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Dedication to Oromo students

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by Mariah Kayo

Ethipian Agazi force firing at unarmed peaceful Oromo protestersInjustice’s happening on the streets
But you can’t say anything since that’s not your bro or sis
All you see is the darkness haunting you and haunting others
But you’re helpless
As soon as you want to be the voice for the voiceless
The international organizations and leaders fail to recognize the government’s deception
The media fail to publish about the human rights violation
We’ve been living under oppression
The dictator government
has been imposing their decisions
on the nations
they’ve been taking us to jail
With unfair accusation
Ohhh I’ll stand with my nation
Until justice prevails because it’s my mission
So it can take me to my final destination.

Dear Oromia
My eyes are teary
My heart is aching
My soul is burning
I’m sorry that you’re not heard
I’m freaking angry that they’re drinking your blood
And eliminating your daughters and sons
Why is the world silent about Africa
Their lives matter too, they’re Dhiiga Kiyyaa
This shouldn’t be ignored
It’s a matter of humanity and support
It’s a shame the world don’t care
It’s a shame the media don’t care
Let me explain

we live in a world
where there are so many clouds
Surrounding us
We’re imprisoned in our own home
We don’t know how to get out of it so we get cold
No one’s trynna help while they watch blood flow
The wound glows
As the sorrow grows also tomorrow
Don’t lose hope because of the Roorroo
I say never give up to my Qeerroo

Just because I’m Oromo
Just because I’m Oromo
Just because I’m Oromo
Just because I’m Oromo
Just because of my identity
You’re willing to take way my property
You want me to live under your shadow invisibly
you send my people to the darkness
that’s called prison and then to soil with cruelty
You want to vandalize my existence and sanity
For the advantage of the minority
You say there’s liberty and equality
You claim the country is systematically peaceful
and people are free
Oh I I wish I had the opportunity
To demolish this hypocrisy and autocracy
You think you’re a good leader
But you’re just a ruiner and a killer
Who are you fooling?
Even the unknown knows the way you’re ruling

You think you’re good
You think you’re cool
You think you’re peaceful
But you ain’t that
You ain’t that
You’re you’re you’re a freaking hypocrite
You’ll soon be exposed just gimme a minute
You keep grabbing the nations land
you’re a freaking evil tyrant
If I had a power I’d put out a warrant on you
Because you’re responsible for deaths of many,and that’s true

when we stand for our rights
you call it a crime
when we protest peacefully
you keep saying “I decline”
Yeah, you DECLINE our rights by attacking innocent lives
It’s sad that media is blind

You say your rulings are democratic
when you commit barbaric crimes towards us and that’s horrific
You’re a dramatic liar
You’re just a genocidal actor
It’s sickening, disheartening,heart-breaking and terrifying
that you’re dehumanizing the largest nation in the country

you call it a master plan
but your plan is simply to remove my clan
By evicting our farmers from their land
By leaving them on the streets without providence
You’re murdering Oromo students and teachers
For peacefully standing against injustice
You keep arresting our youngsters
And then you drink their blood in a cup and glasses
You be smiling evilly at your actions
Your ignorance is real
your fear is real
You think you intimidate my people
When are you going to stop violating our rights
Why’s everyone silent
about these brutal and inhumane acts of crimes ?

We store the pain until it rains
But we come back to the same game
Where the system chews us like a gum
It’s fun for them and they shoot us with their gun
They’re murderous, venomous, heartless and poisonous
Truth and humanity can’t get through their Doomaa mind, it’s obvious
The only terrorist is the system that terrorizes the students and teachers
Not the peaceful protesting citizens who’re standing against injustice to seek peace
We demand justice to be served for us like everyone, please!

Our fathers and mothers say:
Garaan nu gubatee maaloo wayyaanneen fixxe ilmaan koo
Abdii hin kutinaa waliif dhaabbannee waliif birmanna qoomoo koo
Ijoollee koo fiiriwwan koo
Dargaggoo koo shammarreen koo
Hacuuccaaa keessaa ni baana
Hanga dhumaatti mirga keennaaf ni falmanna
Dhaamsa keenya lallabachaa
Dinne didaa jechaa
Sagalee keenna ol kaafna itti haa daballu dachaa
Gaafa tokko ifa aduu sirritti kan calaqqisee jiru argina
Diinni nurratti duulus tokkuma taana
Qabsoon bilisummaa fi gaaffiin mirga keenyas itti fufaa
Mirga keenna ni kabachiifnaa
Suutuma suutan injifannoon ni dhufaa
Jabaadhaa harka wal qabadhaa
Jabaadhaa jabaadhaa yaa ilmaan oromoodhaa

And we say:
Say No to Master Plan
Say No to Master Plan
Say No to Master Plan
Say No to Master Plan
Say No to Master Plan
Say No to Master Plan
I won’t let y’all deceive my clan
I won’t let y’all steal my land
I won’t let y’all evict my fam
You just gotta be a human
To notice what’s wrong with this plan

Our students are our heroes
Our teachers are our heroes
Our farmers and all others are our heroes
They’re courageous humans
They left a mark on the movement
They’re our motivation and my respect for them is immense
May those who died rest in peace
They’re our heroes
They’re unforgettable Qeerroos

I want to say
that I’m with you my people
I stand with you my people
Long live Oromia
Biyya abbaa kiyyaa
Be strong and we’ll keep going on
until we get what we want
with unity comes victory
and we’ll be together until the end
we’ll make sure that justice will prevail
And It will definitely rain


TPLF/EPRDF Regime a Contra to a Developmental State

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By Barii Ayano, Ph.D.

Ethiopians in Addis Ababa queuing in line to be fed by NGOs

Ethiopians in Addis Ababa queuing in line to be fed by NGOs

Introduction

One of the catchy phrases the TPLF/EPRDF regime leaders and their cadres often use to describe the regime is “limatawi mengist” or “developmental state”. However, the TPLF/EPRDF regime is not pursuing a development state economic model since the regime’s economic system does not meet standard features of a development state. Actually, the regime’s economy and its rhetoric are in contradiction with the conventional features of a developmental state enshrined in nation building and economic nationalism that unify a nation.

There is difference between state-led developmental state and state-controlled and state-owned economy of TPLF-led regime. The regime’s rulers and bureaucrats have predatory and kleptocratic motives, which are fed by structural and institutional corruptions and rent-seeking. Unlike a developmental state, which builds foundations for private entrepreneurship and innovative enterprises, Ethiopia’s monetized economy is dominated by interest groups affiliated or aligned with the regime such as REST. The regime marginalized and displaced most of the traditional entrepreneurial and business class. The foundation of Ethiopia’s economy under the current regime is not entrepreneurial or business skill but alliance with TPLF leaders. The leaders of the TPLF/EPRDF regime and interest groups aligned with them designed get-rich-quick schemes based on land grabs and cronyism, which have nothing to do with economic efficiency, entrepreneurship, innovative value adding, business acumens, etc. of a developmental state.

Therefore, the regime’s leaders and their cadres use of the phrase ‘developmental state’ to the describe economy is similar to the regime’s leaders and their cadres use of the word ‘democracy’ to describe the current political system.

It is also important to note that a developmental state is not always synonymous with authoritarianism and dictatorship, but many Asian states have been authoritarian to a degree, particularly at the earlier stages of development.

What is a Developmental State?

A developmental state is a term coined by Chalmers Johnson that is used to describe states which follow a particular model of economic planning and management. It was initially used to describe post World War II Japan and its rapid modernization and economic growth. It is the developmental state of Japan that led to innovative creation of world renowned Japanese brands such as Toyota, Honda, Mazda, Mitsubishi, Nisan, Sony, Toshiba, etc.  Other examples often cited as developmental states include Singapore, Thailand, Taiwan, Malaysia, South Korea, and Indonesia.

In terms of an economic jargon, a developmental state is a state where the government is intimately involved in the macro and micro economic planning in order to grow the economy whilst attempting to deploy its resources in developing better lives for the people. Developmental states invest and mobilize the majority of capital into the most promising sector of an economy that will have maximum spillover effect for the society and reduce the dislocations caused by shifts in investment and profits from old to new sectors. Such state plays the social engineering role to restructure the national economic system for promoting long-term (industrial) development. Thus it is based on combinations of nurturing innovative private enterprises as the key owners and the positive role of government via an ambition use of the interventionist power of the state and its fiscal and monetary policy to guide investment in a way that promotes economic solidarity of different interest groups based vision for national economy and its growth.

Key Features of a Developmental State

In order to understand the concept of a developmental state, it is important to highlight some of the characteristics of a developmental state. Although dictators pursuing developmental states generally believe that they will attain state legitimacy through delivery of services to citizens rather than through the ballot, they use economic nationalism to unify the nation based on a collective goal of economic development. Developmental states hugely invest in quality education, especially in technical fields in both domestic universities and overseas scholarship. This leads to the emergence of bureaucratic layers populated by extremely educated people, who have sufficient tools of analysis to be able to take economic leadership initiatives, based on sound scientific basis, at diverse levels of decision making within the government structure. Moreover, developmental states have been observed to be able to efficiently distribute and allocate resources and, therefore, invest optimally in critical areas that are the basis of growth such as education, research and development, infrastructure, etc. It is this ideology-structure nexus that distinguishes developmental states from other forms of states. Let me elaborate the ideology-structure nexus of a developmental state in two areas.

  1. Economic Nationalism as an Ideology

The successful developmental states are based promoting economic nationalism as a unifying ideology. The state promotes economic nationalism as an essential keystone, which unifies different interest groups. A developmental state conceives economic development as its national mission and the mission of the country at large.

Although a development state establishes its principle of legitimacy as its ability to promote sustained development, it does not alienate experts of diverse interest groups and political views in participating in economic nationalism since real development requires expertise for steady high rates of economic growth and structural change in the productive system, both domestically and in its comparative competition in the international economy.

In spite of dictatorial development states control of political sphere, there is economic freedom where experts of diverse professions are able to establish an “ideological hegemony” based on economic nationalism to which key actors in the nation adhere voluntarily in order to contribute towards economic development for the benefits of their country. The main force behind the developmentalist ideology has usually been economic nationalism, inducing nations to seek to “catch up” with countries considered as more developed. It is essential to stress the ideological underpinnings of state policies knit together the ruling class and the ruled class of a country with economic nationalism as a unifying factor. In other words, the centrality of economic nationalism as an alternative ideology points to de-politicized national quest for economic development, which is driven by professional expertise with the help and support of a developmental state. The economy falls under some kind of technocratic governance of the best and the brightest a country can offer for economic development to carry out state policies that are good for the nation without focusing on cronyism and self-serving profiteering of politicians and their relatives. The TPLF-led regime does not function in this mindset.

Economic development is not only a central preoccupation for political leaders but also by professional technocrats of a developmental state. Nationalist-cum-developmentalist ideology is used for both unifying nation building and economic development. Economic nationalism ideology is used to rally the masses for national unity and economic development. The centrality of economic development was such that it acquired the status of an ideology (“developmentalism”) national ideology, which seeks to subordinate the energy of the people behind a single national goal. Among others, the role of the government is maintaining public investment in infrastructure, research and development, and education to stimulate private investment, create skilled labor force and entrepreneurial class, etc. In the politics of nation building, the developmental state leadership focuses on the economics of nation building. In dictators-led developmental state leaders swear by economic growth and seem to view good growth indicators as the main source of their legitimacy.

The developmental state is also committed to resolving conflicts in the on-going process of social restructuring as it tends to induce winners and losers in economic development. Conflict management in this regard involves ensuring that the benefits, expected benefits, of the growth process are widely shared and discussed among politicians, experts and the public. The developmental state is understood to be identified with its actual achievement of economic growth, since its legitimacy stems from the significant improvement in standards of living for a broad cross section of society. Thus economic nationalism can include political interest groups molded into a developmental coalition for a common goal.

  1. Developmental State-Structure: Professional Capacity Building

The state-structure of a developmental state emphasizes building structural capacity to implement economic policies sensibly and effectively. The capacity is determined by structural, institutional, technical, administrative, and political engagements and professional bureaucrats. Undergirding all these layers is the autonomy of the state from social forces so that it can use these capacities to devise long-term economic policies unfettered by private interests of corrupt politicians and unprofessional bureaucrats. The quest for a “strong state” in the development process is aligned with building administrative capacity more than the political ability to push through its developmental project using political power. The developmental state has some social anchoring that prevents it from using its autonomy in a predatory manner and enables it to gain devotion of key social actors. It does not rely on asymmetric nature of centre-periphery power relations, which tend to produce various class structures. Rather, it focuses on building capacity for appropriate state structures and functions that effectively promote development as a national goal. (See “a” and “b” below)

The foundation to building a developmental state is to develop an educated population and a knowledgeable society with high levels of scientific literacy in building a knowledge economy based on professional business people and entrepreneurship. Economic nationalism leads to a harmonious society with a strategic partnership amongst labor, government, industry and society, which leads to a society that efficiently allocates and distributes resources.

a. Competent and Efficient Bureaucracy

It goes without saying that cooperation between state and major industries is crucial for maintaining stable macroeconomy since policies decided at the top levels of government are administered by middle-level bureaucrats. One of the main characteristics of a successful developmental state capacity building is creating an extensive bureaucratic layer consisting of mainly professional technocrats with highly developed economic and innovative visions, who are able to plan in large cycles that extend over long time periods. The bureaucrats also pay special attention to reconfiguring the social sphere so that the culture of appreciating the value of education is entrenched since technical education is the driver of increasing developmental capacity.

For instance, in East Asia, the developmental state’s bureaucracy has several important characteristics. There was an extensive discourse on ‘developmentalism,’ the necessity of industrialization and of state intervention to promote it. The professional bureaucracy in Asia has a powerful social group of highly educated bureaucrats with predictable and coherent national interests. Thus, the public-private cooperation between the bureaucracy and business sector has been developed and refined through institutional adaptation over time, and responds flexibly to changing new realities in the respective country and international economic conditions.  By and large, the behavior of Asian bureaucrats has been bound to the pursuit of collective goals rather than individual opportunities presented by the market, allowing the state to act with autonomy from certain societal pressures. The fact that formal competence, as opposed to clientelistic ties or loyalties, is the chief requirement for entry into the bureaucratic network makes it all the more valued among people.

A competent and efficient bureaucracy dedicated to devising and implementing a planned process of economic development is central role of a developmental state. Developmental states staff the bureaucracy by the respective countries best human resources, who are charged with the task of directing the course of their countries’ development. Thus the chance to join the state bureaucracy has a high degree of prestige and professional legitimacy. This allows a developmental state not only to continue recruiting outstanding personnel, but also to utilize policy tools that tend to give them additional authority. As a result, the developmental state economies have developed the greatest state capacity not only to formulate development policies but also to implement them effectively to promote economic development.

The TPLF-led regime has never nurtured bureaucratic professionalism but bureaucratic clientelism of loyal servants.

b. Embedded Autonomy of Professional Bureaucrats and Entrepreneurs

A competent and efficient bureaucracy under a developmental state is able to maintain effective relationship, especially regarding the direction and funding of investment projects, with the domestic business sector without direct intervention of the central government. Thus, the professional bureaucrats, entrepreneurs and the business sector have “embedded autonomy” when it comes to the relationship between the developmental state and the business sector. A successful developmental state needs to be sufficiently embedded in society so that it can achieve its development objectives by acting through “social infrastructure”, but not so close to business sector that it risks ‘capture’ by particular interest groups, which tend to lead to entrenched corruptions and rent-seeking.

This no demarcation between the TPLF-led regime’s politics and the economy since politics and economy, including dominating economic ownership, are meshed together in Ethiopia-politics is economy; economy is politics.

TPLF-led Regime: A Kleptocratic State

The TPLF/EPRDF regime vividly lacks an ideology of development anchored in some form of economic nationalism that unifies Ethiopia as a collective goal. The government has not attempted to build national consensus on economic development of different interest groups with the exception of the Grand Ethiopian Renaissance Dam (GERD). Some argue that the GERD campaign by the regime is more for finance and political expedience than unifying the people under a national project.

Economic growth rhetoric is sold as the domain and monopoly of the regime whereas the general public is ridiculously divided into “pro-development” and “anti-development”. And the opposition groups, by and large, fall under the category of “anti-development”. Surely, this is anti-thesis to a developmental state’s theme of building economic nationalism, which binds different interest groups of a country so that they all accept and take part in it as a collective national goal.

Abay Tsehaye, in one of his interviews, clearly stated the economic goal of the regime in the long run. He stated that the regime has the agenda of creating an economically empowered class, which will control the economy and lead politics. This agenda has nothing to do with a developmental state agenda founded on building national consensus and economic nationalism as an ideology. The regime’s economic agenda is aligned with “divide-and-rule” and long term goal to lord over Ethiopia. Like the political goal of the regime, the economic agenda is also inherently discriminatory in its nature.

In the lack of nurturing national development ideology and intrinsic one-party rule, loyalty to the regime easily overrides societal development goals. Individuals aligned with the regime often hold highly idiosyncratic mindset that they flout with impunity and with no moral qualms in politics, the economy and their general interaction with the business sector and the society at large. Consequently, TPLF/EPRDF regime’s leaders have no moral basis on which they could demand enthusiastic and internalized compliance to whatever “national project” they launch due to the lack of ideology of development, which addresses the public demand and national economic interests shared by all interest groups.

Unlike the developmental state, the central political stage and layers of bureaucracies of the regime are not occupied by well educated professionals, who are guided by the aspirations of nation building and economic development. Loyalty is the major factor in bureaucratic appointments from top to the bottom, and hence most of the regime’s bureaucrats are less merited to occupy their offices. Rather than being competent and efficient bureaucracy, the processes of appointing less qualified individuals based on loyalty has led to an inescapable “development of underdevelopment” in Ethiopia’s bureaucracy, which in turn produced a series of political and economic contradictions and bureaucratic cronyism.

Moreover, unlike a development state, the TPLF/EPRDF regime portrays foreign dependence syndrome, with a significant part of the regime’s budget covered by international budgetary aid. Externally dependent growth is not conducive for dynamic capital accumulation, which builds basis for a development state economy. Thus, even accepted at face value, equating the regime’s claimed booming economy of Ethiopia with a developmental state becomes problematic since the economy heavily depends on external factors, such as export of primary products and aid inflows.

TPLF-led State Controlled and Owned Economy

The institutional and economic structures of the regime are reinforced and constructed by political power to control the economy rather than developing national economic ideology or creating discourses with interest groups. Structural aspects of the regime’s economy include mass dislocation of society without offering alternative settings or means of survival. This kind of economic structure resembles settler colonial economy much more than a development state. This is most apparent in land-grab and the privileging of elements of the regime, their families and supporters. Access to politicians paves way for getting rich much more than individuals’ entrepreneurial and business skills. Large chunk of renowned entrepreneurs and business people have been forced to leave Ethiopia and migrate to other countries.

The economic system and its bureaucracy are structured as a predatory state, where top rulers and layers of bureaucracy have predatory motives, and hence less willing to part with corruptions and rent-seeking. The aim of regime is to exploit the physical, human, and economic resources for the benefit the leaders of the regime and few others aligned with them. The economic goals of regime are simple. It is to provide maximum economic benefit to the individuals in power at the expense of the majority. Like colonial settlers, the individual needs of their subjects are neither important nor part of their economic goals. The imposition of economic policy is often arbitrary and unrelated to any real need of the majority of the people. This led to inadequacy of the food entitlements and chronic malnutrition and famine.

Unlike a development state’s national development driven by all-encompassing economic nationalism, the TPLF/EPRDF regime’s economic agenda is more about economic subjugation and about the regime’s ability to control of the economy. Improving the production methods and strengthening national economy for all people are not the priorities. It’s all about empowering the likes of REST to be unchallengeable economic giants of Ethiopia.

There is a crystal clear lack of autonomy of the business sector due to the unholy relationship of state-society and state-business under the TPLF-EPRDF regime. There is bureaucratic malaise into both market and state structures and it has eaten into the very core of the edifice of modern administration rendering it both weak and incoherent, at best. Mired in clientelism, the state has not been able to provide the bureaucratic order and predictability that business sector and entrepreneurs need to engage in long-term investment and contribute to long-term national development.

TPLF-led regime is literally driven interest groups and mired in state-clientelist relationships. And hence it is even lacking in “stateness” in a strict sense of the word. Self-interest groups which control the state adopt policies that generated rents for them. The TPLF/EPRDF state is essentially a rent generating institution that inhibited efficient allocation of resources. Rent seeking usually involves redistribution of income from one group to another, and in Ethiopia, it is redistribution from poor to the rich through corruptions and rent-seeking. Let alone being a development state, the regime cannot pursue the collective task of development in the long run. It has crushed most of the strategies and institutions that build a solid foundation for development. State-society relationships are inherent to national development, and mistrust runs both ways-the regime does not trust the people and the people don’t trust the regime.

Conclusion

The developmental state refers to the collective economic and human development via state’s essential role in harnessing national human, financial, etc. resources and directing incentives through a distinctive policy-making process. The foundation for building a developmental state is the ability to establish nationalist educated population by creating a harmonious society with strategic partnerships amongst labor, government, industry and society as well as efficiently allocating and distributing resources. The success of the developmental state also stems from the ‘embedded autonomy,’ in which the developmental state is linked intimately with the private sector but preserves sufficient distance for the renegotiation of goals and policies when capital interests are inconsistent with national development.

The key government actors under the TPLF-led are irredeemably greedy, corrupt and captured by rent seekers and economies of personal wealth accumulation, and hence focus on promoting vested interests over national development. They don’t think creatively of modes of social organization at both macro and micro level that can extricate Ethiopia from poverty and lead it to the long term path of development. Appropriate institutional structures do not exist in Ethiopia to socially engineer a developmental state since a development state is a social construct consciously brought about by a state, its bureaucracy and societies. Economic nationalism of a developmental state cannot take root.

We cannot draw parallels between TPLF-led regime and developmental states implemented in Asia. Unlike TPLF, Asian dictators were/are very nationalist with the goal to change the living standard of their people and promote their countries in the world. TPLF leaders have beef with most of the people in Ethiopia such as Oromos and Amaras. TPLF’s governance resembles settler colonialism of the apartheid system in South Africa and British land-grab system in Rhodesia (now Zimbabwe) much more than the developmental state systems in Asia.

The regime does not pursue collective economic empowerment agenda. In dictatorial developmental states, even where was no political freedom but people had economic freedom. Under the TPLF/EPRDF regime, there is neither political nor economic freedom. Discriminatory economic policies, with enclave economy nature, are more aligned to colonial policies. TPLF governance is unequivocally becoming ethnic apartheid in political, economic, etc. fronts. Its policies are designed to marginalize dissenting people from economic benefits and then to impoverish them for long term political and economic control whereas the leaders and their relatives profiteering through deeply entrenched cronyism. Developmental state dictators in Asia were not consumed by self-enriching schemes via corruptions and rent-seeking. Actually, the Asian dictators were very tough on corrupted individuals, politicians, etc. Although they did not stop it, corruption leads to very long imprisonments. But people join the TPLF/EPRDF regime to get license to be corrupt and rent-seeker without any repercussion. The TPLF –led regime is structurally and institutionally corrupt, which was not the case under Asian developmental state system.

Finally, the TPLF-led regime is weak, over-extended, and interfere with the smooth functioning of the markets with its repressive characters and draconian policies. It heavily depends on foreign powers for its existence. Therefore, it is not an example of a developmental state by any account. I think phrases like the “rentier state”, the “overextended state”, the “parasitical state”, the “predatory state”, the “crony state”, and the “kleptocratic state” better fit the TPLF/EPRDF regime. I think it is a kleptocratic state/autocracy (rule by thieves) made up of very greedy individuals addicted to personal wealth accumulation through structured and institutionalized corruptions and rent-seeking.

OROMO PROTESTS SHOULD SERVE AS THE FINAL WAKE-UP CALL FOR OPDO

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b_400_370_16777215_00_images_OPDO_anniversary(OPride) — More than 150 people have been killed and hundreds wounded in Oromia as protests over the Addis Master Plan enter the second month.

The plan, unilaterally devised by the federal government, aims to expand the city’s territorial reach into Oromia state. The Oromo people, who make up more than 40 percent of the Ethiopian population, see the plan as a systematic land grab which will evict millions of Oromo farmers from their ancestral land.

If implemented, the Master plan will push the Oromo further to the peripheries of Ethiopia’s social, economic and political power. It will endanger the territorial integrity of Oromia and undermine the country’s linguistic-based federalist system.

The only Oromo opposition party, the Oromo Federalist Congress (OFC), faces increasing restrictions and harassment under the country’s draconian anti-terrorism proclamation. Its members and leaders, including deputy chairman Bekele Gerba, OFC secretary and former Member of Parliament Dejene Tafa and the party’s Youth League leader Desta Dinka have been arrested in connection with the still-ongoing Oromo protests.

The Oromo People’s Democratic Organization (OPDO), one of the four main parties that make up the ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF), has been the chief enabler of the oppression of the Oromo people since its creation by Tigrayan People’s Liberation Front (TPLF) more than two decades and a half ago. OPDO was created to legitimize the TPLF rule in Oromia and counter the popular support for Oromo Liberation Front (OLF).

OPDO officials have been evicting Oromo farmers from their land to make way to the rampant land grab in Oromia for the benefit of TPLF officials and foreign investors. Its top leadership continues to delude itself that democracy takes time to build but the Oromo people’s long-suppressed calls for freedom and equality is being raised by the youth and low-ranking OPDO members who joined the party to secure government jobs.

OPDO needs to take genuine and concrete actions to address the ensuing public grievances through formal and informal channels. That starts with condemning the indiscriminate killings of unarmed and peaceful Oromo protesters by security forces and the military.

In theory, Ethiopia’s federalist constitution provides for regional autonomy and decentralization but power remains highly centralized in the hands of few TPLF officials.

Without OPDO’s support, TPLF will not stand a chance in Oromia. It is time for the OPDO to take a unanimous stand against the master plan and reject TPLF’s land grab scheme disguised as development and demand full participation of the Oromo people in the country’s economy and politics.

Some OPDO members had already explicitly objected to the master plan since it was first unveiled in April 2014. As the supreme state level legislative organ the Oromia state legislature, Caffee, which is controlled by OPDO, has the power and duty to challenge a legislation unilaterally devised by a federal government, which is contrary to the division of power guaranteed by the federal constitution. The Master Plan endangers the livelihoods of millions of Oromo people and the Caffee should challenge its implementation and repeal any enabling act it has adopted for its implementation if there is any.

The OPDO had in the past tried to limit Finfinnee’s uncontrolled expansion into neighboring Oromia towns through the establishment of Special Zones in 2009.The effort to mitigate the spillover effects of the capital’s enlargement should be followed by a clear demarcation of Addis Ababa’s territorial limit. And the OPDO should pressure the federal House of Representatives to come up with a law that ensures Oromia’s special interest over Finfinnee to be realized. The recent establishment of a task force to study this long awaited Oromo demand was nothing more than a desperate and deceitful attempt meant to quell the ongoing uprising.

Communications Minister Getachew Reda has labeled the Oromo protesters demons and terrorists for merely demanding the respect of their basic rights. Thousands of Oromo students, leaders and civilians have been rounded up in a crackdown that is reminiscent of the Dergue’s asessa. Even OPDO members who opposed the ongoing brutal crackdown by security forces have been unjustly detained.

It might be naive to expect OPDO leaders to stand up to the TPLF after more than two decades of subservient relationship but the fact that they are not immune from TPLF’s brutality and oppression should serve as the final wake-up call.

From Meles Zenawi to Abay Tsehaye and low-ranking TPLF cadres and their supporters such as Mimi Sebhatu, TPLFites have time and again accused OPDOs of harboring sympathy for the OLF and for empathizing with the daily trial and tribulations of Oromo people.

One thing is certain: the injustice and violent crackdown, arrests, and torture of innocent Oromo students, academicians, journalists, farmers and opposition party members is not going to stop the Oromo struggle for freedom and equality.

More than two decades of relentless oppression have shown the Oromo that they rather die fighting than being enslaved and rendered landless. It is time for the OPDO to cease oppressing its people and say enough to being used as a tool to justify TPLF’s oppression. OPDO leaders have a choice to make: either to keep doing the bidding for an oppressive minority regime or turn the game around by backing the demands of more than 40 million Oromos. These demands include calls for genuine self-rule, an immediate halt to the Addis Ababa master plan, the release of all Oromo political prisoners, launch an independent investigation into the killings of Oromo protesters and bringing those responsible to justice.

The author Bona Geshe is a former instructor at the University of Gondar Law School and a Constitutional Law and Human Rights researcher.

My Experience of the Ethiopian Investigation Centre: Maekelawi

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By Caalaa Hayiluu Abaataa

untold_stories_maekelawi_desiree_kellermanTo hold a pen is to be at war! – Voltaire

(Untold Stories of the Silenced) — My name is Caalaa Hayiluu Abaataa. I am a 27 year-old poet and author. I am an Oromo, and I lived in my homeland, the Oromia Regional State of Ethiopia, for the most of my life. On January 3, 2012 I was forced to flee to Sudan in fear for my life. This is my story.

Ever since my teenage years, I have been involved in activities to bring changes in social issues. I brought awareness about HIV and AIDS to towns and in the deep countryside of Oromia. I also volunteered in helping homeless people. I worked with orphans and the disabled, supporting them through Oromo volunteer cultural clubs. I wanted to spread awareness about the Oromian culture and way of living by promoting awareness about the indigenous religion and administrative system called ‘Gadaa and Waaqeffannaa.’ In order to inspire and educate my people, I also organized and performed plays.

My disagreements with the cadres of the ruling party of Ethiopia, the TPLF (Tigrayan People’s Liberation Front), began early on. In 2004, when I was 16 years-old, more than 350 Oromo students were dismissed from Addis Ababa University. The Mecha and Tuluma Self-Help Association, an Oromo social movement, was banned and its leaders were arrested. More than 1500 Oromo students from the town of Moyale, including elementary and high school pupils, were forced to flee to Kenya. I was arrested in Moyale. I was beaten, tortured and accused of being a member of the Mecha and Tuluma Self-Help Association. But I had no clue about this association. I did not even know the name of the organization, at that time.

I joined Adama University in 2007 and started taking courses for a law degree. I was very involved in student life from start. I was the student representative of the law department. That brought me immediately under pressure from the authorities. The university was not a free place and the TPLF was not happy with my activities. There was constant pressure on the students to fill membership cards for the ruling party. Representatives from the party came to classes to tell the students they would not graduate or get job opportunities if they did not join the party. I opposed them and told them that we should not be forced to fill the forms or sign any documents. There was a lot of tension. I was followed all the time, and my interactions with other students became monitored.

For more than three months, I was held in the most horrendous conditions without having committed any crime. I was being persecuted only for being Oromo and actively working for the Oromo people.

In June 2009, I was one of the secretaries of an Oromo language, culture and history preservation club at the university. I tried to organize a democratic election of the members because I wanted the student’s council to be able to choose their representatives. However, when I put up the posters, I was taken to the University’s security office along with two of my friends. I was asked questions about what we were doing. I made it clear that I wanted to make a democratic election for the students so they could elect their own representatives. The TPLF agents commanded me not to pursue it, but I refused to change my position. When I returned to school in October, after the summer break, the registrar at the university refused to register me even though I was a third year student. I asked why they imposed such a decision on me, but the head of the campus security responded that this was an order from the federal security. I was arrested and the head of the campus security brought me to the Adama security office. They said that I was inciting the students against the TPLF regime. It worried them that the students were Oromo. I was accused of being a member of the OLF (Oromo Liberation Front). I was not, nor had ever been, a member of any organization or political party during that time. I was, however, involved in raising awareness about the traditions of the Oromo people. Following the arrest, I was put in a very dirty cell in Adama prison, where I was beaten by a member of the federal security.

I was released one week later on a bail bond of 10,000 birr, and went back to my studies and social and cultural activities. I published an Oromo poetry book with my own poems. In October 2010, I attended an Oromo thanksgiving festival, an Irreechaa, in the town of Bishoftu, but was arrested during the celebrations. I was told that my book opposed the government and that it was inciting civil war and unrest. They said the book incited a revolution for the Oromo people to overthrow the government. I was again accused of being an OLF member. While in prison in Bishoftu, I was slapped and kicked by a federal security policeman named Addisu Badhasa. I was put in a cell with sometimes more than 40 criminals, even though the cell was not more than 4×5 meters wide. After one week there, I was transferred to Adama, where I was interrogated for one day. I was beaten, verbally insulted and dehumanized in the Commanders Office. I was told that I would be tortured if I did not explain myself and my book. They then took me from the Commanders Office to a room with a public prosecutor and other commanders, and the interrogation continued. I was eventually released on a bail of 10,000 birr, but was required to live at a bail address.

I was arrested for the fifth time in August 13, 2011. The only reason was that I had worked with activities related to the Oromo culture, language, arts, literature and religion. The arrest greatly interrupted my life. I was trying to prepare for my final exams and was preparing my second novel for printing. The TPLF regime prohibited me from publishing it, and arrested me in Adama. One week after the arrest, I was taken to the Federal Police Investigation Center called Maekelawi. It is located in Addis Ababa, the capital of Ethiopia. For more than three months, I was held in the most horrendous conditions without having committed any crime. I was being persecuted only for being Oromo and actively working for the Oromo people.

Maekelawi

Chellema Bet: Cell 8

Maekelawi is like hell. It is divided into different sections where people are held depending on how much punishment the prison officials want to give them at the time. I was held in different cells during the imprisonment there. For the first eight days of my incarceration, I was held in cell number 8. Cell 8 is one of the cells in the block called Chellema bet, meaning “dark house.” Everyone fears of being put in this cell, because it is not more than 1×1½ meters wide. My hands and feet were shackled and the cell was so small I could not stretch my legs out. The cell was completely dark, as there was no natural or electric light in there. The walls were made of concrete and the door was metal. There were many insects biting me and it was freezing cold. I did not have a mattress to lie on, and nothing to cover me with. I only had the clothes I was wearing. I was only given food – dried bread and tea – on a very limited number of occasions. This was the prison diet. I was not allowed to go to the toilet except on one occasion when they allowed me to go on the way to the interrogation room. I was not eating enough to defecate.

A map of Maekelawi, the Federal Police Crime Investigation Sector, drawn from memory by Caalaa. B8 is Chellema Bet, where Caalaa was held in different cells. Drawing by Caalaa Hayiluu Abaataa.

A map of Maekelawi, the Federal Police Crime Investigation Sector, drawn from memory by Caalaa. B8 is Chellema Bet, where Caalaa was held in different cells. Drawing by Caalaa Hayiluu Abaataa.

I was beaten throughout the days I was in this cell. Sometimes someone would come to my cell just to beat me, even though the small size of the cell made it difficult for them. Because of this, the beatings usually took place in the interrogation room. When I was taken from the cell to the investigation room, I was often blindfolded and dragged. The prison officials wanted me to confess that I was conspiring with terrorists. They accused me of inciting Oromo people, especially the Oromo students, by my poems. After being held in cell 8 for a few days, I was taken to a first instance court. The first instance court is not a real court. I do not believe it had the jurisdiction to hear my case. I do not believe the judges who heard the case were real judges; I had seen them in the investigation centre acting like they were police investigators. I cannot believe what was happening was legal. There was no proper criminal procedure. We were deprived of the right to communicate with both families and lawyers. I do not know of anyone who was allowed to communicate with their lawyers during the time I was in Maekelawi. I had no right to ask questions. After I was released, my family told me that some of them had tried to see me. They came to Maekelawi with food and money for me, but I was never informed about this and they were not allowed to leave the food and money. Instead, they were questioned about me, why they wanted to see me and the purpose of their visit. They were ordered to give their addresses and phone numbers, and were questioned about many other things.

I was never charged with anything, but due to the length of time I was held, I believe I was held under the Anti-Terror Proclamation. They had also referred to the Anti-Terror Proclamation in court. I asked them to open a formal charge against me, but they had no evidence. All of it was rubbish. The judges were only hearing what the police reported to them. I had no representation. All they did was rubber stamp the request for more time in order to keep me at Maekelawi.

Chellema Bet: Cell 7

After eight days in cell 8, I was moved to cell number 7. It was dark, but some sunlight came in through a small hole. This cell was larger than the others. From what I can recall, the dimensions were about 7×8 meters. Still, it was completely overcrowded. Because of the lack of light and my poor health conditions, it is difficult to tell how much time passed. I think it was about 35 days in this cell. During this time, the number of people in the cell varied from 10 to 15. Most of them were Oromo, including Mr. Olbana Lellisa, the Vice President of the Oromo National Congress Party. There were also children as young as the age of 14. There were many political activists and well known figures being held in Maekelawi. I saw Martin Schibbye and Johan Persson, the Swedish journalists who were arrested for entering Ethiopia to work as journalists. They were held in Tawla bet (the wooden house). I saw them from the court yard where prisoners were allowed to get a maximum of ten minutes of sunlight per week. They were inside of their cell and the door was not closed. They seemed very courageous. We exchanged facial expressions and gave each other moral support. I got menthol cigarettes from them. Seeing Martin and Johan renewed my hope of the future.

Next to our cell, there was a filthy toilet we were allowed to visit once a day; sometimes early in the morning, sometimes in the afternoon. Sometimes, we were ordered to go to the toilet after the ten minutes of sunlight. There was no regularity to it. If someone had to visit the toilet at other times, the only option was a bucket in the cell. It was filled with urine and the cell stank. I could not wash myself during my time there. It was freezing cold. There were no sheets or mattresses, and in the night we had to lie directly on the freezing cold concrete floor. This did, of course, make sleeping impossible. Also, there were disturbance coming from the interrogation room throughout the entire nights. It was very disturbing and frightening. We feared that the police would open the door and drag us to the interrogation room.

The interrogations were continuous. Sometimes they took place at night, sometimes during the day. They sometimes handcuffed and blindfolded me. I was exposed to an avalanche of ethnic slurs. They told me they had already collected enough tangible evidence against me and that it was better for me to confess my crime. Otherwise, I would be subjected to even more suffering. I continued to receive beatings and one time even passed out because of the ferocity of the beating. Another time I was hung upside down. Once, a pistol was placed in my mouth and they threatened to kill me. I suffered very badly in Maekelawi.

Chellema Bet: Cell 3

After 45 days, I was transferred to cell number 3. This cell was approximately 4×5 meters wide. During the time I was there, the number of people varied between 8 and 20. The cell had a very small and narrow hole on the upper wall, near the roof. The sun light came in through the hole, but only in the direction the hole was angled. Just as in the previous cell, we were only allowed out of the cell for a maximum of ten minutes per week to get some light and go to the toilet. The bucket in the cell, which was used to urinate in, sometimes flooded over onto the ground where we were sleeping and sitting. The smell was very bad and the cell often became waterlogged. It was very cold. I never as much as saw a mattress, but I did not wish for one; I could imagine what state it would be in. I was very sick by this time and had been denied any treatment from the clinic. I had abdominal pains and a severe headache. I could not see properly because I had such little access to light for such a long time.

3D model of Cell 3 in Chellema Bet, based on a description by Caalaa. Made for Untold Stories by Devmito.com.

3D model of Cell 3 in Chellema Bet, based on a description by Caalaa. Made for Untold Stories by Devmito.com.

When I had been detained in cell 3 for approximately three weeks, some Commissioners came to the prison. This was the first time I saw them. They said that they were government representatives and were there to solve the prisoners’ problems. The Commissioners said that they were neutral. This was rubbish. They behaved as investigators and were accompanied by the prison administrators. The Commissioners wanted the prisoners to tell them about our problems. They could see with their own eyes that we had problems, but if we told them a problem, they either ignored it or the information went straight back to the prison authorities. I know this because of their questions and the things they said. Directly after entering our cell, they said, “Why do you not cooperate? Do you want to spend your life here?” They did not listen to our questions or opinions. If they were neutral, they would at least have approached us in another way. I was severely sick when the Commissioners came to cell 3. I told them that I was really sick and needed treatment. One of the men asked my name and I told him my name. He immediately replied that I was an OLF-member. He told me to keep quiet, stop complaining and to not ask for treatment any more. It was at this time that I realized that they were not there to help us. I decided not to answer, ask or request anything more.

When I was later moved to Sheraton, another part of the prison, I continued to see them come to the cells now and then. They always had suggestions to the prisoners, such as “Why do you not cooperate with the police investigators by telling them that it is your fault?” or “Why do you not confess your criminal act?” or “Why do you not believe that you have committed the crime of which they have been investigating you?” I cannot believe that these people were from a human rights organization or wanted to help the prisoners in any way.

Sheraton

When a nurse finally saw me, I was moved to Sheraton. Sheraton is considered to be a better part of Maekelawi, and is therefore sarcastically named after the hotel. The nurse said she would try to report my case to get me treatment. My abdominal pains, back pains and eyes were very bad. Most of the time, I could not eat anything. My other cell members told me to eat or I would die there.

Sheraton has a place where one can move around. Natural sunlight came into the cells, but there was still no electric light. Even though Sheraton is considered better, the conditions were still terrible. There was still a lack of water, insufficient food, filthy rooms and poor hygiene. It was so overcrowded that I could not even tell the real number of prisoners because of the overcrowding. The cells in the Sheraton are approximately 3×4 meters wide and in many of them there were around 15-20 people, sometimes as many as 25. Mostly, people spent their nights standing as there was no place to sit or lie. It was cold and had no blankets or mats. I could go to the toilet when I liked, but there were so many people using it, and the hygiene was terrible. The toilets were filthy. It was in the Sheraton I had the first opportunity to wash myself. I could not, however, do this very often and could not do it properly. The only way of washing was using a tap on the toilet. The crowd made it very difficult to get the opportunity of using the tap, and it was often broken. I believe the prison authority intentionally damaged the tap.

The interrogations stopped to some extent when I was moved to this part of the prison, but not entirely. Instead, I was called to an office to put my signature on papers. I was not shown what the papers said, so I refused to sign. I told them that I will not sign without knowing what I am signing. For this, they beat me. When I was taken to the office again, they said they will release me and that I will graduate from the University – if I sign the documents. I refused. Once again, they told me to sign the papers, and once again I refused. One of the officers, named Tadesse Meseret, took out a pistol and said he would kill me if I did not sign. I refused again.

I was taken to the office one last time. A man came in together with a woman. I was beaten until I fell to the floor. As I was lying there the man walked all over me, stepping on my body. I had nothing left in me after this. I was so exhausted. I gave up and signed the documents and finally they released me. To this day, I do not know what I signed. There was no legal procedure for me. They could do, and did, exactly what they wanted.

Released

When I was released on November 10, 2011, I was told not to contact anyone of the Oromo ethnic group. I did not accept this. I was invited by Gumi Oromo to read my poems at an event organized to welcome new Oromo students to Adama University. My poetry was very appreciated by the students. When I later was at a celebration of the Waaqeffanna religion in the Olanchiti town, the federal police arrested me and six other people, one of whom was a woman. I was imprisoned in a big, very dangerous prison in the Walanchiti town. The men were put together in a cell and the woman was separated from us. We were not given blankets or mattresses, and we were not allowed to wash ourselves. I was detained for one week and then was released on bail.

When I was back in Adama University, a conflict took place on December 29, 2011 between the Oromo students and TPLF’s federal police, the liyu police. It resulted in the arrest of many of the Oromo students. Many of them were beaten and had severe physical injuries. I escaped arrest, but, fearing for my life, I fled to Addis Ababa. From there, I fled to Sudan where I spent 16 months in a refugee camp. At this point, my case as a political refugee was recognized by the UNHCR (United Nations High Commissioner for Refugees) and I now finally have permanent residence in Sweden. I had to leave all my documents from the university when I fled. It is my dream to one day be able to continue my education and law studies.

This was my short story, but one can never compare it with the stories of other Oromo prisoners regarding torture and mistreatment perpetrated by the TPLF. Maekelawi is a place of physical and psychological punishment, cut off from the outside world. Nearly all of the Maekelawi officers I had contact with were armed with a pistol or a Kalashnikov. I even saw a health personnel with a pistol. There were many spies in Maekelawi; either prisoners who had been induced to spy on other prisoners, or people like the aforementioned Commissioners. There were no trusted complaints channels at all, and we were totally deprived of our human rights. No one heard or took action on the complaints of the prisoners. They only tried to shut us up and get us to confess. Once you are there, anything can happen to you – and no one will stop it or even report it. You will not complain unless you are prepared to receive more punishment for it. You cannot trust anyone. Having experienced Maekelawi first hand, I am very fearful for the welfare of anyone sent there. There were, and with no doubt still are, many untold horrendous and unlawful acts happening there. The punishment is not only the interrogations and torture you are put through as a prisoner, but also the fear of it. The cell door opening sends fear through you – fear that they are coming to get you. The Ethiopian prison cells are a veritable hell on Earth.

I was forced to flee Oromia out of fear for my life. I was writing critical poetry about TPLF’s evil actions, and I performed and read them to my people. TPLF tried to stop me from doing that. Now I am forced away from my homeland, but I am continuing to do the same thing. They can try to stop me from writing what I think is just and right, or from speaking the truth, but they cannot stop me from thinking. Right now back home, hundreds of poets are still doing what I was deprived of. That gives my mind peace.

Man is born free, and everywhere he is in chains. One man thinks himself the master of others, but remains more of a slave than they are.
– Jean-Jacques Rousseau

Wanneen Gurguddoo Sadan Oromoon Qabu

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Yeroo baayyee waan qabnu of irratti hin beeknu. Alagaatu waan nuti qabnu beekee sodaata. Ummatni Oromoo wanneen gurguddoo sadii kan ummatooti biyya sana keessa jiran hin qabne qaba. Isaanis:

  1. Baayyina Ummataa
  2. Teessuma Lafaa
  3. Qabeenya uumaa

Tokko tokkon gabaabsinee haa ilaallu
oromia-map

  1. Baayyina Ummataa

Baayyina ummataan biyya sana keessaa kan haga Oromoo gahu hin jiru

Afrikaa keessatti iyyuu sadaffaa dha.

Baayyinni humna guddaa dha.

Baayyinni humna tahuuf ijaaramuu qaba. Bakka hundaa yeroo tokkicha sochoo’uu dha. Kun amma tahaa jira.

Baayyinni ijaarame bakka hundaa yeroo socho’u humni akkamii illee isa dura dhaabbachuu hin danda’u.

Oromoon yoo bakka tokkotti fincaa’e galaana uumee diina isaa haxaawee balleessa jedhama. Fincaan Oromoo galaana tahuuf ijaaramee bakka tokkotti fincaa’uu danda’uu qaba.

Waliigalee meeshaa (oomisha) fi tajaajila ufii malee kan diinaa fayyadamuu yo dide diinaggee laamsheessa.

Bakka mumul’atoo fi mana business jaraarratti dhaadannoolee barreessuu fi suuraa kaasuun jaraa baarassuu danda’a.

Heddummaatanii itti iyyuun, sibiila waliin dhawuun, faaggaa afuufuun jarri akka ganda keessa hin yaanee godhuu danda’a.

Sochii Sadaasa 2015 keessa jalqabeen Oromoon humna tahuu isaa agarsiisaa jira.

Sochiin FDG Oromoo kaabaa kibba, Bahaa dhiha lafa guddaa irratti deemaa jira. Asitti dhaamsine yeroo jedhan bakka biraan deebi’ee ka’a. Kun Oromoon baayyina isaatiin humna tahuu isaa agarsiisaa akka jiru mul’isa.

Baayyinni Oromoo daran humnatti jijjiramaa deemuu qaba. Keessaa fi alaan akka qaama tokkootti sochii godhaa jiru itti fufuu qaba.

Baayyinni keenya humna keenya!

  1. Teessuma Lafaa

Teessuma lafaatiin Oromiyaan handhuura Itophiyaa keessa jira.

Ummatooti kaabaa gara kibbaa, bahaa gara dhihaa, walakkeessa gara moggaa dhaquuf Oromiyaa keessa dabruu qaban.

Magaalaan FF Oromiyaa keessa jira. FF keessa ammoo teessoo gurguddaa kan AU fi embasoota adda addaatu jira.

Karaan shanan FF seenan Oromiyaan keessaan dabru.

Oromoon teessuma lafa isaatiin lola sagalee hin qabne loluu danda’a.

Karaa FF seenan hundaa cufuu duwwaa dhaan aanjaa teessumni lafaa isaa qabu agarsiisuu danda’a.

FF wanneen jireenyaa: nyaata, qoraan, boba’aa, fi kkf kan argattu qilleensa irraan osoo hin taane konkolaataa dhaan. Karaan yoo cufame isaan kana argachuu hin dandeessu

Oromoon karaa biyya isaa keessa dabree FF seenu yoo cufe FF hudhee dadhabsiisuu danda’a.

Karaa cufuuf waan salphaa dhagaa daandiitti guuruu, muka muranii irratti jigsuu, qotanii bolleessuu fi kkf godhuun taha.

Guyyaa tokko karaa cufanii irraa dhaabbachuun galii barbaadamu hin fidu. Har’a cufanii yeroo mootummaan banu bor ammoo deebisanii cufuu dha. Kun sochii konkolaataa tasa yoo dhaabuu baate illee yeroo dheeraa akka fudhatu taasisa.

Haaddanii fi utubaa korrentii akkasuma kan microwave cicciruu fi caccabsuun FF magaalota biraas laamshessuu danda’a.

Teessuma lafa keenyaa humnatti haa jijjiiruu!!!

  1. Qabeenya Oromiyaa

Itophiyaan kan jiraattu qabeenya Oromiyaan qabuun. Bunni, warqeen, beeladaan, midhaan nyaataa, jimaan, barbarreen, nuugiin, kudraa fi mudraan, ….. kkf hundi Oromiyaa keessaa bahu.

Diinni Oromiyaatti kan baayyatuuf waan qabeenya isaa barbaaduuf. Qabeenyi keenya diina nutti  baayyise.

Qabeenya keenya dhorkachuun gara meeshaa falmaa mirga keenyaatti haa geeddarru.

Baatii tokkoof Oromoon waan qabu gabaatti baasee gurguruu yoo dhiise mootummaa Wayyaanee harka kennachiisa.

Jimaa Awaday fi naannoo dhaa gara Hargeessaa fi Jabuutii tti ergamu torban tokkoof yoo dhaabe Oromoon humna isaa agarsiisuu danda’a.

Xaafii isaa FFtti gurguruu yoo dhiise qabeenya isaan mirga isaa falmachuu danda’a.

Qabeenya keenyaan mirga keenya haa falmannu!!

Oromoo nutu if irrati hin beeknu malee meeshaa gurguddaa of harkaa qabna. Meeshaa kanatti dhimma baanee mirga keenya haa falmannu.

Lubbuun Oromoo tokko du’uun nama gaddisiisa. Injifannoo gahuuf ammoo miliyoona illee wareeguu qabna. Lola addunyaa lammaffaa irratti Rashaan of ittisuuf nama miliyoona lama wareegde. Oromoon mirga isaa gonfachuuf yoo barbaachisa miliyoona illee wareeguu qaba.

Hidhaa fi ajjeechaan hiriyaa hin qabne ummata keenya irratti raawwataa jiru daran nu jabeessuu qaba malee hamilee nu buusuu hin qabu.

Hin shakkinu Injifannoon kan Ummata Oromoo ti!!

Ethiopia’s 100% Election

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Leonardo R. Arriola and Terrence Lyons

Source: Journal of Democracy Volume 27, Number 1 January 2016
© 2016 National Endowment for Democracy and Johns Hopkins University Press

The results of Ethiopia’s 24 May 2015 parliamentary elections confirm that authoritarian rule will persist in Africa’s second most populous country for the foreseeable future. The long-ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF) claims to have won—together with six allied parties—every seat in parliament. By doing so, the EPRDF has not merely signaled that the political status quo will continue; it has effectively announced the start of a new era in which participation in political life will be completely restricted to its own members and allies. For the first time since the EPRDF’s rise to power in 1991, not one opposition or independent parliamentarian will sit in the 547-seat House of Peoples’ Representatives. This shift represents a hardening of authoritarian rule in Ethiopia.

The EPRDF regime has its origins in the protracted civil war that began in 1974 and ended in 1991, when ethnic-based liberation fronts defeated Mengistu Haile Mariam and his brutal military regime. The Tigray People’s Liberation Front (TPLF), headed by Meles Zenawi, led the insurgency and came to power with a high level of solidarity, considerable experience in administering liberated zones in the country’s north, and the legitimacy earned from winning the war.

In the final years of the war, the TPLF formed the EPRDF as a coalition aimed at bringing armed wings from outside the Tigray homeland in the far north of the country into a new postwar regime. The exigencies of transforming itself from a rebel movement into a national government compelled the TPLF to find ways to incorporate the many diverse ethnic groups in the country while also retaining its hierarchical structure.

To that end, the TPLF facilitated the establishment of the Amhara National Democratic Movement (ANDM), the Oromo People’s Democratic Organization (OPDO), and later the Southern Ethiopian People’s Democratic Movement (SEPDM) so that they could function as constituent parties of the EPRDF in the country’s three largest regions (Amhara, Oromia, and the Southern Nations, Nationalities, and Peoples’ Region, respectively). Ethiopia’s other regions are also governed by ethnoregional parties. The EPRDF considers these parties to be affiliates, however, rather than constituent members of the coalition. The allied parties have no representation in the EPRDF’s Executive Committee, the most important decision-making body in Ethiopia. The TPLF remains today the dominant party within the EPRDF.

In one of its first acts after seizing power, the EPRDF constitutionally restructured the Ethiopian state into a federation of ethnically defined regions. Rather than emphasizing national unity, the EPRDF boldly— some say recklessly—chose to construct a political system on the basis of static, ascriptive categories. The 1994 Constitution institutionalized political power on the basis of ethnicity, as the country’s new administrative regions (its nine regional states) correspond to putative ethnic homelands, each with its own legislative, executive, and judicial branches. The impact of this new dispensation has been profound. It has upended the old social hierarchy that had favored northern highland groups such as the Orthodox Amhara and Tigrayans and marginalized the Oromo and other largely Islamic groups in the southern lowlands.

Not only has the EPRDF provided opportunities for the country’s various ethnic communities in national power structures, it has also granted them a degree of autonomy. Although the constituent and affiliated parties that govern the regional states still rely on the center for resources and security, they also control their own substantial bureaucracies and budgets. It is not the EPRDF as a national coalition that controls the regional institutions and resources, but rather its constituent and affiliated ethnically defined parties. The regional states are more than mere conveyor belts that transmit the wishes of the center; they have well-developed political infrastructures and are the day-to-day face of the state for most rural Ethiopians.

What compelled the EPRDF to organize a total electoral victory in 2015? It did so in part because of political threats that it has been facing over the past decade. After the shock of the 2005 elections, in which opposition parties won nearly a third of parliamentary seats, the regime stepped up its efforts to harass opponents, using both legal and extralegal means. In the run-up to the 2015 election, the National Electoral Board of Ethiopia (NEBE) refused to allow opposition candidates to register for parliamentary races in several constituencies. The government’s security forces also allegedly used coercion to prevent opposition supporters from holding rallies or reaching polling stations in certain areas.

Yet opposition forces—long riddled with ideological and ethnic cleavages—also failed to unite their parties into a viable, cohesive alternative to the EPRDF. The Unity for Democracy and Justice Party (UDJ), the successor to the Coalition for Unity and Democracy (CUD), which won more than a hundred parliamentary seats in 2005, not only splintered but also refused to coordinate with the Forum for Democratic Dialogue in Ethiopia (Medrek), the country’s other main opposition coalition. The new Semayawi (Blue) Party that emerged in 2012 after a series of large protests in Addis Ababa also chose to compete independently rather than coalesce with other opposition parties.

Economic conditions have buoyed the EPRDF’s political position. The regime has been able to claim credit for the economic transformation of both urban and rural life over the past decade. With growth rates at twice the regional African average, large segments of Ethiopian society have attained a level of economic stability, if not prosperity, unprecedented in the country’s modern history.4 The EPRDF leadership sees its close economic cooperation with China, Ethiopia’s largest trading partner, as central to this economic transformation. Not only does China serve as a political and economic model, but the regime has come to rely on Chinese credit and investment for the country’s infrastructure expansion (including roads, railways, and hydroelectric plants) and incipient industrialization (such as the country’s first car factory). There are signs, however, that economic growth may be slowing, and Ethiopia recently asked the international community for emergency food aid for 8.2 million of its 99.5 million people. If the economy falters, the EPRDF will face more hard-to-manage challenges.

In any case, the total electoral victory in Ethiopia has little to do with the condition of the opposition or the state of the economy. After all, the opposition certainly did not need to see a 100 percent victory to understand that the EPRDF is committed to staying in power. The international community seems little interested in the state of democracy in a key state supporting global counterterrorism policies. Rather, the EPRDF sought to demonstrate its political supremacy in 2015 for reasons related to internal party dynamics. In short, the EPRDF was sending an unambiguous message to its own rank-and-file: Despite the unexpected death in 2012 of longtime prime minister and EPRDF founder Meles Zenawi, the EPRDF would continue to function as it always has, regulating access to public office from the top down. It also communicated to the party’s cadres that defection is fruitless: There are no political alternatives to the EPRDF.

Meles’s death represented an existential crisis for the EPRDF. Ruling parties in Africa’s authoritarian states rarely survive the death of their leaders, often fragmenting or fading away instead, as new leaders seek to establish themselves at the center of power. Meles had served as prime minister since 1995 and as the EPRDF’s head since its founding in 1991. Over time, his authority within the EPRDF became largely uncontested. Indeed, an internal split within the TPLF leadership in 2001 had enabled Meles to further concentrate authority in his own hands. He resolved that crisis by dismissing nearly half the TPLF’s central committee and arresting two influential TPLF veterans—namely, the chief of staff of the armed forces and the president of Tigray region. Leaders of the OPDO and SEPDM were also expelled from their parties for aligning with Meles’s opponents. Meles’s sudden death therefore created a leadership void that could not easily be resolved, even after his successor Hailemariam Dessalegn was installed as prime minister through established succession rules. But the fact that the EPRDF has held together in the wake of Meles’s death speaks to its institutionalization as a strong political organization with links running from the capital to the smallest villages.

Nonetheless, the EPRDF’s retrenchment strategy will produce its own challenges for long-term political stability. With the complete expulsion of all opposition from the formal political arena, the regime may find that discontent increasingly will be channeled into social movements or spontaneous protests (as is already happening among disaffected groups such as Ethiopian Muslims and ethnic Oromos) that may not be mollified by promises of economic development. But the more pressing, though perhaps less obvious, challenge for EPRDF leaders will be to satisfy the growing demands of lower-level party cadres who were recruited with the promise that their patience and loyalty would be rewarded with career advancement within government and the EPRDF. If unmet, those demands may eventually transform the ruling party from a disciplined national organization into the kind of patronage-based alliance of ethnic factions seen in many other African countries.

Legitimacy Through Development

One of the key ways in which the EPRDF seeks to derive legitimacy is by reducing poverty through state-directed development. The regime explicitly rejects the concept of liberal democracy in favor of “revolutionary democracy” and the construction of a “developmental state,” reflecting the Marxist-Maoist ideological training of the regime’s founding leaders. Meles Zenawi claimed that “the neoliberal paradigm [was] a dead end incapable of bringing about the African renaissance, and that a fundamental shift in paradigm” was needed if African states were to become developmental. The developmental state, as articulated by Meles, establishes the “single-minded pursuit of accelerated development” as the state’s raison d’^etre and the party’s source of legitimacy.

In campaigns and public speeches, EPRDF leaders argue that their economic policies are essential to promote peace and development, thereby casting regime critics as chauvinistic warmongers and greedy “rent seekers” who stand in the way of realizing the “Ethiopia rising” narrative. Poverty is an existential threat and, according to the EPRDF, only its top-down five-year development plans can move Ethiopia toward middle-income status. As long as the developmental state continues to perform in ways that benefit the masses, says the EPRDF leadership, the regime is legitimate and even “democratic” (as measured by orderly mass participation).

The regime’s modernization language emphasizes technology-driven development and top-down planning led by state-designated elite experts. Economic governance therefore mirrors the country’s hierarchical political structures. This kind of “high modernism” is most evident in showpiece projects such as massive road-building initiatives or the controversial Grand Ethiopian Renaissance Dam near the border with Sudan, which will be Africa’s biggest hydropower plant once it is completed. The EPRDF emphasizes “service delivery” as a key indicator of its success in transforming Ethiopia into a developmental state. Citizens are thus viewed as consumers of government services and participants in noncompetitive electoral processes rather than as agents of their own political development.

The EPRDF claims that it has created a political system that delivers what Ethiopians want: broad-based participation and pro-poor economic growth. This emphasis on development over democracy can be easily seen when one compares the country’s robust economic growth to its declining political rights (as measured by Freedom House on a scale 1 to 7, with 7 being the worst). The left panel of Figure 1 below shows political-rights scores for Ethiopia and the average for the rest of sub-Saharan Africa from 1995 to 2015; the right panel shows economic-growth rates during the same period. Ethiopia’s trajectory on both measures contrasts sharply with that of the rest of the continent. Attacks on civil society and the opposition have hampered democratization across much of subSaharan Africa, but few countries have experienced as severe an erosion in political rights as Ethiopia has without experiencing either a military coup or a civil war.

figure1

Ethiopia has held parliamentary elections regularly since 1995. But the EPRDF’s use of state resources and repression, coupled with boycotts by weak opposition parties, left the overwhelming majority of Ethiopian voters without any meaningful choice during the first decade of multiparty elections. The 2005 balloting, however, gave voters meaningful political options for the first time in the country’s history. Two large opposition coalitions competed against the EPRDF and actively campaigned across the main regions of the country. According to official results, the combined opposition increased its number of seats in parliament from 12 to 172 (31 percent of the 547 seats). This startling outcome represented a rebuke to the EPRDF and had real potential to constitute an important advance in democratization.

Instead, the 2005 election ultimately represented a historic lost opportunity. Some opposition leaders refused to accept the results, claiming that massive fraud had denied them outright victory, and announced a boycott of parliament. Subsequent opposition demonstrations were put down brutally by state security forces, leaving nearly 200 dead. The regime arrested many top opposition leaders, as well as an estimated 30,000 alleged opposition supporters. Thus the 2005 election period, which had begun with considerable excitement that peaceful change was possible, ended with the closing of political space and the criminalization of dissent.

Rattled by the extent of popular support for the opposition in both urban and rural areas, the EPRDF responded by using the levers of state power and its considerable organizational capacities to dominate all aspects of political life. Immediately after the election, prosecutors kept top opposition leaders in court for treason and people identified as opposition supporters lost access to government services and jobs. The EPRDF continued to flex its muscles by conducting a massive recruitment drive that expanded its membership nationwide from 760,000 in 2005 to 6 million by 2010 and 7.5 million in 2015. The links between party membership and access to land, fertilizer, higher education, and civil-service jobs resulted in a virtual merger of the party and the government.

As Simegnish Mengesha details elsewhere in this issue, the regime has sought to muzzle its critics by adopting laws aimed at eliminating independent media and civil society institutions. The 2009 AntiTerrorism Proclamation, for example, broadly defines terrorism, establishes sentences of up to twenty years for published statements judged to encourage acts of terrorism, and authorizes intelligence services to conduct surveillance over the Internet. The law has been used to arrest many independent journalists and to make public discussion of major public-policy issues a dangerous activity. The law’s key provisions are vague, and Ethiopia’s judicial system lacks both the capacity and the independence to serve as a check on government abuse of the law. The Charities and Societies Proclamation that went into effect in 2010 restricts organizations working on human rights, democratization, and conflict resolution from obtaining more than 10 percent of their budget from foreign sources, leading to the collapse of virtually every nongovernmental organization working on these issues.

While the government clamps down on civil society and the media, ruling-party leaders emphasize the regime’s ability to mobilize the masses. Party-run organizations, rather than independent civil society groups, serve as the key mechanisms for articulating public interests and political socialization. Getachew Reda Kahsay, a new member of the TPLF’s Central Committee, said in a recent interview, “It is only through broad based participation” that Ethiopia can achieve “good governance.” Participation is therefore valued, but it does not entail a meaningful role for citizens in the selection of the country’s top decision makers. This sentiment was echoed by the NEBE when it announced that the 2015 polls were “characterized by high voter turnout and orderly conduct of the Election Day proceedings.” Voters may have had little choice at the polls, but by the regime’s metric the election was “free, fair, peaceful, credible, and democratic.”

The Post-Meles Transition

When Meles died in 2012, many observers anticipated significant and perhaps destabilizing change. Meles’s eulogies emphasized his individual brilliance and his personal role in bringing development to the modern Ethiopian state. Whereas past leadership transitions in Ethiopia had been settled with the barrel of a gun, after Meles’s death the EPRDF moved Deputy Prime Minister Hailemariam Dessalegn, a Protestant and ethnic-Wolayta Southerner without military experience, into the top leadership spot without public drama or fuss. The EPRDF proved to be more than just a front for Meles’s personal rule; it showed itself to be a remarkably effective political organization in both reach and cohesion.

Despite a smooth succession, the regime still faces potential instability on several fronts. Among the EPRDF’s constituent parties, there is competition over the most powerful positions in both the coalition and the government, as well as over the distribution of resources to the main regional states. This jostling has intensified since Meles’s death. His own TPLF, the smallest but always the dominant party, fears losing its role as the EPRDF’s senior partner. The OPDO, which is the largest of the parties and represents the country’s most populous region, is demanding a larger share of government positions. Hailemariam’s SEPDM, meanwhile, hopes to capitalize on its leader having become prime minister to increase its control of key government and party positions. In order to keep all the constituent parties at the table after Meles’s death, Hailemariam was compelled in 2013 to name three new deputy prime ministers—one from the ANDM, one from the OPDO, and one from the TPLF.

The power-sharing arrangement among the EPRDF’s constituent parties is most evident in its top body, the Executive Committee. The Executive Committee makes the most important policy decisions and communicates them through the party hierarchy down to the village and even subvillage level. While the four regional constituent parties represent populations of vastly different sizes—the population of Oromia is more than six times the population of Tigray—each is equally represented in the Executive Committee, whose 36 members are divided so that the ANDM, OPDO, SEPDM, and TPLF each have nine members.

Since the 2015 party congresses, the party executive committees have followed the longtime practice of reelecting a number of incumbents to the EPRDF Executive Committee, while also bringing in some new members. There has been considerable continuity among Executive Committee members, with most having served previously at some point. Eleven of the 36 members of the current Executive Committee are new—two from the SEPDM, and three each from the others. This is roughly the same rate of change that occurred after the 2013 and 2010 party congresses. Some informed observers have suggested that there remains considerable turmoil within the TPLF in the wake of Meles’s death, prompting the retention of stalwart veterans from the period of armed struggle as well as the promotion of Getachew Assefa, head of the National Intelligence and Security Services, to the Executive Committee in 2015.

Hailemariam’s government appointments since the 2015 elections reflect the continued importance placed on ethnic balancing in the distribution of power. Unlike the EPRDF Executive Committee, cabinet positions are allocated in proportion to the demographic weight of the respective constituent parties. Hailemariam’s first cabinet gives 8 positions to the OPDO (31 percent), 7 to the ANDM (27 percent), 7 to the SEPDM (27 percent), 2 to the TPLF (8 percent), and 2 to affiliated parties from the country’s peripheral regions (Afar, Benishangul Gumuz, Gambela, and Somali). The ethnoregional composition of Hailemariam’s 2015 cabinet is virtually identical to that of the cabinets formed by Meles in 2005 and 2010. The most prestigious portfolios are likewise distributed evenly among the main ethnicities. In Hailemariam’s in first postelection government, following a pattern set by Meles himself, an ethnic-Silte Southerner (SEPDM) is minister of defense; an Amhara (ANDM) is minister of federal affairs; an Oromo (OPDO) is minister of finance; and a Tigrayan (TPLF) is minister of foreign affairs.

figure2

Hailemariam’s government appointments also reveal two potential signs of the EPRDF’s vulnerability. The first concerns the size of the cabinet, which has increased by ten ministers (more than 50 percent) since 2000. Hailemariam’s 2015 cabinet has five more ministers than Meles’s 2005 cabinet. In this respect, the EPRDF appears to be abandoning the practice of forming lean, technocratic governments, leaning instead toward larger governments inflated with patronage appointments that are made to satisfy specific constituencies.

The second sign of vulnerability relates to incumbency. As Figure 2 illustrates, the EPRDF is increasingly relying on ministers held over from previous governments. In Hailemariam’s 2015 cabinet, 69 percent of ministers are holdovers from the preelection cabinet. By contrast, only 38 percent of ministers in Meles’s first post-2005 cabinet had served in the preceding government. Hailemariam’s retention of so many experienced ministers could be a signal of policy continuity, particularly with regard to Meles’s personal vision for Ethiopia’s development. Yet such reliance on ministers appointed by his predecessor suggests that Hailemariam’s ability to assert himself as a leader in his own right—and to form his own government—remains constrained by intracoalition politics.

The EPRDF’s growing reliance on incumbents was evident in its choices for 2015 parliamentary candidates as well, and reflects a strategy of retrenchment. In a marked departure from previous elections, when more than 75 percent of ruling-party MPs would be rotated out of parliament, in 2015 the ERPDF allowed most of its incumbent parliamentarians to run again. Figure 3 shows just how drastic a shift this was. Even in 2010, when the EPRDF won more than 95 percent of seats in the House of Peoples’ Representatives, less than 23 percent were incumbents. In 2015, this figure more than doubled to 53 percent. This means that more than half the parliament that was elected with Meles in 2010 will still be in place in 2020. The increased reliance on incumbents is found in all four EPRDF constituent parties: in the ANDM, 64 percent in 2015 versus 12 percent in 2005; in the OPDO, 58 percent in 2015 versus 12 percent in 2005; in the SEPDM, 43 percent in 2015 versus 11 percent in 2005; and in the TPLF, 74 percent in 2015 versus 26 percent in 2005.

This retrenchment strategy is sending two political messages that are meant to induce the continued loyalty of EPRDF members: 1) The EPRDF leadership intends to carry on with the political and programmatic agenda set by Meles, and 2) defection from the EPRDF is not an option since the ruling party remains the gateway for offices and resources even without Meles at its helm. The shift toward an incumbency bias may also be intended to shore up the EPRDF by keeping more seasoned politicians on hand.

Although this strategy may succeed in keeping the regime stable for the time being, it risks engendering frustrations among the lower ranks over time. If 2010 levels of candidate rotation had remained in place in 2015, at least 166 new EPRDF officials would have won seats in the House of Peoples’ Representatives and enjoyed the benefits of working in Addis Ababa with its attendant authority and resources. Instead, those midlevel leaders who did not move up to parliamentary positions are now blocking lower-level leaders who also aspire to advance. With toplevel positions increasingly occupied by incumbents, frustrations among mid- and lower-level leaders will build.

The degree to which new EPRDF members are elected to parliament in a given election cycle tells us something about the extent to which organizational incentives can enforce loyalty and prevent breakaway factions. Before the 2015 election, when relatively few incumbents were allowed to run for a second parliamentary term, midlevel members of the EPRDF saw considerable scope for promotion, and ambitious members therefore had an incentive to remain loyal to the party. In this respect, the move toward retaining a larger share of incumbent MPs, particularly if replicated at lower levels of the political system, will likely lead to greater dissatisfaction among those whose career aspirations are not met. Party members who expect to become parliamentarians as part of their normal career path within the EPRDF are now effectively being told to lower their expectations. If this dynamic persists, younger party members may increasingly opt to challenge their leaders over the rules governing nominations to elected offices.

It is unclear how the EPRDF can resolve the inherent contradiction that it has created over the past decade. While it claims to have increased its membership nearly tenfold since 2005, the number of positions that it can offer to lower-level cadres seeking to build a career within the EPRDF apparatus or the state bureaucracy will remain relatively limited. The demand for such advancement will only grow as the country continues producing an ever-larger number of university graduates,17 many of whom believe that they must become party members in order to secure a job in either the public or private sector. For now, employment in the public sector remains their most attractive option because, despite the country’s rapid growth in recent years, there are still too few private-sector jobs.

In the long run, the EPRDF’s political monopoly could bring it more harm than good. The disparity between what the ruling party promises its swelling ranks and what it can deliver may encourage the very rentseeking behavior that regime leaders have long identified as an obstacle to the country’s development. If the EPRDF is unable to guarantee jobs for its members, it may increasingly seek to satisfy them by allowing them to use party-based relationships to secure access to other opportunities.

The World Bank’s 2012 report on corruption in Ethiopia notes that perceptions of party-member favoritism are widespread.19 Because the state plays a leading role in directing economic development, and many sectors remain heavily regulated, party members routinely gain preferred access to markets or special treatment in procurement. Indeed, despite Ethiopia’s reputation for being less corrupt than other African countries,20 its most recent ranking on Transparency International’s Corruption Perceptions Index indicates that public-sector corruption in Ethiopia is on par with that of countries such as Gabon, Liberia, and Malawi.

During his visit to Ethiopia in July 2015—just two months after the EPRDF and its allies won every seat in parliament—U.S. president Barack Obama twice referred to the country’s government as “democratically elected.” Such official assessments obfuscate the strength of authoritarian rule in Ethiopia and misunderstand the role that elections play in Ethiopia and countries like it. Elections in authoritarian regimes are a means for demonstrating the ruling party’s dominance and assuring the loyalty of its members, particularly those who most often undermine authoritarian regimes—frustrated leaders within the ruling party who are contemplating breaking away and challenging the regime. In Ethiopia, an election victory of 100 percent of parliamentary seats sends the message to potential rebels that there is only one game in town and that to imagine otherwise would be futile.

Given the results of Ethiopia’s 2015 general election, we cannot expect the transition from Meles Zenawi to Hailemariam Dessalegn to lead to political liberalization in the near or medium term. Hailemariam’s management of the EPRDF has been entirely in line with the actions of his predecessor over the previous decade. Moreover, the regime continues to repress the opposition, to unceasingly harass private media, and to restrict civil liberties. If anything, the transition has demonstrated the resilience of the EPRDF as an organization that can effectively contain the fissiparous pressures typically associated with multiethnic political alliances. The regime is thus unlikely to be threatened by an internal coup.

The one positive change that may eventually emerge from the postMeles transition is the institutionalization of fixed executive terms along the lines of what is practiced in Mozambique or Tanzania, where entrenched ruling parties limit the number of terms that can be served by individual leaders. The original Metekakat (renewal) policy that Meles announced for reforming the EPRDF in 2009 included provisions for retiring senior party members through age as well as term limits. Coupled with the established norm of ethnic balancing at the upper levels of the EPRDF and the cabinet, the constituent parties of the ERPDF, particularly the OPDO, may ramp up their demands for a premiership that rotates among them. In light of Ethiopia’s tumultuous political history, even such a limited move toward constraining executive power would be a welcome development.

Leonardo R. Arriola, associate professor of political science at the University of California, Berkeley, is the author of Multiethnic Coalitions in Africa: Business Financing of Opposition Election Campaigns (2012).
Terrence Lyons, associate professor of conflict resolution and director of the PhD program at George Mason University’s School for Conflict Analysis and Resolution, is the author of The Puzzle of Ethiopia: From Rebel Victory to Authoritarian Politics, 1991–2015 (forthcoming).

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Gara Cehumsa Naga qabeessaatt | Towards a Peaceful Transition

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By Ibsaa Guutama  | Gubirmans

Ambo yesterday January 7, 2016. Youth marched through the city after Qille.

Ambo yesterday January 7, 2016. Youth marched through the city after Qille.

Aariin Oromo bara hedduuf ukaamamaa ture Sadaa2015 kaasee xaxa’uun sagalee guddaan anga’e. Erga jaarraa 16faa takkaa seenaa Oromoo keessatt lakkoobsi hammana gahu hiree ofiif akkas waliin ka’ee hin beeku. Dhahii nolaa akka isa kanaa harka duwwaa tokkummaan ka’ee diina meeshaa ammayyaa hanga ilkaaniitt hidhate fi loltuu jajjabee angawoo addunyaan leenjifame didhchisiisee hin beeku. Takkaa akka si’anaa sabich gad of horde yeroo dheeraa akkasiif utuu hin mitiqin fuula du’aa, hidhaa fi guraarama dura dhaabbatee hin beeku. Sirna dooyyaa garegox fi tokoshanii kan mana Oromo hundatt time cabsan. Waggoota dhibbaa oliif boona dhabe deebisanii gonfachiisuu saaniif Oromoon, warraaqxota jannoota kanaaf galataa fi kabaja guddaa qabu. Annisaa warraaqsa akkasiin hanga Wayyaaneen xaxattee kan saamte hunda duubatt dhiiftee Tigrayitt galtutt boodatt deebiin hin jiraatu. Wayyaaneen ilkaan socha’ee, buqqa’u malee falli hin jiru. Lafti Oromiyaa fi wanti irra jiru kanuma Oromiyaati, fudhattee deemuu hin dandeessuu. Baankiin alaa qabeenya TPLF/EPRDF fi kanneen hidhata bu’aa waliin qaban saamanii kuufatan yeroo ummatoonni Empayera Itophiyaa bonaa fi jeejeen dorsifaman kan dabarsee kennuuf hin jiraatu. Kanneen milla suphee Wayyaanee ilaaluu didanii waliin meshebelluu eegalaniif, harkatt burkutooftee ba’aan rakkachuuf deemuun hin oolu haa beekkatanii! Erga ofii badanii hogganooti Afrikaa horii saamicha akkasiitiin ala baafatan, fooqiin dhossaan ijaarratan isaan haa tahanii warri saanii argatanii hin beekanii. Nagaa naannaaf jedhame Wayyanee karaa fedheen haa tahu gara hiree akka sanaatt reebamuu qabdi.

Abiddi warraaqsa Oromo takka dibamaa takka qabsiifamaa boba’uu itt fufa. Ejjennaa ofii jabeeffataa, hamaa gahu hunda dandaha, jabinaan diina butuchuu gaafata. Wayyaaneen iyyaa (deeroo) dha malee qeerransa akkeessuu fedhu miti. Hanga of butuchee raawwatutt karaa dheeraaf kan uumame waan hin taaneef aara galfatee akka bayyaannatu yeroo kennuufii miti. Ammallee humni saa dhifamee jira. Ofumaan yeroon ciccitu fagoo hin tahu. Kutannaan Oromoon dandeetii wallaansoo dhaawataa gaggeessuu fi carraa irra haanuu qaba. Wallaansoon akkasii laalaa guddaa namatt fiduu fi abdii kutannaa nama irraan gahu dandaha garuu gumaa dargaggoo ofii fi goototaa hin basin hafuun, hawaasa boonaaf laalaa sana caalaattuu hammeesaa. Kanaaf loltuun Wayyaanee Oromo ajjeeftee ofii fayyaa galuun dhaabbachuu qaba. Shimala, mancaa fi gajarri bakka harka duwwaa bu’uun barbaachisaa tahuun gahaa jira.

Harka duwwwaa fi qabsoo nagaa kan jedhamu fulduratt waan hojjetu hin fakkaatuu. Sodaan du’aa fi guraaramaa jaarraa oliif itt hudumame akka raawwate kaka’i Oromoo barana raga dha. Soda fi doorsis lamuu akka itt hin deebine Oromiyaan bilisa bahuu qabdi. Lolli diinaa meeshan qofa utuu hin tahin holola sammuquwii fi lammiwwan walitt diruus ni dabalata. Oromoon, diinaa kalchuun lammi irratt kan basaasaniif garaa laafina agarsiisuu hin qabani. Garuu keettoo diina tajaajiluuf uumamtee fi kan diinni lammiin walitt naquuf maqaa ballessu gargar baafachuu qabu. Bu’aan ciicannoo jabaa ofiif kennamuutu eegama. Murtii kennuun jette jettee fi holola diinaan irratt kan hundaawe akka hin taane eeggachuu Oromoott hin himanii.

Lammiiwwan keenya kan seera heera Itophia jalatt barbaachisu hunda guutan, Oromoo tahuun komatamanii waggaaan dhalootaa haa tahu sadarkan jiru utuu hin hedamin, dhanamaa, hidhaa gergoo, injiraanii fi tafkiin guute, gurarammii, dorsisii fi arabsoon tuffii barsifata guyyuu tahett shororkeeffamaa jiru. Guraarammi, dorsisii, ajjeechaa fi arrabsoon tuffii achii, iyyaatii baasisuuf utuu hin tahin miidhama guddaa kan jibba sabichaaf qaban ibsu irraan gahuufii. Keessaayyuu yeroo si’anaa hogganoota OFK, gooltuu jedhamanii kan irratt aggaamame waan taheef adabi hammaa bahaan eeggataanii jira. Yoo murna saanii wirtuu dimshaashumatt hin ballsine malalchiisaa taha. Oromoo hooggansa dhabsiisuun karoora haaraa utuu hin tahin kan bara qabamanii kaasee jiru. Wayyaaneenis erga aangoo qabattee karaa malbulchaa fi diinagdee namoota qaroo meeqa balleessite. Hardhamoo ijoollee abdii borii tahan akka irraa oolanii ummmata saanii hin tajaajillett mata mata rasaasan dhoftee ajjeesaa akka jirtu gabaasa guyyuu irraa waan mullatu. Nageessumma labsatanuu hamma Oromoo qaroo tahanitt murna Oromoo kamiifuu hoggansa akka kennan hin dhiifamanii. Golooti mormituu kittillayyoo dha malee nakkarummaa TPLFn achi hin jirani. Oromoon eessayyuu jiran garaagarummaa ilaalcha malbulchaa qabaatanuu yeroo qorumsa Oromummaa kana, yomallee tooftaa qabsoo saanii hin ooffalchan tahe, bira dhaabbachuun dirqama lammummaatii.

Wanti cimaan biraa, kan qabsicha mudataa jiru waca naannaa waa’ee gamtaa fi tumsaa Wayyaanee irratt tahu malu jedhamee dhagahamaa jiru. Wayyaaneen akkuma mootota isee dura turanii Oromoo irratt fixaqacee gaggeessaa jirtii. Oromoon sana dhibamsiisuuf qabsoo bilisummaa erga eegale tureera. Halagaan akeeka empayera kolonummaa jabeessaa turan amma abbaltii fi yaada jijjiirrachuu saaniif iggitiin hin jiru. Akkaaataan Oromoon ofii fi biyya saanii Oromiyaa itt ilaalan fi akkaataa Itophiyeessoon itt ilaalaniin adda. Haala amma jiru jijjiiruuf nama ilaalcha ofii jijjiirrate qofaan wal qayyabachuun dandahama. Jeequmsa lafa sochoose ofumaa kaafneen akka hin dagamne dammaqanii of eeggachuun barbaachisaa dha. Oromoon mirga heera Wayyaanee irratt dhahamee ol malee isaa gad waan irratt dhoofsisu hin qabu. Akka qabata raafama ofumaa kaaseen hin dagamne eegganoo fi of gumeesaa turuun barbaachisaa dha.

Jara Oromoo waliin altokko kufan, Sabootaa fi Sabaawota Kibbaa jedhamanii fi Naylootaafis dhugaan jiru sanumaa. Hunduu ummatoota ofiin boonoo birmadoota ollaa walii jiraatan, malbulchaan of irratt, diingadeen akkuma addunyaa hunda walirratt hirkatoo turan. Waliin kufaniiru, firummaa caalaa cimaa gadi qabaan kolonummaa keessa hin jirreen, waliin ka’uu. Kanaaf, Oromoon walii tumsi jara sanaa haala duree hin fedhuu; ba’aa wal fakkaataa ofirraa buusan, ba’aa kolonummaa qabu. Sana duuba qofa kan isaan hariiroo ummatoota biraa waliin qaban fedha ofii bilisaan kan heduu dandahan. Gabaabaatt mirga sabummaa ofii ofiin murteeffachuu erga deebifatanii booda jechuu dha. Yoo ummatoota biraa waliin tokkummaa ummachuu barbaadu tahes ulfina saba ofii walii kabajuu irratt kan hundaawe malee kan sabi yk murni biraa itt fe’u hin tahu. Sana irra haanuuf dhaba keessaa wal nyaatuu fi biinxa’amee, dadhabina keessaa dhoffachuuf gargaarsa alaa soqu utuu hin tahin adda cimaa ofirratt amantee qabu hundaan amanamu dandahu ummachuu qabu. Lammi ofii caalaa halagaan namatt haanu hin jiru.

Ammallee Itophiyaan empayeruma sana kan jaarraa 20faa keessa gargaarsaa saboota Awuropaan, bara ta’iisa “Walharkkatt qaba Afrikaa” jedhamee beekamu ijaraamte. Hariirooon yeros “Qinyi Gizat” jedhamee ijaarame, akka nammi tokko tokko nu amansiisuu fedhanitt, ergasii hin jijjiiramne. Ammas Habashaan haala jireenya malbulchaa, diinagdee fi hawaasoma ummatoota kolonomanii olhaantummaan gaggeessaa jira. Ammas akka Oromoon gad qabamaa turuuf akkuma durii gargaarsi faranjii lola’aafii jira. Oromoon takkaa walqixxummaan Itophiyaa waa’ila tahuu gaafatamanii hin beekanii; bara Cehumsaa waggaa tokkoof jala kaattuu TPLF tahun akka waan guddaatt ilaalama yoo hin taane. Geeddaramii sammuu beekotaa keessa jiruu, dhugaan hin calaqifamnee, ababbara tahuun ni malaa. Sabooti Afriikaa Awropaan koloneeffaman hundi walaba tahaniiruu garuu Oromoo fi jarri SNNN akka fedha saaniitt of bilisomsuuf carraaqaa jiru.

Kirstinnummaan biyya Habashaatt barsiifamuu saa waliin, hoodi tokko tokko akka mootiin saanii Waaqatt haanee jiruu Koptotaan uumamaniifii turan. Hoodi mootittii Sheebaa sanneen keessaa tokko. Qabama duuba hoodoti sun galmee keessaa harkifamanii bahuun lafti hanga qixxeessoott jiru keenya kan jedhu gorsa farajootaan itt dabalame. Asosama sana kan ergasii ijoolleen Habashaa ittiin guutamaa jiraatan. Gadoodi mooraa gurguddoo Habashaa keessaa dhagahamaa jiru, itt baha surrii dhiqa sanaa kan sammuu saanii keessatt Itophiyaa yaadaan umamte (utopia) mudaa hin qabne gad dhaabuuf tolchanii. Bulchooti saanii ilaalcha addunyaa dur durii bulcha nama jabaa tokko keessatt qabamanii jiru. Nammi jabaan aangootti ol bahe, angoo qofaan irraa bu’aa. Oromoon, kennataan yaabbatee, gadaan bu’a.

Si’ana adeemsa sana kan jijjiran fakkeessuuf gargaarsa qorataa Dhihaa tokkoon golli cimaan tokko akka ijaaramu tahe. Sana dhugomsuuf bulchaa jabaa humnaan taahitaa qabateen kennati sobaa yayyabamee jira. Sadarkaa ammaatti yayyabaan cimaan sun sirna gola tokkoo of duubatt dhiisee du’eera. Golli jabaan sun amma fuuloo cehumsaa Wala’ittaa Tigrawayi kee’ateen gaggeeffamaa jira. Habashaaf, falfala hoodichaa keessaa bahee karaa ammayyaa demokraatawaa tahett baruun rakkisaa dha. Akka sun barbaachisaa tahe beeku, garuu rimsama halagaa demokraasii jedhanii, dudhaa baraa hedduu lagachuuf qophee hin fakkaatanii.

Erga kolonoomaatii Oromoon, surrii dhiqaa cimaa fi hololaa daangaa hin qabnetu irratt gaggeeffame. Hunduu akka muka abbaa ofii tuffatanii jedhameetu. Halluun magariisa, keelloo fi diimaan saanii kan yeroo Oromoo qalan balaliisaa turan akka kan Oromo adii diimaa gurracha bakka buhu taasifame. Amanteen saanii dudhaa kan “seexanaa” fi qarooma dhabaa dha jechuun sumudaanii akka jijjirratan dirqisiisan. Bulee Oromoon hooda Habashaa hunda keessa cubuluqan. Haa tahu malee hoodota sana keessaa furgaafachuuf hedduu qabsaawan, garuu maqa hundatt hogganoota ofiin ganaman. Amma ummati ballaan qabsicha dhuunfatee jira. Hogganooti baqa irra jiran deebi’anii sochii haaraa kanaaf hoggansa malbulchaa hin keenaniif taanaan Oromoon dhaaba saa, ABO fudhatee of keessaa hogganota haaraa baafachuu qaba. Yoomu hogganoota, dhiibbaa falfala halagaa, kan keessaan ofangessummaa fi ayyaanlaallatummaan ijaaraman irraa of eeggachuu dha.

Unkaa sammuu hooda Habashaan uumame keessaa utuu of hin baasin qabattee bilisummaa kam irrattuu waliigaltee argamsiisuun fagoo taha. Akka ilmoo namaatt ummati Gaanfa Afrikaa garri caalan nagaa, bilisummaa fi tasgabiif fedha qabu jedhamee yaadama. Unka sammuu sana keessa sololi’anii fedha waloo irratt xiyyeeffachuun kanneen godinaa keessa jiran hundaaf anjaa qaba. Sochiin Oromoo kanaan dura argamee hin beekne Sadaasa 2015 keessa eegalee dubbiin gonka akka duriitt deemuu akka hin dandeenye hunda dammaqsuun boqonnaa haaraa bane jira. Kanaaf arrabsoon maaliifii, maqaa balleessuu fi keenya jechuun sobaa yoo jijjiirammi kan hin oolle tahuun ifaa tahe, maliif barbaachisanii? Warraaqsa Oromoo sutessuu yoo ni yaalu tahe ofumaa malee dhaabuu hin dandahanii.

Oromoon filmaata lama qabuu, tokko waan jiru hundatt dhimma bahanii qabsoo itt fufuu yk kanneen biraan waliin qindeeffatanii Wayyaanee dhabamsiisuun itt baha saa carraatt dhiisuu; lameessoon kan dhimmi ilaaltu hunda kora waliin taahuuf dursanii waliigaluun, marii empayerittii damboobinaan diiguu gaggeeffatanii sadarkaa itt haanutt darbuu. Wanti tahu hundi garooma kanneen keessaa dhimma qabanii hundaa, nagaa fi basha’ina saaniifii. Kaka’inni tasaa ummata itt roorrifamee amma tahahaa jiru, dadhabina Wayyaanee saaxilee jira. Sirnni ofangessoo fi fashistaawaan ijaarsa fakkeessaa demokraasii jalaan ol bahe. Sirni akkasii altokko raafamnaan madaala saanii gonka deebisani argatanii henbeekanii, isumaan badanii. Guboo rakkinaa Gaanfa keessa ture furuu fi gamtoomuun silaa yeerroo akkasiitii.

Warraaqsi Oromoo qawween kamuu fedha ummataa bara baraan gadi qabuu akka hin dandeenye agarsiiseera. Waaq hin jedhin malee, yoo amma rukutame yeroo itt haanutt ilaalcha addaa fi hooggansa sabaa ijaarameen durfamee deebi’aa. Yeroo sun tahu nammuu garagarummaa fiduu malu se’achuu dandaha. Utuu dhiigi Afrikaanota obbolaa tahanii caalaa hin dhagala’in dura, laafaa yk angawaa, dadhabaa haa tahu jabaa utuu hin jedhin hundi naannaa diriiraatt dhufee dhibdee tokko tokkoon saanii himatan ilaalanii waldhabdee hanga yoonaa jiran dhuma burjaajessaa irra utuu hin gahin xumuruu qabu. Jalqaba loltuun mooraa naannaa waldhabdee ala tahett geeffamuu qabdii. Sanaan walfaana sonni Cehumsaa dhugaa tahe, empayera diigee itt baha haaraa kan jalqabuu eegalamuun barbaachisuu dandaha.

Sona akka sanaa keessaa sabi, saboommi fi gosti marii keessaa hafu jiraachuu hin qabu. Hiree ofii ofiin murteeffachuun ummatootaa kan dhoofsisamu miti. Kun kora ummati Gaanfa Afrikaa akka waliqixxeett, utuu sabi tokko yaada ofii kan biraa irratt hin fe’in qooda irratt fudhatu isa jalqabaa tahuu qaba. Tokko tokkoon ummataa moo’aa dha. Moo’ummaan kan gad dhiifamu fedha ummata moo’aa taheeni. Walgahiin akkasii carraa haala “mo’aa moo’aa, taheen yk kan honga’un keessa hin jirreen, kan obbolummaa Afrikaawaan itt dhagahamun bahamu taha.

Gurguddoo Habashaa hedduun, sagaleen deggersaa ummata kolonii saanii roorroon motummaa Itophiyaan irra gahe, jaarraa tokko keessatt yeroo jalqabaaf dhageessisaa jiru. Sun dhugaa taanaan karaa qajeelaa dhaa. Hariiroo qabaachuuf dhiheessan irratt, ummata hundaaf keessaanlaalummaa yoo qabate bu’aa qabeessaa. Akeeki, fedhi, abjuu, hawwi fi amanteen tokko tokkoon ummataa maannii? Sana kan waliin qayyabatamuu qabu. Hundi, yaa’a kolonii diiguu jara kaan irratt arganiiru; inni kun adda ta’ina waan qabuuf bifa addaa fudhachuu dandahinna malee karaa biraa hin qabu, hinuma taha. Lola Wayyaanee waliinii waan ilaalutt Oromoo fi kanneen bira manii adda addaa qabu. Maniin Oromoo Angoo 39 heera Itophiyaa hojiirra akka ooluu. Hedduuf kufaatiin Wayyaanee qabsicha salphisuus dhiisuus ni dandaha, kanaaf ta’innaan akka iggitii qabutt fudhatamuu hin qabuu. Kanneen biraaf kufaatiin Wayyaanee dhimma keessaa Itophiyaatii. Garri tokko aangoo kufaatii Dargiin irraa saamame deeffachuu barbaadu; mirga angoo sanaan beekames akka gargarbaasaa fi gosaawaatt heduu.

Lafti Oromiyaa kan ummata Oromiyaa malee kan mootummaa miti. Gurguddoon Habashaa karoora lafti kan mootummaati jedhuu, akka burqaa qabeenya abbatokkeett ittiin basha’aa dhufanii. Biyya haadhaatt lafti kan ummataa ture; gurguranii of duroomsuu hin dandeenye. Sun karoora guddaa tokko, kan xaxaa olhaantummaa keessatt uumee, hanga hardhaatt ilaalcha saanii rakkisaa jiru. Beekamuun waan akkasii isaaniif bu’uura malbulcha gosaatii. Oromoo hundaaf kan akka jecha sanaa jibbisiisu hin jiru. Oromoon gosa mitii. Saba gosa hedduu of keessaa qabu. Oromoo kittillayyoo Itophiyaa tahaniif illee sana fudhachuun mamsiisaa dha. Kanaaf rimsama Itophiyaa akka addaanjiraato ulfooti fudhachuu keessa debi’anii ilaalan malee akka mirga sabootaa guutummaatt hin fudhanne rakkisuunii dandaha. Sana salphisuuf kolonota ofitt dabalanii ilaaluu dhaabuu dha. Oromoon qooqa Itophiyaa jedhu waliin rakkina hin qabu, qooqa durdurii kan gurraachi hundi dhahachuu dandahu. Rakkoon kan dhufu olhantummaa Habashaa seerawaa gochuuf yeroo seenaan Oromoo roga dhabsiifamee dhihaatu.

Empayerri Itophiyaa bososaa jira. Habashaan Empayera saanii burkutaawaa jiru hafe mana ofiiyyuu sansakkaan qabuu rakkataa jiru. Dubbii Qimant irraa akka ummati tokko guutummaatt liqifameera jedhanii fudhachuun akka hin dandahamne hedduu barachuu dandahu turani.Taasisii walitt isaan qabaa ture Oromiyaan deemnaan, godinoota Amaaraa waliin jiraachisuunuu rakkisaa taha. Kolonoota saamuu irratt xiyyeeffachuun, handhuura biyya saanii jabeessuu gonka hin yaadne. Hanga amma tokkummaan saanii jiraachuun Oromiyaa fi SNNN gad qabuun madda jireenyaa waloo godhachuu dandahuu irratt bu’uurfame. Amma Oromiyaa gad qabama diduun kolonummaa keessaa bahuu carraaqaa jira. Hoodi Oromoon ummata naanaa kanaa miti jedhu qaata burkutaawe. Wayyaaneenis saamicha isa dhumaa isaaniin gahu ni didee. Sana jechuun Itophiyaa kolonummaa boodaa, kan empayera hin qabneef karoorfachuu jalqabuu isaan gaafata jechuu dha. Sun yoo fudhatame Oromoo fi Amaarri waan irratt dhimma walii baasan qabu lataa? Qabsaawota Oromoo tokko tokko ofitt harkisuuf kolomsiisa darbataniif qabuu. Kolomsiiftuu hedduu waan hin qabneef Oromo hunda xuruuruu hin dandahanii. Micciiramaa fi burquqaan dhihaachuu irra karaa nagaa biraa, kan ittiin gocha hamaa darban hundaa keessaa faloo itt bahan soquu qabu. Yoos wal amantee horachuun jalqabamaa.

Gondor gaaffii roorroo mirga ilmaan namaa irratt tahaa jiruu fi gaaffii biyyaa Wayyaanee irraa qaba. Dubbiin saanii itt dabalama taa’isaa sabummaa Qimaantiin caalaa walxaxee jira. Yoo dibbiin sun Amaaraa fi Qimaant gidduutt nagaan fala argate Gondoreen qabattee Wayyaanee waliinii salphaatt furachuu dandaha. Dubbbii Qimant hammam akka isaan demokratummaan furan fedha Oromoo ni laala taha. Waa’ee akkasii irratt ummatootii waldhabdee jiru nagaan waligidduutt fixachuu ni dandahu. Kanneen waldhabdeen akka nagaan hin furamne barbaadan jara gadadoo ummatoota cunqurfamoo irraa bu’aa argatanii.

Habashaan murna wiirtuu raayyaa koloneeffataa akka tahuu saanii, akka namoota bashaan jiraatanii, akka lafaa fi qabeenya Oromiyaatt saaqaa salphaa qabachuu, akka ayyaan adamsituuttii fi akka tokkicha afaan bulchootaa beekaniitt, roorroo fi samicha turett garsuu turanii. Hambaan saanii amma Oromiyaa fi SNNN keessa faca’anii jiraatu. Waa’ee saa dhaghuu irraa kan hafe biyya akaakilee saanii arganii kan hin beeknett caaluu. Iyyaatii dhabuuf malee hedduun saanii Habashaa utuu hin tahin akaakilee ashkaroota Habashamitii turani. loltuun Habashaa hedduun Oromoo irra bulfamanii. Barreessaan kun namoota dhoott beeku akaakileen saanii Oromoo tahuu hojiirraa erga dacha’anii baran beekaa. Hedduun saanii manatt Amaara (Kiristinnaa) tahuu saanii, ummataa fi amantoota halagaa gidduu waan jiraniif akka irraa of eegan itt himamaa; ofirrummaa, soda fi tuffii koloneeffamoof akka qabaatanitt guddifamanii. Liillana itt hidhanii akka nama liillana hin qabne waliin hin nyaane ni akeekkachifamu turanii. Kanneen makaman jedhaman keessaallee sodaan hin badne. Kun dhaalmaa wallaalummaa, hawaasa ammayyaa keessa jiraachuu fedhu taanaan ofirraa harcaasuu qabani.

Jarri kun Oromiyaa dureettii keessa mirga jiraachuu, hojjechuu fi basha’uu qabu. Achi keessatt mirga qooda ofiif qabsaawuu kan qaban yoo tahu mirgi dirqama waliin akka dhufus beekuu qabu. Kan arjoomameef diriinfatanii nyaachuu dhiisanii folooso laga gamaa maaf itt waamu? Oromoo yoo tahuu baatan Oromiyoo dha. Kun hundi tahuu utuu dandahuu, maliif akka saba fagoo jiru kan Oromiyaa humnaan qabatee jara abboolii biyyaa hiyyoomsee, cunqursee, fi namummaa baasee isaanis gate, akka leellisan qayyabachuun rakkisaa dha. Sammuquwiin, jara abbaa biyyaa irra firooma angoo olhaana waliin qabaachuu qofaan wayyinnu malee kan biraa want itt wayyan hin mullatu. Oromoon ummata walqixxummaa ilmaan namaa fi seeraan bulmaatatt yeroo hin yaadatamnee kaasee kan beekamanii. Kun argaadhageettii Habashaanuu mirkaneeffameeraa. Malbulcheessitooti namoota abbaawummaan itt hin dhagahamne akka saanii kakaasuun warra abbaa biyyaan akka walitt bu’an hanga dillisee wayitt hin galle “Gaallaa Gadaay” jedhamtu uumuura gahaniiru. Yeroo jara akkasii ofirraa facisan qulqulleessa lammii jedhanii wacuu. Mirkanii seenaa tokko utuu hin qabaatin, halagummaan haleelamuu firoota saanii irra deddeebi’anii gad tumu. Yeroo rakkoo kan dhaqabaniif isaan utuu hin tahin ummatuma isaan hammeessan kana.

Bilisummaan Oromiyaa kan oolu miti. Waldhabdee nagaan furachuun hunda caalaa. Angoon koloneeffataa araaraa nagaa rakkisaa hanga godhutt jeeqamaa jira. Murna ofittoo gantuutu Masaraa Minilik qabatee Oromoo fi Amaarri altokkicha ittiin mormuuf akka ka’an dirqisiisaa jira. Haalli mirkaniin si’ana jiru hamma isaan dhimma saanii walgidduutt fixatanitt jedhee Oromoon harka maratee taahuu hin dandahu. Addi Itophiyaa kan Amaaraa fi Tigrawayi Oromiyaa cabse arfacha jaarraa dura gargar cabe. Kakuun dudhaa kan waan saman waliin gahan ni haalame. Bakka buusaa malee Tigrawayi kolonii saanii jalaa fudhate. Biyya ofii bilisoomsuuf, jibba mirga sabootaa fi sabaawoo qaban dhiisanii ummatoota kolonii Itophiyaan harka wal qabatanii Wayyaanee dura dhaabbachuu ni dandahuu? Kan Oromoo fi Itophiyoti Wayyaanee buusuuf walii tumsuu dandahan yoos qofaa. Sana malee akka Ammaarii jedhu “Bareedduu daljeessaa keessaa kamiin filuu?” tahuu saatii. Oromoon kamuu kan haala duree malee tumsa saaniif birmatu kaasaa Oromoo kaayyoo sabichaa gurguruu kan abbalu qofa. Waldhaansoon Oromoo TPLF/EPRDF waliin godhamu kan dhuunfaa miti, wallaansoo hacuuccaa fi kolonummaa naannaa dhabsiisu jechuuf dha. Oromiyaan bilisoomuun godinaa fi empayera bilisoomuti hedama.

Ummatooti qabama jala jiran hundi carraa hiree saanii irratt murteeffachuu argachuu qabu. Kaka’i kanaan dura argamee hin beekne barattootaa fi qoteebulaan tahe, akka tuqaa geeddaramaa seenaa kan hooda imperialiin dhandhoname irraa sammuu jijjiirrachuu gaafatutt fudhatamuu qaba. Kan Amaarri hubachuu qabu biyya Habashaa seenaan beekame illee walitt qabuu kan hindandeenye empayera oolchuuf wakkiilummaa addaa akka hin qabnee. Amaarri Oromiyaa akka “Qiny gixat” tursuu dharra’uurraa biyya ofii bu’uuraa saa jabeessee olloota waliin hariiroo akka itt tolfatu yaaduu qaba. Oromiyaan harkaa sokeeraa, harma jigef boo’uun gatii hin qabu. Gootoliin Oromoo dullachooti waan imperial tokko tokko yaadaniif jedhanii maqaa ofii gurgurachuuf qophii tahu dandahu. Galmee waan isaan tahan, isaan tolche fudhatanii deemuu waan hin dandeenyeef maqaan saanii gamanaa haqamuu dandaha.

Sochooti barattootaa fi ummata Oromoo harra ukkamamuu ni dandaha taha; Bor garuu kurupha’anii akka lamuu hin ukkaamfanne gochuu dandahu. Gumaan dhiiga hiriyootaa fi gootota utuu hin bahin garaan saanii rafee hin bulu. Dhigi caalaatt gad dhammuun aarii caalaa finiisuu taha. Wayyaanee kan hate hunda ni deebisaa, kan balleesse hundattis ni gaafatamaa. Haaloo of qofaa utuu hin tahin ummata saa kan yeroo ilmaan Oromoo qalaman callisee ilaaluufis tuulaa jira. Ammas gaabbee, waan saame hunda ummata Oromoo fi ummatoota empayera Itophiyaa deebisee gaddhiisee bahuu ni dandaha. Murni Itophiyaa kamuu Oromoon walii tumsuu kan barbaaduu haala duree tokko malee ifatt mirga sabootaa hiree ofii ofiin murteeffachu akka fudhatu godhamuu qaba. Sana booda abbaa hirrootaa dhabamsiisuun mala qofa gaaftaa.

Murni Oromoo kamuu kan ejjennoo qabsoo sabaa irratt yaada jijiijjiratu eenyuufuu dumbulshoo tokko hin baasu. Namooti kan nama hedan miira abbaatiinii. Murni yk nammi akkasii yaada jijjiirrachuun keessaa baqatanuu xurii itt dhiqatan irraa hin qulqullaawanii; hamaa baqa saaniin gahuufis itt gaafatama fudhachuu qabu. Sochiin rincicaa saba Oromoo hacuucama jalaa ni baasa, waan taheefis manii saa utuu hin gahin hin dhaabbatu. Oromoo keettoo diinaa ta’ee sabboonota ajjeechaa fi hamaa garagaraatt saaxileef garalaafinni jiraachuu hin qabu. Finfinneen handhuura Oromiyaati, bilisummaan tokko kan isa biraattis ni geessa. Sochiin barattoota Oromoo barabaraan haajiraatu! Addi bilisummaa Oromoo walabi haa jiraatu! Firoota kan jaallatan jalaa du’aniin jabaadha jennaa, duuti hin ooltu biyya abbaa saaniif, biyya abbaa saanii irratt waan du’aniif Oromo hundi maqaa saanii ittiin boona; gootota ummataa tahanii bara baraan jiraatu.

Ulfinaa fi surraan gootota kufaniif; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu!

Ibsaa Guutama

Amajjii 2016

Oromo rage that was suppressed for ages started to erupt with thunderous sound from November 2015. Never in the history of Oromo since 16th century had such great number rose together to determine its own destiny. Such a civilians tide was never seen rising at the same time empty handed in the history of the region to challenge an enemy armed to the teeth with modern weapons and police and army commandos highly trained by powerful nations of the world. And never had the nation stood its ground for such a long time without flinching in the face of death, imprisonment and torture like the present one. They have defied the garegox and one for five system of espionage that pervaded each Oromo hearth. The Oromo owes these gallant revolutionaries great thanks and remains grateful for instilling back the pride it lost for over a hundred years. With such revolutionary zeal there shall never be turning back until. Wayyaanee packs back to Tigray leaving behind all it looted. Wayyaanee is a loose tooth there is no remedy except pulling it out. Land of Oromiyaa and everything on it belongs to Oromiyaa Wayyaanee cannot get away with it. No foreign bank shall maintain stolen treasure in its account for TPLF/EPRDF members and its beneficiaries when peoples of the Ethiopian empire are threatened with famine and drought. Woo to them that refused to see Wayyaanee’s clay feet when they started flirting with her. No African leader or families had ever benefitted from such stolen fund after their demise. Wayyaanee has to be chased out to the same fate by hook or crook for peace of the whole region.

The fire of Oromo revolution will go on glowing at times reserved and at times being ignited. It requires digging in one’s hill, persevere the harsh reality and exhaust the enemy. The Wayyaanee is serval cat not a leopard it is trying to imitate. Since it is not made for the long run it should not be given time to rest and recuperate but keep on running until it exhaust out itself. Even now its force is overextended. If determined, Oromo has the capacity for a protracted struggle and a great chance to win. Such struggle can cause great pain and despair but to leave blood of its youth and heroes and heroines unavenged makes it more painful for a proud society. Wayyaanee fighters killing Oromo civilians and returning unharmed ought to stop. Shimala, mancaa and gajaraa may be necessary to replace empty hand.

What is called unarmed and peaceful struggle doesn’t seem to work henceforth. The present united uprising of the Oromo nation is witness for the expiration of fear of death and torture instilled by the enemy for over a century. Oromiyaa has to be free to live without fear and threat any more. War of the enemy does not include only modern weapons but also psychological warfare and creating doubt among nationals with smear campaign. Oromo should not be merciful for nationals that collaborate with the enemy and spy on their people. But they have to distinguish between agents created to serve the enemy and those that the enemy defames to create discord with compatriots. It is advisable to give benefit of the doubt for one’s strong person than give ears to divisive enemy propaganda and rumors.

Oromo compatriots who had fulfilled the entire legal requirement under Ethiopian constitution are being blamed for being Oromo, beaten and dragged to filthy prisons full of bugs, fleas and lice irrespective of age and status. Torture, threats, killings and contemptuous insults there are not to extract information but to cause maximum damage that could express their hatred for the nation. In particular leaders of OFC are now targeted as terrorist collaborators and punishment out of proportion is awaiting them. It will be a surprise if the core group is not totally annihilated. This is not new policy but denying the Oromo capable leadership has come down from time of occupation. Though declared pacifists, as long as they are brilliant Oromo, they cannot be left alone to give leadership to any Oromo group. Opposition parties are there as escorts not rivals to TPLF as the world assumes. Standing by them for Oromo everywhere, irrespective of their differences in political outlook, at this testing period of Oromummaa is a compatriotic duty, even if one disapproves their method of struggle.

Another serious matter facing the struggle is how to tackle the cacophony in the surrounding about solidarity and alliance against the Wayyaanee. Wayyaanee is now committing genocide against the Oromo just like its predecessor regimes. Oromo is already waging a liberation struggle to bring that to an end, delayed partly for failure in leadership. There is no guarantee that those that had come so far with objective of strengthening the colonial empire can have now different thing to offer. The way Oromo view themselves and their country, Oromiyaa, is different from the way Ethiopianists view them. One has to change those views to change the status quo. Oromo has nothing less to negotiate if not more than what is provided of Wayyaanee Ethiopian constitution. Vigilance and to stay collected is required as not to be decieved in earthshaking commotion of our own making.

The same is true for Southern Nations and Nationalities and the Nilotic (SNNN) that fell at the same time with Oromo. They were all free dignified people living in each other’s neighborhood, politically independent and economically interdependent like all peoples of the world. Together they have fallen and together they should rise with more tight relations minus colonial subjugations. Therefore Oromo alliance with those peoples needs no preconditions. They have common burden to get rid of, the burden of colonialism. It is only after that that they consider other human relations with their own free will. In short they have first to regain their rights of national self-determination. If they want to make political union with other peoples it must be on mutual respect for their national interests and rights, not on dictation of any other nation or groups. To overcome that they must be able to form not divided organization with internal bickering seeking external support to cover up internal weakness but strong self-confident front that can win every body’s trust. There can be no alien that can be closer to one more than own compatriot.

Still Ethiopia is that empire formed in 20th century with help of European during the phenomenon known as the Scramble for Africa. The colonial relations established then as what they call “Qiny Gizat” did not change since then as some want us to believe. Still the Habasha dominates the political, economic and social aspects of life of the colonized. Still foreign support is pouring to keep Oromiyaa suppressed as ever.The Oromo are never asked for their consent to be partners for Ethiopia in their long history and not even now; unless running an errand for TPLF for a year, during the transitional period is considered as a big deal. The change in minds of thinkers if not reflected in reality becomes only aberration. Almost all African nations that were colonized by Europeans then had attained their independence but Oromo and SNNN are still struggling to free themselves in their own ways. With introduction of Christianity to Habashaa land, some myths were created by Copts to make the rulers next to God. The legend of Queen of Shebaa was one of those. After occupation those legend were pulled out from archives and with some additions the claim of territory for Ethiopia was extended to the equator with suggestion of foreign advisors. It was those fictions that were fed to Habashaa children since then. All the gobbledygook heard from Habasha elite camps is the result of that brainwashing to inculcate utopic Ethiopia into their minds. Their rulers are stuck in their primitive ideology of strong man rule. A strong man used to come to power by force and gives it up only in the same way. Oromo climbs to power by election and dismount when one’s Gadaa term is over.

These days pretending to change that trend with the help of a Western researcher, one strong party is formed and fake election was designed by a strong ruler that came to power by force. At this stage the strong designer is dead living one party system behind. That strong party is now headed by a transitional Wala’ita mask wearing Tigrawayi until a strong man comes to the open. It will not be easy for Habashaa to break out from the spell of the myth and adapt modern democratic ways. They know it is necessary, but they are not ready to give up on old tradition for democracy, a foreign concept.

Since colonization the Oromo have undergone rigorous brainwashing and extensive propaganda. All meant to make them despise their own ways. The green yellow red colors they flew when massacring them replaced their white, black and red colors, faajjii. They were forced to change their traditional faith, branding it as satanic and uncivilized. Overtime Oromo were pulled into all myths Habasha entertained. However the Oromo struggled to disentangle themselves from those myths, it has taken them longer than expected, being betrayed by their own leaders at every turn. Now the masses have taken over the struggle. If runaway leaders do not get back and provide political leadership for the new movement the Oromo should take away their organization, the OLF and create new leaders from their own ranks. It would be essential to guard oneself at all times against leaders under alien spell with embedded autocratic and opportunistic outlook.

Unless one frees oneself from mindset formed by Habashaa myths to get agreement on any liberation issue will be far off. It is assumed that as human beings most peoples of the Horn of Africa have common interests in peace, freedom and stability. Smooth transfer from that mindset to focusing on mutual interest is to advantage of all in the region. The unprecedented Oromo movement that started in November of 2015 has opened a new chapter in awakening all that things can never continue as usual. So, why the tirade, why the defamation and false claims are necessary if change is clearly inevitable? They cannot stop Oromo revolution but may slow it for no end.

Oromo have two choices, one is to continue the struggle using all available means or coordinate its efforts with all others, get rid of the Wayyaanee and live the outcome to chance; the second is make a prior agreement to sit down with all stake holders for smooth liquidation of the empire and transiting to the second phase. Whatever happens should happen for the good of all stake holders, their peace and tranquility. The present abused people’s spontaneous uprising has exposed Wayyaanee’s weakness. Autocratic and fascistic system has surged from underneath democratic façade. Such a system once shaken had never regained their balance but perished. Concerted action to solve chronic problems of the Horn is now.

The Oromo revolution has shown that no gun can suppress a people’s will forever. If it is crashed now, Waaq forbid, next time it will come back with better insight, led by organized national leadership. When that happens one can imagine what difference it could make. Before further blood shade between African siblings all, small or powerful, weak or strong have to come around a peace table and address each people’s concern and conclude all existing conflicts to avoid chaotic ending. First the army must be taken to the barracks outside the conflict zone. In the meantime a genuine transitional arrangement to liquidate the empire and start anew has to commence. No nation, nationalities and tribes should be left out of such deliberation. The recognition of the right of nations to national self-determination is unnegotiable. It has to be the first conference of peoples of the Horn as equals where no nation will try to impose its will on others. Each people are sovereign, sovereignty could be relinquished only by will of the sovereign peoples. Such a gathering has the chance to come out with a win, win situation and feeling of African brother/sisterhood.

Many Habasha elites have shown verbal solidarity with peoples of their colony in their struggle against brutality of Ethiopian regime for the first time in more than a century. That, if genuine is a right trend. It is beneficial for all peoples to be transparent in any suggested desired relations. What are the objectives, dreams, desires and beliefs of each people? That is what needs to be understood in common. All have seen the process of decolonization on others; as unique as it is, this could take a different trend but will happen. As to the war with Wayyaanee, Oromo and others have different goals. The goal of Oromo is the implementation of Article 39 of the Ethiopian Constitution. For many the fall of Wayyaanee may or may not make the struggle easy and so assumed result should not be taken for granted. For others, the fall of the Wayyaanee in an internal Ethiopian matter. One side wants to get back power usurped from them by Darg’s demise and considers rights guaranteed by Article 39 as divisive and tribal.

Land of Oromiyaa belongs to the people of Oromiyaa not government. Habasha elites have come down enjoying the policy of land belonging to government as source of individual wealth. In the mother land, land belonged to the people; they cannot sell and enrich themselves. It was one major policy that created in them superiority complex and is troubling their outlook to this day. Such recognition for them is the basis of “gosa (tribal) politics”. For every Oromo there is nothing as disgusting as that inference. Oromo is not gosa (tribe). It is a nation with several gosa (tribes). It is doubtful even if Oromo which are Ethiopian lackeys accept that designation. Therefore they are required to reconsider the concept of holding Ethiopia as a holy entity, which could make difficult for them to fully accept the right of nations. Oromo has no problem with the term “Ethiopia” it is an ancient word that all black people can claim. The problem arises when Oromo history is distorted to claim legitimacy of Habashaa over lordship.

The empire is disintegrating. The Habashaa have the problem of keeping their house in order let alone to maintain their tattering empire. They could learn a lot from Qimant phenomenon that no people can be taken for granted for total assimilation. There uniting factor Oromiyaa gone, even to keep Amaaraa regions together is going to be difficult. Concentrating on plundering the colonies they never thought of strengthening their heart land. Their unity so far was thus based on dominating Oromiyaa and SNNN as their common source of lively hood. Now Oromiyaa is refusing to be dominated and demanding for decolonization. The myth created to deny Oromo belonging to this part of Africa has already been demystified. The Wayyaanee also is refusing to share the last spoils with them. That means they have to plan for post-colonial Ethiopia, Ethiopia without an empire. Accepting that can there be any means that Oromo and Amaara are of use for each other? They had thrown baits to attract some Oromo activists but since they have no enough bait to trap all Oromo, they have to try a sincere way of absolving themselves from past evil deeds abandoning sinister approaches. Then only can trust building starts.

Gondor has complaint of human rights abuse as well as territorial questions against the Wayyaanee. Their case is also getting complicated by introduction of another dimension, the Qimant national factor. If that case is resolved peacefully between Qimant and Amaaraa, Gondoree can easily tackle Wayyaanee issue. How democratically they resolve the Qimant case should interest the Oromo. In such cases people to people can resolve conflicts amicably. They are only groups that benefit from suffering of the oppressed that do not want resolution of national conflict peacefully.

The Habasha, as core groups of the occupation army and as privileged persons that had easy access to land and wealth of Oromiyaa, as fortune hunters and as the only ones that speak language of rulers were partners to the abuses and loots. There remnants are now found scattered throughout Oromiyaa and the Southern states. Some of those have never seen their ancestors land except hearing about it. But for lack of information most are not Habasha but offspring of “non Habasha Askaries”. This writer had close acquaintances and peers who learned about their ancestry being Oromo only after retirement. All their years they considered themselves and others also considered them as “pure” (nitsuhi) Amaaraa. A good number of them were brought up indoctrinated at home as Amaaraa (Christians) among alien people and faith and so were told to be on guard against them; with attitude of baseless arrogance, fear and contempt for the colonized peoples. They tie strings around their necks and were warned not to dine with those who do not have them. The fear was still there even among those assimilado. That is inheritance of ignorance, which they are required to shade if they have to live in modern society.

These people have the right to live and work and enjoy all rights of citizens in this rich land of Oromiyaa. They have the right to struggle for their share in it even though they should know that rights come with obligations. Instead of eating what is generously provided why do they call on them hynas from across the river? If they are not Oromo they are Oromiyaans. Despite such possibility it is difficult to understand why they favor a nation far off that had occupied Oromiyaa by force, impoverished, oppressed and dehumanized the indigenous and abandoned them as well. They may be only psychologically better off from the indigenous for being related to a powerful nation, not in other things. Oromo are people that believe in human equality and the rule of law from time immemorial. This is attested even by Habashaa historians. Politicians had tried to instigate some irresponsible individuals like themselves to clash with the indigenous even to the extent of forming unviable gangs known as “Gaallaa Gadaay” and cry about ethnic cleansing when they are counter attacked in self-defense. They keep on hammering on the assumed fear of being attacked as aliens without any historical backing it. It is those they defame that arrive first when they are in trouble not the unknown kin.

Liberation of Oromiyaa is inevitable. Peaceful settlement of conflict is by far preferable to violent ones. Colonial power is now in jeopardy making peaceful settlement difficult. A selfish inhuman and treacherous group occupies Minilik’s palace forcing Oromo and Amaaraa stand against it at the same time. Present political reality shows that Oromo independence movement cannot sit back and wait until they resolve their internal conflicts. The Ethiopian front of Amaaraa and Tigrawayi that broke Oromiyaa has been broken quarter of a century ago. The traditional bond of sharing spoils between them is reneged. Tigrawayi has taken away their colony without compensation. Can they give up their hatred for the right of nations and nationalities and struggle hand in hand with peoples of the Ethiopian colonies against the Wayyaanee to free their own land? It is only then that Ethiopians and Oromo can form an alliance to defeat the Wayyaanee. Otherwise it will be like the Amaaraa saying, “Can one choose beauty from among baboons?” Any Oromo that responds to their alliance or solidarity call unconditionally is out to sell Oromo cause, the national Kaayyoo. Oromo struggle against TPLF/EPRDF is not personal; it is struggle to get rid of subjugation and colonialism from the region. To liberate Oromiyaa means to liberate the empire and the region.

All people under occupation have to be given a chance to decide on their own fate. The unprecedented rising of students and farmers should be taken as a turning point of history of the region that demands a change of mind from those molded by imperial myth. There is no nation or nationality that is not affected by that myth as victors and vanquished. The Amaaraa must realize that it has no especial mandate to save the empire when it cannot even keep historic Habashaa together. Instead of craving to keep Oromiyaa as its “Qiny Gizat” furthermore it has to think of consolidating its own base country and try to mend relations with its neighbors. Oromiyaa is gone, no reason to cry over spilt milk. There may be some old Oromo warriors that have nostalgia for certain imperial relics for which they may be ready to sell their names. With that their names will be canceled from this side for they cannot take the file that made them who they are.

Oromo students and people’s movements may be suppressed today; they shall rebound tomorrow never to be suppressed again. The blood of their peers and the fallen heroes cannot give them rest until they are avenged. The more blood is spilt the more will be their rage. Wayyaanee will pay back all it stole. It is only piling grudge not for itself alone but for its people who are silently watching when Oromo are butchered. It can still repent and bow out, returning all the loot and more to peoples of the Ethiopian empire. Any Ethiopian group that wants close alliance with Oromo has to be made, to publicly declare its acceptance of the right of nations to national self-determination unconditionally. After that how to get rid of the dictators becomes a technical issue.

Any Oromo political group or personality that shows inconsistency in its stand on national struggle does not worth a penny for any one. People judge one by one’s character. Such a group or person has to bear responsibility for all the consequences of changing their minds. Their national resistance movement shall redeem the Oromo from subjugation and so will never stop until it reaches its goal. There should be shown no mercy for Oromo that serve as enemy agents and expose a national to killings and arrests. Finfinnee is the center of Oromiyaa the liberation of one leads to the other. Long live Oromo student movement! Long live independent Oromo Liberation Front. Let our deepest sympathy reach to those that lost their loved ones, death is inevitable, to die for the fatherland in one’s own country is honorable; they will remain people’s heroes and heroines forever.

Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!

Ibsaa Guutama
January, 2016

The Current Oromo Protest Movement: The Beacon of Freedom and Egalitarian Democracy for All Tigrayan Colonial Subjects

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By Asafa Jalata (Prof.)*

2312

(Advocacy For Oromia) — The current Oromia-wide protest movement, that is led by Oromo school children and supported by their parents and relatives, demonstrates the maturation of national and global Oromummaa by overcoming the ideological problem of the Oromo movement. This popular movement also clearly shows that the Oromo people are the fulcrum for bringing about a fundamental political transformation in Ethiopia and beyond in order to establish sustainable peace, development, security, self-determination and egalitarian multinational democracy. Understanding these facts is necessary to transform our thinking in politics in order to critically and thoroughly assess the prospects for politico-cultural transformation and liberation from Tigrayan colonialism, political slavery and ethnocracy. The main reason for these assertions is that the Oromo are the largest national group in Ethiopia and the region; Finfinnee, which is also called Addis Ababa, is the heart of Oromia and is the seat of the Ethiopian state, the African Union and many other international organizations. In addition, Oromia is located in the heart of Ethiopia, and the Oromo people have already created a cultural corridor with different peoples in Ethiopia and the Horn of Africa. The foundation of this corridor is the gadaa/siiqqee system (Oromo democracy), which with other indigenous democratic traditions can be a starting point for building a genuine multinational democracy based on the principles of national self-determination.

As the slogans and political practices Oromo protesters demonstrate, the ideology and practice of national and global Oromummaa embrace the principles of human freedom and social justice, equality and equity, and national self-determination and egalitarian multinational democracy. That is why various peoples, groups, political parties and progressive individuals are sympathetic to the Oromo protest movement. The Tigrayan-led terrorist government cannot stop the erupting revolutionary volcano of the Oromo, which is supported by all freedom-loving peoples. Mass killings, tortures, rapes beatings and imprisonments of children, women and elderly are increasing the political rage of the Oromo and that of others and facilitating the strengthening the movement in order to bury this regime in its final graveyard. The Tigre-dominated and led Ethiopian regime has been using war, terrorism, torture, rape and other mechanisms of violence to fulfill its political objectives impoverishing its colonial subjects by transferring their lands and other resources to Tigrayan business and political elites and their supporters. While engaging in political violence in the form of state terrorism and genocide to control the Oromo people and others, and loot their economic resources, the Tigrayan state elites claim that they are promoting democracy, federalism and national self-determination. Thousands of Oromo students, farmers and intellectuals have been harassed or killed or forced into exile or suffering in prisons/concentration camps for the last twenty-five years. Now, its policy of land grabbing in general, and the so-called Addis Ababa Master Plan in particular, clearly demonstrate how this regime is committed to exterminate the Oromo people by transferring Oromo lands to Tigrayan elites, and their domestic and global supporters. The Gambella, Sidama and other peoples have been facing similar conditions. The regime accepts state violence against the Oromo, Sidama, Annuak, Somali, Amhara and others as a legitimate means of establishing political stability and order. Because of their economic resources, the size of their population, and their resistance in challenging the racist policy of the regime, the Oromo are mainly targeted for destruction. The Tigrayan-led Ethiopian government sees Oromia as part of its empire, controls all Oromian resources, and practices terrorism and genocide against the Oromo people since it perceives them as potential or real enemies.

The regime has been hiding its genocidal practices and terrorist activities until November and December 2015, when the Oromia-wide peaceful protest movement has dismantled its local administrative structures and forced the regime to openly reveal its true nature. The government of Ethiopia has also committed genocide on the Sidama, Somali, and the Annuak people of Gambella. In the letter it sent to Prime Minster Meles Zenawi on January 8, 2004, the International Campaign to End Genocide notes that massacring people “because of their ethnic group membership is genocidal. The Genocidal Convention outlaws the intentional destruction of part of an ethnic group, not just the destruction of the whole group … We ask that you now arrest and try the perpetrators of the December massacre of Annuak in Gambella.” As its genocidal policy, the Tigre regime uses rape. State-sanctioned rape is a form of terrorism in Ethiopia. The use of sexual violence is a tactic of genocide that a dominant ethnonational group practices in destroying the subordinate ethnonational group. The Tigrayan cadres, soldiers, and officials have frequently raped girls and women to demoralize the Oromo and other peoples, and show that the Tigrayan rulers wield boundless power. Many of the rape survivors have contracted diseases, such as syphilis, gonorrhea, and AIDS.

Particularly, the Tigrayan regime has targeted all sectors of the Oromo society to destroy the foundation of Oromo nationalism and political struggle. In Ethiopia, where neither freedom of expression nor free media exist, people choose to be quiet to save their lives even if the government killed their relatives until 2015, when the popular uprising has emerged all over Oromia and beyond. The Ethiopian state elites, who have been engaging in gross human rights violations and genocide like other criminal leaders in peripheral countries, “not only go unpunished, they are even rewarded. On the international scene they are accorded all the respect and courtesies due to government officials. They are treated in accordance with diplomatic protocol in negotiations and seated in the General Assembly of the United Nations. When they are finally ousted from their offices, they are offered asylum by countries that lack respect for international law, but have a great deal of respect for the ill-gotten wealth that such perpetrators bring with them.”

The Tigrayan-dominated regime has banned independent Oromo organizations, and declared war on them and the Oromo people. It has even outlawed musical groups and professional associations, and closed down Oromo newspapers. Attempting to make the Oromo voiceless, as previous Ethiopian governments had done, the Tigre government has left Oromo without any meaningful organization and institution. Only the organizations and media owned and controlled by the Tigrayan government have remained intact, serving to impose the Tigrayan colonial and racist authority in Oromia and other colonized regions. The regime has engaged in political crimes, genocidal massacres, and state terrorism with little or no opposition from Western powers, particularly the United States. During the current protest movement, the Tigrayan military, police and security apparatus are waging war and terrorism on Oromo school children, farmers, teachers and elderly people; until today, they massacred more than 100 people, imprisoned more than 20,000 Oromo, and beaten and disfigured thousands of individuals. These forces are engaging in raping Oromo girls and women in front of their families. So the current silence by big powers and international institutions while continuing to finance the terrorist and genocidal policies of the Tigre regime is tantamount to encouraging the crimes against humanity. How long will international bodies continue to ignore these problems? Are they waiting for a full genocide to emerge?

The ongoing Oromo protest movement not only needs to build its organizational capacity, but also needs to develop strategic visions and political plans for working with other peoples who are interested to implement the principles of self-determination and egalitarian multinational democracy. While Oromo activists engage in debates and dialogues for formulating policies that reflect their indigenous democracy, they must also develop political plans that they can share with other peoples who have similar interests for discussion, debate and consensus building. The Oromo people can play a central role in implementing the principles of self-determination and multinational democracy provided that it will effectively mobilize their abundant human and economic resources, and ally with others to build their human capabilities. In developing leadership and organizational capacity, emphasize should be given to build organizations and institutions rather than promoting the egos and leadership of individuals to avoid the pitfalls of liberation movements that won liberation wars, but failed to build healthy and effective democratic societies. The disaster of Tigrayan liberation movement is a living example. This movement only won the war against the Ethiopian state and eventually became its photocopy after capturing state power. Recently, the Tirayan-led regime has excelled its predecessor by committing more crimes against humanity. All colonized subjects, including the Amhara people, must ally with the Oromo protest movement based on the principles of national self- and mutual-interest, self-determination and multinational democracy to dismantle this terrorist regime.

Developing a united, skillful, knowledgeable and determined leadership that believes truly in democratic principles and hard work is very crucial for the advancement and success of the Oromo and other movements in Ethiopia today. For Oromo society, building the kind of leadership and organization that reflect the Oromo democratic and consultative traditions is absolutely necessary to fully develop the Oromo organizational capacity. The same is true for the other societies. Those Oromo leaders, who created the Macha-Tulama Self-Help Association and the Oromo Liberation Front, reflected some Oromo democratic and consultative traditions although such traditions were gradually undermined with external pressures and internal crises in the Oromo movement. If the colonized societies, such as the Oromo, cannot develop skills, knowledge and capabilities to promote and exercise freedom and egalitarian democracy while engaging in protest and liberation struggles, they may inadvertently replace colonial dictatorships by national or other forms dictatorships. Therefore, the Oromo liberation movement and other movements must start to practice freedom and egalitarian democracy while struggling to overthrow Tgrayan colonial dictatorship. The Oromo protest movement must start dismantling the ideology of sexism and values of patriarchy, and the ideology of classism and all forms of stratification.

Furthermore, the theory and practice of national and global Oromumma must enable all Oromo to engage in a politico-economic paradigm shift in order to build a free and democratic society. Similarly, the movements of the other colonized societies need to promote and implement similar strategies and tactics in order to establish an egalitarian multinational democracy. Amartya Sen identifies five factors for developing capabilities and freedoms in a given society; they are (1) political freedoms, (2) economic facilities, (3) social opportunities, (4) transparency guarantees and (5) protective security. All of these factors are combined to develop the general capacity of a person and a society. As Sen notes, “Public policy to foster human capabilities and substantive freedoms in general can work through the promotion of these distinct but interrelated instrumental freedoms.” Political freedoms involves political and civil rights, such as the right to determine who should govern and on what principles, the right to scrutinize and criticize authorities, the right of political expression and an uncensored press, and the freedom to choose between political leaders and organizations.

If the Oromo and other national movements cannot start now these political freedoms, it is impossible to practice them after liberation. The experiences of liberation movements in the world, including the Horn of Africa, and their failure to build democratic societies demonstrate this reality. The principles of economic freedoms also should be articulated while engaging in liberation movements. The principles of economic facilities oppose the control of market through state dictatorship and unregulated capitalism because they are undemocratic and corrupt. The Oromo people and others should struggle to form a state that should balance public and private ownership of the means of production in order to protect the respective national economic resources from the robbery of private forces in the name of the so-called free markets. The Oromo and other peoples should own their lands and natural resources. Balanced public and private economic agendas should involve the policies of freely participating in markets and generating wealth and public resources, the availability and access to finance, and utilizing economic resources for the purpose of consumption, or production, or exchange, and allowing all citizens to have access to basic economic security and entitlement.

The principles of social opportunities deal with social arrangements such as education, employment and health care; equal access to these services influences the individual’s substantive freedom to live better and longer and increases more effective participation in socio-economic and political activities. The Oromo and other movements must openly declare such policies to encourage their respective people to liberate themselves from the robbery of the Ethiopian colonial state and its regional and global supporters. In a truly democratic society, there must be also transparency guarantees that allow individuals to have the freedom to openly and freely deal with one another, and the right to disclose and prevent corruption, financial irresponsibility and underhand dealings. Furthermore, having protective security enables a society to enjoy access to a social safety net that protects people from abject misery, starvation, disasters, death and disease. Theoretically speaking, the founders and members of the Macha-Tulama Association and the Oromo Liberation Front envisioned, to a certain degree, the notion of developing national Oromummaa as a vision of Oromo liberation and sustainable development to enable the Oromo to have political freedoms and to achieve economic facilities, social opportunities, transparence guarantees and protective security. The current Oromo protest movement and its allies must build their political future on these substantive principles to avoid the cancer of successive Ethiopian state elites who have been enriching themselves, their relatives and their agents while recurrent famines and absolute poverty have been destroying ordinary people.

Based on these and other principles and values, the Oromo and other movements should start to expand and develop strategic and practical policies rather dreaming how to capture state power at the cost of the masses in order to enrich themselves. Whenever they can, these movements must demonstrate that they are struggling to enable their respective people to regain all their freedoms and overcome their deficits in human capabilities. The struggle for empowering of the people is an endless process that goes beyond decolonization; these processes require to constantly building institutional and instrumental freedom. The Oromo and others must be sure that their country will be liberated if they are determined and work hard; they also need to develop policies that must be translated into actions based on the five factors that Sen has identified above to convince the people that their future will be free, better, and democratic. The Oromo protest movement is paying in lives to open a new chapter in Oromia and Ethiopia, and all peoples who are determined to achieve their freedom and egalitarian democracy must immediately take necessary actions for an inevitable victory by joining hand in hand with their Oromo sisters and brothers.

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* Asafa Jalata (Ph.D.): Professor of Sociology and Global and Africana Studies, University of Tennessee, Department of Sociology


HUMNI, XUMURA GABRUMMAA HIN MIRKANEESSINEE, BILISUMMAA HIN GOONFATU !!!!!

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SEENAA Y.G(2005)  kutaa 2ffaa

fxmXumura Gabrummaa mirkaneessuuf, hojii wal irraa hin cinnee hojjachuu barbaada. Hojii wal irraa hin cinnee gaggeessuuf, ka’umsaa fi galii ofii beekuun murteessaa ta’a. har’a nuuti akka kaleessaa jalqaba irra hin jirru. Karaan irra imalaa dhufnee, eessatti akka nu baasu beeknee, galii keewwannee bira ga’uuf, waan dursa kennamuufii qabuuf dursa kenninee, adeemsa dargaggeessaan tarkaanfataa jirra. Tarkaanfiin Ummata keenyaa kun, akka kaleessaa tokkummaa malee hin milkaa’uu jennee xiinxala siyaasaaf olfachaa hin jirru. Kana boodas waa’ee tokkummaa hawwuu osoo hin taanee keessa jiraachuu eegalleerra. Namoonni addunyaa kana keessa baroota dheeraa jiraatanii, addunyaama keessa jiraatan yoo wallaalan, ofiti gadduu qaban malee, dadhabbii namaatti bishaan naquuf arreeduun beekumsa hin ta’uud.. Of ceepha’uu qaban. Addunyaa toftaa meeqaan wal mo’uuf shiroota meeqa wal irratti dalagduu keesssa taa’aanii, toftaama kaleessaa osoo eeganii kan umuriin fuutee baddee meeqa agarre. Har’a addunyaan adeemsa siyaasa ofii  itti adeemsifatan tolfatanii tarkaanfataa jiran. Nuutis karaa nu baasuu fi waan duraa fi duuba gochuu qabnuun masakamnee deemuun keenya, ifatti waan beekamu ta’us, warri Siyaasa bifa barbaachiseen gaggeeffamaa jiru kana akkamiin keessa isaa wallaallee jedhanii dhiphachuu irraa , Ijoolleeen biyya keessaa ofumaa lafa qullaatti dhumtii,,,, sagantaan hin jiru, kan isaan qajeelchu hin jiru,,,, jedhanii yennaa dubbatan, hedduu nama qaaneessa. Umurii isaanii guddaa kanaan hojjachuu kan dadhaban, ijoolleen umurii qacaleetti hojjataa jiran. Kun dhugumatti kan qalbeeffateef dhaamsa guddaa baratamu of keessaa qaba.

Waan halagaan akka malee itti dhiphatee waan qabuu fi gadhiisu wallaalee,  ijoollee akka baala mukaatti harcaasuu filmaata taasifatee jirutti kana dubbachuun Oromootaa nama gaddisiisa. Sochii Biyya keessaa fi alaa bifa mul’ataa fi kaayyoo mataa isaa qabaatee gaggeeffamu, bu’an isaas warra addunyaa of harkaa qaban booji’ee, wal ga’ii fi murtiilee hatattamaaf isaan dirqisiisaa jiraachuu odoo arginuu fi dhageenyu, dubbii dabeessummaa fi wallaalummaatti bobba’uun dhumni isaa salphachuudha. Namoota kanaaf barreeffama kiyya kutaa xumuraa keessatti “MARDOO” tokkon qabadhee dhihaadhaaf jedheen amana.

Barreeffama kiyya har’aatti odoo hin ceenee, “Ilamaan Oromoo ijoollee hanga maanguddootti, Biyya keessaa hanga Biyya alaatti, beekumsaa fi dandeetti isaaniitti dhimma ba’uun sochii fi wareegama Ilmaan Oromoo addunyaarratti dhageesisuu fi ijoollee cinaa dhaabbachuu keessan kanneen mirkaneessitan hundaaf waanan dhaamu yoo jiraatee, humna Umamaa fi sabummaa keenyatti fayyadamnee diina jilbeenfachiisuuf carraa fi sochiin isaa nu harka waan jiruuf, injifannoo dachaa galmeessifnee, dachee haadhaa fi abbaa keenyaa  dhuunfachuuf halkanii fi guyyaa hojjachuu akka qabnuun dhaamu barbaada. Sochiin itti aanuu wayyaaneen ega gaaffii keenya hin dhageenye, deebii laachuufis qophii hin taanee, karaa nu baasu irra qajeeluuf mirga guutu itti qabna. Kana booda tarkaanfiin keenya goolessummaa dharaa wayyaaneen nu yakkasiisa osoo hin taanee, tarkaanfiin bifa kamiitu, mirga keenyaaf ta’uu addunyaan kan nu hubattu ta’a. Karaan dhiigaa fi lafee ijoollee keenyaan banannee kanaan ol seennee, waan nuuf malu raawwachuuf, Biyya keessaa fi alatti hojjachuun akka itti fufu, sochiin kun ammoo diina mitii lammii diinaaf riqicha ta’ee adabuu fi  diinaaf qormaata ta’uu isaatti akka itti fufu yaadachiisaa, waan nu eeggatu hundumaaf akka of qopheessinuun gaafadhaa”

Barreeffami kiyya kutaa 1ffaa dhiigaa fi lafee ijoollee keenyaan injifannoo argannee kan akeekuudha. kutaan 2ffaa ammoo, injifannoo kana tikifachuu fi isa itti aanutti ce’uuf maaltu nu barbaachisaa isa jedhu irratti xiyyeeffata. Ilmaan Oromoo Biyya keessaa fi alatti sochii Fincila Xumura Gabrummaa galmeessisaa jiran irratti wareegama ulfaataa kafalanii jiran. Waan dhiiga isaanii itti dhangalaasan kun, har’a seenaa siyaasaa Biyyatti miti, addunyaa keessattu addummaa isaan galmaa’ee, Injifannoo ol aanaa galmeessisuu irra ga’ee jira. Kana tikifatanii , karaa saaqamee jiru kanatti dhimma ba’uuf sochii gama hundaa akka nu barbaachisu beekuun barbaachisaadha. Oromoon , dhaaboota Siyaasaan osoo hin daangofnee sochiin itti jiru kana irra jabaatee itti fufu qaba. sadarkaan har’a irra jirru, dhimmi saba keenyaa miseensummaa dhaaboota siyaasaan ol ta’ee, bakka jirrutti, haala keessa jirrutti dhimma baanee Abbaa Biyyaa ta’uu akka dandeenyu nu akeekee jira. kutaa 1ffaa keessatti xiqqaa hanga guddaatti kafalaniin, waan mootummaa of tuulaa sana keessatti uumee jiru, mata duree itti aanan jalatti xuxuquu yaaleera. Yoo gadi fageenyaan ibsuu baatellee dhaamsa ga’aa ni qabaata. Har’a wal gorsaa hin jirru. Waan wal gorsaa turre xumurree , waliin hojjachuu irratti dubbachaa jirra. Kanaaf, irra keessa waan dubbatamee itti guuttachuu hin dagatiinaa. Kutaa 1ffaa keessatti :-
=WAYYAANEEN SIYAASI ISHEE FASHALEE JIRA:-
=MAQAA GOOLESSUMMAAN SHIRRI WAYYAANEE XUMURAMEE JIRA.
=ADEEMSI DIPPILOMAASII WAYYAANEE DHUMATEERA:-
=WAYYAANEEN SABOOTA BIRATTI MAAL TA’UUF JIRTI ?
=WAYYAANEE FI, HUMNA TIKAA, POLISII FI WARAANAA :-
=QABXIILEEN KANNEEN WAYYAANEE KEESSATTI MAAL UUMAN ? UMMATA TIGIRAAYI KEESSATTOO ? jedhee keessa wayyaanootaa ilaallee jirra.

Har’a hegaree keenya bareechuuf, waan dursinee  hojjachuu qabnu danuudha. Sochiin Ummataa ega sadarkaa kana irra ga’ee, Qaamoonni Siyaasaas ta’uu Namoonni dhuunfaa , maqaa Oromoon dhaabbatan kamuu, dafanii sochii Ummataa kanaan of qixxeessuutu irraa egama malee, sochii jiru bakka jiranitti harkisuuf yaaluun irraa hin eegamu. waan dursanii irratti hojjachuu  qaban dursanii irratti hojjachuu, sochii Ummataa kana waan gufachiisu ykn dhaabu maluu dursanii tilmaamanii fi irratti mari’atanii furmaata keewwachuu, waan nu eeggatu gamanumaa tilmaamamee furmaata waliin ta’uu fi yeroo isaatti waan barbaachisaa ta’ee saganteeffatanii waloon hojjachuu qaban., sochiin kun yoo jabaate illee jenne fala lammaffaa fi sadaffaa nuuf ta’uu lafa keewwannee, ulaa saqamu kamuu keessatti gargaaramuu fi Ummata ofii abbaa Biyyaa taasisuuf hojjachuun murteessaadha. Haala adda addaa irraa qabbanaa’uu ni mala. Toftaanis jijijjiiramuu mala. Isa booda kan deebi’ee ka’uu garuu, nuu fi Ilmaan Tigiraay giddutti kan dhumaa fi eenyullee jaarsummaan kaadhaabu hin taatu. Kanaaf qophiin nu barbaachisa.

Qabsoon Ummata kanaa kana booda duubatti kan deebi’uu miti. Namoonni siyaasaa keenya umurii guutuu waan itti dhama’anii fi Gootoonni keenya lubbuu isaanii bakka bu’aa hin qabne kafalaniif ijaan agarree jirra. Sadarkaan kun tikifamuu isa barbaachisa. hojiin nu eeggatu, hojii dabooti. Daboo Oromoon waliif birmatu. Waan ABO irratti gannee dhiifnuu miti. waan miseensa ABO ta’aniif qofaa itti boonnu qofaas miti. yeroo hojiidhaan Gabrummaatti xumura goonee, Bilisummaa keenya mirkaneessuuf hojjannuudha. Yeroo itti Biyya keessaa fi alatti adda wal baafnee haasofnuu miti. yeroo waan of harkaa qabnuun, dandeetti fi beekumsa ofiin, qooda Oromummaa itti baanuudha. Kana ajajaan kan argannuu miti. qooduma yeroon nu gaafattuudha. Sochiilee saganteeffamanii fi hojjadhaa jedhamee hojjatanii lammii fi Biyya ofiif dhaabbachuu itti mirkaneessinuudha. Walumaa galatti ,yeroo dhalli Oromoo tokko akka dhaabaatti hojjatuu fi dhaabni akka nama tokkotti hojjatuudha. Kana gadi fageenyaan itti amanuu nu barbaachisa. kanaaf , yaadoota armaan gadiif xiyyeeffannaa laachuun dansaadhaa jedheen mariif dhiheessa.

GAAFFIIN KEENYA HANGA EESSAATTI ?

Qabsoon Oromoo Bifa gurmaa’iinaan ykn dhaabaan sochii ega eegalee, Kaayyoo qabsaa’amuuf hedduu dhageenye jirra. Gaaffiin kun kaleessa wal ga’ii Bosonaa fi haala dhoksaa keessaan dhiheeffamaa ture. har’a garuu Oromiyaa keessaa ba’ee, Addunyaa maraa wal ga’ee, Biyyoota Addunyaa keenya irraa mariif afeeraa jira. Gaaffii walabummaa nuuti gaafannu dantaa Biyyoota hedduu Itoophiyaa keessaa qabaniin ukkaanfamaa jiraate. Bilisummaan kaleessa ittiin kaanee, har’a Walabummaa Biyyaa fi Bilisummaa Ummataan sirreeffamee, warra dhihaa kana haalaan biri’achiisuus, har’a ajandaa wal ga’ii isaanii ta’eera. Kana booda maaltu ta’uuf deema ? sochiin Oromoo jabaachaa deemuun waan atuma beekanii sodaatan gadi baasuuf jedhaa , akkamiin nutti dhihaachuuf deeman ? gaaffiileen kkfn gadi fageenyaan ilaalamuu qaban.mee haala kana keessa gadi bu’ee dirree kana irratti kaasuus, Namoota siyaasaa fi beektoota keenyaaf , akkasumas dhalooti jiru qabsoon kun gadi fageenyi isaa hangam akka ta’ee fi imala fagoo kana milkeessuuf waa hundaa sadarkaa sadarkaan hojjachuu akka qabnuu yerootu nu akeeka. Har’a dirree siyaasaa irratti qofaa wal huunee yerooo itti wal qabnuu miti. dhalli oromoo ogummaa fi beekumsa isaan yeroo itti waliif birmatuudha.

Mootummoonni addunyaa addatti warri dhihaa Gaaffii Oromoo kana ukkaamsanii qabanii taa’uu isaanii kan dhugeessu, dubbiin kun kana irra caallaan badii hamaatu dhalachuuf taa’aa jedhanii , furmaata argamsiisuuf yaaluu socha’uu isaaniti. Ega balballi ykn waltajjiin ajandaa Oromoo dhaggeeffamtu saaqamtee, Namoota siyaasaa keenya, Beektoota keenya, Hayyoota keenya kkf bifa garagaraan haasofsiisuu fi maree eegaluun waan hin oollee. Dhimma OROMOO irratti ibsoota adda addaa fi marii adda addaa gaggeessuuf jiran. Yeroo fi haala kanatti dhimma ba’uun ammoo ga’ee keenyadha. Haa ta’uutii haalli keessa jiru kanaaf nu tolaa ? beektoonni keenya akki itti jiran fi carraa argachuuf deemnu kanatti dhimma ba’uuf, akka marga gammoojji walirraa fagaatanii taa’aanii waan itti milkaa’aamu natti hin fakkaatu. Kanaaf muuxannoo Biyyoota Bilisoomanii guurraatanii karaa sana irra bu’anii dhimma ofii raawwachiisuuf deemuun barbaachisaadha.

Waggaa 25 dura yeroo chaartaraa san Oromiyaan itti amannee fudhannee kaartaa addunyaa irra jirti. Sun bor waan nutti fidu hin beeknu . garuu lafa Oromoo fi lammii Oromoo Naannoo biraatti makamee jiru sirri ta’uutti fudhannee turre. Har’a haalli kun kanumaan akka dhumatutti gaaffiin yoo nuuf dhihaate akkam goona ? har’a gaaffii Magaalaa Finfinneen sochiilee hedduu gaggeeffannee jirra. Maastar pilaaniinis dhufee Ummata keenya daangaa hanga daangaatti waliif birmachiisee jira. Gaaffiin kun balbala addunyaas baneera. Yeroo kanatti dhaabbannee yaadu kan qabnuu, lafa Oromoo fi ummata oromoo dabarsinee laannee yaadachuudhaan, gaaffii Finfinnee irra tarkaanfannee, gaaffii Ummata keenya nurraa citanii jiran dabalannee, balaan Faranjoonni sodaatan sun daran akka jabaatu taasiisuun fardii ta’a. har’a gaaffiin keenya wayyaanee irra dabree addunyaa keessa seeneera. Akka Biyyaatti dhihaanna taanaan ammoo, Biyya guutuu taate beeksifachuutu dansaadha. Addunyaaf har’a deebii quubsaa laachuu qabna. Adeemsa Dippilomaasii kana irratti wal gargaaruu fi wal qajeelchuu qabna. Ogummaa kiyyaan isin gargaaruun barbaada jedhanii waliif birmachuu qabna. Kana jechuun hojiin kun har’uma ka’amee kan hojjatamu ta’us, bakka deemnu waan beeknuuf , addunyaa gara deemnutti qajeelchuuf dursanii malaa fi shira ofii qopheeffachuun dansaadha. Gaaffiin keenya, Oromiyaa Raayyaa , Walloo, Dirree Dhawaa, Finfinnee , kkf akka dabalatu ammumaa beeksifachuun gaariidha. Daangaama amma jirtuun nuuf haa laafanii, isa booda humnaan deeffannaa jennaan of hiraarsaa jiraachuudha.kaayyoo warra olla keenya waliin tumsa dhaabbchuuf yadne illee fashalsuu ta’aa. Kaartaan Oromiyaa inni Sirriin gadhiifamuu qaba. dhaloota itti aanutti kennamuu qaba.Namoonni ykn beektoonni  seeraa fi ogummaa sochii akkasii waliin jiran, ga’ee lammummaa isaanii ba’uuf ajaja ABO eeguu hin qaban . ijaaramanii ragaalee walitti qabachuun barbaachisaadha. gaaffiin keenya hanga kaartaa Oromiyaa waaqayyoo nu kennee bal’ataa of qopheessaa .

XUMURRI GABRUMMAA BILISUMMAADHA !  ega jennee,,, XUMURRI BILISUMMAA MAALIIDHA ?

Gaaffii kanaaf deebii quubsaa kennuu kan dandeenyu, hiikkaa Bilisummaa akka dansaatti yoo beekneedha. Walabummaan Dachee keenya irratti hundaa’a. Bilisummaan ammoo Ummata irratti.kana jechuun Oromiyaa keessa Bilisummaan jiraachuu jechuudha. Biyya ofii keessatti Bilisummaa qabaachuu jechuun Nageenya qabdutu , Bilisummaa malee si jechiisiisee wareegama si kafalsiisa. Egaa Bilisummaa Ummata keenyaa fi Walabummaa Biyya keenyaan duuba waan guddaatu jira. Nagaan jiraachuu . garuu haala kanaa fi keenya wal bira qabnee yennaa ilaalluu , hegaree keenyaaf hojii har’a jabeessinee hojjachuu qabnuutu jira. Teessoo lafa Biyya keenyaa Oromiyaa yennaa ilaalluu, dhuguma nuuti Bilisoomuun gaanfa Afriikaa irratti geeddarumsa Kaartaa addaa uumuun isaa waan hin hafneedha. Kaartaan haaraan kun Bilisummaa keenya mirkaneessu keenya irra taree Nagaan jiraachuu keenya dhugeessa. Haala keenya irraa kaanee garuu Bilisummaan booda kan jiru nageenya keenyaaf hojjachuun hojii hedduu hedduu nurraa eegamuudha. Waraana Miliyoona qabaanneef Oromiyaa qofaa diina irraa baafnee Nagaa argannaa jennee dubbii xumuraa taasifannaan , karaa irraa maqinee jirra.

Nageenya Oromiyaa walboomte  kan mirkaneessu , Nageenya saboota Oromiyaa marsanii jiranii yoo mirkaneessinee fi qaama sochii keenyaa yoo taasifanneedha. Wayyaanee Oromiyaa keessaa qofaa dhiibnee baasuudhaan Bilisummaa dhugeeffannaan qoosaadha, wayyaanee naannoolee nu marsanii jiran keessaa baasuu fi mana isheettu akka lammaffaa hin kaanee taasiisuu irratti hojjachuun ta’a. kun har’umaa karaan isaa eegalamuus caalaatti jabaatanii hojjatamuu fi toftaalee gaggeeffamaa jiran waliin dhaabbatanii milkeessuun dirqama keenyadha. Dantaa keenyaaf taanaan wareegama barbaachisu kafallee, Naannoolee nu marsan keessatti nagaa waaraa argamsiisuun hedduu barbaachisaadha. kana gochuuf sochiin eegalamee jiraatus, dhalli OROMOO kamuu Ambaasaaddara Oromiyaa ta’ee firummaa kana jabeessuu fi wayyaanee qophixeessullee qaba. ulaa wareegama ijoollee keenyaan argame seennee gaafa haasofnuu yeroo hundaa of qophixessanii dhihaachuu irra, warra ollaaf illee dubbatanii dhageetti horachuu nu barbaachisa.

=Dhaabbilee siyaasaa keenya irraa maaltu eegama ? Qeerroon sochii itti jiru jabeessuuf maal gochuu qaba ? nuuti gaaffii keenya dhaga’aa jechaa jirra. Diinni ammoo Oromiyaa keessaa akka isa baafnuuf garaa nu jabeessaa jiraa qophii qabnaa ?  kutaa 3ffaa keessatti ilaalla .

GALATOOMAA !!!
HORAA BULAA !!!!!!!!!!!!!

1. HUMNI, XUMURA GABRUMMAA HIN MIRKANEESSINEE, BILISUMMAA HIN GOONFATU !!!!! kutaa 1ffaa

Oromo Protests: The Practice of Injustice and Cruelty as Opposed to Equality and Truth

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By Fitale Wari | January 24, 2016

Oromia totals about roughly thirty-five to forty million people of the total population of Ethiopia. Oromia is not only the largest region, but also it is the largest ethnic group in the country. Additionally, Oromo people consider themselves separate from the Amhara. This is demonstrated through each culture’s diverse language, music, food, clothing, etc. Throughout Ethiopia’s history, Oromians have been discriminated against. Ethiopia’s other ethnic groups tend to perceive Oromo people to be socially inferior to the Amhara and lack political representation within the government.

In recent developments, the capital has contrived what is known to be their “Master Plan” to expand the capital into the Oromo territory. Oromians who own land fear that through the Master Plan their livelihoods will be taken away from them. Not only are they terrified about losing their supplies, but also they feel as though they will be stripped off their values, traditions and identities if the government continues with the plan. The Oromo people have been holding peaceful protests to raise awareness and question the actions of the government, potentially hoping to end seizure of the civilians’ lands.

A majority of these protests consist of students; some as young as elementary school, but mostly college students. In their efforts they want the government, as well as other people, to understand how threatening this land-grabbing is to their culture due to the sacredness of the land they inherit from their ancestors. Although the protests began because of the fear of displacement for Oromian farmers, people are now protesting the heinous acts against the Oromo people at these protests. Individuals are being tortured, beaten, shot, bombed, etc., ultimately leading to their deaths.

According to US-based Human Rights Watch, it has recently been reported that Ethiopian security forces have killed at least one hundred forty people participating in these mass anti-government demonstrations since November 2015, and that number continues to grow each day. Not only are protestors being attacked, but also Oromo leaders and journalists who hold a significant amount of influence over the population are being targeted by the government. The government claims that the people they seize are being charged with conspiracies of terrorism against the capital. Of the eighty five and counting number of college students who have lost their lives, none of them have been charged with any crime, nor is the government being held accountable.

Traveling back in time to 2014 in a small Oromian town, Ambo, there was a devastating loss of minimally thirty seven college students due to the transgression of the government. Students were holding peaceful protests and attempting to raise awareness about this same issue; however, the government countered their protests through violence and was not held accountable for the numerous deaths. There was one attack involving a questionable amount of deaths of Oromians by security forces when they threw a hand grenade at students watching a football game. Not only were the optimistic futures of upcoming leaders abruptly put to an end, but also the lack of humanity was corroborated.

There is a great deal of sadness in the inadequate representation of the Oromo community. These demonstrations focus on the planning of urbanization over the Oromo people, but also trigger older complaints of a lack of political and economic inclusion of Oromians within the government and the country as a whole. Without humans being able to safely and rightfully voice their opinions on issues in their communities, humanity has no positive future.

I find the lack of awareness and action being taken on what is occurring in Ethiopia to be personally threatening to the development of the Oromo culture. Hardly any social media originating from other countries covers the events that are happening in Ethiopia. Without the help of others to not only spread awareness, but also to act against these hate-related crimes, humanity and individuals’ dignities are in danger. Not only is the threat of Oromo lives at stake, but also the actions of the capital are resulting in political turmoil for the country as a whole. The progression of this conflict exemplifies how injustice is dominant within cultures, and how justice, truth, and equality are not practiced. Leaders, influential community members, celebrities, and any individual who holds some sort of power should have the ability to voice their concerns in order to serve the public; specifically individuals who are deemed to be more weak and poor. Instead these inhumane massacres demonstrate how the country is serving those who are wealthy in order to maintain their power; the capital is simply stripping humans of their rights, focusing on their personal material gains while atrocities are occurring right in front of their eyes. Selfishness for one’s personal material gain will only result in a failed culture and continually using violence to silence humans will only further demonstrate the loss of hope and pride within ones country. It’s cruel and disheartening for individuals to feel as though they are being denied their rights by a higher power that is supposed to protect them. It is impossible for this minority to lead and influence the actions of those in power.

It is foolish to believe that Oromo lives will be safe if the government decides to retract their plan. The Oromo people will not be free from the Master Plan until the government adheres to neglecting their political, economic and social involvement in the country. The government needs to claim liability for the abominable crimes they are committing.

Check out the links below for more details and information about this ongoing issue:

http://finfinnetribune.com/Gadaa/2016/01/bbc-channels-tv-at-least-140-killed-in-the-unrest-in-the-state-of-oromia-in-ethiopia/

http://finfinnetribune.com/Gadaa/2016/01/oromo-civic-group-demands-ethiopian-officials-responsible-for-killing-oromos-be-brought-to-justice/

http://finfinnetribune.com/Gadaa/2016/01/human-rights-watch-arrest-of-respected-politician-escalating-crisis-in-ethiopia/

54 Capital Plans Ethiopian Pharma Factory After Deal

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BloombergBusiness | By

  • Ethiopia’s $400 million drugs market growing at 25% a year
  • Foreign private-equity investments are increasing in Ethiopia

54 Capital, a London-based private-equity company, plans to build a new plant for Addis Pharmaceutical Factory within two years after investing $30 million in its seventh deal in Ethiopia, an executive said.

The asset manager will also “quickly” increase the number of drugs produced in Adigrat in the northern Tigray region to 150 from 90, Chief Investment Officer Saad Aouad said in an interview. 54 Capital bought a 40.7 percent stake in APF last month and has an option to invest a further $12 million to acquire 49 percent of the company, which is co-owned by a conglomerate with ties to Ethiopia’s ruling coalition.
“We are backing here the largest player in the country with a very strong and motivated management team that we want to help,” Aouad said Jan. 18 in the capital, Addis Ababa.

Ethiopia, sub-Saharan Africa’s second-most populous nation with 97 million people, is forecast to be the continent’s fastest-growing economy this year, after Mozambique, expanding an estimated 8.1 percent, according to the International Monetary Fund. APF, which mainly manufactures antibiotics and painkillers, has revenue of 500 million birr ($24 million) and a share of about half the locally produced pharmaceutical market, according to Aouad.

KKR, Geldof

Several foreign private-equity companies are active in Ethiopia. Schulze Global Investment, based in Singapore, has a $100 million Ethiopia fund, London-based Duet Group and Vasari Global Ltd. bought into Dashen Brewery in 2012 and Bob Geldof’s 8-Miles LLP fund has a stake in a privatized winery. KKR & Co.,run by billionaires Henry Kravis and George Roberts, bought a stake in Afriflora, an Ethiopian flower farm, in 2014.
Since 2014, Africa-focused 54 Capital has made other Ethiopian investments worth $35 million, including a soap factory, edible-oil plant, two pasta producers and a dairy.

APF plans to increase existing capacity usage from 30 percent and start to produce injectable treatments, said Aouad. Therapeutic medicines will be introduced, while 54 Capital is trying to improve efficiency by centralizing some operations of its Ethiopian businesses. The products will supply a market estimated at more than $400 million that’s growing at 25 percent a year, the government said in a July report.

Patchy Power

The largest challenge in Ethiopia is a worsening electricity supply caused primarily by patchy distribution, Aouad said.
“In one of the factories, we lost three weeks of production because the fluctuation of power destroyed a component,” he said. Sluggish bureaucracy and complex regulations that can mean a three-month importing process are also a challenge, he said.

APF is a unit of the investment arm of the Endowment Fund for the Rehabilitation of Tigray, which was founded in 1995 using assets acquired during a 17-year rebellion against the central government by the Tigray People’s Liberation Front. Ethiopia’s government bars foreign investment in industries including financial services and telecommunications.

What is #OromoProtests?

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By Dambal Galaana

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If you show a dog a piece of meat, you will see that it automatically salivates. If you show a cat a cup of milk, you will see it goes crazy until it gets it. Dogs like meat, and cats like milk. Unfortunately, they can’t produce them. For us, meat is meat and milk is milk. We don’t know what dogs and cats call the products they like so much. But they like them so much. Except the regime in power, it seems that many people like the ongoing Oromo movement. But what should be its right name? #OromoProtests? #EthiopiaProtest? Or what?

The Oromo people like it. They call it #OromoProtests. Its causes are justified, the goal is clear, and the action is sacred.  It is about standing up to someone taking your life away from you. It is a heroic act: both defensive and offensive at the same time. It is about claiming your dignity back. When it is done together, it is really enjoyable.

The process is not easy though; it involves ending up in jail, being tortured, or even being killed. Oromo people understood they have only two options: dignity or slavery. They chose dignity over slavery. They very well understood the proverb: “it’s better to live for a day as a lion than to live as a sheep forever.”  Who would hate to live like a lion? No one!  But it requires sacrifice. Those who lose their lives in the process are called martyrs (wareegamtoota). That is their name: the ultimate term that describes why they died and how they died.

For the onlookers, this is a strange thing. They didn’t believe because they have never seen or heard of anything like this. For them a heroic act like is a rare thing that some of them might read only in the Bible or Qur’an. Even those who have read it in the Holy Scriptures must have forgotten it because sometimes human memory is not good.

The regime didn’t believe it.  At the beginning, its leaders thought it was just caused by some anti-peace elements based in the country and abroad. So, they gave it the name they usually give to such a thing. They called it “Huket” (violence) and “shiber” (terror). When they realize the strength and determination of the protests, they chose different terms to name it: they called it “gannel” (demon) and “tenquay” (sorceress).  Apparently, they asked the support of their anti-terror allies: the United States and European Union to defeat such “demons.” Poor woyyanees!

All the name-callings were intended to undermine and delegitimize the movement and thereby to “mercilessly quash” it. Unfortunately, it hasn’t worked for them for two main reasons. The first reason is the perseverance of the movement itself. Perhaps for the first time in modern history, the Oromo movement the first to continue unabated for more than two months. This made it to receive the attention of international community. Unlike the regime, international community has a different name for it—popular uprising.  It really is. The second reason which is also related to the first one is the derision the regime faced from its patrons such as the United States and the European Union. Both the regimes name-calling and its diplomacy were defeated by Oromo activists.

Other onlookers also like the protests. So, they gave the name: “Ethiopian popular uprising.” But it has not become “Ethiopian uprising” so far.  The reason in simple and clear: other Ethiopians did not take part in it.

Oromo people don’t believe that Ethiopia belongs to only the Oromos, or the Amharas, or the Somalis, or the Sidamas, or any single group. They believe that Ethiopia or any country should be a name that includes all groups. When Oromo people protest and others keep silent as if nothing is going on, the protest becomes the #Oromoprotests whether one likes it or not. If other groups join the protest and take part in it, the movement becomes Ethiopian protest whether one likes it or not.  Without taking part in it, it is nonsense to ask to change #OromoProtest to #EthiopianProtest. Even if we try to change it, it won’t happen because that is nonsense. You know what I mean, ha! Yes, it is nonsense.

Oromo people like and enjoy Oromo movement because they initiated it. They are taking part in it and dying in it. So, they call it #OromoProtests. This is a sacred name that reflects three things: the cause, struggle, and the goal.

QARUUTEE FII WAYYAANEE

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Abbaa Urjii

qaruuteeEega wal-dhabbiin hawaasota jiddutti jalqaberraa kaasee, qaruutammaan qaama lolaarraa tokko tahee jira. Iddoo diinni jiru, haala keessa jiru, humnaa fii miya akkam, eessaa akka qaburratti odeeffannoo dhugaa qabaachuun, qophii fii duula irratti godhamuu malees, injifannoo galmooytuufillee murteessa.

Haala qaruutummaa keessatti cimaan, caasaa diinaa keessa karaa nama isaa tiin hulluuqanii haalaa fii karoora isaarratti odeeffannoo arkachuu dha. Kana xiinxala lola Israa’elii fii Hizbullaa jiddutti bara 2006 godhamerraa hubachuun ni dandayama. Lolli ganama Adoolessa 12a, tarkaanfii loltoonni Hizbullaa raayyaa Israa’eel kanneen timjii eegaa jiranitti dhukaasa daguu bananiin jalqabame, haala walitti bu’iinsa ammaan duraa tiin addaatti deemee, Hagayya 14, bara 2006, araar-qaboon dhaabbachuu mudate.

Wanni lola kana kanneen isa duraa tiin adda godhe, waraanni Israa’el, akka aadaa isaa kan duritti, waraana Hizbullaa injifatee, mirgaan galuu dhabuu isaa ti. Kan kana fide, waraanni Yahuudaa baayyina loltootaa fii miya waraanaa kan ammayyaa tiin caalamee tii miti. Ykniis jibbi loltoonni Israa’el nyaapha isaanii tiif qaban bakkarraa sossoohee tii miti. Yo murannoo tahe malee, baayyina raayyaa fii miya lolaa tiin loltoonni Hizbullaa kan Israa’eel-iin wal hin-gitan.

Mootummaan Israa’el, durattumaa, baayyina loltootaa tii fii ammayyummaa meeshaa waraanaa qofaan diina marsee jiru injifachuu akka hin dandeenye ni beeyti. Kanaaf, dhaaba qaruutee isii, Mossad-irratti irkachuu malees, qaruutummaa-rratti amatatti horii Ameerikaa biliyoona lamaa ol baafti. Horii kanaan, mootummaa fii hawaasa Arabootaa keessa caasaa basaasotaa ykn dooyyoo diriirfatteen odeeyfannoo guurratti. Haala kanaaf, Lubnaan qofatti, waggatti, horii Ameerikaa miliyoona dhibba jahaa ol baafti.

Warri Hizbullaa, kanneen Israa’el waliin yaroo hedduu walitti-bu’an, isaanii fii Araboonni niis jaraan daddeebi’anii injifatamuun miya waraanaa malees, haala waraana isaaniirratti sirriin/iccitiin gurra diinaa seenuu tahuu hubatan. Kannarraa ka’uun, caasaa qaruutee tan mataa isaanii dhaabbatanii hulluuyxoota if keessaa mancaasuu fii iccitii eeggachurratti bobbahan. Bobbaa sanii tu lola kanarratti milkoomina fide. Wanni godhame, ji’a sadii lola dura, meeshaa gurguddoo qabanii fii gola hoogganootaa iddoo jirurraa bakka biraatti dhooysaan godaansisan. Akka lolli jalqabamee niis warra diinaaf oduu dabarsan ja’anii hordofaa jiran hunda hidhatti guuran. Haalli kuni, Israa’el ijaa fii gurra dhoorke. Xayyaaraa fii madaafaan iddoon guyyaa guutuu barbadeessaa ooltu, furga’aa (rookkeeta) Hizbullaa-rraa itti dhukaafamu irraa dhaabuu hin dandeenye. Illima duratti dhandhaarame kan himuuf dhabamee, taankonni isii timjii Lubnaan irraa fagaatanii deemuu hanqatan. Iddoo xayyaaraan barbadeessitee loltoota qilleensarraa itti gad buuftu hundatti, loltoonni Hizbullaa akka tuqaatti lafa keessaa itti ol yaa’anii barbadeessan. Wanni biraa hanqatee, caasaa qunnamtii elektroonikaa kan akka raadiyoo, telefoonaa fii TV Hizbullaa qilleensarraa buusuuf ijibbaanni gootelleen milkaawuuf dide. Kan haala kana hunda fide, haala dhaabaa fii waraana Hizbullaa, akkasumatti ammaas, tooftaa isaaniirratti odeeffannoo dhugaa qabaachuu dhaba. Kuni Israa’el hadhaa injifatamuu dhandhamse.

Haala armaa olii kana, hayyootaa fii xiinxaloonni siyaasaa Alastair Crooke fii Mark Perry kanneen ja’aman, maxxansaa Counter Punch ja’u kan Onkololeessa 13, 2006-rratti, mata-duree “How Hezbollah Defeated Israel” ja’uun “On July 28, the severity of Israel’s intelligence failures finally reached the Israeli public.” Jechuun dhibdee Israa’el odeeffannoo dhabarratti mudatte ibsan.

Gama biraa tiin, ammallee, haaluma kanaaf, lola Amerikaan Afgaanistaan keessatti Xaalibaan waliin godhaa jirtu laaluun ni dandayama. Haalli lola kanaa kan hanga ammaa yo xiinxalame, wanni Amerikaa injifannoo hoongeessee, lola bara 2001 jalqabe hanga ammaatti dheereesse, hanqina miya waraanaa fii meeshaa qaruutee odoo hin taane, hir’ina odeeffannoo tahuu tu irraa hubatama.

Akka lolli godhamee Xaalibaan magaalaarraa daggalatti godaaneen, qaruuteen Ameerikaa, CIA-n, bararaa nam-malee, unmanned aerial vehicle (UAV) ykn kan maqaa drone-iin beekkame, kan samii gubbaa waan lafarra sossoohaa fii barruu xixiqqoo hamma gabatee makiinaarratti barreeffamte ifatti arkisiisuun lafa Afgaanistan guutuu tooyachutti seene. Kana malees, maallaqa kintaalaan achi geesseen, hiyyeessa biyyaa kumaatama horiin sobee haala Xaalibaanrratti odeeyfannoo akka funaananiif itti bobbaase. Kana malees, hoogganoota dhaabaa fii ajajoota waraana Xaalibaanitti nama quba laateef horii guddaa akka kennu labse. Muulaa Umar, Duree dhaabaa nama bakka jiru qofa qaceelcheef qarshii Ameerikaa $10,000,000 (miliyoona kudhan) kennuuf irbuu seene. Akkasumaa waliin, Amerikaan, biyyi biyyoota adunyaa keessaa irree hundaa olii qaba ja’amu, waraana isaa malees kan waaheloota NATO, biyyoota afurtamii tokkoo, dabalatee, sa’atti doolaara miliyoona afurii ol baasaa, murattoota Xaalibaan, kanneen yo akkam baayyatan kuma jahatti shalagaman, injifachuu hin dandeenye. Sababni isaas dhabiinsa odeeffannoo ti.

Gama Wayyaaneetti yo seenne, sossooha ummanni Oromiyaa bilisummaaf godhaa jiran ukkaamsuuf odeeffannoon funaannachuun hujii Wayyaaneen halkanii-guyyaa hara-galfii malee irratti bobbahaa jirtu. Haala kanaa fiis caasaa basaasotaa haala adda-addaatti haawasa keessa diriirfattee jirti. Caasaan cimaan tokko kan maqaa Waajjira Nageenyaa fii Mirkanii (Deh’ninnetinnaa Marrajaa) moggaaftee fi. Waajjirri kuni, hoogganicha, Geetaachoo Aseffaa-rraa kaasee, dhibbarraa saddeettamii (80%) ol, Tigrootaan dhunfatamaa dha. Waajjira kanaan, haala ifatti beekkameen alattiis, godinoota Oromiyaa guutuu keessatti, odoo warri bulchiinsaa hin-beeyne caasaa dhooysaa tiin, hojjattoota mootummaa basaasti. Caasuma waajjiruma kanaa tiin, ammaas, manguddootarraa hamma kaa’imaanitti, namoota dhimmi hawaasa isaanii itti hin-dhagayamne horiin bittee, basaasummaarratti leenjiftee, hujii barbaadurratti bobbaafte. Kana malees, Caasaa Feedraalaa kan isiin qofti itti abbaa tiin, damee foolisii keessaan, maqaa Nac-Labaashii-tiin Tigroota biyya guutuu keessa bobbaafattee haala hawaasa keessa jiru tooyatti. Kuni gama biyya keessaa tiin yo tahu, gama biyyaa alaatiis, Imbaasiilee hunda keessatti maqaa Nageenyaa tiin waajjira kanarraa Tigroota ramaddee, hojjattoota tooyachuu malees, sossooha hawaasa biyya alaa jiru keessatti adeemsifamu qoratti. Yoom kana qofa, ammaas, Waajjira Bulchiinsaa fii Nageenyaa jechuun damee bulchiinsa hunda keessatti birkii uummattee, godinaaleerraa hanga araddootaatti caasaa diriirfattee hawwasa basaasti.

Haalli armaa olii hundi isii hanqatee, maatiirraa jalqabee miseensota hawaasa guutuu jiddutti wal-shakkii uumtee, ummanni ooltee-bultee malee akka wal-bira dabru godhuuf tattaafata gootuun, hawaasa guutuu biyyaa haala Takka-Shanee tiin caasuuf ijibbaatti. Waggoota 24-n aangoo biyyaa dhunfatte keessatti adunyaan haalaan if dura tarkaanfattee jirti. Kan tarkaanfii kanaaf sababa tahe guddina teknologii kan gama telefoona harkaa (cell phone) fii interneetiin arkame. Biyyoota hawaasni miidhaa mootummaa irraa walaba tahe keessatti, haallan sab-qunnamtii kuni haalaan aammatamee, hawwasaa fii biyyaas gama guddina ajaa’ibaatti oofaa jira. Hallan sab-qunnmatii kuni fedhii isii dura waan dhaabbatuuf, Wayyaaneen hanga haala tooyannaa isaa mijjeeffattutti biyya seenuurraa dhibeeysite ture. Eega naquun dirqii itti tahe boodaas, waajjiraa fii sharikaa isaa dhunfachuun, babal’ina isaa hamma dandeessuutti dhibeessaa jirti.

Akka gabaasaa Baankii Adunyaa (The World Bank) kan bara 2014 irraa ifatti hubatamutti,  (http://data.worldbank.org/indicator/IT.CEL.SETS.P2), babal’ina telefoona harkaa tiin biyyoota adunyaa keessaa, Xoophiyaan, warra maayyirraa jiran keessa tan torbbaffaa taatee arkamti. Akka gabaasaa kanaatti, lammii biyyaarraa dhibba keessa soddomii lama (32%) qofaa tu telefoona harkaa qaba. Haala kanarratti biiyti irraa maayyii, tan ilmaan adeerran Wayyaanee, Ertiraa dha. Akka gabaasaatti namoota biyya sanii dhibba keessa kan telefoonaa harkaa qabu jaha (6%) qofa. Haalli lammii biyyoota ollaa kan warra Wayyaanee fii Sha’ibiyaan irratti abboomaniin adda. Ummata Suudan keessaa 74%, kan Keniyaa irraa 72% tu qaba. Kana malees, biyya Soomaalee tan heeraan mootummaa hin qabne keesattille, hawaasa keessaa 51% tu telefoona harkaa qaba.

Gama babal’ina interneetii niis gabaasaan biyyatti kan telefoonaa daran fokkota. Haalli isaa faallaa misooma Wayyaaneen haasoytuu callaqqisa. Gabaasaan Internet World Stats, kan bara 2015-ii irraa akka hubatamutti, (http://www.internetworldstats.com/stats.htm), biyyota Afrikaa kanneen babal’inni interneet haalaan duubbatti hafe keessa, Xoophiyaan warra maayyiirraa tan afraffaa ti. Warri isii boodatti haafe fii kan maayyii akkuma reefutti ilmaan adeerran isii ti. Akka gabaasaa kanaatti, ummata Keniyaa keessaa 69.9%, kan Sudan irraa 25.8% internet waliin hidhata yo qabaatan, kan Xoophiyaa garuu 3.7% qofa. Akka gabaasaa kanaatt, biiyti Soomaalee, tan mootummaa hin qabne, tan adunyaarraa hanga Wayyaanee sadaqaa hin arkanne keessa warra jiraatan keessaa 4.7% tu interneet qaba. Akkuma olitti ibsametti, Ertiraa, biyya babal’ina teknologii kanaa tiin hunda duubatti hafte keessatti, warri tajaajila isaa qaban lammii keessa 1.0% qofa.

Wayyaneen akkumaa telefoonaa fii interneet dhunfata isii jalatti nayxee babal’ina isaa tooyachaa jirtutti, waan lammiin biyyaa dhagayuu qabaniis muteessuuf ijibbaata gooti. Kanaaf, ummanni biyyaa oduu dharaa tan isiin bowwaaftuuf malee tan biraa akka hin dhageenye godhuuf  tattaafatti. Kanaafiis TV walba tahan ukkaamsuu fii raadiyoonnan ugguruun hujii isii tahee jira.

Haallan armaa olii kanneen Wayyaaneen warra aangoo isii dura dhaabbatan hawaasa keessaa ittiin adamtu keessaa hamaan kan nama ofii tiin nama basaasamuu ti. Oromoonni haala kanaaf hujiirratti bobbaafte irra hedduun isaanii warra suduudaan Tigroota qofa qunnamu. Jarri kuni, wanni biraa isaan hanqatee, walgayiilee hawaasaarratti anaannatanii haasawuun ummata keessaa kanneen onneen danfitu qoratuuf. Haalli isaanii kuni yaamuu daran amma finiinaa jira. Fincila Diddaa Gabrummaa finiinsuuf jara kana beekuu fii hawaasa keessatti saaxileessuun barbaachisa. Kana godhuuf akkuma warra Hizbullaatti caasaa qaruutee tan mataa ifii qabaachuun barbaachisaa dha. Ammaaf, haala kanarratti hammanumaan ja’a.

 

Oromiyaan ni bilisoomti!

XUMURA GABRUMMAA MIRKANEESSUUF, HUMNA TA’UUN MURTEESSAADHA!!!!!

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SEENAA Y.G (2005), Kutaa 3ffaa fi xumuraa.

Leaders-are-winners-period

Ummati Oromoo kan yeroo kamirrayyuu caalaa waliif birmatee sochiin biyya keessaa fi alatti gaggeessaa jiru, hawwii fi fedhii ilmaan Oromoo miliyoonaan lakkaa’amanii kan dhugeessee fi hamilee yoomillee keessaa ba’uu hin dandeenye kaa uumeedha. Abdii fi murannoon ilmaan Oromoo keessa jiru, akka sibiilaa kan itti jabaatee fi waan dabree dhiisee hegaree isaa tolchuuf, humna ta’uun murteessaa ta’uu kan itti hubateedha. Wareegama barbaachisu kafalee, waan dhufuu maluuf of qopheessaa jiraachuu argaa jirra. Kun miira wareegama ulfaataan argameedha. Kana kunuunsuu fi sochii kana caaluu gaggeessuuf, ofii fi qabeenyaa ofiillee kennuun barbaachisaa ta’uu hunduu kan irratti walii gale fakkaata. Qaamni dhimmi kun isa ilaallatu, haala kanatti dhimma ba’ee, Ummati kun humna ta’ee akka ol ba’uuf, hojiilee Ummata kana irraa eegaman bifa gara garaan qopheessee, Xumura Gabrummaa kana akka shaffisiisu hin shakku. Yaada kutaa 2ffaa keessatti kaasee wayitan xumuru, gaaffiilee tokko tokko kaasee, deebii isaa kutaa 3ffaa keessatti qabadhee akkan dhihaadhu kaa’eera. Gaffiileen kaasee, dhaabbilee siyaasaa keenya irraa maaltu eegama? Qeerroon sochii itti jiru jabeessuuf maal gochuu qaba? Nuuti gaaffii keenya dhaga’aa jechaa jirra. Diinni ammoo Oromiyaa keessaa akka isa baafnuuf garaa nu jabeessaa jiraa qophii qabnaa? Kan jedhuudha. Har’as yaadoota ka’umsaaf ta’aniin kaasa malee, waa hundaa hin katabu. Dhala Oromoo rakkoon mana isaa isa seentee jirtu kanatti fala himuun har’a qoosaadha. Ykn Oromoon dubbiin hin galuuf jedhanii tuffachuudha. Falli isaa maal akka ta’ee har’a akka gaaritti hubatee hojiin argisiisaa jira. Har’a waan waliif dhaamnu waan hegaree keessatti (waggaa 5, 10, 15, 20 …) nu mudachuu danda’uu malee, Oromoon har’aa fi boruu keessatti waan raawwatuu qabu walitti hin himnu.

A. DHAABBILEE SIYAASAA OROMOO IRRAA MAALTU EEGAMA?

Har’a humnoonni fi namoonni hedduun ibsoota adda addaa fi waamicha adda addaa dhiheessaa jiran. Waan gaggeeffamaa jiru illee nuutu duubaan jira jedhanii abbaa itti ta’uuf ibsaa fi labsii adda addaa baasan. Sochiin amma jiru kan Ummata Oromooti. Akka bara Fiwudaalootaa kan Abbootii Lafaa miti. Sammuu akkas yaaduun akkamiin Ummataaf dhaabbannee jedhan akka dubbatan namaaf hin galu. Sochii har’aaf wareegama kan itti baasee, Ummata Oromoo fi Ijoollee Biyya keessaa wareegama Ulfaataa baasaa jirtuutu deebii quubsaa yeroo isaatti itti kenna. Adeemsa akkasii irraa of qusachun garuu hedduu barbaachisaadha. Dhaabbileen siyaasaa OROMOO walabummaa qabanii fi Oromoof dhaabbachuu isaanii wareegama baasuun mirkaneessaa jiran, waan hunda irra keessa isaanii caalaatti jabeessanii, yeroo barbaachisaa ta’eetti akkaataa keessaa fi alatti wal tumsuu danda’an irratti haalaan hojjachuu qaban. Wayyaaneen dhaabbilee Oromoo wal dura dhaabuun hojii ishee itti aanu ta’uu ni mala. Kanaaf, keessa ofii cufatanii hojii ifaa fi dhoksaa ofii adda baafatanii bakka murteessaa ta’e irratti sagalee walii laachuuf, waamicha addunyaa irratti sagalee tokkon dhaabbachuuf, of qopheessuutu irraa eegama. Adda durummaan ABOn kan yeroo kamirrayyuu caalaa keessaa fi ala isaa haalaan jabeesseee, yaada Ummataa dhaggeeffatee Ummata dhiigaa fi lafee isa godhate kana ijaaree sochii caalaaf qopheessuutu irraa eegama.

Dhaaboonni siyaasaa Oromoo maqaa OROMOOn dhabbatanii Wayyaaneef daboo ba’an, dhaabbilee mormitootaa fakkaatanii OPDO waliin warra kaan sagalee dhabsiisaa jiran, ijoolleen isaanii yeroo dhumtuu fi warri kaan mootummaatti haqa jiru himanii ejjannoo isaanii yennaa beeksifatan, harcaatu opdo irraa argataniif jecha callisanii kan jiran, gara itti goruu barbaadan akka beeksifataniif Ummati dirqisiisu qaba. Boruu ijoolleetti hiriira ba’uuf shira wayyaanee milkeessuuf kan foolataa jiran isaan waan ta’eef. Dhaabbileen walaba ta’an garuu yoo xiqqaate wal danquu irraa tasumaa of fageessuu qabu. Daboo halgaa fi firaa adda baafachuu qabu. Kana irra yoo taree garuu, gara laafessummaa miidhama keenya jabeessu haquun filmaata biraa hin qabu.

B. BEEKTOOTA KEENYA IRRAA KAN EEGAMU:-

Beektoonni keenya waan adda baafachuu dadhabanii of hidhanii taa’antu jira. Silaa isaantu waa baayyee qajeelchuu fi hegaree siyaasa keenyaa tilmaamee, dhaabbilee siyaasaaf yaada kenna ture. Haala addunyaa fi adeemsa siyaasaa addunyaa gilgaalanii waan ta’uuf deemu tilamaamanii, dhaaboota siyaasaa qajeelchuuf yaaluun, ga’ee isaanii ture. Garuu waan kana waan hubatan hin fakkaatan. Hundi isaanii dirree siyaasaa irratti wal-qabanii, dandeettii fi ogummaa isaanii awwaalanii irra taa’aa jiran. Hundatu akkasii jechuu miti. Garuu otuu walitti dhufanii addunyaa irratti dhimma keenya fudhachiisuuf waloon hojjatanii, wareegama baafnu hanqisu danda’u turan. Akka Ogummaa fi beekumsa isaanitti wal ijaaranii bu’aa buusuu danda’an irratti hin hojjatan. Dhaloota boriif waan kaa’aan hin qaban. Rakkoon ture dhaloota itti aanutti akka dabruuf callisanii ilaalaa jiran. Ijaaramuun murteessaa ta’uu inuma dubbatan. Ofii ijaaramuu dhabuun ammam akka isaan miidhellee ni dubbatan. Garuu har’allee dhaloota ijaaraa hin jiran. Kun hanqina guddaadha.

TPLF (wayyaaneen ) beektoota isaanii addunyaa irra jiran Ijaarrataniin bosonaa kaaseenii tarkaanfataa asi ga’an. Gorsitoota hedduu qaban. EPLF beektoonni isaanii hedduun yaadaan gargar fagaatanis, dhimma Biyyaa taanaan humna biyya bulchaa jiru gorsaa fi yaada kennaafii jiran. Ameerikaan har’a addunyaa akka barbaaddee gochaa jirtu kan dhaabanii jiran Obaamaa faa’aa miti. Naasaa fi beektota isaanii siyaasa addunyaa waggoota 50 dhufaniif gaggeeffamu malan tilmaamanii adeemsa isaan baasaniin tarkaanfatti. Addunyaa hundi akkasii. Keenyawoo? OSAn dhimma Oromoo irratti qorannoo siyaasaa hedduu gaggeessan. Qorannoo kana keessaa dhaabbilee siyaasaaf kenneeraa ? Abbaan fedhe ka’ee ABOn anadha jedhee ummata yeroo burjaajessuu seenaa waggoota dheeraaf qorate ilaalee Ummataaf yaada mataa fi haqa jiru dubbachuu osoo danda’uu callisuun, dhugaa ummata kana tikisuu hin ta’uu. Kanaaf, beektoonni keenya dhugaa ummata keenyaa dubbachuu fi abbaa fedhee sirreessuuf mirga guutuu qabaachuu, yeroo qabsoon Oromoo haalaan jabaatee karaa qabaachaa jiru kanatti rakkoon dabree akka irra hin deebineef ga’ee ofii gama hundaan ba’uuf qophii taasisuu, beektoonni bakka jiranitti Lammummaa Biyyoota kamittu qabaachuu waan danda’anif kanatti dhimma ba’anii gurmuun waan saba isaanii falmuutu irraa eegama. Beektooni dirree siyaasaa irratti wal-qabuu dhaabuu qaban. Dirreen beekumsaa fi ogummaa isaanii dirree siyaasaa akka caalu amanuu qaban. Abbootiin seeraa ijaaramanii daandii isaan itti jiran hedduu kan nama jajjabeessuudha. Dhimma Oromiyaan wal qabatee sadarkaa addunyaatti waan falmachuu nu barbaachisu waan danuutu jira. Bifa kanaaf of qopheessuuf ga’ee isaaniif qophaa’uu qaban. Hundu akkasitti dhaabbachuu qaba.

C. HOJJATTOOTA MOOTUMMAA:-

Hojjattoonni Oromoo Mootummaa Oromiyaas ta’anii fedaraalaa irra jireessi isaanii Fincila Diddaa Gabrummaa (FDG) bara 2000 kaasee gaggeeffamu keessatti qooda ol aanaa kan qabaniidha. Garuu, hojii argannaan callisanii ta’uun isaanii hedduu nama raaja. Bilisummaa fi hojii argachuun waan addaan fagoo jiranidha. maaliif ijoollee bira dhaabbatanii hojii dhaabuu dadhaban? Maaliif dhiiga obbolaa isaanii fi reeffa obbolaa isaanii awwaaluu fi imimmaan buusuufiin qofa hafan. Amma yoomitti bo’aa jiraatu? Bilisummaan ijoolleen kun dhumaafii jiran isaaniif gabrummaa ta’uu isaatii? Osoo isaan ijoollee kanaaf humna ta’anii lubbuu ijoollee hedduu baraaruu akka danda’an ni hubatuu? Hojjattoonni Oromoo bakkaa fi bifa kamiinuu mindaan jiraatan, wayyaaneen isaaniif warqee haftee, ijoollee kanaaf qoraatti hin hafnee. Dhala Oromoo hundaaf qoraatti haftee dhiigaa akka jiraatan taasisaa jirti. Kanaaf, dabeessummaa mindaadhaan bitattan of irraa kaasaa gataa. Har’a bakka wareegamaatti kan isin dhabnee, boruu bakka sirbaatti walitti baana. Gaafas wal taajjabnaa qalbifadhaa!!!

D. UMMATA OROMOOF:-

Ummati Oromoo sadarkaan qabsoo isaa irra ga’ee jiru, isa dhumaati. Xumura Gabrummaa mirkaneessuudha. Sochiin ati gochaa jirtu diinaaf har’allee qoosaa ta’ee, dhiiga dhangalaasuun filannoo isaa ta’eera. Sirratti garaa jabaachuun ala furmaata biraa hin qabuu jechaa jira. Waan lubbuu isaaf hin sodaachifne karaa cufuun kee, isaaf qoosaa ta’eera. Karaa nagaa gaaffii dhiheessuun kee, wayyaaneef kadhaa ta’eera. Ulee fi dabtara baattee hiriiruun kee wayyaanootaaf dabeessummaa ta’eera. Mirga ati gaafatteef deebiin rasaasa ta’ee, daa’iima waggaa 7 illee ajjeesuu ta’eera. Kana irra maaltu jira? Lubbuu nama 170 dhabdee har’allee karaa nagaa gaaffii kee itti fufuun, wareegama biraa dabalaa jira. Irraa hin bitinii fi itti hin gurguriin jettee garaa bal’chuu fi karaa miidhaa hin qabneen yaaduun kee, ajjeechaa jumlaa irraa si hin baafne. Dhalli Oromoo fageessee hegaree Ummata kana lamaanii gidduu yaadee dogoggora isaanii itti argisiisuuf yaalee hundumtuu, wayyaanee caalaattu irree ta’eef. Akka ati waa ajjeesuu fi of irraa dhorkuu hin dandeenyetti, yaadi kee kan dabeessaa ta’eeti, dhaloota jiilchuuf ijoollee Asfaaltii irratti gonbisuun filmaata isaanii ta’ee jira. Kanarra miidhaan hin jiru! Kana irra tuffiin hin jiru!

OROMOOn sochii jalqabeen milkaa’uu barbaada taanaan, gara jabummaa fi Tigiree Oromiyaa keessaa qulqulleessuuf of qopheessuu qaba. Kana gochuuf ammoo tarkaanfiin jalqabaa wayyaaneef warra riqicha ta’an osoo hin hafnee OROMIYAA keessaa baasuudha. INGILIZIIN Afirikaa kibbaatti mogoleen kan jalatti cabe, Abbootiin Biyyaa jala adeemtoota isaanii Gommaa fi gaazaan gubuu yennaa jalqabaniidha. Gurraachi tarkaanfii Ummata isaa kana argee guyyoota muraasa keessatti diinaaf qawwee baachuu dhaabe. Isa booda Abbaa Biyyummaa warra gurraachaa mirkanaa’ee. Kan nu eeggatu kanuma. Wayyaanee Oromiyaa keessaa ariinu, dachee saboota olla keenyaa akka hin qubanneef, isaaninis ijaarree tarkaanfii wal-fakkaataa akka fudhatan taasisuu, barbaachisaa taanaan, ofii keessatti hirmaatanii dantaa ofii kabachisuu barbaachisa. Kanaaf, amma sadarkaa lubbuu lammii ofii baraaruu irra waan jirruuf tarkaanfiin akka namummaatti yaannee hundumtuu of tuulummaa wayyaaneen waan cabeef, sochii itti aanutti ce’uun barbaachisaadha.

E. HAWAASA OROMOO BIYYOOTA HANBAA JIRAATANIIF:-

Hawaasi Oromoo Biyyoota alaa jiran sochii itti jiran caalaatti itti fufu qabu. Gargaarsa barbaachisu dhiheessuuf, waan wal irraa hin cinne akkaataa itti gaggeeffatan irratti mari’achuu, hiriira sagantaa mataa isaa qabu irratti hojjachuu, ilmaan Tigireetti dhihaatanii of-tuultoonni isaanii badii kana caalaa ofitti fi Ummata Tigiree irratti osoo hin fidiin akka irraa dhaabbataniif dhaamsaa fi hubachiisa kennuu, amansiisuun irraa eegama. Dantaa keenyaaf waan hojjannu irratti garaa bal’annee, aarii fi jibba of-keessatti qabannee waan har’a hojjachuu qabnuu seeraa fi sirnaan gaggeessinaan bori gaabbii keessaa akka baanuu fi dhugaa qabu akka jedhan taasisuu qabna. Sochi siyaasaa gaggeessinu keessatti qaawwaan akka hin umamneef adeemsa keenya bal’ifachuun, hundumtuu akkaataa jireenyaa fi walitti dhiheenyaan gumaacha irraa eegamu akka taasisu haala mijeessuun Ummata keenyaa fi dhaabbilee siyaasaa keenyaaf humna ta’uuf hojjachuun fardiidha. Tokkummaa ijoolleen barattootaa dhiigaan mirkaneessan mirkaneessuun, akka nama tokkotti hojjachuu, Oromiyaaf AMBBAASADDARA godhanii of muudanii hojjachuun dirqama keenyaa jennee fudhachuun sochii jiru bifa hundaan finiinsuun barbaachisaadha. Humna qabnu miseensa taasisuun ykn miseensa ta’uu qofaan of daangeessuu dhiisanii, dhimmi Ummata koo dhimma kooti jedhanii cichoomiinaan dhaabbchuun, qabsoo ofiif human ta’uun murteessaadha. Sochiin amma jiru caalaatti jabaachuu qaba. Gargaarsa Oromiyaaf taasifnuu kan umurii guutuu jechuun murteeffachuun dansaadha. Gootummaadha! Maaliif jennaan ijoolleen Biyya keessaa lubbu isaanii Umuriin olii waan nu kennaniif. Walumaa galatti Sochii ofii bifa hundaan jabeessuu fi dhibdee nuu fi wayyaanee gidduu jiru caalaatti diimeessuun murteessaadha. Falli jiruus kanuma!

F. WARRA WAAMICHA BAAYYIFATANIIF:-

Humnoonni fi namoonni hedduun dhaabbilee siyaasaa Oromoof waamicha godhan. Ijoolleef dhaqabaa kan jedhu. Har’a eessa jiraachuu keessan mirkaneessaa kan jedhu. Kun haqummaa kan qabu fakkaata. Jecha kana Oromoonni abdii akka kutataniif, dhaabonni siyaasaa Oromoo hin jiranii isinin hin jennee, kanneen jechuu barbaadaniin illee hololamu danda’a. Warri wareegamu ijoollee arganiinis dubbatamu danda’a. Garuu waamicha taasisuun furmaata hin ta’u. Sochiin jiru kaayyoo isaa galmaan ga’uu irra taree, walabummaa Oromiyaaf karaa saaqeera. Wayyaaneen gaaffiin Oromoo 100/100 tti deebii argatee nu waliin hiriiree jiraa jettee addunyaa sobaa turte guutummaatti jalaa fashalsee jira. Ammatti gama kanaan injifannoo argannee qofaan boonaa. Isa hafe yeroo isaatti ibsuun hin hafu. Maraachuun wayyaanee fi ijoollee waggaa 7tti dhukaasuuf dirqamtee kanadha. Kun ammoo boruu maal akka dhalchuu wayyaanee caalaa kan beeku hin jiru. Daabbileen siyaasaa Oromoo sochii kana fakkaatu kan gaggeessan Ummata keessa taa’aniitii malee, Biyya alaa taa’aanii akka hin taanee waan dirree irra jiru waan ta’eef, eessaa akka human biraa waamaa jirtan adda baafadhaa. Ummata irraa fagaachuun keessan, kan dhaabaa ta’uu hin danda’u.

G. WARRA IJOOLLEEN OFUMAA DHUMAA JIRTI JETTANIIF:-

Ijoolleen akkasumaan dhumaa jirtii, humni boodaa isaan dhaqabu hin jiru, sagantaa hin qabanii, gara itti deeman hin beekanii… kkf jettanii kanneen lallabdanii fi katabdan dhaabbadhaati yaadaa. Yoo, waan nuuti keessa hin jirree akkamiin raawwatamaa? jettu ta’ee, waan keessa jirtan hojjadhaati asi ba’aa. Waan deemaa jiruttis abbaa taanaa kan jettan yoo ta’ee, wareegama Oromoo irratti abbummaan hin jiruu, wareegama dhaaluun salphina. Wareegama baasuuf dhaaluun garuu gootummaadha. Kun hoodadhaa adaraa irraa dhaabbadhaa. Dhiiga ijoollee dhangala’aa jiru irra dhaabbannee wal-atakaaruun salphinaa, waan isiniif hin gallee waa hedduun waan jiruuf callisaa taa’aatii dhuma waan kanaa daawwadhaa. Garuu, gadi jabeessee kan isinitti himuu, sochiin ammaa kun humna qeerroo gaggeeffamaa fi masakamaa jiraachuu isiniif mirkaneessuun barbaada. Akkamiin kan jedhuf diina sooruu ta’aaf hin kaasu. Sochii qeerroo bara 2015 irraa injifannoo guddaan, iccittiin tokkollee odoo hin baanee, sochiin hundumtuu akka yaadametti gaggeeffamaa jiraachuudha.

Bara 2014 rakkoon sochi sana daangeesse jira ture. Humni qeerroo kun, Ummata gurmeessuun kunoo waggaa 15 hojjatee itti milkaa’ee jira. Muuxannoo ummata gurmeessuu ga’aa. Kana jechuun Ummata Oromoof abdii boriiti jechuudha. Humni qeerroo kun eenyu? Deebii kanaa diina mitii firruu hin beeku. Jabinni jiru kanadha. Humna qeerroo kanaa fi humna Qabsoo Bilisummaa Oromoo eegale gidduu jiru, gootummaa akkasii hin raawwanne. Kana jechuun qeerroon boruu Qabsoo Bilisummaa Oromoo gaggeeffamaa jiru dhaaluuf muuxannoo fi ogummaa ga’aa qabaaachuun nama hin shakkisiisu. Humna qeerroo kana keessa gantoonni fi ofittummaan kan maraatan hin jiran ta’a. Oromiyaa qofaa kanneen beekan ta’uus mala. Kanaaf, garatti deeman hin beekan hin jedhiinaa. Akka nama tokkoottis, akka gurmuttis, akka Afooshattis, akka waldaattis, kkf waan isin irraa egamu raawwadhaa. Humni kamuu hojii kanarra injifannoo Oromoo asi butu dhunfaan Oromoon ililchee kan simatu ta’uun beekamaadha. ABOn dhiiga Ummataa keessa seenee ba’uu kan didee, yoo xiqqaate, sadarkaa addunyaatti qabsoo OROMOOf dubbchaa fi wareegama baasaa kan jiru isa qofaa waan ta’eefi. Kanuma! Mirga Ummata Oromoo murannoon kan kabachiisu, Ummata Oromoo bifa barbaachisuun kan gurmeessu dhufnaan, Hogganoonni dhaabaa deggarsa barbaachisu akka taasisaniif hin shakku. Kanaaf, dhiiga QEERROO tti hin qoosiinaa! Ijoolleen gara deemtu hin beektuu jettan, gara itti deeman Waltajjii Gamtaa Awuroppaa keessatti argisisaniiruu hojii warra dabeessaa hin ho’isinaa!

GALATOOMAA !!!!!
HORAA BULAA !!!!!

Imala Bakka Bu’oota Tokkkummaa Waldaa Oromoo Warra Wangeelaa: Jaarsummaa Moo Gantummaa Dha?

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Gafaa Amajii 14 fi 15 bakka butoota Tokkummaa Waldoota Oromoo Warra Wangeela gartuun jedhamu ergaa ‘jarsumma’ ummatni Oromo itti hin keniinee fudhate gara DCti imaluun isa dhagahamee ture.

Seenaa qabsoo Oromoo keessaatti jarsummaan hangam qabsoo kana booda akka deebisee kan hin beekne yoo jiraatee seenaa qabsoo bilisumma Orommoo hin beeku jechu dha. Jarsummaan toftaa dinni ittiin ummata Oroomoo yeroo dheeraaf gowoomsaa ture dha.

Yaadichii gaarii ta’ee utuma jiruu akeekni isaa garu gaaffii heeddu kaasuu ni mala.

1. Jarrii kun Oromoo isa kamiin bakka bu’aani gara DC akka dhaqan gaafachiisa dha.

Oromoo biyya keessaa yoo ta’e, ummatni Oromoo har’aa lubbu isaa wareegee, dhiiga isaa itti dhangalaasee fi lafee isa itti caccabsee diinaan kokkee wal-qabe motummaa nama-nyaataa kana of irraa kaasuuf qabsaawaa jira. Dhiigni ilmaan Oromoo dhangala’aa, lubbuun ol adeemtuu keenyaa karaatti hafaa ummatni Oromoo yeroo inni diina of irraa faccisaa jiru kanatti, waajjira motummaa Itoopiyaa dhaqanii jarsumma taa’uun waan yeroon isa itti darbee fi hawii ummata Oromoos miti.

Karaa biraan ammo, kaayyoon jara kanaa Oromoo biyya ambaa jiru ilaallata yoo ta’e, kana ammoo ummatni Oromoo bira darbee hiree mataa isaatii ofiin murteefachuuf biyya keessaattii itti du’aa jira. Motummaa kanaan walii galanii dhiiga ilmaan Oromo dhangal’aa jiru kana irra ejjetaanii warri dantaa mataa isaanii kan lafa irraa guutatuuf wixxifatan akka jiran Oromoon itti dammaqee jira.Tarii yoo mootummaan Wayaanee kufe mul’ata isaanii isa wayyaane wajjin hojjachaa jiranii fi hojjachuuf karoorfatantu jala karaatti hafa waan ta’eef akkas muddamani wowwaatu laata? Hanga yeroo kanaatti, ummata Oromootu gara imbaasii wayyaane dhaqee iyyatu osoo hin taanee, isaa hanga bakka ambaasaderichi adeemuti hiriiraan isaan mormaan beekna.Gaaffi fi deebii VOA irraatti godhame keessatti ambasaderichi Itoophiyaa kabajaa guddaadhaan nu simate jedhanii jiru. Kabajaan kun hariiroo kanaan dura qabaachaa turan irraa madde moo karooraa gara fulduraatti godhaataniifii? Oromoon sirna bulchiinsa Itoopiyaa wajiin warraa gumaa ti malee warra waliin ‘negotiate’ godhu miti. Bilisummaan Ummata Oromoo dina wajin tokkoomuudhaan hin dhufu.

2. Gaaffii biroon as irratti ka’uu male immoo, maaliif jarri kun eerga Oromoo hundaaf dhabbatanii abbootii amantii warra kaan dabalatanii wajiin hin deemnee? Dhimmi kun isaan qofaa ilaalata moo akeeka birootu duuba jiraa?

Ummatni Oromoo yeroo inni amantii fi naannoo of dura bufaachuu itti dhiisee tokko ta’uudhaan dinaan mormaa jiru kanatti jarri kun addaan wal baasuu isa waldaadhuma isaani keessatti barataniin, ofuma iyyuu wal harcaasanii tokkummaa kan hinqabne, akeekni isaani Ummata Oromoo addaan baasuu akka ta’ee ifatti ni mul’ata.

Kan ifa ta’uu male maqaa Ummata Oromoo fi amantii qabatani qabeenyaa fi sadoo mataa isaani qofa galii kan godhatan akka seenaa waldaa kanaa keessa jiran gaaf-tokko seenaan ifa baasu ni danda’a. Warri dhiiga ilmaan Oromoo irra ejjetanii jireenya keessan bal’ifachuu barbaaddan abiddan qoosaa akka jirtan hubachuu qabdu.

Seenaan waldaa kanaa siyaasaa irraa bilisaa ta’ee akka hin beeknee ragaa baayyee dhiheessuu hin barbaachisuu. Waggaa yartuu dura, dura-taa’a waldaa kana namni ta’e, ummatni Oromoo mootummaa Itiyoophiyaa waliin hojjechuu akka qabu, bilisummaa Oromiyaaf osoo hin taane empayeera Itiyoophiyaaf akka qabsawu ejjennoo siyaasaa isaa ifatti mul’isee ture. Ejjennoon jara DC dhaqan kanaas akeeka gara biraa waan qabu miti. Siyaasaa irraa bilisa jechaa ibsaa ejjenno siyaasaa isaani xalayyaa Girma Biruuuf ergan irratti muli’saaniru (qabxi 7ffaa). Akkas jedha:

“7. We also would like to exhort the Ethiopian Government and all its concerned agencies to talk with all peaceful partners to map a gradual process of levelling the playing field to increasingly democratize the Federation.” (Jala-sararaan kan kooti)

Oromoon ajjeefamaa jiru tokkumma; lama mitii. Inni kara nagaan qabsaawaa jirus karaa biroon qabsaawaa inni jirus Oromoodhuma. Isa tokko deggeraa nuyi siyaasaa irraa bilisa jechuun soba gudda yeroo ta’u waldaa kana ammo iddo salphina dhaba. Amantii keessa dhokatanii, hojii farra bilisummaa Oromoo geggeessuun waaqa bakka bu’an sana illee ganuu dha. Har’aan tana, Oromoo keessatti, Yihuudaan(gantuun) bakka akka hin qabne beekuu qaban.

Dhuguma jarri kun oddeeffannoo biyya keessaa qabu yoo ta’ee, gaaffiin ummatni Oromoo amma gafaachaa jiru kana akka hin taane hubachuu ni danda’u turani. Gaaffiin Ummata Oromoo mootummaan wayyaanee nu irraa haa ka’uu dha malee waligallee hojjetna miti. Garuu kan namni erge, isa ergameef hojjeta waan ta’eef warra isaan erge sanaan “Bilisummaan maxxannee ta’uudhaan hin dhufuuti gara qabsoo hidhannootti koottaa” jennee isaaniif yaamicha goonaafi. Maxxannee ta’uun OPDOf iyyuu bu’aa hin fidnee, ni salphise malee. Qabsoo Bilisummaa Oromoo hanga yeroo kanaatti xumura kan hinargatneef warra albaadhessa garaa isaanii qofaaf hojjetan irraa kan ka’e akka ta’e ummatni Oromoo hubateera waan ta’eef saba kana gowwoomsina jettani of hin gowwomsinaa! Rakkoon ummata Oromoo, rakkoo gabrummaa kan bilisummaa Oromiyaa qofaan deebii argatu malee, waldhabbii haadha manaa fi abbaa manaa kan jaarsummaan furmaata argatu miti. Ummatni Oromoo, waldhabbii Oromoo gidduutti dhalatu furuuf qofa kan jaarsummaa dhimma itti bahu oggaa ta’u, lafa ykn dachii abbaa isaa diinni irraa saame ammoo gootummaan lolee deebifatuu qofa beeka. Kadhaa ykn jaarsummaadhaan kan bilisummaa argate seenaa biyya kamiituu keessatti argamee hin beeku. Deeziman Tuuttuu fi Qees Guddinaa Tumsaa, ummatni Afriikaa Kibbaa fi Oromiyaa gabrummaa jalatti akka hafaniif hojjechaa hin turre. Waaqayyoon galatni haa gahuuti har’a, amantoota Oromoo keessatti, Qees Guddinaa hedduun dhalatee jira waan ta’eef, dhuma irratti, ifatu dukkana injifata.

Maxannee ta’uun bilisummaa nu hin gonfachiisu!

Injifatnoo Ummata Oromoof!

Bokkaa Bilbil Irraa


ላይቆም የተጀመረ ነው ትግሉ !!!

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ሶስተኛው ወር ሊሞላ ጥቂት ቀናቶች ቀርተውታል ወያኔም የሚይዘው የሚጨብጠው ጠፍቶት በየግዜው ሕዝባዊ አመፁን ተቆጣጥሬዋልሁ የሚል የፍርሀት መግለጫ ይሰጣል።ሁለት ወር ከ 18 የጭፍጨፋ ቀናቶች በሗላ ወያኔ በኦህዴዷ ወይዘሮ አስቴር ማሞ በኩል በዕለተ January 30, 2016 ያለምንም እፍረት በኦሮሚያ ውስጥ ያለው ችግር የመልካም አስተደር እጦት ችግር እንደሆነ ተንፍሰዋል። ቀጠሉና ደሞ በዕለተ January 31, 2016, በኦሮምያ ክልል ውስጥ የተወሰደው የኃይል እርምጃ ስተት መሆኑንና ችግሩም ከማስተር ፕላኑ የላቅና የተወሳሰበ መሆኑን የኢትዮጰያ መንግሥት ባለሥልጣናት በሸሪካቸው በዩናይትድ ስቴጽ የውጭ ጉዳይ መሥሪያ ቤት የአፍሪካ ጉዳዮች ረዳት ሚኒስትር በሊንዳ ቶማስ ግሪንፊልድ በኩል ሹክ አሉን። ይሄን ሁሉ ያሰማን የአሜሪካው ድምፅ voa ነው። የመልካም አስተዳደር ችግር ሕዝቡን እንዳስቆጣው፣ የተወሰደው እርምጃ ፍፁም ስህተት መሆኑና ገዳዮችም ለፍርድ መቅረብ እንዳለባቸው፣ ችግሩ ከማስተር ፕላኑም በላይ ውስብስብ መሆኑን የኦሮሞ ህዝብ እኮ ላለፉት በርካታ ጊዜያት ሲነግራቸው ሲያስመክራቸው ቆይቷል ታዲያ ይሄን ያህል ዘግይቶ የገባቸው እነኝህ ሰዎች (ወያኔዎች) የአይምሮ ዘገምኞች ናቸው ሁልግዜ በነገሮች ላይ የሚዘገዩት። የኔ ጥርጣሬ ግን ወያኔ ትግሉን በተወሰነ መልኩ ለማብረድና ሸሪክ ከሆኑት ከአሜሪካና ከአውሮፓ ሕብረት እየመጣ ያለባትን ወቀሳ ለመቀነስ የተጠቀመችው የ make up ቅባት ነው ባይ ነኝ። ባይሆንማ ኖሮ መንግስት ከህዝባዊ አመፁ ጋር በተያያዘ ወደ መሰቃያ ቦታ የተጉዋዙትን ውድ የኦሮሞ ልጆች ያለምንም ቅድመ ሁኔታ ፈቶ ለጠፋውም ጥፋት ሀላፊነት ወስዶ በቀጥታ የኦሮሞ ሕዝብን ይቅርታ ይጠይቅ ነበር። ይሄን ባላደረገበት ሁኔታ ደሞ የኦሮሞ ሕዝብ መልስ የሚሆነው ወያኒት ሞኝሽን ፈልጊ ትግሉ የተጀመረው በገዛ መሬቱ የመኖር መብት በተነፈገው የኦሮሞ ሕዝብ ነውና የሚቆመው ከድል በሗላ ብቻ ነው። ምናልባት ወያኔ ያልገባት ወይም ያልተረዳችው ነገር ቢኖር የኦሮሞ ሕዝብ የያዘው የትግል መርህ “ሕዝባችንን ነፃ ልቀቁ ወይም ሁላችንንም እሰሩን ነው” ስለዚህ ኦሮሞን ሙሉ በሙሉ ማሰር ውይም መግደል አይቻልምና የማትወጡት ችግር ውስጥ ከመግባታቹ በፊት ወደ ሰላም ብትመጡ መልካም ነው። መግደል፣ ማሰር፣ ማስፈራራት የተነሳውን አመጽ ያባብሰዋል እንጂ በፍጹም ሊያበርደው አልቻለም።

ትግሉ የተጀመረው በተማሪዎች ይሁን እንጂ ዛሬ ትግሉ ያላቀፈው የኦሮሞ ሕዝብ አካል የለም። ይህም የሆነበት ምክንያት አሳ ጎርጉዋሪ ዘንዶ ያወጣል እንዲሉ ልክ የመጀመሪያው ሕዝባዊ አመፅ በተነሳበት ወቅት አመፁን ለማፈን የተወሰደው የሀይል እርምጃ ህፃን አዋቂ፣ ሴት ወንድ፣ እርጉዝ አካለ ጎዶሎ ሳይል ተጎድተውል, በግፍ ተገድለዋል በዚህም የተነሳ ተቃውሞ በሚነሳበት ወቅት ሕፃን ልጅ እንኩዋን እቤት ለመጠበቅ ሳይቀር ሁሉም አደባባይ ይወጣል። አሁን ጥያቄው መንግስት ይውረድልን ነው። ከጥፋቷ የማትማረው ወያኔ በኦሮሞ ሕዝብ ላይ እያካሄደች ያለችው ሰላማዊ ዜጎችን የመግደል አባዜዋን አሁን ድሞ ትግሉን በራሷ ግዜ ለማስፋት የፈለገች ይመስል ወይም ሳይቀድሙኝ ልቅደማቸው በሚመስል ሁኔታ ወደ ጋምቤላ ሕዝብም ዘምታለች። የነገው ተረኛ የትኛው ክልል ይሆን? የደነበረ ውሻ ከፊቱ ያገኘውን ሁሉ ይነክሳል ማለት እንግዲህ ይኸው ነው።

ወያኔና አንዳንድ የኦሮሞ ሕዝብ ነፃነት የማይመቻቸው ግለሰቦች ትግሉ ሌላውን ሕዝብ በተለይም አማራውን ስላላካተተ አይዘልቅም ይሉናል። ይህን ለሚሉ የኦሮሞ ሕዝብ የሚለው ደሞ በእርግጥም ትግሉ በቅርብ ግዜ በድል ተጠናቆ ይቆማል ያለበለዚያ ግን ወይ ፍንክች የአባቢለዋ ልጅ ነው፣ አሁንም ደግመዋለሁ የትግሉ ማቆሚያ ድል ነው!

ከዚህ በተረፈ የትግሉ ባለቤት ማነው የሚል ተደጋጋሚ ጥያቄዎች ይሰማሉ ይህ ምንም በማያከራክር ሁኔታ ጭቆናና መከራ መሸከም አቅቶት የውድ ልጆቹን ሕይወት እየገበረ እየታገለ ያለው ኦሮሞው ስለሆነ የትግሉ ባለቤት የኦሮሞ ሕዝብ ነው። ትግል እንደ ሻይ በግብዣ ወይም እንደ እርዳታ በልመና አይሆነም። ልክ እንደ ኦሮሞ ሕዝብ ጭቆናንና ምዝበራውን መሸከም ያቃተው ካለ (እንዳለም እርግጠኛ ነኝ) ተነስቶ ወያኔን በመታገል የሚገባውን መስዋዕትነት ይክፈል ያኔ እሱ የትግሉ ባለቤት ነው እንጂ ማንም ትግልን ተሰጥቶት አልታገለም አይታገልም። በኦሮሞ ሕዝብ በኩል ያለውም የትግል ጥሪ የወያኔ የጭቆና በትር ያረፈባችሁ ዜጎች before it’s too late ለመብታቹ ተነስታቹ ታገሉ የሚል motivation እንጂ እኛን ነፃ ለማውጣት ብቻ ተባበሩን የሚል የራስ ወዳዶች ጥሪ እንዳልሆነ በግልፅ ይታወቃል። እንደሚታወቀው አሁን ያለው ምርጫ ነፃነት ወይም ባርነት ነው። የኦሮሞ ሕዝብ ነፃነት የሚለውን የትግል መስመር መርጥዋል።

በመጨረሻም ትግሉ ላይቆም ነውና የተጀመረው በሕይወትም ይሁን በንብረት ላይ ከዚህ በላይ የከፋ አደጋ ከመድረሱ በፊት ወይዘሮ TPLF ልቦና ገዝተሽ በሰላም እጅሽን ስጪ እያልኩ ምክሬን ለግሳለሁ።

የማይቀረውን ድል ለሕዝባችን ያቅርብልን !!!

አድ አዳማ (Norway)

IYYA BILISUMMAA!

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By Duresso Maati

Ambo yesterday January 7, 2016. Youth marched through the city after Qille.

Ambo yesterday January 7, 2016. Youth marched through the city after Qille.

The topic is borrowed from a conversation with a friend who drew a comparison between “Iyya Bokkaa” – the traditional Oromo prayer ritual in times of extended drought – and the current collective tribulation the nation is facing under the reign of terror unleashed by the TPLF minority regime.

This article was meant to be released some three weeks ago but was delayed due to unforeseen circumstances.

  1. Resistance movement in Oromia (hereafter “the movement”) is commonly attributed to a widely shared Oromo outrage against the notorious “Addis Ababa Master Plan” [hereafter “the plan”]. However, the fundamental issues being raised quickly evolved into demands larger in scope and deeper in content than “the plan” that triggered it. It is more of an eruption of a major volcano that had been gathering momentum for over a century under successive Abyssinian regimes. The gathering storm eluded the Oromo political groups who appear to have failed to detect the under current warning signals and, in the aftermath of the eruption, seem to scramble to grasp and cope up with it. Sadly, it is a repeat of the same situation back in 2014 students protest.Every major crisis in a given society exposes the hidden nature of the inner political dynamics and rocks the foundation upon which the pillars of political power rests. One such pillar upon which TPLF power rests is the cleverly designed and tightly controlled surrogate ethnic-based puppet organizations in all regions outside of Tigrai. The primary motive behind the invention of XPDO’s- which originally consisted of ex-prisoners of war and carrier opportunist elements-, was to facilitate the implementation of TPLF policies in the respective regions. Besides, they are meant to mask TPLF hegemony by creating the false impression that the government is a voluntary coalition among equals with the noble intent of reflecting the “unity in diversity” in the country. Thus XPDO’s are not authentic representatives of their constituencies whose authorities derive from the will of the respective peoples but are powerless and voiceless entities planted by TPLF minority to implement orders. OPDO is one such puppet arm used by the TPLF occupation force to lord over the Oromo and perpetually plunder its resources. It is well known that there are other hungry wolves out there that are eager to devour what is left of TPLF lootings, and impose a new round of tyranny when this regime is defeated and recoils to its shell in Mekele. The Oromo battle cry of the day is not to beg super powers to mediate for reforms by the regime on power to ease its iron grips, but to dismantle the entire Abyssinian colonial yoke. The movement is not about appeals for mercy, but is a resolute commitment to assert its rights as a nation and its dignity as a people. For any Oromo to aim towards anything less is tantamount to surrendering to perpetual slavery and is a betrayal to those who laid down their precious lives as a price for Oromo freedom and dignity.
  1. Brief assessments:  The peaceful demonstrations that spread like a wild fire across Oromia are being met with brutal savagery by the agazi TPLF elite force and their cohorts. Documented deaths of students and Oromos of all ages and of all walks of life stand at about 200 and the number is rising by the days. This is a conservative estimate as it doesn’t include undercover TPLF led operations in rural and urban areas by hit men targeting suspected opposition elements. There are gruesome accounts of unidentifiable corpses dumped in rivers, of bodies discovered in shallow graves, of dead victims thrown in the streets and of scores of human remains dangling on ropes across Oromia. There are also reports of remains partially devoured by wild animals discovered in forests and under bushes.It is hard to tabulate how many died in their homes after brutal beatings and bullet wounds sustained on demonstrations. The number of unarmed and peaceful Oromo demonstrators beaten and humiliated in their own ancestral lands by agents of the occupation force and their cronies is hard to tell but surely runs into the tens of thousands. Those detained are estimated at well over 30 thousand across Oromia excluding massive “disappearances”. Brutal tortures are daily occurrences in countless prisons and detention centers. All these atrocities are perpetrated not by a foreign invading army but by the very government forces expected to protect its citizens from foreign invaders. It is a classical example of naked state terrorism.
  1. MAJOR LESSONS FROM THE MOVEMENT:
    1. TPLF Vulnerability: One of the major consequences of the movement is that it exposed the vulnerability of the TPLF regime to organized challenge. TPLF suffers from an ignorant delusion that it is invincible. It is under the spell of a dangerous self deceit that no force strong enough to challenge its grips on power will ever emerge. The seemingly docile responses from the Oromo and other southern peoples to the regime’s aggressive policies and organized economic plunders re-enforced its already inflated self-esteem. The human dignity and worth of non-Tigrians quickly paled in comparison with Tigrians who “are made of gold” as ex-dictator Meles publicly declared with unmistakable pride. The manners in which Oromo and other peoples “representatives” in “parliament” were treated by Meles, his threat that “the majority can be reduced to a minority”, Abay Tsehaye’s vow that “the Plan shall be implemented whether the Oromo likes it or not”, and even the very attempt to encroach upon Oromo rights and dignity by way of legislating “the A.A. Master Plan” in itself are some of the manifestations of the undisguised contempt TPLF harbors for the Oromo and others.In response to a question raised on a TPLF meeting in Mekele pertaining to any prospect of Oromo rebellion against the regime, one of the TPLF leaders reportedly assured the participants that there is no worry about Oromo uprising because the Oromo is too divided and so busy tearing each other up that they pose no threat of uniting against the regime in any foreseeable future. He confidently predicted that it will take the Oromo at least 100 years to unite and challenge TPLF.The Oromo students’ movement and the national upheaval that ensued erupted in less than 100 days from the night TPLF cadres exchanged hugs upon the revelation that it would take Oromo 100 years to unite!Thus, the movement defied TPLF conceptions about the Oromo and caught the regime off-guard. The heavy handed TPLF responses to unarmed demonstrations are more of a reflection of hysteria and cowardice than a legitimate effort to safeguard peace and order. Thus, the movement pinched the over inflated balloon of TPLF self esteem and exposed the regimes vulnerability to organized resistance. Besides, it effectively tarnished the false image TPLF created in the West through its lobbyists depicting it as a democratic regime achieving double-digit economic development. The movement shall deservedly be remembered in history as marking the beginning of the end of tyranny under TPLF regime.
    2. THE MOVEMENT EXPOSED THE CHRONIC OROMO ORGANIZATIONAL WEAKNESS. The last two rounds of Oromo youth uprisings abundantly demonstrated that all Oromo political groups posing under numerous names and waving different banners miserably failed to live up to the people’s expectations. Their current role is, at best, reduced to the status of bewildered spectators at a time when one of the most significant Oromo movements in its recent history is unfolding. They, no doubt, lag too far behind the home-bred movement. Under normal circumstances, liberation movements mobilize followers and lead the struggle as a potent vanguard force. In Oromia, it appears the cart is ahead of the beast dragging old and disoriented horses. If progress in Oromo national movement is earnestly desired, the era of empty hopes and shameless deceits must end and the lamentably chronic deficiency in political leadership needs to be addressed in the quickest possible time
    3. OROMO HEROISM: The courage the Oromo collectively demonstrates in confronting the most ruthless and a lawless regime unarmed with such extra ordinary resilience is a commendable show of heroism any Oromo is proud of. This effectively shattered the old myth its foes love to propagate: .. that the Oromo inherently lacks the courage and the unity it takes to independently wage a meaningful struggle. It now is for everyone to see that it actually can.
    4. RENAISSANCE IN DIASPORA: The movement galvanized solidarity among the Oromo in Diaspora and enhanced unity to hitherto unprecedented high levels. There hasn’t been a time in recent memory wherein an Oromo took a special pride in being an Oromo and gladly went extra miles to do what s/he can do to support and advance the movement.
      The on-going movement across the globe has not only unmasked the true identity of the TPLF regime but also has forced the international community to pay more attention to the plight of the Oromo nation. Oromo community associations, media outlets, NGO’s, face book co-coordinators/participants, singers/song writers, Oromo religious groups, analysts, and activists deserve the respect and admiration of all concerned for the priceless efforts they put into the support of the movement. No doubt, the home-front movement is encouraged by and appreciative of the supports.
    5. ENHANCED OROMO VISIBILITY ON GLOBAL SCALE: The combined home-front and Diaspora movements helped to draw the attention of the world community to the Oromo as a nation and Oromia as a distinct region. It enabled the world community to pay attention to the plights of the Oromo as a nation. It is thrilling to note Oromo/Oromia being a subject of discussion and engaging world powers as the consequence of the movement. I believe the movement has enabled Oromo recognition and visibility in three months than was done in the last few decades combined. This, in itself, is a remarkable achievement.
    6. CIVILITY: what is equally remarkable is the demonstrators’ strict and constant adherence to high quality discipline and civility across Oromia. There is no report of targeted innocent civilians or of material destruction in the process of the demonstrations. By its strict adherence to the rules of “Peaceful resistance”, the Oromo demonstrated its moral superiority over its tormentors. By doing that, the Oromo also effectively and wisely denied the regime a justification for its excessive and ugly responses.
    7. CORNERED OPDO: The movement pinned down OPDO in a difficult corner. As a surrogate entity invented by TPLF to carry out its agenda, OPDO has never enjoyed credibility or acceptance among the Oromo. The movement pushed OPDO’s already low esteem to a record low in the eyes of the Oromo public. On the other hand, OPDO lost the trust of its TPLF masters in the course of the movement. The humiliating disdain it earned from the Oromo and it’s lose of trust from its masters left OPDO hanging in the air. Consequently, there are indications that conflicts in opinion is emerging among the rank and files of the group. Some elements are cautiously drifting towards the movement. Thus, one impact of the movement is that it created an unbridgeable rift between TPLF and OPDO and a discord within OPDO itself.
    8. BROKE BARRIERS AMONG THE OROMO: The movement transcended the perceived divides based on political outlooks, region or religion among the Oromo and rallied the nation under one banner. The important lesson that can be drawn from this is that divisions among the Oromo tend to flourish when serious engagements on a common cause is lacking or diminished and shrinks or evaporates when the spirit of Oromummaa is in high gears. There are two main divisive issues among the Oromo: one is on the strategic goal of the movement and the other is on the tactical approach. One camp believes Oromo liberation can be achieved by democratizing Ethiopian system of governance to ensure equality among the nations and creating a democratic order wherein all peoples of Ethiopia live and prosper under one flag [“\Ethiopiansts”]. The other camp contends the Oromo question is essentially a colonial question and true liberation can be attained only by establishing an independent Democratic Republic of Oromia. Details on the arguments from both camps are beyond the scope of this article. The other discord is on the form the struggle needs to take. One camp believes fundamental change can be achieved through peaceful struggle and the opposing camp argues peaceful struggle is impossible under an Abyssinian regime and the only sure way to freedom is by way of armed struggle. If a survey were to be conducted to-day, my hunch is that the “Ethiopiansts” may have a numerical advantage and those for armed struggle could be an overwhelming majority. However, this doesn’t mean that those who aspire for independence have erred or are irrelevant. Nor does it imply that the “Ethiopiansts” are destined to win the battle. We know more than anyone else that number is not always the decisive factor on outcomes. It is not what you sit and dream but what you DO that will ultimately prevail. Thus, a temporarily uniting platform could be for both the Ethiopiansts and independence groups to agree to struggle for Oromo self determination and leave the final verdict to the people themselves.
    9. NEW LEVEL OF RESPECT FROM ETHIOPIANS? The movement infused new respect for the Oromo from Ethiopians. It is not an unintended coincidence that ESAT launches programs in Oromo language long after the movement was in motion. Nor is TPLF considering nullifying the poisonous Plan Abay vowed to implement at all costs out of change of heart. A new attitude is in the making.
    10. “UNITY IS POWER!” The movement demonstrated that unity, indeed, is power. The unprecedented new unity witnessed back home is partly attributed to an angry response by Oromo youth to the miserable failure of groups in Diaspora dominated by the older generation to break out of the crippling quagmires and move the struggle forward. Jawar reflected on it as a shift from conventional top<->bottom leadership to “horizontal” organizational structure. I would stretch it a little and call it a paradigm shift from the unfulfilled hope pinned on wavering “fronts” based abroad to a focused and resolute home-grown movement. It may be noted in passing that horizontal movements may be effective for issue-focused short-ran upheavals wherein a significant proportion of a given society is gripped with row anger at those on power over an ill-advised policy and spontaneously rise up in outrage/Morocco/. The real danger with it is that it tends to lose steam over time and eventually wither away mainly due to lack of a “chain of command” and “fatigue”. As to the evident shift in the center of the struggle, there is a widely shared hope that the twist in the center of the movement shall defuse the bickering abroad and provide a new basis for a fresh start in fresh spirits with sole focus on the advancement of the legitimate cause of the struggle. How far away Oromo freedom is depends not on the good will of those on power or the benevolence of the powers temporarily behind them but on how soon the Oromo builds a sustainable organization to march forward in unison to do away with tyranny and decide its own destiny.
  1. WHAT NEXT??? WHAT NEEDS TO BE DONE?? 
    The following humble suggestions could be helpful if acted upon as soon as possible.
    1. GLOBAL COMMUNITY ASSOCIATION: The home-front movement needs all-round support from Oromo in Diaspora to survive the enemy assault. Oromo community associations have played a vital role in organizing and leading support efforts and played a vital role as a voice to the voiceless. This role can leap in magnitude if associations unite under one global umbrella. With this in view, it is highly advisable if local associations form a state-wide unions as the first step and move on to inter-state or continental unions. The continental unions can get together and form the Global Oromo Communities Union (GOCU) which will be a vital body responsible for the coordination of major activities both in times of relative peace and during emergency crisis.
    2. URGENT OROMO NATIONAL CONFERENCE: Vigils and demonstrations are important but they are not the ultimate solution to the complex situation the nation finds itself in. the ongoing revolutionary spirit should not be allowed to die out after all these sacrifices. It needs tangible and sustained support and a clear road map to step it up to the logical next phase. The Diaspora need to shoulder the responsibility of being the foreign arm of the movement.To realize this, an all-encompassing Oromo national conference need to be called to assess the current state of affairs as well as to do some honest soul-searching on the root causes to the evident Oromo organizational weaknesses. The conference may form a steering committee that will assume dual responsibilities of being a mouthpiece to the movement abroad and exploring what needs to be done about the crippling organizational deficiency. Other ad hoc committees to coordinate fund raising and centralizing flows of aid funds to the needy victims, public relations, networking, and other duties as deemed essential may also be mandated by the conference. Creative initiatives are urgently needed as to how to organize, finance, and coordinate the conference.
    3. DISCUSION FORUM: There is a dire need for a secure and exclusive cyber forum accessible to formally admitted Oromo activists. Participation may be granted upon direct request and when endorsed by two admitted members in order to reduce infiltrations by agents.
    4. EXPELLED STUDENTS: One overlooked major issue pertains to university and high school students who are expelled in mass due to their involvement in the two-round protests. An estimated 350 Oromo students are believed to have been expelled from A.A. University alone. Many are barred from education for life. This is an outrageous assault on the future of Oromo nation. The potentials of future doctors, professors, engineers, scientists, leaders etc is cut short by the arbitrary whim of the regime or its henchmen. A friend rightly called it an “academic assassination”. Since the regime admitted the “Plan” was an error, the measures derived from the admitted error need to be corrected. The plight of the expelled students needs to be incorporated into the current formal demands with equal importance as demands for the release of prisoners and other vital concerns. Concerned institutions of learning need to make special arrangements to help them catch up with their peers when they are re-admitted.
    5. DOCUMENTATION: The historic relevance of the movement need to be acknowledged and its thorough documentation needs to be given due attention. This is a phenomenon Oromo future generations and humanity at large should view and learn from. As many of us remember, Jonathan Demblbee’s documentary on famine in Ethiopia spoke much more than volumes of books could. The documentation and archival of the on-going tragedy in Oromia can’t be left to assumptions that somebody is compiling it somewhere. We call upon media professionals to get together and officially volunteer for the task so that all evidences of any magnitude can be forwarded to them to be utilized as a row data. Means of financial and technical support for such a group need to be explored.
    6. BALDER CAMPAIGN: Foreign relations tasks should go beyond descriptions of the atrocities being perpetrated by the regime. It needs to include the logical conclusion from what is transpiring in Oromia that there is no room for peaceful resistance to bring about change. The Oromo is left with no option than waging armed struggle to defend itself from genocide and repression. Bald demands for material and technical assistance need to be expressed whenever appropriate to whoever claims to have vested interest in the future of the region.
    7. FUND RAISING: Fund raising efforts to support the wounded and the displaced are extremely successful so far although some confusions are observed in areas of aid coordination and reliable means of channeling aid to the needy back home. Fund raising project may need to be centralized and the sources need to be diversified as Oromo individuals seem to be over-strained and getting financially exhausted. Other sources of fund raising may range from collecting recyclable items where applicable and periodic car washes to appeals to international organizations, government agencies, civic institutions, NGOs, and corporations for assistance. There are numerous humanitarian agencies who would respond to those in the kind of major crisis we find ourselves in. local communities can explore such resources to support the maimed, the disabled, the displaced, and families of the martyrs. Again, creative ideas are helpful.
    8. MUSLIM MOVEMENT?? One of the most damaging propaganda initiated and vigorously pursued by the dubious ex-TPLF leader Meles is to portray Oromo national movement as a component of international Muslim movement. There are indications that this suspicion, carefully injected by his personal admirers and by lobbyists on TPLF pay role, floats in US leadership circles. This lie needs to be corrected and every opportunity should be utilized to assure those in doubt that about half of the Oromo population is Muslim but the Oromo national struggle has nothing to do with Muslim extremism. In fact, it should be stressed that supporting the just cause of the Oromo movement is an indirect way of curbing the spread of Muslim extremism as one can never predict where desperation may lead people to.
    9. THE SILENT GROUP: Many of us know there are a huge number of gifted Oromo intellectuals who voluntarily excluded themselves from activities in Oromo affairs for valid and not so valid reasons. Many were not pleased with the way the national struggle is handled and gave up in despair. Some were deeply wounded by few foul-mouthed hooligans who love tearing dawn individuals than the ideas their victims portray. They never mess with ideas because they have no ideas of their own. Using such parrots as a means of silencing dissenters is as old as the struggle itself. Some others developed distaste towards individuals and shunned from active participation simply to avoid dealing with those they despise. In short, there is a significant enough talent lying idle that can make huge difference in the movement. We need to persuade these individuals to rejoin the movement and use their talents and experiences for the common good. perhaps they may not wait for persuasions as they, too, understand that to hide in the shadows and watch idly when the nation is in the midst of a bitter battle for survival is not only a mockery on the lives of the dying Oromo youth but also is tantamount to an endorsement of the ongoing tyranny.
    10. THE ENJERA SCANDAL: TPLF exports tens of thousands of buddeena/”ENJERA” at a time when millions are dying of hunger in the country. This is the most heinous crime only TPLF regime is capable of committing. The appalling insensitivity of the TPLF leadership in general and of Meles’s widow in particular need to be exposed to the world at large. Formal demands need to be made to every country ENJERA is being exported to ban the import on humanitarian grounds. Local pressures need to be exerted on those who import and distribute. Campaigns need to be intensified to boycott imported ENJERA as those who collaborate with this business as wholesale distributers or as consumers are guilty of being accomplices to the tragic deaths from famine back home.
    11. TERRORISM LAW: Demands to repeal “Terrorism Law” the regime uses to stifle legitimate political activities and intimidate the public need to be intensified.
    12. ENQUIRY COMMISSION: The quest for the formation of an independent body of enquiry to bring to justice those responsible for the assassinations and other crimes in Oromia need to be pursued with vigor.
    13. THE OPDO FACTOR: OPDO as a surrogate entity is rightfully regarded as a dangerous enemy tool imposed on Oromia. However, to lump ALL OPDO-affiliates as permanent enemies is intellectually flawed and politically unproductive. We can differentiate three types of affiliates. The 1st are the incorrigible few consisting of the top leadership and the non-Oromo elements in the organization who likely have some other political agenda under their arms. Members of this group are die-hard TPLF servants who stop at nothing from defending the status quo. The 2nd group consists of carrier opportunists who join OPDO to share from the spoils than out of conviction. The Oromo elements in this group can be persuaded to join the struggle once they are convinced there, indeed, is a strong alternative movement. The 3rd are those who have no passion for politics or any love for the regime but were pressured by circumstances to formally join OPDO. Their objective could be employment, higher education, scholarship, carrier advancement or simply to have a peace of mind in their daily lives. Those are potential allays if handled wisely. They can easily panic and run into TPLF’s arms if unnecessarily provoked.
    14. VOICE AGAINST PLUNDERS: Al amoudi is the worst blood sucker among the vultures that descended upon Oromia and the southern peoples. According to credible reports, he is the prime cause for the environmental and economic degradations in Guji and genocide in Gambella. He is playing the dual role of enriching the Tigrai oligarchy and impoverishing the local population. The demand to stop this heartless exploiter and seek compensation for the damage incurred on the overall Oromo economic future in general and the native victims in particular need to be included in the agenda of the Oromo movement.
    15. SOLIDARITY AND ALLIANCES: Strong solidarity with the just cause of other oppressed nations and the task to coordinate alliance with movements against the common foe need to be pursued.
  1. CONCLUDING REMARKS:
    The current Oromo movement ushers in a new era in the history of the national struggle for freedom and justice. Back in the early 1990s, a clandestine paper alleged to be a copy of confidential intelligence report to a Western government on Oromo national profile was circulating in Shaggar. The report depicted the Oromo, among other things, as a “sleeping lion “unaware of its untapped potentials to play a significant role in the future of the Horn of Africa and beyond. The sleeping Lion just woke up and no trick can get it back to sleep! The Lion has vowed never to rest again until Oromo movement sees the end of tyranny under Abyssinian parasitic hegemony and the legitimate right of the Oromo nation to self determination is practically realized. The Lion roars for a genuine unity based on principles to march together towards its envisioned destiny. The Lion is aware that this true unity begins where deceits and false hopes end.The temptation to hope for an easy short-cut ride to freedom in whatever form is illusionary. An oppressor that fought its way to power will relinquish it only when faced by an equal or better force. To expect a power earned by bullet to end by ballot is a naïve dreamer’s fantasy. Neither the international powers nor the regime on power would heed the whining and laments about “injustice” especially when such tears for sympathy comes from a majority group under the tight grips of the minority.The frequent agonizing question every Oromo faces in Diaspora these days is “how could a nation so small dominate so large multi-ethnic country with such ease??” That is a polite way of asking how the Oromo nation as the largest group {40+ %} occupying the largest area with abundant resources allows itself to be kicked around by a tiny group (7%)?? There, of course, are convenient face-saving reasons and some scapegoats to blame: “European colonial powers enabled Menelik to colonize Oromo and Southern peoples” we murmur with white sweat shinning on our foreheads..and “imperialist forces sustained Abyssinian domination during the cold-war era” ..”Now days, “we continue hoping no further details are requested… “Now days, the western powers back the minority regime to safeguard their own vested interests”. There are elements of truth in all these but there also are some disturbing questions that beg for answers. Could Oromoes have fended off Menelik’s aggression had they united in defense of their father land rather than each sitting and watching its neighbor kin on flames- hoping that the destruction would not reach its door steps? Are such historical facts like the united Arsi resistance which bogged dawn Menelik’s army for years and the Gurra Doobba counter-offensive which temporarily chased away the occupation force good reasons to believe the Oromo could have succeeded to foil Menelik’s colonial schemes? Were there lost opportunities under the reign of Haile-Sellassie to do away with Abyssinian hegemony or at least gain some degree of autonomy and national liberty? Were there lost opportunities at the fall of the imperial regime? Were there lost opportunities under Derg dictatorship? Any opportunity lost at the fall of the Derg regime? Were there lost opportunities during the 1990/91transition from dictatorship to a worse tyranny? Can the disbandment of the Derg army be regarded as the best gift EPLF/TPLF could ever give to the Oromo movement?? If so, is the inability or unwillingness of the Oromo to utilize the precious gift and re-enforce its capability to have a significant say on the course the country could take be regarded as a wasted opportunity? Were there alternative courses to passive resistance against new occupation force?? Is the current movement destined to slip through our fingers and be remembered as another lost opportunity?? The list of questions is too long to exhaust here. The purpose of these questions is not to lament on what is lost but to stress on the importance of identifying past errors to avoid them in the future. It is not a right time to dwell on blame games about the past but to focus on the future.But the honest answer to the earlier question every Oromo struggles with is that the only reason the Oromo was colonized and remains under bondage is probably due to the constant trait throughout its known history: chronic lack of unity. If the Oromo has to look for a blame for its predicaments, it better look in-words and blame its own disunity. ITS TORMENTS WILL SEE NO END UNLESS SOME COLLECTIVE SOUL-SEARCHING IS DONE AND A REMEDY TO THIS AILMENT IS DEVICED.History has repeatedly shown that lofty rhetoric about “justice” and “human rights” are abstract empty talks merely used as smokescreen to cover up the true intents of the powers to be. As has been declared on many occasions, “nations have no permanent enemies or permanent friends but permanent interests”. The key factor in international relations is POWER. With power comes respect and influence. The weak is a mere beast of pray at the mercy of predators.Every Oromo is confronted with two and only two choices: either unite on a common principle and fight for your inalienable rights or surrender and endure whatever humiliation and pain comes your way. Indifference is not an option but a worse form of surrender. It is time for every Oromo to make the choice and live with the consequences.

The Oromo Protest: What Next?

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By Mulugeta Mossissa

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Gadab Asasa youth protests, February 18, 2016

The Oromo people in general and the Oromo youth in particular have written history with their blood. They have broken the myth that the Oromo could have never stood as a united force against their enemies. They have proved friends and adversaries alike wrong to assume that the “sleeping giant” would sleep forever.  The assumption that the ‘Oromo was divided for the last one and half century and could never be a united political force again was seriously taken by the wider section of the Oromo communities for the last twenty-five years. That was why many Oromo elders, prominent community leaders and particularly the Oromo artists both at home and abroad, have been calling for unity among the Oromo at all levels. The call was particularly for Oromo political organisations to have a unity of purpose to lead the national struggle for freedom. Certainly, the Oromo people are united more than ever and saying to their adversaries, you are wrong; you have misinterpreted our love for peace as ignorance, and our patience as cowardice.  Certainly, our love for peace and tolerance for almost one and half a century with the expectations that change of government in Ethiopia with the passing time would bring positive changes that would reinstate the socio-political, economic and cultural rights of the Oromo people. That has never happened. And we have realized that it will never happen in the Ethiopian political structure. Now we have unequivocally understood that our destiny is in our hands.

The Oromo people have reached a stage where they defy death and face the TPLF killer machines barehanded. The Oromo protesters have shown this persistently to the whole world. From this one can clearly understand that intimidation, incarceration, torture, “disappearance” and mass killings would never stop the resolve of the Oromo people to get their freedom and be the masters of their motherland, Oromia. School children, high school and university students, Oromo farmers and workers, elderly women and men, Oromo artists and Oromo political elites, except a few belly politicians who sold their conscience, have joined hands from east to west, south to north, centre to the periphery of Oromia to protest peacefully against the “Addis Ababa Integrated Master Plan (AAIMP)” and the deliberate destruction of the natural resources and environment of Oromia.  The Oromo Diaspora are united and determined to stand with their people at home. They have made their voices heard all over the world pressing governments and the international community at large to condemn the atrocities being committed against their people.

Human rights organisations, Amnesty International, Human Rights Watch and others have properly and timely reacted against the brutality of the government. The European Union and the United States, which are the major contributors of financial and military assistance to the TPLF government, have used strong diplomatic terms to condemn the heavy handedness of the government. For a government that can understand the implication of these diplomatic words, it is a serious warning.

The on-going Oromo protest, which started in Gincii on 12 November 2015, engulfed within no time the whole of Oromia, except its capital city Finfinnee/Addis Ababa. As the whole world has witnessed, it was the most peaceful in its kind. It was not only peaceful but also a protest march, which has given utmost care and protection for all the Ethiopian nationalities living in Oromia. These clearly indicate that while demanding their legitimate political, economic, social and cultural rights, the Oromo fully respect the rights of all members from other nations, nationalities and peoples in Ethiopia to live in peace and dignity among them in Oromia.  No one can better attest this than those who have lived among the Oromo for many years.

Contrary to the Oromo peaceful protest, out of panic or bloodthirstiness, the regime used the most lethal forces against the peaceful protesters killing more than 240 people as known so far. Among the dead were school children from the age of 8 years, pregnant women and an 80 years old man are found. According to inner sources the total toll can be double of the publicly known figure. There are lots of people who are not accounted for. Some relatives have found the bodies of their loved ones from the forests. Some are found hanged from trees.

The TPLF and its errand boys were caught out of guard. The TPLF/EPDRF forces encircled Finfinnee and muffled the residents preventing them from coming in or out in-group depriving them of information through media blackout. The TPLF’s constitution, which was for the ‘shelf and dust’, was totally replaced by Ethiopian terrorism proclamation no 652/2009. The administrative government of Oromia, which in reality was nothing but the mouth piece of the TPLF, was replaced by Central Command post headed by prime mister Haile Mariam Desalegn.  Literally Oromia has been declared a war zone. The Agazi Special Forces and the federal police have been given free hands to commit all sorts of crimes against the Oromo people.

Breaking into houses and beating the elderly and raping Oromo women by the Agazi Special Forces are common places in Oromia. The Agazi Special Forces are not only killing the Oromo people and members of other opposition groups with their machine guns but also have become the major agents that spread sexually transmitted diseases such as HIV, in Ethiopia. The role of these deadly forces is not only the concern of the Oromo people. It should also be the concern of all nations, nationalities and peoples in Ethiopia who have faced or will face them in the future and the international community at large that try to curb the spread of HIV and other sexually transmitted diseases.

The TPLF have committed all forms of crimes against the Oromo people. However it could not succeed and will never succeed to break the Oromo resolve to get their freedom and liberate their motherland, Oromia from the colonizers.  The more brutal the TPLF has become the more resistance the Oromo people have developed and the more they are committed to struggle for their freedom.  As the saying goes “Tyranny breads resistance.” The realities in Oromia show nothing but this hard fact. However powerful and brutal a party in power may be it cannot break the will of a people who struggle for their freedom. More than any regime that was at the helm of political power in Ethiopia, the TPLF should know this. Some of their security officials had experienced physical and mental tortures under the Derg regime. Unfortunately the TPLF has not learned form history.

Instead of developing humanity and respect for the rights of the people they rule they have become sadistic torturers and bloodthirsty vampires.  Instead of demolishing the torture chambers in which their members had suffered in the past, they multiplied them in 100 folds. Officially condemning or blaming their predecessors for the crimes they committed against the Ethiopian people in the past, they plot behind the curtain how to eliminate opposition and the people who pose challenges to their dictatorial rule.  Instead of reforesting and protecting natural resources and the environment to mitigate periodic droughts and starvation they burn down forests under the pretext of depriving liberation fronts or “Terrorists” of covers or hiding places. They destroy the rest under the name of “development.” They have become insatiable predators who have robbed the Empire’s resources in general and Oromo resources in particular.  They have set a grand plan to tear Oromia into parts and reduce the Oromo people from majority to minority through mass killings, detaining in prisons and concentrations camps infested with transmittable diseases, creating wars with neighbouring countries and forcefully conscripting the Oromo youth and sending them to the war fronts, exposing the Oromo and others whom they do not consider as their people to starvation and neglecting them to die in mass, polluting waters which the famers use for their cattle and for themselves to drink, evicting hundreds of thousands from their ancestral lands without proper compensation and throwing them on the streets to face grinding poverty, disease and finally an inevitable death. The crimes that the TPLF has been committing against the Ethiopian people in general and the Oromo people in particular since it has come to power are too many to enumerate here.  The cumulative effects of all these have produced the Oromo protest which is different in its kind in the Ethiopian history.

What make the Oromo protest different in its kind? 

  1. It includes Oromo of all lives of walks
  2. It is goal oriented – Freedom, Oromia for the Oromo.
  3. It is highly disciplined and law-abiding.
  4. It is the most peaceful and yet powerful protest ever
  5. It is highly respectful and careful for the rights and safety, respectively, of all members of all nations, nationalities and peoples living in Oromia
  6. It is persistent. It has defied all odds such as intimidation, beatings, detention, tortures, merciless mass killings, disappearances and other forms of crimes committed against the protesters.
  7. It is self-reliant and self-confident: This has sent a clear message to all concerned and the international community at large that “the sleeping giant” is fully awake and will never sleep again without reaching its final destination – freedom and the independence of Oromia.

What are the effects of the Protest?

  1. It is a protest that caught friends and adversaries alike with surprise and sent shockwaves to the government and opposition parties who always underestimated the power of the Oromo people.
  2. It exposed the utter weakness of the TPLF to handle as a “government” the legitimate demands of the people. Lacking brains capable of addressing the grievances of the Oromo people, it resorted to the only things it has known – blackmailing, labelling as “terrorists” and killing hundreds, detaining thousands and torturing and making many to disappear. These barbaric acts exposed its true nature and mobilised the opinion of the international community against it.
  3. It exposed the non-existence of the OPDO and its powerlessness to have a say on matters that affect Oromia.
  4. It exposed how their paymaster, the TPLF, would behave towards the organisations it created – OPDO, ANDM, SEPDM – to cover up its weaknesses and pass the blame to them when it is cornered.
  5. It has enabled the Oromo people to differentiate between their true allies (friends) at a critical moment and those who use their sufferings to force them to abandon their right to self-determination. Devoid of any humanity, when the Oromo school children are being killed by the regime in hundreds, those who still ride the old colonial horse wanted to take the Oromo protest for ransom and highjack the Oromo struggle for freedom. They have tried to demand the Oromo to rally under the “Old Ethiopian flag” –green – yellow – red – abandoning theirs in exchange for their “solidarity”. The Oromo, thanking those who have shown them a true and unconditional solidarity, would like to say to those who want to highjack the struggle that Oromo children are bleeding for, “thank you we do not need a patron or a Godfather, we do not need your solidarity rapped with preconditions. We are capable of leading our struggle for freedom and the independence of our motherland, Oromia!” Even in the absence of any Oromo political organization, the Oromo people, based on their Gadaa democratic tradition can produce from among the brilliant forward looking Qubee generation capable leaders to lead their struggle.
  1. More importantly, the Oromo protest has posed a challenge to Oromo political organisations as to whether they can be up to their names by forming a solid common front and produce a strong national leadership to lead the struggle of their people to final victory or remain divided and weak, some seeking a cover under the shadows of opposition parties of their ex-colonial masters. The political ball is at their gates! As members of the leadership of one or the other Oromo political organisation, all of us, including the author of this article, have to be up to this challenge or else leave the way to the Oromo people to create their own leadership from among the dynamic, visionary and committed new blood. As far as I know there are talented, committed and visionary young Oromo in different Oromo political organisations. Particularly the OLF has such talented members in its different branches, which can be effective leaders and yet have not been seriously considered to leadership positions.

Our ex-leaders as well as current leaders have made immense contributions to the Oromo struggle for freedom. Undoubtedly, the current struggle is based on the solid foundation they have laid (established). Certainly many of these leaders have rich revolutionary experiences, which the new generation can use as important assets. Equally their participation in one-way or another is important.

What next?

As we all know the Oromo protests have scored significant political and diplomatic victories. Exposing the naked brutality of the TPLF it mobilised human rights organisations and the international community against the TPLF, resulting in strong condemnations of the TPLF by the European parliament and the United States of America, both its close allies. These did not come freely.

The costs that the Oromo people have paid are huge. Many precious lives of Oromo children, youth and elderly men and women have been sacrificed. Thousands are incarcerated and tortured. Many have disappeared or fled the country. Fortunately the Oromo know that the price of freedom is very high.  They are also aware that millions of Oromo lives have perished in vain to keep the Ethiopian Status quo a system, which has kept them under the most humiliating condition for almost one and half a century. Those who died for the freedom of their people and the independence of their motherland will certainly have a place in Oromo history unlike those who died to keep the Ethiopian Status quo. Having these in mind, the Oromo will march forward.

However temporary and unreal it is, the Oromo persistent protest has forced the government to swallow its arrogance and openly suspend the AAIMP. However, the TPLF has not yet stopped committing atrocities against the Oromo People.  At the same time the heavy-handedness of the government has solidified and strengthened the unity of the Oromo people, both at home and abroad, and their determination to stand against the socio-political and economic crimes committed against them.  As a result, the Oromo protest is persisting.

It is important to note here that neither the TPLF will practically suspend the Addis Ababa Master plan nor the Oromo people will give in. Both the Oromo people and the TPLF know very well that the AAIMP has nothing to do with economic development. Neither are the Oromo people protesting against economic development and nor is the TPLF’s major concern developing the economy.  The TPLF grand agenda is to create little Tigray in the heart of Oromia by evicting the Oromo from their ancestral land thereby cutting Oromia into two parts and depriving the Oromo of their land-rights, and destroying the Oromo language, culture and social fabrics in the area. According to ex-municipality officials working for the TPLF, ‘this plan has been being implemented for the last one decade. The majority of the plots of land that were taken from Oromo farmers in the vicinity of Finfinnee (Addis Ababa) have been given to Tigrayan nationals under the pretext of development.’ Naturally they are the ones who can afford buying and investing in real estates. The rest is allotted to their supporters who are mainly residing abroad.

For the Oromo it is a question of survival as people.  The Oromo survival as a nation and the existence of Oromia as a country have become under question marks.  These must be protected at all costs. Although the AAIMP is a spark that ignited the Oromo protest, the Oromo question is more than that.  The TPLF still wants to ride on the old colonial horse with a new saddle while the Oromo are trying to bury both and make a new arrangement, as a free people, with all the nations, nationalities and peoples in Ethiopia to live together or as good neighbours.

In these deadly confrontations between the Oromo people and the TPLF, what will be the role of Oromo political organizations? Could the leaders of these organizations be up to the challenge posed against them by the Oromo people and play a leading role in the Oromo people’s movement or continue with business as usual?  One thing is certain here. The Oromo people in general and the Qubee generation/Qeerro in particular will never accept any Oromo political organization that wants to come with a backpack, or carrying Abyssinian political luggage rapped in democracy. If it dares to do that, it will sink with the old colonial ship. Business as usual is also not the option. The political turmoil that the Oromo people are in is pressing and impossible to sit and wait keeping the title or status of leadership at the same time.  There are two options here:

To be up to the expectations of the people and lead the movement of the people or, to give way for the dynamic, visionary young blood to take the leadership. People’s movement requires a strong liberation organization to lead and the liberation organization requires full participation of the people to succeed in the struggle.  The one cannot be complete without the other’s full participation. “…Not even the best-intentioned leadership can bestow independence as a gift. The liberation of the oppressed is a liberation of women and men, not things. Accordingly, while no one liberates himself by his own efforts alone, neither is he liberated by others.” [Paulo Freire, Pedagogy of the Oppressed, 48].

What Right do the Oromo people have to Finfinne?

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Begna F. Dugassa[1], Ph.D

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Since November 2015 to today (March 3, 2016), Oromia has been engulfed by massive political protests. The protest is the biggest ever recorded in Oromia region. As of today about 400 people have been killed, hundreds wounded and thousands imprisoned.  Initially, the
protesters have been demanding the following:

  1. Return confiscated Oromo land to the Oromo farmers.
  2. “No!” to the Addis Ababa master plan (a plan intended to evict Oromo farmers and expand the cityinto Oromia).
  3. Bring Finfinne (Addis Ababa) back under Oromia’s jurisdiction as it belongs to the Oromo people both geographically and historically.
  4. Make the Oromo language one of the federal government’s working languages.
  5. End the structural, socio-economic marginalization of the Oromo people.
  6. Ensure true representation of the Oromo people in a genuine federation structure in the Ethiopian state.

As the Ethiopian government simply intensified the killing and the imprisonment of the protesters, the protestors added more political slogans:

  1. Stop the killings, torture, mass imprisonments and detentions in Oromia.
  2. Release political prisoners and bring the perpetrators to justice.
  3. Pay compensation to the victims of the killings, torture and
    unlawful imprisonments.

As the protests continued, the protesters noticed that privately and publicly owned
corporations were siding with the Ethiopian government. This created more slogans.

  1. The Oromo natural resources belong to the Oromo people.
  2. Bring Dire Dawa & Awaday back under Oromia’s jurisdiction.
  3. We need to have self-rule
  4. No military rule
  5. “No! “to TPLF/OPDO rule

In response to the political demand “No to the Addis Ababa master plan”, the Oromo Peoples Democratic Organization (OPDO), believed to have been formed by the Tigray Peoples Liberation Front (TPLF) and controlled by the TPLF led Ethiopian government, declared that they would stop the master plan. They also said they would form a study group that would identify the right of the Oromo people to Finfinne. In this paper, I intend to provoke discussion around this point.
Before I identify what constitutes the right of the Oromo people to Finfinne, I want to briefly explore the history and the processes of the making of Finfinne as the Ethiopian capital. In addition, I will explore the wrongs that flowed from making the capital and the discriminatory social policies of consecutive Ethiopian regimes.

Oromia was conquered by the Abyssinian king Menelik II, supported by the European empire builders in 1880s. Soon after the conquest, the wife of the king visited Finfinne then a village and she liked the place and named it Addis Ababa = New Flower.  As a result, the name of the Oromo village Finfinne was changed to Addis Ababa and made the Ethiopian capital.  The Abyssinian invasion was brutal; many Oromos were killed and some of them were sold into slavery.  In addition, from Finfinne and surrounding areas thousands of people were evicted from their homes and until quite recently- they were not allowed to resettle.

This means resulting from the conquest five major wrongs occurred, in Oromia and Finfinne in particular. The first wrong is that Oromo social institutions were banned and their social support systems were delegitimized. The second wrong is that the Oromo people were evicted from their lands with no compensation and forced to flee in different directions.  Those who stayed behind became serfs and were forced to provide free labor and give three-quarters of their harvests to the Abyssinians.

Third, Oromo political institutions such as Gadaa were banned and policy making and decision-making powers were left for Abyssinians. Fourth, the Oromo culture, language and religious institutions i.e. Qaalu were banned and replaced with the Abyssinian culture and institutions. The fifth wrong is that the natural forests of Oromia were destroyed and this damaged the natural environment of Oromia.  In summary, in the colonial conquest, the social, economic, political, cultural and environmental rights of the Oromo people were violated. This means the rights of the Oromo people to live dignified lives were disregarded.

The violation of the social, economic, political, cultural and environmental rights are known to increase exposure to biological, chemical, physical, psycho-chemical and ergonomic hazards. It is responsible to poverty, diseases higher illiteracy, and lack of clean water. Indeed, the Oromo oral story suggests that evictions from their homeland of Finfinne were not pleasant experiences. Oromos expressed their feelings in phrases such as Garaa nugubatee = Gut-wrenching, Dhukubaa Onee Nuti Ta’e = Heart rending, Boquu Nucabee = Emotionally shattering,  Ilkaan Nyaataa Nuhambisse = made us life time grit our teeth. For these reasons, Finfinne (Addis Ababa) also known as Shagari. The word Shagar is derived from the Amharic word ችግር = chigiri, which means hardship. The name Shagari came after the conquest and it is referring to the place where the Oromo people faced extreme hardship.

Ethiopia is one of the founders of the United Nations (UN). However, consecutive Ethiopian regimes never respected the human rights principles on which the UN was formed.  The UN promotes the member states respect the inherent dignity of the human person.  This necessitates the TPLF leadership to move away from the old colonial and racist mindset, driven to benefit one ethnic group into inclusive politics and guarantee the fair distribution of privileges and risks.  To regard the rights of the Oromo people to Finfinne, the wrongs done to them should be recognized and corrected.  Recognizing the wrongs and correcting them creates healthy social conditions in which Oromo people and others can live dignified lives.

What are the Rights of Oromo people to Finfinne?
Understanding the problem is halfway in finding the solution; the first step is recognizing the wrongs of the past and present.  The second step is respecting the social, economic, political, cultural and environmental rights and allowing the Oromo people to freely exercise their rights and freely rejuvenate their institutions. The third step is correcting those wrongs.

In recognizing the wrongs of the past and present, it is important to recognize that certain sectors of society have benefited/ing from the wrongs perpetuated against the Oromo people. For example, when Oromo social institutions were banned and their social support systems suppressed, they lost the systems that have maintained their social fabric for centuries. By that, as the Oromo people lose their social capital and Abyssinians got better opportunity to build their own. When Oromos are evicted from their homes and farms their economic well-being is negatively affected. Those who benefit from the eviction are Abyssinians who settled on the Oromo land. When Oromo cultural rights are violated, many Abyssinian elites benefited from this also.  It is for this reason, the Ethiopian government has been subsidizing the Abyssinian culture and knowledge. This made mastering the Abyssinian culture a rewarding profession. This allowed as the Abyssinian culture thrives the Oromo culture to decline. There are cases where Oromo individuals have contributed major roles to the development of Abyssinian art and culture. Those Oromo nationals, who have contributed to the development of Abyssinian art and culture, would have rather contributed to the development of Oromo art and culture if the rights of Oromo people had been respected.

As Oromo political rights were violated, Oromo political institutions such as Gada and Siiqee were banned or their importance has reduced. As a result, the Oromo people have been denied the right to decide on their affairs, develop their own policies, identify their social problems and make efforts to solve these problems. As Oromo political rights were violated, the Abyssinians imposed their monarchial and dictatorial rule of law, a law designed to benefit the Abyssinian elites. For example, Siiqee is an Oromo women’s institution, organized to bring checks and balances into gender relations. Banning the Siiqee institution and imposing Abyssinian culture and institution on the Oromo people has deepened male domination.

Recognizing the wrongs of the past and present with regard to the environment means accepting differences in the ways the Oromo people and Abyssinians see and care the environment.  The Oromo worldview about the environment is more sustainable. Correcting entails allowing the development of environmental policies based on the Oromo world views. The next questions are: How can these wrongs corrected? What are the theoretical foundations or the moral reasoning on which these rights should be corrected? Before I suggest the ways those wrongs should be corrected, I want to briefly discuss the theoretical foundation on which my argument is based.

The Oromo people in general and the Tulama clan and the Galaan sub-clan in particular are indigenous to Finfinne and surrounding area.  No moral or legal theories can deny that Oromos are indigenous to Finfinne.  Regarding the right of Oromo people to Finfinne is to undo the possible wrongful damages. Therefore, we need to apply the indigenous rights theory and practices to understand the political demands of the Oromo people and work to undo the wrongful damages. This implies that all the social, economic, political, cultural and environmental wrongs should be corrected or repaired and from now onward all policies should be framed in consistency with the views, perspectives and aspirations of the Oromo people. All the development projects should be geared to first benefit the Oromo people. Job opportunities should give priority to employing the Oromo people. Bring Finfinne back under Oromia’s jurisdiction as it belongs to the Oromo people both geographically and historically. Enough seats should be allocated in the political policy making positions to Oromo nationals.

The population of the Oromo people in Finfinne constitutes about twenty percent. In their own city the Oromos are the second largest ethno/national group. The evictions and the discriminatory policies of the Ethiopian government policies are responsible for the fewer number of Oromos in Finfinne. Therefore, correcting the wrong should include subsidizing the resettlement of Oromo people in Finfinne.
When it comes to the violation of cultural rights, correcting the wrong should include making the Oromo language the second official language and guaranteeing the Oromo people the right to educate their children in school in their language so they can transfer their knowledge and wisdom.  Given that the Oromo language and Oromo religion (Waqefaata) has been banned, many Oromos today who were born and raised in Finfinne do not speak the Oromo language and practice their ancestral religion.   Hence, correcting the wrong should include funding adult education and creating favorable conditions for many Oromos who do not speak Oromo language to be able to learn their own native tongue. This includes subsidizing the building of Galma (the place where Waqefaatas meet for prayer) and creating favorable conditions for the teaching of Waqefaata to freely flourish.

I end my arguments asking my readers to think the ways we can correct the wrongs of the past and present and then develop transformative policies and guarantee Finfinne to be multi-cultural and equitable city.

Begna F. Dugassa


[1] Begna Dugassa, Ph.D., promotes human rights and health. He researches and writes in human rights and public health.  His recent work is published in the Journal of Preventive Medicine in February 2016. The title of the article: Free Media as the Social Determinants of Health: The Case of Oromia Regional State in Ethiopia.

Badii darbe irraa kanneen hin baranne, badii fakkaataaf akka nu saaxilan  hayyamuu hin qabnu: Oromoota haga har’aatti dogoggora seenaa  irraa hin  baranne irratti

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Leelloo Sabaa irraa

sareereeeHariiroon siyaasaa har’aan tana Impaayera Ixoophiyaa keessatti mul’achaa jiru, kufaatii Haayile Sillaasee fi Dargii jala, hariiroo siyaasaa mul’achaa tureen kan walfakkaatuu dha. Walfakkeenyi hariiroo siyaasaa yeroosi fi kan ammaa, bifaa fi ayinaan kan wal irraa dhaalame fakkaata.

Fincila ummattoota Kibba Impaayera Ixoophiyaatiin, Haayile Sillaaseen oggaa raafamu, egeree Impaayeratti irratti murteessuuf dhaaboti siyaasaa heddutu ijaarame. Dhaaboti siyaasaa kun hundi, Haayile Sillaasee kuffisuu irratti akeeka tokko yoo qabaatan illee, kufaatii isaa booda, fuuldureen Impaayeratti maal  ta’uu akka qabdu fi Haayile Sillaasee bakka bu’ee eennu Impaayeratti akka geggeessu irratti waldhabbii hundee qabu turan.

Dhaaboti kunneen keessaa, dhaabi EDU (Ethiopian Democratic Union) ykn ammo Gamtaa Dimookraatota Ixoophiyaa jedhee of moggaase, Haayile Sillaaseen nama tigreetiin bakka buufamee sirni abbaa lafaa kan Haayilee Sillaasee akka itti fufu kan barbaadu ture. Dhaaboti akka: Dargii (Koree Qandaalota Waraanaa), EPRP (Ethiopian People Revolutionary Party) ykn ammo Paartii Warraaqaa Ummattoota Ixoophiyaa, fi AESM-MEISON (All Ethiopian Socialist Movement ykn ammo Sochii Soshaalizmii Guutuu Ixoophiyaa ammoo, Haayile Sillaasee irraa aangoo fudhatanii, jijjiirraa xixiqqaa ykn fakkeessaa, kan Haayile Sillaasee kuffisanii aangoo haga qabatanitti fi  hanga aangoo isaanii cimsatan qofatti turu, fiduudhaan tokkummaa impaayeratti olaantummaa Amahaaraa jalatti itti fufsiisuu  kan barbaadan oggaa ta’u, kufaatii mootummaa Haayile Sillaasee fi jijjiirraa xixiqqaa osoo hin taane, impaayerichi hundeedhaan diigamee, ummattooti cunqurfamoon Impaayera Ixoophiyaa bilisa ta’anii hiree isaanii murteeffachuun mootummaa walaba ijaarrachuuf mirgi isaan qaban guutuutti akka kabajamuuf kan  bara 1973 ijaarame ammo ABO dha.

Akkuma armaan olitti tuqame, dhaaboti afran: Dargii, EDU, EPRP fi AESM (MEISON), eennu  Impaayerattii akka hoogganuu  yoo ta’e  malee, gateettii fi dugda ummattoota cunqurfamoo Impaayera Ixoophiyaa irratti itti fufanii tokkummaa Ixoophiyaa tiksuuf akeeka wal fakkaataa qabu turan. Haala kana keessatti, tokkummaa Impaayera Ixoophiyaa tiksuuf akeeka bu’uraa ykn hangafaa isaan qabaniif diinni inikkaa ykn waloo Adda Bilisummaa Oromoo waan ta’eef, aangoo Ixoophiyaa qabachuu irratti garaagarummaa walgidduutti qaban irra aananii Haayile Sillaasee bakka bu’uun  aangoo Ixoophiyaa eerga dhuunfatanii booda, diinni tarsiimoo isaan irratti duulanii dhabamsiisuuf karoorfatan ABO  ture. Haayile Sillaasee aangoo irraa buusanii bakka isaa qabachuufis ta’e, diina tokkummaa Impaayera Ixoophiyaa kan ta’e ABO itti aansanii dhabamsiisuuf, Oromoo tokko tokko maallaqaa fi aangoon of jala hiriirsuu meeshaa guddaa godhatanii dhimma itti bahan. Oromoo hagoo of jalatti hiriirsanii riqicha ykn meeshaa akeeka isaanii godhachuuf jecha, jaarmaa Oromoo kittilayyoo isaanii ta’an of jalatti ijaaran. Akeeki isaanii, dhaabota Oromoo kana dhimma bahanii, Haayile Sillaasee kuffisuun aangoo qabachuu, aangoo Haayile Sillaasee eerga qabatanii booda ammoo, deggersa Oromoo dhimma bahuun dhaabota aangoo irratti isaan dorgoman dhabamsiisuu, kana irratti eerga milkaahanii booda ammo itti fufanii dhaabota kana dhimma bahuun ABO dhabamsiisuu fi dhaabota kana dhimma bahuun eerga ABO dhabamsiisanii booda ammoo, dhaabotuma kana iyyuu dhabamsiisuun aangoo Impaayera Ixoophiyaa, olaantummaa Amahaaraa jalatti guutuutti dhuunfatuu ture.

Akka kanaan, AESM ykn MEISON, kanneen aangoo irratti isaan dorgoman billaa ittiin ciru fi itti aansuun ammo, ABO ittiin dhabamsiisu kan ta’uuf dhaaba Oromoo, Sochii Dimookraasii Ummata Oromoo ykn Oromoo People Democratic Movement jedhamu bara 1977 ogguu of jalatti ijaarratu, EPRP (Ethiopian People revolutionary Party) ykn Paartii Warraaqaa Ummata Ixoophiyaa) akkuma MEISO,  kanneen aangoo irratti isaan dorgaman billaa ittiin ciru fi itti aansuun ammoo ABO ittiin dhabamsiisu kan ta’uuf dhaaba Oromoo, Oromo People Democratic Organizaation (OPDO) ykn ammo Dhaabbata Dimookraasummaa Ummaa Oromoo (DHDUO), kan booda irra TPLF irraa ergifatte, ijaarrate. Dargiinis akkasuma, Oromoota tokko tokko of jalatti ijaaruun akkuma MEISON fi EPRP meeshaa ittiin aangoo irratti ol bahu, aangoo irra ittiin turu fi ABO ittiin dhabamsiisu godhateera.

Dhaabota Oromoo, Habashooti of jalatti ijaarratanii riqicha ittiin aangoo irratti ol bahanii fi  ittiin ABO dhabamsiisan  godhatuuf hedduu tattaafatan  keessaa kan qooda guddaa taphate, dhaaba Oromoo, Sochii Dimookraasii Ummata Oromoo jedhamu MEISON jalatti ijaarame ture. EDU’n, Haayile Sillaasee bakka bu’anii Impaayeratti bulchuuf dorgommi godhamu keessa guddoo osoo  hin turre laaffatee oggaa bahu, dhaabota saden: Dargii, MEISON, fi EPRP gidduutti, Haayile Sillaasee bakka bu’anii impaayeratti bulchuuf dorgommiin godhame lubbuu hedduu kan galaafate ture. Dorgommii dhaabota kana saden gidduutti godhame kana keessatti, ajandaan Dargii, gaaffii ummata Oromoo haga tokko  kan deebisu itti fakkaatee, MEISON, booda irra Dargiitti dabalamee EPRP irratti oggaa duulu, EPRP’s, Dargii fi MEISONiin diina godhatee adamsaa fi ajjeesaa ture. Dargiin, deggersa MEISONiin, kan dhaabi Oromoo, Sochii Dimookraasii Ummata Oromoo, Haayilee Fidaatiin hoogganamu keessatti argamu  qabatee EPRP fi ABO irratti duulee magaalaa  fi baadiyyaa keessatti  haga tokko eerga laaffisee booda, dhuma irratti, MEISON mataa isii irratti duula baneen hoogganoota dhaaba kanaa hedduu ajjeesee fi hedduu mana hidhaatti naqe. Hoogganooti gariin qabsoo hidhannoof bosona seenanii osoo hin turin harka Dargiitti kufanii  oggaa ajjeefaman, gariin ammo ni hidhaman.

Gaaffii ummata Oromoo kan deebisu itti fakkaatee Dargiitti  dabalamanii eerga aangoo irratti isa cimsanii booda hoogganoota MEISON Dargiidhumaan ajjeeffaman keessaa tokko Haayilee Fidaa ture. Akka kanatti,kufaatii Haayile Sillaaseetti dhimma bahuun, bilisummaa Oromiyaaf qabsaawu irra, Oromooti gariin,  meeshaa dhaabota Amahaaraa ta’uun Amaharaaf hojjechaa turanii fi Dargii aangootti ol baasuun ABO irratti duulchisan qabsoo bilisummaa Oromiyaatti gufuu ta’an galata homaatu maleee dhuma irratti dhaabotuma Habashaa kanaa fi Dargiin ajjeeffaman. Kasaaraa siyaasaa kana hunda ofii fi dantaa walabummaa Oromiyaa irraan akka gahaniif sababi guddaan, ilaalcha siyaasaa seenaa ummata Oromoo irraa hin maddine hordofuu fi warri Ixoophiyaa, ilkaaniin koflaa harkaan ammoo  awwaala akka namaaf qotan wal’aaluu isaanii ti. Kan guddoo nama ajaa’ibu garuu,  Oromoo: MEISON, EPRP, fi Dargii jalatti ijaaraman kun hundi, MEISON fi  EPRP’f meeshaa ta’anii eerga hojjetanii booda, akkasumas, eergaDargii aangoo irratti   cimsanii booda, haaduudhuma ABO’f qaraniin ogguu qalamani fi dhabaman, gootummaa fi muratnoo cimaadhaan dhabama irraa dandamatee, guddatee fi babal’atuun ABO’n kufaatii mootummaa Dargii keessatti qooda ol aanaa taphatuu danda’uu isaa ti.

Dargii kuffisuufis haa ta’u kufaatii Dargii boodas, haala siyaasaa wal fakkaatutu mul’ate. Eerga Dargiin qabsoo hidhannootiin aangoo irraa darbamee booda, humnoota siyaasaa gurguddoo lamatu Impaayericha keessatti waliin dorgomaa ture. Humni siyaasaa Adda Bilisummaa Umamta Tigraayiin (ABUT/TPLF) durfamu, tokkummaa Impaayera Ixoophiyaa, olaantummaa Tigrootaa jaltti tiksuun: cuunqursaa siyaasaa, saamicha diinagdee fi tuffii aadaa  ummattoota cunqurfamoo Impaayera Ixoophiyaa irratti itti fufsiisuuf kan qabsaawu ogguu ta’u, Addi Bilisummaa Oromoo (ABO/OLF) ammo, akeeka bara 1973 bakkaan gahuuf ijaarame  irraa osoo hin maqin, Impaayera Ixoophiyaa diiguudhaan, mootummaa walaba kan mataa isaanii ijaarratuuf mirgi ummattooti cunqurfamoon qaban akka  mirkaneessuuf kan qabsaawu ture.

Armaan olitti akkuma ibsame, akeeki dhaabota lameenii uumaan gargar ta’uu isaa irraa  walitti araaramuu kan  hin dandeenye ture. Impaayerri Ixoophiyaa, olaantummaa Tigroota jala galtee, qabeenyaan ummattoota cunqurfamoo akka saamamuuf dhaabi bilisummaa ummattoota cunquramoof qabsaawu dhabamuu qaba. Laftii fi qabeenyaan uumaa ummattoota cunqurfamoo Impaayera Ixoophiyaa to’annoo tigrootaa jala akka galuuf, dhaabi mirga ummattoota kanaatiif qabsaawu dhabamuu qaba. Waan kana ta’eef, tooftaa fakkaataa, MEISON, EPRP fi Dargiin bara Haayile Sillaasee  olaantummaa siyaasaa wal irratti argachuuf dhimma bahan, TPLF itti fufee dhimma  bahuu eegale. Akka kanaan, ummata Oromoo gargar qooduun wal irratti duulchisuun mormii ummata kana irraa itti dhufu laaffisuuf, akkasumas, ABO fi akeeka isaa dura dhaabbachuuf ummata Oromoo keessaa tokko tokko bu’aa diinagdee fi aangoon bitatee, TPLF OPDO (Oromoo People Democrati Organization) booji’amtoota Dargii keessaa walitti qabee bara 1990 keessa Tigraay keessatti ijaarrate. Dhaabi kun, ABO fi akeeka isaa ummata Oromoo keessaa haqee fi dhabamsiisee, ummatni Oromoo tigroota jala jilbeenfatee akka elmamu godhuu dha. Haa ta’u malee, osoo afaan qawweetin hin taane, ummatni Oromoo guyyaa tokkoof illee fedha isaatiin OPDO jala buluuf hin hayyamne ture. Yoomi iyyuu caalaa kun ifatti kan mul’ate, yeroo amma kana, yeroo itti  ummatni Oromoo ifatti murtii fi caasaa OPDO irratti fincilee diigaa jiru kanatti. Akkuma MEISON, EPRP fi Dargiin Oromoota tokko tokko dantaa diinagdee fi aangoon  bitanii saba Oromoo  fi akeeka bilisummaa Oromiyaa ABO’n durfamu irratti duulchisuun olaantummaa Habashootaa Oromoo irratti tiksuuf haa hojjetan malee, osoo umurii hin dheeratin, mormii ummata Oromootiin  maseene, OPDO dhimma bahuun ummata Oromoo takaalanii elmachuunii fi ABO dhabamsiisuuf shirri TPLF’n xaxame ammaan tana tufamee darbamee, ummatni Oromoo, sadarkaa addunyaa ajaa’ibsiisetti: maqaa, alaabaa, kaayyoo fi dhaadannoolee ABO qabatee harka duwwaa rasaasa TPLF dura dhaabbatee bilisummaa Oromiyaaf falmaa jira.

Haalli har’aan tana Impaayera Ixoophiyaa keessatti mul’atu, kufaatii Haayile Sillaasee fi Dargii jala haala mul’ataa tureen wal fakkaata. Kufaatii Haayile Sillaasee fi Dargii jala, humnooti siyaasaa adda addaa, kan tokkummaa Impaayeratti olaantummaa Habashootaa jalatti itti fufsiisuu barbaadanii fi kan Impaayeratti diiguun mootummaa bilisa kan mataa isaanii ijaarrachuuf mirga sabooti cunqurfamoon Impaayera  Ixoophiyaa qaban mirkaneessuuf qabsawan turan, har’a illee humnoota kana lameentu, kufaatii TPLF booda, egeree Impaayeratti irratti murteessuuf, akeeka waliif faallaa qabatee socho’aa jira. Kanneen olaantummaa tigrootaa bakkaa kaasanii tokkummaa impaayeratti to’annaa fi  olaantummaa Amahaaraa jalatti deebisuun ummattoota cunqurfamoo irratti cunqursaa fi saamicha  itti fufsiisuuf qabsaawan dhaabota akka: G-7, Arbenyoch, Blue Party, Medrek, fi kkf ogguu ta’an, akeeka bara 1973 ijaarameefi irraa osoo hin maqne, mootummaa walaba kan mataa isaanii ijaarrachuuf mirga uumaa fi seeraan ummattooti cunqurfamoon impaayera Ixoophiyaa qaban mirkaneessuuf  itti fufee kan qabsaawaa jiru ABO dha.

Akkuma abbootii isaanii: MEISON, EPRP,Dargii fi TPLF, dhaaboti Amaharaa armaan olii kun, Oromoo keessaa namoota tokko tokko dantaa diinagdee fi aangoon bitatuun  meeshaa ittiin TPLF fi ABO dura dhaabbatan godhatuuf hojjechaa jiru. Akkukma MEISON, Sochii Dimookraasii Ummata Oromoo of jalatti ijaarrate,  EPRP’n, Dhaabbata Dimookraasummaa Ummata Oromoo of jalatti ijaare, Dargii Ormoota, Dhaabbata Markisist fi Leninistii Ixoophiyaa jalatti ijaarratee, fi  TPLF  OPDO of jalatti ijaarratee meeshaa godhatuun aangoo Ixoophiyaa akeeka bilisummaa Oromiyaa ABO’n hoogganamu dura ittiin dhaabbatan, Oromoo dhimma bahanii TPLF fi ABO cabsuun aangoo Ixoophiyaatti al bahuu fi irra turuuf jecha dhaaboti Amaharaa kunneen, biyya alaa fi biyya keessa lafa jala Oromoota OPDO Amahaaraa ta’uuf fedhii qaban ijaarrachaa jiran. Oromooti kun, yeroo gabaabaa booda, ABO fi TPLF’n balaaleffatanii, dhaabota Amahaaraa waliin hojjehuuf waadaa seenanii as bahuuf deemu. Akeeki isaanii, fincila ummata Oromoo ABO’n hoogganamee gabrummaa ummata Oromootti xumura godhuuf deemu dura dhaabbachuun, dhaabota Amaharaa aangnoo Impaayera Ixoophiyaatti ol baasuu, cunqursaa fi saamicha diinagdee jaarraa tokko oliif  ummata Oromoo irra ture itti fufsiisuu dha. Oromooti billaa ittiin dhaaboti Amahaaraa kun ABO fi akeeka isaa qalan ta’uuf deeman kun, warra seenaa Oromoo hin barannee fi yoo baratan illee irraa barachuuf fedhii hin qabne gantoota sabaa ti. Isaan kun, warra dhiiga ilmaan Oromoo dhugee fi lafee ummata Oromoo caccabsee of qofa jiraachisuuf murteeffatee qofa osoo hin taane, egereen Oromoo fi Oromiyaa akka dhabamuuf warra Habashootaaf daboo ykn guuza bahu yakkamtoota sabaa ti.   Haa ta’u malee, dhummi Oromoota kanaa, dhuma: Goobanaa Daaccee, Sochii Dimookraasii Ummata Oromoo kan MEISON, Dhaabbata Dimookraasii Ummata Oromoo kan EPRP,EMLO (Ethiopian Marxist –Leninist Organization) kan Dargii, Dhaabbata Dimookraasummaa Ummata Oromoo( OPDO) kan TPLF,irraa adda hin ta’u. Akeeki ABO kan : abboommii Waaqaa, seera ummaa, seera addunyaa fi seenaa haqa irratti hundaawe kun, dhaabota Oromoo Habashooti ijaarratuun ittiin isa dhabamsiisuuf qiyyaafatan kana hunda dhabamsiisee of  jiraachisuun akeeka walabummaa Oromiyaa jiraachisee galma isaatti dhiyeessee jiru kun, dhaabota Oromoo haaraa dhaaboti Amahaaraa ABO irratti ijaaruuf hojjechaa jiran kana illee akka  injifatuu shakkiin tokko hin jiru. Shirri fi lolli hangamuu yoo irratti qiyyaafate, dhaabi haqa fi mirga ummata bal’aaf qabsaawu, akeeka isaa bakkaan gahuu irraa kan isa dhaabu humni kamuu  kan hin jirre oggaa ta’u, kan bu’aa yeroof akeeka haqaa ummata bal’aa dura dhaabbatu garuu dhummi isaa qabsoo ummata bal’aa Oromootiin akka awwalamu  seenaa armaan olii kan mirkaneessuu dha.

Waan kana ta’eef, ummatni Oromoo, Oromoota badii darbe  irraa barachuu diduun akeeka bilisummaa Oromiyaa ABO’n durfamutti gufuu ta’uuf jecha  badii fakkaataa deddeebi’anii ummata Oromoo fi mirga isaa irratti hojjechuuf dhaabota Amahaaraatti eerumuu fi xuuxxoo siyaasaa dhaabota Amahaaraa hodhuuf qophaahutti jiran kana dhiifama tokko malee dura dhaabbachuu, adabuu fi carraa amma argame kanatti dhimma bahee, akka Oromoo qofatti,  ABO  jalatti ijaaramuun mootummaa walaba isaa labsatee: bilisummaa, nagaa, badhaadhinaa fi gammachuun jiraachuu qaba. ANC (African National Congress) qofa jala hiriiree, ummatni Afriikaa Kibbaa, gabrummaa Ingilii jalaa bilisa akka of baase, EPLF (Eritrean People Liberation Front) qofa jala hiriiree gabrummaa Ixoophiyaa jala ummatni Eritrea akka of bilisoomse fi SPLM (Sudan People Liberation Movement) jala qofa hiriiree ummatni Kibba Sudaan, bilisummaa isaa akka gonfatetti, ummatni Oromoos, dhaaba isaa tokkicha, ABO jala  hiriiruun qofti bilisummaa isaa akka mirkaneessu beekee,  Oromoota dantaa diinagdee fi aangoo qofaaf jecha dhaabota Amaharaa jalatti ijaaramanii isaaniif meeshaa ta’uun guyyaa bilisummaa Oromiyaa dheerressuu fi  bulchiinsi Tigree bulchiinsa Amaharaatiin  bakka akka buufamuuf objuwatan doomsuu qaba. Ummata isaanii, gabrummaan Impaayeera Ixoophiyaa hammeenyaa hamaa irratti raawwataa jiru fi jaarraa tokko oliif bilisummaa dheebotee ittiin dararamaa jiru gananii Oromoota dantaa Amaharaa guutuuf of qopheessaa jiran, gochaan isaanii kun, gochaa farra:  seenaa, haqaa, dimookraasii, seeraa uumaa fi addunyaa fi mirga dhala namaa  waan ta’eef, irree cimaan dura dhaabbatamuu qaba.  Akeeki ummatni Oromoo jaarraa tokko oliif qabsaaweefi, gabroomfataa lama keessaa ykn gooftaa lama keessaa tokko filachuuf osoo hin taane, gabrummaa kallattii hundaa irraa bilisa bahee: walabummaa, nagaa, badhaadhinaa fi gammachuun jiraachuu dha. Akkuma Oromooti bara: Haayile Sillaasee, Dargii fi Wayyaanee Habashoota jala kurkuruun akeeka bilisummaa Oromiyaa dura dhaabbatanii umurii gabrummaa, ummata Oromoo irratti dheeressan sanitti, Oromooti ammaan tana Habashootatti eerumuun, ummata Oromoo ammoo  irreedhaan tokkummaa Ixoophiyaatti eerumsiisuu barbaadan milkaahuu hin qaban. Ummatni Oromoo, dhaaba siyaasaa: akeeka ummata bal’aa Oromoo baatu, jaal’atamaa, amanamaa, faarafamaa, muratnoo fi of kenniinsaan, kaayyoo ummata bal’aa Oromoo irraa osoo hin maqin qabsaawaa jiru kan qabu malee yaatima siyaasaa (political orphan)  harma siyaasaa (political breast)  barbaadu miti. Carraan ammaa kun, carraa  ummatni Oromoo mootummaa walaba Oromiyaa itti labsatuu dha. Carraa kana, humni kamuu harka keenya keessaa akka hin baafne tikfachuu qabna.Waan kana ta’eef, akeeki cubbamaan Oromoota kanaa, qacalummaatti cabuu qaba. Kanaafis, ummatni Oromoo, irree isaa hin dabne kan gara bitaa, OPDOta Amaharaatti, kan gara mirgaa ammo, Wayyaanetti  itti fufee agarsiisuun dirqama.

Leelloo Sabaa,

Adda Bilisummaa Oromoo waliin fuulduratti !
Oromiyaan Ni Bilisoomti !
Injifatnoon Ummata Oromoof !

Gurraandhala 03/03/2016

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