLF. At the moment, it is not clear which OLF is still promoting the idea of “total independence.”  Over the last half century, the OLF has splintered into several factions. The Oromo Democratic Front (ODF), for instance, has a new political program that doesn’t mention total independence.

    In raising it again, Tedla has pulled from a time capsule a question that was asked in 1991. It is the same allegation that the TPLF is spewing today to separate and destroy the opposition against it, which is expressed in recent Amhara-Oromo solidarity. Lumping all Oromo political parties and scrutinizing their statements to find a subterranean meaning, a “hidden agenda,” serves no purpose other than stereotyping a whole group as perpetual iconoclasts.

    What is inscrutable is the fact that the idea of self-identification, self-reliance and self-rule that the OLF planted among the Oromo has grown to the sentiment of “national liberation” expressed by the #OromoProtests. The #OromoProtests has been a national drama unfolding before the entire world.  Reasonable people know the demands of the present Oromo revolution.  They don’t torment them with the same question they asked of their predecessors.

    Still the idea that the “old” OLF has always been for nothing but secession is an urban legend that never goes away.  The OLF was never wedded to only one avenue of solving the Oromo question. Let me support my case by quoting OLF leaders. First, a speechdelivered by Galasa Dilbo, the former Secretary of the OLF, at the Mesqel Square in 1991 *1992, right?

    Today this public assembly affirms that the Oromo nation stands for peace and democracy. It shows that the people are committed to this struggle until its goals are achieved. It wouldn’t be a misstatement to assert today that, because of the unity and freedom of the mind the people have achieved, the Oromo struggle has moved on to a new phase. For the Oromo Liberation Front, this public assembly attests the Oromo are peaceful people. Moreover, it shows that their demands are similar to those of the other oppressed people of Ethiopia. We express our solidarity with them. ….

    The OLF has a message for the non-Oromo people of Ethiopia. Our struggle is directed against an oppressive system and it has never harbored hatred for any group of people. Whatever it is yesterday and or today, it has never been our intention to harm the non-Oromo people who live in Oromia. We struggle with you hand in hand to make sure that our rights and your rights are respected. Non Oromos among us have nothing to fear from the Oromo people or from the Oromo struggle.

    The OLF has a message for the International Community. We need a stable democracy. We are aware that we have formidable challenges. We don’t have any time to waste. The OLF and the Oromo people do not backtrack from our commitment from working for achieving reliable peace and durable democracy. 

     

    Elsewhere I have written about the issue of the OLF and the charge of secession as follows:

    In a testimony of April 8, 1992 before the US House of Representatives Foreign Affairs Subcommittee on Africa, Taha A. Abdi, member of the OLF Central Committee, asserted that the fall of the Derg created “an opportunity to democratize, transform and create a new Ethiopia in which the equal enjoyment of civil, economic and political rights of all the people are assured, where freedom of expression and religion are guaranteed and above all in which the supremacy of the rule of law will be established. … There is no alternative to the democratization of Ethiopia.” Leenco Lata, former deputy secretary general of the OLF, has written a whole book explaining why democratization is the only viable recourse for both the Oromo and other peoples of Ethiopia. In The Ethiopian State at the Crossroads: Decolonization & Democratization or Disintegration he asserts that, without genuine democratization and federalization, the Ethiopian state cannot escape another round of bloodbath and likely disintegration.

    This position is not a matter of politicians seeking expediency. In his “Ethiopia: Missed Opportunities for Peaceful Democratic Process,” Mohammed Hassen had stated: “As an optimist who believes in the unity of free people in a free country, I have an undying dream that one day the Oromo, the Amhara, and Tigrai, and other peoples of Ethiopia will be able to establish a democratic federal system. To me only a genuine federal arrangement offers a better prospect for the future of Ethiopia.” Mohammed also states that only democratization could transform the Ethiopian state from one dominated by one ethnic group into a state of all citizens. (Full article)

    It is clear that even OLF isn’t wedded to the idea of secession. In my assessement, the OLF won that battle in 1995. It is OLF’s opponents who are committed to pinning the tag of secession on the OLF. In the last year, the #OromoProtests have demanded and died for their citizens’ rights to be respected. If the blood they spilled to defend democracy, genuine federalism and constitutional rule isn’t sufficient to alley the fear of Oromo imputed secessionism, my purely didactic presentation will not change any mind. But I have offered it for what it’s worth.

    Question # 4. Who colonized Oromo nation and how does Oromo relate to the colonizer?

    The question of internal colonialism has been a subject of academic debates since the mid-1980s. In Ethiopian studies, the pertinent themes were outlined and discussed in several essays in The Southern Marches of Imperial Ethiopia edited Donald Donham first published in 1986. The eminent sociologist Donald Levine describes the two sides as the “colonialist narrative” and the “nationalist narrative.”  These means the debate has ended in interpretive disagreement.  A generation of students in Oromia and other regions have up grown up learning the “colonialist narrative” version over the objections of the advocates of the “nationalist narrative.” This is a settled issue to need any explanation. It is even pointless to ask for one.  The only remaining issue of interest her academic curiosity that sometimes has the characteristics of debating the number of angels that can dance on a head of a pin.

    It seems that Tedla doesn’t have much problem with the intent of the Leadership Convention if it was meant to issue documents that will affirm Oromo unity on the basis of the Oromo gadaa principles and state in broader terms Oromo aspirations. But he finds it difficult to accept idea when he connects several dots in the opening paragraph with the goals of the Convention. The outlines of the documents that the convention hopes to endorse are clear. For now, let’s respect the right of Oromos to come together for a conversation on crucial issues that affect our people.

    Within the Oromo community, there are different political positions. We would like to arrive at an overall consensus regarding the future of the Oromo nation. Other political communities in Ethiopia should also do the same. For those who despise “ethnic politics,” what the Oromo are trying to do for themselves as a political community is quite deplorable.  They view these efforts as an active engagement in breaking up Ethiopia. On that issue, we disagree. Oromos have always been affirmative builders. That is the next level of consensus that Ethiopians need to have.

    The writer, Ezekiel Gebissa, is professor of history at Kettering University, Flint, MI

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  • Xalayaa Banaa Obboo Boruu Barraaqaa KWO, ABO, ADO, fi ABO tokkoomeetiif erge Dachaase!

     

    Xalayaa Banaa Obboo Boruu Barraaqaa KWO, ABO, ADO, fi ABO tokkoomeetiif erge Dachaase!

    Obboo Boruu dhilteedhinnaa... (X3)! Ija-walii irraa nu-haahambisu.

    Xalayaan banaaObboo Boruu Barraaqaa barressite, jarmayoota oromoo arfaniif taatullee, akka nama Oromoo tokkotti qooda oromummaa (stakeholder) waan keessa qabuuf dachaafachuu (respond) kajeele. Amallee, dhamti dhaabota arfan, ergaan garuu eega marsaa adda addaa irratti labsamee, hawaasa mara. Kanaafuu akka qaama hawaasa Oromootitti dhaamsa kana gubatti waa jechuun karaa naaf taati.

    Itti aansee, gurmuu, murna, humna, ykn jaarmayaa kamiinuu bakka buee uduu hintaane, akka sabboonaa oromoo tokkotti waa dubbachuu barbaade. Ogummaa siyaasaatii fi barnoota hawaasummaallee akka hinqabne kanumatti irkisee himachuu fedha. Hogbarruunillee wal-hinbeennu. Yaada kiyya kana keessatti yoo waan atin hinfeene jedhe, mataan (personally) situquuf uduu hintaane, yaada keetiin adda tae qabaachuu kiyya isbuu callaa akka tae firrisii (dursii) naa hubadhu.

    Dhaabbileen Oromoo bilisaa (independent), ijaaramoota oromootni gameeyyiin cunqursaa alagaa baachuu dadhabnaan fedhii isaaniitiin walitti dhufanii utuban. Umanni Oromoo ilaa fi laamiin rabee isaan hindoorre (democratically elect nor removed), ykn gibira (tax) kanfaleefii hojjachiifataa hinjiru. Kanaafuu jarmayaan ka worra ijaareetii fi miseensota isaat. Qabeenna ummata baldhaa miseensaan gama jiru ka godhu waan lama callaa. Ka hangafaa waan jarmayichi dhaabateef (kaayoo). Ka maandhaa ammoo waan dhaabateef san haga (extent) hujii irra itti oolchu irratti rarraa.

    Yoo kaayoon jarmayaa tokkoo fedhii kiyya ka naa ofuu tae. Yoo kayoo isaa san keessatti ka uf arguu taate. Yoo kaayoon dhaabichaa dantaa (interest) kiyyaa ka naa tissu taate, gara nyaattoo (sympathy) horadhaaf. Akka aanjaa kiyyaatitti, waan dandaeen cinaa dhabachuuf fedhii kiyyaan uf qaadhima. Dandau miseensa itti taee qooda kiyya gumaacha, yoo dadhabe deeggaraa taee uf kenna. Adeemsa keessatti madaallii kiyya yoo kaasuu hanqate, qajeelchuuf waan dandaeen badadee (effort), yoo ijibaadhe (lose hope) dhaaba kiyya irraa uf fageessunillee mirga uumaati. Akkuma wal-xalaaquun (divorce) osoo hinjiraannee silaa dhiiraa fi dubartiin wal-hinfuune, keessaa bahiinsi osoo hinjiraannee, miseensummaan silaa hinjiraattu. Ilaaf laamiin (democracy) dhaaba keessa jiraachuun miseensa callaaf uduu hintaane, ummata tajaajiluuf kakateefii (oath) manaa itti bayeefillee wirtuudha (central).

    Akkuma kaayoon dhaaba tokkoo ummata dhaabateef gammachiisu, ka masaanuu (antagonist) tauufillee jira. Akkuma deeggaraan dhaaba ufii jabeessuuf wixxifatu, ka akka diinaatitti laalullee hirriba malee dhaaba kanatti gufuu tauuf hirriba malee olee bula. Dhaabni tokko diina namaa tauuf ykn jaarmayatti namni diina tauuf, dhaabni sun gosa alagaa irraa tauu hinqabu. Gosuma ufii keessallee ka dantaa ummata ufii gad-qaabee, fedhii nyaaphaa tissuuf (protect), maqaa gosaa baafatee humni sochou jiraachuun haarawaa miti. Namoonnii hoccuu sabboonummaa diratanii, dhaabota olaantummaa oromoo mirkaneessuuf ifaajan keessatti uf dhossanii, garuu hujii diinaa hojjatanillee akka jiran beekama. Numa keessaa heddu, hinbeetta, hinbeenna. Jarri kun rimma, xiinxanaa, hantuuta mana keessaati.

    Eega buuura dhaaba kana irratti wal-hubannee gara yaada keetii (Boruu Barraaqaa) deebia. Yadni xalayaa tee keessatti lafa keettee, dundumaa (not sharp, spherical). Tontoommattee na haatatee, as deemii fi achi deemii na walaalchise, jedhe jedhan namich mammaakatti. Ergaan kankee ifaan ifatti achi fulla’ee waan kana godhaa jedhee jarmayoota maqaa dhoofteef qajeelfama (directives) hinkennu. ABO ilaalchisee yaada wal-faallessu (conflicting) dhiyeessite. Ta namicha garbuun bade jira jedhee odeessee ka’ee lamuu deebi’ee lakki garbuun gayee jira jedheetiin wal-fakkaatti. ABOn caccabee, bututee, bullaayee, laamshayee jira jettee kaatee, deebitee ammoo, ABOn yoomuu baduu hindanda’u jette. Garbuun gayelle, ammoo badellee jettee jecho’o.

    ABO ilaalchisee

    Obboo Boruu, atin nama siyaasaaf haaressa (naïve) osoo hintaane, cimeessa dhaaba siyaasaatiif sadarkaa olaanaatti tajaajilaa turte tauu kee nuuf himtee jirta. ABO kamiin keessatti dubbii himaa akka taate eeruu dhabaatullee, Asmaraa waan maqaa dhoofteef, shanee Firew Ibsaa Ayyaanaatiif hojjachuu kee hubadha. Tajaajila keetiif, uf kennaa keetiif, qooda anin qabsoo oromoo keessatti hinfudhatin, anallee bakka buutee jiruu tantee, beekumsa kankee, yeroo kankee woreeguu keetiif kabajaa olaanaa siif qaba. Milkiif gufuun harka Rabbii jirti, haga dandeettee tattaafattee jirta. Ulfaadhu!

    Garuu, waan heddu ABO ilaalchisee dubbattee keessaa wanti kokketti na rarraee gad-naa buuu dide keessaa, yaada atin ABO akka dhaaba waaqa irraa gad-buufamee, malaykaan hoggantuutitti dhiyeessuu keeti. Dhaaba keessatti ifaajaa turteef quuqamuun kee waan mishaa. Dhaaba kankeetiif aantummaa hiree argatte maraan agarsiisuun keellee waanuma tauu qabu. Ammoo, dhaabotaa fi hayyoota ABOfuu karaa banan dhabama gootee, galata daraariinsa sabboonummaa oromummaa maraa mammartee dhaaba keetitti gonfite (donned).

    Gaafa Janaraal Waagoo Guutuu Baleen keessatti mootummaa quphattuu Haylasillaasee haleelu, Amaarri ajjeesuu callaaa osoo hintain duuullee akka dandau hennaa soorressaatiif agarsiisu, ABOn eessa ture? Bara qonnaan buleeyyiin Arsii fi Baalee mootummaa Amaraatitti worraaqsa diddaa oofan, ABOtu sabbonummaa barsiisee? Mo ABO ganna kudhan booda akka dhalatuuyyuu isaantu karaa saaqe? Janaraal Jarraa Abbaa Gadaa woldhaansoo diinaan waliin godhamutti ABO hinhangafuu (hindursuu)?

    Obboo Booruu, umriin kee ganna 40 seenuu isaa nuuf himtee jirta. Kana jechuun waan saniin duraa midhaassitee beekuu baattuyyuu, waan baroota 1991 as taeef taaa jiru hubannoo ifa tae qabaatta jedhee amana. Bara 1991 ABOn yeroo mootummaa ceumsaa keessa ture sanitti waan taaa ture yaadattaa? Bara sab-qunnamtiin akka adhaa hinjirre keessatti, bara ummanni harka irra caalu raadiyoo caqafachuuf hiree ykn beekumsa itti hinqabne sanitti, mee haala kamiin Oromomummaa barsiisee ummata dammassee, hennaa takkaa akka damaamitii ol-dhoose? Dabballee meeqatu biyya keessa deemee Oromummaa ummata barsiise, kaabaa kibbaa fi bahaa dhiyatti walii galche? Ummatatu gara ABO dayyaaa (flowing) ture mo, dhaabatu gara ummataa dhufaa ture? Hennaa Tigreen baddaa gammoojjii Oromiyaa keessa deemtee dalagaa ufii tolchitu, Gullalletti walitti yaaee sirbuu malee hujiin ABOn ummata keessatti hojjataa ture qabatamaan maal? Seenaa gara fedhiin ufii jirtutti jallisuun, yakkallee tauu yoo dhabaate danqaa dhugaati. Garaa nama nyaata!

    Dhugaan jirtu, sabboonumman ummataa sadarkaa ijaaramni ABO baadhachuu dandauu ol itti tae. Gaariitu (cart), farda dura bayee, fardi duubatti hafe. ABOn ummataan deemuu dadhabee, ummatni ABO masake. Akka hubbannoo kiyyaatitti, ABOn jaarmaya yeroo jala qabaatiif siria ijaarma ammayyaatiin utubame. Hiree mootummaa Tophiyaa keessatti ummata Oromoo bakka bu’iinsaan qooda fudhachuu argate. Ka kaayoo “walabummaa Oromiyaatitti,”amanu, dhaabni bilisaa ka dhugaan oromoo irraa dhalatee bilisummaa oromootiif falmatu ABOdha jedhee fudhate ummanni Oromoo. Dhaabni bira’aa ka kaayoo ABOtiin wal-fakkaatuu, dhalatullee, guddachuu hindandeenne, anumaa fi situ itti duulee kichuu kuta. Kanaaf, dargageessi adha falmataa jirus, filannoo dhaaba ka fedhii isaanii galmaan gayuuf argachuuf hinmilkoofne. Gama biraatiin yoolaallee, dhabuma tokkicha uduu eegannuu gabrummaan ufirra tursiisaa jirra, salphinni dugugguruu nu cabsaa jira.

    Dargaggeessa biyya keessatti diina hudhee qabee jiruuf kabajaa guddaa akkuma kankeetii qabaaf. Haatauu malee, dhaloota ABOn guddise jedhee fudhachuuf baayisee rakkadha. ABOn ufiifuu guddachuu hindandeenne, akkamitti dhaloota guddisuu dandaa? Dhaabni akka callee cittee wal- facaasuu malee takkaa ititee hinbeekne akkamitti dhaloota alagaan itti hinaafu kana qaree bobbaasuu dandae? Dhaabni ufiifuu baqachuu malee, takkaa diina ariee hinbeekne; dhaabni duuu malee ajjeesee hinbeennee; dhaabni hidhamuu malee, takkaa hidhaa cabsee bayee hinbeekne akkamitti fakkeennaa namaa taa? Maal irraa baratan? Fakeenna yoo tae, sila ka kufiinsaatii mo fakkeenna injifannooti?

    Qeerroon biyya keessaa, ABO abbaan biyyaa,jechuun isaanii dhugaadha. Yoo jedhan kana ABO (Shanee), ABO (Qaama Ceumsaa), ABO (tokkoome), mo ABO kamiif biyya kennaa jiran laata? Hubannoon kiyya; ABOn ummanni jaalatu, ABOn qeerroon abbaa biyaa gootu kun dhaaba uduu hintaane, KAAYOOdha. Namni abbaa biyyummaa Oromootitti amane ABOdha, dhalataan mirga guutuu Oromoon dhalootaan qabu gaafatu ABOdha, dargaggeessi qabeenni Oromiyaa Oromoodhaaf haa fayyadu jedhe ABOdha. OPDOn diina jalaa baatee, ummata ufii waliin dhaabachuun tigree uduu haleeltee, qeerroon lakki bilisummaa karaa keessaniin dhufte hinfudhannu, ABO eegganna jedhaa laata? Obboo Boruu barreeffamni kee garuu ergaa akkasii dabarsa.

    Bara lubbuun jiru, Mallas Zenawi, OPDO yoo soofan, ABOtti baati jedhee ture. Kana jechuun isaa, OPDOn miseensa Shanee ykn QC taatii uduu hintaane, ilaalchi ABOtii fi miseensota OPDO ka garii akka wal-fakkaatuufii mootummaa isaatiif sodaachisaa tauu ibsuu barbaadeeti. Dhaloonni adha biyya keessaa falmataa jiru, irra guddaan worra haga ABOn biyyaa ariamee dhalate, kana caqasaa guddatan. Obboleessi, abbeeraan, abbaan, firri, fiixaan, ollaan isaanii yoo hidhamu, tumamu, ajjeefamu, achi- buuteen dhabamu, biyyaa baqatu argaa uf-beekan. Maaliif akka balaan kun marti isaan irra gayu gaafatan, haala hariiroo diinaa fi isaan jidduu jiru hubataa guddatan. Finqilli (worraqsi) biyya keessaa belbelaa jiru kunillee, ABOn sabboonummaa barsiiseetii miti. Ragaan yoo jiraate nuuf haadhiyaatu. Finqila ka dhalche, gabrummaa daangaa tarte, woshaadoo (trap) cunqursaatitu nama mara sakaale, harqoota koloniititu haala malee ulfaate, ujummoo saamichaatitu guutee canbalaqe.

    Obboo Booruu, ABOn oromoota maraaf daawwitii taee, ka hunduu keessatti uf argu turee waan jedhu dubbattee jirta. Kana jechuun kee, dhaabni ABO ka gandummaa fi naannummaa irraa qulqullaayyee dhala oromoo hundaa ija takkaan ilaalu,tauu namaa eera. Dhugamaan itti amantee, onne kee irraa, afaan guttattee jettee? Situ gara gurraa siiqa, ana caalaa haala jarmayichaa beekuu dandeetta. Garuu wanti dhagayaa turree fi haalli qabtamaan muldhisu faallaa jecha keetiit. Dhaabni summii gandummaa (ilaalcha dhalataan naannoo garii kaawwan irra olaanaa jedhu) oromoo keessatti habaqaale ABOdha jedhama. ABO keessatti, miseensa gosa lamatu jira jedhama. Tokko, miseensa HOOGGANAAti. Hoganni  dhaabaa, godina tokko ykn naannawa ganda tokkoo godina san keessatti argamu irraa callaa’a ta’a. Lama, miseensi godina bira’aa martinuu, miseensota BUUSII jedhamuun beekama. Yoo kana hinta’in maaltu akka booyyee ilmoolee jaarmayootaa ABOn lafa guutuu sababa ta’e? Waan gooloon kiyya baatu, waan garaa ana nyaatu, hindubadhu haateettu, haga maashoon tiyya geettuu...!, jedhe namich, sun mammaaka.

    Tokkummaa Jarmayaa ilaalchisee

    Obboo Boruu, na hoffolchi...! Sirna jarmayaa, diigamiinsaa fi ijaaramiinsa, tokkummaa tarsiimootii fi tokkummaa dhawaa-malaa ana caala beekkomsa gad fagaataa fi hubannoo jabaa qabda jedhee amana. Milkiin tokkummaa jaarmayootaa akka waan kaayoo wal-fakkaataa qabaachuu callaaaa irratti rarrautti lafa keette. Kun ammoo, wallaaltee uduu hintaane, beekkamaan (intentionally) hawwii (emotion) ummata oromoo gara ufii jirtutti jallisuu (deception) barbaaddeeti fakkaata.

    Jaarmayootiin maqaa dhoofte hundi isaanii, maddi isaanii tokko. Hundee takka irraa, gariin akka hamaatti, lubbuun nama itti galaafatamee, gootni heddu gatii barbaachisaa hintaane dhiigaan itti kanfalee addaan featan. Wal-madeessanii jiran, haala suphamuu hindandeenetti addaan fottoqan. Mammaaka aduree fi hantuutaa, na yaadachiifte. Adurreen makkaa hajjitee deebitee jennaan, hantuuta nyaachuu waan dhiiftu itti fakkaate. Hayyuun tokko hantuuta keessa, cidha adurreen afeerte irratti argamuun duratti, hantuuta tokko filate adurree bira jijjiirraan yoo jiraate akka basaasu erge. Ergamaanillee as deebiee qomoo isaatiin, adurree areedni shuraa, cifaanillee (qeensi) garuu akkuma dur jiraa.Jedhe, jedhan.

    Tokkummaan jarmayoota Oromoo barbaachisaa, eeeee, hin barbaachisa! Kanaan duratti garuu tokkummaan maaliif dhabame, tokkummaan diigame ammoo akkamiin deebiee ijaarama, tokkummaa akkamiititu Oromoo gabrummaa jalaa baasa, gaafiilee jedhaniif deebii kennuun baraachisaadha.

    Akka hubannoo kiyyaatitti, dalagaa dhabametu tokkummaa ABO diige. Tokkummaa, dhabamiinsi hujii butuche, hujiitu deebisee ijaarama malee barreffamni xalayaa irraa ykn mallattoon woraqaa horoma (never) fiduu hindandau. Tokkummaan Dhugaa Warraaqsa Jijjiirraa Hundee Keessatti Umama. Warraqsa Walabummaa Biyyaatii fi Bilisummaa sabaa keessatti tokkummaan bifaa fi akaakuu adda addaa qaba: Tokkummaa ilaalcha fi kaayoo, tokkummaa jaarmayaa akkanumas tokkummaa tarkaanfii ykn hujiiti jedhamee beekama. Kaayoo fi tarsimoo Handhura jijjiirraa hundee irratti bu’ursamee akkaataan tokkummaan (Mechanism of organizational unity) jaarmayaa itti argamu gulantaa sadihitti qoodama. Gulantaan tokko: Tumsa ykn walii birmachuu (Alliance), lama: Kallacha (Adda) tokkummaa (United Front), sadih: Walitti Gayyaasuu/Baquu (Merger).

    Gulantaaleen kunniin hundi tartiibaa fi ulaagaalee madaallii ka mataa isaanii qaban. Akkumma daaimni tokko dhalatee gulantaalee guddinnaa keessa qaxxamuruu qabu, jaarmayaanillee buuura irraa haga guddattee dagaagiinsaatitti gulantaa tokko irraan tarkaanfate kaanitti yoo cee, bakka yaadameef saniin nama hingayu, kichuu cita. Yoo mooxxaa (experience) woggoota 25 irraa barannee, adeemsa keenna hinsirreffatin, haga guyyaa qiyaamaallee womaa barachuu hindandeennu.

    Obboo Boruun, ADO irraa kan hafe, jaarmayoolee kuuwwan Kaayoo wal-fakkaataa waan qabaniif, akkamitti walitti gayyauu dadhaban jettee jirta. Tokkummaan kaayoo callaan akka jaarmayaa tokko jalatti nama hin-hiriirsine, Qiyaasa (analogy) saldhaa tokko siikennuu fedha.

    Anaa fi ati, Cairo, Masriin irraa kaanee Finfinnee deemuu barbaanna. Kaayoon keenna, Finfinnee galuudha. Atin daftee gayuu barbaadda, horii xayyaaraaf kanfalattullee gayaa qabda, guyyaa muraasa keessatti yoo Finfinnee hingayin, hajaa sijalaa badutu harkaa siqaba. Kanaafuu muddama qabdaa jechuudha. Gama kaaniin, aniin jaala keetii ammoo, horii tikkeetta bitadhee xayyaarraan yaabadhu hinqabu. Kana irratti, xayyaara yaabachuu akka malee sodaadha. Hajaa itti muddamu ka hatattamaan Finfinnetti na balaliiftullee hinqabu. Uumama dawwataa, biyya laalaa deemuu barbaada. Kanaafuu, kokolaataa yaabadhee, gammoojjii Suudaan keessaan kutee, baatii tokko keessatti Finfinnee gayuudha karoorri kiyya. Akkamitti karaa tokko irraa deemne, waliin Finfinnee gayuu dandeenna?

    Kaayoo irratti walii gallee, makkaaldhoo (vision), tarsiimoo (strategy) irratti wal-dhabne. Nu lamaan keessa tokko fedhii isaa gad dhiisuu qaba. Yaa jijjiirachuu callaa, uduu hintaane, rakkoo waliillee hubachuu qabna. Rakkoon nu lamaan kara adda addaa nu yaasaa jirtu sun furamuu qabdi. Rakkoo san furuun ammoo, yeroo gaafata, wal-amantiinii fi wal-abdachuun hiratamuu qaba. Ka dubbataa jiru, wanti ABO adda dhodhoose, abdii wal-irraa dhabuudha, hundeedhaan wanti rakkoo uume sun haga furmaata hin argatinitti, akkamitti walitti baquu dandaan jaarmayoonni sadiin kun?

    Obboo Boruu, dhuma irratti: jaarmayaan meeshaadha. Meeshaa woyiin dalagatan. Meeshaan tokko ammoo yoo moofe, meeshaa san gatanii haarawa bitatan. ABOn moofee jira, ABOn dulloomee jira, ABOn deebiee suphammuu hindandau. Kanubaasu, jaarmayaa haarawa-worraaqaa, akkuma atinuu jette, humna dammaqaa, holataa (vibrant), hoggana haxxiyyaan keessaa baatutti baallii dabarsuu irratti hojjachuu qofa. Worrumma gaafa bilbilli hinjirre, bara computer maal akka tae hinbeekamne dhaaba utubetu, adhallee hogganuuf kirkira. Kun mataa isaatinuu salphinna. Salphinna kana keessaa ammoo bayuudhaaf, ijala takkaan laallee waa akka tokkotti hubachuu, gurraan dhageennee haala wal- fakkaatutti waa beekuutu nurraa eegama. Waan addaan nu-fageessuu uduu hintaane, waan walitti nudhiyeessu irratti humna keenna woreeguu nu barbaachisa. Waliin kufne, waliin kaana! Waliin salphanne, waliin milkoofna!

    Na hoffolchi, ilma aayyaa!

    Jabaa Ayyaan 

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  • PEACE CEREMONY in Arsi 1973

    • Two men face to face would each simultaneously dip the palm of his hand into the blood and place it on the other man’s forehead.
    • The murderer was now a free man and mingled with the crowd as a brother. His crime could never again be held against him. The caked blood on his forehead stood out as a visible sign of a pact forever sealed.

     


    This dear old gentleman was about to witness a peace ceremony that he had not seen for many, many years.

    One morning several of the men working for me in building the camp came and asked for “ficad” or permission to be absent from work that day. Nothing uncommon; they often needed time like that for weddings or funerals. But that morning was different; they went on to tell me about a young man, one of their clan, who had been murdered eight years previously. His murderer had been incarcerated for those years but now he had been released from prison. The revolutionary uprising in the country had filled the prisons with political prisoners. This left the government no choice but to release other criminals to make room for those they considered a more serious threat.

    The authorities sent the criminals home to their tribal areas with instructions for the people to deal with them in their tribal tradition.

    Today my workers would join the other Arsi people in the area to make peace between the family clans of the murderer and that of the dead man.

    Lights began to flash in my mind! Was this God’s answer to a “key” we had so recently asked Him for? I asked the men if I could go along. Even more than welcoming me, they urged me to come.


    Semi-circle of men discussed and argued the settlement cost.

    We walked about 45 minutes back into the hills to the murdered man’s village. By mid-morning about 50 men had assembled and sat in a large semi-circle under some shade trees. The circle of men was roughly divided into three participating parties; the family of the dead man, those of the murderer, and then a group of mediating elders with an old grey-haired witch doctor acting as their spokesman. Discussion and argument seemed to be mainly concerned with the settlement price. Only the most elderly of the old men knew anything about the tradition of their people when it came to dealing with such a matter. The peace ceremony had not been practiced for many years. The younger generation did not even know that such a tradition existed.

    All the men were keyed up to a high pitch. I had never seen such oration before. One old elder squatting on a low stool or another on a log would snap his three-foot hippo hide whip and shout, “Gumm gommy, gumm gommy” (“Hear what I have to say!”). Whip-snapping and a quick spit punctuated his speech. His voice would gradually rise in tempo to the conclusion of his statement. The old witch doctor mediator would bring in a refrain of “Burrumptay, burrumptay” meaning, “Let this matter be finished.”


    The sacrificial bull had been slaughtered.

    The matter seemed unresolved after two hours of such haranguing. Finally it was decided to move to a spot nearer to the village of the murderer. In mass the group of men now numbering about 100 filed through the bush and corn fields to another enclosure of large shady trees. Again the scene was the same except they seemed to be nearing an agreement. The payment for peace would be forty cows and one small girl, the daughter of the killer’s brother as he had none of his own. She would become the future wife of the dead man’s only child, a boy now about nine years old. It was dark when the meeting broke with the understanding that the transaction would take place the next day at noon.

    To my dismay I arrived the next afternoon just after the proceedings had begun. Already the sacrificial bull had been slaughtered. From the cut throat of the bull, the witch doctor had collected the blood in a large wooden bowl. He then took this bowl and slowly made his way between two rows of men facing each other. Those standing shoulder to shoulder in one row were members of the dead man’s family clan and facing them in the other row were those from the murderer’s family. Hatred and antagonism was very deep between the two groups. As the witch doctor approached, two men face to face would each simultaneously dip the palm of his hand into the blood and place it on the other man’s forehead.


    Sitting with feet inside the circle of intestines.

    When I arrived on the scene they had just completed this act. They were anxious for me to photograph the proceedings and so when I asked if two men could stage this blood dipping rite again, a lengthily discussion ensued. Finally they said they would have liked me to take a picture but once the blood had been dipped into and placed on the forehead, a pact had been sealed, could never be broken, and thus never again be enacted. What a picture of Christ’s blood!

    But it didn’t stop there. The ox was butchered and the intestines carefully removed and placed on a specially prepared place of grass and leaves in a circle about ten feet in diameter. The principal men of the families sat on the ground with their feet inside this circle. As a guest of honor I took my place in the circle directly across from the murderer. He seemed bewildered and scared at all the commotion. A large number of people pressed close to the circle. Some perched in surrounding trees to get a good look at the proceedings.

    The old witch doctor raised his hand for silence. Someone was pressing their way through the crowd.


    Crowd pressing in to witness the proceedings

    It was an old woman with a large clay jug of honey-water, a drink common to the Arsi people. Once at the edge of the circle, she filled her mouth and sprayed it over the seated men in the center. As I frantically tried to protect my camera with my shirt, my Arsi language informant, Buli, informed me that peace was about to come.

    Buli Kiniso, a young Arsi unmarried man who has just graduated from the S.I.M. Bible Institute in Jimma

    The witch doctor mediator then declared to the men of the fly-studded circle, “You must confess all acts of retaliation resulting from the murder”. The murder eight years previous had engendered so much hate and hostility between the family clans that houses had been burned, bee hives in the trees damaged and cattle and other livestock stolen. One after the other the men confessed. The mediator stressed over and over that all must be confessed now, or it could be judged later. With this soul searching completed after an hour or so, the final seal of the peace agreement followed. The clay jug previously brought in by the old lady and deposited at the witch doctor’s feet, was taken in the hands of the murderer. First he drank the honey-water simultaneously with the witch doctor and then with the brother of the man he had murdered. He went slowly from one man to the next in the circle and drank with them.


    The mediator stressed that all acts of retaliation must be confessed.

    To eat and drink together was the highest form of friendship; an act in which enemies would never engage.

    Like an explosion, the atmosphere abruptly changed. Men from the two opposing parties hugged and kissed. Some were shedding tears of joy.

    The scene was set for feasting. A large bonfire was kindled and the sacrificial bull was roasted. Each person had to eat even if so in a symbolic fashion. The two family clans had now been re-united. They were united again. The full impact of it all didn’t seem to be lost to anyone. The day, now rapidly fading away into darkness, was drawn to a close by a happy throng of people feasting and celebrating.


    The murderer (Right) drank from the pot with each of the main family members of the dead man. Brother to the dead man is drinking on the left.

    However, there was one frightened, screaming three year old girl. She was part of the peace bargain. Clutched in the arms of the murdered man’s brother, she with 40 cows was taken away to the neighbouring village. She would become the wife of the murdered man’s only child, a boy about nine years old.


    Peace was declared and feasting began.

    She would stay in the new home for about a month and then return to her own home until the marriage.

    Sadly, I ran out of film before getting a picture of them all riding off into the sunset.

    The murderer was now a free man and mingled with the crowd as a brother. His crime could never again be held against him. The caked blood on his forehead stood out as a visible sign of a pact forever sealed.

    Needless to say, the drama I witnessed that day needed no explanation to me and the few Christians that were there. The next day was Sunday and the clear picture of Christ’s redemptive work was discussed to great length.

    But what about the Arsi people in general? Just as they were able to reach back into their cultural past and find a provision to make peace with one another, could I not explain that God also provided a plan to establish the broken relationship between Himself and man?


    The murdered man’s only child who would receive the little girl as his future wife.

    The murderer was now a free man.
     
    source: http://normandbetty.com/
     
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