The Frankfurt Horn of African Solidarity Conference (January 4, 2014)

Dear Mr. Chairman,

Dear Honorable Representatives of the People’s Front for Democracy and Justice (PFDJ) and the Ogaden National Liberation Front (ONLF), and beloved members of the Oromo, Ogadenian and Eritrean communities as a whole! It is a great privilege and honor for me to be among you today representing the Oromo Liberation Front (OLF).  First of all, I would like to express my deepest gratitude to the Organizing Committee for having organized such a timely and important conference supposed to assess the social, political and economic situations of the Horn of Africa with a special emphasis on the Ethiopian empire.

Ladies and Gentlemen,

The Oromo-Ogaden and Eritrean Solidarity, such as the one we see today here in Frankfurt, did not emanate overnight or out of naught. It has rather had its own history and raison d’etre in our distant history of struggles for freedom against the oppression and subjugation we commonly had suffered, and are still suffering, under the Ethiopian empire.  Indeed, I believe that the Oromo-Ogaden-Eritrean solidarity is deeply rooted in the hearts of our respective peoples who continually aspire through their struggles to restore their inalienable right to the right to self-determination. No doubt, each people has its own separate history and social identity – in accordance to which it articulates the specificity of its problems, and hence propose their solutions accordingly. However, those specificities can never override the common experience of colonial oppression, and therefore, the necessity of solidarity among different freedom-seeking peoples. Freedom for each is pre-determined by freedom for all, and vice-versa. Such mutuality and reciprocity lies at the core principle of the type of solidarity I am talking about.

Though the Eritrean people have already counted two decades of freedom and sovereignty, it is precisely because of this basic principle that the Eritrean people and government still remain in solidarity with the Oromos, Ogadenians and other oppressed nations and nationalities. Its freedom will not be a full-fledged one without the freedom of other oppressed peoples of the region, because the security and political stability in Eritrea are unthinkable without peace and justice in the region as a whole. Therefore, the urge and strife for people’s freedom would remain to be the ultimate explanation for the relentless support the Eritrean state has been giving to the Oromo liberation struggle. The Oromo, Ogaden and Eritrean solidarity is a matter of categorical imperative to the political will of the region, and the Horn of Africa in general – not just an accidental phenomenon that lies in the whim of their respective politicians.

Honorable representatives and all participants of the conference,

Our common march to freedom, equality and justice is just like traveling on a big ship which sails on the vast open ocean to a common destiny. Not only do we need to ascertain where we are traveling to, but also the conditions of the ship and the possible obstructions it may face, be it natural or technical, so that the ship not only arrive at the point of its original and final destination safely, but also smoothly and punctually. This is an analogy that best describes for me the common march of the Oromo-Ogden and other oppressed peoples in the Ethiopian empire to freedom as they are progressing in their endeavor to build and shape a more stable, democratic and prosperous society. As much as the sailing journey is dependent on many unforeseeable natural calamities, human and technical failures, our common march to freedom can never be smooth, calculable or guaranteed against all odds. As experience has repetitively shown us, our journey has always been with many ups and downs which would often result with forth and backward movements in our struggle.

Betrayal in the course of Ethiopian politics has been observed several times in our protracted struggle. In 1991, for example, the mediating international community promised solidarity with our struggle as it heralded the famous motto “No Democracy; No Support.” But sooner than the ink, with which the Transitional Charter had been written, dried, the Western World turned, as you all know – deaf ear and blind eye to the catastrophic aftermath of the failure of the Transitional Agreement. The so-called international community was not alone in such a betrayal. Even our neighboring countries, such as Kenya, Sudan and Djibouti, did the same by having subsequently handed over our veterans to the EPRDF government. In due course of time, we were even betrayed by our own members as the balance of force kept tilting to the side of the TPLF/EPRDF.

Despite all the odds and the calamities we had had to be through, our determination and resilience to the struggle for freedom have been gathering its momentum through the immense sacrifices the Oromo Liberation Army [OLA/WBO] and the Oromo youth have been paying back at home. By contrast, we, Oromos in Diaspora, need to critically assess ourselves in respect to the minimum national duties we are expected to fulfill on our part. We need to be reflective as to whether we have done, and are doing, all what we can do in protecting and safeguarding, at least, the achievements of those sacrifices. We need to learn from our past mistakes not to repeat history. Today, we need, more than ever, to resolutely work and endeavor to be the masters of our own destiny rather than simply waiting and hoping someone else to accomplish our own duties.

Today, our peoples are in a period of transition. It is a transition from self-awareness as a nation towards self-realizing as a social agent of change towards achieving a more stable, prosperous and democratic system for the entire region – without relinquishing one’s own ideals and national identities. As history has taught us, a period like this is indeed full of sensitive and critical problems, which can often result in a setback and the deterioration of the nation’s living conditions. It is in this situation that social instability would result and would further precipitate chaotic and disorderly behaviors even amongst freedom-seeking nations themselves. Such a period could even be more dangerous when the stronger or superior sides are forcing their own will by repressive mechanisms.  Accordingly, today, our nations are challenged with varied, complex and multifaceted problems in the areas of politics, economy, social affairs, and security and environmental conservation.

Therefore, taking this opportunity, I would like to extend our call again to stand shoulder to shoulder in the face of the larger common goal of eradicating the horrendous oppressive system of the Ethiopian empire, and to ascertain freedom, liberty, justice, and peace for our peoples and the Horn as well. Needless to stress the fact that only people’s freedom and liberation can guarantee for peace and stability in the region.

Ladies and Gentlemen,

In what follows, I would like to shed a light on how the TPLF-led EPRDF has ruled with iron feast for the last 22 years. It created in the 1990s a form of “indirect rule” based on the official definition of ethnicity. Organizationally, the TPLF has managed the full control over EPRDF. It has systematically pushed out viable opposition forces out of the legal political playing field. Key positions in the national defense force and security have been overwhelmingly occupied by Tigrayans. Finally, they have managed to build one of the strongest armies in Africa, not only to smash down any opposition force in the country, but also to keep and guard “security and stability” in other African states, such as the ones it has sent to Rwanda, Liberia, Sudan,  Somalia and South Sudan in the name of “peace-keeping forces.” In having done so, it has used the opportunity in portraying itself as the best partner of the West in fighting international terrorism. Mind you! Its achievements are two-fold at a stroke. While it is consolidating its military power and dominance in the region on the one hand; it is simultaneously using this very act as a source of securing international financial support and legitimacy, on the other. By the same token, it puts all IGAD [the Intergovernmental Authority on Development] member-countries under its influence either by cross-border raids or trade ties, such us promoting the electric power. It hires foreign consultants in Brussels, London, Washington D.C. and New York for the purpose of lobbying its repressive political system to the Western governments. It sells fertile land of Oromia and the South to foreigners, and uses its subversive action as a diplomatic leverage. It has bought and penetrated oppositions with money, and tries to attract the Diaspora with minor/petty benefits. Despite all these, it has never succeeded to defeat our liberation struggle. On the contrary, we are vigilant, resilient and determined in our struggle more than ever. Today, we are progressively getting better militarily. As I have already mentioned, the Oromo Liberation Army [OLA/WBO] is very much visible in its consistent operations in the entire Oromia region, including the central one, directly, adjacent to the capital city Finfinne/Addis Ababa. General civil unrest and mass movements have been underway for quite sometime thanks to the Oromo Youth, known as Qeerroo, which is getting progressively support from all other social sectors beyond the youth.

Ladies and Gentlemen,

Finally, our struggle for democracy, freedom and self-determination stands at a historic juncture where it is gathering and consolidating its momentum in determining not only our separate destinies, but also the course of history for the entire region in the future. As I have already mentioned elsewhere, as an Oromo nation and the Oromo Liberation Front, we believe that our alliances with all oppressed peoples, progressive democratic forces and peace-seeking neighboring countries in the region are strategically important in the drive towards freedom, peace and stability for the Horn. The struggle for freedom will be concluded when the right to self-determination is realized, and the choice of the people is implemented and respected. In this regard we have to be cautious not to make unforgivable failure by deciding ourselves the outcome of a people’s choice that affects the existence of the right to make a choice. The outcome of our people’s referendum should not be a subject of a political discussion as we witness today. In respect to this principal position of the OLF, I recommend my fellow Oromos to see not things in their mundane existence, but in their interrelationships – not in their snapshot appearance, but in their contextual essence as part and parcel of a larger process.

Ladies and Gentlemen,

The politics of alliance demands identifying reliable partners, articulating and undertaking common objectives to be achieved and cultivating mutual trust to achieve further consolidation of unity at yet higher level. Interests based on geographic proximity, cultural ties, complementary economy, suffering the same fate of subjugation are all factors that make the Oromo and other oppressed peoples of the south natural allies. This shouldn’t be misused by lack of skills and foresight on both sides. EPRDF is skilled in instigating ethnic conflicts. The ongoing savage act of “the Somali kilil liyyuu tor” [the Special Military-Police of the Somali Region in Ethiopia] on Oromos (in the Mayyoo, Fadiis, Miidhagaa Lolaa, Cinaaksan, Baabbilee areas of east Oromia and farther south in Diida of the Borana zone) is just a case in point. Our vanguard organizations, and both Oromo and Ogaden elders, need to work hard to stop such bloodshed orchestrated by our common enemy, the TPLF.

I should unmistakably emphasize that we, Oromos, have no animosity towards any other people in the region except that we are against the oppressive and repressive system in the Ethiopian empire. We all know that governmental systems are temporal as a matter of historical necessity. However, peoples and their relations to one another remain eternal, in fact, often bonded by common destiny. It is based on this basic fact that we insist on the need and importance of solidarity among our peoples if they are to achieve freedom, justice, prosperity and peace in the region as a whole. An enduring and lasting peace can only be achieved through justice that confers each people with the right to self-determination – a fundamental principle of voluntarism, free choice based contractual conception of society upon which all modern democracies are established.

As a result, let us stand together; unite our efforts against the EPRDF regime; and support each other and work hard in collaboration to achieve our dream for freedom.

Ladies and Gentlemen,

Let me conclude my speech with a reminding announcement to my Oromo fellows and, of course, friends of the Oromo:

As I suppose you all know, January-First is a multifaceted anniversary for OLF members and supporters, and the Oromo people at large. It was decided as a date of anniversary for the Oromo Liberation Army [OLA/WBO] in 1979, and it was first celebrated in 1980. Since then, it has always been celebrated by all freedom-loving Oromos around the world. The historical background to this choice is shortly as follows: In November 1973 J/ Elemo Qilxuu and his comrades took Chercher as a guerrilla base to fight against the colonial yoke, and in September 1974 they began to combat against the Emperor’s army, but the armed struggle was terminated for a while, and again started in 1976. It was endangered in 1978 and recovered in 1979. As a result of such hazardous situations encountered by the OLA, January 1^st was selected to be the anniversary day of OLA. Since January 1st of 1980, it has been celebrated as the Day of OLA and New Year. Once again, I congratulate you for the Day of OLA and wish you a happy New Year.

Thank you for your attention,

Long Live OLA!

Freedom and Justice Shall Prevail!

The Struggle for Freedom Shall Continue until Victory!

Honor and Glory for the Fallen Heroines!

Thank you,

January 04, 2014
Frankfurt am Main, Germany

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The Frankfurt Horn of African Solidarity Conference (January 4, 2014)

The Frankfurt Horn of African Solidarity Conference (January 4, 2014)

By Kallacha Dubbi*

The debate and the root of the idea
The perennial view of Ethiopia as a nation of one culture and one ethnic owner suffered a serious blow by, among many, the 1974 revolution and the emerging Qubee Generation.  As a result of these severe blows, the old claim to owning Ethiopia seems to have been reduced to a claim of sole custodianship of Ethiopia.  For this newfound moral comfort to have some psychological validity, the image of Ethiopia needed to be redefined, and friends and enemies re-compartmentalized.  In the process, heroes and anti-heroes, visions and altruism, virtuous and evils … got entangled in a manner that can be truly confusing for an outside observer. The centennial of the death of Emperor Menelik, a leader known for his brutality during his wars of expansion in the 1880s, is widely debated among Ethiopians in the context of this obscured paradox.

The paradoxical debate about Menelik is between those who take him as a national hero and those who take him as a brutal emperor not worthy of any tribute. Those who preach his greatness are quick to point at his victory over the Italian army (1895-1896), a case which was propagated as a victory of a black race over a white colonial power – which is intended to garner some international attention. According to this group, the astute emperor, who had access to adventurous European advisors, also jumped on some nifty opportunities to becoming the first to introduce railroads, telephones, telegraphs, electricity and motor cars to his primitive kingdom. The costs of these imports were covered by incomes from slave trades from the newly acquired territories of the South, now within Ethiopia.

Those who take Menelik is the brutal emperor unworthy of a tribute count his merciless and excessive brutalities (even for those days), such as cutting off the hands of young men suspected of re-joining resistance wars, chopping off breasts of young women – to severe further reproduction of the resisting ethnic group, or arresting of large numbers of people for sale at the Djibouti port, which was conveniently equipped with a railroad access to facilitate such human exports (slaves).

The current debate is taking place in the backdrop of Ethiopia’s continuing attempt to unite both the grandchildren of those who had inflicted the pain and those who had suffered the injury. Obviously, peace is fragile here, and tension is floating amiss.

More accurately, the current tension is triggered by Amhara elites, of Menelik’s ethnic group – who propose to build a statue for the 100^th year anniversary of the death of Menelik at a site close to where the breasts of women, and arms of men and children of the occupied ethnics were chopped. The tacit purpose of the commemoration might also be to undermine the existing statue at Annole, a statue in memory of women who lost their breasts and of men/children who lost their arms.

In addition to Menelik’s success against Italian colonial aggression, as a justification, the proponents of Menelik’s statue also argue that Meles had been just as brutal, and yet he is given imperial attention and recognition.  The poorly argued zero-sum game has only aggravated the peoples of Southern Ethiopia, modern subjects of Menelik’s expansive war.  The supporters of the statue also point out at a fact that Menelik had attempted to modernize the country, despite lack of effects of his modernization as Ethiopia is still a poor country trailing the 3^rd World.  Let us accept Menelik’s performance as a modernizing agent, however tiny the changes may be in the overall scheme of things.  Also, for the sake of this argument, take Menelik as a ‘uniting’ force behind creating the map of the near-modern Ethiopia.  So, carefully assessing the logic on either side, one is left with one serious question: should these accomplishments of Menelik have precedence over his brutality to citizens of Ethiopia?

The proponents of a statue of Menelik on the occupied lands believe that the brutality of Menelik has past, now part of the old history, and that there is no need to bring it to modern politics.  But the primary purpose of building a statue a hundred years after Menelik’s death is exactly to do the same – to bring the memories of Menelik’s accomplishments – knowing that memories of his excessive brutality cannot be filtered out.  These century-old glories are then used to affirm Amhara’s greatness and to mobilize Amhara citizens against others.  It is dirty politics, and I see no other benefit.

The proposers of the statue are not envisioning a statue of Menelik on the side of the great Annole statue, say, half the height of the existing bronze in size, whereby Menelik appears on his knees with his hands raised as if to ask the women and the Almighty for mercy.  I think such a statue would be meaningful and uniting, serving a greater purpose of today.  But, the proposed statue is to tower over the victims, undermine the Annole statue, and bring back the memories of old and brutal ethnic wars which gave rise to the kindling state of Ethiopia.  The winning side may celebrate the glories of 1880′s, but the victims may be tempted for revenge in 2010′s.  That is why Oromo artiste Qamar Yusuf’s song warns that “it is playing with fire.”

Qamar Yusuf: Iyyaa Dabarsaa

The motive behind the idea
In Ethiopia of today, brutalities that accompanied state formation are still within few generations and in fresh memory.  Children of those whose hands had been cut by Menelik’s army are still alive.  Children of mothers who had lost their breasts are numerous and have visual memories of their mothers without breasts.  Grandchildren of the victims are the majority in the South, a stone throw away from the site of the conceptualized statue.  Simply put, Ethiopia has so far, somehow, amassed peacefully those who have murdered for conquest and those who have suffered immense pain as conquered, to live side by side as neighbors.  Now, what is the point of flashing pictures of the murderers of grandpa and grandma, and posting the memory of a brutal emperor who had perpetrated untold misery on the people?

Proposing a statue with utter disregard to the feelings of the victim generations is a reckless poke of old wounds of neighbors.  The power balance has changed – making the once-upon-a-time mighty army of Menelik obsolete or very weak.  Proud of their ancestor’s success more than 100 years ago, today, the Menelikites, who had used to enjoy the cultural supremacy, have only the ego left to nurture.

So, a radical version of Menelik’s brutality today appears among his conqueror-generation as a margin that wants to capitalize on old emotions, mixed with hate-driven passion.  The group suffered a severe blow during Ethiopia’s leftist revolution of the late 1970s when they engaged their teenagers to kill or die for Lenin’s philosophy, not knowing the harsh consequence of Leninism on Menelik’s ideals.  Prematurely exposed to dying and killing – as teenagers, with underdeveloped social values, the teenager warriors of urban Ethiopia became l’enfants terribles.  Soon, a massive clinical situation of hate grew in the country, as the young and hateful minds continued to grow to adulthood.  With no opportunity to get medical counseling of any sort – the type we saw in South Africa for example, the hate became a political paranoia wildely spread in today’s Ethiopia.  With hate deeply seeded in and among them, the thinking of old greatness, which is out of reach today, became an irritating factor – yielding a nightmarish condition among the new generation of Menelikites.  This is at the root of this ‘great idea’ of building a statue for a brutal emperor, in the neighborhood of his historic victims.

For history students, the coagulation of Menelikites, with their core extreme ideology of “Galla Geday” (which, literally, means Oromo Killer) is identical to the formation of the Ku Klux Klan (KKK) in the USA.  Following the Civil War, the U.S. Congress directed the reconstruction of the war-torn States and the society.  In the South, the policies of the Reconstruction aimed at extending the rights of blacks.  However, the policy also injured the morale of the slave-owners, giving rise to the KKK, which immediately began organizing to perpetrate systematic violence in opposition to the new social order.  KKK unleashed terror against former slaves, but also against Northern teachers, judges, and politicians.  Historians see the creation of KKK as a true sign of the death of slavery. The “Galla Geday” of Ethiopia, with a minute scale and unlikely chance to grow to any capacity of threat, also marks the beginning of the end of Amhara supremacy.

This unheard of celebration of the death, instead of the birth of Emperor Menelik, has become the new motto, the new uniting slogan of Menelik’s ethnic group that has suffered great defeats when it comes to the previously-held economic and political domination over the last few decades – just like the KKK advocated a wave of dogma to affirm the existence and interests of slave owners.  The profligate claim to greatness, by way of a brutal emperor, fails to serve good for Ethiopia simply because the wounds of Menelik’s barbaric expansion are not allowed to heal for good.  It also cultivates and grows hate among peoples.

Bad argument for the idea (Oromos, newcomers)
There are many Abyssinian scholars who argued in favor of placing Menelik’s statue in the occupied territories, amongst his historic victims.  Few said, for example, that Oromos did not historically belong to Ethiopia, and therefore, Amharas have the right to build the statue anywhere they choose.  This opens a historical argument, the type this writer adamantly prefers to ignore.

The argument that Oromos are recent immigrants to Ethiopia, and therefore, they should settle for less than their full rights has been thrown recklessly here and there, now and then.  In fact, recently, it was injected even to Wikipedia.  I am aware this type of hate-driven argument deserves no response.  However, the Amhara scholars have conveniently ignored this rubbish propaganda, and the argument is now serving Amhara politics.  It deserves a response, albeit brief.

It is very disappointing indeed to see that the scholars and political leaders of Amharas keep silence when their leaders accept the notion of catering rights on a first-come first-serve basis.   People should all be allowed equal rights, regardless of their histories, ethnic origins, or political beliefs.  The following is a brief rebuttal to those who believe Oromos are newcomers to Ethiopia, and use this belief to suppress the inalienable rights of Oromos and other peoples of Ethiopia.

I present this references to document that Oromos and all Cushitic peoples of Ethiopia are native to the ancient Ethiopia.  As one Machiavellian writer noted, Ethiopia appears in the bible at several places.  However, the original Hebrew version of the Bible uses Cush, and in some non-Hebrew editions, it was replaced by “Ethiopia.”  This replacement, which caused serious misunderstandings, was cleared by Wallis Budge, the ultimate scholar on the Nile civilizations.  Budge, in his “History of Ethiopia,” Vol. 1, pp. vii – viii, writes “The identification of Cush with Abyssinia under the name Ethiopia made by translation of the Ethiopic version of the bible in the 5th (or 6th) century, has, for many centuries, been accepted by the Abyssinians.   And, to this day, the Abyssinian, in reciting Psalm LXVIII (V. 31), says, ‘Ethiopia shall make her hands reach unto God’.”

W. Budge further elaborates “Ethiopians whose manners and customs have been so fully described by Herodotus, Ocodorus, Strabo, Pliny, and others were not Abyssinians at all, but the natives of Upper Nubia and the Island of Meroe.”

Knowing Ethiopia is Cush, now we can also use the bible as a historical source, as it was also used by some shrewd Abyssinian writers to reverse the table.  The Bible mentions Cush in several places.  Amos (believed to preach around 760 B.C.) in 9:7 mentions the Cushites as a people over whom Yahweh has no special providence.   Isaiah, believed to live around 700 B.C., mentions Cush several times in his writings.   In 43:3, he wrote “with Egypt and Seba Yahweh will give Cush in ransom.”   In 45:14 he writes that Cush is a land of merchants.   In Zephaniah 2:12 (about 630 B.C.), a threat of doom is pronounced against Cush.   Jeremiah 46:9 (about 630 B.C.) refers to Cush as the frontier of Egypt.   In Nahum 3:9 (roughly the same dates as Zephaniah), Cush is called the strength of Thebes (its capital).

Cush and ancient Ethiopia, referred, are therefore virtually to the same land and people, until Emperor Haile-Selassie replaced Abyssinia by Ethiopia, which became popular only after the Italian war of 1935.   The non-biblical name, Abyssinia, did not fulfill the emperor’s ancient claims to the region without admitting the “Galla’s” more prominent roles in the makings of history.   His move was devious; he pillaged the biblical Cushitic name (or Ethiopia) that has nothing to do with Abyssinia, and excluded the Cushites from their own name and history.

According to Bartnicki and Niecko, in their book “History of Ethiopia,” during the might of Egypt, there, where today are the countries of Yemen and Aden, grew a civilization of few states who later migrated to the West coast of the Red Sea.   And Wallis Budge in his “History of Ethiopia,” Vol. 1, page 131, writes: “they brought with them Sabean language” – Geez.   The dominating state of the region was Saba with its capital at Marib in Yemen.   The remnants of Marib have been declared one of the historic wonders of the world.   The popular Queen of Sheba (Saba), claimed by Abyssinians to be from Aksum, was the queen of this state, and Aksum itself was the result of the expansion of the Saba state, which started around the V (5) century B.C. A steady en mass migration of the Habesh tribe to the bordering seaside land of Cush started from the Yemen region in the I (1) century B.C., but the first contact of the Habesh tribe with Cush dates much earlier. Eventually, the Habesh dominated the indigenous Cushite population and influenced the cultural and political lives of the region. With its capital at Aksum, its territory reached as far as south of present-day Mekele.   It destroyed Meroe, the legendary city of Cush.

Some historians suggest that the Cushitic civilization reached as far as Babylon.  About 4000 B.C., the Babylonians developed irrigation systems, built cities, invented alphabets, began astronomy, arts, and science.   Their level of civilization was unsurpassed for the next nearly 4000 years.   They calculated the solar year with astonishing precision of 365 days and 6 hours.   They predicted the eclipses with accuracy exceeded only by modern science.   George Dorsey, in his book “The Story of Civilization,” states that “probably they were of an Ethiopic ethnic type.”   Harry Johnston, in his book “The Negro in the New World,” states that “there is a curliness of the hair, together with a Negro eye and full lips in the portraiture of Assyria which conveys the idea of an evident Negro element in Babylonia.”   And the “Negro” of the region were only Cush.   Furthermore, A.C. Haddon, in his History of Anthropology, asserts: “in the Babylonians there is a sign of Cushite.”   Numerous sources can be repeated here to suggest the relation of Babylon and Cush.   But the work of the renowned archeologist, Sir Henry Rawlinson, is most interesting.  Rawlinson, in his “The Origin of Nations,” pp 212 states: “the dominant race in Babylonia at the earliest time to which the monuments reached back was Cushite.”   Rawlinson writes the vocabulary of the primitive race (Babylonians) was decidedly Cushite or Ethiopian.  Rawlinson was able to interpret the inscriptions chiefly by the aid which was furnished to him from published works on the Galla and the Mahra.”  He further writes, “Egyptian, ancient and modern, Ethiopic, as represented by the Galla, Agau, etc., southern Arabian (Himyaric and Mahra), and ancient Babylonian, are discovered to be cognate tongues, varieties of one original form of speech.”

Again, let us use the bible as a historic reference.  Jeremiah, who lived during the disintegration of the Assyrian empire and emerging conflicts of Babylon and Egypt, gives fair accounts of the events of his time.   In 13:23, he alludes to the dark-skinned complexion of the people of Cush.   Egyptian records and paintings also prove the blackness of the Cush.   Herodotus’ (484 – 425 B.C.) writings provide undisputable evidence of the color of the Cushite (Ethiopian) race.   He wrote about Ethiopians as “people of thick leaps, broad noses, wiggly hair, and burned skins.”   He also praised the Ethiopians as “wise men occupying the Upper Nile, men of long life, whose manners and customs pertain to the Golden Age, those virtuous mortals whose feasts and banquets are honored by Jupiter himself.”   His description about Cush goes on identifying them as “the tallest, most beautiful and long-lived of the human races.”   He identified Meroe, the capital of all Ethiopia, as a city with most of its buildings built with red brick. Isaiah 45:14 reads “and the gain of Ethiopia and of Sabaeans, men of stature, shall come unto you and shall be yours.”   Jeremiah 46:9 speaks of the mighty Ethiopians.   Homer (8th century B.  C.) commended Ethiopia in Odyssey, and, in Iliad, he praised the Cushites as the “utmost of mankind.”

D. D.  Houston, in a book entitled “Wonderful Ethiopians of the Ancient Cushite Empire,” declares that Saturn (the Roman god of agriculture), Dionysus (the Greek god of wine), Osiris (the brother of Isis and the Egyptian ruler in the underworld), Apollo (the Greek god of the sun), Zeus (ruler of the heavens and father of other gods) and his son Hercules (the symbol of power), were all ancient Cushite kings.

The destruction of Meroe, the last capital of Cush, was sad not only to the Cush but all, as it ended one of the greatest civilizations built by men.   Meroe, now buried under the desert sand of the Sudan, is the mother of African civilizations, the product of thousands of years of cumulated knowledge from the days of Thebes to Memphis.  The destruction of Meroe was also accompanied by the rise of the Aksumites.

The rise of Aksum pronounced the decline and fall of Meroe.   The Geez text of Ezana, king of Aksum, gives good account of his march northwest downstream of the Atbara River to the “Noba,” whom he defeated on his fourth confrontation at “Kemalke” on the Atbara River.   He then went on chasing his enemy for twenty three days, set up a base at the junction of the Atbara and the Seda (probably the Nile) – opposite “the town of masonry” (most probably the town of Soba) of the Kasu.   From there, he dispatched his army to the south and the north.   The southern front destroyed the “towns of masonry and of straw” of the Kasu, and the northern front marched to the red Noba and destroyed the “towns of straw” of the Noba and two towns of masonry of the Kasu (one of these two is most probably Meroe), which the Noba had taken (from the Kasu).   Noba and Kasu are obvious Geez references to Nubia and Cush, and the red Noba, who “took towns of Kasu,” prove again the continued aggression of the Egyptians.   This also marks the first Egypto Abyssinian confrontation on Cush territory.   Aksumites would fight again later in the fourteenth century in Shewa region of central Ethiopia with another overseas group that penetrated through Zeila.   In Abyssinian languages, red is used to characterize people of lighter skin, which would fit the Egyptian complexion.   Seda appears in Oromo traditional songs, and it is probably a Cushitic name for Nile.

Later, Aksumites had grown to a power of the region, and they got part of their knowledge from the Cushites themselves.   Wallis Budge, Vol 1, pp xvi, writes, “the Cushites (Nubians) passed on to the Abyssinians much which they themselves had learned from their Egyptian conquerors.”   As a result, the Aksumites monopolized trade roots of the Red Sea.   Aksum, in the words of Basil Davidson, “cut the ancient caravan routes between Cush and the ocean ports.   War followed; and Cush was vanquished, probably soon after A.D. 300.”   This is where the Cush civilization starts mysteriously to disappear.   Pressed by the hostile Egypt and the Abyssinians, anarchy and lawlessness reigned in the demoralized nation.   Cush dozed for the next almost a millennium after which it repossessed its spirit of revival.   The Egyptians were preoccupied with their Asian enemies, and the Abyssinians were too feeble to pursue south.   Anarchy was gradually replaced by peace and harmony in a small scale, and culture had the impetus to flourish.   It was the period during which the Gadaa system was invented as a viable option to the weak kings who did not pull the nation out of chaos and prevent it from continued losses to the enemy.   The time was uniquely favorable to start a unique social system, and so Gadaa started.

The late emperor Haile Selassie once requested several British historians, among them W. Budge and C. F. Rey, to write a book on Ethiopian history.   They both came with excellent books now considered classical.   The later was to include Ethiopian aristocratic chronology compiled by debteras and forwarded by the emperor himself.   The book, “In the country of the Blue Nile,” published in London in 1927, contained the list of 165 Abyssinian emperors in its appendix A.   The list of the chronology which included several kings of pharaohs also listed Adam as the first king of Abyssinia.   Though academically naive, the list was included in the appendix as a mere respect to the wish of the emperor, but soon it became a fact that was to be memorized in the Ethiopian schools.

These 165 Abyssinian “kings” are claimed to reign over Ethiopia before the birth of Christ, even before the Abyssinians conquered Ethiopia, the ancient Cushite land west of the Red sea.   This emotionally-serving legend was used to design a “longstanding and glorious” Abyssinian history justifying its patriotism which frequently developed into corrupt superiority complex.   It is this self-indulgence, transmuting into and from chauvinism, founded upon bogus records of history and warfare tradition that started suffering in the wake of germinating liberation movements.   Based on aggressive propaganda attacks waged against any non-Amhara ethnic outlooks that demonstrate intellectual challenge to this legend as chronology, one should assume that the fable has been taken too seriously.   The guardians of this Ethiopian mythical tradition continue to mobilize emotions by mixing fable with history to defend what seems to be the last phase of their socio-political hegemony.   Again Wallis Budge has put things straight: “The truth is that the Abyssinians know nothing about the history of their country in pre-Christian times.  The first ‘king of kings’ known to us is Yekuno Amlak.”

The Cushitic people are indigenous to Ethiopia, and no history or myth should be used to deny peoples’ rights.

* The author, Kallacha Dubbi, is currently based in London. He can be reached at kallachadubbi@yahoo.com

The Minneapolis Community & Technical College’s Continuing Education & Customized Training will offer “Afaan Oromo I” from February 1, 2014 to March 8, 2014; registration closes on January 25, 2014. The course is also applicable to prospective students who are interested to “master Qubee Afaan Oromo,” according to the course description.

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Afaan Oromo I

Class Description
The Oromo Nation, its land known as Oromia, is located in the Horn of Africa – sharing borders with Sudan, South Sudan, Kenya, Somalia and other nations in Ethiopia. Oromia has a rich cultural heritage and great political, military and economical significance due to its sheer population size, natural wealth, and geographic location. It is considered to be the bread basket of Ethiopia and the Horn of Africa. One of the Cushitic languages of the Horn, Afaan Oromo (or Oromiffaa) is spoken by more than 50 million people on the Horn of Africa and is the second most widely spoken language in Sub-Saharan Africa.

This introductory course series will teach you how to read, write and speak the Oromo language as well as master Qubee Afaan Oromoo (the Oromo alphabet). Course content consists of: Qubee Afaan Oromoo and adoption of Latin letters for its writing, pronunciation of Oromo words, grammar and verb conjugations, sentence structures, and basic conversations. You’ll be able to assess your learning based on class activities, weekly quizzes, a video project and a final test.

Instructor: Mathias Gudina

Registration Closes On: January 25, 2014 12:00 AM

Source: Minneapolis Community & Technical College

By Jamal Abdulkarim Hassan*

My aim is to create a strong unity that promotes a truly democratic society, not only within the Oromo people, but also throughout the African continent in my lifetime. True democracy promotes free speech! The purpose of free speech is to communicate freely without interference from anyone, including governments and other officials. Democratic societies promote educational and economic stability. In such a society, individuals are free to speak their minds and are able to criticize, not only the ones who have power, but the government as a whole in order to promote unity. As some of us know a famous Oromo proverb, “Dhalooni nama hundi walqixumaadhaan dhalate gaafa dhalte” (every one of us came into the world as a free individual – a status which we earned from God). This means, every person has a God-given right to speak freely. To me, freedom is the ability to live according to how one feels while also respecting others, following God’s and societal laws, while not fearing those in power. God gave us lives and liberty – the liberty to speak our minds and live freely accordingly.

The Oromo people cherish the Gadaa-System of living. The Gadaa System includes everything that I have mentioned above, and even more when it comes to democracy and individual rights. According to my understanding, traditionally, the Gadaa System does not discriminate against anyone from enjoying their rights based on their religions, political views, tribal associations, or racial and gender differences. Under the Gadaa-System of living, everyone is equal and has full access to their own rights of living regardless of differences. Since we, the Oromo, lost the Gadaa democratic system of living, our enemies have been studying, not only how to destroy the Oromo language and culture, but also how to create divisions amongst the Oromo people. Plans for creating divisions amongst the Oromo include, but not limited to, regional and religious differences.

Therefore, today for the sake of our own good, I am calling on my Oromo brothers and sisters to unite regardless of our regions and religious differences; we must stick together in order to bring back our Gadaa-System of living to the nation. Unless we create unity based on our common background, rather than pointing to our differences, there will not be educational and economical developments in Oromia. There will not be love, peace and happiness in the Oromo Land. There will always be hunger, HIV/AIDS, and genocide in our nation unless we as an Oromo nation come together and create strong unity despite our religious, political and regional differences.

Needless to mention, let’s remember what happened between Oromo groups in the 1990s because of our political differences! Though I was only a six-year-old boy at the time, I still remember those days as if it were yesterday; as my late grandfather would say, “Nama jechuun kan waan dabre iraa baratee fuula durati deemu yaadu gaarii hojachuuf!” (A great person is the one who learns from the past and goes forward to create greatness). Therefore, we must learn from the ugly past and move forward to create strong unity that promotes educational and economical developments in our nation. Without strong unity, there cannot be stability. I know this from the fact that I am aware of our own Oromo history and world history. There are no countries, nations, and even villages that have become free places for humanity without first joining or calling on one another for national unity (Waaliif galtumaa yokan tokkummaa). Those nations like the United States of America and other free Nations in the world were not born with it or have had it all the time, just like our own. More specifically, those free and freedom-loving nations like U.S. and United Kingdom, etc. had to suffer one another because of their racial, religious, and political differences until they had realized that unity would be the only way to become economically and educationally independent – which has made those developed nations today the wealthiest and freest nations of the world.

Whether you agree or not, I for sure know that we, the Oromo, have destroyed each other because of our political differences in 1990s, instead of celebrating our differences and leaning on our similarities to build strong national unity within us. Are we going to reflect on the past or keep repeating it? Are we are going to reflect on the corrupted history, learn from it and forgive one another in order to move forward? If the answer is ‘yes,’ are we going to come back and forgive one another in order to move forward to create the freed Oromo Land and bring back our Gadaa-System for the sake of today’s seeds and tomorrow’s leaders? The question is, when are we coming back to one another in order to forgive each other for whatever we have done in the past and celebrate our unity, fight with HIV/AIDS, poverty, and finally create national educational opportunities and wealth for our next Oromo generations? As we all know, today in the 21st century, our mother Oromia is the oldest nation in the world, yet the poorest one without unity. It is not because Oromia is poor by its nature; it’s rather because of our disagreements and finding our narrow differences to vilify our sisters and brothers. It is safe to say that we need unity rather than pointing to each other based on our political, religious and regional differences. No more open door for our enemies. It is my hope, we, of the Qubee Generation, are much better equipped than our past leaders. Therefore, we are ready to celebrate the independence of Oromia soon with the power of the Qubee Generation.

From now on, we must know that we are one, say ‘no’ to opening the door for the enemies. Once up on a time, the fox said to herself: Jeedaloon waan jate ja’an, “Rabbiin Qeyransaafi leenca waliti haa kaasu, hanga isaan wal nyaatan ani re’eetiin nyaadha.” The moral of the story is that when we, Oromos, fight one another, the enemies celebrate the day. I have strong hope that our Qubee Generation is much better than this and learn from the past, more specifically from the mistakes of 1990s.

No matter what one may think, we should hope and work hard to build strong unity within the Oromo nation. I hope that, with hard work, we, of the Qubee Generation, will bring the Gadaa-System back to Oromia for all nations and nationalities. If there is any, the conflict within us must stop by developing strong Oromo national unity. We, of the younger generation, must come together to celebrate our independence day in a short time. “Making mistake one time is not a crime, but repeating the same mistake is a big crime.” The moral of this quote is, we, of the Qubee Generation, must remember the chance we lost in 1990s because of a simple mistake that was made by our leaders. We must look at our brothers and sisters, who have been serving in Ethiopian prisons without committing any crime other than keeping their identity. We must remember our students, professors, politicians, civilians and religious leaders who lost their lives under Meles Zenawi, Minilik, Haile Selassie, etc. The desire of creating strong unity within the Oromo nation must begin within us, not from outside. We must look forward to create strong unity in order to prevent HIV/AIDS in Oromia and bring back the Gadaa-System to the Oromo Land, which gives full rights of living and freedom, not only for the Oromo people, but also for everyone else who lives in Oromia, including, Somali, Harari, Walayta, Kambata, Hadiaya, Tigrayan, Sidama, Gurage, Amhara, and the myriad of other oppressed peoples.

Oromia Shall Be Free!

* The author, Jamal Abdulkarim Hassan, is currently working towards a Doctoral Degree at the School of Health Science of the University of Nebraska; he is an alum of the University of Minnesota.

Baareentuu Gadaa irraa*

Tibba kana ilmaan nafxanyootaa biyyaa fi Alattii wal-tahanii duula olaantummaa isaanii calaqqisiisu, kan tuffii saba Oromootif qabana caalaatti argisiisu dalagaa jiraachuu kan quba hin qabne hin jiru. Leelliftoonni sirna gabrummaa kun waggoottan 100n darbaniif Oromoo xiqqeessanii ilaalu, tuffachuu, saamuu hidhanii dararuu fi ajjeessuurraa kan duubattii deebi’anii hin beekne tahanilleen; gochi tibba kana itti jiran garuu kan duuriitin adda. Kan adda isa godhummoo maqaa abbootii isaanii warreen harkaa-miila Oromoo ciran, abbootii isaanii warreen harma haadha teenyaa ciran faarsuu fi dhaadheessuu akkasumas ofii isaanitiifuu osoo carraa argatanii gocha wal-fakkaataa Oromoorratti dabaluuf fedhii kan qaban tahuu calaqqiisiisuu isaanii ti.

Yakkamtoonni har’aa kun; yakkamtoota kaleessa saba Oromoorratti yakka raawwatan maqaan yaamanii “Gochi isaan Oromoorratti dalagan sirrii ture” jechuun uummata Oromoo lammata madeessuudhaaf carraaqaa jiraachuun dhugaa hundi keenyaa quba qabnuu dha. Kana bira darbaniis sabboontonni Oromoo gocha isaanii kana balaaleeffachuu isaanitiin “Inumaawuu saba Oromoo jedhamu hin beeknu, biyyi isaas asii miti, lafti Oromoon har’a irra jirus kan Oromootii miti” jechaat jiru. Kun gar malee nama madeessa, nam dhukkubsa, tuffii dorgomaa hin qabnes!

Gama mootummaa abbaa irree wayyaaneetiinis yakka Oromoorratti hojjeetamaa jiru yoo ilaalle; kan yeroo kamiyyuu caalaa sukanneesaa fi kan dorgomaa hin qabnee ta’aat jira. Yakkoota waggoottan 22n darban keessa Oromoorratti dalagame dhiifnee kanuma waggaa tokkoo as raawwatame yoo kaafnee ilaalle yakka dorgomaa hin qabnee dha. Yakki wayyaaneen Oromoorratti raawwachaa jiru yakka sanyii balleessu ti. Oggaa darbe keessa qofa lammiiwwan Oromoo kumootan lakkaawwaman balleessaa tokko malee dharaan yakkamanii hidhamuu, reebamanii qaamaa hirdhachuu, gariin ajjeefamuu, kan hafan ammoo biyya abbaa isaanirraa baqachiifamuu namni Oromoo tahee quba hin qabne hin jiru. Kan Gammoojjii fi Galaanatti dhume manni haalakkaawu! Kun hunduu tuffatamuu fi gadoottii ilaalamuurraa madda, maal fidaarraa madda! Akka walii galaatti yoo ilaalle yeroo ammaa kana uummanni Oromoo duula gam-lamaan itti baname keessa jira. Gama tokkoon ilmaan Nafaxanyootaa biyya abbaa isaarratti madaa kaleecha itti uuman irra deebi’anii waraananii madeechuuf itti duulaa fi itti dhaadachaa jiru. Gama biraan mootummaan abbaa irree wayyaaneen qabeenya Oromoo saamaa, dhalataa Oromoo hidhaa, dararaa fi ajjeesaa kaan biyyaa baqachiisaa jira. Gama hundaanuu duula qindaayeetu Oromoorratti gaggeeffamaa jira jechuun ni danda’ama!

Dhaadheessitoonni gabrummaa kun “Guyyaa dhalootaa fi du’a nugusa
keenyaa kan Miniliki kabajuun mirga keenya, Oromoon kan mormuuf mirgas hamilees hin qabu, maaliif jennaan Oromoon saba biyya hin qabne, Oromoon saba godaanee dhufe waan taheef haasa’uu hin danda’u” jechaa akka jiran hundi keenyaa arginee dhageenyeerra. Akka dhaadannaa fi holoola jara kanaatti “Inumaawuu Oromoon yoo adabatee taahuu baate Itiyoophiyaa keessaa hari’ama, lafti amma Oromoon irra jiru kun lafa isaatii miti. Biyya Oromiyaa jedhamtus sabni Oromoo jedhamus naannoo kana hin turre, dhiheenya kana godaanee dhufee qubate” jechuun nu xiqqeessuu fi ijoo gadootiin nu ilaaluu barbaadu.

Gabronfattoonnii fi leelliftoonni garbrummaa kun seenaa dogoggoraa fi jal’aa kan kijiba irratti hundaa’e; kan abbootiin isaanii warri diina ummata Oromoo ta’an barreessan har’as achii as baasuun dhara kaleessaa dhugaa fakkeeffachuuf lallabaa jiru. Kanaaf ragaan tokko ammoo gaafii fi deebii namni Taklee yeshaawu jedhamu kan Jaarmiyaa Morash Waganee gaggeessu Raadiyoo hawaasa Itophiyaa Amerikaa keessa jiruuf kennee dha.

Namni kun “Oromoon biyya hin qabu godaaneet dhufe, kan amma irra jirus biyya isaatii miti. Yoo adabatee hin teenye hinumaawuu biyyaa hariina” jedheera. Akka Sabni Amaaraa fi kan Itiyoophiyaa jaalatu hundi Oromoorratti duuluufis waamicha dabarsuu isaa dhageenyeerra. Kun saba Oromootiif tuffiidha, tuffii bira darbees duula biyya isaarraa har’u irratti gaggeeffamaa jiru keessaa tokko tahuu ifatti agarsiisa. Duulli Teklee Yeshaawuu fi fakkaattoonni isaa saba Oromoorratti labsan kun duula akka salphaatti ilaalamee bira darbamuu miti. Kun ilaalcha ykn yaada nama tokkoot jedhamuus hin danda’amu. Warri Oromoo akka sabaatti hin jaallanne, gabrummaaf hawwan, Oromiyaa arguu hin feenee fi sirna gabrummaa leellisan hundi ilaalchaa fi ejjennoo kana akka qaban ifaa dha. Gaafii deebii nama kanaarraayis kan hubachuun danda’amu Ilmaan Nafxanyootaa hangam akka sammuu tortore baatanii har’as jaarraa 21ffaa kana keessa socho’an namatti argisiisa. Biyya keessattis haaluma wal fakkaatuun warreen yaada nama Taklee Yeshaawu jedhamu kan jaarmiyaa “Morash Waganee” gaggeessuu kana deeggaran hedduu dha. Akka fakkeenyaatti Hogganaan “Samaayaawii Paartii” namni Yiliqaal Tamasgeen jedhamu gaafii fi deebii Amajjii 13 bara 2014 Weebsitii “Ze Habashaa” jedhamuf kenneen “Guyyaa Minilik kabajuun, Minilikis dhaadheessuun sirrii dha, mirgas jedheera, Minilik harka mure, miila mure, harma mure jedhanii odeessunis dubbii dhugaa hin qabne afoola namoonnii siyaasaa Oromoo Odeessaa jiraniidha” jedhee nutti qooseera.

Yiliqaal Tamasgeen itti dabaluunis “Oduun kun kan dhaadheeffamaa jiru dhuguma minilik gocha kana raawwatee osoo hin taane Oromoota daladala siyaasaa irratti bobba’antu afarsa jira, kanarraa bu’aan argatanimmoo hin jiru” jechuun yakka Miniliki Oromoorratti dalage haaleera. Tuffii Oromoof qabu ifatti calaqiisiisera. Galaana uummataa warra godaannisa Minilik itti fideen mankaraaraa jiru gidduu ciisee kana dubbachuun isaa tuffii tuffii caalu dha. Kun yakka lammataa saba Oromoo fi cunqurfamtoota saboota Impaayeera Itiyoophiyaa keessa jiranirratti dalaguu dha.

Akka dhalataa Oromoo tokkootti ani; yaada hoogganaan jaarmiyaa “Morash waganee” Taklee Yeshaawuu biyya alaa taa’ee Raadiyoo Habashootaatiif kenne yaada hogganaan “Samaayaawii Paartii” Yilqaal Geetinnati Ze Habashaaf kenne, akkasumas gochaa sirbituun Habashaa Teediroos Kaasaahuunii fi leelliftoonni sirna gabrummaa biroo alaa fi biyya keessatti itti jiran yoon walitti qabee ilaalu duulli isaan Oromoorratti gaggeessaa jiran kan haalaan qindaayee dha. Duula tuffiirraa maddee, Duula Oromoo xiqqeessuu fi gadootti ilaalurraa maddee dha. Akka sabaatti tuffatamuun, gadootti ilaalamuun ammoo hedduu madeessa dha.

Gama wayyaaneetiinis hidhaan, ajjeechaa fi biyyaa baqachiisuun Oromoorratti raawwatu jabaatee itti fufuun, Saamichi qabeenya Oromoorratti gaggeeffamu daran cimaa deemuun kan namattii argisiisu duulli qindaahaa fi jabaan garoonfattootaa fi leellifttoota gabrummaatiin Oromoorratti gaggeeffamaa jiraachuu dha. Duula kana dhalataan Oromoo bakkayyuu jiru tokkummaan fundura dhaabbachuu qaba. qaba qofaa osoo hin taane biyya “Biyya abbaa kootiit” jedhu ennaa haalamaa jiruutti callisee taahuun ykn dhagahee dhiisuun yakkamtoota isa tuffatan, akka gadootti isa laalan kanaaf akka tumseetti of ilaaluu qaba. Kun ammoo aadaa Oromootii miti, aadaan Oromtichaa kan ganamaa diina isaa irree tokkoon dhaabbatee ittisuu dha. Aadaa irree tokkoon diinarratti bobba’uu sabni Oromoo qabu kana hojiirra haa’oolchinu. Haa xiiqoofanu, Bilisummaa keenyaaf haa kaanu! Irree tokkoon kahuu baannaan kan nu’eeggatu akkuma kaleessaa har’a, akkuma har’aa, bor-iftaan; leelliftoota gabrummaa fi wayyaanee abbaa irreetiin sichi tuffatamna, sichi saamamna, dararamna, ajjeefamna biyya abbaa keenyaas haalamna!

* Baareentuu Gadaa: gassogeda@gmail.com

Guyyaa Gaafa: Amajjii 26, 2014 (Yk. Amajjii 18, 2006 E.C.) – Waaree Booda Sa’a 6:00 Eegalee
Bakka: Naannoo Kiiloo 6, Daandii Imbaasii Amerikaa Geessutti – Galma Aadaa fi Tuurizimii Keessadha

By Buri Waddesso | OPride.com

Menelik II, Ethiopia’s brutal 19th century king, has made a sudden return to the Ethiopian media spotlight over the last two months. Much has been written, from opposing viewpoints, in connection with a centennial intended to mark the 100th year of his death.

In his latest, rather nauseatingly lengthy, foray into the polarizing and heated debate about the king, Alemayehu G Mariam, who teaches politics at California State University, tried to recount Menelik’s “many accomplishments” and dismiss Menelik’s detractors as a deluded, irrational, and unenlightened bunch undeserving of being heard.

In a convoluted effort to rationalize his fetish for the greatest murderer of the Oromo and South, Al Mariam accused those he disagreed with of being government puppets. As a critic of the current dictatorial Ethiopian regime, for much longer time than Al Mariam, I would like to point out the follies of the likes of Al Mariam in trying to present a sanitized version of Menelik and the long past, which they desperately strive to resurrect to replace Ethiopia’s dismal present.

- Read the Full Article (OPride.com)

ከባህሩ፡ ባይሳ*

ክፉ የወለደው፣ ክፋት ያሳወረው፣
ዛሬም አልተወኝም፣ ዘሬን የጨረሰው።
አፉ ለከት የለዉ፣ ምላሱ መርዝ ነው፣
ቢያከብሩት የሚንቅ፣ ቢተዉት የማይተው፣
በሰው ታሪክ ገብቶ የሚዘላብደው፣
አስቲ ሊጠይቀዉ፣ ማን ስለሆነ ነዉ?
በምን ችሎታው ነው፣ ራሱን የሚክበው?
ሁሉን አዉቃለሁ፣ ሁሉን አቀናለዉ – ባይ፣
አፍራሽ፣ አዉዳሚ፣ ገዳይ – ያለከልካይ!

አገር ማቅናት – ማሳደግ ኖሮ ቢሆን፣
ስንት ዕድል ነበረ በአዮቶቹ ዘመን።
በፈረንጅ እርዳታ ክፋት አደራጅቶ፣
ጠብማንጃ፣ ማትርየስ፣ መርዝ ጭስ ሸምቶ፣
ጦር እና ጋሻ ብቻ በያዘ ህዝብ ላይ ዘምቶ፣
ስብናዉን ሰልቦ፣ እንዳይኖር ከቶ።
ነበር ያያቱ ታሪክ፣ ለልጁ ያወረሰው፣
በመገንባት ፈንታ፣ ሀገር ያፈረሰው።
መች ይሄ ብቻ ሆነ፣ የክፋቱ መጠን፣
ያ የአንጎላል ጅብ፣ የአንኮበሩ ሰይጣን!
በድብቅ ተረግዞ በአያቱ ማድቤት፣
እንዳይጥሉት ልጅ፣ እንዳያሳድጉት ሕፍረት፣
ያ ጭላማ ንጉሥ፣ የዛር ሐረግ ቆጣሪ፣
የድሪቶ መለኪያ፣ የሰቆቃ ወግ ነጋሪ።

ደግሞ ልጁ ዛሬ፣ "ሞረሽ ወገኔ!" ብሎ፣
ያያቱን ኃጢያት እብደቱን አስተባብሎ፣
እራሱ እየገረፈን፣ እራሱ ይጮሃል፣
የኛን ታሪክ ፍቆ፣ የራሱን ይፅፋል።
የ አኖሌን ጡት ቆረጣ፣ ልቦወለድ ይለናል፣
የጨለንቆን እልቂት፣ ጨፍኖ ይክዳል።
'እንዲያዉም ያለቀዉ፣ አማራ እራሱ ነው፣
በኦሮሚያ፣ በአሶሳ ሃዉልት የሚገባዉ።'
ይለናል፣ አፍ ሞልቶ የዚያ ገዳይ ጥላ፣
ተበዳዩን ንቆ፣ ሙት እያጥላላ።

ዱሮም ንብ እንጂ፣ ዝንብ ማር አትሰራም፣
ከቆሻሻ ዉላ፣ ለምንም አትረባም!
ዉሎዋን ዘንግታ፣
ታሪኩዋን ረስታ፣
እንደ ንብ ማር ልስራ፣ ብላ ብትነሳ፣
ማን ነው የሚያምናት የጥንቱዋን አለባብሳ?
ደግሞ ሳትሰራ፣ ሳትለፋ ዉላ አድራ፣
ሌላው በደከመበት፣ ባለቤት ሆና ኖራ፣
በጭራ ብትባረር፣ ወይንም ብትሞት፣
እንዴት ትቀናለች፣ በአኖሌ ሃዉልት!
በቀዬው ባለቀ፣ በምስኪን ህዝብ ልክ፣
እጅ፣ እግሩን፣ ጡቱን – ባጣ ወገን ታሪክ፣
እኩል ተበዳይ ነኝ፣ ብላ ብትሞላቀቅ፣
ማንም አይሰማትም፣ ይቺን ከንቱ ደቃቅ።

ግንዛቤ ቢኖር፣ ከስር ከመሰረቱ፣
ሁሉም ህዝብ ቢከበር እንደማንነቱ፣
አንዱ ምርጥ ዜጋ፣ ሌላው ሁለተኛ፣
ሆኖ ባይከፋፈል፣ ንፁህ ዘር፣ ዘረኛ፣
መች ይመጣ ነበር፣ የዛሬው ጥላቻ፣
መችስ ይመኝ ነበር፣ ሁሉም ሊሆን ለብቻ!
እንኩዋን ለሀገር ቀርቶ፣ የብዙ ህዝብ ቤት፣
ለመንደር አይበጅም፣ በባዶ መኩራራት።

ያኔ ነበር እንጂ፣ ያንድነት ቤት ግንብ፣
ጥላቻ ሳይዘሩ፣ ሳይንቁ ሕዝብ።
ዛሬ ምን ዋጋ አለዉ፣ ጉንጭ አልፋ ንግግር፣
ቤቱ ከፈረሰ፣ በወደመ ሀገር!
ባረከሳችሁት ቀዬ፣ ባከሰራችሁት ህዝብ፣
መች ሀገር ይኖራል፣ መች ወገን ከልብ።
መች መኖር ይቻላል፣ ጠፍቶ አላማና ግብ።
ሰዉም እንደ ቁስ፣ ስሙ ተወግዞበት፣
የእናንተ ስም፣ በግፍ ተጭኖበት።
በአሽሙራችዉ ብዛት ቅስሙ ታሰብሮ፣
ማንነቱን ያጣ፣ ህዝብ ዛሬ አምርሮ፣
ይበቃኛል! ሲላችሁ፣
ቁርጡን ሲነግራችሁ፣
አሁን ምን ይባላል፣ የናንተ "ሞረሽ ወገኔ" ማለት?
በዳይ ሆናችው፣ ተበዳይ መጫወት?
እንደ ዝንብ ማሰብ፣ በቆሸሸ ስሌት፣
ለእናንተም አይበጅም፣ የንብ ቀፎ መንካት!

* ባህሩ፡ ባይሳ – bbayisa@yahoo.com

Malkaa Caffee Irraa*

Wal Ijibbaannee Beenaa!
Dabartan Sanuu Feenaa,
Yoo Kuftan Xurii Seenaa!

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“የወያነ (TPLF) ባለስልጣኖችን በፍርድቤት እጋፈጣቸዋለሁ”
“Aangawoota Wayyaanee (TPLF) Wajjin Mana Murtii Duratti Wal Ilaalla!”
- Leenco Lata

Kana kan dubbatan Obbo Leenco Lata (I/A HD-ABO) kan yeroosii, oggaa dhaqanii Dirre Xayyaaraa Booleetti bu’an tahuun media Wayyaanee irraa yeroo sanatti waan dhagahamee dha.

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“ኢትዮጵያ ዉስጥ እኮ ፍትሕ የለም። ኣቶ ሌንጮ የተሳሳቱትም እዚያ ላይ ነዉ”
“Itoophiyaa keessa haqni hin jiruum! Obbo Leencon sana irrattitu dogoggoran.”
- Galaasaa Dilboo

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Yeroo Obbo Ibsaa Guutamaa Walgahii “Confirensii Araaraa” jechuudhaan yaalameef deemanii Wayyaaneen qabdee hiinaan, Obbo Leenco Lata ammoo “Obbo Ibsaa Guutamaa gadi dhiisisuufani.” jedhanii deeman, Raadiyoo Sagalee Ameriikaa sagantaa Amaarinyaa irratti jecha armaan olii kana kan dubbatan ammoo Obbo Galaasaa Dilboo (HD-ABO) yeroosii ti.

Waggaa 20 dura. Ani ijoollee dha. Ona Anniyyaa (Baha Harargee) Raasaa Qumbii, Qarree Raammis, Duyda/Gooroo Dhaddachaa. Bir’eensa xiqqaa tokko jala dugdaan ciisee osoon urjii samii ilaalaa waa’ee oduu rifaasisaa sanaatitti aaruu fi  baasee buusuu, Jaal Tarree Dhaddachoo (Rabbi Rahmata haa godhoof) “J____VOAn geesse.” naan jennaanin radio banadhe.

Galmee yakkaa Poolisa mootummaa Itoophiyaa kan yeroosii keessatti nama sadarkaa duraa (Lakk. 1ffaa)tti barbaadamu jechuudhaan ibse radion Itoophiyaa yeroo sanatti. Addunyaa Polotikaa Oromoo fi mooraa ABO kan yeroosii keessatti ammoo nama 2ffaa dha. Obbo Leenco Lata. Nama galmee yakkaa poolisa mootummaa Itoophiyaa keessatti Lakk. 1 irratti galmaawee tohannoo seeraa jala akka oolfamuuf barbaadamaa ture jedhame kanatu murtii ofii isaatiin osoo namuu isa hin dirqisiisin xayyaaraan balali’aa dhaqee dirree xayyaaraa Booleetti xayyaara irraa bu’e. “የወያነ (TPLF) ባለስልጣኖችን በፍርድቤት እጋፈጣቸዋለሁ” “Aangawoota Wayyaanee (TPLF) Wajjin Mana Murtii Duratti Wal Ilaalla!”  jedheeti inumaayyuu uggee qoma dhiibee dubbate jechuudhaan miidiyaan Wayyaanee hafarse yeroo sanatti.

Oduu kana osoon gurraa qabuutin VOA caqasuuf radio banadhe. Kanin gaafas dhagahe keessaa “ኢትዮጵያ ዉስጥ እኮ ፍትሕ የለም። ኣቶ ሌንጮ የተሳሳቱትም እዚያ ላይ ነዉ” “Itoophiyaa keessa haqni hin jiruum! Obbo Leencon sana irrattitu dogoggoran.” Jecha jedhu irraanfachuu hin dandeenye. Addunyaa Polotikaa Oromoo yeroo sanaa keessatti nama sadarkaa duraa (Lakk. 1) irra turan Obbo Galaasaa Dilbootu akkas jedhe.

Radion mormituu warra Amaaraa tokko ammoo (maqaa radio sanaa amma hin yaadadhu) “አቶ ሌንጮ ለታ ወደ ወያነ ዘፍጥያ ተወረወሩ።” erga jedhee booda itti fufee “አቶ ሌንጮ ለታ በሁለት መሥላል ወደ ስልጣን ኮርቻ ለመዉጣት ስሞክሩ ክፉኛ ወደቁ።” jechuudhaan waan mudate sanatti hedduu gammadanii ‘Iskistaa’ bu’aa fi Shaampaanyii buqqisaa jiraachuu isaanii haala ifatti mul’isuun dubbate.

Osoon kanas gurraa qabuun Oduu VOA dhaggeeffachuu itti fufe. Gazexeessaan VOA yeroos oduu sana dubbise nama dhiiraa tahuu malee eenyu akka tahe amma hin yaadadhu. Oduu waa’ee akka tasaa Shaggar seenuu Obbo Leenco keessatti “Ija jabinni (uggiinsi) fi gootummaan akkanaa seenaa namoota bara durii keessatti malee yeroo as dhihoo kana keessatti mul’atee hin beeku” jechuu isaa nan yaadadha. Jecha sana gaazexeessuma VOA sanatu ofii dubbate moo yaada namni alagaa waan sana irratti kennate keessaa fudhatee dubbachuu isaa garuu amma sirriitti hin qaabadhu. Itti dabalees HD-ABO kan yeroosii kan tahan Obbo Galaasaa Dilboo sababa deemmaa tasaa kan quba qabeenyaa Dhaabaan ala tahe kanaaf jecha Obbo Leencon Aangoo fi Gaafatama isaa irraa kaasuu kan ibsu ABO irraa ibsi bahuu isaatu oduu sana keessatti himame.

Oduu booda gaaffii fi deebii HD-ABO yeroosii Obbo Galaasaa Dilboo waliin taasifametu itti fufe. Dubartiitu gaafate. Akkuman olitti ibse, achi keessaa kanin yaadadhu tokko  “ኢትዮጵያ ዉስጥ እኮ ፍትሕ የለም። ኣቶ ሌንጮ የተሳሳቱትም እዚያ ላይ ነዉ” jechuu Obbo Galaasaa Dilboo ti. Kan biraan “Amma Obbo Ibsaa Guutamaa fi Obbo Leenco Latas hidhaa keessa jiruu kana irratti maal jettu?” jechuun gaaffii dhihaateef Obbo Galaasaan oggaa deebisu “Obbo Leenco fi Ibsaa qofa osoo hin taane miseensota ABO fi Oromoota qulqulluu kumoota hedduutti lakkaawaman yeroo ammaa maqaa ABOtiin mana hidhaa Wayyaanee keessa jiran hundi isaanii badi tokko illee waan hin qabneef Wayyaaneen hatattamaan akka gadi lakkisu gaafanna.” Jechuu isaan yaadadha. “Galatoomaa! Waaqayyo obsaa fi jajjabina isaa isiniif haa kennu !…” jechuudhaan sagalee garaa nama nyaatuu fi gaddi keessaa mul’atuun gaaffii fi deebii sana xumurte gaazexeessituun VOA, Oromtittiin, Intalti Fitowraarii Balaachoo, Tizitaan. Dubbiin isii iyyuu gaddisiise maalayyaa anaa gaafasii? Nan booye. ….Booyicha aarii. ….Imimmaan gubaa. …Imimmaan xiiqii. ….Garaa ijoollummaa. …Dheebuu Bilisummaaf !

Guyyoota muraasa booda Obbo Leenco fi Obbo Ibsaanis lamaanuu hidhaa irraa hiikamanii nagaadhaan xayyaara koranii Itoophiyaa irraa gara alaatti balali’an jechuu dhageenyee gammadne. Guyyuma sana ammoo xayyaarotni lolaa fi helikopterootni waraanaa loltoota Wayyaanee fi galaa isaanii deddeebisanii fi madoo isaanii kaasan nu irra balali’aa oolan. Hibboo dha. ….Hibboo QBO. …Iccitii Polotikaa.

Biyya ol’aantummaan seeraa fi haqni hin jirre keessa haqa barbaachaaf qoma dhiibanii “gootummaadhaan” bifa sanaan itti deemuu fi kuni sirrii mitii maaliif kana goota? jedhanii wal adabuu (aangoo fi gaafatama irraa wal kaasuu) sana lamaan gidduu garaagarummaan jiru yeroositti guddoo natti hin mul’atu ture. Akkuman jedhe anoo yeroos ijoollee dha. Ana qofas miti. Warruma gurguddaa jedhamuttuu yeroositti wanti kun wal qixa hundatti mul’ate hin sehu. Yookaan ammoo warri galeefis “Nuti ilaalcha lama kan akka Dhaaba tokkichaatti qabatanii waliin deemuun hin danda’amne qabna” jedhanii walittii fi ofittis dhugaa himanii gar-gar bahuu mannaa “Akeeka tokkicha (bilisummaa ummata keenyaa dhugoomsuu) qabna” kan jedhu of amansiisuudhaan obsanii dhukkubbii isaa kulkulfachaa walumaan tirachuu filatanis taha. …Wal amantii dha. …Wal irratti abdii dha. …Wal jaalala. “Jaalalaa fi wal amantii Oromummaa.” Garaa gubaa (Stomachache) Polotikaa Oromoo.

Akkanaan waggoota 20 dabraniif ilaalchi kun lamaan wal fudhachuu ykn. wal injifatanii wal bulfachuu ykn. wal ijibbaatanii gargar galuu dadhabanii/hanqatanii wal gangalchaa ABO fi QBO jeeqaa bahan. Maayyii irra akkuma tahettuu addaan bahamee inni achi bahe ADO/ODF ofiin jedheera. Sadarkaa kana gahuuf adeemsi akkamii akka hordofame, shirri/dabni akkam akka dalagamee fi miidhamni hangam QBO fi ABO irra akka geessifame bifaa fi sadarkaa barreeffama akkanaatti amma dura wanti hedduun namoota hedduudhaan barreeffameera. Anis waggaa tokkoo fi walakkaa dura (Waxabajjii 2012 keessa) mata duree “Meetni Nama Harka Jiru Dhagaa Fakkaata.” jedhu jalatti dhimma kana irratti waa barreesseen ture waan taheef amma seenaa waan keessa dabramee sana keessa seenuu hin fedhu.

Amma gara ijoo dubbii barreeffama kiyyaattin suduudaan seena. Baatiilee 10 dura yeroo Dhaabni ADO/ODF jedhamu hundeeffamuu (ijaaramuu) isaa labsatu Oromoo keessaa:

a) QBOtiif Dhaaba/Jaarmaya filmaata tahuu danda’u kan kaayyoo fi tarsiimoo qabsoo ABO irraa adda tahe qabatee garuu Bilisummaa Oromootiif qabsaawutu dhalate jedhanii ilaalcha gaariidhaan kan simatan jiru.

b) Lakkii jarri warra qabsoo hifatee maqaa qabsootiin biyyatti galee harka kennatee jiraachuu barbaadutu wal gurmeessee galuufi malee waan QBOtiif bu’aa buusan mitii kan jedhanis jiru.

c) Xannacha bara dheeraaf ulfa fakkaatee gadameessa QBO keessa turetu bahe jechuun hedduu hadheeffatanii warri yaada kennachaa turanis jiru.

d) “Maaloo! Maaloo! Maaloo Jaallan, Obboleeyyan, Ilmaan Aayyaa, akki kun nuuf tolaa ree? Wal haa dhageenyu! Wal haa dandeenyu! Ilaalcha keenya wal fudhachiisnee Bilisummaa Ummata keenyaaf ilaalcha tokkoon waliin qabsaawuu gara dandeenyutti wal haa luucceffannuu maaloo dhaaphaa!” jechuudhaan hanga gaafa ODF of labsuutti warri waywaachaa turan “Fayyaaleyyiin ykn. Daalleewwan” akka kiyyaas jiru.

ODF gadameessa keessatti umrii dheeraa qaba malee qaamaan erga dhalatee lafa gahee waggaa hin guutne. Hanga ammaatti (osoo garaa jiruu fi erga dhalatee lafa gahees) kan isa mudatee fi mudachaa jiru jaalatamuu caalaa jibbamuu, amanamuu caalaa shakkamuu/ciicatamuu, faarfamuu caalaa arrabsamuu, eebbifamuu caalaa abaaramuu fi balaaleffatamuu…..kkf. dha. Kun hundumtuu isaaf murteessoo akka hin taane beekamaa dha. Isaaf “Dhaabichaaf” murteessaan eenyummaa fi hojii isaa qofa. Oromoo biratti Wayyaanee fi Lukkee isaa (OPDO) caalaa kan jibbame, tuffatame, arrabsamee fi abaarame hin jiru.

ODF qormaata xixiqqoo (test) hanga ammaa isa quunnamte jabinaa fi qabxii gaariidhaan keessa dabre. Qormaata isa xumraa (Final Exam) garuu murtii dhiheenya ifa baasee labsate kan “Shaggar seennee QBO karaa nagaa gaggeessina.” jedhuun amma itti seenaa jira.

Akkamitti?

1) Murtiin ABOn ilaalcha mooraa isaa keessa jiru xaliilchuuf fudhate tokko tokko dhidhiibee osoo hin jaallatin, akka barbaadanitti qophii fi wanneen feesisan hunda osoo hin guuttatin, miiltoo karaa dheeraa fi hamaamota gaafa cidhaa osoo addaan hin baafatin amnicha haa jalqaban malee, namoota maqaa ODFn galaa jiran keessaa sadarkaa nam-tokkeettis tahu kanneen dhugumaan Qabsoon Bilisummaa Oromoo daandii sanaan caalaatti milkaawa jedhanii itti amananii fi sanaafis wareegama feesisu baasuuf of qopheessan hin dhabaman (ni jiru) jedheen abdadha. Gariin ammoo, dheerina qabsoo hifachuudhaan bifa fedheenuu (garuu maqaa qabsootiin) Oromiyaa keessa nagaadhaan jiraatanii bishaanii fi midhaan, akkasumas, qilleensa Oromiyaatiif dharraa qaban bahachuudhaaf kanneen carraa kanatti dhimma bahuu murteeffatan tahuun shakkii hin qabu. Ayyaan-laallattootnii fi gantootni (abbootiin garaa) kanneen sadoo jireenyaa fi bolola aangoof jecha kana keessa gugatanii ‘Fake’ kan tahe aangoo maqaa/kijibaa kan Wayyaaneen kennuufii maltu (kan ittiin ergama wayyaanee raaw’atan) fi ofii ammoo media irratti mul’ataniin abjootanii kan deemaa jiranis hedduu dha. Eenyummaa fi aynaan namootaa buburreen kun oggaa achi gahee shirri diinotaa irratti dabalamu wal harcaasuun, hamtuuf dabarsanii wal kennuunii fi Dhaabicha (ODF) ooyruu Wayyaaneen lukkeelee haaraya keessaa oomishattu taasisuudhaan, waan Ummata keenya ija alagaa duratti salphisu, xiqqeessuu fi qaaniidhaan mataa lafa ilaalchisu raaw’achuuf kan jiran tahuun  waan arguu fi dhagahuuf teenyu keessaa tokko tahuu danda’a. ODF kana irraa dandamatee Dhaaba Siyaasaa mormituu dhugaa kan keessa isaatti itita qabu, Qabsoo Bilisummaa Oromoof akka filmaataatti kan dhihaachuu danda’uu fi   Wayyaanee fi diinota QBO kaanis ‘Challenge’ godhu ni tahaa?

2) ODF gaafa ijaaramuu isaa labsatu Itoophiyaan Empaayera tahuu isii, qabsoon Oromoon hoogganummaa ABOtiin gochaa turee fi jiru kan haqaa fi qoodni namoota ODFs keessa jiru tahuu akka amanuu fi har’as taanaan Kaayyoo fi tarsiimoo qabsoo ABOn ittiin masakamu akka hin morminee fi ofii garuu kaayyoo fi tarsiimoo qabsoo kan biraa filachuu isaa qofa ibsate. Amma yeroo Shaggar gahee Heera Wayyaanee jalatti buluu jalqabu waan gaafas jedhe kana ni fafaallessa moo irratti cicha? Ejjennoo mootummaa Wayyaanee kan Qabsoo Hidhannoo Balaaleffachuu, ABO akka Dhaaba Shoororkeessaatti fudhachuu, diraamaa/fiilmii dharaa ABO ittiin yakkuuf Wayyaaneen tolchitee, qooda namootni ODF ABO keessatti qabaachaa turanii fi ……kkf. ilaalchisee gaaffii fi dhiibbaa Wayyaanee irraa isa mudatu bifa kamii fi jabinaa fi bilchina akkamiitiin keessummeessa?

3) ODF Alaabaa Oromoo ilaalchisee kanuma Dhaabaa (ABO) maxxanfatee harkaa qaba. Waajjiroota ODF Oromiyaa keessatti banamuu malan duratti alaabaan “Dhaaba Shoororkeessituu” tuni fannifamuun ishii yoo Wayyaanee sodaachisee fi ‘ምርጫ ቦርድ’ Wayyaanee biratti ittiin galmeeffamuun rakkoo tahe ODF hangam Alaabaa mararfatu tana irratti cichuu danda’a?

4) Qabeenya biyyattii kan qawweedhaan dhuunfatee fi gargaarsa mootummoota qabeenyicha saammachuu keessaa qooda qabaniitti dabalee, utubaa jireenya Wayyaanee tahee kan jiru humna waraanaa, tikaa fi poolisaa inni ofii isaaf jecha akka isaaf tahutti namoota isaaf tahan irraa ijaarratee dha. “ሕገ መንግስቱንና ሕገ መንግስታዊ ተቋማቱን በማክበር……” jechi jedhu kan Wayyaaneen oggoyyuu lallabu “Isaan kana hanga dhuunfannee harkaa qabnutti aangoon keenya iggitii qaba.” amantii jedhu qabaachuu irraa ti. Tarsiimoo qabsoo karaa nagaatti waan gufuu guddaa tahe kana maqsuuf meeshaa fi tooftaa mormitootni biroo hanga ammaa itti hin gargaaramin kan ODF harkaa qabuu fi itti gargaaramee jijjiirama fiduuf abjootu maali?

5) Walumaagala ODF Shaggar seenee maqaa Qabsoo Bilisummaa Oromootiin Wayyaaneef ‘Mask’ dimokiraatummaa dabaleefii/taheefii, sadoo jireenya nomoota dhuunfaa guutuuf jecha seenaa gantummaa (Goobanummaa) haaraya dalaguuf deema moo dhugumaan wareegama barbaachisu hunda baasee waan QBOf bu’aa qabaatu dalagee mul’achuudhaan Bilisummaa Oromoo mirkaneessuuf kan abdatamu Dhaaba filmaataa tahuuf jiraata?

Gaaffiilee (qormaata) kanneenii fi kan biroo kan dhimma QBO wajjin walitti hidhatan irratti deebisaa ODF kan boru hojiidhaan lafa irratti mul’achuuf taa’utu ODF Qabsoo Bilisummaa Oromootiif Dhaaba filmaataa tahuu fi hanqachuu isaa murteessa. ODF Qormaata Maayyii kana ni dabra moo ni kufa ???

Wal Ijibbaannee Beenaa!
Dabartan Sanuu Feenaa,
Yoo Kuftan Xurii Seenaa!

Xumura:

Hamii fi guungummiin, akkasumas, yaaddoo fi shakkiin ODF ilaalchisee turee fi jiru hundi kijiba tahee, kaayyoo fi tarsiimoon qabsoo ODF maxxanfatee fi murtiin inni amma ifa baafatee itti deemaa jiru kun kan QBO bakka gahe irraa fuul-duratti furgaasee galiin gahuutti gumaachuu fi Guyyaa Bilisummaa Oromoo dhiheessuu keessatti qooda gama ofii qabaatu akka tahu haa hawwinu !

Malkaa Caffee
Amajjii 23, 2014
Malkaacaffee@gmail.com

‘Waraabessi Biyya Isa Hin beekne Dhaqee Kaldhoo Naa Afaa Jedhe’
(Argan Beeko*)

Mammaaksi akka mata duree barruu kanaatti dhihaate kun dubbii warra ODF ibsuuf karaa gabaabsa. Murni namoota yeroo adda addaatti badii adda addaa raaw’atanii ABO keessaa ari’aman yookiis fottoqanii bahan irraa walitti dhufe kun, daandii faallaa fedhii ummata Oromoo irratti kan argamu tahuun isaa amma hundaafuu ifee jira. Namoonni baay’een dhalachuu murna kanaa waggaa tokko qofatti gabaabsanii hubachuu malu. Haa tahu malee murni kun akka murnaatti dhalachuuf kan karaa eegale waggaa jaha dura. ODF jechuun murna ‘Jijjiirama’ jedhamee bara 2008 keessa ABO irraa fottoqe irraa dhalate. Murna kana gochaa fi kaayyoo isaa irraa ka’uun namoonni baay’een ‘Micciirama’ jedhuuni. Ani garuu barruun kun arrabsoo karaa irraa akka hin fakkaanneef jecha maquma isaan moggaafataniin ‘Jijjiirama’ jedhee waamuun filadhe.

Ofii ka’umsii fi seenaan gabaabaan murna kanaa maal fakkaata? Eessaa ka’ee eessatti deemaa jira? Gaaffiilee deebii kanaa gabaabsee ibsuufan tattaafadha. Mataan murna amma ODF jedhamuu kun, Obbo Leencoo Lataa, gaafa Jijjiiramni labsamu suduudaan harka keessaa qabaachuu haa mormatan malee, duubaan garuu mahaandisa fottoqiinsa gaafasii tahuun qooda hogganummaa akka bahachaa turan warra dhimma kanaaf keessummaa hin tahin biratti beekamaa dha. Itti aanaan ODF har’aa, Dr. Diimaa Nagawoo ammoo, gorsaa (advisor) murna Jijjiiramaa tahanii labsamuun ifaan ifatti (officially) hojjechaa turan. Maqaa ‘bu’uressitoota ABO’ fi ‘hogganoota gameeyyii’ jedhamutti dhimma bahuun jarri kun lamaan ummata Oromoo afaanfajjessuuf karaan deemaa turanii fi deemaa jiran gaddisiisaa qofa osoo hin taane qaanfachiisaa dha. Haasawa yeroo adda addaatti miidiyaalee diinaa kan akka ESAT irratti bahanii haasawaniin kabajaa ummatni Oromoo isaaniif qabaachaa ture of irraa mulqanii of salphisan. Gaaffii bilisummaa ummata Oromoo, kan qabsaayonni kuma kudhanootaan itti wareegaman salphisanii fi gara dabarsanii ‘gaaffii ambummaa’ (citizenship)tti gad xiqqeessan. Kana qofaanuu hin dhaabbanne. ‘Nuti takkaa bilisummaa Oromoo gaafannee hin beeknu, gaafa ABO bu’uressinus Oromiyaa bilisoomsuu waan jedhamu yaadnee hin beeknu’ jedhani. Kanaanis Habashoota waan gammachiisaniif ESAT irratti baay’ee harki rukutameef. Oromoon garuu bakka jiruu ‘Safuu!’ jedhee isaan taajjabe.

Jara kana lamaanii gaditti kan argaman Obbo Leencoo Baatii fi Obbo Hasan Huseen hoo eenyu? Jarri kun lamaan ammoo warra ifatti labsatee maqaa ‘Jijjiirama’ jedhuun bara 2008 irraa qabee ABO diiguu irratti bobba’e.  Warra ummata Oromoo fayyaaleyyii hedduu afaanfajjeessuun Menneapolis irratti harka rukuchiifatani. Jarri kun warra ifaan ifatti ‘’Shanee ABO gaafatama irraa ariinee jirra; Kana booda ABOn Shanee Gumiitiin hogganamtu hin jirtu’’ jedhee ummata Oromoo sobe. Yakka qabsoo Oromoo fi dhaaba kallacha qabsoo Oromoo, ABO irratti dalagan kana jalaa of baasuuf jechas murna fottoqxummaadhaan ‘Jijjiirama’ jedhanii jaarratan sana irratti Kamaal Galchuu akka hayyu-dureetti muudan. (Akka afaan isaanii gaafasiitti ‘dura deemaa’ jedhamaa akka ture hin dagatamu). Kamaal akka bolola aangoo qabu waan beekaniif badii ofii dalagan hunda namtichatti haqachuuf jecha gowwoomsanii maqaaf of dura kaa’ani. ‘Hoggansa Kamaal’ jalatti yakka dirree qabsoo fi hawaasa Oromoo biyya adda addaa keessatti raaw’atameefis nuti itti hin gaafatamnu, nuti keessaa hin qabnu jedhanii Kamaalii fi warra isa waliin turetti haqachuuf tattaafatan.

Kamaal Galchuu Hagayya bara 2006 keessa gaafa qaamaan ABOtti makamu nama nagaa qabu, kan Oromummaaf laalatu akka ture warri isatti dhihoo ture ragaa bahaaf. ABOnis murannoo Oromummaa isaa kana laalee akka qabsoo Oromoo furgaasuu keessatti qooda ogummaa waraanaa bahatu haala aanjessuufiif jecha gara miseensa Hogganummaa (Gumii Sabaatti) ol guddise. Tarkaanfiin toltuuf godhame kun garuu osoo oolee hin bulin hammeenyaaf gumaameche. Kamaal ABO seenee ji’oota muraasa keessa Obbo Hasan, Obbo Leencoo fi fakkaatota isaanii kanneen hoggas waliin shubbisaa turaniin micciiramee daandii haqaa kan irbuu itti seeneef irraa jal’ifame. Kamaal daldaltoota siyaasaa kana lamaaniin dogoggorfamee naamusa dhaabaatiin ala deemee yakkoota gurguddootti cuuphame. Qajeelfamaa fi barsiisa namoota maqaa dhawaman lamaanii fi fakkaatota isaanii jala deemuu filatee Hayyu Duree dhaabichaa tuffatee qajeelfamas irraa fudhachuu dide. Kana birayyuu dabree qabsaayota ABO gidduutti walitti bu’iinsi hamaan akka dhalatuu fi keessumattuu waraana gaafas ajaja isaa jala ture keessatti dhiigni ilmaan Oromoo tokkummaa qabsaayotaaf lallabaniidhaa akka bishaaniitti akka dhangala’u tarkaanfii fudhachiise. Yakka gaddisiisaa kana hunda duubaan kan ture ammoo warruma har’a ODF jedhee gilindisaa jiru kana akka ta’e yaadachiisuu feesisa.

Yakkoota waraanaa gaafas murna ‘Jijjiirama’ jedhamuun raaw’ataman keessaa kan akka malee hamaa fi yoomuu seenaan hin irraanfanne Zoonii Kibbaa keessatti ta’e. Ijoollee Oromoo bilisummaa Oromoof jecha irbuu waliin seentee, dhagaa waliin boraafattee, diina ishii irratti qiyyaafattee jirtu gosummaa fi ilaalchaan qoqqoodanii walitti diran. Ijoolleen Oromoo afaan qawwee ishii diina irraa buqqiftee walirratti akka deebiftu taasisan. Kanaanis qabsaayonni Oromoo diina ajjeessuuf manaa bahan wal galaatafanii irbaata allaatii wal taasisan. Yakki warri ‘Jijjiiramaa’ sun (Kan Leencoo Baatii fi Hasan Huseeniin hogganamu) zoonii sanatti raaw’achiise kana qofas miti. Itti Aanaa Dura Deemaa isaanii kan ture Lichoo Bukraa ilmaan Oromoo diina kuffisanii kufuuf irbuu seenanii dirree qabsoo irratti argaman dhibbootaan hiriirsee Wayyaaneetti galche. Qawwee qabsaayota Oromoo kan gumaata qaalii sabboontota Oromoo biyya alaa fi biyya keessaatiin horatamte walitti qabanii Wayyaaneef galii godhan. Kunis isaan hanqatee miidiyaa Wayyaanee irratti bahanii hanga dandeettii isaanii ABO ummata biratti jibbamsiisuuf xibaaran. Arraata Wayyaanee tahanii olola farra QBO oofani. Kanuma waliinis miseensotaa fi deeggartoota ABO cichoo tahan bakka addaa addaa irraa qabsiisanii hiisisani. Kanaanis Wayyaanee biraa fuula bitachuuf haa dhama’an malee Wayyaaneen garuu torbaan tokko lama eega dheebuu ololaa ittiin bahattee booda akka xaasaa cabaatti lafatti darbite. Amma wayta kana namni haaturuutii hantuutninuu bakka jiranitti isaan hin fuunfattu.

Yeroo kun hundi tahu ‘Jijjiiramni’ isaanii, kan hoggansa isaa jalatti yakki kun hundi qabsoo Oromoo irratti raaw’atame, guyyaa tokko illee gadi bahee ummata Oromoo dhiifama hin gaafanne.  Waraana Oromoo nama isaanii lammaffaa (Lichoo Bukraa)tiin dirqisiifamee Wayyaaneetti gane ilaalchisee ummata Oromoof ibsa kennan hin qabani. Oromoo tuffatan. Akkuma Adoolessa bara 2008 keessa qabsaayota fayyaaleyyii hanga tokko dogoggorsanii harka rukuchiifatan sanatti, baruma baraan Oromoo gowwoomsuutu danda’ama jedhanii saba guddaa kana tuffatani. Tarkaanfiin ganiinsaa taasifame sun qooda fudhannoo fi itti amantaa isaaniin alatti akka hin raaw’atamin kan ragaa bahu tokko isa kana. Yakki raaw’atame kun garaa ummata Oromoo akka laalesse wayta hubatan, Leencoo Baatii fi Hasan Huseen gaafatama kana jalaa of baasuuf jecha namicha akka afiishalootti of dura kaa’an (Kamaal Galchuu) qeequu fi hamachuu hojii godhatan. Kamaalis akkuma isaan isa barsiisanitti qajeelfama isaanii fudhachuu dide. Dabaree isaa miseensummaa fi hogganummaa ‘Jijjiiramaa’ keessaa isaan ari’eyyu. Nama akka meeshaatti itti dhimma bahuuf moggaafatanii turantu fuula itti naanneffatee isaan salphise.

Qaanyii isaanii kana garuu ifatti baasanii dubbachuu mannaa, faana dabarsuuf jecha falaasama bishaan hin fuuneen Oromoo gowwoomsuuf tattaafatan. Maqaa ‘araara’ jedhuun ammas ABO gowwoomsanii harkatti galfachuudhaan kaayyoo dhaaba kana hiikkachiisanii Wayyaaneetti galchuuf qaban dhugoomfachuuf hojjechuu faashina haaraa godhatan. Sana duras taanaan ABO irraa fottoqanii murna ‘Jijjiirama’ jedhamu bixxiluuf wanni isaan dirqes, akka ofii barbaadanitti dhaabicha dhunfatanii diinatti oofuuf hiree dhowwatamuu isaanii ture. Projektiin maqaa ‘Jijjiirama’ jedhuun ABO dhabamsiisuuf eegalame yoo milkaawuu didu, warri fedhii kanaan wal fakkaatu wal suufanii projektii isaanii kan namni irraa bitu dhabame haaromfachuuf ammas arreedan. Warri hogganummaa ‘Jijjiiramaa’tiin yakka gurguddaa qabsoo Oromoo irratti raaw’ate sun, karaa maraan kasaaraa mudatan. Miseensota ABO fi sabboontonni Oromoo fayyaaleyyiin kan gaafas jaraan afaafajjeeffamanii turan osoo hin turin dhugaa fi soba adda baafatanii isaan ganani.  Bakki itti dahatan tokkichi bobaa Obbo Leencoo Lataa tahe. ‘’Wal fakkaattiin wal barbaaddi’’ jedha mitii ree Oromoon?

Obbo Leencoo Lataa fi Dr. Diimaa Nagawoo ABO harkatti galfatanii akka fedha isaaniitti dhaabicha hiikkachiisanii harka wayyaaneetti galchuuf jecha eega hojjechuu eegalanii waggaa 15 caalee jira. Sun milkaawuufii dinnaan maqaa ‘’Manguddummaa Araaraa’’ jedhuun akka ofii barbaadanitti jara reefuu maqaa dhoofne kana mataa ABO irratti irroomsuuf ijibbaatan. Kunis cichoomina hogganoota haqaatiin harkatti fashale. Akkasitti ABO irraa gaafa abdii muratan yakkamtoonni kaleessaa fi har’aa bakka jiranii wal barbaadanii maqaa ODF jedhuun of labsan. ‘Jijjiirama’ kaleessa gatatetu ‘ODF’ jedhamee booda keessa as bahe. ‘Jijjiirama’ Kamaal Galchuu kaleessa akkuma dhalateen gatate sanaa fi ‘Jijjiirama/ODF’ jara Leencoo har’aa kana wanni adda taasisu waanuma tokko qofa. ‘Jijjiiramni’ Kamaal Nafxanyoota kan waaqeffatu (Amhara-worship) yoo tahu, ‘Jijjiiramni/ODF’ jara Leencoo ammoo Wayyaanee-TPLFiin kan waaqeffatu (Tigray-worship) tahuu isaa ti. Lamaanuu Oromoon akka saba guddaatti miila lamaan of danda’ee dhaabbachuun egeree mataa isaa akka tolfatuuf osoo hin taane, maxxantuu fi ergamtuu Habashootaa tahee akka jiraatu hawwu.

Murni Kamaal hangamuu Habashoota gammachiisee harka haa rukuchiifatu malee Oromoo biraa guutummaatti waan tufameef battalumatti seenaa tahee darbame. Kan jara amma shubbisaa jiruus hiree Kamaal faa mudatan irraa adda hin jiru. Obbo Leencoo Lataa gaaffii fi deebii miidiyaa Oromoo tokko waliin amma dura geggeessan keessatti “Gaafa Amaarri yookiis Tigireen na faarsuu baay’isan rakkoo wayiitu jira jechuu dha.” jedhanii turan. Egaa har’a kunoo Oromoo osoo hin taane Amaaraa fi Tigireetu adeemsa ODF faarsaa jira. ‘Oromiyaa gananii Itoophiyummaa fudhataniiru’ jechuun lamaanuu gammadanii dabaree dabaree harka dhawaafii jirani. ‘Qubee fi alaabaa ABO sanas of irraa dhiisaatii sirriitti nu fakkaadhaa’ jedhaniis warri Amaaraa dhaamsa itti ergataa bahani. Tigiroonni aangoo irra jiran ammoo lammummaa biyya lamaatiin isin hin simannu, passport keessan isin irraa guurree isin simanna, jedhanii waadaa naqsiifataniin. Kunis harka kennannaa haal-duree tokko malee (unconditional surrender) tahuu isaa ti.

Yeroo dhihootii as waa’ee adeemsa ODF irratti odeessi haaraan bal’inaan kan gabaafamaa jirus marsaalee Oromoo irratti osoo hin taane marsaalee Habashaa kan akka Zehabesha.com, Ethiomedia.com, Ethiopianreview.com faa irratti. Kun kan agarsiisu yaaddoon Obbo Leencoo dhugoomaa jiraachuu isaa ti. Akkuma jedhanitti yoo isaanii galeef, jara (ODF)fi ummata Oromoo gidduu rakkoon guddaan akka jiru mul’isaa jira. Ammatti Habashaa Amaariffa dubbatuu mannaa Habashaa Tigiriffa dubbatu filachuun homaa garaagarummaa hin qabu. Habashaan Habashaadhuma. Oromoon ammoo Habashaa lamaan keessaa kamiinuu waliin firoomas tahee hariiroo qabsoo hin qabu. Haleellaa jarri lamaan isarraan gahaa jiran wal tahee of irraa qolachaa jira sabni Oromoo. Keessumattuu dargaggoon Oromoo eenyummaa saba isaa fi sadarkaa qabsoon isaa irra gahe sirriitti wayta diinatti agarsiisuu danda’e keessatti argamna. Oromoon akka Oromootti irree tokko tahee biyya isaa Oromiyaa irratti abbaa tahuu fedha malee, Amaara filatee Tigiree kan balaaleffatu yookiis, Tigiree firoomfatee Amaara kan jibbu akka hin taane diinota isaatti himaa jira!

Ofii warri ODF Wayyaaneetti galuuf sababni keeyyatan maal faa dha? Dhuguma akka afaaniin himatanitti ‘karaa nagaan qabsaayanii Wayyaanee kuffisanii Oromoo bilisoomsuu’ dha moo kaayyoo dhokataa biraa qabu? Yoo karaa nagaan Wayyaanee irratti qabsaayuuf kan garaa irraa yaadan taheef maaliif waggaa 23 booda har’a reef murtee kana irra gahani? Hireen isaanii hoo maal tahuuf deema? Kutaan lammaffaan barruu kanaa torbaan dhufu dhihaatu gaaffiilee kanaa fi kana fakkaataniif deebii gahaa qabaata.

Injifannoo Ummata Oromoof!

* Argan Beeko: argaanbeeko@gmail.com

Bilisa Baafna Lammii

Bilisa baafna lammii
Alagaan nutti kaate falmii
Alagaan nyaaphaa falmitullee
Gantumaaf maaf hin gallee?
Gantuus amma galaa jiraa
Alagaan ari’ee ofirraa
Maali barri gidiraa
Kamtu nyaaphaa kamtu fira?
Barumatu nu faansee
Alagaaf dabarsee
Teessorratti hambisee
Sabboontota mankaraarsee.
Guuree gantoota gurmeessee
Maqaadhaaf sabatti dhiyeessee.
Oduu dhiisaa kun kijibaa
Gantuun hin falmitu sabaa.
Saba koo falmadhu hardhallee
Gabrummaan waan siin hin mallee.
Fifincilaa saba ol kakaasaa
Gabrummaa hiddumaan buqqisaa
Bilisummaa sabatti uwwisaa!

GAMTEESSAA SABAA (A.T.) Irraa

Author Motuma Kaba, with Editor Tuli Feyisa, has released a new Afan Oromo fiction short-story eBook on Amazon.com’s Kindle – the title of the book is ABJUU. Probably, Motuma Kaba’s 16-page ABJUU is the first Afan Oromo fiction eBook, and uses a revolutionary new way of delivering the much needed Afan Oromo books to readers throughout the world.

In addition to ABJUU, also available on Amazon’s Kindle is a 96-page Afan Oromo poetry ebook, DHAALA – Dilbii Walaloo, by author Mootii Tufaa (with photographer Motuma Kaba).

Check the Gadaa.com Bookstore to get both of the above Kindle ebooks.

Afan Oromo, though it’s one of the top three most spoken languages in Africa, has been suppressed by successive Abyssinian regimes, which have controlled Oromia militarily since the late 19th-century, to prevent the language to grow as one of the top African written languages. It was only in 1991 that it became the official writing and working language of Oromia, the homeland of the Oromo people. With rising costs of printing and distribution paper-books, the eBook approach is said to be what Afan Oromo needs at this point in its long-awaited transformation into a major written language in Africa and the world.

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ABJUU – Hubachiisa
Kitaabni Abjuu jedhamtu kun seena nama tokko irratti kan hundoofte taate, jireenya gammachuu, gadda, salphina, dhiphina fi ulfina kan ibsitu taha. Gabaabumatti bu’aa ba’i jireenya biyya keenya fi biyya amerika walbukkee qabde kan madaaltu dha. Seena kana keessatti jaalalli ni qorama. Walumagalatti kitaabni Abjuu kallatti jireenya hundaa calaqqisti.

Kitaabni Abjuu kutaa sadii (3) qabdi. Kun isa jalqaba ishee yommuu tahu, kutaan 2ffa fi 3ffaan yeroo dhihoo keessatti kan isinii dhihaatu ta’uu isaa kabajaan isin beeksisa.

DHAALA Dilbii Walaloo – Hubachiisa

New Afan Oromo Books on Kindle

Author Motuma Kaba, with Editor Tuli Feyisa, has released a new Afan Oromo fiction short-story eBook on Amazon.com’s Kindle – the title of the book is ABJUU. Probably, Motuma Kaba’s 16-page ABJUU is the first Afan Oromo fiction eBook, and uses a revolutionary new way of delivering the much needed Afan Oromo books to readers throughout the world.

In addition to ABJUU, also available on Amazon’s Kindle is a 96-page Afan Oromo poetry ebook, DHAALA – Dilbii Walaloo, by author Mootii Tufaa (with photographer Motuma Kaba).

Check the Gadaa.com Bookstore to get both of the above Kindle ebooks.

Afan Oromo, though it’s one of the top three most spoken languages in Africa, has been suppressed by successive Abyssinian regimes, which have controlled Oromia militarily since the late 19th-century, to prevent the language from growing as one of the top African written languages. It was only in 1991 that it became the official writing and working language of Oromia, the homeland of the Oromo people. With rising costs of printing and distribution paper-books, the eBook approach is said to be what Afan Oromo needs at this point in its long-awaited transformation into a major written language in Africa and the world.

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ABJUU – Hubachiisa
Kitaabni Abjuu jedhamtu kun seena nama tokko irratti kan hundoofte taate, jireenya gammachuu, gadda, salphina, dhiphina fi ulfina kan ibsitu taha. Gabaabumatti bu’aa ba’i jireenya biyya keenya fi biyya amerika walbukkee qabde kan madaaltu dha. Seena kana keessatti jaalalli ni qorama. Walumagalatti kitaabni Abjuu kallatti jireenya hundaa calaqqisti.

Kitaabni Abjuu kutaa sadii (3) qabdi. Kun isa jalqaba ishee yommuu tahu, kutaan 2ffa fi 3ffaan yeroo dhihoo keessatti kan isinii dhihaatu ta’uu isaa kabajaan isin beeksisa.

DHAALA Dilbii Walaloo – Hubachiisa

New Afan Oromo Books on Kindle

“Ten-year-old Bonsen D Wakjira, honoured Australia Day by raising two flags – the Australian flag and the flag of his nation Oromia, in Ethiopia.” – ABC.net.au

More Pictures of Oromos at Australian Day celebration:

Baqqalaa Jiraataa irraa*

Barri 2013 barota darban keessaa adda ture yoo jedhame soba hin fakkatu. Bara 2013 kan adda isa godhee adunyaa mara yaadan walitti fiduu isaa ti. Dubbin adunyaa guutuu yaadan walitti fidee sochose, dubbachisee, gaddisise du’aan adunyaa kana irraa boqotuu Nelson Mandelaa (Madibaa) ti. Gotichi Afrika Nelson Mandelan erga dhukkubsatee mana yaalatti deddebi’uu eegale irra kaasee hawasni adunyaa kanaa guutuun waa’ee isaa jala bu’ee hordofaa ture. Midiyalee beekamoon haala isaa duuka bu’ani adunyaadhaf ibsaa turan. Dhukkubsachunis ta’e duuti hiree namaa, kan nama biraa hin hafne yoo ta’eyyuu kan Mandelaa adda ture. Hawwasni adunyaa kanaa du’a goota kanaa dhga’us ta’e arguu hin barbadne jechuun ni danda’ama. Dhugadha namni akka Mandelaa silaa du’uu hin qabu. Otuu danda’amera ta’e fakkeenya qabsoo bilisummaa, nagaa, araaraa fi namoomaa ta’ee barabaraan jirata ture. Garuu hangam jallatamaa ta’uyyuu qaamaan du’ee boqotuun isaa hin hafne.

Adunyaa kana irratti yeroo baayee yeroo namni tokko du’u hojii fakkeessa heddutu dalagama. Namichi yeroo lubbudhan jiru wanta inni hin ta’inii fi hin dalagin irra tuuludhan fakkeesu, saaduu, faarsu. Isa goota hin ta’inin goota jechuun, isa arjaa hin ta’inin arjaa dha jechun, isa badi dalagaa turen nama haqqatti jechuudhan faarsuun beekamaa dha.

Akka ilaalcha kooti kan yeroo jalqabaatif seenaa dhugatin adunyaa marti faarsee, saadee fi gadda dhugaa gaddef Gooticha Afrikaa Nelson Mandela ti jedhen amana. Mandelaa sanyii namaa kan ta’e maratu dhugumaan faarse yoo jedhame tasumaa soba hin ta’u. Mandelaa xiqaa fi guddatu faarse. Faarsuu qofaa miti ittin boonan. Mandelaan qabsa’aa, bilisa baasaa, abbaa jalala, abbaa araara, abbaa dhiifama fi abbaa adii fi gurrachaa jedhamee farfame. Goota Afrikaa kana faarsuu fi jalala isaaf qabuu ibsudhaf namni jecha isaaf gituu fi garaa isaa gahu argachuf itti rakkate.

Kana hunda maaltu fidee, maalif duti nama tokko adunyaa mara yaadan walitti fidee rasee bosisee? Deebin isaa gabaabadhumatti hojii/ dalagaa isaa ti. Kanaa ala homtuu hin jiru. Mandelan akkuma nama abbaa fedhee baatii sagalitti dhalate. Akkuma nama kamiyyuu harka, ija, gurraa, Walumaagalatti waan namni martinuu qabu qaba. Kan inni ittin nama kaan irraa adda ta’ee sanyii namaa garaa raase garuu yaada isaa fi dalagaa isatin. Mirga ummata isaatif ni qabsa’e, wareegama barbachisus ni kaffale. Waggaa 27 mana hidhaa keessatti gidiraa arge. Falmii isaa domsudhaf gabromftan biyyaa isaa irra ture aparthid waan danda’e hunda raawwatera. Mandelaan garuu biyyi Afrikaa Kibbaa hanga isheen biyyaa walqixumaa, biyyaa dimokrasii, biyyaa olaantummaan warra adiis ta’e kan warra gurracha keessatti hin mulatne umamtutti akka boodatti hin deebine mamii tokko malee ibse. Kayyoo kanafis yoo barbachisaa ta’e lubbuu isa kennuf qopha’aa ta’uu isaa kutannoo nama boonsun mirkanese xaddacha mana murtii apartheid fuullee dabbate.

Mandelan yaadaa fi fageesanii ilaaludhan warra adii caale argame. Ummatni gurrachi Afrika Kibbaa guddaa ta’uu isaa mullise. Mandelaan akka warra xiqqatti otuu hin taane akka warra guddatti yaade. Gurracha adiin tuffate hagam akka beeka fi namooma qabus ni mullise. Aadaa araaraa fi dhifama afrikallee ni agarsise. Diina tokko erga mo’anii booda haaloo darbe irratti bahun dadhabina malee jabina akka hin taane mullise. Kun dandeetti hogganummaa Mandelan qabuu fi nama guddaa ta’uu isaa agarsise. Mandelan waan hunda caalaa dandeetti hogganumaa qabun ummata isaas ta’e hawwasa adunyaa kanaa yaadan mo’e. Ummata hogganani bakka yaadame tokkoon gahuu jechunis isa kana.

Nuyi Oromoon Mandela irraa waan hedduu barachuu qabna. Akkuma isaa akka warra guddaatti yaaduu qabna. Adeemsaa fi toftaa qabsoo xiinxaludhan socho’uu danda’uu qabna. Siyaasni gabaa isa bitu qabachuu qaba. Haala qabtamaa yeroo kanaa yoo ilaalle hanga fedhe dhugaa qabatanif bakka yaadan hin gahan. Siyaasaa hawwasni adunyaa kana nama irraa bitu qabachun dirqama. Qabsoon siyaasaa adeemsisus kan hawwasni adunyaa kanaa gurra kennuf ta’uu qaba jechu dha. Kan midiyaleen adunyaa kanaa hordofan ta’ee mullachutu irra jira. Dhimma kana ilaalchisee gorsa hogganaan repheloltota bilisummaa Algeria dr. Musxafaa kan jedhamu kennef Madibbaan akkas jechudhan ibse. “Not to neglect the political side of war while planning the military effort. International public opinion is sometimes worth more than a fleet of jet fighters.” Yeroo qabso hidhannoo gaggesan siyaasnis dagatamuu hin qabu. Yaadni hawwasa adunyaa takka takka gurmuu xiyaara waraanaa caalaa jechudha gababatti. Gorsi kun kan Mandela/ Madibba f kenname baroota dheeraa dura ture. Haala yeroo sanattillee qabsoon ummata tokkoo qalbii hawwasa adunyaa argachuu akka qabutti amanama. Haala harr’atti moo yaadni hawwasa adunya kanaa bayee barbachisaa qofaa miti dirqama ta’ee argamaa jira. Kanaafuu siyaasni Oromoon adeemsisus kan qalbii hawwasa adunyaa kanaa hawwatu ta’uu akka qabu waan nama wal gaafachisu miti jedhen amana. Walumaa galatti Siyaasni/qabsoon mirgaa fi bilisummadhaf adeemsisamu qalbii hawwasa adunyaa kanaa akka hawwatuu fi dhageetti argatuf siyaasa ummata Oromootin walgitu yoo adeemsisuun danda’ame qofaa dha. Kana irratti yoo walif galuun danda’ame karaan qabsoo ni gababata, wareegamni kaffalamus ni xiqqata.

Waggoti 20 boodatti deebine yoo yaadane barota 1991 fi 1992 Oromoon ummata walif galee afaan tokko dubbatu ta’ee ture. Ummata humna qabu ta’ee mullatee ture. Sabaa fi sablamotni biyyatti gaddiduu Oromootif ulfna kennuu eegalanii turan. Barota sana Oromoon ummata simboo yookin adda qabu ture. Filannoo gandotaa bara 1992 adeemsisame irratti namotni ABO bakka bu’anii dorgoman sagalee ummataa guddaa argatanii Finifinnee keessatti filatamun isaanii ni yaadatama. Namootni duratti Oromoo tuffataa turan “ani akakayuun kiyya Oromoodha, ani garuu afaan Oromoo hin beeku jechuu eegalanii turan.:

Afaan Oromoo nuyi (dhabbileen siyaasaa Oromoo) harra sagantaa siyaasaa keessatti afaan hojii biyyatti haata’u jennu yeroo sana namootni otuu hin gaafatamin yookan hin dirqamin barachuu eegalan. Kana maaltu fide yoo jedhame tokkummaa, jabina jaarmiyaa (ABO), walii galuu fi afaan tokko dubbachuu keenya. Tokkummaan humna, yeroo tokkummaan jiru kabajatu jira, ulfinatu jira, sodatamutu jira. Ummattotni biyyatti Oromoon aangoo siyaasaa qabachutti dhiyate waan jedhanii yaadanif of qopheesuu eegalani turan jedchuun ni danda’ama. Angoo siyaasaa jechun maal akka ta’e ummatni ni beeka. Aangoon siyaasaa waan hundaa akka ta’e muuxannoo gahaa waan qabuf.

Ega bara sanaa asitti Oromoon aangoo siyaasa biyyatti irraa yeroodha gara yerootti fagata dhufe. Kun waggooti 20 darban kana ifatti mullatera. Sunimoo akka irranfatamnu nu taasisera. Ulfinaa qabnus nu dhabsisera. Numanuu garaa gara nu tamsase. Dhiyoo kana oduu aja’ibaa tokkotu karaa TV “ESAT” jedhamu tamsa’e. Innis Mootummaan Itophiyaa G7 wajjin mari’achuf gaafate kan jedhu. Dhaabni G7 jedhamu kun dheengadda dhalatee yeroo ammaa kana innis biyya Eritira madhefatee socho’aa akka jiru ibsatera. Gaafin araaraa mootummaan Itophiyaa dhiyeesef jedhamu Kun holoa Biranuu Naggaafaa ta’un ni beekama. Garuu kun nuf Oromodhaf ergaa maalii dabarsuf akka hololi kun deeme tilmaamuun nama hin dhibu. Gabaabadhumatti isin hin jirtanii jechuu dha.

Nelson Mandelaan yeroo haalli akkasi dhaba isaa ANC mudate jedhee yaade akkas jedhe: “ANC was in danger of becoming marginalized unless it stirred itself and took up a new method.” Kun jechun ANCn siyaasa keessaa gara moggeeefamutti deemaa jira kanaafuu dafee haala jiru ilaallee of sirreesuu qaba jechchuu isaa ti. Haala jiru hubatanii toftaa jijjirudhan socho’uf qophee ta’uu jechuu isaa ti. Hogganaa qabsoo ummataa irras kan eegamuu isa akkasiti.

Siyaasni biyyatti kan adeemsisamaa jiru biyyaa keenya Oromiyaa keessatti yookin irratti ta’uun isaa ifaa dha. Dr. Gammachuu Magarsaa dhiyoo kana waan nu hubachise tokkotu jira. Maqaan Itopiyaa fi Oromiyaa walirra oole jedhe. Misensotni sabaa fi sablammota biyyatti hundi kan keessatti argaman Oromiyaa waan ta’ef Itophiyaa jechun Oromiyaa jechuu dha. Oromiyaa jechunis Itophiyaa jechu dha jedhe. Kun jechuun Oromoon ykn. Oromiyaan biyya Itopiyaa jedhamtu kana akka utubaa manaa walitti qabee jirachisa jirachuu isaa ti. Waan kana ta’eef maqaa Itopiya jedhu lagachuu hin qabnu, kallatidhan Oromiyaa ilaala waan ta’ef. Amma garuu baayeen keenya damaqaa waan jirru fakkata. Gidduu kana falmii waa’e seenaa tortoraa Miniliki ilmaan habashaa afarsanin walqabatee Oromoon jijjirama yaadaa guddaa argamsisera. Kunis maqaan Itopiyaa jedhu nun Oromoo fi sabota Kush ta’an ilaala malee habashaa hin ilaaluu jechudhan paltalk irratti habashota afaan qabachisaniru. Qubattota habashotatu biyaa keenya irratti abbaa of tasisee nutti falmaudhan biyyaa asii hin qabdan nuun jedhaa jiru. Garuu dhugaan isaa Itophiyaan kan keenya malee kan isaanii ta’uu hin dandeesu.

Yeroon kana jedhu Itophiyaa Oromoo qofti dhuunfatee akkuma habashotaa kophaa abbaa itti ta’ee ummatota hafan hacuuca jechuu miti. Mirga abbaa biyyummaa Oromoo mirkanesudhan sabota fi sablamota biroo wajjin biyya walqixummaa fi walkabajanii keessa jiratan umuu jechu dha. Nuyi Oromoon qabsoon keenya eenyummaa keenya akka hin sochonetti deebisnee gadi dhaabuu, sirna federalism sabdanesaa dhugaa ijaaruu, biyya sabotaa fi sablamotni biyyatti waqixummadhan keessa walin jirataan Itophiyaa haaraa ijaarudhan oftuulummaa hundeedhaa buqisani ballesuu kan jedhu ta’uu qaba.

Dhugaadha sabbontotnii fi qabsa’otni gameesotni Oromoo yaada kana qabatanii dhaaba haaraa Adda Dimokratawaa Oromoo (ADO) jedhamu hundesani sochii irra jiran jiru. Dimokraasin aadaa Oromoo ti. Sirna gadaa Oromoo ti erga jennee dhugadhumatti dimokratawaa taanee argamuu qabna.

Ammas yaada Madibaa tokkotti fayadamuun barbada asiratti, innis akkas jedha: “That only a democratic state, based on the will of the people, can secure to all their birthright without distinction of colour, race, sex or belief.” Kunis mirga umaadhan ummattotni qaban mirkanneesuun kan danda’amu yoo mootummaan dimokratawaa fedha ummattotaa irratti hunda’e ijaarame qofaa dha jechudha.

Sirni Gadaa Oromoos duratti akkasuma ture. Sirna Gadaa keessatti namni hudumtuu walqixa, garagarummaan hin jiru ture. Sirna gooftaa fi garbumaa kan nutti fide halagaa dha. Sirna gadaa dimokraasii keenya kan ittin boonuu dandeenyu yoo dhalotni ammaa kun hojidhan agarsisuu danda’e qofa dha. Hojidhan agarsisu jechun moo yoo biyyatti Itophiyaa jedhamtu kana akka isheen sirna dimokratawaa irraatti ijaaramtuf Oromoon adda durummadhan socho’e qofaa dha akkuma ADO lafa ka’etti.

Hawasni adunyaa kanas kan Oromoo irraa eega jiru kanumadha. Kanaafuu, nuyi Oromoon heera haaraa biyyi itopihyaa ittin bultu qopheesudhaf itti gaafatamummaa guddatu nu irra jira jedhen amana. Sabootaa fi sablamotni biyyatti Oromoo eegaa akka jiranis beekuu qabna. Ani kana qabatamatti afaan guutee dubbachuu nan danda’a, yoo xiqate ganna shanif dhabbilee siyaasaa sabota biyyatti bakka bu’an wajjin dhimma siyaasa biyyatti irratti yeroo hedduu mari’adhera waan ta’ef.

Kana mirkanesachuf yaada ummattota/ sabaa fi sablamootaa/ gaafatanii ilaaluu ni danda’ama. Harr’a haalli mija’aadha yada ummataa gaafachudhaf. Muuxannon Madibbafa/Mandela/ kanaf ni gargara. ANC n dokumantii “Freedom Charter” jedhu qophese. Ummata biyyatifis gaafii akkas jedhu tamsase. “If you could make the law … what would you do?” Otuu heera baasaa isinin jedhame maal gootuu kan jedhu gaafin ummataf tamsa’e.

Yaadni ummatni kenne adeemsa siyaasa ANC tif bu’aa guddaa buuse. Isa irratti hunda’ee ibsa akkana jedhu baasee guutuu ummata biyyatii fi hawasa adunyatif labse. Labsin isaas akkas jedha ture: “We, the people of South Africa, declare for all our country and the world to know that South Africa belongs to all who live in it, black and white, and that no government can justly claim authority unless it is based on the will of the people.” Kunis afaan Oromootti biyyi Afrikaa Kibbaa kan ummattota keessa jiratanii, kan gurrachaa fi adii yoo taatu mootummaan kamiyyuu fedha ummataa malee aangoo irratti qabachuu hin danda’uu jechu dha.

Nuyi Oromonis wacaa fi holola abdii kutannaa ilmaan habashatif gurra kenninee yeroo keenya ballessuu dhiisnee yaada ummata guddaa fi aadaa dimokrasii qabu tokko irraa eegamuu fi dhiyaachuu qabu tokko ummattota Itophiyaa fi hawasa adunyaatif labsuu qabna. Dhabbileen siyaasaa Oromoo walitti dhufanii ejjennoo akkasi fudhachuu qabu jedhen amana. Tarii Addi Dimokratawaa Oromoo (ADO) kana irratti ni hojjeta jedheen amana. Hojjechus qaba. Kun hojii hattattama ta’uu qaba akka yaada Koo ti. Kana irratti beektoti, hayyotii fi maanguddoti Oromoo yaada kana deggaran ADO cinaa dhabbatanii yaada isaanii gummachuu qabu. Yaadni akkasii gonkumaa akka kaayyoo gatutti yookan akka “revisionist”tti ilaalamuu hin qabu. Akkuma Mandelaa mormitota keenya yaadaan caallee argamuu qabna. Seenaa abbatu tolfata malee namni namaaf hin tolchu. Oromonis akkuma Ummata Afrikaa Kibbaa seenaa isaa haresuudhan tolfachuu qaba.

Nelson Mandelaa kan du’a irra hambisee adunyaa kana irratti nama mararfatamaa akka ta’uu kan godhe ilma Oromoo kapiten Guutaa Dinqaa ti. Guutaa Dinqaa guddina ummata Oromoo aduynaan kun akka beeku godhera.

Janaral Taddasaa Birruu erga Mandeladhan wal arganii booda haala ummatni isaanii keessa jiru hubatanii gara falmii mirgaa ummata Oromootti akka fuullefatan kan jedhu yaadni ni jira. Janaralich Mandelaa irraa waan baratan qabuu jechuu dha. Isaan waan baratan sana hojirra oolchuf socho’anii utuu bakkaan hin gahin hafaniru. Dhalotni Oromoo harraa kunis Mandela irraa waan baratu qaba. Siyaasa bilchataa ademsise Itopiyaa jijjiruf qopha’uu fi hojjechuu.

Kun yaada koo dhuunfaa ti. Namni waan of harkaa qabu darbate sodataa hin jedhamu jedha mamaksi Oromoo. Namootni keessumaa yaada kana hin fudhane akka jiran ifaa dha. Garuu akkuma Oromoon dubbi baha hin dhorkin gala dhorki malee jedhe sana, maalif yaada kana dhiyeesite jedhamee abaramuu hin qabu. Yaadan garagara ta’uun kanuma jiru dha. “Despite our disagreements, we were all gentlemen.” Yaadan garaa garaa yoo taanes hundumti keenya yyuu naamusa qabna jedhe Mandelaan. Kunillee waan isa irraa baranu keessa isa tokkoo fi isa angafa jedheen yaada.

Hayyee, Hayyee!
Waaqa Umaa, Waaqa Umamaa!
Afaan keenya tokko godhi!
Warra walif galee alaa galu nu godhi!

Galatoma.

* Baqqalaa Jiraataa – Swidin irraa (bji2050@yahoo.com)

SEENAA Y.G (2005)

Gootichi Afriikaa Kibbaa Maandeellaan, Daandiin Bilisummaa dheeraadhaa fi Sirna Appaartaayidii dhabamsiisuuf adeemsa ykn hojii yeroo dheeraa nu gaafata jedhee ganamumaa yaaduu isaa yennaa dinqisiifannu, irraas haa barannu wayita jennu, maal jechuu keenyadha? Qabsoon Oromoo waggoota 30 ol lakkoofsise, Namoota akkas yaadan hin qabu jechuu keenyadhaa? moo, hubannoon ykn jechii isaa kun, garii keessa jiraatee cichoominaan isa dhaabuu fi garii ammo cichoomiina sana of keessaa dhabee daandii salphinaatti makachuun, miidhama keenyaaf bu’ura ta’uu wal hubachiisuf itti fayyadamna laata? Qabsoon Oromoo jabaachuu fi dhiisuu isaa abbootii dhimmaa kanneen taane irra, diinatu guyyu lallaba. Dhimmi Oromoo har’a addunyaaf mata duree kan ta’e, lubbuu godhatee ka’ee of himate odoo hin taane, cichoomiina Maandeellaa sana kan qaban nuffii fi mo’amiinsa yeroo keessa dhuftuun odoo hin daddaaqamne warra hojjataniin ta’uu hubachuun dansaadha.maaliif yeroo fudhatee? kan jedhuuf garuu, hubannoo ga’aa argchuun hegareef nu fayyada. Kanas qalbii bal’aan ilaalu feesisa.

Haqi haalamu hin dandeenye, Daandiin Bilisummaa dheeraa ta’uu qofa odoo hin taanee, daandii dheeraa kana keessa, bu’aa ba’ii jiru dursanii hubatanii sammuu ofii amansiisanii murannoon hojjachuu dhabuun nu miidheera. Cichoomiinaa fi murannoo dhabuun bakka meeqa akka nama dhaabdu argineerra. Galgala Goota jennee kan faarsine, ganama dabeessa ta’ee kan argame seenaan galmeesseera. Kaleessa Sabboonaadha kan jenne dhaadheessine,har’a halgaatti maxxanee dhabamtan malee nuun jedheera. Daandiin Bilisummaa dheerachuu Maandeellaan baanu kana faa’aa of keessaa qaba. kan diinni akka ati hin mooneef sirratti hojjatu akkuma daandii Bilisummaa dheeressuu, kan qabsoo keessatti umamus qabsoo dheereessa jechuudha. Addatti diinnis nama irratti hojjatee haa ta’uu, kan cichoomiina dhabee dhaaba keessaa yennaa ganee ba’u, Qabsoo Ummata sanii hangam akka gaaga’u waan walitti himan miti. Yaadoota lameen, (dheerachuu fi gabaabbachuu) kana kan araarsu, gufuuleen lameen kun akka jiran hubatanii, of qapheessuudha. Kun akka sibiilaa nama jabeessa. Dhalooti itti aanus kana hubachuu qabu kanadha. Gootummaan kana of keessaa qaba.

Gaaffiin Ummati tokko qabu, Daandii Bilisummaa dheeressuus gabaabsuus danda’a. kana irratti ammoo, gaaffii kee irratti humnoonni addunyaa ilaalchii fi ejjannoon isaan qaban dhiibbaa ni qabaata. Dantaan isaanii keessa jiraannaan karaa sii tolchan. Hin qaban taanaan karaa sitti cufan. Ammas, Qabsoo ati gaggeessitu, keessaan hojjadheen sirna jirun kuffisa, jettee kan irratti hojjattuu fi Qawweemaan wareegama kafaleen kuffisa jettee kan filattu Daandii Bilisummaa dheeressuu fi gabaabsuu ni danda’u. egaa Maandeellaan Daandiin Bilisummaa dheeraa ta’u dubbachuun isaa kana hundaa hammata.

Kana tilmaama keessa kan hin galchine, biraa harca’anii hafaniiru. Harca’uun namoota muraasaa garuu guyyaan Bilisummaan itti dhuftu hin dhorgine. Kunis barnoota. Seenaa Qabsoo keenyaa keessa kun illee ni jira. Gantummaa lakkoofsa hin qabne raawwatamus, qabsoon sabichaa daran jabaataa jira. barruun kun addatti dhaloota har’af bu’ura ta’a. dhalooti kun waan gaafatamuuf maraa deebii quubsaa mataa isaa qabaachuu qaba. daddaaqamuu hin qabu. Gootonni isaa lallabdootaan maqaan isaanii boora’uu hin qaban.sammuu bal’ifatee, yaada bal’aa qabaatee tarkaanfannaan, akkasumas, adeemsa qabsoo dhaalsifamaa jiruf kabaajaa qabaannaan Gootummaa Ummata Afriikaa Kibbaa waan hin dabaliniif hin jiru. sochiin amma argaa jirru marti, wareegama baayyee booda kan dhufeedha. Wareegamni kun hundi Qabsoo Oromoo fi gaaffii Oromoo har’aan ga’eera. Wareegamni kana boodaa Kan Bilisummaa mirkaneessu ta’u qaba.

Jaallannus jibbinuus seenaa keessa dabarre, kan tolaas ta’ee badii, yoo irraa baranna jenne nuuf qoricha. Inni guddaan waan jiru hubatanii tarkaanfii ofii jabeessuu qofaadha. rakkoon dabre akka hin dabalamneef irratti hojjachuudha. Shira diinni nu qopheesseen xaxamuun ammallee akka dhaabbatuuf irrattii hojjachuun murteessaadha. Ergamtoota diinaafis ta’e of-jaallattotaaf bakka laachuu irra, suduudaan dhaabbadhu jedhanii itti himuudha. Sadarkaan irra jirru mirga sabummaa keenyaa kabachiisuuf eenyun olitti muuxannoo itti qabna. Dhaloota akkas ofii fi lammii isaatti boonu horannaan Fincillii Afriikaa Kibbaa nuuf salphaa ta’a.

Kana waliin kan ilaalamu qabu, Maandeellaan Appaartaayidii dhabamsiisuuf yeroo dheeraa fudhata jechuu isaa keessaan waan ofii ilaalluun dansaadha. Appaartaayidiin jireenya hawaasummaa fi aadaa Ummata Afriikaa kibbaa guutummaatti dhabamsiiseera jechuutu danda’ama. Eenyummaa fi maalummaan ummatichaa aadaa warra dhihaan dhuunfatameera. Kana Ummata keessaa baasuuf waggoota dheeraa akka fudhatu shakkiin hin jiru. waan dhalootaan sirreefatanidha. Gama kanaan sirnoonnii nu gabroonfatan, gama kanaan miidhaan nu irraan ga’an salphaa miti. Aadaan wal nyaachuu isaanii nu keessatti saaree, miidhaa nurraan ga’aa jiru argaa jirra. Wal kabajuu aadaan keenya nu badhaase gannee, wal tuffachuu isaanii dhaallee maal wal irratti akka raawwannee seenaatu hima. Ofittummaa fi gantummaan isaan irraa dhaalleen, hangam akka hammacamne walitti hin himnu.

Hanqinni kkf Biyya keessas alas ni jira. diinni of nu wallaalsisee aadaa isaa nu keessa kaa’eetti odoo hin dammaqiin, kan faranjii of irratti idaanee maal ta’aa akka jirru, warra ala jiraatantu beeka. Aadaan daboo, wal gaafachuu, kkf badanii hunduu qophaa haasa’aa deemuu dhageenya. Kan walitti dhufe ammo, Biyya keessatti yennaa aaran akkuma Afaan biraan wal cabsan, alattis Ingiliffaa fi qooqa biroon wal quncisuu jedhan. Kun hundi, dhiigaan Oromoo ta’uun keenya qofti, noormii Oromoo nu keessa akka jirutti yaannee jiraachuu irraa madda. Kana of keessaa baasuuf, duula ofirraa jalqabnee dhaloota itti aanu baraaru gaggeessuun beellamaa qabuufii hin qabnu. Bilisummaan inni adda duraa akka dhuunfaattu summii kana of keessaa dhabamsiisanii, Oromummaa isa dhugaan wal ijaaruudha. Yeroo sana wal ganuun hin jiru. wal caalchifachuun hin jiru.

Miidhaan kun salphaa miti. Ummata keenya keessaa baasuuf bara Bilisummaa kan itti eegnu miti. Ammumaa hojiin isaa eegalamuu qabna. hojiin isaa ammo of irraa eegala. Achii maatii ofii, itti aansee ollaa ofii jechaa itti fufu qaba. keessa ofii Oromummaan osoo of hin ijaarree, isa kaan komachuu akkamiin dandeenya? Ta’anii argamuun waa guddaadha. Afaan Amaaraan yaadanii Afaan Oromoon dubbachuuf yaaluun waan fafaati. Haala kanaan qulqullaa’uu dhabuun, keessa keenya hin miine yoo jenne, ammayyuu waan sirnoonni turan nu keessaa kaa’antu nu keessaa dubbata jechuudha.Oromoon Afuura Oromummaan dhaabbatee fi Oromoon Afuura halgaan dhaabbate gonkumaa walii galuu hin danda’u. Oromoon Oromummaan jiru,Oromoof gammachuu qabu, imimmaan cobsee mirkaneessuufii barbaada. Oromoon Afuurri halgaa keessaa hin baane, Ilkaaniin qofaa gammachuu isaa ibsaaf. Gama kanaan miidhaan walii keenya irraan geenye salphaa miti. kun hundi walitti ida’amee, tokkummaa keenyaaf gufu ta’ee nu rakkisaa jira. Tokkummaan Oromoo ta’uu keenya qofaan kan hundee godhatuu miti. Gandummaa fi Amantiin qofaa wal qooduun umameen hanqina qaba. afuurri hamaan kan irratti dubbachaa jirru hundee tokkummaa keenyaati. Afuura summaa’aa gubbaatti eerretu, Gandummaas, Amantiinis akka wal qoodinu taasisa. Aadaa warra safuu hin qabnee!

Odoo nuuti hin dhalatiin sirboonni tokkummaa keenyaaf sirbaman hanga har’atti hiika dhabanii dhaloota boriif illee sirbamuuf taa’an, aadaa fi hammeenya halgaan nu keessa dhaabe irraa of qulqulleessinee walitti dhufuu dhabuu keenya mirkaneessu. Keessattu ilkaaniin qofaa wal barbaachuu keenya dhugeessa. Lafee Gootootaan waliin kakatanii, kanneen ganan, Afuura summaa’aa halgaan nu keessatu salphina kanaan isaan ga’e jechuu dandeenya. Amalli fi aadaan habshootaa keessa keenyaa ba’uu qaba. Bilisummaan waa hundaa caalu isa kanadha. Maandeellaanis gocha diinaa himuun nama rakkisu sana hundaa balleessuuf yeroo fudhata jedhee dhalooti wal harkaa fuudhee akka irrattii hojjatu kan taasise kanaafi. kun nuuf barnoota. Kan boriif hin jedhamne.

Daandiin Bilisummaa dheerachuu hubachuun duuba kan jiru immoo haa ilaallu. hubannoo kanaa qabaachuu fi of qopheessuun, Daandii Gootummaa Nama goonfachiisu keessa nama seensisu qalbeefachuun dansaadha. Qabsaa’oonni har’a cichoominaan Ummata isaaniif dhaabbatan hundi, Ummata isaaniif Goota. Gootummaa kana kabajuun ammo, Bilisummaa Ummataa labsuun nama ga’a. akka ejjannaa kiyyaatti, Qabsoon Oromoo sadarkaan inni irra jiru, rakko keessa isaatti umameen hin madaalamu. Garuu akka harkifatu taasise ta’a. Hojiin inni adda duraa waan dhumate fakkaata. Hojiin dhalootaan qabsoo itti fufsiisuu lafa qabateera. Yeroo amma keessa jirru kanaan wal bira qabnee yennaa ilaallu, dhimma dhala Oromoo Maraa ilaallatu tokko hanqina jechuu dandeenya. Yeroo kanatti sochii Qindoomiina qabutti ce’uutu nurraa eegama ture. Amala siyaasaa keessa yeroo eeggachuun murteessaa waan ta’eef, haalli addunyaa, dammaqiinsa Ummata keenyaa, haala wayyaanee fi keessa ishee, Biyyoota ollaa kkf yoo ilaallee, BILISUMMAAN OROMOO ykn gaaffiin Oromoo sochii nuuti akka dhuunfaattis ta’ee Ummataatti gaggeessinu irratti akka hundaa’u hubachuu nu barbaachisa.

Addunyaan kan humna qabuuti. Humnaan of mul’isuun dirqama dhala Oromoo hundaa ta’ee asi ba’eera. Kanatti dhimma ba’uuf Ilmaan Oromoo hundi waan dabree seenaaf dhiisanii Gootummaa Abbootii isaanii irra deebi’uu qaban.wal irraa qoollifachuu ykn qabsootti deebi’uun mo’amu nutti fakkaatee of keessa marannee taa’uu keenya irra, waan dabre seenaaf haa keenyu jedhanii gama kamiin akka wal tinnisuun danda’amu wal akeekuun gootummaadha. Kaayyoon ABO ganamaa kana uumuudha. Waan karaa ga’ee kana xumura itti gochuun, Fakkeenyummaa Maandeellaafaa dhugeessu ta’a. yeroo sana,dhugumayyuu Maandeellaan Gootummaa san isaan irraa baratee nu dhugeessa. Yoo kun ta’uu baate, seenaa warqaa irraa dhaloota dhaalsisuu ta’a. kun ammo…………………….

Maandeellaan Ashabbaarii jedhamaa jiraate fi dhiibbaan gara garaa irra ga’aa ture, humna isaa fi Ummata isaan Goota jedhameera. Ashabbaarii siin jechuu keenyaaf dhiifama. Sirraa waa hedduu baranne. Ati fakkeenya addunyaa kanaati jedhameera. Hundeen injifannoo kana hundaa garuu Fincila Ummata Kibbaa Afriikaati. Akka Ummata Gibtsi Fincila waggaa 2 wal irra hin cinnee finiinsanii furmaata maayyitti ba’uun filmaata yeroon nu dhiheessituudha. Akka Giddu gala Afriikaa humnaan Mootummaa hudhanii qabanii Angoo Irraa buusanii of kabachiisuunis akka jiru addunyaatu nutti himaa jira. Akka warra Kibba Sudaan dhageetti argachuuf murachuunis filmaata nu dhihaatteedha.Akka siiriyaa maalis ta’u maal humnaan biyya miila tokkon dhaabdee, Abbaa irreedha isa jettu mariif gadi teesisuudha. Murannoon kun hundi garuu, Bilisummaaf kan taasisameedha. Wareegamuun, qabeenyaan barbadaa’uun, gubachuun …..karaa Foddaa TV arginu sun hundi, Bilisummaa ofii kabachiifachuufidha. Mee murannoo kanaan of haa madaallu. Eessa jirra laata?

Gootummaa kana keessatti hiriiruuf yoo of hin laatiin, Bilisummaa hawwuu fi qabsoo qeequu irraa dhaabbachuu qabna. Addunyaa kana irratti Bilisummaan manatti namaaf dhufte hin jirtu. Amma baayyinaa fi seenaa keenyaa hin hojjatiin jirra. Kun haqa. Kana jechuun humni hojjate hin jiru jechuu miti.

Bara injifannee waanuma dubbannu ykn kana gumaache jennu mee haa hojjannu. Oromummaa kiyyaaf kanan hojjadhe waan jennu, ykn waanuma br dhaloota keenyaatti himnu haa gumaachinu. Oromiyaa siyaasaan marfamtee jirtu BILISOMSUUN waan salphaa miti. Waan wal irratti dhiisanis miti. Diinni keenya kumaantama. Kana baayyina keenyaan dura dhaabbachuuf wal haa tumsinu. GOOTUMMAA QOFAATU BILISUMMAA MIRKANEESSA kanan jedheef kanaafi! kutaa 3ffaa keessatti of kabachiisuuf, Fincilaa fi diddaa qindeeffachuun murteessaa ta’uu waliin ilaallee mata duree kana goolabna.

GALATOOMAA!