• 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.


    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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    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. 



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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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  • አቶ አማረ አረጋዊ ወዴት ወዴት - Jawar Mohammed

    አቶ አማረ አረጋዊ ወዴት ወዴት። በመጀመሪያ ደረጃ ይህ ፈተና 'ተሰረቀ' የሚለው አባባል ሊስተካከል ይገባል። መስረቅ ማለት አንድን የግለሰብ ወይንም የህዝብ ንብረት በድብቅ ውስዶ በድብቅ መጠቀም ማለት ነው። እንዲሁም አንድ ፈተናን ወይም መልሱን በድብቅ ከቀኑ አስቀድሞ ለተወሰኑ ግልሰቦች በማድረስ ያለ አግባብ ተጠቃሚ ( unfair advantage) ማድረግ ነው። በዚህ ፈተና ላይ የተወሰደው እርምጃ ግን ስርቆት ሳይሆን ግልጽ ፖሊቲካዊ እርምጃ ነው። ፈተናውን አስቀድሞ በማውጣት ለአንድ ቡድን የማከፋፈል ስራ አልተሰራም። ለሰፊው ህዝብ ነው በግልጽ የተሰራጨው። ይህ እርማጃ ጣልቃገብነት የሚባል የሰላምዊ የመብት ትግል ስልት ነው ( nonviolent direct intervention)። ይህ እርምጃ ከመውሰዱ በፊት ቀለል ያሉትን ስልቶች ( less aggressive) ተመክረዋል።ተማሪዎች፣ መምህራን እና የሀገር ሽማግሌውች ተማጽነዋል። ያ ሰሚ ሲያጣ አለም አቀፍ የስልክ መደወል ዘመቻ ተካሂዶ ከ ፈደራል እስከ ወረዳ ያሉ ይትምህርት ዘርፍ ባለስልጣኖች ተለምነዋል። ከዚያ ሁሉ ያማግባብት (persuasion ) ጥረት በኋል ነው ወደ ጣልቃ ገብነት የተሸጋገርነው። ይህም ስልት ስራ ላይ ከመዋሉ በፊት ማስጠንቀቂያ ተሰጥቷል። ይሄም ከፈተናው ቀን አንድ ሳምንት አስቀድሞ እንደመጨርሻ እርምጃ ፈተናው ወጥቶ ለህዝብ በመበተን አስገድዶ የምሰረዝ እርምጃ ለመውሰድ ዝግጁ መሆናችንን ማስጠንቀቂያ ተሰጥቶ ነበር። በዚህም አልበቃ ብሎ በፈተናው ዋዜማ የወጣው የፈተና ኮፒ ለትምህርት ሚኒስቴር ተልኮ ብኦሮሚያ ፈተናውን ከሰረዛችሁ ለህዝብ አናሰራጭም የሚል የመጨረሻ መጨረሽ እድል ተሰጥቷቸው ነበር። ሰሚ ታጣ እንጂ።

    እናም ለደረሰው ኪሳራ ተጥያቂ መሆን ያለበት የህዝብን አቤቱታ አልሰማ ያሉት የመንግስት ባለስልጣኖች ናችው። በገዢው ቡድን ተሰሚነት ያለው አቶ አማረ ቀልብ እንዲገዙ እና ከጥፋትቸው ተምረው ህዝብን እንዲያዳምጡ ከመምከር ይልቅ ለስድት ወረ ሲገድልና ሲዋከብ ከርሞ መጨረሻ ላይ እራስን የመከላከል ( self defense) እርምጃ በወሰደው የኦሮሞ ህዝብ ላይ ጣት መቀሰር ነውር ነው። 'የህግ እርምጃ' የሚለው ዛቻም ፋይዳ ቢስ ነው። ህግን እንደመሳሪያ ተጥቅሞ ለመብቱ የሚቆመውን ኦሮሞ ለማፈን መሞከር አዲስ አይደለም። ሆኖም ግን ትግሉን ያጧጡፈዋል እንጂ አንዳች ስንዥር ወደኋል አይም ፈቀቅ እንደማያደርገው ላለፉት 6 ወራት 180 ሺህ ኦሮሞ አስረው ምንም ውጤት ያላሰገኙትን የኮማንድ ፖስት ሀለቆች መጠየቅ በቂ ነው።



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  • EthiopianReporter - በከፍተኛ ትምህርት መግቢያ ፈተና ላይ ወንጀል የፈጸሙ ተጣርተው ለሕግ መቅረብ አለባቸው!


    ከሞራልና ከሥነ ምግባር ዝቅጠት አመላካቾች መካከል አንዱ ስርቆት ነው፡፡ ስርቆት ትልቅም ይሁን ትንሽ ወንጀል ነው፡፡ በትምህርት አካባቢ የሚፈጸም ስርቆት ደግሞ ተደራራቢ ወንጀል ነው፡፡ ለምን ቢባል ትውልድ ገዳይ በመሆኑ፡፡ ሰሞኑን ለከፍተኛ ትምህርት መግቢያ ከተዘጋጀ ፈተና ውስጥ ኮድ 14 የተባለ የእንግሊዝኛ ፈተና ተሰርቆ በማኅበራዊ ሚዲያዎች ላይ በመለጠፉ፣ ፈተናው በጠቅላላ እንዲቋረጥ ተደርጎ ለሌላ ጊዜ ተላልፏል፡፡ በዚህም ምክንያት 254 ሺሕ ያህል ተፈታኞች ያለጥፋታቸው የወንጀል ሰለባ ሆነዋል፡፡ ስርቆቱን ከፈጸሙት ወንጀለኞች ባልተናነሰ በማኅበራዊ ሚዲያ ላይ በመለጠፍ የድርጊቱ ተባባሪ የሆኑትም መወገዝ አለባቸው፡፡ ምንም ዓይነት ምክንያት ይኑራቸው ትምህርትና ከትምህርት ጋር የሚገናኙ ጉዳዮች ለጥፋት ዓላማ መዋል የለባቸውም፡፡ የስርቆቱ ተዋናዮች ግን በአስቸኳይ ድርጊታቸው ተጣርቶ ለሕግ መቅረብ ይኖርባቸዋል፡፡

    በተደጋጋሚ እንደምንለው ኃላፊነትና ተጠያቂነት በሌለበት ሕግ ይጣሳል፡፡ ክቡር የሆነው የሰው ልጅ ይጎዳል፡፡ የአስተዳደር ብልሹነት ይሰፍናል፡፡ ሙስና ይንሰራፋል፡፡ የማኅበረሰቡ የሞራልና የሥነ ምግባር እሴቶች ዋጋ አልባ ይሆናሉ፡፡ በእነዚህ ምክንያቶች አገር ትጎዳለች፡፡ ሕዝብ ይሳቀቃል፡፡ ኃላፊነት የማይሰማቸው ወገኖች ከራሳቸው ጥቅምና ፍላጎት በላይ አርቀው ስለማያስቡ፣ ድርጊታቸው በሙሉ ‹የትም ፍጪው ዱቄቱን አምጪው› ዓይነት በሽታ ነው የሚሆነው፡፡ ከፈተና ዝግጅቱ እስከ ፍፃሜው ድረስ ኃላፊነታቸውን ያልተወጡ ግለሰቦች በተለያዩ ምክንያቶች ትውልድ ገዳይ የሆነ ውሳኔ ላይ ሲደርሱ፣ የሚመለከተው አካል ደግሞ በአስቸኳይ ማጣራት አድርጎ ሕጋዊ ዕርምጃ የመውሰድ ግዴታ አለበት፡፡ ለግል ጥቅምም ይሁን ለሌላ ዓላማ የሚውል ሕገወጥ ድርጊት በእንጭጩ ካልተቀጨ፣ ነገና ተነገ ወዲያ ከዚህ የባሱ አደጋዎች ይከሰታሉ፡፡

    ብሔራዊ የከፍተኛ ትምህርት መግቢያ ለመፈተን የተዘጋጁ ወጣቶች ሊደርስባቸው የሚችለውን መሳቀቅ ማንም በሒደቱ ያለፈ በቀላሉ ይረዳዋል፡፡ ከተፈታኞችና ከቤተሰቦቻቸው ሥነ ልቦና አንፃር ችግሩን ስንመዝነው የተፈጸመው ድርጊት ወንጀል ነው፡፡ አድማሱ የጠበበ ቢሆንም ፈተና ከዚህ በፊትም ተሰርቆ ያውቃል፡፡ ነገር ግን ዘመን አመጣሹ ማኅበራዊ ሚዲያ ሥራ ላይ ከዋለ ወዲህ ግን ፈተና ሲሰረቅ፣ በደቂቃዎች ውስጥ ከአጥናፍ እስከ አጥናፍ ተሠራጭቶ የሚመለከታቸውን በሙሉ ስለሚያዳርስ፣ በመቶ ሺዎች የሚቆጠሩ ተፈታኞች ፈተና ተሰረዘ ቢባል ምን ይሰማቸዋል? ካሁን በኋላስ ላለመሰረቁ መተማመኛቸው ምንድነው? እንደገና ተዘጋጁ ተብሎ ሌላ ቀጠሮ ሲያዝ ነገ ምን እንደሚመጣ ስለማያውቁ በሚደርስባቸው ግራ መጋባት ማን ነው የሚጠየቀው? አሁን ለደረሰው የሞራል ስብራት ተጠያቂው ማን ነው? እነዚህ ጥያቄዎች መመለስ አለባቸው፡፡

    በአሁኑ ጊዜ በመላ አገሪቱ የሚታዩት ችግሮች ጓዛቸውን ጠቅልለው ትምህርት  አካባቢ ጎራ ሲሉ እንደ አገር መደንገጥ ተገቢ ነው፡፡ እዚህ ግባ የማይባል ሥነ አመክኖአዊ ክርክር ማቅረብ የማይችሉ ወገኖች ለማይገባ ዓላማ ሲያውሉት፣ በሙስና የተተበተቡ ራስ ወዳዶች የግል ጥቅም ማግበስበሻ ሲያደርጉት፣ ለጉዳዩ ከፍተኛ ኃላፊነት ያለበት አካል እንደ አደጋ ጊዜ በፍጥነት ተንቀሳቅሶ አጣሪ ቡድን አቋቁሞ ሥራ መጀመሩን ማስታወቅ ሲሳነው፣ ወዘተ በጣም ግራ ያጋባል፡፡ የማኅበረሰባችን የረጅም ዘመን እሴቶች የሆኑት ሞራልና ሥነ ምግባር ወደ ጎን እየተገፉ ፈተናን የሚያህል ትልቅ ነገር ተሰረቀ ሲባል በጋራ አለመቆም ከማስገረም በላይ ያሳፍራል፡፡ እንደ አገር የኩረጃ መስፋፋት አሳፋሪ ሆኖ ‹ይህቺ ድንቅ የአርበኝነት ተምሳሌት የሆነች አገር ልጆች ኩረጃን እንዲያወግዙ› ተማፅኖ በቀረበ ማግሥት፣ ዋናው ፈተና ተሰርቆ ወጣ ሲባል ያሳቅቃል፡፡ ከማሳቀቅ በላይ ያሳፍራል፡፡

    ከመልካም አስተዳደር መጥፋት፣ ከፍትሕ መጓደልና ከሙስና መንሰራፋት ጋር ትግል መደረግ እንዳለበትና አገሪቱ እነዚህን ችግሮች ተሸክማ መጓዝ አትችልም እየተባለ፣ የወጣቱን ትውልድ ሞራል የሚገድልና በአይረቤ ምሳሌነት የሚጠቀስ አሳፋሪ ድርጊት ተከስቷል፡፡ መንግሥት በአስቸኳይ ራሱ ጓዳ ውስጥ የተፈጸመውን ድርጊት በገለልተኛ ወገኖች ወይም በባለሙያዎች አጣርቶ ለሕግ ካላቀረበ ተጠያቂነት አለበት፡፡ ይህ ተግባራዊ እስኪደረግ ድረስ ደግሞ ይመለከታቸዋል የሚባሉ ወገኖች ከኃላፊነታቸው መነሳት አለባቸው፡፡ የፈተና ስርቆት የሞራልና የሥነ ምግባር ችግርን ከማሳየቱም በላይ፣ ኃላፊነትና ተጠያቂነት ወደ ጎን እየተገፉ ማናለብኝነት መንገሡንም ያመላክታል፡፡ ተወደደም ተጠላም ለዚህ የረከሰ ተግባር ተጠያቂነት ያለባቸው ወገኖች አሉ፡፡ ሕዝብም የማወቅ መብት አለው፡፡ ከሕግ በላይ ማንም የለም፡፡ በሕግ አምላክ፡፡

    ወላጆች ልጆቻቸውን ትምህርት ቤት ሲልኩ ከሚያወጡት ወጪ በተጨማሪ ለልጆቻቸው መፃኢ ጊዜ መሳካት የሚቆጥቡት ምንም ነገር የለም፡፡ ይህ የወላጆች ትልቁ ግዴታ ነው፡፡ ልጆችም በአግባቡ ትምህርታቸውን ተከታትለው ከሚያልሙት ግብ ለመድረስ ማንኛውንም ዓይነት መስዋዕትነት ይከፍላሉ፡፡ ይህም ከእነሱ የሚጠበቅ ነው፡፡ አገርን የሚረከባት የነገው ትልውድ ነውና በተቻላት አቅም ያላትን ሁሉ ታደርጋለች፡፡ ለ254 ሺሕ ፈተና ተቀማጮች በአገር ደረጃ የሚወጣው ሀብትም ከዚህ ደሃ ሕዝብ የተሰበሰበ ነው፡፡ አገሪቱ የነዳጅ ገቢ የላትም፡፡ እዚህ ግባ የሚባል የኤክስፖርት ገቢም የላትም፡፡  የአገሪቱ አርሶ አደርና ሠርቶ አደር ሕዝብ ላቡን አንጠፍጥፎ የሚያበረክተው ውስን ሀብት የአገር ፍቅር ስሜት በሌላቸው ሲባክን ያቃጥላል፡፡ ይህንን ሁሉ ታሳቢ የሚያደርግ አንድ ዜጋ በአገሩ ላይ እንዲህ ዓይነት አፀያፊ ወንጀል ሲፈጸም እንደ ቀልድ አይመለከተውም፡፡ በማኅበራዊ ሚዲያ ከአንዳንድ ወገኖች የተላለፈው መልዕክት ግን አስደንጋጭ ከመሆኑ የተነሳ ለትዝብት የሚዳርግ ነው፡፡ እንዲህ ዓይነቱን አሳዛኝ ተግባር ለማይገባ ዓላማ ከማዋል ይልቅ፣ ትውልድ የሚቀረፅበት ትምህርት አካባቢ የሚፈጠር ችግር እንዴት መወገድ አለበት የሚለው ላይ ቢተጋ ይመረጣል፡፡

    የትምህርት ተቋማቶቻችን የጥራት ደረጃ መውረድ፣ በየቦታው እንደ አሸን የፈሉ የመመረቂያ ጽሑፍ አዘጋጆች ገበያ መድራት፣ በትምህርት ተቋማት ውስጥ የሚታየው ብልሹ አስተዳደርና ሙስና መስፋፋት፣ የትምህርት ተቋማትን እንደ ወረርሽኝ የሚያሠጓቸው የሱስ ማስያዣዎች ሃይ የሚላቸው መጥፋት፣ ወዘተ የአገሪቱ ትልቅ ራስ ምታት ናቸው፡፡ በዚህ ላይ ደግሞ ፈተና የሚሰርቁ ሌቦች ሲታከሉበት የችግሩን መጠን ለመጋፈጥ ሊያስፈራ ይችላል፡፡ ነገር ግን ለሕግ የበላይነት ሲባል ማናቸውም ዓይነት መስዕዋትነት ተከፍሎ ወንጀለኞች ለፍርድ መቅረብ አለባቸው፡፡ መንግሥት እነዚህን ችግሮች ታቅፎ የት ድረስ እንደሚጓዝ ግር ቢልም፣ አስመዘገብኳቸው ከሚላቸው ስኬቶች በስተጀርባ የመሸጉ አደገኛ ነውሮች መሆናቸውን ማመን አለበት፡፡ የሞራልና የሥነ ምግባር መላሸቅ ውጤት የሆነው የፈተና ሌብነት ማንንም የማይጠቅም የአገር ጠላት ነው፡፡ በተሳሳተ እሳቤ ስርቆቱን ማወደስ የብዙዎችን ህሊና ያቆስላል፡፡ የድርጊቱ ፈጻሚዎችን አጣርቶ ለሕግ አለማቅረብ ደግሞ ኃላፊነት አለመወጣት ይሆናል፡፡ በአጠቃላይ ለዚህ ችግር መፍትሔው የሕግ የበላይነትን አረጋግጦ፣ ይህንና መሰል የወንጀል ድርጊቶችን ማስቆም ነው፡፡ በአገር የጋራ ጉዳይ ላይ ወጥ አቋም ለመያዝ ደግሞ ከብሔራዊ መግባባት በላይ አማራጭ የለም፡፡ በመሆኑም የዚህን አስከፊ ድርጊት ፈጻሚዎች አጣርቶ ለሕግ ማቅረብ የግድ ይሆናል!

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  • አማራ ተደራጅ - Henok Yeshitila


    የብሄራዊ ፈተና ምስጢርን ለህዝቡ ቀድሞ በማሳወቅ ( « በማሰረቅ» የሚለው ስለማይጥም ነው ) ፥ ታቅዶ የነበረው የብሄራዊ ፈተና ክንውን ቢያንስ በታቀደለት እለት እንዳይከናወን ስለማድረጉ ብዙ እየተወራለት ነው ። ኦቦ ጃዋር

    እርግጥ ጃዋር እጁ ረዝሞ ፥ ከሚኒሶታ አዲስ አበባ ተዘርግቶ ፥ ወያኔን ብስጭት እና ቁጭት ውስጥ የሚጥሉ ጉልህ ነገሮችን እያደረገ ሰለመሆኑ ተደረጉ የተባሉት ነገሮች ገላጭ ሊሆኑ ይችሉ ይሆናል ( መመርመር እንደሚኖርባቸው ባምንም)!! ። ባንፃሩ ግን ጃዋር እና ህቡዕ ድርጅቱ ፥ ፈጠሙ ከተባለው ጉዳይ ጀርባ ምናልባችም በበለጠ አንድ በረጋ እና በሰከነ ልቦና ልናጤን የሚገባው ጉዳይም አለ ። ይኽም ምንድን ነው ፥ የኢትዮጵያ ህዝብ በወያኔ በትር ላለፉት 25 አመታት ሲሰቃይ የመኖሩን ያህል ወያኔን በዚህ ኣንድ እና ሁለት አመት ውስጥ ጃዋር እንዴት ሊፈትነው ቻለ? ፈተናውን ሰርቀው ለጃዋር የላኩት ግለሰቦችስ ፥ በኢትዮጵያዊነት ዙሪያ ፥ ሃገርን ከወያኔ ክርን ለማውጣት በሚደረገው ትግል እና ትንቅንቅ ፥ ካሉት ተቃዋሚዎች መርጠው እና አወዳድረው ፥ ለጃዋር ሲገብሩ ለምን እና እንዴት ብሎ መጠየቁም አግባብነት አለው ባይ ነኝ ።

    ከማየው እና ከምረዳው የ ኦቦ ጃዋር ፈተናውን ቀድሞ መለጠፍ እና የፈተናው መሰረዝ ፥ የብዙ ኢ ጃዋር ልቦናዎችን ያማለለ ነገርም መስሎ ተሰምቶኛል ። የጠላታችን ጠላት ፥ ጠላታችንን ስለፈተነው ፥ በአቅሙ ተማርከን ወዳጅ ልናደርገው የምንዳዳ ፥ ወይም ድል ስለራቀን ፥ ከገደሉን በላይ ጥላቻ በሰነቀ ፥ ሞት ባረገዘ ግለሰብ ርዮት ስር ለመውደቅ የምንደፍር ምስኪኖች ነን ብዬ ግን ገምቼ አላውቅም ።

    መዘንጋት የሌለብን ጉዳይ ፥ ጃዋር ልክ እንደ ሌሎቹ እየታገለ ነው ። የሚታገልለት ህዝብ ወይም አካል ደሞ እንደ ማንኛውም ህዝብ የወያኔ በትር የደረሰበት ነው ። ከዛ ባለፈ ግን ፥ ወያኔን ከመጣል እና ከማሸነፍ በዘለለ ፥ የኦሮሞ ህዝቦችን መብትም ከማስከበር ባለፈ ፥ በጃዋርኛ ሌላ ጠላት ህዝብ አለ « ሚኒሊክ እና የሚኒሊክ ዘሮች » የሚባሉ ። ከዚህ አንጣር አይደለም ፈተና ወያኔን በሙሉ ሰርቆ ህርጣሌ እቶን ውስጥ የመክተት አቅሙን ቢያገኝ ፥ የመጨረሻ ግቡ የኔን ማንነት እንደ ወያኔ ማጥፋት ስለሆነ በዚህ ሰው ማንኛውም አይነት የፖለቲካ ድል አልደመምም!

    ሌላ መማር ያለብን ጉዳይ ፥ በኢትዮጵያዊነት ሃገር ለማዳን ተደራጅተው የሚቧችሩት ያልተሳካላቸው ጃዋር ግን የተሳካለት ( የሚመስለው ) የመዋቅሩም ሆነ የግቡ መሰረት አንድን ብሄር ማዳን ብቻ ሳይሆን በድህረ ከድህነቱ መልስ ትናንት ጨቆኑን ብለው ዛሬ ለመሰባሰባቸው ምክንያት የሆኗቸውን ዘሮችም ማጥፋት ነው ።

    ለዚህም ነው ቀልዱን ትተህ አማራ ተደራጅ የምለው። ለኔ የጃዋር ድል የወያኔን የመውደቂያ ቀን መቅረቡን ብቻ ሳይሆን ፥ የአማራንም ሙሉ በሙሉ የመጥፊያ ሰአት መዳረሻ ያሳየኛል ( ይነግረኛል)!
    በህይወቴ በዚህኛው አውሬ ድል የምደሰት ፥ በዛኛው አውሬ ስልጣን የምናደድ ግብዝ መሆንን አልሻም ። ከጠላቶቻችን ጠላቶች ድል ይልቅ የወዳጆቻችንን ውድቀት ያንገበግበናል ። በምክንያት እና በትግሉ መሰረታዊ ማንነት ላይ ብዥታ የሌለው ሰው ( አካል ) ፥ በቅፅበታዊ ድሎች ሳይሆን ፥ በዘላቂ ሰላሞች ላይ ያለውን ኢ ረፋድ መድረሻ ያውቀዋልና ፥ ነገሩን ሁሉ በጥሞና ብናይስ ። የወያኔ መውደቅ አስፈላጊ ነው ። የትግሬ ወያኔ ወድቆ የኦሮሞ ወያኔ እንዳይመጣ መጠንቀቅ ደሞ እጅግ አስፈላጊ ነው ።
    ጃዋር ፈተና ሲሰርቅ ወይም እንዲሰረቅ ሲያስደርግ ፥ በፍጥነት የጃዋር አራጋቢ በመሆን የፖለቲካው ፍልሰት ፥ ሰው አቅም በማጣቱ አቋም ስለመምከኑ ማሳያ ነው ። ይህ ማለት ፥ ነገ ደሞ ግንቦት ሰባት አንድ ነገር ሲያደርግ ተገልብጦ ግንቦት ሰባት ለመሆን የሚጠይቀው ነገር ግፋ ቢል ተገለባባጭ ስብዕና ነው ፥ እኔ ግን እላለሁ ለምን እና ማንን እንደምትታገል እወቅ!

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