text:
Focus on Oromia
Fulli kun dhimma Oromia fi Oromo irratti yaada wal jijjirrannaaf kan ummamee dha. Yaada qabdan yoo nuuf hirtan, galatoomaa jenna. Yaada keessan karaa Oromia2008@gmail.com nuuf ergaa. Galatoomaa, Alamu
Sunday, July 11, 2010
Thursday, December 17, 2009
Poem by Naomi Long Madgett
In 2007, in honor of Black History Month and the struggle for civil rights in America, Noami L Madgett posted one of her favorite poems titled "ALABAMA CENTENNIAL" published by Naomi Long Madgett way back in 1965 in the poetry book Star by Star. The poem was posted on the following link. Here is the poem in its original version. http://amaddemocrat.blogspot.com/2007/02/alabama-centennial-by-naomi-long.html
......//......
They said, "Wait." Well, I waited.
For a hundred years I waited
In cotton fields, kitchens, balconies,
In bread lines, at back doors, on chain gangs,
In stinking "colored" toilets
And crowded ghettos,
Outside of schools and voting booths.
And some said, "Later."
And some said, "Never!"
Then a new wind blew, and a new voice
Rode its wings with quiet urgency,
Strong, determined, sure.
"No," it said. "Not 'never,' not 'later.
"Not even 'soon.
'Now.Walk!"
And other voices echoed the freedom words,
"Walk together, children, don't get weary,
"Whispered them, sang them, prayed them, shouted them.
"Walk!"
And I walked the streets of Montgomery
Until a link in the chain of patient acquiescence broke.
Then again: Sit down!
And I sat down at the counters of Greensboro.
Ride! And I rode the bus for freedom.
Kneel! And I went down on my knees in prayer and faith.
March! And I'll march until the last chain falls
Singing, "We shall overcome.
"Not all the dogs and hoses in Birmingham
Nor all the clubs and guns in Selma
Can turn this tide.
Not all the jails can hold these young black faces
From their destiny of manhood,
Of equality, of dignity,
Of the American Dream
A hundred years past due.
Now!
[From Star by Star by Naomi Long Madgett.]
God bless Naomi L Madgett
Saturday, August 16, 2008
Daraaraa Lammiin
Mal balulchiinsa jallaa barootaaf ummata Oromoo irratti fe’amee jiru jalaa ba’uuf lammiwwan Oromoo akka dhuunfaattis ta’e gamtaatti biyyaa godaanuun biyyoota ollaa fi baar gama cehuun qubachuu erga jalqaban wagga 40maa ol ta’ee jira. Baqattooni Oromoo baayyinaan kan isaan keessa qubatan Baha Afirkaa kan akka Jibuutiii, Kenya, Somalia, fi Sudan, akkasumas lakoobsaan muraasa kan ta’an Kibba Afirkaa fi biyyoota arabaa adda addaa keessa qubatanii jiru. Biyyoota Afirkaan alas biyyoota Akka Europe, USA, Canada fi Australia keessatti baayyinaan qubatanii jiru.
Lammiwwan Oromoo kun isa biyyaa ba’an callisanii jireenya isaanii qofa fooyyeffachuu irratti kan bobba’an osoo hin taane, qabsoo ummanni Oromoo hiree mataa isaa murteeffachuuf biyya keessaa gaggeessaa turee fi jiru dinagdee fi yaadaan utubuun gahee isaanii ba’aa turanii fi jiru. Aadaa, seenaa fi og barruun afaan Oromoo akka hin badneef ykn kan hormaan wal makee akka hin wallaalchifneef kitaabota adda addaa barreessuun, barrulewan goosa adda addaa maxxansiisuun gahee isaan irraa eegamu baayyee raawwachaa jiru. Irra darbees daa’imman Oromoo biyya alaatti dhalatanis ta’e, biyya irraa xinnummaan kan ba’an aadaa fi afaan warra isaanii qabatanii akka guddataniif tattaaffii isaan taasisan xinnaa miti.
Bara 1970 ta keessa warreen akka Generaal Waaqoo Guutuufaas roorroo alagaa jibba biyyaa erga ba’an booda tooftaa lolaa barachuun meeshaa waraanaa hidhatanii kan biyyatti deebi’an, kanneen akka Ayyuub Abubakar Somalia irraa lafa Oromootti kan darbu raadiyoo afaan Oromoo banuun barnoota barbaachisaa ummata Oromoof dabarsaa kan turanis fakkenya baayyee keessa isa tokko.
Yeroo ammaa kanattis hawwaasni Oromoo biyyoota alaa jiran baayyeen isaanii haala waliin ijaaramuu danda’anitti wal ijaaruun sabni Oromoo akka saba tokkootti addunyaa irratti akka beekamuuf beeyyee irratti hojjechaa jiru. Tattaaffii isaanii kana fiixaan baasuufis akka wal fakkaatanii fi waliin ijaaramuu danda’anitti ijaaramaniiru. Fakkeenyaaf beektotni Oromoo Waldaa Qorannoo Oromoo (Oromo Studies Association), Kaa’imman Oromoo Waldaa dargaggoota Oromoo(Oromo youth Association ) Waldaaleen Amantii kirstaanaa; Waldaa warra Wangeelaa afaan Oromoo( yeroo ammaa kanatti waldaalee 30 ol) maqaa adda addaan biyya alaa kana irraa qabu. Yeroo ammaa kanatti tamsaasa TV dabalatee raadiyoonni afaan Oromoon ala knaa biyya keessatti darban baayyeedha. Akkasumas jaarmayoonni siyaasaa fi namoomaa baayyeen bu’ureeffamuun ummanni Oromoo rakkoo namoomaa, hawwaasummaa fi dhiibbaa adda addaa jala jiru keessaa ba’ee fedhi isaa akka guutuufiif hojii guddaa hojjechaa jiru. Dadhabbiin isaanii kunis gaaf tokko firii akka qabaatuufiif abdii guddaa qabu.
Wednesday, August 13, 2008
Hiikaa Awaajii
Hiikaa Awwaajii namoota bebbeekamoo Oromoon qabaatanii dhaban keessaa nama tokko. Namni kun bara jireenya isaa keessatti waan yeroo hunda maqaa isa dhoofsisuu fi sabni isaa itti tajaajilaman kaa’ee nama darbeedha. Kanumaa Hiikaa Awwaajii eenyu inni, bara jireenya isaattoo Oromoof maal godhe? Barreeffamni kun deebisa kan qabateera.
Hiikaa Awwaajii 1856 biyya Oromoo kutaa Iluu-Abbaabor keessatti dhalate. Abbaa fi haati isaa horii horsiisuun jiraatu turan. Hiikaan isaa waggaa afurii abbaan isaa irraa waan du’eef obbolaa isaa lamaan hafan waliin kunuunsa haadha isaan jiraata ture. Garuu utuu fagaa hin turin gaaf tokko namoonni hidhannoo lolaa qaban bakka Hiikaan haadhaa fi obboleyyan isaa lamaan waliin loon tikfatan dhaquun namoota biroo Hiikaafaa waliin turan erga ajjeessaniin booda Hiikaa fi obboleyyan isaa haadha isaanii harkaa butatanii fudhatan. Haati Hiikaa u..uuu..uuu… jette. Na jajjeestan malee ijoollee koo na harkaa hin fudhattan jettee iyyite. Garuu jarri iyyaa fi bo’icha isheef bakka hin laanneefaa. Hiikaa harkaa butatanii deeman. Guyyaa sanaa ka’ees Hiikaan ni garboome. Maqaan isaas jijjiiramee Nasiib jedhame.
Namtichi jalqabaaf isa bitates yeroo gabaaf erga of bira turseen booda Hiikaan bo’ee, waan rakksiieef qaamaa fi qalbiin erga darareen booda dabarsee gurgurate.
Hiikaan haala akkasiin yeroo torbaffaaf gurgurame. Inni torbaffaatti bitates naannoo jiru irraa fagaatee Mitswaa bakka jedhamutti fudhatee gale. Namtichi kunis amalaan nama baayyee gara jabeessa ture. Hiikaan harka nama kanaa keessatti baayyee miidhame, reebamee hidhameeras. Guyyaa tokko manaa ba’ee magaalaa dhaqee achitti nama adii( Faranjii) arge. Battalumatti waan namtichi isa bitatee jiru ittiin jedhe sammuu isaa keessatti balaqqise. “biyya kana bulguun foon namaa nyaatutu jiraa of eeggadhu. Yoo ati hammaatte yookaan baduu yaalte isattan si gurgura” kaninni jedhu. Hiikaan sana dura nama adii argee waan hin beekneef bulguun nama nyaatu sun isa kana jedhee yaade. Jireenya akka sanaa jiraachuurras bulguu sanaan nyaatamee boqochuu hawwe.
Hiikaan ammas yeroo saddettaffaaf gabaatti dhihaatee, Faranjii Bulguudha jedhamee itti himamaa ture sanatti gurgurame. Yeroo sanatti hiikaan yeroo jalqabaaf jireenya isaatti abdii kutate. Utuu biyya isaatti deebi’ee haadhaa fi obboleyyan isaa hin argin du’atti akka dhihaate itti mul’ate. Namni marroo dhumaaf isa bite Itti aanaa Qonsilaa Embassy Faransay kan ta’e nama Vener Musinger jedhamu yoo ta’u yeroon isaas baatii Onkololessaa 1870 ture. Akka Hiikaan tilmaametti Musinger Hiikaa qalatee nyaachuuf kan bite osoo hin taane bilisa baasuuf ture.
Battalumattis mana barumsaa warra Misiyoonii Sweden galche. Hiikaanis Carraa isa mudate kanatti guddaa gammadee hamilee guutuun waan barateef barnoota isaatti jabaa ta’e. Bitootessa 31, 1872ttis Cuubame. Maqaan isaas jijjiiramee Onesmos jedhame. Onesmos jechuun afaan Girkiin waan fayidaa qabu jechuudha. Onesmos luba isa barsiisee isa cuube Lundihaal biratti kabajaa fi jaalala guddaa horate. Yeroo kanatti yeroo jalqabaaf gara dhaloota isaatti deebi’ee warra isaa barbaaduu kan jedhu yaadni itti dhufe. Kadhannaan isaas “…yaa Waaq yoom biyya abbaa kootti na deebistee warra koon wal na agarsiifta kan jedhu ture. Garuu akka inni yaadutti osoo hin taane biyya Sweden deemee barnoota isaa akka itti fufu kan jedhu qajeelfamni itti dhufe. Diduu hin danda’u. Waxabajjii 25 bara 1876 ti biyya Sweden magaalaa Stockholm gahe. Afaan Sweden baruun yeroo itti hin fudhanne. Waggaa shan keessatti barnoota Amantii baratee xumure. Sana booda hawwii isaa duraa kan biyya Oromootti deebi’uu jedhu sana dhugoomsuuf 1881tti gara Sudan dhaqee achirraan Mitsuwaatti deebi’e. Amma yaadni biraan sammuu isaa cinqee qabuu jalqabe, maatii isaa arguu osoo hin taane wangeela ofii baratee jireenya barabaraa ittiin abdate sana saba Oromoo waanjoo garbummaa jala jiran sanaan ga’uu ture. Kanaafuu Macaafa qulqulluu gara afaan Oromootti hiikee maxxansiise. Kitaabota aadaa fi og barruu afaan Oromoos afaan Oromoon barreessee og barruu afaan Oromoof bu’uura lafa kaa’e. Sana boodas Onesmos Akka yaadettis salphaatti lafa Oromoo ga’uu baatellee dhuma irratti saba Oromoo bira ga’ee misiraachoo wangeelaa kana itti himuu danda’eera.
Monday, July 21, 2008
Wednesday, May 21, 2008
Addis Bomb Explosion Kills and Destroys Properties
Ebla 19 gaafa Dafino ykn Hoja Duree galgala Finfinnee keessatti kan argamu Waajjira Dhimma Alaa Wayyaanee cinatti konkolataa geejjibaa xiqqaa namoota fe’ee deemu keessatti dhoksaan hidhamee ture dhohee battalumatti lubbuu namoota sadii kan galaafate yeroo tahu kanneen konkolaaticha keessa turan du’a irraa hafanis hedduu akka miidhaman odu tamsaasaan BBC addeesseera.
Maddi oduu BBC namoota biliqii konkolaatichi gubachuu jalqabe argan wabii dhahuun akka jedhetti, dhukaasichi konkolaaticha burkuteessee qaama konkolaatichaa qilleensa keessa akka facaase fi namoonni dirmatan reeffa namoota achi keessaa baasuu arge jedhee dubbata. Dhukaasaa ta’e kana ilaalchisee hanga yoonatti qaammi anatu sababaa kanaaf kana raawwate jedhee itti gaafatamummaa fudhate hin jiru. Aanga’oonni mootummaa wayyanee garuu dhukaasa kana mootummaa Eritrea fi qabsaa’ota adda bilisa baasaa ummatootaa kan mootummaa wayyaanen mormantu duuba jira jechuun jarreen yakku.
Akkuma yaadatamu, xumura filmaata naannoolee kan guutummaa Ethiopia tti baatii Caamsaa keessa geggeefameen booda haala walfakkaataan mana boba’aa raabsan lamarratti dhukaasni dhohee balaa gurguddaa geessisee ture. Balaan dhukaasa sun manneen boba’aa raabsan lamarratti kan qaqqabe akka lakkoofsa Oromootti (ALO) Caamsaa 14 bara 2008, Kibxata galagala. Jalaqabatti dhukaasa guddatu dhagahame. Itti fufee dhukaasa xixiqaa sadiitu dhaga’aman. Booda naannoon akka guyyaa ifuu jalqabe. Manni boba’aa raabsu kuusaa boba’aa fi meeshaalee adda addaa waliin abiddi itti qabatee. Hojjetoota dhaabbatichaa gaafas hojiirra jiranii fi namoota konkolaataa boba’aa guuttachuuf achi turan keessa hanga tokkorra midhaan ga’ee ture. Dhukaasni sun foddaa manaa fi konkolaatottaa caccabsee ture. Abiddi qabates manicha, meeshalee fi konkolaatottaa hanga tokko daara taassise. Manni daldalaa boba’aa raabsu sun balaa irra gahe sanarraa kan ka’e harra tajaajilaa alaa ta’ee jira. Deebi’ee tajaajila haa kennuu fi haa dhiisuu wanni beekamu hin jiru.
Gama biroon ammoo, deemsa filmaata biyyooleessaa bara 2005 Itoophiyaa keessatti geggeeffameen sagalee uumatatu hatameen jeequmsi ka’ee ummanni hiriira ba’an. Humni ittisaa wayyanee hiriira ba’ame sana dhaamsuuf yaalii godhe keessatti, keessahuu Finfinnee keessaatti, finciltootarra miidhaan ga’uun beekama dha. Walitti bu’iinsa ta’e sana keessatti namoonni dhibba tokkoof sagaltamii sadii du’uun akkasumas hedduun midhaamuun ni yaadatama. Walitti bu’iinsa ta’e sana keessatti qabeenyis barbadaa’ee ture.
Thursday, May 1, 2008
The Making of Tyranny
The root cause of today’s Oromia-Ethiopian conflict goes back to the formation of the Ethiopian empire state in 1880’s. Before that period, the many ethno-national groups we find today under the Ethiopian empire were used to live side-by –side independently, governing their own affair by themselves. These ethno-national groups were, however, in constant interaction with each other, peacefully as well confrontational, in search of access or control over resources. But none managed to conquer the other. However, the balance of power changed with the advent of power arms in Europe during the scramble for Africa.
The power that shaped the colonization of other Africa countries also shaped development in the horn of Africa. Western aid and ammunition helped the Abyssinian warlords to control Oromia and other ethno-nations in the region. That move culminated in the unwillingly incorporation of many independent ethno-nations, upon losing the war, into Abyssinia. To diffuse the tension and to legitimize the annexation, Abyssinian king changed the name of the incorporated empire states in 1950 to the present day Ethiopia. Accordingly, the present day Ethiopian empire-state comprises several ethno-national groups that include broadly the Cushitic, Semitic, Nilotic and Omotic ethno-language groups. In terms of population, the Cushitic people constitute by far the majority, accounting for about 70% of the population of that empire, yet for almost a century since the conquest by the north, they remained a ‘political minority’. The northern minority, the Semitic, who have been dominating political life in this part of the world, on the other hand, altogether account only for 25% of the population.
Further, the national integration envisaged resulted in forced yet unsuccessful assimilation of the majority into the culture of the northern minority while centralization ensured a monopoly of power. Control of state power enabled the northern minority unabated access to resources and thereby full control over both the production and distribution of material and social products, while the conquered ethno-nations have been denied access to resources, overtly as well covertly. This resulted in centre- periphery confrontation. Further compounding the problem is the unwillingness of the state to address the problems of the oppressed national groups. In response to the divide and rule system of the minority rule, the different ethno-nations organized themselves on ethnic line, making ethnic the defining political principle in the country, and the national group mobilized its resources to defend its territorial, economic, cultural and political claims (1).
With narrow political bases, successive Ethiopian regimes have been compelled to use excessive forces in order to retain exclusive control of the state power. As a result, state power became increasingly arbitrary, violent and brutal. That has been why the Ethiopian empire state had become the targets of the many liberation forces of the oppressed nationals.
It was the effort of such liberation forces, among many other factors, that overthrew the Haile Sillassie monarchy in 1974. However, the military junta that followed it made no better and was forced to flow its predecessor, after 17 years. The focus of the analysis is on the confrontation between the two major forces representing the centre-periphery opposing lines and the impact of their confrontation on the democratisation process in the country.
The transitional period: Its goals
The transitional government was merely to facilitate and pave ways for smooth transition to multiparty democracy after holding national election within 2 years time and was to handover power to the party or parties that gain majority in the National Assembly (2).
The forces in the transitional government of Ethiopia
The liberation forces that overthrew the military junta, created the transitional government. However, they had diverging opinion with respect to state power. But for simplicity, one can lump them into two: those opting for more centralization through consolidation of state power to the centre on one hand and those fighting for a real decentralization and democratisation of the empire state on the other hand.
These two forces could be represented by the two dominant forces in the transitional government namely the Tigray peoples liberation front (TPLF) and the Oromo liberation front (OLF). The OLF represents the Oromo people of the Cushitic group while the TPLF represents the Tigray people of the Semitic group who enjoy political ‘majority’ albeit being minority in terms of population size. The TPLF represents the centrist group and is bent on consolidating state power. The OLF, on the other hand, advocates decentralization of power and democratisation of power in real terms.
The road to the Palace
OLF and TPLF fought against the military junta. However, TPLF was more powerful militarily, enjoyed wider international support such as from the US. As a result, when the military junta was forced to collapse and power vacuum was created, the US unilaterally endorsed the TPLF to take power. And the two parties, with many others shared power and created a coalition government. In that coalition government, the TPLF had upper hand while the OLF the next. Power alignment in that coalition force was that TPLF was the boss and the OLF a subordinate.
The need for alliance
Though their common goal was to lead the country jointly during the transition, they also sow the opportunity differently. TPLF with its limited popular support, however, had neither dreamt of coming to power nor sure of staying on power longer. Therefore TPLF wanted some sort of alliance to gain legitimacy and acceptance across the different nationals, at least until it consolidate its grip on power.
As for the OLF it was a great opportunity, to reach the entire Oromo area- a vast land and, to carry out political activities aimed at increasing public awareness and participation in the upcoming election, as the OLF had strong public support in Oromia and was sure to win regional election if free and fair elections were to be held.
Further, there was a popular demand from the oppressed people for real decentralization of power. On top of that the US and other international allies and supporters of the TPLF promised more aid given that the TPLF launch a democratisation process. These all lead to the formation of the TGE.
The making of tyranny
TPLF and OLF, with dozen small parties shared power and created the TG. Election date fixed and all the parties started campaigning. As election date came closer and closer, tension between the two dominant forces increased.
In the meantime, TPLF and OLF kept expanding their local offices across the country to increase their sphere of control. In this confrontation, the TPLF enjoyed access to the national budget while the OLF enjoyed its huge popular support. As the election date came very close, popular support for the OLF increased dramatically, as indicated by snap election shoot.
In fact that result was a blow to the democratisation process in the country. It was indeed, because the TPLF found it absolutely necessary to reverse that popular support. But the only way the TPLF could do that was through some sort of coercion, particularly intimidating and limiting the OLF and its authorities from reaching out to the public. To that effect, first the media was used to dis-inform the public. Press releases were coming out of the offices of both parties day and night. Both seated in the same government but kept on blaming each other.
As the main election date came closer, the crisis became very serious. The US and EPLF of Eritrea started mediation. The two major forces brought OLF and TPLF together and negotiated settlement reached. But it was a hasty decision that rarely took into consideration the real cause(s) behind the conflict. The mediators and stakeholders agreed that the stakeholders to strongly refrain from using violence to win election. To that end, it was agreed the forces of the two parties to be camped and only the police force to oversee law and order in the country. This would enable the country to hold fair and free election enabling the people to elect their representatives to the National Assembly. The mediators were to oversee the implementation of the negotiated settlement and the upcoming election.
Accordingly the OLF encamped its army. The TPLF, however, defied the agreement in pretext of defending the security of the country against the ‘enemy’, as its army was equated as the national army. The stakeholders failed to respect the settlements agreed upon while the mediators failed to enforce it.
TPLF intensified intimidating OLF supporters and sympathizers. Worsening was when the TPLF army made a swift attack on the OLF army in different camps across Oromia. Fighting erupted, under the eyes of the mediators and the OLF was forced to leave the coalition government and was banned from peacefully operating in the country. After removing the OLF, the second most powerful opposition party, from the coalition government, TPLF became the only powerful party: the creator and destroyer of every thing. That move brought democratisation process in the country to halt. TPLF became tyranny surpassing the previous military junta it replaced.
After the OLF was forced out of the coalition, the TPLF governments’ political base became increasingly narrower. Thus in order to retain exclusive control of the state power, TPLF reverted to the use of excessive force and its rule became increasingly arbitrary, violent and brutal.
Why mediation failed: the mediators
The Eritrean Government (EPLF)
The EPLF, TPLF and OLF all fought against the military junta. When the military junta was forced down, the EPLF declared independency and created the Eritrean government. TPLF and OLF, with many small parties, formed the coalition government of Ethiopia. So the three forces had some common experiences including a common understanding and recognition of the right of the oppressed people for self-determination. Therefore, EPLF of Eritrea was the right body to mediate the conflict in question.
Unfortunately, people change opinions/interests and shift sides as time goes. The EPLF had two factors to consider. One was to ensure that the military junta and those forces opposing the Eritrean independency not make a comeback. The other thing was to secure access to resources in Ethiopia. To achieve these, it was necessary to support the dominant part in Ethiopia that promotes the above Eritrean interests, directly or indirectly. Owing to the contextual power relationship, that party was happened to be the TPLF. Therefore, the EPLF fought along with the TPLF and helped the TPLF establish “law and order” in the country. For the TPLF, key military and intelligence service were provided by the EPLF. Thus the EPLF as a mediator was far to be impartial. However because of the fact that the EPLF was the only force in the area in close contact with both stakeholders, with a good knowledge of both parties to the conflict, it was right to have the EPLF as a mediator. Thus, the EPLF was the both the wrong and right mediator at the same time.
The US
Being the only world super power of the time and having persistent interest in the region, the US was and is the right body to mediate the conflict in question. However there were three points that influenced the attitude of the US towards the Oromia-Ethiopian conflict. In the first place, it was the US who installed the TPLF into power. And it seemed unrealistic to expect the US to exert full pressure on the TPLF. The second factor was that, in the eye of the US mediators, the OLF was not strong alternative force- despite its popularity in the region. US needed a force that will secure its interest in the region with minimum input. And also the democratic tradition of the Oromo may make it difficult for the OLF to abandon its national commitment and rather serve the US interest wholeheartedly.
Furthermore OLF was portrayed, by pro-centrist, as an agent for true decentralization of power. The US mediators feared this perceived OLF position as a threat to US interest in the region. This is because they believed that US interest in the region –including the Middle East is best respected only if there is strong pro-US government in Ethiopia. However, installing a minority regime- that operates against the will of the populace may serve US interest only in the short term.
Commenting on the US policy in the region (2) says that south of Aswan, Aswan is a dam on the Nile in Egypt, American authority remains fragile, its policies confused and its influence more of symbolic than real. Therefore, all went to the negotiation table thinking how to resolve the conflict whilst maintaining their respective interests in the region at most. Thus the concern for self interest, from both the mediators and the stakeholders’ sides, influenced not only the outcome of the mediation but also the implementation of the negotiated settlements.
OLF
The OLF boosting of its popular support from among Oromos- the majority in that empire, hoped to achieve a landslide victory, especially in Oromia. On the other hand, the OLF made mistakes by under estimating the war making machinery and desire of the TPLF. Also mediators were given more than necessary power.
TPLF
The TPLF, being threatened by the popular support the OLF enjoyed among the Oromos, and knowing how far the mediators would go in resolving the conflict, took the law solely into its hand. The solution according to TPLF was bullet first and then ballot- after removing the opposition candidates.
Thus, all went their way leaving the assignment undone. And that
has given a new
life to an old conflict.
Today, after nearly 17 years, the country is still at war with itself. Unknown to the rest of the world, Ethiopia is waging war on its citizens in Ogaden. Human rights suppression is reaching an unprecedented scale in Oromia. TPLF has violated the sovereignty of Somalia with the sole objective of controlling and containing Oromo movement. Part of the Ethiopian territory is also used as a bribe to appease the Sudan government so that TPLF military will use that nation’s territory to monitor Oromo movement. That was why land was snatched from poor Ethiopian farmers and given away. This could not be done by government that claim to represent the nation, but by a foreign mercenary that is in power to serve not the nation and its people but the interest of its own power.
References
1. Markakis, John (1998) Resources Conflict in the Horn of Africa. International Peace Research Institute, Oslo. Saga publications.
2.Collins, Robert O (1999) Nile Conflict. Policy Brief 11-2: Smoothing the water. University of California. Institute on Global Conflict and Cooperation.
Mr Meles Zenawi & Mr Kofi Anan: Leaders with Common Vision for the Future?
"First came decolonization, the struggle against apartheid and the first attempt at nationbuilding.Then came a disappointing second wave, too often marked by civil wars and the tyranny of military or one-party rule; by economic stagnation as a result of corruption, weak governance, inadequate regulatory systems, state-sanctioned theft, and unchecked external interference....
"And I believe Africa is close to establishing a norm that will make it no more legitimate to cling to power by unconstitutional means than it is to come to power by them, and which will rule out ad hoc constitutional amendments to prolong the power of a particular ruler."
Kofi Annan, Banjul, July 1, 2006
"Yes, Yes, I agree! But it is also more than that. And I, Meles Zenawi, believe Africa is close to establishing a norm that will make it more legitimate to cling to power by unconstitutional means. I would also like to note that the end justifies the means and therefore is legitimate to make ad hoc constitutional amendments to protect and prolong the power of the government since it is a sign of stability and the bearer of democracy."
Mr Meles Zenawi, Prime Minister of Ethiopia, Aduwa, May 2005
Friday, April 25, 2008
AT A KNIFE POINT
It is not common to see cars on this road but horses, mules and donkeys. And when there is a car, like today, it is difficult to see far ahead because of the dust that follows the car. It takes too long before the dust disappears or settles down. Because of the vegetation, there was no strong wind to take it away.
When I arrived, there were not so many people. Then not long after that people started pouring in from every direction. They were from all walks of life. It seemed everybody knows every one. Many greetings with warm hugs and kisses. Also close hand shake and long chat.
People were moving in every direction. Some were in a rush while others walked slowly in search of this or that item. There was not any form of label or indication of direction which shows where to get this or that item. But people who sell similar items tried to seat or put the items next to each other. This way they formed a sort of arranged placement. However, because an individual had more than one or two items, placement of items became haphazard giving a mosaic appearance.
A particular exception to the haphazardity was pottery, handicrafts and animals. These had separate areas. Pottery items were placed on the northerly edge of the market. Metal tools were at about 50 meters away after pottery products on the same direction. Because of two things, it was very easy to locate the blacksmith huts. One was the sound when the specialists hammer the metal into a desired product(s) and the other was a unique smell the charcoal they burn releases into the air. The smell was not disgusting. The charcoal was from a tree that they call bahaa from an Olea family.
Some where to the west were animals. Oxen must have been in a great demand for there was a big crowed around. There were fewer mules and donkeys than horses. I have not seen even a single camel in the market and neither for that matter in the surrounding areas. "Where there are horses there are no camels", said an old man answering my question with surprise. There were more female and children where the scene was dominated by sheep and chickens than with any of the other animals.
For many the purpose of going there was far more than buying or selling. The market was also a venue for meeting or hearing news of friends from another end. For some it was too long to visit relatives from a distant village. But now each contributes his or her share of shortening the distance. One, who failed to go there, had to send greetings through neighbourhood or else face the pressure of abandonment at least until next market day.
Recently Arge has started attracting attention from the big as well as the small, the rich and the poor alike. Like the general merchandise, the price of salt has increased 1000% across the country, and even worse in the capital of the country. But bargaining has made the picture different and unique for Arge. But there have been many more reasons for the popularity of Arge. As bargaining between the empire keepers and the local heroes is ever intensifying, Arge also has come to be the venue for many to hear the news of their own borns, the local heroes whose whereabouts is untraceable.
But the most interesting bargain I saw was in the case of those buying tobacco bread. It was locally made crude tobacco bread used for smoking. The smoking apparatus was a pipe prepared from dry a gourd.
The seller, a man, measured the bread by finger. Then the buyer, also a man, held the other end of the bread and tried to get more and more into his hand. The seller held the bread with one hand and a sharp knife with the other. He aimed the knife against the surface of the bread to slice just apiece. As price was already agreed, the buyer tried to increase his catch while the seller tries to reduce the out going share at a knifepoint. Here bargaining was more of action than words. It was very short but intense and full of action. Tension eased immediately the cut was made. And it was a peaceful one.
At the end of the day, said an old man watching the action; every thing goes to its destination.
Thursday, April 24, 2008
Oromiyaa
Baayyinni ummata Oromiyaa miliyoona 40tti tilmaamama. Bal'inni lafa ishees kiiloo meetra kaaree 600,000 (kuma dhibba jaha) olitti shallagama. Karaa bal'ina lafaatiin biyyoota Afrikaa 50 keessaa sadarkaa 18ffaa irratti argamti. Bal'inna lafaan Kuubaa, Bulgaariyaa, Xaaliyaanii fi Ingliziin yoo walitti dabalaman hamma Oromiyaa hin gayan.
Oromiyaan qilleensa gaarii, kan ho’aa ykn qabanaa’aa jedhamee hin daangeffamne qilleensa qabbana ho’atti madaalu giddu galeessa qabdi. Haalli qilleensa Oromiyaa kunis waktii(season) afuritti, Birraa, Arfaasaa, Bonaa fi Ganna jedhamee qoodamuun beekama.
Oromiyaa uumamaan badhaatuu dha. Biyyi kun lafa gabbataa qonnaa fi bosonaaf tolu qaba. Lafti Oromiyaa kuusaa albuudaan kan jiruu fi jireenya saba Oromoo fooyyeessuu fi jijjiiruu tajaajiluu danda’uu hedduu of keessaa qaba. Albuudaa lafni Oromoo qabdu keessaa, daaba(Warqee), birrii (silver), plaatiniyeemii, yuraaniyeemii, dhagaa maarbilii, niikeelii fi boba’aa (natural gas) sogida, kasala (charcoal), suphee, sibila (copper and iron), simintoo (cement) maqaa dhahuun ni danda’ama. Oromiyaan bineensota daggalaa kanneen akka leenca, qeerramsa, arba, bosonuu, jaldeessa, qamalee, saattaawwaa, fi kanneen fakkaatan heedduu qabdi. Qonnaan bultoonni Oromoo horii manaa kanneen akka sa’a, re’ee, hoolaa, farad, gaangoo, harree, lukkuu (andaaqqoo), fi kanneen fakkatan bal’inaan horsiisu. Lafti Oromiyaa midhaan gosa hedduu kaneen akka xaafii, boqqolloo, garbuu, atarii, baaqilaa, bisingaa, akkasumas buna, jimaa fi kkf magarsa.
Oromiyaan, lageen, haroowwan, gaarreewwanii fi bosona maqaa dhawaman baayyee qabdi. Lageen heedduun har’a kibba-bahaa Afrikaa keessatti argaman keessaa irra guddaan isaanii Oromiyaa keessaa kan maddanii dha. Isaan kana keessaa maqaa dhahuufis Haroo Xaanaa irraa ka’ee biyya Oromiyaa baayyee kutee darbuun Sudan erga ga’een booda Gurraacha Abbayya (Blue Nile) jedhamee kan beekamu Abbaya ykn Mormor. Dachee Oromiyaa keessaa kanneen maddan laggeen Waabee fi Gannaalee, laggeen xixiqqoo baayyee ofitti dabaluun lafa Oromoo keessa darbanii Sumaaliyaaf wabii jireenyaa kan ta’an, akkasumas handhuura Oromiyaa Jibaatii fi Macca keessaa ka’uun hundee dinagdee fi wabii jireenya impaayera Ethiopia kan ta’e Awwaashi laggeen Oromiyaa warra maqaan dhahaman keessatti argamu.
Haroowwan Oromiyaa keessaa maddan hedduu keessaa, Shaalaa, Bushooftuu, Qooqaa, Laangaanoo, Laaqii Danbal, Fincawaa fi haroowwan Haaroomaayaa maqaa dhahuun ni danda’ama. Fincawa, Gilgel Gibee fi MalkaaWaakkennaan humna ibsaa (electricity) Empayera Ethiopia utubanii kan qabanii jiraniidha.
Oromiyaan gaarren gurduddoos ni qabdi. Isaan keessaa kutaa Arsii keessatti kan argaman Kaarraa, Enkelloon, dhiha Oromiyaatti kan argamu Tulluu Walal, baha Oromiyaatti kan argamu Mul’ataa, akkasumas giddu-galeessa Oromiyaatti kan argamu Baddaa Roggee maqaa dhahuun ni dandahama. Kana malees Oromiyaan lafa daawwatootta harkisuun galii maddisiisuu danda’an baayyee qabdi.
Oromiyaan biyya ballee qabeenya olitti ibsamee ofkeessatti qabduu dha. Oromoonni qabeenya uumamaa kana dhimma itti bahuun mala-jireenyaa adda addaa geggeefataa jiratu. Harki guddeessi ummata Oromoo qonnaan, horii horsiisuu dabalatee, jiraatu.
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Ergaa Qe'ee
Fuulli kun bakka dhimma Oromia fi Oromummaa irratti haala bilisa taheen yaada wal jijjirruu fi marihanuu dha. Yaada gorsaas tahee yaddoo dhibdee Oromia fi Oromummaa irratti qabdu kabajaan simannee siif keessumsiifna. Irra caalaa garuu dandeettii afaan Oromoo barreessuu horachuuf toora kanaan yaada wal-jijjiruu kan fedhu hundaaf ulaa banuun fedha. Ani gama kiyyaan hiree kanatti dhimma bahuun qabxiilee Oromia fi Oromummaa irratti rarra’an irratti tokko lama jechuuun fedha. Akeeki koos, orma caala hubannaa fi ejjennaa tan mata koo of –qoruu fedheen. Ormis utuu akkas yaalee, fuula kana akkasumas marsaalee Oromoo biro bilchinaa fi ogummaan dhimma itii baane humnaa fi qabeenya (yeroo fi dandeettii dabalatee) waan biyyaaf faayidaa qabu tokkorra oolchuu dandeenya jedheen yaada. Kanaafuu, ofirraa eegaluu kooti. Harraa eegalee, barruu adda addaan fuula kanarratti dhiheessuu yaala.
Barruuleen dhuhaachuu malan qabxii adda addaa irratti kan xiyyeeffatan yeroo tahu, waliigalatti afaan Oromoo akka diriirfatuuf gahee akka nam-tokketti bahuun narra jirun raawwachuuf carraqa.
Tole, yeroo kee fudhattee hanga kana fuula kana doowwachuu keef hedduu galatoom. Yaada qabdus asumaan yoo lafa nuuf keessa galatni kee walabummaa dha jednna.
Alamu. Yaad karaa Oromia2008@gmail.com naa erguu dandeessa


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text: 1GODAI Muusa hagaadan yaagiis; "Ba; Gibxxe kawuwaakko baada, 'GODAI, Ibraawetu Xoossai nena, "Eti taayyo goinnana mala ta asaa yedda" yaagees. 2Neeni yeddennan ixxada, eta oiqqa uttiyaabaa gidikko, 3taani deriyan de7iya ne mehiyaa bolli, paratu bolli, haretu bolli, gaameelatu bolli, miizzatu bolli, dorssatu bollinne deeshshatu bolli hanttaara boshaa yeggana. 4SHin taani GODAI Israa7eela mehetu gidduwaaninne Gibxxetu mehetu gidduwan zagaa medhdhana. Israa7eelatu mehiyaappe issoinne haiqqenna' yaaga" yaagiis. 5GODAI wodiyaa keeridi, "Taani wontto hagaa ha biittaa bollan oottana" yaagiis. 6Yaagidi wonttetta gallassi GODAI hegaa oottiis. Gibxxe asaa mehe ubbai haiqqiis; shin Israa7eela asaa mehiyaappe issoinne haiqqibeenna. 7Kawoi ha yohuwaa paaccanau asa kiittidi, Israa7eelatu mehiyaappe, harai atto, issoinne haiqqibeennaagaa eriis. Gidikkonne kawuwaa wozanai dammidosaappe simmennan ixxin, asaa yeddennan diggiis. 8GODAI hegaappe guyyiyan, Muusanne Aaroona, "Intte kushiyaa kunttidi coociyaappe bidinttaa kuuccite; kuuccidi Muusee kawoi xeellishin, hegaa pude carkkuwau laalo; 9hegee Gibxxe biitta ubbaa bolli liiqo buhe gidana; Gibxxe biitta ubban asaa bollinne mehiyaa bolli giiyyiya merkkoi wodhdhana" yaagiis. 10Yaagin eti coociyaappe bidinttaa ekkidi, kawuwaa sinttan eqqidosona; Muusee hegaa pude carkkuwan laalin, asaa bollinne mehiyaa bolli giiyiya merkkoi wodhdhi bayiis. 11SHareechchotikka eta bollinne Gibxxe asaa ubbaa bolli wodhdhida merkkoi esuwaa diggin, Muuse sinttan eqqanau danddayibookkona. 12SHin GODAI Muusessi giidoogaadankka, kawuwaa wozanaa dammissido gishshau, Muuseenne Aarooni yootiyoogaa kawoi siyennan ixxiis. 13Hegaappe guyyiyan GODAI Muusa, "Guuran denddada baada, kawuwaara gaitta; gaittada a, 'GODAI, Ibraawetu Xoossai nena, "Taayyo goinnana mala ta asaa yedda. 14Hinna xayikko, ne bolli, ne sunttatu bollinne ne asaa bolli ta boshaayyo de7iya kumetta wolqqaa taani kiittana; biittan sa7an ta mali bainnaagaa neeni hegan erana. 15Taani hannoode ta kushiyaa yeddada, nenanne ne asaa boshan ha sa7aa bollappe mulluccu oottargganashin. 16Taani nena ta wolqqaa bessanaunne ta sunttai sa7a ubbaa bollan odettanau, hegau taani nena paxa wottaas. 17Neeni ha77ikka otorettada, ta asaa yeddennan ixxadasa. 18Hegaa gishshau, taani wontto hannoode Gibxxee Gibxxe gidoosappe hachchi gakkanaassi mulekka wodhdhi erenna, keehippe gita shachchaa yeggana. 19Ha77i neeni ne mehiyaanne gaden neeyyo de7iyaabaa ubbaa eesuwan soo gelissanaadan azaza; aissi giikko, soo geliichchennan biron gaden de7iya asa ubbaa bollinne mehe ubbaa bolli shachchai wodhdhana; wodhdhin eti haiqqana" yaagees' yaaga" yaagiis. 20Kawuwaa sunttatuppe GODAA qaalaayyo yayyidaageeti bantta ailletanne bantta mehiyaa eesotidi soo gelissidosona. 21SHin GODAA qaalaa karidaageeti bantta ailletanne bantta mehiyaa gaden aggi bayidosona. 22Hegaappe guyyiyan GODAI Muusa, "Gibxxe biitta ubbaa bollan: asa bolli, mehiyaa bollinne Gibxxe goshshatun dicciyaabaa ubbaa bolli shachchai wodhdhanaadan, ne kushiyaa saluwaa dentta" yaagiis. 23Muusee ba gatimaa saluwaa zaaridi denttido wode, GODAI dadaanne shachchaa yeddiis; wolqqanttainne duge sa7au wolqqammiis. GODAI Gibxxe biittan shachchaa yaati bukissiis. 24SHachchai wodhdhiis; wolqqanttai yaanne haanne wolqqammiis; Gibxxe biittan kawoi kawotoosappe doommin, Gibxxe biitta ubban wodhdhida shachcha ubbaappe hegee aadhdhiya iita shachcha. 25He shachchai Gibxxe biitta ubban gaden de7iya ubbabaa, asaakka mehiyaakka shociis; gaden mokkidabaa ubbaa duge zaaridi diippiis; mitta ubbaa mentterettiis. 26SHachchi wodhdhibeenna biitti Israa7eelati uttido Goshena biittaa xalaala. 27Kawoi kiittidi Muusanne Aaroona xeesissiis; xeesissidi, "Ha77i simmi, taani nagaraa oottaas; GODAI tumanchcha; taaninne ta asai mooranchcha. 28Nuuyyo dadainne shachchai darido gishshau, GODAA woossite. Taani inttena yeddana; simmi hagaappe sinttan intte hagan takkekketa" yaagiis. 29Muusee a, "Taani ha katamaappe kiyido wode, taani woossanau ta kushiyaa GODAAKKO miccana; yaatobare dadai aggana; qassi shachchaa worettainne attana; sa7ai GODAABAA gidiyoogaa neeni hegan erana. 30SHin neeninne ne sunttati GODAU Xoossau ha77inne yayyennaagaa taani erais" yaagiis. 31Talbbai ciyyido gishshaunne banggai tiyattido gishshau, talbbainne banggai shachchan bayidosona. 32SHin gistteenne qambbarai ka77iyo wodee biroona gidido gishshau, eti shachchan bayibookkona. 33Hegaappe guyyiyan Muusee kawuwaa achchappe denddidi, katamaappe gaxaa kiyiis. Kiyidi ba kushiyaa GODAAKKO micciis; yaatin dadainne shachchai caggiis; iraikka biittaa bollan duge tigettiyoogee eqqiis. 34SHin kawoi irai, shachchainne dadai aggidoogaa be7ido wode zaaridikka nagaraa oottiis; ikka a sunttatikka bantta wozanaa dammissidosona. 35GODAI Muuse doonan haasayidoogaadankka kawuwaa wozanai dammin, Israa7eelata i yeddennan ixxiis.

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text: 1Daawita aawaa Isseya zaree mittaa durumaa mala gidana; durumai aaciyoogaadan, Daawita zaretu giddoppe marai (issi kawoi) kiyana. 2GODAA Ayyaanai, aadhdhida eratettaanne akeekaa Ayyaanai, zoriyaanne wolqqaa Ayyaanai, eratettaanne GODAAYYO yayyiyo Ayyaanai a bolli shemppana. 3GODAAYYO yayyiyoogan i ufaittees; ba aifee be7idoban coo pirddenna; woikko ba haittai siyidoban coo kuuyenna. 4SHin hiyyeesatuyyo i xilluwan pirddana; sa7an de7iya metootanchchatu yohuwaakka i suuretettan kuuyana. I ba inxxarssaa gatiman sa7aa shocana; ba doonaa shemppuwan iitata worana. 5Xillotettai a xeessau dancco gidana; ammanettiyoogeekka a miyyiyau qabatto gidana. 6Wanggireelloi dorssa maraara issippe de7ana; maaheekka deeshsha maraara issippe zin77ana; miizzaa maraara, gaammuwaa maraaranne daddaruwaara issippe heemettana; guutta na7i eta heemmana. 7Miizziyaanne beeriyaa geetettiya do7ai issippe maana; eta maratikka issippe zin77ana; gaammoi booraadan utulaa maana. 8Xammiya na7i shooshshaa ollan kaa7ana; xanttaa duuxxida na7i woriya shooshshaa ollan ba kushiyaa yeddana. 9Ta geeshsha deriyan ooninne qohettenna, woikko bayenna; aissi giikko, abbai haattan kumiyoogaadan, sa7ai GODAA eriyoogan kumana. 10He gallassi Isseya zaree asaayyo malaata gididi eqqana; eqqin kawotetta ubbai a koyana; i de7iyo sohoikka bonchchettana. 11He gallassi Godai ba asaa atettaa Asooreppe, Gibxxeppe, Patiroosappe, Toophphiyaappe, Elaamappe, Baabilooneppe, Hamaatappenne abbaa doonan de7iya biittatuppe naa77anttuwaakka zaaridi ekkanau ba kushiyaa yeddana. 12Kawotettatussi malaataa i xoqqu oottidi denttana; Israa7eelappe laalettidaageeta issippe gattana; Yihudaappe piskki giidaageetakka sa7aa oiddu zooziyaappe i shiishshana. 13Hegaappe guyyiyan, Efireema qanaatee appe shaahettana; qassi Yihudaa waissiyaageetikka xoqoletti xayana. Efireemi Yihudaa qanaatenna; Yihudaikka Efireema waissenna. 14Eti arggo baggan de7iya Pilisxxeema biittaa bolli paallidi wodhdhana; arshsho baggan de7iya asaakka eti issippe bonqqana. Eti Eedooma bollinne Moo7aaba bolli bantta kushiyaa wottana; Amoonatikka etau azazettana. 15GODAI Gibxxe miyyiyan de7iya Zo7o Abbaa muleera melissana; ba laxiya carkkuwaara ba kushiyaa Efiraaxiisa SHaafaa bolli wuxaawuxana. Yaatidi asai mela sohuwaara pinnana mala, laappun qeeri shaafa kessidi shocana. 16Israa7eela asai Gibxxe biittaappe kiyiyo wode ogee de7idoogaadan, a asaappe attida atettatussi Asoore biittaappe kiyiyo ogee de7ana.


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Categories: Afaan Oromoo, Fincila Diddaa Gabrummaa (FDG) Oromiyaa Tags:
Egypt signs up to Ethiopian Nile dam, citing trust
March 23, 2015, Khartoum (AFP) – Egypt, Ethiopia and Sudan Monday agreed a preliminary deal on a controversial dam project that Cairo feared would reduce its share of vital waters from the Nile.
The leaders of Egypt, Ethiopia and Sudan all gathered in Khartoum to sign the agreement of principles on Ethiopia’s Grand Renaissance Dam project.
“I confirm the construction of the Renaissance Dam will not cause any damage to our three states and especially to the Egyptian people,” Ethiopian Prime Minister Hailemariam Desalegn said at the signing ceremony.
Egypt, heavily reliant for millennia on the Nile for agriculture and drinking water, feared that the Grand Renaissance Dam would decrease its water supply. Read more…
Oromoon karaa nagaatiin qabsaayee bilisummaa argachuu hin danda’u
Abdii Boruutiin | Bitootessa 23, 2015
Mirga namummaa kabajjiisuufis ta’ee bilisummaa dhaban deebisanii argachuuf qabsoon karaa nagaatiin godhamu filannoo (option) gaarii akka ta’u kun dhugaa waliigalaa ti. Haa ta’u malee, biyya akka impaayara Itoophiyaa, kan dhiiga fi lafee ilmaan namaatiin ijaaramtee; mana hidhaa sabootaa taate; kan lubbuun ilmaan namaa bilaashumatti keessatti galaafatmee hafu kana keessatti, filannoon akkanaa hojjetee hin beeku; hojjechuus hin danda’u. Dhiigni ilma namaa otuu hin dhagalayin; lafeen namaa otuu hin caccabin; lubbuun lammiilee otuu hi galaafatamin karaa nagaatiin jijjiiramni impaayara sana keessatti mul’ate takkallee akka hin jirre seenaatu ragaa ta’a. Waayeen kun aadaadhuma biyyattii sanaa ta’ee jira jechuun ni danda’ama. Maarree, dhugaan lafarra jiru, kan abbaa fedheeyyuu jalaa dhokachuu hin dandeenya kana ta’ee otuu jiruu; seenaa dabrerraa barachuun dadhabamee ykn dagatamee, maaliif waan hin milkoofnerratti dandeettiin, beekumsi, qabeenyi, humni fi kana birallee dabree lubbuun namaa asirratti galaafatama?
Karaa nagaatiin qabsoofnee bilisummaa dhabne deebisnee argachuu hin dandeenyu yoon jedhu, yaada farra-nagummaa qabaadhee ykn qabsoo karaa nagaa jibbee otuu hin taane, karaan kun akka hin hojjenne; akka injifannootti nu hin geessine karaa adda addaatiin argamaa fi hubatamaa waan jiruufi. Otuu fagoo hin deemin, kan biraallee yoo dhiisne, waanuma dhiyoo kana ta’e fi ta’aas jiru akka fakkeenyaatti yoo fudhanne, karaa nagaatiin qabsaayamee keessumaayyuu ammoo Habashoota wajjin hojjetamee bilisummaa argachuun sirumaa waan danda’amu natti hin fakkaatu. Mee laalaa, erguma uummatni Oromoo fi uummattootni kibbaa gabrummaa Habashootaa jalatti kufanii kaasee hanga har’aatti, mootummaalee impaayarittii walduraa duuba dhfaa as gahan yoo ilaalle, humnaan malee tokkumtuu kan nagaan jijjiirame hin jiru. Habashootni, saboota cunqurfamoo dhiisii waliifuu nagaan jijjiirama walitti dabarsanii hin beekan. Waayeen kun ammoo hammaachaatuma deema malee wanti fooyya’u hin jiru. Read more…
ODFn Ari’un Wayyaanee ABO jabeessuufi Haaromisuufi carraa haaraya uuma
Amin Jundi | Bitootessa 23, 2015
Akkumma sab-qunnamitiilee adda addaa irraa dhagayaa jirrutti obboleeyyan keenya dhaaba haaraya ODF jedhu moggaafatanii qabsoo karaa nagayaa ummata keenya keessatti deebinee geggeesina jedhanii tattaaffii waggaa lamaafi godhan tuffii wayyaaneetiin haala qaanyessan milkaayuu dhabuun qabsaawota hundaafii qaanyii jedheen yaada. Gama birootiin ammo wayyaaneen eenyummaa isii dirretti agrsiisuun jibbaa qabsaawota oromoo fii tuffii ummata oromootiifi qabdu agarsiisuun isii carraa haaraya moora qabsaawota oromoo tokkumsuufi nuuf uumuu nidanda’a.
Yeroo dheeraa Qabsoo ABOn geggeffamu keessatti jaallan tokko tokko qabsoo karaa nagayaan geggesuun nidanda’ama jedhanii yaada qabaachaa turan dhaaba keenya qoqqooduufi laaffisuu irratti qooda maataa ufii taphatee jira. Arra garuu carraan amma uumame kun jaallan yaada kana dhiibbachuudhaan sadarkaa dhaaba maqaa biroo uummatanii motummaa kana karaa nagayaatiin dorgomuufi godhanis maqaa jijjiiratan malee akka hundumitti isaaniitu ABO ta’an bareechanii waan hubataniifi, dhaaba ABO fii qabsaawota ABO ammo akka qoreetti waan sodaataniifi obboleeyyan keenya karaa nagayaatiin qabsoofinna jedhaniifille kabajaa dhabidee tarkaanfii salphinna kana irratti raawwachuun biyya itti dhalatan keessaa ari’amuun isaanii wayyeeneen diina shakkii hinqabnne ummata oromoo ta’uu garsiisuu caalaa carraa moora tokkotti deebinee wayyaanee irratti qabsaayuu nuuf banee jira jedheen amana. Read more…
Karoora Mootummaan wayyaanee ergamtuu isaa, OPDOf, baase
Qeerroo Bilisumaa Oromoo | 22-03-2015
FDG qeerroon barattoonni Oromoo ummata hirmaachisuun gaggeessaa jiranii fi QBO gurmuu qabsaawotaa jabeeffatee fi bal’ifatee finiinaa jiruun kan dhiphate wayyaaneen jidduu kana karoora haaraa baasee ergatuu isaa OPDOtti laateera.Ergamtoonni isaa sadarkaa caasaa Gandaatii kaasanii hanga Kaabinoota Pirezdaantii naannoo Oromiyaati jedhamaniitti jirandirqama wayyaaneen itti laate kan akka galiin gahaniif gooftolii isaanitiin murtiin itti kennameera. Akka odeessa keessa sirnichaatti miliqee nu gahe kanaatti, qondaalonni OPDO magaalota Oromiyaa sirnichi akka irratti xiyyeeffataniif qopheesserra naanna’uun maqaa walgahiitin karoora wayyaanee galiin gahuuf saganteeffataniiru.
Akka kanaan dhaabni gammoojjii Tigraayitti TPLFn bu’ureeffameemurna bicuu kana aangoorra tursuuf Oromoo diinomfate kun ajaja wayyaaneerraa itti kennameen Bitootessa 6 bara 2015 irraa eegalee walitti fufiinsaan walgahii ololaaf fiigaa jira. Magaalotni Oromoyaa mootummaa wayyaanetiin irratti xiyyeeffatamuun olola OPDOn gaggeessu kanaaf filataman Adaamaa,Calanqo, Ambo,Jimma,Shaashamannee, Naqamtee fi Fiichee ta’uu odeessi nu dhaqqabe ni saaxila. Read more…
Sochii Daraggoota Oromoo Tohachuuf Shira Mootummaan Wayyaanee Maree Konfaransii Dargaggoota Oromiyaa Marroo 9ffaa Jechuun Xaxe Ilaalchisee Gabaasa Qindaahe
(Sagalee Bilisummaa Oromoo – Bitootessa 23,2015)
Sochii kabajamuu mirga abbaa biyyummaa fi bilisummaa isaaf ummanni Oromoo taasisaa jiruun muddama keessa kan seene mootummaan wayyaanee, warraaqsa diddaa gabrummaa kana dhaamsuuf lukkeelee bobbaafateen shira xaxaa fi karoora baasee fiigaa jira. Keessumaa ammoo kufaatii sirnichaa daran shaffisaa kan jiru Fincilli Diddaa Gabrummaa (FDG) qeerroon barattoonni Oromoo finiinsaa jiran, murni TPLF akka dargaggoo fi shamarran (ka’imman) Oromoo gootummaan diina dura dhaabbatanii falmataa jiran irratti akka fuulleffatu dirqe. Kanaafis ragaa kan tahu sirni abbaa irree wayyaanee sochii qeerroo barattoota Oromoo tohannaa isaa jalaa bahaa jiru maqaa MAREE KONFARANSII jedhuun walitti qabuun itti ololee of cinaa hiriirsuuf sagantaa baafatee jiraachuu ragaan bal’aan harka keenya gahe ni addeessa.
Maalummaa sagantaa maree baanamu kanaa fi akeeka wayyaaneen “Maree Konfaransii Dagaggoota Oromiyaa Marroo 9ffaa baanuun galiin gahuu akeekkate walumaagalattis icitii karoora wayyaaneen dargaggootaaf baaste kana duuba jiru qabiyyee sagantichaa ragaa harka keenya gaherraa tuttuquudhaan haa ilaallu. Read more…
Addis Ababa residents line up for cooking oil and sugar
Ethiopians line up, in endless rows, for sugar, salt and cooking oil, while belligerent Woyaane regime is busy bombing Eritrean mines. Does this action indicate an attempt of deflection from internal crises? Have your say!
Ethiopian jets attack Canadian gold mine in Eritrea
March 22, 2015 (Mining) — Ethiopian jets have bombed the Bisha gold mine in Eritrea, that is majority-owned by Vancouver-based mining company Nevsun Resources (NYSE:NSU, TSX:NSU), according to media reports from the East African region on Saturday.
Tigrai Online, an Ethiopian daily news site, confirmed an earlier report from a Sudanese newspaper, Al-Sahafa, that the Ethiopian air force dropped bombs on the Bisha gold mine, located 150 kilometres west of Asmara, along with the Eritrean military depot at Mai Edaga. The bombing campaigns reportedly took place on Friday in two separate attacks.
“The Bisha gold mine … is on fire and a huge fire and smoke can be seen from far away,” according to Tigrai Online. Read more…
The Statue of Bakhar Waaree Rises at Calanqoo; Bakhar Waaree, Commander of the Raba Dori (Oromo Politico-Military Organ) During Menelik’s Invasion of Eastern Oromia
March 22, 2015 (Gadaa.com) — The Calanqoo Massacre Memorial Monument was inaugurated on March 21, 2015, in the presence of thousands of attendants. Read more…
“NAMNI AKKA FEDHU DHABE AKKA HIN FEENE TAHA!” JA’A WARRI BIYYA KEENYAA HOGGAA MAAKMAAKAN…
Sirkannaan Ahmed | Bitootessa 22, 2015
“Aak..! Ja’an malee waan tufan, makmaakan malee waan himan..!” jachuun Oromoodha waa baayyee mul’isa. Aniis dubbii tiyya maakmaaksaan jalqabuun kiyya maakmaaksa isinii himuuf yookaa isin barsiisuuf miti. “Waatoo jala waatu jira.” ja’anii mitiiree? Waa malee manni hin aaru, aniis waa malee hin maakmaakne jechuu kiyya. Dhiifama! Dubbiitu naan bade malee Salaamtaas hin daganne; Ashamaa! harka fuune akkam jirtan? Isin haa gahu salaamanni kiyya ilmaan Oromoo hunda bakkuma jirtanitti. Ani yaada dhimma saba kootii kan amma amma sammuu koo keessa deddeebi’ee boqonnaa naaf waakkatu malee, nagayaan jira.
Dubbiin maakmaaksaan jalqabde tun eessaaf deemti jattanii xumura barruu tanaa irra gahuuf akii sardamuun keessan hin oolu. Garuu, dubbichi oduu qammante taatullee amma haareyatti waan finiinseetu jira. Inniis dhimma waggaa lama dura xuxxisaan isii dhagahamuun gurraaf qalbii ilmaan Oromoo mara keessa marmaaraa turte takkaatu qabatamaan dhoohee; guyyoota lameen dabre kana mata duree haasawaa taahuun, gurra ol galuu fi gad galu keessa wacaa turtee fi xiqqaa guddaan afaanii qabaachaa turee dha. Jechi san guyyaan gochatti jijjiiramee arginu yoom tahinna? Tan jattu namuu if gaafachaa tureeti, arra qabatamaan hojitti fassaramuun isaa hin oolle. Haalli isaa garii ajaa’ibsiisee, kaan gaddisiisee, hanga tokko gammachiisuus, aniis yaanni keessa kootti dhimmisee akkaan ilaalcha dhunfaa kootii isiniin gahuuf na dirqisiise. Dhimmichiis gara biyyaatti galuu ADO (Adda Dimokraatawaa Oromoo) ykn ODF ti. Mee aniis eessarraa jalqabee essatti akkaan goolabuuf na rakkisullee, waan sammuu kootti dhagayame walitti cunfeen, gabaabsee akka armaan gadiitti jabaa isiniin jechuuf yaale. Dubbisa gaarii. Read more…
The origin of ethnic politics in Ethiopia
By Leenco Lata
March 21, 2015 (The Etiopian Reporter – Pro Woyyaane government website) — Controversy has been dogging the policy of structuring Ethiopia as a multinational federation ever since it was publicly aired almost twenty- five years ago.
There are those who vociferously and persistently condemn the Ethiopian Peoples’ Revolutionary Democratic Front (EPRDF) leaders for introducing the politicization of ethnicity by embracing this policy. On the other hand, there are those who like wise consistently commend EPRDF leaders for the same reason. However, putting the adoption of this policy in an historical perspective would prove that both stands are wrong.
The erroneousness of the stand of both those who commend and those who condemn EPRDF leaders for structuring Ethiopia as a multinational federation becomes easily explicable by recalling the famous statement by Marx that “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.” It is the circumstance prevailing when EPRDF leaders came to power that rendered structuring Ethiopia as multinational federation inescapable and not their alleged noble or ignoble intensions. Read more…
Hamma hin jirree bookkisa dullacha; Oldie’s bellow of no significance
By Ibsaa Guutamaa | March 21, 2015
Ethiopian Oromo Rebel Group Founder Returns to Domestic Politics
By William Davison
March 20, 2015(Bloomberg) — A founder of a banned self-determination movement for Ethiopia’s most populous ethnic group, the Oromo, returned to the Horn of Africa nation to try and re-enter democratic politics, a spokesman for his splinter group said.
Oromo Democratic Front President Leenco Lata arrived in the Ethiopian capital, Addis Ababa, on Thursday, Lencho Bati, a spokesman for the group, said in an e-mailed response to questions. The group held inconclusive talks with Ethiopian officials over the past two years, Beyan Asoba, the head of the U.S.-based ODF’s foreign relations department, said in a separate e-mailed statement. Leenco began the Oromo Liberation Front in 1973 before leaving to join the ODF in 2013.
“We accept the current constitution and want to participate in peaceful political struggle,” Lencho said. The former OLF leaders left the organization and created the ODF “because we currently do not believe in the secession of Oromia and armed struggle,” he said. Read more…


text: 1Ara +makeemwaay nee kurubta keey kiyēē kinyōōr :kuuko Abraam? 2Nto kichurtaat :Abraam ām ng'aleek chēē kiyey nto kiboonto kiyēē king'āsēē keey, nteenee mēēbērē ām taayeetaab Yēyiin. 3Mwooyē :siruutēk kule "Kiiyēnchi :Abraam kiyēē kimwooyē Yēyiin. Ām yooto nanyuun kuchamta :Yēyiin kule chii nyēē churtaat." 4Yoo kābirto :chii nkuruukyii mēēbērē /kēērōōbchinē kiyēē kāākuyēyiisyēē nteenee /kiikoochinē kuuyu yemaat /kiikoochi. 5Yēyiin nyēē yēyē kuchurta :choo choolwookēnootiin. Māchāmtooy :inee kule churtaat chiito kuuyu yēyē kiy nteenee chāmtooy nyoo iyēnchinē inee. 6Kiiboor mbo :Tāwuti kule ibēruuroot chiito, kuuyu chāmtooy :Yēyiin kule churtaat :chiichoo yoo iyēnchinē inee āmēēbērē ām kiyēē yēyē :chiichooto. 7Mwooyē kule, "Ibēruurootiin :biiko choo /kōōkēēnyōōchi kaat ām miyootyēēt nyoo kōboonto /ānkēēmētoochi ng'ōōkisto nyoo kikiikuyey. 8Ibēruuroot :chii nyoo kōōkōōbuuktoochi :Mokoryoontēēt ng'ōōkiswookikyii." 9Ara mākōōbēruur :Yēyiin Yuutayeek nkityō choo imurootānootiin āmēēbērē biiko choo ma Yuutayeek? Kātākēēmwooyē kule /kikeechamta Abraam kule churtaat kuuyu kiikoosēē keey Yēyiin. 10/Kikēēchāmtooy āyu Abraam kule churtaat? Ara yoo kitākutoombo /kiimuraatan nto yoo /kikiikiimuraatan? Kubooyiit man ki yoo kitoombo /kiimuraatan. 11/Kikiimuraatan baateey kuyēk kiy nyēē /kākiikiimēē churtaayeet nyoo kikiikusimkunyōōr kuuyu, kiikoosēē keey Yēyiin ku /manaakiimuraatan. Kunyoo, Abraam nyēē kwaaniitaab biiko tukul choo ikoosēē keey Yēyiin ānkoo choo /manaakiimuraatan sukung'eet /keechamta nkicheek kule churtootiin. 12Inee mbo subak nyēē kwaaniitaab choo /kiimurootānē āmēēbērē /kiimurootānē baateey nteenee ikoosēē keey Yēyiin kuu wōloo kiyēytooy :kuuko Abraam ku /manaakiimuraatan. 13Kikuurtoochi :Yēyiin Abraam āk muchōkōrōōnikyii kule mākurōōbchi kōōrēēt. Mēēbērē kikuurtoochinē ng'aleechaa kuuyu kirubē kiruutēk nteenee kikuurtoochi kuuyu kiikoosēē keey inee ku chii nyēē churtaat. 14Nto /kēērōōbchinē kiy biiko kuuyu rubē kiruutēk, nto ki buch kookaasee keey Yēyiin ānku nto /kikiibootē kiyoo kiikukuurtoochi :Yēyiin bichoo. 15Yēyē :kiruutēk kōōng'woonchi :Yēyiin biiko. Nto kimāmii :kiruutēk nto māmii kiyēē /kēēmwooyē kule kā-iri :chii kiruut. 16Kuurtoochinē :Yēyiin chii nyoo ikoosēē keey inee kule mākōōbēruur kuuyu chāmē chiichoo, āmēēbērē kuuyu rubē kiruutēk. Kunyoo, nyōōru :biiko tukul choo lōkōkaab Abraam bēruroo, āmēēbērē choo miitē ng'wēnyuutaab kiruutēk baateey, nteenee ānkoo nkicheek choo ikoosēē keey Yēyiin kuu Abraam nyoo baaba :acheek tukul. 17Yoo kimwoochinē :Yēyiin Abraam kule, "Kaayeyiing' iyēku kwaaniitaab bōrōryōōsyēk chēē chaang'" kiiyēnchi :Abraam ng'aleechaa ām taayeetaab Yēyiin nyoo ikoochinē soboonto choo kiikubēk ānkuyēyē tukuuk choo kimāmii kutook yoo kang'alaal. 18Kiiyēnchi :Abraam ānkōōkēnēē keey Yēyiin ānkoo kiwuu nyēē kimēēmuuchāktōōs :kiyēē /kikēēkuurtoochinē. Yooto chākuyēk :inee kwaaniitaab bōrōryōōsyēk chēē chaang' kuu yoo kimwoochinē :Yēyiin kule, "Tēē chooto lēēkōōk chēē makukwaanee mooyēēng'uung'." 19Ānkoo kut kikiikuyoosiit nyēē kikiikubēk kuuyu, kimāchē kuriichē kēnyiisyēk bokol ankiikung'et :yyoot Saara, mānāānyēbēt :Abraam. Kitas taay kookaasee keey Yēyiin. 20Nto yooto tukul, manaatay kōōyēnchi Yēyiin kurubta keey āk kiyēē kikiikukuurtoochi. Kititir :inee kookaasee keey Yēyiin ānkōōtōrōōr 21kuchāmchiintōōs kule tinyē man :Yēyiin kāāmuukēywēēk kuyey kiyēē kiikukuurtoochi inee. 22Ng'ālyoontooniitēnyi nyēē kiyey "kuchamta :Yēyiin Abraam kule chii nyēē churtaat." 23Ng'aleechu mwooyē kule "kuchamta :Yēyiin Abraam" mēēbērē /kikēēsirē kubo inee baateey 24nteenee kikēēsirē kubo nkacheek choo makuchamteech :Yēyiin kule kēēchurtootiin kuuyu, kiikoosēē keey inee nyoo kiing'ēētēē Mokoryoontēēnyoo Yēēsu meet. 25Yēēsu nyoo /kikiikooytooy kume kubo ng'ōōkiswookikyoo /ankiing'eetee meet sikeechurte ām taayeetaab Yēyiin.


text: 1Yesuusi ha timirttiya ubbaa wurssida wode ba tamaaretakko, 2"Nam77u gallasappe guye, Paasika Baale bonchchiya gallas gideyssa ereeta. He gallas Asa Na7ay masqaliya bolla kaqettanaw asa kushen aadhdhi imettana" yaagis. 3He wode kahine halaqatinne cimati, Qayyaafa giya kahine halaqaa keethan shiiqidi, 4asi eronna Yesuusa oykkidi, wodhanaw maqettidosona. 5Shin entti, "Asay ooshshi kessonna mela gidi, Paasika bonchchiya gallas hessa oothoko" yaagidosona. 6Yesuusi Bitaaniya kataman baro harggida Simoona son de7ees. 7Yesuusi imatuwa bolla de7ishin issi maccasiya albasxiroose philqqaaxe kumetha daro al77o shitto ekka yada Yesuusa huu7en tigasu. 8Shin Yesuusa tamaareti hessa be7idi hanqettidi, "Ha shittoy coo iitey aybisse? 9Ha shittoy al77o gaten bayzettidi, miishey manqotas imettanaw dandda7ettees" yaagidosona. 10Yesuusi entti geyssa eridi, enttako, "Ha maccasiw ays waaysetii? Iya taw lo77obaa oothasu. 11Manqoti ubba wode hinttera daana. Shin taani hinttera ubba wode de7ikke. 12Iya ha shittuwa ta bolla tigidayssi tana mooganaw giigisanaassa. 13Taani hinttew tuma odays; biitta ubban ha Wonggelay sabbakettiya bessan awunkka, asay iyo hassayana mela iya oothidayssi odettana" yaagis. 14He wode tammanne nam77u Yesuusa tamaaretappe issoy, Asqoroota Yihuda geetetteyssi kahine halaqatakko, 15bidi, "Taani hinttew Yesuusa aatha immiko, hintte taw ay immanee?" yaagidi entta oychchis. Entti zorettidi hasttamu bira santime immidosona. 16Hessafe guye, Yihudi Yesuusa aathidi immanaw injjetiya wode wochchees. 17Uytha Baale bonchchiya koyro gallas, Yesuusa tamaareti iyaakko yidi, "Paasika bonchchiya gallas neeni maana kathi nuuni awun giigisino?" yaagidosona. 18Yesuusi enttako, "Kataman de7iya addiyako bidi, 'Asttamaarey, taw wodey gakkida gisho ta tamaaretara Paasika bonchchiya gallasa ne son aathana yaagees' yaagite" yaagis. 19Iya tamaareti Yesuusi banttana kiittidayssada oothidi, Paasika Baale gallas maana kathaa giigisidosona. 20Sa7ay omarssiya wode Yesuusi tammanne nam77u hawaaretara kathi maanaw uttis. 21Entti miishin, Yesuusi enttako, "Taani hinttew tuma odays; hinttefe issi uray tana aathidi immana" yaagis. 22Entti daro dagammidi, huu7en huu7en, "Godaw, tuma taneshsha?" gidi iya oychchidosona. 23Yesuusi zaaridi, "Ba kushiya taara issife shaatiyan yeddeyssi I tana aathidi immana. 24Asa Na7ay, Xoossaa qaalan iyaw xaafettidayssada hayqqana. Shin Asa Na7aa aathidi immiya uraa ayye; he uray yelettonna attidaakko iyaw lo77oshin" yaagis. 25Iya aathi immanaw de7iya Yihudi zaaridi, "Asttamaariyaw, neeni gey taneyye?" yaagis. Yesuusi zaaridi, "Neeni ne huu7en gadasa" yaagis. 26Entti mishin, Yesuusi uythaa ekkidi Xoossaa galatis. He uythaa menthidi ba tamaaretas immidi, "He7ite, miite, hayssi ta ashuwa" yaagis. 27Xuu7aa ekkidi, Xoossaa galatis. Enttaw immidi, "Ubbay hayssafe uyite. 28Hayssi daro asaa nagaray atto geetettana mela gukkiya ta suuthaa. Ha suuthay Xoossay hinttera geliya caaquwa mintheyssa. 29Shin taani hinttew odays; taani ta Aawa kawotethan ooratha woyne ushshaa hinttera uyana gallasa gakkanaw nam77antho ha woyne ushshaa uyikke" yaagis. 30Galata mazmure yexxidayssafe guye Shamaho Deriya bidosona. 31He wode Yesuusi enttako, "'Xoossay henthanchchuwa shocana dorssatikka laalettana' geetettidi Xoossa qaalan xaafettidayssa mela hachchi qamma hintte ubbay tana aggidi baqatana. 32Shin taani hayqoppe denddidaappe guye hinttefe sinthatada Galiila baana" yaagis. 33Phexiroosi zaaridi, "Entti ubbay nena aggidi baqatikkoka, taani nena aggike" yaagis. 34Yesuusi Phexiroosakko, "Taani new tuma odays; hachchi qamma kuttoy waassanaappe sinthe neeni tana heedzu toho kaddana" yaagis. 35Phexiroosi zaaridi, "Taani neera issife hayqoppe attin nena ubbaka kaddike" yaagis. Hankko iya tamaareti ubbayka hessada gidosona. 36Yaatidi, Yesuusi ba tamaaretara Geetesemaane giya bessaa bidi, enttako, "Taani hini bada Xoossaa woossashshana, hintte hayssan uttite" yaagis. 37Phexiroosanne Zabdiyoosa nayta nam77ata baara ekki bidi daro azzanonne un77etethi doomis. 38Qassika enttako, "Taani hayqos gathiya un77a un77ettas. Hayssan taara gam77itenne minnidi naagite" yaagis. 39Guuthi sinthe bidi biittan gufannidi, "Ta Aawaw, dandda7ettiyaba gidikko ha waaye xuu7aa taappe digga. Shin ne sheney hanoppe attin ta sheney hanoppo" yaagidi Xoossaa woossis. 40Yesuusi ba tamaaretakko simmi yidi entti dhiskkidashin demmis. Phexiroosakko, "Hintte issi saatekkonne dhiskkonna taara minnanaw dandda7ibeekketii? 41Paacen hintte gelonna mela barkkidi naagitenne Xoossaa woossite. Hinttew lo77o amoy de7ees, shin hintte daaburanchcho asi" yaagis. 42Yesuusi qassi nam77antho bidi, "Ta Aawaw, taani ha waaye xuu7appe uyonna de7ashe aadhdhanaw dandda7ettonnabaa gidikko ne sheney hano" yaagidi Xoossaa woossis. 43Qassika simmi yaa wode iya tamaareta ayfiyaa dhiskkoy goozin, zin77idashin demmis. 44Qassika entta aggi bidi, kase qaalaa zaari heedzantho woossis. 45Hessafe guye, ba tamaaretakko yidi, "Ha77i gakkanaw dhiskkeetinne shemppetii? Hekko, Asa Na7ay, nagaranchchota kushen aadhdhi imettiya saatey gakkis. 46Denddidi yedhdhite, tana aathidi immeyssi hayssish gakkis" yaagis. 47Yesuusi buroo hessa haasayishin, tammanne nam77u tamaaretappe issoy, Yihudi gakki wodhdhis. Kahine halaqatinne deriya cimati kiitida daro asati mashshenne xam77a oykkidi iyara issife yidosona. 48Yesuusa aathi immiya Yihudi he daro asaakko, "Taani yeereyssi hintte koyeyssi iya, iya oykkite" yaagidi malla immi wothis. 49Iirakka Yesuusakko shiiqidi, "Asttamaariyaw, saro de7ay" yaagidi iya yeeris. 50Yesuusi iyakko, "Ta laggiyaw, neeni oothanabaa ootha agga" yaagis. Hessafe guye, shiiqidi, Yesuusa oykkidosona. 51Yesuusara de7eyssatappe issoy ba mashsha shoddidi kahine halaqaa aylliya shocidi, iya haythaa qanxidi yeggis. 52Shin Yesuusi, "Ne mashshaa guye shoohuwan zaara. Ays giikko, mashsha shoddiya ubbay mashshan hayqqana. 53Ta, ta Aawa woossiyako daro mukulun taybettiya kiitanchchota yeddanaw dandda7onnabaa new daanii? 54Yaatin, Xoossaa qaalan hessada hananaw bessees geetettidayssi waanidi polettanee?" yaagis. 55He saatiyan, Yesuusi he shiiqida daro asaakko, "Tana pangga oothidi oykkanaw mashshenne xam77a oykkidi yidetii? Taani Xoossa Keethan gallas gallas tamaarssashe hinttera de7iya wode tana oykkibeekketa. 56Shin hayssi ubbay hanidayssi nabeti Xoossaa qaalan xaafidayssi polettana melassa" yaagis. He wode iya tamaareti ubbay iya aggidi baqatidosona. 57Yesuusa oykkidayssati kahine halaqaa Qayyaafakko iya efidosona. Yan higge asttamaaretinne biitta cimati shiiqidi de7oosona. 58Shin Phexiroosi kahine halaqaa zabbaa gakkanaw haahon iya kaallis. Iya wurssethay shaakettana gakkanaw zabbaa gelidi naageyssatara uttis. 59Kahine halaqatinne shiiqida asa ubbay Yesuusa wodhanaw iya bolla worddo markka koyidosona. 60Daroti yidi iya bolla worddo markka markkattidosona, shin aykkoka demmibookkona. Guyeppe nam77u asati yidi, 61"Ha uray, 'Taani Xoossa Keetha laallada heedzu gallasan zaara keexanaw dandda7ays' yaagis" yaagidosona. 62Kahineta halaqay denddi eqqidi Yesuusakko, "Hayssati nena mootiya mootowas neeni zaariyabay baawe?" yaagis. 63Shin Yesuusi si77i gis. Qassika kahine halaqay, "Taani nena de7o Xoossaa sunthan oykkays; neeni Xoossaa Na7aa Kiristtoosa gidikko nuus oda" yaagis. 64Yesuusi zaaridi, "Neeni ne huu7enkka gadasa. Shin taani hinttew odays; hizappe guye, Asa Na7ay wolqqaama Xoossaa ushachcha baggan uttidashin, qassi salo shaarara yishin hintte be7ana" yaagis. 65He wode kahine halaqay daro yilotidi ba ma7uwa peedhidi, "Hayssa be7ite Xoossaa cayis! Nuna hara markka ay koshshii? I ha77i cayidayssa hintte si7ideta. 66Hintte qofay aybee?" yaagis. Enttika, "Iyaw hayqo bessees" yaagidi zaaridosona. 67Yaatin, entti iya som77on cuttidi dechchidosona. Harati iya baqqidi, 68"Kiristtoosaa! Nena dechchiday oonee? Ane nuus oda" yaagidosona. 69Phexiroosi zabban uttidashin, issi aylliya iyaakko yada, "Neenikka Galiila Yesuusara issife de7aasa" yaagasu. 70Shin I entta ubbaa sinthan he aylleko, "Neeni giyabay aybeekko taani erikke" yaagidi kaddis. 71Qassi bidi dirssaa penggeko gakkishin hara aylliya iya be7ada, yan de7iya asaakko, "Ha uray Naazirete Yesuusara de7ees" yaagasu. 72Phexiroosi nam77antho caaqqidi, "Taani he uraa erikke!" yaagis. 73Guuthu gam77ishin, yan eqqida asati Phexiroosakko yidi, "Nekka tuma enttara issife de7aasa; neeni ne haasayan erettasa" yaagidosona. 74Hessafe guye, Phexiroosi, "Taani he uraa erikke!" yaagidi, bana qanggethinne caaqo doomis. He wode iirakka kuttoy waassi aggis. 75Yesuusi iyakko, "Neeni kuttoy waassanaappe sinthe tana heedzu toho kaddana" gidayssa Phexiroosi akeekidi, kare keyidi iita yeeho yeekkis.


text:
Wallee kun kan inni dalagamee Saboota Afaan kana dhagahan maraaf yoo tahu, Qabsoo ilmi Oromoo bilisimmaa saba isaaf godhu maal akka of keessa qabu ifaana ifatti baasanii hubachiisuu, akkasumas sabni tokko jaalalaaf fedhii inni biyya isaaf qaabu, akkuma nama kamiiyyuu biyya isaaf yaaduu isaa mul’isa. – Surraa Oromiyaa (YouTube)
Credits/Tags: Ahmed Yasin, Dawite Mekonnen, Gezahegn Mamo, New Releases, Oluwaseyi D. Oyinloye, Surraa Oromiyaa
37 Responses to "New Video by Dawite Mekonnen, ኦሮሚያዊነቴን/Oromummaa"
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bareedaa
ba’ee namati tola.
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Well done!! well come back with amazing job
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Jabaadhaa jallaawwaan qabsoo itti fuufa .
hangaamuu yoo kan turtu taateelle akka galma geessu addii qabna .
Inni guddaan tokkummaa ummaata keenyaa jabeessuudha.
tokkummaan humna akkuma jedhaamu humna waliif taane QBO galmaan ga’uu qabna.
Inni guddaan dhaaloota ammaa dhaamsa jallaawwaanii galmaan ga’uu fi dhiiga fi lafee jallaawwaanii yeroo ammaa dirree keessaa addaatu gumaa baasu qabna. jallaawwaan QBO inni guddaan hoggaana warraaqaa kan QBO SOChoosu kan ummaataa fi miseensa isaatiif aboomu of keessaa maddiisiisu qabna
jabaadhaa keessaa baana
IUOf
G.GT.W .O
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I was not sure what exaclty our Daawitee was doing when he started with Amharic ashe-she gadame. Until I heard the message of course. “Oromiyawinatteen Iwaddawaallehu”. Good job Daawwittee.
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Daawite, it is rely nice job
jabaadhu!!!!!
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Wawu, Daawit you did a great! great job and an excellent performance. Keep it up, and hopefully the soon coming VCD would be timely and potentailly uprise our mass for revolt againt tyrany. Jabaadhaa, hamtuurraa hafaa, qabsoon gama hundaani dha. jarris kan gama maraan nu gabroomsani. Baay’ee bareedaa dha. Itti fufi leenca Oromoo!
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HOJII GAARII HOJJETTEE JEBAADHU ITTI FUFII
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I don’t understand why he is singing about his country in other language. Why would an Amharic speaking people, which are mostly Amhara who hate Oromia and few thousands confused Oromo, would care about Oromia. Sometimes, our so called “elite” don’t know what they are doing. Had he sings about love or other stuffs in Amharic, it wouldn’t mean much but about Oromo Land in Amharic, come on!. you don’t see Palestinian singing about Palestine in Hebrew.
I’m equally ashamed by people who are praising this disgusting song.
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afaan keetni osoo sirbtee baay’ee si irraa bareeddaa. garuu afaan warraa garboftani sirbuni kee, garboma ta’u kee agrsisaa. namoota oromoo ta’ani kani afaani amaharatni hin dubbanee galuu hin danda’uu. ar’a jaarraaa 21ffaa kanasi dukkanuma keessaa jirta fakkataa. rabbiini dukkanaa keessaa sin haa basu yaa warra walalla.
nagaati
oromiyaan ni bilisomti
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yes know we have strong obolessa in oromia who we can bonu thanks man.keep going.
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Dhugaa isaati:: Ishoo, Ishoo, Ishoo! :: : D.T.O, ‘jette, jettee’ baayyeessaa, dhugaa Oromoo dhoksaa; jiraata jiru. Dawite. M: Oromoodha, Sab-boonaadha, Qabsa’aa dha… jedhe jette… Well Done (Ishoo!).
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With due respect, I read some of the comments posted on the Dawits site. They are all legit in once minds thinking, however, one has to be able to distinguish between what is right and wrong. In my opinion, Dawit is doin the right thing. All he is doing is spreading the news in different language that he loves his Oromoness and nothing else. For example, what would be wrong if sang in English, Chinese, Indian or Japanese or as a matter of fact in Somalian. What do you thing of Ali Bira, Elemo Ali and/or Kemer yousuf who sang in Somalian in so many of their Albums….? Language is your best friend in expressing yourself in any where you go in the world. Guess how many Amharas speak Oromo language…Very few. Guess how many Oromos speak Amharic language?….very many. What does that tell you? All Dawit is doing is listen in Amharic the love I have for Oromia and no more….In directly, he is educating those who has been ignorant to Oromo race. Thank you.
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Bravo Dawite!
U are always on the top! Thanks man! Proud of you as always. I liked the segment in oromiffa more.
Keep it up man!!!!
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Freedom is that instant between when someone tells you to do something and decide how to respond. Do what you can with what you have where you are. Dawite Mokonnin you are very good at that.
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Jajabdduun nu qabatte dhugumaan Dawiteen siribuun alatti waan afaan amaaraatiin jedhaa jirullee waan beeke natti hin fakkaatu. “oromiyanateen Iwodawaalahu’ jechi qofa waayee oromummaa ibssuu hin danda’u. sirbotoota keenna irra wontti hadha eennu osoo baayyee ta’ee jiruu’Amaaraa fi Caalaa’ yeroo jennee addaan qoqoodamuun dhaabatutuu dhufa jedhee daawiteen nuu moruu isaatitti hin gadde garuu daawiteen wolaloo itti kenname sirbbuun duratti irra dedeebi’ee dubisutuu irra ture.
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good job dawiitee.it is clear message to those amharic speaking people where we stand and we are oromians before any thing else and you are always our supper star.
for langanno and buli. open your stacked mind learn how attack your enemy at thier gate before they are out there to get you. dawiite didnt sing love song in amharic, he sang about his nationality to let them know if they dont understand in afaan oromo. so you 2 guys i want see if you do .0001% of what dawiite did in his
8-10 min song.
great job dawiite
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It is wonderful “Qabsoo” Go for it
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IT IS REALY A GOOD START KEEP MOVING FORWARD DAWIT JAABADHUU GUURBA
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Langano is ignorant as his name indicates
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Thanks bro.Dawite real it is good job! if you sing in what ever language about oromo and oromia it doesn,t matter go for ward!
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mmmmm! maal akkan jedhus baay’ee nadhiba garuu dhaamsa manxasuun ammoo barbaachisaa natti fakkaata. Dawite akka tokkotti yaadichi afaan kanaa sirbuun kee gaarii natti fakkaata, gara biraatiin salphina natti fakkaata! maal jennaan amma dura dhalataan Oromoo afaan kana dirqamaan akka dubbatuuf adabbiin garaa garaa itti laatameera kanaaf beeknee itti dhimma bahuufii waan jarri jedhanii nuhamatan beekuukeenyaaf hamataa keenya akka adda baafannuuf nugargaara akkasumas namoota keenya afaan Oromoo hinbeekneef akka isaan dhagahanii gaafii eenyummaa isaanii gadifageenyaan baran taasisa. kanaaf gara kanaan hiikaan isaa waanuma dansaa natti fakkaata.
Garuu inni baadaan afaan kanaan wallisuun kee bay’ee kan na ajaa’ibu amaarroo fedhii keenyas hinqabanii afaan keenyallee akka guddatu hinfedhanii, maalumatu afaan isaaniitiin akka gargaarmnuuf sikakaase. ? garuu mee duubatti deeb’ii qalbeeffadhu. itti gaafatamummaa guddaatu sirras jiraa beeki. garuu wallistoonni gariin afaanota biraan wallisaniiru. sababbiin isaas warri afaan somaalee, arabaa, fii Engliffaa afaan keenya kana tuffii waan irraa hinqabneefi. kanaafuu mee keessa deebi’iitii ilaali
Galatoomi
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omg DAWITE MEKONEN i never ever get happy jest like today im feel like im born today im proud you im almost dieing for you i wish if you are my brother and i talke to you every day. you know what you can teach not only amhara people you can teach oure poletical leaders how to ran rhe poletics in oromo.you have brealiant minde not to compute with no body.to day im feel like you conquered 1000000 habeshas mind by your self. so i dont even have a word to say about you.oromo lets folow this guy he take us good point.bay bay
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Visionary Daawitee.Mekonnin…… To resist resistance “oromiyaawiinetee”…. good insighted meaningful liberating, enemy blinding strategicful song!
Wow! Thank you God for giving us diverse variety of Oromoo People! God is the owner of everythings!
Namni lammii isaaf hojjetu nama lammii isaa jaallatuudha!
lolli karaa hundumaan ta’u akka qabu namoonni haa hubatan!
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Thank you bro.
with this simple & single song you won hearts and minds of friends and foes alike.
I mean the ignorants take your message like a bitter medication – hopefully, they will be cured.
For those daydreamers – you made the awakening call. It is just like a THUNDER!!!
God bless you.
Wake
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I cannot agree more with what Langanno said.
Two things..
– Nationalistic Music must be sang using nations’ own language..
– Oromos don’t need to prove anything to anybody…
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I am proud of you dawite because you just tell them what i was telling them every day all my life. I grew up in Addis Ababa almost my entire friend from different Ethiopian such as Amharia and tigre they always scared about Oromo liberation front they think that we will kick them out of Oromia if we get freedom
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Langanno (the person who preached us about Palestinians above) …
Instead of expressing their nationalism in nonviolent ways, some Palestinians have been blowing themselves up and innocent civilians in broad daylight. How dare you say we should be learning from Palestinians?!
Wouldn’t it have been better for one Palestinian to learn Hebrew and advance their cause through a Hebrew song instead of blowing oneself and others just to get the message across?
Oromos have charted their own struggle; one day other freedom fighters will copy the Oromo-type freedom fighting; we have nothing to copy from Palestinians. Period!
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Dawit has done a good job more than ever. The message is clear to Amharic speakers and Oromo haiters.Dawit wanti afaan dinna kanaan erga dabarseef jaalalaa afaan isaanii osso hin ta’iin jaalala Oromoon biyya isaa tiif qabuu akka siriitii beekannii fi yoo galeef ijabaata godhannif . Kanaaf cufa the guy is simply cool and did good job.Maaloo warii qubaan deedeemtanni quba itii hinqabbiina.
Kurfaa
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How about from habashas Langanno? do we have somt thing to copy from them?
check this out and tell me if Dawite didn’t copy from them.
http://www.youtube.com/watch?v=eREw6O4YXGQ
http://www.youtube.com/watch?v=h3E5xUB1-SM
or is he working on the same project?
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dawit siribaa kanaa siribunii isaa siridhaa jedhee fudhadhaa anii maa yoo jetanii gubataa garaa kenaa kesaa jiruu akaa bekanii baribanaa yoomilee hatuu oromonii bayufii taraa kanafuu enumaa kenaa akabekanifii afanii jarii bekitunii itihimunii baredaa jedhaa anii sirbichii dhamisaa qabaa afanichaa oosoo hitanii dhamisaa isaa kesaa jiruu dhagefadhaa galatomaa
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40 years from saba to latin and the next 40 years from latin to saba! what a nice journey!
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An Earnest Call to Oromo Artists: Help Raayyaa Oromo Music Revive and Survive
It is a fact on the ground that Raayyaa Oromo are the inhabitants of the presently distant north tip of Oromia. We can leave the history of those who are further north to Raayyaa to the interested historians to study and help us know, whether they are really non-Oromo. But we are sure that the Raayyaa and the Azebuu are part and parcel of the Oromo nation, even though they seem to have lost their language, Afaan Oromo, and adopted Tigrinya or Amharinya. Their history is well recorded, at least since the late nineteenth century, at which time they were for the first time compelled by the Abyssinian war-lord, Yohannes-IV, to leave their own and learn alien culture and language.
The Raayyaa Oromo with the Yejju Oromo are the northern most groups of the Oromo people and they are part of the Wollo Oromo clan. Despite their historic resistance against the dominance, as we can read in any literature on Ethiopian history, in which the Raayyaa Oromo revolt is mentioned as the first revolt against the rulers of the Ethiopian empire as early as the late 1920’s and as the predecessor of the Bale Oromo revolt, Raayyaa Oromo’s ties with the rest of the Oromo have weakened due to years of wars in that part of the region.
To my understanding of the history of that region, the pre-Axumite inhabitants of the area were Kushites; even people around Axum were Waaqeffataa; and today we do see certain elements of these ancient traditions in the culture and music of the Abyssinians. Just as an example, the rhythm of the Tigrinya drum beat is from the rhythm of the Dibbee Qaalluu, which is still used in some Galma of Waaqeffannaa in some parts of Oromia. This same drum beat is a little bit modified and further used in the Orthodox church, the Christian denomination, which is full of many elements from the Qaalluu institution. There are many other things which do show that Raayyaa and Azebuu people were also part and parcel of the Oromo resistance against domination. We can read a summary of the resistance or that of the revolt excercised by these people in short as chronologically reported here: http://gadaa.com/oduu/2644/2010/02/28/documentary-on-the-raya-azebo-oromo-of-oromias-northernmost-territory/
I decided to write this short opinion, not to elaborate the history of Raayyaa people, but to encourage our artists to revive the music of this Oromo clan, which needs our attention at this particular moment. We have heard other parts of Wallo Afaan Oromo music with the “Amharinya rhythm”; we also heard few Afaan Oromo music with the “Soddoo Gurage rhythm, Somali rhythm, Afar rhythm, Harari rhythm, Sidama rhythm and even with Sudan rhythm”. Why not yet Afaan Oromo music with “Tigirnya rhythm”? As I said, some of us used to hear such a music of this rhythm with “Tigrinya drum beat” in some Galma of Waaqefannna in Oromia.
I would like to encourage our artisits to concentrate on Raayyaa Oromo music, in order to help this Oromo clan culturally survive. As already mentioned above, we know the Raayyaa and the Azebuu people are simply the Tigrinya-speaking clan/gosa from Wallo Oromo, who need our support to re-learn their language of origin (Afaan Oromo). So, I ask our Oromo artists to accept my call and start to develop and sing Raayyaa music with the “Tigrinya rhythm including their way of dance”. I know that the present crime done by the Weyane fascists to the Oromo and the current dominance of the Tigrean elites over the Oromo people is a very strong inhibition for we may associate the “Tigrinya rhythm” with the Tigrean colonizers. But I am almost sure that the music’s beat, melody and rhythm is not from Tigrean origin, but from Oromo’s root, from the Galma Waaqefanna in Oromia, which our forefathers used to enjoy for thousands of years and which the Axumites just could keep for themselves.
So, I want to motivate our artists to break the taboo, just as Obbo Dawite Mekonnen recently did by breaking the taboo of our Sabboontota (patriotic) Oromo artists, as he sang in Amharainya. The main thing is the message of the song to hit its purpose, not only the package (only the type of dance or only the language) used to convey the message. The same is true for the step to be taken in starting to sing Afaan Oromo lyric in Raayyaa rhythm, which we until now left for Tigreans, as if it belongs to only them. Just as the Soddoo Oromo lyric was ours and now became an additional blessing to the Oromo nation, so do the Raayyaa Oromo music belongs to us. I hope Obbo Dawite will break again the taboo, or someone else from our artists will take over this duty. Come on friends, if singing in Afaan Oromo with North America’s rap rhythm is not a cultural hinderance, how can singing with North Oromia’s drum beat be a taboo? Just imagine how more an enrichment it would have been for the Oromo people, if the following music was in Afaan Oromo: http://www.youtube.com/watch?v=I4kPH_F9K04&feature=player_embedded May Rabbi/Waaqa help our artists to take this initative and help the Raayyaa Oromo lyric/music revive and survive!
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Dawite itti fufi yaa goota sabaa waan bareedda afaan kee qofaan itti himuun siraa hin jiruu afaan issan beekaninlee itti himuun barbachisaa jabbadhuu Yoo DVD issaa akka adunyaa irraa facaa’uu garaa keenyaa kanallee irragi
sif bilibilaa
you did good job keep it up i will call u bro
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I hope this is the first & the last too. “Ishoo” dhageese akka iti hin fufnee abboo. afaan koo bareen kun nat tolu didee!!!!!!
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Dawite dhugaatti oromonni kan garii isaa si qeequun arga garuu worri si qeeqan dhaamsi isaa guddoo waan galeef hin sehu utuu galeeraaf ta,ee si jabeessuu malan worri worri waan gaarii hojjattee jabaadhu siin jedhan galatoomaan jedhaan maqaa ummata oromoon afaan diinni dhagahuu dhaamsa dabarfachuu keetti guddoon gammade dhugaatti waan gaarii hojjattee jabaadhu yoo dandeesse afaan tigiree yoo beeyte itti himi sirbaan jabaadhu wonni akka kanaa na gammachiise hin jiru afaan kee damma haa godhu mi,aayi oromoota maratti daranuu!!!!!!!!!!
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Daawitee hojiikeetti baayee gammada garuu naminni tokko tokko afaan lamaan malif sirbee? kan jedhu nijira garuu afaan waan nama godheru hin qabu danda ‘amnaan osoo afaan tigreeyyuu itti dabalteetta ta’ee homaa mit ga’umsaa keef kayyoon jiru maal akkafakkaatu haa hubatan jechuu dha egaa akka dukkanaa’etti waqnuu hin dhiisu nagaatti. WOW contineu
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Adibaarii oromiyaa.
maa nu dhortee nagayaa.
Roorroodhaan mulqamne hayaa.
Rooraanaa halkan guyyasa.
Yooma nuun jettee ni gayaa.
Nu taasiftaa abbaa biyyaa?
Soqolamnee kafanni faayaa.
Salphinaan jiraachuun nu gaya.
Adibaarii laafaa garaa.
Jechaa turree nu gargaaraa.
Bari waa quufnee mitii fira.
Kan gootota laanne gabbara.
Kan deeman hedduun nu dira.
Bari situ sooratee maraa.
Hin quufnee haga harraa?
Kan hamuummataa jirtu dardara
Adibaariin sabaaf firaa.
Maaliif nutti tahaa farra.
Maaloo nuuf kadha araara.
Garaa nutti hin jabaatin hadaraa.
Sabni oromoo hiraaraa jiraa
Kan adibaariin araddaa.
Duraan hojiin isaa guddaa.
Orma qubsiisuu ni didaa.
Alagaa of irraa hiddaa.
Bara kana dhufteef yaadaa.
Kan irratti hore maaliif bada.
Lammiitti maaf gala dugda.
Kan itti maganfatuun hoodaa.
Adibaarii mufii qabdaa?
Maaliif dhiiga oromoo dhugdaa?
Abbaa irreen firoomaqabdaa?
Ilmaan isaa cululuqee bareedaa.
Keenya maaliif daaraatti rigda.
Harra waan gooteef sumatu gadda.
Sabni oromoo dhihootti gammadaa.
Haa dubbannu waan agare.
Woma jiruu kan itti darre.
Adibaariin gubboo baree.
Yoo jenne hoo dhara murree?
Eega abbaan karraa hiraaree.
Adibaarii situ cubbuun dhore.
Qehee guddaa hayaan ture.
Madhaa maatiin irratti hore.
Utuu hin facaasin namni xaaree.
Guboon bona oolaan mayre.
Ilmeen asheeta nyaachuu bare.
Alagaa kajeelee akka saree.
Adibaarii sittin odeessa.
Kan garaa na nyaatu keessa.
Surriin koo kan hin deene tasa.
Kan biyyaaf ita,ee aarsaa.
Biyya argadhu gootattin obsaa.
Jennee jabaa dhabne of keessaa.
Lachuu dhabeen hoongahe tasa.
Maal ilaaleen maalitti obsaa.
Buddeena objuun nyaadhee ciisaa.
Dhugaa mitii hirriba keessaa.
Rabbiin abjuun ni dhugoomsaa.
Haqa kootti na deebisaa.
Miidhama keeyya ni kiisaa.
Gaafas bassaa nu obaasaa.
Waa sadii keessaa tokko dhabne.
Duunee dabarree seenaa arganne.
Qabsoo bakkaan eenyee kabajamne
Fuunee quphannees ilmee horanne.
Ilmaan sabaatuu keenyaaf abdanne.
Akki yaanne dhabnee akkayadin taane.
Hedduu heryaan koo na biraa deeme.
Kan dirree qabsootti woreegame.
Lubbuudhaan darbee seenaan beekame.
Hundatu dubbisaa maqaasaa waamee.
Kanan rakkadhaa yaadaan raafamee
Maan biraa hafeefin gaabba dhorame.
Gooti dhumeen dagatamee.
Worra irraa tolaa yoo seenaa naa hime.
Ofii isaatiif baga deemee.
Ummata isaan kabajamee.
Na qofatu ceeraa fokkuun saaxilame
Hiddi hin cinnee horuun misa.
Hinuma dhalataa galata isaa.
Tuuta akka waabee huursaa.
Ilkee qabuu maal dammeessaa.
Tokko ilaaleetin dhabe keessaa.
Kan harkisee deemuun gosa.
Rifaatuu kan qabu hawaasaa.
Dhalchitaa laata nu keessaa.
Adibaarii hin qabduu amala..
Daallee hin feedhuu ni tuffata.
Daafanaan gogoraa jala dhokata.
Xawalwaallee qomoo gurgurataa.
Maa guurrattuu shaffee taasifatta.
Dardara nuu golgii alagaatu nyaataa.
Jaarsa nuuf bulchii araara dubbataa.
Dubartii nuu eegi biqilatu irratti lataa.
Nuu itichi hayyuu sabaaf dubbataa.
Qeerroo muudii ba,aa keenya baata.
Qarreen buna qalee si simataa.
Beeki adibaarii kabajaan uffataa.
Qotataanis tola kee jiraataa.
Arfaasaan gahus sanyii gadibaafata.
Bichaatee asheetu dura si yaadataa.
Midhaan ashuuraa alatti tuttufata.
Marti quufee qananiin jiraata.
Dhiiraa dubartiin wol qaphi,ee nyaata.
Bilisummaa kana hundaa baataa.
Waadaa galiif adibaari cifa si eeggata.
Waan facaase martuu qooda argata.
Nuu humneesi gadaatu dadhabe.
Uumama hundaafuu seera dhaabe.
Bineensaa beelada labsi dhaqqabe.
Kan oromiyaa irra jiraatu agabee.
Oromo qofa miti kan agabee.
Saboota xixiqqaas afaan qabee.
Bosona Illee gubuun laballabe.
Bineensi boqochuuf cayaa dhabe.
Biyyaa dheetuun beeyladas dhaqqabe.
Eega daallee daafanaan goobe.
Namni itti himatanis dhibe.
Dhaddachi heeraatis caccabe.
Jaarrooleetu jala taa,ee sobe.
Nyaatee buluuf dhugaa afaan qabe.
Adibaariin kana arguuf ni dadhabee?
Adibaarii kanatu naa hin gallee.
Haqaa dhugaa dharri haalee.
Daalleetu dubbataa chilootii oolee.
Qaroo beekamaan manatti galee.
Dubbatee buufatuu wolii galee.
Kora hin fakkaatuu gabaa malee.
Bara goonni dabeessa dhalee.
Gadaa wollaalaan beekaa dhaale.
Hin argamuu tokko tokko caalee.
Abbaatu of salphisaan nuu gale.
Guyyuma guyyaan hanqatee kalee.
Dabaa gorsaan hin qajeellee.
Kan jaarsaan hin jenne tole.
Wol hin caalleen alaa gallee.
Ni qaanofnaa yoo jenneen kolkollee.
Kan boojuun hin galle duulee.
Adibaarii nurraa daaki mogolee.
Kan afuutu hin jenne rakkoo sabaa ilaalee.
Haa boqotuu du,aa achi garagalee.
Dardarri karaa deemu wollaalee.
Dhiifama naa godhii adibaarii?
Yoo natti mufattes na baraarii?
Kan sirra jirullee rabbii durri.
Araara nuu kadhuu dhihaa barii.
Akka abbaaf deebi,u karri
Rabbi biraa nuuf haa dhufu araarri.
Afaan dubbannaan dhagahee gurri.
Oromootu dudubbataa aarii.
Worra batattisutti akka gogorrii.
Maqaa keenya kan himatan maarri.
Mee jara moo diina farri.?
Hin tokkooman nuun jedhaa amaarri.
Karaa deemma nu dhowwee ceerri.
Adibaarii ni gargaarii.
Qarree fi qeerroo nuu gargaarii.
Waamee nuuf haa quphiisuu karri.
Kan umuriin ciisus qarqarrii.
Wolaloon kanin fixees harrii.
Dhugaan himee na baeraarii.
Worri dhumtan bu,aa araarri.
Raya abadurati bu,uurri.
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text: 1Biniyaama biittan Anatoota kataman de7iya qeesetuppe issuwaa gidiya Hilqqiyaa na7aa Ermmaasa qaalai hagaa. 2Amoona na7ai, Yihudaa Kawoi Yoosiyaasi kawotido tammanne heezzantto laittan GODAA qaalai Ermmaasayyo yiis. 3Qassi Yoosiyaasa na7ai, Yihudaa Kawoi Yo7aqeemi kawotido laittatun GODAA qaalai Ermmaasayyo yiis. Qassikka Yoosiyaasa na7ai, Sedeqiyaasi kawotin, tammanne isiini laittaa gakkanaashin, GODAA qaalai daroton ayyo yiis. He laitti ichchashantta aginan Yerusalaame asai omoodettidi biis. 4GODAA qaalai taakko hagaadan yaagiiddi yiis; 5"Taani nena ne aayee uluwan tilanaappe kase eraas. Neeni uluwaappe yelettanaappe kase taani nena geeshshada dummaya wottaas. Qassi kawotettatuyyo hananabaa yootiyaagaa oottada nena sunttaas" yaagiis. 6Yaagin taani, "Hai Ubbaa Haariya GODAU, taani na7a. Taani waati haasayiyaakko erikke" yaagaas. 7SHin GODAI tana hagaadan yaagiis; "'Taani na7a' gooppa. Taani nena kiittiyo asa ubbaakko ba. Taani azaziyoogaa ubbaakka yoota. 8Etau yayyoppa. Aissi giikko, taani nena ashshanau nenaara issippe de7ana. Taani GODAI hagaa odaas" yaagiis. 9GODAI ba kushiyaa yeddidi, ta doonaa bochchiis. Bochchidi, "Be7a; taani ta qaalaa ne doonan wottaas. 10Neeni shoddanaunne qolanau, xaissanaunne aatta yegganau, keexxanaunne tokkanau, dere asaa bollinne kawotettatu bolli taani hachchi nena sunttaas" yaagiis. 11GODAA qaalai taakko yiidi, "Ermmaasaa, neeyyo aibi beettii?" yaagiis. Yaagin taani zaarada, "Lauze giyo mittaappe kiyida gatimai beettees" yaagaas. 12GODAI tana, "Neeni likke be7adasa. Aissi giikko, taanikka ta qaalai polettin, hegaadan be7anau naagais" yaagiis. 13Naa77anttuwaakka GODAA qaalai taakko yiidi, "Harabai qassi aibi beettii?" yaagiis. Yaagin taani zaarada, "Issi penttiya xaaroi huuphessa baggappe haa simmidi, geddi gi uttidaagee beettees" yaagaas. 14GODAI tana, "Huuphessa baggappe bashshai poridi, biittan de7iya asaa ubbaa bolli gukkana. 15Taani huuphessa bagga kawotettatun de7iya asaa ubbaa xeesana hanais. Taani GODAI hagaa odaas. Eta kawoti yiidi, Yerusalaame geliyo penggetun, dirssaa yuushuwaa ubbaaninne Yihudaa katamatu ubban bantta araatata wottana. 16Yihudaa asai tana aggidi, hara xoossatuyyo yarshshiiddinne bantta kushiyan eti oottidobaayyo goinniiddi, oottido eta iitatettaa ubbaa gishshau, taani ta pirddaa eta bolli yootana. 17"SHin neeni ne huuphiyau giiga! Dendda eqqada, taani nena azaziyoogaa ubbaa etayyo oda. Etayyo yayyoppa. Neeni etayyo yayyikko, taani nena eta sinttan gujja yashissana. 18Hachchi taani nena ha biittaa ubbaa bolli, Yihudaa kawotu bolli, halaqatu bolli, qeesetu bollinne ha biittaa asaa bolli gimbbettida katamadan, birata tuussadaaninne nahaase biratan dirido dirssadan oottada minttaas. 19Eti nenaara olettana. SHin taani ashshanau nenaara issippe de7iyo gishshau, nena xoonokkona. Taani GODAI hagaa odaas" yaagiis.