c: application/atom+xml

text:
By Ibsaa Guutama* | February 2014
The few Oromo, who got access to education facilities, were those selected few whom the colonizer wanted to fill the gaps left by expatriates. All native languages were banded, and only Amharic was sanctioned to be in use in public addresses and works. Government jobs required literacy and proficiency in Amharic. For that, their Habashaa Priest Schools were big suppliers of manpower – making it almost impossible for others to compete, even for janitorial jobs. An Oromo person then must be outstanding if one had not had to be condemned to more menial labor for life. Over and above that, thousands of children of the colonizers were sent abroad to known schools to train the next generation of colonial leadership. The Oromo had paid for them in the form of taxes, tithes, free labor and quarters of their produces. But, things did not go well for them as planned. Spontaneous resistance of the downtrodden denied them continuation of the old Nafxanyaa system. Those are now the ones who want to distort history, and create from exile “Ali Baba stories” about themselves and their kings. Oromo should not lend ears for such unproductive stories. When they refuse to recognize the exclusive right of the Oromo to Oromiyaa, there is nothing to talk about. Oromo have no obligation to enter into storytelling with anyone, but to get back their country with their sweat and blood.
At this junction, there is no need to discuss on assumed history for it cannot solve the problem in hand. The problem in hand is a matter of life, freedom and human dignity. What is urgent is how to alleviate the agony of peoples who are suffering from oppression, lack of freedom and undue exploitation in their own country by occupiers. It is a question of regaining lost rights and human dignity. Remnants of Nafxanyaa descendants want to occupy Oromo revolutionaries with unverified events like “massacres at Baddannoo and Arbaguugguu.” It was the Oromo Liberation Front that was accused by the incumbent rulers of throwing dead Amara bodies into Hinquufnee ravine. That organization had denied from the very time that it had no hand in it. It had also condemned such cruel deed and the unethical exposure of dead bodies for the purpose of propaganda. And, they had demanded for an investigation by an independent party. Because they know that it was not done by OLF, none of them had showed interest to push that to arrive at the truth, but to use it occasionally for sinister motives. But they are going on passing judgments: them being both judges and attorneys. Had they tracked and brought the abusers of those they claim to be their relatives, it would have been a great contribution to human rights rather than using it to saw seeds of hate.
Doing so, they think, will tarnish the good name of the Oromo nation. The Baddannoo episode is a heinous crime committed by those who brought it forward. Those responsible had to be tracked and brought to justice. The Oromo are known as marvelous fighters in battlefields. The Oromo tradition rules that killing unarmed men and women is safuu and shaming. That is why it was condemned as an act of cowardice. These are legal questions, not a topic for propaganda debate to which Oromo revolutionaries should not lend ears to, but cooperate with whoever is interested to dig out the truth. On the other hand, the struggle for self-determination of nations is a different process with a different result and should not get mixed up with manufactured criminal accusations. Whatever the result of criminal investigation may be, it does not affect the right to independence of a people, but individuals responsible for it.
As to historical atrocities committed against the Oromo, they are recorded happenings. Calanqoo and Aannolee are only tips of the iceberg. Genocide has been carried out in every corner of Oromiyaa. Those of Walloo, Tuulamaa, Maccaa, Jimmaa, Geeraa, Soor and Gabbaa, Arjoo and Najjoo and all others are to be brought forward, if need be. Genocide started by the first wave of Nafxanyaa never stopped with each succeeding regime. For instance, the massacre of Oromo rank and file by Hayila Sillasee’s commanders Immiruu and Atnaf Saggad in the 1930s at Guyii and Buunnoo Baddallee can never be forgotten. The burning of houses with women and children in Areroo during the 1970s was only yesterday. All got their commands from the same Headquarters. These are all documented. Those of Watar and Hawaas also happened only two decades ago. Historically, killings, burning alive, mutilating are tactical models of governance for the Habashaa ruling class. For this reason, one should not think that these whiners, given an opportunity, would be different from the rest.
The legacy of their emperor, who pulled them out of destitution and immersed them in ponds of wealth and power they had never imagined, was also the destruction of life, freedom and property for his neighbors. Nostalgia for their past and the love for their emperor cannot change his image as a murderer of children and women, and a mutilator of hands and breasts. Why would one try to rub pepper on old wounds? If push comes to shove, the Battle of Adwa between two colonizers should not pass without a note. Truth should not be lost ignoring details. Both colonizers deployed for the war fighters, who had already been assimilated into their systems from their colonies. Both were armed with whatever they could amass at that time.
Both sides were organized to their best ability relatively. The Ethiopian army lived on plunders of communities, in particular – that of Walloo and Tigray. Numerically, the Ethiopian Army was more than five folds that of the Italian. Organization, tactics and luck do not depend on the color of the skin. That black officers trashed out their white counterparts was true. When Walloo Oromo cavaliers jumped over gorges and attacked the non-expecting enemy, the Habashaa wanted to attribute it to St. George. The contempt and dread mixed feelings they had for the Oromo did not make the Habashaa recognize their skills and bravery. Rather, the prayer of the king and queen were taken as the sole victors. While praising the capability of African officers and followers on one side, we never forget among the defeated (Askaries) were numerous Africans with more white tacticians than the other side. On both sides, the colonized were forced to give their lives for a war that did not concern them. Those blacks on the opposite side, left from the mayhem at the battlefield, satisfied the king’s craving for cutting limbs as usual.
Victory in a war front should not hide the habitual genocidal patterns of the emperor committed here and elsewhere. Adwa might prove that, given an equal opportunity, there was no superiority or inferiority between blacks and whites in any field as racists on both side want us to believe. Because one of the colonizers was black and of an African origin, it should not be overlooked that he had no difference from the other as far as colonial brutality and enslavement of Africans were concerned. Therefore, the great deeds of African fighters deserve to be praised. But, that should not have been extended to glorifying a person that had participated in the Scramble for Africa with his colonies’ rivers permeating blood wherever his war machine reached. Many have made fortunes by writing and reporting about this emperor whom they have glorified as a pearl of Africa. But the very honest few only used a drop of ink on the plight of his colonies.
History is remembered so that past mistakes will not be repeated. But, from the way these rabid individuals are coming out today, it is clear that they feel no guilty conscience for their past. As a result, let alone reasons for their downfall, they do not recognize that they had fallen. For them, history is not the ups and downs human beings passed through, but what their nafxanyaa ancestors coined for them. For this reason, this group is very dangerous for the region and the continent, if not for the world. During their competition with European powers to colonize territories, their leaders were advised by foreign experts to claim up to Lake Victoria as their own. That was how Abyssinia started to plagiarize all past history told for Ancient Ethiopia as imagined by Greek historians. Socialized into a system created based on false claims, they started to believe that all natives of said territories were invaders. Therefore, they have to pack and go or serve them as migrant workers without pay. Would it be smartness or naivete to claim those who disclaim you? What a fantasy? It is with such a dream that they started to worship the memory of their king for his ways they think are the only solution to regain the lost empire. Oromo activists should not dwell on such illusions. There are other more concrete threats to attend to. Their response against injustice must be well taught and purposeful like they had done in the successful campaign against Baddallee Beer. Nafxanyaa descendants’ narrative on Aannolee and Calanqoo showed that their sanity is beyond repair. Their creating fantastic resume for their emperor and the praise for his cruelty only add up to that. For the Habashaa ruling class, killings, burning alive and amputating are but norms in governance. Therefore, this whining group could not be different if chances befall them.
All those who had gone to Ethiopian empire’s schools had been forced to learn about the glorious colonial wars ad nauseam. By it, they believed they had successfully erased from Oromo minds the atrocities committed against them. Now, they want to tell them the then untold story of their emperor as if Oromo appreciate to know more about him. Unfortunately for them, just like their parents, Oromo parents had also kept on reminding their children about their past during fireside storytelling. It is up to those children to shape their future. Nafxanyaa spell is broken and can never intimidate them again. The death and burial of Emperor Minilik were hidden from public knowledge by their forefathers and then church leaders. Why should they want to mourn him in public at this moment, if not to provoke public rage, that was avoided then? All comes from the contempt for his victims for not smashing down his statue at Birbirsa. Those people have all the legal rights to regain the political seat of the Gullallee tribe that his statue displaced. They deserve a magnificent memorial Galmaa on that spot.
Monarchists and ‘communists’ of the Ethiopian Workers’ Party had now become strange bedfellows in lamenting Nafxanyaa losses and bashing freedom fighters for it. The terrors they were party to or victims to are being put aside, and smaller events are blown up for selfish ends. They are passing their contagious disease to young Ethiopians not to create understanding with their peers in other nations for a better continent. Their blood boils when they see Oromians, Tigrawayi, Sidaamaa, Walaa’ittaa etc. officially use their languages in their own country. Such chauvinists must be distanced by the nation they belong to if peace with neighbors is appreciated. Oromo are known for peace loving, bravery, generosity and ethical value known as safuu. In their colonial experience, they encountered people with tradition incompatible with theirs. From fear of marginalization, and loss of self-confidence as result of repression, some nationals are seen in self-denial. It may take some time for these to come out of the trauma. It was to stand against such dehumanizing oppression that Oromo revolutionaries rose to reinstate Oromummaa.
Startled by blooming Oromo consciousness, the self-styled “Ethiopianist” desperadoes are getting berserk and going after Oromo nationalists with rage. They started naming names simply because Oromo youth reasserted the known position of their revolutionary predecessors that they are “Oromo First,” not Ethiopians. They instantly started trying to rally the world alleging Oromo being terrorists. They are evildoers who project their own bad habits of hate on others. One has to always bear in mind that no people are bad as a people. Only a select group of parasitical nature that originated from a people can turn bad. This writer has gone to most corners of the Habashaa land. All the indigenous he met were kind hospitable beings though some were victims of their own elites’ brainwashing that all other people in the empire are not “children of humans (ye sawu lij)” (i.e. slaves) and so not their equals. This mindset did not leave them even in exile. Even then, the locals did no harm to strangers who went to them in peace. Because of few Nafxanyaa descendants, the people they claim to belong to should not be demonized. That people had lived in poverty and destitution with false glory. Those who now try to talk on their behalf had never gone back to share their loot with them, but consumed it alone.
People to people are going to live as neighbors for eternity. If there are those who need treatment, they are the weeds that germinated among such people. The empire they had built in their names is crumbling for it has been ungodly. The peoples are rising to re-institute their lost rights and pride. Together, all African people will rise in freedom. One should not also forget that there are individual Nafxanyaa descendants who, as Oromians, sacrificed for liberty, justice and equality of the colony. Those have accepted that they are equals to their Oromo compatriots and that their destinies are intertwined. Their ancestors might have come from somewhere far off, but they are born there and know no other land. To work and die for its liberation is a duty like it is for a native Oromo.
The task for Oromo activists is not engaging in unending rhetoric with those who have bittersweet memory for their feudal-colonial past, but to take the fight for their freedom to the finish. In victory of a just war, there is a glittering hope for the oppressed everywhere. So getting more organized to advance the just cause than ever before is advisable. It is said barking dogs never bite, but in desperation one never knows. Ignoring them while yet being vigilant and devising a means that will handle such problems without bogging down oneself from the major task for any eventuality. The young are coming forward to advance the national kaayyoo of Oromummaa. Oromo of all ages have the duty to support them and watch their back. The young are trying to find their own way and, deserve encouragement and support. Being youth can make one hotheaded. To watch over them with patience and give them the benefit of the doubt is appropriate.
Any campaign against the young concerning their region, religion and tribe must be nib in the bud. Oromo by tradition had no extremism. Any accusation on that basis is a false alarm that needs to be countered. Oromiyaa is the land of believers. Each faith has to be respected and protected by all. Oromo has language and culture, like songs, dances, arts, sports, etc. in common. To respect, protect and develop them is a national pride. Any group that advocates against them cannot be considered a friend, but an alien agent. At this trying period, internal bickering needs to be postponed, if not eliminated. “Citaa mana keetii hin ajjeesin kabi; hamaa nama keetii hin ajjeesin qabi” should be the maxim for this moment. Let all know your determination that you want only what is yours and that you are ready to pay whatever it requires getting it.
Oromiyaa belongs to all Oromians. Her sovereignty is irrefutable. Those who have the legal right, but do not want to live in the independent Oromiyaa in freedom and equality are free to find their own alternative. But they should know that they can no more come back appointed by far-off authority over Oromiyaa. The legacy of their lords ends where the restoration of the rights of the colonized begins. Oromo revolutionaries are not naive to expect those rights can be reclaimed with arguments, but by one’s physical and mental strength. All in the empire know that victors never willingly give up their gains unless overwhelmed by a capability stronger and organized than them. Tasks for Oromo revolutionaries are getting more organized to liberate their beloved country Oromiyaa, and establish a system where human rights are respected; law is supreme; and every one lives in freedom and with equal opportunity in the known Gadaa tradition.
Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
* Ibsaa Guutama is a member of the generation that drew the first Political program of the OLF. – Gubirmans.com
Ibsaa Guutama irraa* | Guraandhala 2014
Jiruun warraqxota Oromoo eeggatu in jalqabaa bilisummaa Oromiyaati. Hanga yoonaa qaccee nafxanyaaf akka addaatt haa ta’u ifaatt yoo xinnaate waggoota shantamaaf fedha ofii ifsuu yaalaa turani. Oromoon mala akka ta’an hubatamuu kadhataa bahani. Garuu kanneen fedhi dhuunfaa jaamse hin dhaggeeffatan yk waan jedhamin qofa dhaggeeffatu. Dhaggeeffachu dhabuu qofa utuu hin ta’in si’ana qabsaawota Oromoo jiruu saanii muummicha irraa maqsuuf duula afaanii ballaa gaggeessutt ka’aniru. Haleellaan saanii afaanii waldhahaa fi hunde hin qabnee akeeka Oromoon dirrirfatan irratt dhiibbaa hin qabne. Kan isaan maraachaa jiru ol ka’a dhaloota haaraa Oromoo giidoo caalaa, dammaqina malbulchaa wayyaa fi qaroo, bilisummaa Oromiyaaf murannoo fi dudhama yoo hin caalle akka angafoota saa qabuuti. Waggaa dhibbaa oliif koloneeffatoon meeshaa qunnamtii dhuunfachuun ummati akka iyyaatii hin arganne tolchaa jiraatan. Si’ana garuu hamma saatt hunduu fulaa teeknoloojiitt gad baasuu argateera. Kanaaf raawwannaan bara doorsisootaa fagoo miti.
Oromoo hangi tokko carraa barachuu kan argatan kanneen koloneeffataan faranjii bakka buufachuuf fo’ate turani. Hojii bulchaafi waabariin qeesii madda guddicha wan ta’aniif jarri biraa carraa “Zabanyaa” ta’uu argachuufillee dorgomuu hin danda’an turani. Sana irratt ijoolleen koloneeffataa kumaan Waabarii beekamoo manyaa gamaatt ergamanii hoogganoota dhaloota itt haanuu leenjifachuuf ergamaa jiraatani. Oromoon baasii akka gibiraa, kudhan keessaa tokkoo, humna tolaa fi irboo sanaaf gabbaraa bahani. Garuu dubbiin akka isaan karoorfatanitt hin deemne. Diddaa dingatawaan cunqurfamoon tolfame akka sirni Nafxanyaa moofaan itti hin fufne hankaaksee. Jara sana amma badiisa irra seenaa micciiranii durdurii “haada sharraxee” kan fakkaatu waa’ee ofii fi mootota saanii uumuu kan eegalan. Durdurii dhimma hin baafne akkasiif gurra kennuun Oromoof bu’aa tokkollee hin qabu. Namoota Oromiyaan jiraachuu haalan waliin afaan banuun dhimma hin baasu. Biyya keenya dhiigaa fi dafqa keenyaan eeggachuu malee eenyu waliinuu” tarat tarati” hin taphannu.
Ta’innaan murna duubatt harkiftuu kanaa kan koloneeffataa eegala mootichaa nama nyaataa Ankobar irra kan qaari’uu. Innillee garagarummaa Itophiyaa fi “Biyyoota Gaallaa” (akka inni kolonoota saa kibba biyya saatt argaman waamutt) beeka ture. Ilmaan Nafxanyaa maraataa jiran kanaaf Oromiyaan biyya saanii jaarraa 16tffaa keessa Oromoon humnaan irra fudhate. Akka qiliwwee waan isaan jedhan kan irra deebi’an seena mimicciirama kana mamii malee kan qiliwissan jiru. Utuu ijaajjanii of gaafatan ta’ee hogganoota saanii yaadaa Oromoon afaanii fi aadaan jara Masirii fi Nubiyaa duriin akkamitt firoomuu danda’an jedhanii gaafachu qabu turani. Utuu sana godhan ta’ee Oromoon jiraattota eegalaa Afrikaa Bahaa Mediterranianii hanga manyaa Hindiitt jiran keessaa tokko akka ta’uu danda’an ni hubatu turan. Jaarraa 16ffaa sochii kan dur fudhatame deeffachuu sabaawota to’annaa halagaa jalaa bilisoomsuuf kan tolfamme qofa ture. Oromoon firooma empayera Daamoti kodee saanii tahan hafee, mootota Merowee fi Nappaataa, Kantakotatta, eenyuu caalaa himachuu hin danda’u.
Waltajjii kanatt waa’ee seenaa ta’innaa irratt hasa’uun , jiru nu fulduraa furuu waan hin dandeenyeef barbaachisaa miti. Rakkinni ija babaasaa jiru waa’ee lubbuu, bilisummaa fi ulfina ilmoo namati. Wanti jarjarsaan ummata biyya ofii keessatt halagaan humnaan of jala galchee hacuucaa, birmadummaa fi qajeeltuu dhabsiisee akka malee qorqaa jiru irra ba’aa itt fe’ame salphisuu dha. Gaaffiin saa gaaffii mirgaa fi ulfina namummaa badde deeffachuuti. Hambooti qaccee Nafxanyaa hadhessa ragaa hin qabne akka dhumiisa Baddannoo fi Arbagugguu kan jedhan kaasuun qabsaawota Oromoo hojii hiiksisuu fedhu. Mootota tahitaa irra jiraniin reeffa Amaaraa qilee Hinquufneett darbe jedhamee kan haddeeffame Adda Bilisummmaa Oromoo ture. Dhaabi sun battaluma sana akka harka keessaa hin qabne labseera. Gochi namummaa bahe akkasii fi reeffa namaa alatt afanii dhimma hololaaf olchuun Oromoof safuu waan ta’eef balaaleffateera. Yakki akkasii akka qaama hin baabsineen ariitiin qoratamu yaada dhiheessee ture. ABOn akka sana hin raawwane garaan saanii waan beekuuf akka dhugaan baatu isaan keessaa kan dhibbaa godhe hin jiru. Garuu gocha hin mirkanoofne lallabuun daanyaa fi seerbeekaa isanumti ta’anii murtii dabarsaa oolu. Utuu firoota keenya jara jedhan sana kan itt roorrise duukaa bu’anii qajeeltuuf dhiheessanii mirga ilmoo namaaf gumaacha guddaa ta’a ture.
Sana gochuu dhabuun maqaa saba Oromoo xureessa jiraachuuf kan isaan gargaaru itt fakkaata. Gochi Baddannoo kun yakka hamtu kan dubbicha dhiheessaniin tolfame hafakkaatu malee hanga qoramutt kan wacaa jiran kunis keessa hin jiran jechuun hin danda’amu. Kan abbaawummaa itt qaban fana dhahamanii qajeeltuutt dhiheeffamuu qabu. Oromoon dirree lolaatt loltuu dinqisiifamoo ta’uun beekamaa dha. Dudhaan Oromoon kan hin hidhatiniif dubaroo ajjeesuun safuu fi qaanessaa akka ta’e beekamaa dha. Kanaaf gochi kun akka gocha dabeessaatt kan abaarame. Wanti kun qooda seeraati. Kanaaf qabsaawoti Oromoo gurra kennuufii hin qabani. Garuu kan qotanii dhugaa baasuu barbaadanitt gamtaa agarsiisuun barbaachisaa dha. Karaa biraa qabsoon hiree murteeffannaa saboota yaa’a biraa fi kan hobbaatiin addaa irra eegamu waan ta’eef haddheessa yakkaa homishame waliin walmakuu hin qabu. It bahii qorqora yakkaa, kan fedhe ta’us, abba tokkeen itt gaafataman malee mirga walabummaa ummataaf godhamu waan ilaalu hin qabu.
Manca’i seenaan ummata Oromo irratt tolfaman galmeeffamanii jiru. Calanqoo fi Aannoleen fiixee qofa. Fixiisi golee Oromiyaa hunda keessatt tolfamaniiru. Kanneen Walloo, Tuulama, Macca, Jimma, Geeraa, Geeraa, Soor fi Gabbaa fi bakka biraatt tolfaman hin irraanfatamne. Qacceehaqi dambalii nafxanyaa jalqabaan eegalame bulchoota itt haananii dhufan hunda keessatt gonka dhaabbatee hin beeku. Fakkeenyaa fi ajjeechaan hogganootaa fi hordoftoota Oromo ajajoota Haayila Sillaasee, Immiruu fi Axinaaf Saggad jedhamaniin Guyii fi Beddelleett 1930oota keessa tolfaman waan irraanfataman miti. Dubartootaa fi ijoollee mana waliin Areeroott 1970oota gubaman fi ilmaan Geedi’oo isaan dura boombiin itt robe qabannoo ummataa keessaa hin badu. Hunduu ajaja saanii Battala tokkoo argatan. Sun hundi galmeeffamaniiru. Kanneen Hawaasii fi Wataris kurnan lama dura fi isaan asiis loqee, gambeelaa fi Teepiitt kan tahan akka qosaatt darbani.
Badhaasi mootii saanii gadadoo fi deega keessaa isaan baasee haroo qabeenyaa fi aangoo abjuunuu arganii hin beekne keessa isaan cuube. Karaa biraammoo mancaasaa lubbuu, birmadummaa fi qabeenya olloota saa ture. Qaabannoon durii saaniitt qabanii fi jaalalli mootii saanii akka ajjeestuu ijoolee fi dubartii fi cirtuu harkaa fi harmaatt ilaalamuu irraa isa hin oolchu. Namooti maaliif madaa bulett mimmixa firfirsuu yaalu laata? Dhiibuun darbachuutt yoo geese, lolli Adwaa koloneeffatoo lamaan gidduutt ta’e qabattee malee darbuu hin qabu. Feccoo irra darbuun dhugaan baduu hin qabu. Koloneeffatoo lachuu loltuu kolonota saanii keessaa fedhanis dirqiinis sirna saaniif madaqfatan hiriirsaniiru. Lamaanuu meeshaa ammayyaa yeros walitt qabachuu danda’an hidhataniiru.
Garri lachuu firomsatt jabaatt of ijaaraniiru. Raayyaan Itophiyaa saamicha hawaasotaa, keessaayyuu kan Walloo fi Tigrayi irra jiraataa bahe.Lakkoofsaan raayyaan Itophiyaa yoo xinnaate harka shan k an diina saa caala ture. Ijaarsi, tooftaa fi ayyaanni, halluu gogaa irratt hin hundaawani. Qondaaloti gurraachi nakkaroota saanii adoota albaasuun hin haalamu. Yeroo abbaan faradaa Walloo hallayyaarra utaalee diina hin yaadin haleelu Habashootii Goorgisii dha jechuu aggamani. Tuffiin Oromoof qaban dandeettii fi jannummaa saanii baruufii hin dandeessifnee. Caalaatti kadhaaan mootichaa fi niitii saa injifannoo akka argamsiisantu himame. Danddeettii qondaalota waraanaa Afrikaa fi loltuu saanii gar tokkoo yoo faarsinu gara biraan kan injifataman keessa looltuun Afrikaanota tahan gara kaan caalaa toofta baasoo adii haa qabaatan malee akka jiran hin dagannu. Gurraaleen sun kan balaa dirree dillii irraa oolan, dharraa beekamaa mootichi arfan ciruuf qabu baasaniiruu.
Injifannoon adda waraanaatt argame barsiifata roga qacceehaqaa, asii fi bakka biraati mootichaan tolfaman golguu hin qabani. Akka sanyi oo’istooti gar lachuu nu amansiisuu yaalan utuu hin ta’in, carraa walqixxee argannaan dirree kamittuu caalmaa waanti jedhamu adii fi gurracha gidduu jiraachuu akka hin dandeenye Adwaan raga ta’a. Sun namicha hirmannaa Afrikaa qircachuu keessatt qooda fudhatee, bakka gahe hundatt lagi dhiiga imime farsuuf ooluu hin qabu ture. Waa’ee mooticha kanaa akka dummunyii Afrkaatt faarsanii gabaasuu fi barreessuun hedduutu duroome. Waa’ee gidiraa kolonota garuu kan barreessan namoota dhugaa yartuu qofa.
Seenaan kan yaadatamu dogoggorri darbe akka keessa hin deebi’amneefi. Garuu namoota marataa jiran kanaaf kufaatiin saanii maal irraa akka ka’e hafee kufuu saaniiyyuu fudhataa hin jiranii. Bara koloneeffatoo Awuropaa waliin biyya qabachuuf dorgoman hoggantooti saanii hanga Hara Viktooriyatt keenya akka jedhan ogeeyyota faranjii isaan gorsan qabu turan. Akkasitt kan Habashaan seenaa Itophiyaa durii waliin dhaahanii kan ofii fakkeessuutt kan ka’an. Sirna soba irratt hundaaweef madaqfamanii abbooliin biyyaa hundii kan alaa dhufani qabatan jechuu eegalan. Kanaaf xaxatanii haa bahan jedhu. Sana malee hojjetaa godaantummaan tola nu tajajilu qabu akka jechuuti. Yaadaan gulufa akkamiiti? Keenya miti kan jedhaniin keessanuma jechuun gamnamoo daallee nama jechisiisa laata? Isaaniif seenaan ba’a bu’iisa ilmaan namaa keessa darban utuu hin ta’in kan akaakileen saanii nafxanyooti dhandhoonaniifi. Jarri kun godinaaf haa ta’uu addunyaaf hamoo dha. Kanaafi kan karaa mootichaa qofatu empayera badde deeffachuuf furmata ta’a jedhanii qaabannoo saaf sagaduu kan eegalan. Qabsawoti Oromoo maramarrtoo kana keessa utuu hin seenin dorsisa caalaa fala barbaadanitt bobba’uu dha. Deebiin dabaaf kennan kan itt yaadamee fi hobbaati qabu akka duula “Biira Baddallee” irratt tolfamee milkiin bahame sanaa ta’uu qaba. Haasaan qaccen nafxanyaa waa’ee Aannolee fi Calaqoo irratt godhaa jirtu akka beekaa seenaa micciruuf tolfaman qofatt ilaalamu hin qabu, joonjee dhaabbataa ta’uu danda’a. Seenaa raajii ta’e mootii saaniif uumaa jiranii fi faarsii duula saa qaccehaqaa ta’ee haala akkasii agarsiisa. Garuu gita bittuu Habashaa fi ajjeesuu, ibiddaan nama jiraa gubuu, qaama irraa ciruun fakmishoo tooftaa ittiin biyya bulchaniiti. Kanaaf jarri gadooddu kun yoo hiree argatte adda taati jedhanii yaaduu miti.
Kanneen waabarii empayera Itophiyaa dhaqan hundi waa’e injifannoolee warana surra qabeessoo jedhaniinii hanga locutt barsiifamaa turani. Sanaan roorroo itt tolchan hunda sammuu Oromoo keessaa haqneerra jedhanii amanan. Amma waa’ee mootii saanii yeros hin himamne uumuun akka waan Oromoon dhagahuu feedhuutti haaressanii fudhachiisuu yaalaa jiru. Akkuma warri saanii itt himaa turan warri Oromoos ijoollee saanii akka duubbee saanii hin irraanfanne galgala galgala abidda biratt yaadachiisaa dhufani. Egeree ofii danaa itt gochuun qooda ijoolletiiti. Raatessaan nafxanyaa wan cabeef si’achi dorsisuunii kan danda’u hin jiraatu. Du’aa fi awwaalli mootii saanii sun yeroo saatt akka nammu hin barre akaakilee saanii fi hogganoota amantee saaniin dhoksamee ture. Akka nammi ariin hin kaane yeros kan dhoksame amma eenyuun tuttuquu yaalaniitu du’a ga’ii kan waamani? Kana yaaduun saanii hanga yoonaa siidaa saa Birbirsa jiruu utuu hin finqilchin hafuu gaga’amtoota saa tuffi itt bulcheeni. Hunduu mirga teessoo malbulchaa Gullallee siidaan irratt ijaarame deebfachuuf mirga seeraa akka qaban beeku. Bakkuma sanatt Galmi yaadannoo bareedaan tokko deebi’ee ijaaramuufiin akka ta’aa.
Leellistooti gonfoo fi komunistooti Gola Hojjetoota Itophiyaa kan kaleessa ajeechaaf walbarbaadan hardha wal arraabaa jiru. Lachanuu kufaatii sirna nafxanyaaf gadooduu fi qabsaawota bilisummaatt roorrisuuf yoo walitt hudduu gatatan mullata. Gooliin qooda irratt fudhatan yk isaanuu gaaga’amtoota itt ta’an gara cinaatt dhiibamee ta’isi xixinnoon hammaa ol afuufamanii hololamaa jiru. Akka dargaggoon Itophiyaa hiriyoota saboota biraa waliin naannaa wayyaa uummachuuf qayyabannoo hin uummane dhukkuba saanii itt dabarfataa jiru. Yeroo Oromiyoo, Tigraawwayi, Sidaamaa, Walayittaa kkf. ifatt biyya ofii keessatt afaan ofiitt dhimma bahan dhiiga saaniitu danfa. Yoo nagaa naannaa feesisa ta’e ofirroota akkasi sabootii keessa biqilan ofirraa fageesuu qabu. Oromoon nagaa jaallachuun, jannummaan, arjummaan, Safuu eeggachuun beekamu. Kolonomuun namoota dudhaan saanii walitt hin galletti bahan. Soda moggeeffamuu fi baayyina hacuuccaan ofirratt amantee dhabuun tokko tokko yoo of halan mullatu. Rifannaa akkasii keessaa bahuuf yeroo yartuu saa irraa fudhachuun hin hafu. Hacuuccaa namummaa bahe kana dura dhaabbachuuf warraaqxoti Oromo Oromummaa deebisanii dhaabuuf waliin ka’an.
Ofbara Oromoon kan baaragan “Itophiyaanistii” abdi kutatooti of tolchan kun qabaan nu hin danda’u jedhaanii burquqaan sabboonota Oromoo duukaa bu’aa jiru. Ejjennoo angafoota saanii warraaqxotaa irra deebi’uun “Nut dura Oromoo dha”jechuu saaniif arraba adda addaa itt robsani. Battaluma sana gooltota jechuun akka addunyaan hiriiruuf yaalaniiru. Namoota badoo miira sanni jibbaa kan biraatt haqacuu barbaadanii. Kan nammuu sammuutt qabachuu qabu ummati akka ummataatt badaa ta’e hin jiru. Murna digaluu taatee ummata keessaa biqilteetu badduu ta’uu dandeessi. Barreessaan kun golee biyya Habashaa hedduu argeera. Ummatooti inni arge hundii namoota gaarii nama keessumsiisuun miira ta’eefi. Kanneen badduun isaan keessaa baate akka isaan hunda caalanii fi kan hafan ilmoo namaa akka hin taane mataatt naqanillee keessummaa nagaan itt dhaqett hamaa hin yaadani. Qaccee nafxanyaa yartuuf jedhamee sabi keessaa bahan hammeeffamuu hin qabu. Ummati gadadoo fi deegaan simboo sobaan jiraataa bahe. Jarri amma bakka saa buunee dubbana jedhan kun takkaa itt deebi’anii waan saamichaan argatan hiraniifii hin beekani, kophaama sorratan.
Ummatootii barabaraan akka ollaatt waliin jiraachuuf deemu. Kan wallanamuu qaban yoo jiraatan huuba ummatoota keessaan biqilani. Waaqaa kan bu’e waan hin taaneef empayerri isaan ijaaran burkutaawaa jira. Ummatooti mirgoota fi boona saamaman deeffachuuf ka’a jiru. Ummatooti Afrikaa hundi birmadummaan waliin ni ka’uu. Kan irraanfatamuu hin qabnee Oromiyooti qaccee nafxanyaa ta’an hedduun bilisummaa, qajeeltuu fi walqixxummaaf qabsaawaa wareegaman jiraachuu dha. Jarri sun nambiyyoota saanii Oromiyaan walqixxee akka ta’anii fi hireen saanii wal keessa kan jiru ta’uu fudhataniiru. Akaakileen saanii biyya fagoo dhufan ta’a, isaan garuu biyyoo sana malee kan biraa hin beekani. Bilisummaa saaf hojjechuu fi du’uufiin akkuma nama dhalootaan Oromoo ta’ee isaaniifis dirqii ta’uu fudhataniiru. Jiruun qabsaawota Oromiyaa irraa eegamu qaaqa kannen durii saanii fudal koloneessaa dhuma hin qabnen qabamuu. Qabsoo bilisummaa xumuraan gahuu dha. Injifannoo lola qajeeltuu keessaan abdiin biliqqisuu cunqurfamaa hundaaf ni jiraata. Kanaaf jarmaa cimfatanii kaasaa qajeelaa fulduratti dhiibuu kan kanaan duraa caalaa shaffisiisuu dha. Sareen duttu matumaa nama hin ciniintu jedhama garuu maaltu beeka? Tuffachuun akka ta’us hundi saanii itt qabamuu utuu hin ta’in akki itt qabamu yayyabamuu fi waan halleefuu dammaqanii eeggachuu fesisa. Dargaggoon kaayyoo Oromummaa bakkan gahuuf fulduratt bahaa jiru. Oromoon waggaa hundaa isaan utuubuu fi duuba saanii eeguun dirqama. Dargagggoon kun karaa ofii barbaaddataa waan jiraniif deggersaa fi jajjabeessa barbaachisa. Dargaggummaan jarjartuu tolchuunii danda’a. Obsaan caqasuu fi bu’aa mamii kennuufiin akka.
Tokko tokkoon dhugeeffannoo kabajamuu barbaachisa. Oromiyaan biyya amantootaati. Duulli amantee, dargaggoo ilaalchisee gandaa fi dhugeeffannoon irratt tolfamu dafee doomuu qaba. Oromoon dudhaan karisummaa hin qabu. Haddheessi sana irratt hundawe iyya dabarsa sobaa waan ta’eef hamaa irraa eeguun barbaachisaa dha. Oromoon afaan, aadaa akka sirbaa, weeduu, oginaa, sportii faa waliin qaba. Akka hundi kunuunsaa fi ulfina kennuuftu eegama. Murni hamaa aadaa afarsu keettoo halagaa malee fira ta’uu hin danda’u. Dafanii wal gorfacuu fi wal hubachiisuun waan eegamu. Yeroo qortuu kana wal dhabdeen keessaa yoo araarsuun dadhabame gara duubaatt dhiibamuu qaba. “Citaa mana keetii hin ajjerin kabi/hamaa nama keetii hin ajjeesin qabi” kan jedhamu si’anaaf akeeka ta’innaa? Wanti ati barbaadduu kan kee kan tahe qofa ta’uu saa fi sana argachuuf kan gaafatamu hunda baasuuf kutataa ta’uu kee hunda mamii malee hubachiisuu dha.
Oromiyaan kan Oromiyoo hundaati. Moo’ummaan see hin uggamu. Kanneen seeraan mirga utuu qabanii Oromiyaa walaba keessa bilisummaa fi walqixummaan jiraachuu hin feene filmaata bira barbaaddachuuf birmadummaa qabu. Garuu lamuu angoo fagootiin Oromiyaa irratt qondaalamanii deebi’uun akka hin jirre beekuun barbaachisaa dha. Badhaasi mootii saanii kan raawwatu bakka mirgi koloneeffatamoo jalqabutt. Warraqxoti Oromiyaa gowwaa mit, mirgoota sana deeffachuun kan danda’amu qoccolloon utuu hin ta’in jabina qaamaa fi sammuu ofiitiini. Injifatooni bu’aa saanii kan gad dhiisan yoo dandeettii fi jaarmaan caaluun irra haanan qofa akka ta’e kan empayeritti keessa jiraatan hundi beeku. Jiruun qabsaawota Oromoo eeggatu daandeettii ofii ol kaasuu fi jaarmaa qilleensi hin gallee uummattanii, biyya saanii jaallatamtuu, Oromiyaa bilisomsomsuun, sirna mirgi ilmoo namaa ulfina itt qabaatu, olaantummaa seeraan keessa jiraatamuu fi Oromiyoo hundi birmadummaa fi carraa walqixxee qabaatanii waliin jiraatan diriirsuu dha.
Ulfinaa fi surraan gootota kufaniif; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu!
* Ibsaa Guutama miseensa dhaloota saganta ABO isa jalqabaa baasan keessaa tokkoo. – Gubirmans.com]]>
By Israel Fayisa*
The issue of identity has always been part of the human socio-political evolution. Ancient history tells us nothing but how people of a common ancestry lived together and how these people fought with others for greed or grievance. Slavery started and ended with identity at its core. Industrial revolution gave birth to the expansion of trade with people from different backgrounds. Obviously, imperialism is based on the expansion of the territory of some people at the expense of others of different cultures. Today, democracies are struggling with how to address identity questions to bring sustainable peace.
Identity is one of the most relevant political forces shaping our lives in many aspects. Everywhere where elites have tried to deny the relevance of identity, it has emerged as a stronger force to topple the very ideology that had ignored it in the first place. Typical stance is what had happened to communism in the Union of Soviet Socialist Republics (USSR) of the Russian Federation. It refused to deal with ethnic question with the rationalization that, elimination of class would ultimately answer this primordial human nature labelled as ‘false consciousnesses.’ But this was disproved by the end of the Cold War era when tyrants lost control of volatile ethnic relationships. Identity is not a mere primordial issue. There are complex socio-political and economic issues involved in identity discourses.
A writer emphasises the importance of ethnic identity as ‘If ethnic conflict, whether broadly or narrowly defined, is an increasingly phenomenon in the world today, especially after the Cold War, and if governance is about conflict management , then managing or resolving identity conflicts must be high on the agenda of responsible sovereignty’ Francis M. Deng (1996: 61). The resolution of identity related conflicts should address the idea of identity properly.
The Case of Ethiopia
Oromo and Amhara are the two the major identity groups making more than 70% of the population and are the major players in making peace and conflicts in Ethiopia.
Oromo’s identity claims in terms of language, culture and territory cannot be ignored. It is the principal turbine in the process of searching for sustainable peace in the Horn of African region. At the same time, Amhara elites’ concern about the integrity of the country needs serious treatment. However, it is almost everybody’s question why these two groups are not able to work together to impact the future of the country in the positive direction. Is there no middle road?
Let us start from the idea of identity itself. Identity, both at personal and collective levels, is flexible and fluid. It reacts to internal and external conditions. Identity shapes and re-shapes itself. Oromo and Amhara self-perceptions and perceptions towards each other have changed over time due to socio-political developments around them. Their identities have continuously modified themsleves by historical, cultural, and political developments that have taken place in the country. Current conditions and aspirations for the future will continue to drive the changes.
These two major groups passed through different developments – apparently in the opposite direction. The extreme positions they have held in relation to their identities look irreconcilable. Amharas are hidden behind the Ethiopian identity. They equate their Amhara identity with Ethiopiawinet. On the contrary, Oromos have disassociated from Ethiopiawinet for so long that Ethiopiawinet has become a strange topic to discuss. Both developments have their own patterns that need a detail analysis.
Elites from the Amhara ethnic group do not want to disassociate their identity from the broader Ethiopiawinet identity because the Ethiopian identity has been constructed on the basis of their self-perception. Ethiopian identity and Amhara identity are deliberately intermarried, overlapping and fused together. The Ethiopian pride is built in the Amhara shape. The Amhara fathers pioneered the country, and today’s Amhara are proud of their ancestor’s legacy. Part and parcel of being an Amhara has been being an Ethiopian.
The Amhara have built the state and history that dictate that they are braves and patriots among their neighbours. Their rulers had deliberately designed every value the country is known for in the image of their group. Ethiopia has long been the image of the Amhara. Ethiopiawinet has been ethnicized from the very inception. If the Amhara identity is separated from the Ethiopian identity, the people will lose the bigger image they had built under the name Ethiopia. When the Ethiopian shell is removed from their back, they become a small fish in the bigger sea of diverse identities. Their share of the country-wide cake will be reduced. They will lose the ‘one language, one flag, one religion’ motto.
Ethiopia was built by not just by Abyssinians while the rest were asleep. Other people of Ethiopia, who paid ultimate prices fighting white colonizers, are denied recognition. They are deliberately excluded from the written history and cultural heritage. Heroes and heroines of other people are hidden. In a way, the Amharas usurped the common history of the diverse country.
The official language being Amharic had given Amhara kids the superior status in school; they took the upper-hand in churches, workplaces, in social lives, political stages, economic systems, etc. Ethiopia’s laws and history were written and read attaching its history to the Amhara warriors. Their culture became the official culture. Their dressing styles, their dances and other social values were elevated to a higher position over others. They privatized the state that was supposed to represent and serve all of its constituents. Now, they are frustrated to become one among equals.
The Ethiopian identity is maliciously equated with the identity of Abyssinians. Even if they have a lion’s share in the making of the country, creating a dogmatic state of hegemony at the expense of most of the constituent people is not justifiable by any standard. Retention of this kind of ethnic hegemony sustains the claims of people to go away with their portion of the land. The Ethiopian identity has become to be equal to the Habesha identity because of this type of ethnicization process.
Coming back to Oromo, the Oromo independence movement, which has embarked on for over forty years, has taken significant steps in demarcating Oromo and Ethiopian identities. This project is justified based on the historical facts the people had faced at the time. But, there were choices between disassociating the Oromo from Ethiopia and de-ethnicization of the country to create a new multinational state. The struggle was dominated by demeaning of the Ethiopian state in response to the demeaning of the Oromo identity by the rulers.
We have spent time and energy capitalizing on a unique Oromo identity ready for divorce from Ethiopia while paying less or no attention to divorcing Amhara/Tigrayan ethnicity from Ethiopia. Because victory is calculated in terms of total independence, the leaders have failed to see an alternative to the Republic of Oromia. This political process resulted in the current differences we observe in the Oromo political camps about the Oromo-Ethiopia relationship. Lack of consensus about this relationship will significantly impact the struggle of the Oromo people even in the future.
As far as the issue of identity involves politics, it should be put on the table for negotiation. The identity at stake in this context is a political agenda. This identity in issue is not a question of genealogy. Politics is not genetic science. Our political destiny has to always be re-examined. The Tigrayan people had had ‘Tigray Republic’ as their destiny yesterday, and ‘Federated Ethiopia’ today. Our political identification is subject to change all the time. Tigrayans’ attitude has changed from demising Ethiopia to possessing it.
No Oromo individual is required to be less proud in their Oromummaa in order to become a citizen of a new Ethiopia. Under the current system, OPDO cannot make any meaningful political decision by its own without the direct or indirect approval from TPLF underground personalities. TPLF assigns who should lead OPDO. This denigrates the Oromo. Any OPDO who becomes popular among its constituent people would be considered a threat to TPLF and dealt with accordingly. This kind of strategy works against positive socio-political developments and flourishes mistrust. No Oromo nationalist agrees to OPDO-like negotiation that erodes Oromummaa.
Taking political power in the newly designed Ethiopia does not compromise Oromummaa. Becoming an Ethiopian cannot include dropping the Oromo identity. Once people are required to deny their identity, dangerous psychological crises will creep into their lives and their relationships with others. In the past, the Oromo were required to drop their identity, get baptized and take new names to become good Ethiopians. That history has left us the wrong legacy we are stranded in today. These people cannot become anything before they are recognized as Oromo first. Where Oromo identity is denied, there is no negotiation, but only surrender to become a subordinate.
The Oromo cannot become Habesha like the Afar cannot become Walayita. The name Habesha refers to the residents of ancient Abyssinia. Abyssinia refers to the old land of the Amhara and Tigrayans who made successful commercial and political relationships with the Arab and the Western world that had got them access to weapons used to conquer their neighbours. The land is Abyssinia, and the people are Habesha. Even though the Habesha has created dominance over the Oromo and southern Ethiopian people, this cannot make the conquered people become Habesha. Habesha still live in Oromo land, and they have the right to as far as Ethiopia becomes a common homeland. But living as settler colonizers is unthinkable.
Contrary to the concern of some Oromo individuals about becoming Ethiopians, I have never heard an Amhara concerned about Ethiopia becoming Oromonized. No Amhara is worried about becoming Oromo as a result of Oromo claiming the central political stage in Ethiopia. The Amhara had controlled the center of Ethiopia for so long, and they feel that it belongs to them. They do not take for serious when some Oromo nationalists come up with the idea of co-ownership. They either do not believe Ethiopia can exist under the Oromo leadership or they believe in keeping the Oromo at bay.
When the issue of Oromo is raised on the country’s stage, the common concern among the Amhara is expressed in terms of the country’s integrity. Amhara’s viability as a socio-political entity is tied to the idea of Ethiopian unity. They lament about it even in the absence of a threat. They have developed irrational fear about other’s identity questions. That is why some of their elites hate even OPDO, a satellite organization of the Tigrayans.
Although their concern is understandable – looking back the centripetal political tendencies of their adversaries, their major problem lays elsewhere. They believe they had formed Ethiopia, and it belongs to them. They assume they are the sole protectorate of unity emanating from their egoistic mentality. Their existence is attached to living at the expense of others in the name of Ethiopia. They do not want to let that privilege go even in the interest of sustainable Ethiopia. Monopolizing power has become their political destiny.
Almost no Amhara elite believed twenty years ago that the state of Ethiopia would exist on the map for this long after the fall of Mengistu’s dictatorial regime. Even with the change in the official anthem, the modification on the official flag, the change in the state structure and the let-go of Eritrea, Ethiopia is still there. After all the changes in these core values of the Amhara elites, Ethiopia is still there – even in a better shape.
Despite all the positive developments we observe even among the Amhara people, some of the elites still refuse to collaborate with the rest of the people to work for a better Ethiopia. They want to provoke war by appealing to the old dominant ego of their ethnic group instead of coming to a compromising ground. They are addicted to talking about lost false pride and self-image. Some of them are still singing about Red Sea merely because their fathers had once ruled that far.
Coming back to the Oromo, negotiating with Ethiopia should not be equated with negotiating with the Amhara or Tigrayans per se. It is a negotiation among all of the people from different backgrounds who are living on that land. The deal is about preserving our unique identities while wilfully joining a contract to create a common state that serves common interests. Habesha is just one among us. We negotiate for a separate political entity devoid of the ego of any identity group. It is about working to invent a de-ethnicized Ethiopian citizenship based on constitutional patriotism.
This is neither new nor a surprise to Oromo nationalists. After all, a prominent Oromo scholar Asafa Jalata (2007:14) stipulates the same point when he argues that the basis of Oromummaa must be built on overarching principles that are embedded within Oromo traditions and culture and, at the same time, have universal relevance for all oppressed peoples. He stipulated ‘Oromummaa as an egalitarian, democratic vision must create mutual solidarity and cooperation among all people who accept the principles of self-determination and multinational democracy in order to remain congruent with its underlying values’. ODF’s ideals are not different from this.
In general, Oromo elites should get rid of exclusivist attitude and start to claim a new all-inclusive Ethiopian identity. Amhara elites are expected to take equal step and engage in a new approach to the Ethiopian identity. No Amharanized or Oromonized Ethiopia is viable. These two major identity groups need to clear their paradoxical self-perceptions and perceptions about each other in order to overcome the current minority regime that lives on their contradictions.
If we remove the false image of Ethiopia that is equated with Habesha, most marginalized groups would love to willingly take up the Ethiopian identity. This is evidenced by the transitional period after Derg that attracted more belongingness to the state from pro-secessionist movements. Total de-ethnicization of the Ethiopian identity and building a new image that reflects every group’s heritage will guarantee sustainable relationship.
Some people think that there is no middle ground. True, it has not emerged yet. They say Amhara elites and Oromo freedom movement have irreconcilable differences. Yes, no imposed unity is sustainable. At the same time, disintegrating the country to create fragmented entities does not guarantee peaceful co-existence. The two positions can be reconciled when we focus on how to create a sustainable peaceful co-existence of the diverse identities.
The middle ground dictates that Ethiopia dominated by any one ethnic group is not viable. Remember we cannot ignore the force of identity. We cannot ban identity politics. But we can agree to ban imposing ethnic identity hegemony on the country. Only a neutral de-ethnicized Ethiopian identity that embraces all the diverse groups is viable.
No one can assume civic Ethiopian identity and summon others to join. Until a de-ethnicized Ethiopia is guaranteed, appeal to Ethiopiawinet remains a baseless political propaganda. A civic Ethiopian identity can be invented through conscious and common decision of its entire people. There is no pact reached to or no convention signed to create such a civic Ethiopian identity yet. ODF’s bold initiative to create such an Ethiopian identity should be encouraged.
* Israel Fayisa is a former Oromia Supreme Court judge living in exile. He can be reached at israelitansa@yahoo.com]]>
Oromo Music Concert with Abush and Hachalu
Sponsored by the Oromo Youth Association of Phoenix
Date: February 28, 2014 | Time: 7pm
Venue: 3650 W. Glendale Ave. Suite 2, Phoenix, AZ
For any question, call 602-338-0513 or 301-655-5998.]]>
Amaan Tolaa Hamdaa (A.T.) irraa
Mirga qabduu filadhaa
Gamtaan ta’aa mormadhaa
Jennaanuma lafaa kaane
Saba keennaaf falmine
Soba turraan shakkamne
Hidhaattis darbamne
Kaan hiitee hidhatti darartaa
Kuun biyyaa siif baqataa
Kuunillee biyyaaf falmataa
Jarattiin tama duraa beennuu
Waan haaraa bar nu irraa eennuu
Wonti kaleessaa kaleessa tartee
Hardhallee haaraa maal argite?
Dhugaa dhara fakkeessanii
Dhara dhugaa fakkeessanii
Dharri injifattee
Dhugaan nu dhokattee
Bilis bilisummaa
Eennutu gabrooma
Eennutu gowwooma?
Eennu fa’a bilisummaaf kan woreegaman?
Kan ijaan agartan
Kan qaamanis beektan
Faajjii isaanii kaasaa
Ittinan garmaamsaa
Goota ija barbadaa
Abbaa mallattoo odaa
Gootni mallattoo urjii
Kan ofirraa qabu faajjiin
Eennu fa’a bilisummaaf kan woreegaman?
Kan ijaan agartan
Kan qaamanis beektan
Worri seenaa barreessu
Kanneen dhugaaf baabsu
Abbaa daamaa booraa
Kan mudhii zinnaaraa
Kan ol kaase faajjii
Kan dhahe amajaajjii
Eennu fa’a bilisummaaf kan woreegaman?
Kan ijaan agartan
Kan qaamanis beektan
Kan qubeen barreessee
Afaan saba barsiise
Abbaa daamaa sakaraa
Haxxiyyaa jarjaraa
Kan nafti cittoo taye
Kan qaamni lafetti baye
Kan ol baye gaara
Kan harcaase xiyyaara
Eennu fa’a bilisummaaf kan woreegaman?
Kan ijaan agartan
Kan qaamanis beektan
Gaarattii ol baate roggee
Eennu dhaqee diina mogge
Kophaa hin dhaqnee inni gaafa duraa
Sabboonaa fi sabbboontutuuyyi jiraa
Guyyaan leetoo leetoo
Guyyaan heexoo heexoo
Warra balleessuu majanii
Dhugaa otoo sirriin arganii
Amaan Tolaa Hamdaa (A.T.) irraa | Amajjii 2013
A. Seensa
Barreeffamni kun qorannaan dubbii Arsi’ii yookaan koottu-dhufeen maal akka fakkaatu ibsa. Barreeffamni kun gabaabaa ta’ullee jechoota gamnaa yeroo adda addaa bakka adda addaatti jedhaman irratti xiyyeeffachuun; gamni maal waliin jedhe gaafii jedhuuf deebii kennuuf yaala.
B. Koottu-Dhufee
Koottu-dhufeen aadaa haasawa Arsiiti; sirna mari’ii ka Arsiin bakka sirnaatti haasawu. Koottu dhufeen sirna haasawaa kan bakka cidhaa ykn du’aatitti haasawamu. Sirna haasawaa ka dubbiin bilchaataan ittiin dubbatamu. Arsiin jaarsummaa koottu-dhufeen yookaan ilaaliin haasaya.
Namni bakka sirnaa jiru jaarsas ta’ee ka’ima kan dubbachuuf murtii qabu kan sirni dubbachuu hin dhoorgine martuu koottu dhufee fudhatee haasayuu danda’a. Koottu dhufee fudhachuuf ijoo dubbii beekuu qabna yoo hin beeknee ta’e nama beekutti siqnee gurratti dubbii na barsiisi jenna. Jaarsonnillee yoo namni haarofti addabaabaayii dhufe dubbii barsiisaa jedhan. Namni haaroftis erga dubbii baree booda yaada ofii kenna.
Aadaa Arsii keessatti ka’imti ykn dargaggeessi jaarsa jala taa’ee dubbii bara. Aadaa bareedaa Arsiin Oromoo gumaache keessaa sirni haasawa koottu-dhufee tokkoffa jechuu dandeenna. Gara biraatiin sirni haasawaa kan gosoota Oromoo biroo koottu-dhufee irraa garaa gartii guddaa hin qabu. Sirna haasawa koottu-dhufee keessatti gaafiin ykn yaanni kallattii adda addaatii ka’ee deebiin kallattii adda addaatii itti kennama. Koottu-dhufee dabaree eeggatanii namatti fudhatan koottaa kaa jedhan; namni hunduu dabaree eeggatee maarree abbaa ebaluu jedhee haasaya jalqaba. Namoonni adda addaa akkuma dandeettii fi muxannoo isaaniitti haasawa ofii fakkeenna dubbiitii fi maammaakaan gabbisanii dhiyeessu; kana booda yaada waliigalaa irra gayama. Dhimmi haasawamuufis erga hayyoonni adda addaa yaada ofii itti kennanii booda walii galteerra gayama.
Jechoonni gamnaa asii gaditti tarraayanis kan bakka, yeroo fi haala adda addaa keessatti jedhamaniidha. Akkanumas; jechoonni gamnaa koottu-dhufee haasawuuf gargaarantu asii gaditti dhiyaate.
C. Gamna
Hayyuu dubbii beeku; namoota walitti bu’an kan araarsu; ka dubbii qoru; koottu-dhufee fudhatee haasawa bilchaataa haasawuu ka danda’u. Gabaabamatti; haasawa mishaa fakkeenna dubbiitiin midhaage haasawuun ka nama amansiisu jechuu dandeenna.
D. JECHOOTA GAMNAA
“Malkataafis; qandhafaafis toltii adurreetti bilbila haa hiinuu” jedhe hantuunni.
***
Diintichi obbaafate;
Nagaan bobbaafate;
Gamnichi obbaafate;
Qorata malee taa’e;
Qora malee haasaye
(Diintichi ka hobbaafateef waan loon irraa oofataniif/yaafataniif; gamni ammo iddoo taa’ullee qoratee taa’a; qoratee haasaya;qoraan hojjata)
***
“Dullumti eessaan dhufti?” jennaan; “Dugdaa fi jilbaan” jedhe gamni tokko. “Kana qofaa miti” jedhe gamni duraa:”Ijaan- harka ijarra kaayatee laalaa; gurraan- yoo waa itti himan yeey maal jettan jedhaa; ilkaanin- ilkaan irraa cabuu jalqabaa; qalbiin dhufti waa dagataa.” jedhee deebise gamnichi duraa.
***
Dullumti duddaan dhufti; gadi caldhiin ilmaan dhufti; kankee kanumaan niitiin dhufti; keessa tareen lammiin dhufti.
***
Wallaalaan of jalatti
Gamni ammo baargamatti!
***
Gowwaan gorsan nama dida
Qabu nama dika
Malli gowwaa maali?
***
“Intala dayee;
Kolooban gayee
Koloobni maqaa itti haa baasu” jette namittiin.
***
“Gootni ka maal godhee dabeessi ka maal ta’e” jedhee gamni tokko kan biraa gafate. Gamni biraas; “Gootni ka ari’ee dabeessi kan dheesse” jedhe. “Kanuma qofaa ree jedhe gamni duraa?”; “Ee kanuma” Jedhe gamni lammataa. Jennaan miti jedhe gamni duraa “Kan dheessee deebi’ee ofirraa reebellee goota; kan ari’ee irraa hin hafnellee luynaa mitii?” jedhee gamnichi duraa deebise.
***
Tokko dubartiitti bayee qore; itti dhufee akkana jedheen:-
“Ijaarattee mana;
Keessa jirtaa namaa
Akkam oolte” jedheen. Isiinis gamna waan taatef akkana jettee qaanessite:-
“Qabattee sibiila;
Falanni si dhiira
Ee ooltee” jetteen.
***
Waa sadi waa sadii injifatte:-
1. Bubbeen galaana injifatte
2. Namichi bubbee injifate
3. Namicha duuti injifatte
(Bubbeen galaana oliifi gadi dhooftee injifatte; namichi ammoo doonii galaana irratti ijaaree bubbee injifate; namicha ammo duuti injifatte.)
***
Waa sadi haga waa sadiif jirraa beektutti hin dubbadhu jedhe gamni:-
1ffaa. Dabeessi haga gootaf jiraa beekutti
2ffaa. Dondhi haga arjaaf jiraa beekutti
3ffaa. Gowwaan haga gamnaaf jiraa beekutti
***
“Dhiisuuf dhalee; arraabuuf qoree malli maali?” jette dhaddeen dhaltee.
***
“Awliyaa rakko’oo dhaqan shantu du’a oolan shantamatu du’a” malli maali?
***
Akka hin nyaannee dangaaja marqite;
Akka hin dhiifnee itti carreessite
***
Lagni guuteen dhugaa simbirri irra hin barartuun soba; si soqee si dhabeen dhugaa lafti na jalatti hin hafneen soba; ebalu duroomee kiila lixeen dhugaa horii isaa laakkoftee itti hin baatun soba.
***
Qoricha jennaan harree qalle
Hin ta’u jenna harree ganne
Fidaa jennaan sondhee dhabne.
***
Bulee yaa bulee;
Buleen woyiinuu turee;
Worra bulee qaanyesse;
Rabbi raatesse.
(Arriin kabaja qabdi. Namni jaaree arrii bulee godhe hambisaa kabajuu qabna; yoo kabajuu baannee abaaree nu balleessa)
***
Kaamoo mana bulkaa;
Boosoo mana curgaa;
Kaamoon harka hallee;
Booson garaa halle.
(Kaamaya mana urgaa/bareedaa; boosaya mana busha’aa; kaamaya harka hallee boosaya garaa halle/baay’ee deetti)
***
Ilmi qe’ee hatu raaja; niitiin dhiirsa hamattu raaja; namni lammii ganu raajaa; jaarsi sigabaa galu raaja.
***
Dullumti ihii (ebelee) dabalatte waan falli hin baafne; deegni ceem’aa dabalate waan falli hin baafne.
***
Laafaa horii guddisii konkaa qoraafadhu;
Laafaa namaa guddisii bonjaa boraafadhu.
***
Kan lolu goota; kan hin lolle dabeessa; kan lolee hin araaramne sheexana.
***
Eerakkadhe jedhe gamnichi wallaalaa wajjiin cinaa (lakkuu) dhalate; eerakkadhe jedhe gootni dabeessa wajjiin cinaa dhalate.
***
Gamni gamnaan akkana jedhe;” Dhiira tahanii meeshaa waraanaa dhabuun fafa.” Jennaan; dogongorte jedheen gamni lammataa; “Meeshaa waraanaa dhabuu mitii meeshaa waraanaa qabaatanii onnee dhabutuuyyi fafaa” jedheen.
***
Waa sadi faayaa waa sadi faaya faayarraati:- 1. Amrii (qabeenna) qabaachuun faayaa arjummaan faaya faayarraati. 2. Arrii qabaachuun faayaa aqlii (gamnummaa) qabaachuun faaya faayarraati. 3. Gootummaan faayaa obsi faaya faayarraati.
***
Keessumaa waa sadiin simatan: lafee foon hin qabneen simatan;foon lafee hin qabneen simata; erbee coraa hin qabneen simatan. Lafeen foon hin qabne:-ilkaan kolfanii kolfisiisan. Foon lafee hin qabne-arrabaa haasayanii haasofsiisan. Erbeen coraa hin qabne-gurraa waan keessummaan jettu jalaa dhagayan.
***
Gowwaaf galgalli dukkanatti
Gamnaa fi gamini ifatti
Waariin dukkana hammeesse
Ifa dhiyeesse!
***
Gamni gamnatti dhufee akkana jedhe ” Wonti erga deemee hin dhaabbatin maali? Wonti erga taa’ee hin socho’in maali? Wonti erga diigamee hin ijaaramin maali?” Jennaan gamni lammataallee akkas jedhee deebise. “Wonti erga deemee hin dhaabbatin laga; wonti erga taa’ee hin deemin dhagaa; wonti erga diigamee hin ijaaramin garaa:- garaa har’as borus ittuma nyaatanii inni sanuma”
***
Gamni gamnatti bayee qore:” Walqixxeen (handhuurri) lafaa eessa” jedheen. Gamni lammataallee “Achuma bakka ati jirtu san” jedheen. Gamni duraallee “Akkamitti ta’a?” jennaan “Dhundhumaan safartee walitti laaluu dandeetta” jedheen.
***
Wonti ganama guddoo; guyyaa xiqqoo; galgala guddoo maali? Deebii:-Gaaddidduu
***
Gamni gamnatti bayee akkana jedhe “Fardaa oliin boora kiyya; biyyaa oliin Fasasa tiyya; niitii oliin niitii tiyyya; “Jennaan; dogongorte jedheen gamni lammataa”Boorri kankee guulee dabe; biyyi tantee dheebisaan dabde; niitiin tantee kashalabboomtee dabde.”Jedheen
***
Gamni akkas jedhe:- fardaan haga farada jedhan dhaqqabo hin jedhanii; dubartiin haga dubarti jedhan ibso hin jedhanii; loonin haga loon jedhan qabbaneesso hin jedhanii; du’aan haga du’a jedhan woffifte hin jedhanii jedhe.
(Fardi dafee bakka hedan nama geessaa; dubartiin mana ibsitii (tolchitii); loon ammoo aannan isaa nama qabbaneessa; duuti ammoo hoffaa nama gootii)
***
Baddaaf gammoojjiin yeroo baay’ee wal tuffatan dubbiinis wal tuqan wal agibu waliinis morku.Yeroo sirnaa; cidha ta’inna du’aa jaarsolii ciccimoo gamna ta’an filatanii ‘koottu-dhufee’ walitti fudhatan. Jaarsoliin dubbii sirritti beekan dubbii mi’aayaa nama tuffachiifne haasawan.
Yeroo woyii gammoojii irraayyi baddaa fuudhaaf osoo deeman worri isaan irraa fuudhan illee baddaa worra dureessa ture. Jaarsi gamnaa (abbaan gosaa) ka koottu dhufee haa fudhatuuf qopheessan keessaa tokko akkana jedhe “Jarana maalif wol gattanii facaatanii deemtan worra eennuu akka deemaa jirru beettanii worra guddaa dhaqaa jirraa bar; mee dhaabadhaa hin mari’anna jedhe. Akkuma beettan baddaan dubbiif sirritti qophooftee nu eeddii. Kanaaf; teessumti akka qabaa akka itti teennu mari’anna; nyaannis akka qabaa akka itti nyaannu mari’anna dubbiinis akka qabdii akka itti dubbannu mari’anna.” jedhe. Achumaan jaarsi lammataa maarree jedhanii attam taana maal jenna biyyana jedhe. Jaarsi biraa koottu dhufee erga fudhatee akkas jedhe maarree jarana ka jettan sadiinuu nu hin rakkisuu jedhe. Achumaa, jaarsi duraa attamitti jennaan jaarsi sadaffa akkas jedhe ka teennu bakka isaan qopheessan kan nyaannu waan isaan nuu kennan ka dubbannu kallattii dubbii isaanii laalleeti jedhe.
***
Yeroo woyii gamin baddaa gamna gammoojjiitti bayee akkas jedheen “Eessaa baate abboo?” Jennaan; gamnichi gammoojjii illee “Gammoojjii baye.” jedheen. Achii gamnichi baddaa “Gadii keessaa baatee!” Jennaan; achumaan gamnichi gammoojjillee “Gadii keessallee oli jira olii keessallee gadi jira.” jedheen.
***
Gamni gamnatti bayee gamna qore; gamni duraa gamna lammtaatin akkana jedhe” Ganni maalii gamni maal” Gamni lammataallee akkas jedhee deebise “Ganni ka fixeensayee gamni ka dubbii fixe” Jennaan; Gamni jalqabaa dogongorte jedheen “Birraan illee ima fixeensayaa; dubbii ammo bultu (turtu) dhumattii; yerootu fixaa kanaaf ;ganni ka quufsee ciciiphise gamni ammoo ka waan dhufu (ofduraa) beekee.” jedheen.
***
Gamni gamnaan akkas jedhe “Namni ka du’eef ka jiru keessaa kamtu baay’inaan caala?” Jennaan gammi lammmataallee “Ka jiruu du’e wajjiin ka du’etu caala”jedheen.
***
Daamuu Ushuu gamni Arsii beekkamaan yeroo ta’e dubbiif ganda woyii dhaqee erga simatanii booda dubartiin woyii akkana jetteen”Daamuu Ushuu ka gurri Ambaa Diina gaye sun kanumaa?” jette gabaabbinna isaa laaltee; innillee baay’ee gabaabaa waan tureef. Achumaa; Daamuu Ushuullee jecha isii dhagayee akkana jedhe “Ol hin cinneen gafarsaa; gadi hin cinneen farraa teennaan teessuma gayee; dubbannaan higaa gayee mixiif na komattaa” jedheen.
***
Jaarsi gamni woyii yeroo ta’e Daamuu Ushuutiin akkana jedhe “Daamuu silaa ati gamna beekkamaa ambaa diinni beekee ilma sitti baye qabdaa?” jennaan innillee akkana jedhee deebise ” Arse sadiin afaan qabee tiyya sadan afaan qabatte”jedhe. Ilmaan sadan uumate keessaa tokkichillee isatti waan hin bayiniif.
***
Gamni warra soddaa dhaqee erga waa nyaatee dhugee booda yeroon gannaa akkana jedhe soddaatiin “Da’iyya marqi keessan xinnaatee dabe; gubee dabe; mi’aayee dabe” jennaan Soddaatinis akkas jettee deebifteef “Xiqqeenni akka yeroo; gubaatin akka jarjaraa; mi’aan akka harkaa afuufadhaa keessaa fudhaa ” jetteen.
***
Korminee korma kaaye kormarra dalluu kaaye; Haburaa goota kaaye Itayya gaamaa kaaye; Jiille jaamaa kaaye; Ajjeeftee mirga hin qabduu qollee dhara qandhaftu Abeetaa Dambal kaaye.
***
Ilmi ka abbaa fakkaate caala moo ka bara fakkaate caala? Jennaan ka bara fakkaate caala jedhe gamni.
***
Waa sadi waa sadi nyaatti:- 1/Aariin umrii nyaatti 2/Kijibni hiriyyaa nyaatti 3/Kolfi qalbii nyaatti
***
Waa lama nama xiqqeessiti:- 1ffaa Hanna 2ffaa Kijiba
***
Teessumti woyaa fixxi; deemsi kophee fixxi; hirribni yeroo fixxi; obsi muuxannoo fixxi; hawwiin jaalala fixxi.
Itti fufa …]]>
Hello all,
My name is Ganitu Henbeto. I was diagnosed with blood cancer two years ago. It was hard to understand that I was only 23 years old to go through this, but I knew questioning will not get me through; I had to be positive and fight to be there for my son and also my family.
I am very thankful that the prognosis is a positive one for this type of cancer. But I’m not going to lie – it’s still scary to walk through all of this. I have an incredible team of doctors, family, and community like you and know I will get through it. I had a transplant a little over a year ago in Minnesota and my hospital bill is sky rocket. This time my treatment is going to be somewhere in New York and it’s going to be expensive because I have to fund my stay there. Last year I was fortunate that I was at my sister’s house, and was well accommodated.
Even though I do have insurance, I will still have a lot of medical bills and living expenses to pay. Rather than stressing about it all, I wanted to reach out and ask for some help. If you can donate anything, I will be so grateful. I know that everyone has financial stress and it’s not always possible. I completely understand that as well. Only give if you can.
This diagnosis has forever changed my life and it has made me even more dedicated to living life to the absolute fullest, taking the best possible care of my body and giving back as much as I possibly can.
I am absolutely blown away by the love, generosity and your prayers that have come my way.
Thank you all for taking the time to read this and for being a part of my life.
Thank you and God bless!
Help Ganitu battle blood cancer:
The following is a short letter to all Oromo mass organizations from the Oromo Community in Saudi Arabia (K.S.A.).
We, Oromo in Saudi Arabia, thank all those who cared for us and contributed for us in such accidental events that occurred in this region, and we thank our fellow Oromos all over the world – those gave us great support when we called on you for help.
The Oromo in this country are still in danger, so we express our need of all humanitarian aid from Oromo inside or abroad the country, or from all humanitarian aid groups all over the world.
Thank you,
The Oromo Community in K.S.A.]]>
(OPride) – Identity has always been at the core of human socio-political evolution. The institution of slavery was based on identity. Imperialism took place at the expense of different identities. Today, democratic governments around the world struggle to address questions of identity.
Despite this fact, some elites deny the relevance of identity as a strong force for political organizing. For example, in the former Soviet Union, identity was treated as a primordial human nature – a false consciousnesses that ought to be settled through the elimination of classes. But the end of Cold War and the rise of national independence movements disproved communism’s disdain for identity politics.
by Hundanol A. Kebede | OPride
There is an ongoing coordinated attack on the right of nations and nationalities to self-determination in Ethiopia. This campaign is led exclusively by the Amhara elite with the aim of creating delusions among the general public.
They deceptively attribute the failure and brutalities of EPRDF, Ethiopia’s ruling party, to its policy of ethnic federalism. Ethiopia adopted federal government arrangement in early 1990s on an ethno-linguistic basis in an effort to decentralize the Amhara-dominated highly centralized structures of imperial Ethiopia.
By attributing the failure of the ruling regime to ethnic federalism, the Amhara elites want to score two goals: to take back the Menelik palace and demolish self-determination of nations granted by the 1994 constitution, at least in theory. They curtly refer to this arrangement as tribal politics (ye-gosa poletika) and a linguistic based division (be kuankua kefafelun).
Date: Feb. 16, 2014 – Time: 1pm – 6pm
Guest Speakers: Kadiro Elemo, Dr. salahadin Abdulle, Merga Sonessa
Guest Speakers Via Skype: Jawar Mohammed, Tigist Geme, Mohammed Ademo
Qophilee: Agarsissa Aadaa, Barnoota Seenaa Oromoo, Marii Hawaasaa, Qophii Bashannanaa
Address: 2100 24th Ave. South, Seattle, WA
Contact: (206) 504-0981, (206) 432-1207


c: text/html

text:
Mooraan Yuuniversitii Haromayaa Goolame
Barattooti Hedduun Nyaata Summaaye Nyaachuu Irraan Miidhaman.
Guraandhala 2, 2014 (Qeerroo) — Diddaa barattooti Yuuniversitii Haromaayaa kaasaniin wal qabatee guyyaa har’aa sirni abbaa hirree mootummaa Wayyaanee baraa gara baraatti barattoota mala adda addaan fixuu aadeffate har’as caalmaatti jabeeffatee itti fufee jira. Haala kanaa har’a 31/1/014 dallaa university Haromayyaa keessatti nyaata barattootaa keessatti summii lubbuu dabarsaa makuun barattootni nyaata kana nyaatan kumaatamni miidhaan guddaa irra gahuun kan mana yaalaa seenan yoo tahu, kanneen maqaan isaanii adda hin baane lakkoofsi isaanii tilmaamaan ja’a tahan lubbuun akka darbee jiruus dhagahamaa jira. Barattootni mana yaalaa galan illee lubbuu darbuu irraa akka hin baraaramne dhagahamaa jira. Kanneen maqaan isaanii adda hin bahiinii fi haala gabaasa kanaa jala jalaan kan gabaafnu tahuu gamanumaa Qeerroon hubachiifna.
Source: Qeerroo

robotstxt: allowed

filter: keep


text:
WASHINGTON, DC
— Irra hedduun isaanii biyyoota gaanfa Afrikaa irraa kan ta’an uummanni hedduun imaltuu hamaa kan gamoojjii sahaaraa keessaa darbuuf yeroo yaalanitti haalli lubbuu isaaniif sodaaachisu kan isaan mudatu ta’uu kanneen ijaan argan ni dubbatu.
Imala hamaa kana keessatti daran kan miidhaman ijoollee fi dubartoota ta’uun ibsameera. Kannen ituu lubbuun jiranii bubbeen cirracha gammojjii sahaaraa irra garagalee awwaalu fi kan galaanni nyaatee hambise lakkoofsa isaa sirritti kan beeku hin jiru.
Dhala namaa karaa seeraan alaa deddebisuun daldalli gageeffamu kun maallaqa guddaan kan irraa argamu garuu gocha sukaneessaa addunyaan ilaalcha itti kennu hin dandeenye ta’eera.
Maallaqa isaanii dhabanii dararamanii qaamaa hir’atanii biyya namaa keessatti rakkataa kan jiranis danuu dha.
Shamarran imala hamtuu kana keessa darbuuf carrooman keessaa tokko kan dubbatan armaa gadiitti caqas


text:
WASHINGTON,DC
— Waan Itoophiyaan addunyaa keessattiin beekamtu keessaa tokko buna.Namii Itoophiyaa buna waan hedduun tolfata;dhaabatee dhugaa,qalatee nyaata,dubraan fuudhuun kadhaa dhaqaa,aadaa fi seeraan guutataa,baasee gurguratee haajaa hedduun guutata. Jireennii nama Itoophiyaa miliyoonii 15tti dhiyaatu gama kanaan tahii gama suniin bunatti hirkata.Itoophiyaan bara 2012 keessaa buna toonii kuma 100 caalu gabayaa alaatti gurgurattee doolara biliyoona fi miliyoona 16 jalaa argachuuf hujiitti jirti jedhan.Bunii Itoophiyaan alatti ergattu harkii 65 akka obboo Taaddeseetti Oromiyaa dhufa.
Biyyiti tun buna isii ka akkana addunyaan jaalattee fi gabayaa addunyaa keessa mi’aa qofaa mitii foolee isaatiinuu hin beekanii jedhan kana hagana caalaa jabeeffattee biyya innii hin gahinilleen gahachuuf kora addunyaa Sadaa 8,fi 9,2012 Finfinneetti yaamte.
Obboo Taaddasaa Masqalaa I/G/Waldaa Oomishtoota Buna Oromiyaati,wannii korii kun taaheef;
“Waahee Buna keennaa addunyaa irratti barsiisuu…warrii buna alaatii bitan,qorattoonni,ka buna oomishna,kana buna biyya keessatti akaahan walti dhufanii qulqulinna buna keennaa irratti dubbanne….”
Obboo Taaddasaa, Buna Itoophiyaa addunyaa irratti maaniin beekan jennaan.
“Buna Itoophiyaa tokkoffaa…buna uumamaadhaa,lammaffaan dhandhamii isaa addaa..kaan wayini, wayinii jedhaa,kaan mookaa jedhaa,kaan ammoo burtukaana dhahaa,buna foolee gaarii qabaa...Gaaddisaa jalatti biqilaa,lafa tabbaa irratti bahaa.”
Buna Itoophiyaa kana haga guddaan gabayaa Jermenii fi gabayaa Sahudiitti ergan,dhaabbilee USA buna Itoophiyaa bitan keessaa;Rooyal Koofii,Inter-Amerikaa,Staarbaaksi dabalee hedduu.
Qabeenna Itoophiyaa guddaa kana jabeessanii qonnaan bulaa buna oomishullee jabeessuuf akka obboo Taaddasaatti buna biyya tanaa jabeessanii addunyaatti labsuu fi akka qonnaan bultootilleen buna dhama qabuu fi gabayaa dansaa baasuuf oomishan leenjisuu fi barsiisuu jedha.
Akka Obboo Taaddeseetti qonnaan bultootii buna isaanii lafatti afuu,bisaan itti naquu fi cirrachaan wal makuu baannaan,dheedhii ciruu baatanii midhaassanii quleessinaan gabayaa dansaa jalaa argatan.
Marii Qulqulinna Buna Itoophiyaa
irratti mari’atte irratti dhaabbilee bunaa Itoophiyaa bitan hedduutti biyya alaatii dhufe.Muummeen ministera Itoophiyaa obboo Hayilee Maariyam Dessaalenyilleen mootummaan isaanii akka Itoophiyaan buna dansaa qabaattu tolchuuf waldoota oomishtoota bunaa akka gargaaru waadaa gale.
Itoophiyaan biyya bunii itti dhalatee,namii isiilleen buna kana waan hedduun guutata.
Bunaa fi Nagaa Hin Dhabinaa jennaa mee waan buna Itoophiyaa irratti qopheessine nuu caqasaa.
Mee tana nuu caqasaa


text:
Walaloo: Roobaa
Toleeraa Fiqiruu Gamtaa irraa*
Roobaa
Gaafa qabsoon haddhoofte
Roobaa, ati Arsii hoggantee
eeboofi gaachana qabattee
diina meeshaa Aurophaa hidhate
kokkee qabdee- boqonnaa dhorkattee
falmii ati bara sani goote
seenaan hin tasa daganne.
Roobaa!
Gaafas, gaafa carraan dudda sitti gattee
gaafa haqni dabdee, bilisummaan cabe
Eyyee gaafas, dhaamsa ati dhalootaaf dhiifte
Seenaan tasa hin daganne, dachiinis hin dhoksine
Roobaa
Gaafa xiiqii san, dachiitti quba qabdee
Onaattee, jagnumaan, kan ati dubbatte
Kunoo akkas jettee;
“lollee hin mo’amnee
lubbuus hin laalannee
meeshaa ammayyaan caalamne
Kanaaf galma hanqanne;
yerootu dudda nutti gate
humna cunqursaaf loogee”
jettee, kan ati dubbatte
dachiin tasa hin dhoksine
Roobaa
Onnattee … ijbaattee … marabbaa gudunfattee
Rajii ati rajjee, Fagootti ilaaltee
Gaafas kunoo akkas jettee;
“halkannis dorrobaa, yeroon kunis ni darbaa
guyyaan tokkoos diddechee ni dhufaa
sababi kufaatii keenyaa– har’aa
meeshaan inni kan ammayyaa
Gaafas ilmaan keenya niga’aa
Egaa falmii inni walqixaa
gaafas haalaan ni geggeefama
Dhugaa baddetu galaa”
jettee kan ati dubbatte
dachiin tasa hin dhokisne.
Robbaa
Har’a osoo kaatee
Kaa itti jirru argitee
Silaa maal jettamee?
_______________________________________________________
Roobaan goota gameeyyii Oromoo horate keessaa isa tokko ture. Bara weerara waraana Miniiliki Roobaan Oromoo Arsii, hogganee falmii seena qabeessa taasise. Kan inni ittiin lole meeshaa waraanaa aadaa (gaacanaafi eeboo) yoo ta’u kan gartuun Miniiliki hidhate garuu meeshaa ammayyaa warra Auroophaa irraa gagaarsan argate ture. Kanaaf Roobaan mo’amuuf dirqame. Gaafas dhalootaaf dhaamsa guddaa dhiisee wareegame. “Har’a meeshaa amayyaa waan of harkaa qabdaniif injifannoo argachuu dandeesanittu. Hata’u malee meeshaan ammayyaa kun bara tokko ilmaan keenya harkas ni gala. Gaafas bilisummaan keenya ni dhugooma” jedhee dhaamsa dabarse.
COMMENTS
RULES FOR COMMENTING:
Gadaa.com values your inputs, and to maintain a positive environment of discussion, the following rules will be enforced for comments. When you click SUBMIT COMMENT below, you are agreeing to abide by the following rules.
1. Apply common-sense respect and courtesy. Feel free to express your thoughts within the limits of civility.
2. Personal attacks, offensive language and unsubstantiated allegations are not allowed.
3. By submitting your comments, you take all the responsibility, legal or otherwise, for your comments.
4. Comments are naturally short. Long comments may be removed; for long comments, feel free to submit them as articles to be posted on their own.
5. Gadaa.com reserves the right to remove comments that do not follow the rules stated here.
6. Frequent offenders of the above rules will lose future posting privileges.
How to Use the New Comment Section
1. One can sign in using social networking services (if using this, click on "Sign In With your preferred social networking service")
2. One can also comment as "Guest" (no log-in required; for this, click on "Pick A Name" AND check the "I'd rather post as guest" button.)
(ONLY NAME and EMAIL are required; no password needed if commenting as Guest.)
3. To SUBMIT comments for moderation, click on the "Arrow" sign.
Disclaimer: Opinions expressed in comments do not reflected the views of Gadaa.com unless explicitly stated otherwise by Gadaa.com; Gadaa.com IS NOT accountable for any thought and content of comments.
2 Comments
-
Gannoo Abbaa Gannaa said,
Obboo Toleeraa… Wolaloo yaadannoo hedduuti. Ka garaa nama booressu. Dhugamatti hireen lubbuudhaan dabranii ka’uudhaa uduu jiraatee Roobaan maal jedha laata? Sun hin danda’amu. Roobaan garaa biyyee jiru deebi’ee hin ka’u. Garuu ardha lafeen isaa bakka itti kufte san irraa maal jetti? Sitti muldhataa? Mee nuu himi yab’oo /maaloo/.
Gannoo Abbaa Gannaa Shaashamannee irraa. Maqaa “Gannoo Abbaa Gannaa”
jedhu kana yaadattaa?
Nagayaan.
-
Qaanqee Qubee said,
Hayyee,
Toleera walaloo kee kanaaf galata qabda. Seenaa goota Oromoo Roobaa kana beektoti seenaa akka barreessanitti, kan inni mo’amuu/ humni isaa cabuu danda’ee akkuma ati jette dandeetti, beekumsa caalmaa ykn gootummaa olaanaa Amaaraatiin osoo hin taane gargaarsa meeshaa waraanaa Awuroppaa irraa argataniin ture. Kanayyu, akkuma meeshaa sana argataniin Roobaa fi gootota Oromoo Arsii cabsuu hin dandeenye. Humni Minilik al shan humna Roobaa waliin wal-lolee al-shananuu injifannoo Roobaatiin xumurame. Humni weeraraa Minilik mo’umsa walitti aansee irra gahetti guddaa aaree tooftaa addaa baafachutti gadi taa’e. Akkasiin humni Oromoo fardaan loluutti olaantummaa wan irratti qabaateef isa kana irra aanuuf loltoota isaa fardaan loluu barsiisutti gadi taa’e. Kanas kan barsiiseef Oromoodhuma ture (Goobanaa Daacee). Humni Minilik Ras Dargen geggeeffamu erga fardaan loluu baratee booda tooftaa haaraatin Roobaatti bobba’ee al jahaffaatti cabsee mo’ee Oromoo Arsii qabachuu danda’e.


text:
Dhagahi! Dhageesisi!
Guyyaa Yaadannoo Gootota Oromoo
Caamsaa/May 8, 2011
Washington, DC
Oromoonni Washington DC fi naannawa isiitti argamtan hundi kottaa gootota Oromiyaa kanneen qabsoo bilisummaa irratti wareegaman waliin haa yaadannu!
Guyyaa ulfaataa kana sababeeffachuudhaan maanguddooni qabsoo bilisummaa Oromoo keessatti gahee mul’ataa qaban haasawa godhu, isaanis:
Obbo Ahmed Huseen
Obbo Qaxalee Waaqjiraa
Waraqaa qorannoo fi haasawa marii:
Jawaar Mohammed:
Mata-duree “Oromo National Struggle: Its Challenge and Opportunities”
Akkasumas dargaggoonni DC faaruu alaabaa fi walaloo adda addaa dhiheessu.
Guyyaa: Dilbata Caamsaa/May 8, 2011
Sa’aa: 5pm – 10pm
Bakka:
Unification Church
1610 Columbia Rd NW
Washington DC 20009
Adda Bilisummaa Oromoo
ABO/OLF Washington DC
Title: Guyyaa Gootota Oromoo 2011 (DC) – K/ 1ffaa – Obbo Qaxalee Waaqjiraa
Duration: 10:40
Category: Political Speeches
Added on: Caamsaa/May 15th, 2011


text:
Amna Dimokiraatessummaa: Eeboo darbatanii jinfuu hin qabatan
The following opinion was received by Gadaa.com’s OPINION DESK on July 28, 2012.
Views from Readers
Ob Leencoo Lataaf;
Haaga’u nagaan kiyya kan dimokiraatessummaa!
Dhaamsa keessan kan yeroo duraatiif Afaan Amaarinyaan dhaamame dhaggeeffadheen jira. Dhaamsa biyyaa kana waan nuuf dabarsitaniif galatoomaa! Amma egaa, waanti walitti himannu, “waraana darbatanii, jinfuu hin qabatan,” kan jedhuudha! Dhaamsi keessan gaarii dha; “Itoophiyaa keessa federeeshiinii malee, dimokiraasiin hin jiru,” kan jedhu ilaalcha xaliilawaa dha. Amma asiif achi daddaaqamuu hin feesisu. Ba’aas walitti ta’uun sirrii natti hin fakkaatu. Kanneen yaada kana fudhatan qabatanii Itoophiyaa keessatti Dimokiraasii dagaagsuuf hojjachuu malee, “kana wayyaa, kana hin wayyuudhaan,” waanti yeroo fixaniif waan jiru natti hin fakkaatu. Akka hubannoo kiyyaattis dhimma waggoottan 20n darbaniif naqarsaan mooraa qabsoo bilisummaa Oromoo keessatti awwaalamee yeroo eeggatee dhodhowaa ture yaaduma kana irraa kan maddee dha.
Ob Leencoonis baga nagaan gara mooraa Itoophiyaatti deebi’uu keessan ifaan nuuf labsitan; Afaan barootaaf lagachaa turataniinanis baga dubbachuuf milkooftan. Kun yoo xinnaate, habashoota Afaan isaanii dubbachuu dadhabuu keessaniin isin jibbaa turan waliinis kan walitti sin araarsu waan ta’eef, kanan booda dirqama Itoophiyaa dimokiraatessuu keessan gahummmaan akka bahattan abdii guddaan isin irraa qaba.
Kan nama gaddisiisu, garuu, daandii amma isin itti jiratan kana warra isin dura yaale mil’achuu hanqachuu keessan. Yoo ni yaadattu ta’e, waan amma isin itti jiratan kana Ob Nagaasoonis yaalanii, itti milkaa’uu dhabanii jiran. Akkuma beektan, isin dura daandiin keessan dogoggora turuu/ta’uu beekanii kan mooraa Itoophiyaatti deebi’ani Ob Nagaasoo dha. Akkuma keessan daandiin yeroo san qabattanii jirtan sirrii akka hin taane himuun mooraa Itoophiyaatti dabalamanii Itoophiyaa dimokiraatessuuf bu’anii bahaa turan. Garuu, Itoophiyaan kan ishiif yaadu mara nyaachuu malee galateeffachuu hin beektu waan ta’eef, Ob Nagaasoonis kunoo har’a akkuma warra isaan duraa, kan akka Balaay Zallaqaa, Qusee Dinagdee, Goobanaa Daachee fa’aa kan galata gaclhuufii dadhabdee jirti. Akkuma bara saniitti, har’as Ob Nagaasoon biyya fiigaafii turan san keessatti dhukkubsatanii nama miila isaanii isaaniif wal’aanu illee dhabanii kadhachaa jiran.
Dabalees, waantin jedhu ni jira. Akka Oromootti waanti waliif dhaammannu, Itoophiyaa keessatti waan hanqate guutuuf yaalii gochaa jiratan kabajaan isiniif hubanna malee isiniif hin fudhannu. Isinis, Oromiyaa Bilisoomsuuf qabsoo deemsisaa jirru, kabajaan nuuf hubadhaa malee nuuf fudhadhaa isiniin hin jennu. Waan tokko garuu, dagachuu hin qabnu. Itoophiyaa dimokiraatessuuf qabsoo bilisummaa Oromoo hadheessuu, xiqqeessuu fi dadarkeessuu waan qabdan natti hin fakkaatu.Yoo kanatti cichitan immoo dubbiin “waraana darbatanii jinfuu hin qabatan,” kan jedhan ta’a. Dhimma Itoophiyaa dimokiraatessuu keessan guddifachuuf qabsoo bilisummaa Oromoo qusa’uufi xiqqeessuun dhaabbatuu qaba. Kana immoo itti fuftu yoo ta’e, ammaan booda arfii fi xiyyaan Oromoo gara keessanitti waan hin deebineef hin qabu. Akka isinuu beektan, kabjaa abbaatu ofitti hora. Yoo mudaa fi hanquu funaanuu fi guddeessuun hojii qabsoo ta’e, bakkayyuutii waanti baasan guutee jira. Qabsoo Oromoo bara dheeraaf adeemaa ture dhiisaatii, kan har’a mul’ata malee ittiin deemtan: amna dimokiraatessummaa keessan keessaa iyyuu mudaa fi hanqina kumaatama tarreessuun ni danda’ama. Kun garuu waldoorsisuuf otuu hin taane, waanti amma itti jiratan xiqqoo akka tarsimootti kan karaa irraa maqe ta’uu isaa isinitti agarsiisuuf.
Dhuma irratti garuu waan lama akkan isiniif jaaladhe otuun hin kaasne bira darbuu hin fedhu. Tokkoffaa, Afaan Gadaa Shaniif lagataa turatan, Amaarinyaa, deebistanii dubbachuu keessanitti gammadeen jira. Kun yeroo mara waa na yaadachiisu keessaa kan jibbantu nama dhaala waan jedhuudha. Kan biraa nama isin akka Afaan san isin dubbisu filattan yookaan warra hojii keessan dhaadhessuu fedhuun isiniif filame, Adaanachi Fissahaa, waliin gaaffii fi deebii gochuu keessan illee mararsiifadheen jira. Baga Salamoon Kifilee yookaan Tizzitaa Baalaachoo fa’aatiin hin gaafatamiin!
Nagaati,
Dambalii dha.
COMMENTS
RULES FOR COMMENTING:
Gadaa.com values your inputs, and to maintain a positive environment of discussion, the following rules will be enforced for comments. When you click SUBMIT COMMENT below, you are agreeing to abide by the following rules.
1. Apply common-sense respect and courtesy. Feel free to express your thoughts within the limits of civility.
2. Personal attacks, offensive language and unsubstantiated allegations are not allowed.
3. By submitting your comments, you take all the responsibility, legal or otherwise, for your comments.
4. Comments are naturally short. Long comments may be removed; for long comments, feel free to submit them as articles to be posted on their own.
5. Gadaa.com reserves the right to remove comments that do not follow the rules stated here.
6. Frequent offenders of the above rules will lose future posting privileges.
How to Use the New Comment Section
1. One can sign in using social networking services (if using this, click on "Sign In With your preferred social networking service")
2. One can also comment as "Guest" (no log-in required; for this, click on "Pick A Name" AND check the "I'd rather post as guest" button.)
(ONLY NAME and EMAIL are required; no password needed if commenting as Guest.)
3. To SUBMIT comments for moderation, click on the "Arrow" sign.
Disclaimer: Opinions expressed in comments do not reflected the views of Gadaa.com unless explicitly stated otherwise by Gadaa.com; Gadaa.com IS NOT accountable for any thought and content of comments.
5 Comments
-
Bilise said,
“…Being in the present dire situation, Oromo nationalists seem to enjoy a luxury to quarrel on minor issues like discussing on the conflict ‘Ethiopian democratization vs. Oromian decolonization,’ be it that we use both concepts as a means or as an end of our struggle. It is not surprising when we do observe Weyane cadres persuading us to dwell on such debates and discussions, for they know very well that it is a good way to hinder tokkummaa qabsaa’ota Oromo (unity of Oromo liberation forces) from being realized. But interesting is also to observe few of our politicians making the same rhetoric by antagonizing the two concepts again and again. Some of them like to talk and write about this antagony; some of them want to make the conflict be seen as an irreconcilable, also at this phase of the liberation struggle. Considering the two phases of our struggle (the first liberation phase and the second referendum phase), we can see that the two concepts will be irreconcilable only during the second phase, in the time of future voting on them. It seems that we have not yet come to our senses and look at the two concepts, as either a means or an end, are not contradictory, but complementary to each other at this moment of the first phase, until we come to the status of exercising our self-determination per referendum…”
Read more:
http://gadaa.com/oduu/7571/2011/01/12/is-the-notorious-conflict-of-oromo-polity-the-ethiopian-democratization-vs-oromian-liberation-irreconcilable/
-
Lola Korme said,
Yaa Dambalii hanga teessee Obbo Leenco irratti waa barreessitu kana osoo Wayyaanee irratti barreessitee qabsoo oromoof waa gumaachita turte. Hinaaffaan maaliif akkas akk si gubu naaf hin galle. ”Doofaan siyaa hin beeku” jedhu warri raashaa.
-
Bilise said,
This author and his likes need to study the following marveleuos formula of the core political chemistry of the Oromo national liberation struggle in order to identify the foes and friends of the liberation movement:
Foes vs Friends: ACF ABF ODF OLF
Where:
ACF = Abyssinian Centeralist Forces, which want to see Oromian Extinction within Abyssinian empire (Ethiopian unity)
ABF = Abyssinian Bantustanic Forces, which want to keep the status quo of Oromian occupation within Abyssinian empire
ODF = Oromian Democratic Federalists, which want to first tactically achieve Oromian autonomy within Ethiopian union
OLF = Oromian Liberation Forces, which want to realize the strategical goal of Oromian independence within African union
-
Dhugaa said,
It is good to know Foes vs Friends: ACF or ABF VS ODF & OLF(where ACF = Abyssinian Centeralist Forces to bring back the past & obsolete Oromian extinction within Amhara empire; ABF = Abyssinian Bantustanist Fronts to keep the status quo of the temporary evil Oromian occupation within Tigrean empire; ODF = Oromian Democratic Federalists to achieve a tactical Oromian autonomy within Ethiopian union as a transitional solution; and OLF = Oromian Liberation Forces to push further for an Oromian independence within African union as a lasting solution)
-
Qana`aa said,
Ergaan kun ergaa sirriitti Obbo Leencootiifi madaaluudha. Ani jalqabaa kaasee hanga dhumaatti yoogguun ilaalu hamaa in`hagarre barreessa kana irratti. Gorsaafi barumsa nami tokko hargachuu qabuu dabarsa. Waayee Obbo Leencoosi irraa hanga tokko akkan waa barruufi nugargaaree jira. Obbo Leencoon ka`umsa bareedaa ka`anii kufaatii gadhee kufaa jiru, yoo kana irraa baratan oli isaan qabna garuu yoo barachuu hinqaban ta`e namii wajjin kufu hinjiru. Waan habashoonni jedhan tokkotu sammuu nalixe eergiin xalayaa kana dubbisee. Bara durii Obboo Leencoon waan gaarii tokko waliga`ii irratti haasa`anii jennaani Obbo Isaayyas Afawarqiin “ANBESA” jedhanii gara afaan oromooti hikuunii “Leencoo” jedhaniinii jedhama. Namoota kaayyoo ABO bu`urressan keessaa Obbo Leencoon hangafa. Yommuu kana irraa goranii diinatti harka kennan jiran kana ani baayyeen gadde. Namii waan gadhee darbe irraa hinbaranne binnensa. Bineensi immoo ofi eeggannaa barbaada. Dureessa keenyaa ta`anii yoommuu isaan foonsaanii xiraa jiran cal jennee ilaaluunis frooma miti. Fakkeenya kennameefi kana irraa hinbaratan taanaan it is just meaningless. Kanasi ta`ee sana haaluma siyaasa fedhe keessatti bu`aa baiin baayyeedha. Wal qeeqaa wal sirreessaa kaayyoo kaa`ameefi hojjechuun dhugaafi soba, diinaafi firaa adda baasaa qabsoo finiinsaa kanjiru Oromoon haqa isaa bira akka ga`uufi waaqayyo haagargaruun jedha.