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​Kaardii Wayyaaneen maqaa sab-bicuuleetiin taphachaa jirtu quba qabaadhaa // የህወሃትን የ minority  ቁማር ጫወታ ይጠንቀቁ!!

​Kaardii Wayyaaneen maqaa sab-bicuuleetiin taphachaa jirtu quba qabaadhaa

Jawar Mohammed

Kaluu tana akka Wayyaaneen maqaa ‘Somaalotaa’tiin ABO, Gimbot 7 fi kkf irratti duula ololaa bantee jirtu hubachuu hin haftani. Jarri kana keessatti qooda fudhataa jiru paartiilee maxxantuu naannoo Soomaalii (akkuma OPDO fi ANDM faa sirnicha deeggaruuf hiriira baatu) akka tahan hubachuu feesisa. Dhugaa dubbachuuf yoo tahe garuu kashlabboonni kun irra jireessatti kan fidaman Jibuutii, Somaaliyaa, Somaali Laand fi Keeniyaa faa irraati. Rakkoo sammuu kan qabu pirezdaantiin naannichaa jiraattota magaalaa Jigjigaa dirqisiisee hiriira baase. Kun hund garuu maaliif? Jalqaba irratti, sirnichi paartiilee maxxantoota isaa kan Oromiyaa fi Amaaraa keessaa irraa garaa murateera. Hiriironni deeggarsa sirnichaa kan Oromiyaa fi Amaara keessatti karoorfatamanii turan tarii gara hiriira mormiitti jijjiiramu sodaa jedhuun haqaman yookiin namatu bahuufii dide. 

Garuu kana caalaa hammeenya rifaasisaatu jira. Kunis hammeenya kaardii maqaa sablammootaatiin hoggantoonni Wayyaanee lubbuu dheereffachuuf taphachaa jiranii ti. Torbaan lama dura, Siyyum Masfiniifi Abbaay Tsahaayyee gaaffii fi deebii tokko kennanii turani. Achi keessatti maqaa sablammootaa deddeebisanii kaasanii jiru.  Kana gochuun kaayyoo lama qaba. Kan duraa, hawaasa addunyaa liberaalawaa kanatti waa himachuu barbaadani. Sab bicuun akka isaanii (Tigraay) wal tumsa saboota wayyaba akka Oromoo fi Amaaraatiin akka duguuggiin shanyii mudataanii jiru fakkeessanii addunyaa dogoggorsuu yookiin garaa laaffifachuu barbaadan. Tigraay qofa osoo hin taaane sablammoonni biyyattii biroonis lubbuun jireenya isaanii irratti doorsifni akka mudataa jiru addunyaatti himuu fedhaniiti. 

Kan lammaffaa, karoora yeroo dheeraaf lafa jalaa qaban kan ‘tumsa sab-bicuulee’ jaaruu jedhu dhugoomsanii dhiibbaa humnoota Oromoo fi Amaaraa irraa itti dhuftu dura dhaabbachuu dha. Hogganoonni Wayyaanee yeroo qabsoo hidhannoo irra turanii qabee wanni itti amanaa turan, akka warra wayyabaan hin liqmfamneef tumsoota akkasii kan ofii keessatti guddatanii mul’atan sablammoota biro waliin tolfachuu dha. Kaartaan falamsiisaan gama dhihaan Tigiraayiin fuudhee Beenishangul-Gumuziin wal qunnamsiisee Gaambeellaa dhaqqabuu fi gama bahaan Affaarii fi Somaaliidhaan walitti fulla’e kan dogoggoraan tahe isinitti hin fakkaatin. Kun bara 1980oota irraa qabee waan irratti hojjetamaa yoona gahe dha. Dorgoommii dinaggee abbootii qabeenyaa Tigraay irraa kan ka’e yeroof fudhatama dhabu illee, sab-bicuulee magaalaa keessaas of cinaa hiriirsuuf yaalii godhaa turani. 

Garuu Wayyaanee TPLF michuu sab-bicuulee Itoophiyaa keessaatii? Galmeen seenaa isaa kan himu LAKKII kan jedhu dha. 

– Humni waraana Wayyaanee Soomaalota Itoophiyaa irratti duula duguuggii sanyii geggeessaa akka ture dhaabota mirga dhala namaa tahaniin ifatti galmaawee jira. Abdii Illeey namni jedhamu bitamaa isaanii kan hammeenya kana dhugoomsuuf haala mijeessaa ture.

– Humni waraanaa kun bara 2003 keessa Anywaakota naannoo Gaambeellaa fixeera, amma illee ajjeechaa naannoo san keessatti itti fufee jira. 

– Bara 2002 warra Sidaamaa Looqee irratti fixee jia. 

– Gandeen Koonsoo keessaa waytuma dubbannu kanattuu gubataa jirani. 

– Warri Musrii jimlaadhaan ajjeefamanii jiru, kanneen qabaman akkuma suuraadhaan agarre sanitti akka bineensaatti hidhamanii jirani. 

– Abbootii qabeenyaa Silxee fi Guraagee gabaa keessaa dhiibamanii bahuudhaan Tigrootaan bakka buufaman. 

– Biyyi Affaar akka jirutti saamtota Tigraayiin fudhatameera.  Hedduu dha….

Kana caalaa akkuma Oromoo fi Amaara irraa dura dhaabbannoon itti jabaataa dhufuun Wayyaanee TPLF diinummaadhaan ‘kaardii sab-bicootaa’ kana torbaanotaa fi ji’oota dhufan keessa fayyadamuuf deema. Kun kan tahu gargar cabiinsa sablammoota bicuu fi Oromoo/Amaaraa uumuudhaani. Kanaafuu waan armaan gadii kanatu taha jedhamee eegama:

– Diaspora keessatti hiriirota wal fakkaatoo dhaadannoo Oromoo fi Amaara xiqqeessu baadhatan/dhageessisan arguuf jirra.

– Duula miidiyaa wal falmii qabsiisanii fi haleellaa-haleellaan deebisuutu babal’achuuf jira.

– Actiivistootaa fi jaarmayoota Oromoo fi Amaaraa irratti haleellaa qaamaa qaqqabsiisuudhaan Soomaaliiwwan irratti nama duchiisuuf yaaluu faatu mul’atchuu mala.

– Daangaa naannolee gidduutti walitti bu’insaa qabsiisuu danda’u. Ammayyuu daangaa Benishangul- Amaaraa, Somaalii- Oromiyaa gidduutti haalli kun jiraachuu dhagahaa jirra. 

– Yoo dura dhaabbatamuu baate, shirri itti jiramu kun rakkoolee yeroo dhihoo fi fagoo ummatoota biyyattii gidduutti uumuuf deema. Kanaafuu, tarkaanfiileen armaan gadii fudhatamuu qabani:

– Oromoo fi Amaarri kiyyoo duchiisaa akkasii keessatti kufuu hin qabani. Somaalii fi warra biroo irratti xiyyeeffachuun falmii gochuu dhiisuu feesisa. 

– Aktiivistoonni, hogganoonni siyaasaa fi dhaabonni siyaasaa dogoggora jara kanaa saaxiluun qofa deebii haa kenninu. 

– Wakiilonni sirnichaa Oromoo, Amaara, Soomaalii fi kkf of fakkeessanii xapha fokkataa taphachuu akka malan hin dagatinaa. 

– Aktivistoonni bebbeekamoon fi hogganoonni siyaasaa shiftoota mindeeffamaniin haleellaa isin irra gahuu malu irraa of eeggachuu feesisa. Jaarmayaaleen hawaasaa fi amantii tikfamuu qabani. Yoo haleellaawwan mudatan, haalichi malaan toyatamuu qaba. Wakiilonni sirnichaa hawaasa Amaaraa fi Oromoo keessa dhokatan Somaalotaa fi warra kaan irratti haleellaa deebii kennuu akka malan shakkiin hin jiru. Kanaafuu hangamuu hammaatu, namtokkeelee Oromoo fi Amaaraa irratti haleellaan dhaqqabu yoo jiraate, deebiin kennamu kan hawaasawaa (communal) tahuu hin qabu. Namni wanjala akkasii hojjete adda baafamee seeratti dhiheeffamuudha qaba. 

Toftaan dullachii fi qoqqoodanii bituu akkasii kun sirna abbaa irrummaa Wayyaanee TPLF  dheeressuu hin danda’u.

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የህወሃትን የ minority  ቁማር ጫወታ ይጠንቀቁ!!

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በቅርቡ ብዙዎቻቹ እንደተመለከታቹት፣ ህወሃት ሶማሊዎች ኦነግን ወይም ግንቦት ሰባትን በመቃወም ወጡ የሚል ፕሮፓጋንዳ እየነዛ ነው። መታወቅ ያለበት እውነት እንዲህ ዓይነቱን የህወሃት ድራማ እየተጫወቱ ያሉት ክልሉን አስተዳድራለው የሚለው አሻንጉሊት ፓርቲ አባላት ብቻም ሳይሆኑ፣ ከጅቡቲ፣ ከሶማሊያ፣ ከሶማሊ ላንድ እንዲሁም ከኬኒያ የመጡ ቅጥረኛ ነፍሰ ገዳዮች መሆናቸውን ነው። እብደት፣ እንዝላልነትና ስርዓት አልበኝነት የተጠናወተው የክልሉ የህወሃት ቅጥረኛ ፕሬዚደንት አብሲ ኢሌ፣ የቡና ቤት ሰራተኞች ሳይቀር በማስገደድ ሰልፍ አስወጥቷል ዛሬ። የህወሃት መንግስት ይሄን ለምን አደረገ? በመጀመሪያ ይሄ የሚያሳየው ህወሃት በኦሮሚያና በኣማራ ክልሎች ባበጃቸው ታዛዥና አሻንጉሊት የነበሩ ፓርቲዎችም ጭምር ሳይቀር መተፋቱንና ተስፋ መቁረጡን ነው። በነዚህ ሁለት ትልልቅ ክልሎች (ኦሮሚያና አማራ) ስርዓቱ የድጋፍ ሰላማዊ ሰልፍ ቢጠራም አንድም ወደ ተቃውሞ ይቀየራሉ በሚል ስጋት ሰርዟቸዋል ወይም ደግሞ ማንም ሰው ባለመገኘቱ የድጋፍ ሰልፎቹ ከሽፈዋል። 

ጉዳዩ ግን ከዚህም በላይ ክፉ (sinister) እሳቤ ያለበት ነው። ጉዳዩ ህወሃቶች የሞት ሽረት ትግል (existential fight) የሚያደርጉበት የኣናሳዎች ፖለቲካዊ ቁማር ጫወታ አካል ነው። የዚህ ዓይነቱን ቆሻሻ ቁማር ካርድ ከሁለት ሳምንታት በፊት ስዩም መስፍንና አባይ ጸሃዬ በሰጡት ቃለ ምልልስ ላይ መዘውት ነበር። ይሄን ለማድረግ ሁለት ተልዕኮ ነበራቸው፥

የመጀመሪያው፣ ካለምዓቀፉ ዳተኛ ማህበረሰብ (liberal international community) ‘ትግሬዎች ላይ በሁለቱ ትልልቅ የኢትዮጵያ ብሄረሰቦች (ኦሮሞና አማራ) አጋርነት የዘር ማጥፋት ዘመቻ እየተካሄደ ነው’ በሚል የድረሱልን ጥሪ ለማስተላለፍ ነው የተፈለገው። ወያኔዎች ላለምዓቀፍ ዲፕሎማቶች ‘ትግሬ ብቻ ሳይሆን ሌሎች የሃገሪቱ አናሳ ቡድኖችም ጭምር ለጥቃት እየጠጋለጡ ነው’ በሚል ከፍተኛ አቤቶታና ውትወታ እያቀረቡ እንደሆነ ማወቅ ተችሏል። 

ሁለተኛው ምክኒያት ግን ህወሃት ከትግሉ ዘመንም አንስቶ ሲሰራበት የነበረውና የኦሮሞንና የኣማራን የተባበረ ጫና (concerted impact) ለመቋቋም ሌሎች የሃገሪቱን አናሳ ቡድኖች አደርጅቶና ዶሚኔት አድርጎ ማንቀሳቀስ የሚለው ሸፍጠኛ ፖሊሲው ነው። ይሄ ከትግሉ ዘመን ጀምሮ ሲያራምዱት የነበረ ስትራቴጂ ነው። ትግራይን ከቤኒሻንጉልና በምዕራብ ታች ጋምቤላ ድረስ ወርዶ እንዲሁም በምስራቅ በኩል በኣፋርና ሶማሌ ላይ የሚያገናኘው ካርታ ተራ ስ ህተት ሳይሆነ ካ1970ቹ ጀምሮ ታቅዶ የተሰራበት ፕሮጀክት ነው። በትግራይ ልህቃን የኢኮኖሚ ስግብግብነት የተነሳ ባይሳካላቸውም፣ በከተሞች ውስጥ የሚኖሩ የተለያዩ አናሳ ቡድኖችንም ከጎናቸው ለማሰለፍ ጥረው ነበር ህወሃቶች። 

በእርግጥ ግን ህወሃት በኢትዮጵያ የአናሳ ቡድኖች አጋር ነውን? ስራው የሚያሳየው ግን እንዳልሆነ ነው። ምሳሌዎችን እንጥቀስ፥

-የህወሃት ሰራዊት በሶማሊ ክልል ዘር ማጥፋትን ጨምሮ ዘግናኝ የሰብዓዊ መብት ጥሰቶችን ፈጽሟል። ይሄንን አሰቃቂ ወንጀል ደግሞ የሰብዓዊ መብት ተሟጋች ድርጅቶች በሰፊው የዘገቡት ሲሆን ያሁኑ የክልሉ ፕሬዚደንት አብዲ ኢሌ በቅጥረኛ ነፍሰገዳይነት እንደተባበረ እልፍ አእላፍ መረጃዎች አሉ።

-በ2003 በጋምቤላ ክልል በኣኙዋኮች ላይ የዘር ማጥፋት ጭፍጨፋ ያካሄደ ሲሆን፣ ይሄንኑ ዓይነት ጭፍጨፋ እስካሁንም ቀጥሎበታል።

-በ2002 ሎቄ ላይ ለሰላማዊ ሰልፍ የወጡ ሲዳማዎች ላይ ዘግናኝ ጭፍጨፋ አካሂዷል።

-አሁን በዚህ ወቅት እንኳን የኮንሶ ህዝብ ራስን በራስ ለማስተዳደር ስለጠየቀ ብቻ መንደሮቹን በእሳት እያጋየ ነው የህወሃት ሰራዊት።

-ሙርሲዎችን በገፍ ገድሏል፣ የተቀሩትን ደግሞ እንደ ጥንት ዘመን ባሮች አጠላልፎ በማሰር የሰው ልጅ በዚህ ዘመን ሊያየው በማይገባ ሁናቴ አስሮ እያሰቃያቸው ነው።

-የስልጤና ጉራጌ ነጋዴዎችን ከንግድ ስርዓቱ በማስወጣት በትግሬዎች ተክቷል።

-የኣፋርን መሬት ትግሬዎች መቀራመት ብቻም ሳይሆን ሲፈልጉም የሱማሌ ኢሳዎችና ሌሎች እንዲቀራመቱት አድርገዋል።

-ወዘተርፈ……

በምቀጥሉት ሳምንታትና ወራት የኦሮሞና የኣማራ አክቲቪስቶችና የነጻነት ቀንዲሎች የተባበረ ክንዶቻቸውን ማሰረፍ ሲቀጥሉ፣ ህወሃት የኣናሳዎችን ቁማር ካርድ ይበልጥ እንደምትመዝ ይጠበቃል። የዚህ ዓይነቱ አስነዋሪ ቁማር ደግሞ በኢትዮጵያ ባሉት ሌሎች አናሳ በሄረሰቦች እንዲሁም በኦሮሞና በኣማራ መካከል ቅራኔና ቁርሾ ለመፍጠር ያለም ነው የሚሆነው። በዚሁ መሰረት ወያኔ ከዚህ ቀጥሎ የተጠቀሱትን እኩይ ተግባራት ለመፈጸም ይችላልና እንንጠቀቅ፥

-በዳያስፖራም ሆነ በተወሰኑ ያገር ውስጥ አካባቢዎች ተመሳሳይ የሆኑ ኦሮሞንና አማራን ለማናደድ (offend) ያለሙ ሰልፎችን ሊያዘጋጅ ይችላል፤ 

-ተንኳሽና ቆስቋሽ ቃላትን በመጠቀም ፕሮፓጋንዳ የመንዛት ዘመቻው ሊጧጧፍ ይችላል፤

-በሶማሊዎችና በኣማራ እንዲሁም በኦሮሞ መካከል ግጭት ለመፍጠር፣ ግለሰባዊ ትንኮሳዎች እንዲሁም በተቋማት ላይ ሊደረግ የሚችል ጥቃት ሊኖር ይችላል፤

-በክልሎች የድንበር አካባቢዎች መፍጠር የጀመሩትን ግጭት ይቀጥላሉበታል። በኣማራና በቤኒሻንጉል እንዲሁም በኦሮሚያና በሶማሊ ክልሎች መካከል ህወሃት በቅርቡ የፈጠረችውን ግጭት ይበልጥ እንዲባባስ ልታደገው ትችላለች፤

እነዚ የህወሃት ሸፍጦች እንዲከሽፉ ተባብረን ካልሰራን፣ ኢትዮፕጵያ ውስጥ በሚገኙ ብሄሮች መካከል የማይሽር ጠባሳ ሊያሳርፉ ይችላሉ። ስለሆነም ይሄን ለመመከት የሚከተሉትን እርምጃዎች መውሰድ ይኖርብናል፥

-የኦሮሞና የኣማራ ተወላጆች በዚህ ዓይነቱ የህወሃት ወጥመድ ውስጥ ላለመውደቅ፣ ከሶማሊ ክልል ካድሬዎችና የኣብዲ ኢሌ ቅጥረኛ ነፍሰ ገዳዮች ጋር ውይይትም ሆነ ክርክር ወይም ማናቸውንም ዓይነት መሳፈጥ ማድረግ እንደማያስፈልግ መረዳት ያስፈልጋል፤

-ይሄንን ዓይነቱን ጉዳይ ለኣክቲቪስቶችና ለፖለቲካ መሪዎች ተውላቸው። እነሱ እንዳስፈላጊነቱ ያሳጧቸዋል (debunk)፤

-የስርዓቱ ቅጥረኞች እንደ ኦሮሞ፣ አማራ ወይም ሶማሊ በመምሰል ግጭት ለመጫር እንደሚተጉም ማስተዋል ያስፈልጋል። 

-ወያኔ ነፍሰ ገዳይ ቅጥረኞችን ልታሰማራ ስለምትችል የታወቁ አክቲቪስቶች እንዲሁም የፖለቲካ መሪዎች በያሉበት መጠንቀቅ አለባቸው። በኦሮሞም ሆነ በኣማራ ኮሞኒቲዎች ውስጥ ያሉ የስርዓቱ ቅጥረኞች ሶማሊዎችን እንዲያጠቁና ግጭት እንዲፈጥሩ ሙከራዎች ሊደረጉ ይችላሉ። የኦሮምና የኣማራ ሰዎች ላይም ጥቃት ሊቃጣ ይቻላል። ምንም ሆነ ምን ግን ምላሹ የጋርዮሽ (communal) ሆኖ በሶማሊ ወይም በሌላው የኢትዮጵያ ኮሚኒቲ ላይ ያነጣጠረ መሆን አይገባውም። አካሄዳችን የዚህ ዓይነቱን የወንጀል ጥቃት የሚፈጽሙትን ግለሰቦች ነጥሎ በማውጣት ለህግና ፍትህ ማቅረብ መሆን ይኖርበታል። 

የዚህ ዓይነቱ ያረጀና ያፈጀ የወያኔ ክፉ የከፋፍለህ ግዛ አባዜ የስርዓቱን እድሜ ሊያራዝመው አይችላም።

​#OromoProtests Kabaja Ayyaanaa Irreechaa Ilaalchisee dhaamsa Baqqalaa Garbaafi hogganoonni mna hidhaa jiran biroo MOOTUMMAAF dabarsan

​#OromoProtests Kabaja Ayyaanaa Irreechaa Ilaalchisee dhaamsa Baqqalaa Garbaafi hogganoonni mna hidhaa jiran biroo MOOTUMMAAF dabarsan

========

Oromoofi ayyaani Irreechaa isin dura bara Oromoon, Oromoofi Oromummaan ( Gadaan) buluu sirna tureedha. Qaamonni aadaa tana Oromoo barsiisuufi akkaataa itti kabajamau itti akeekus isinii miti, Kanaafuu;

I. Uummata keenya kana uffadhu, asiin hiriiri, as ijjadhu, kanaaf ililchi, kana weeddisi jedhaa mirga sabaa dhiibuu akka dhaabdan;

II. Mallattoo dhaaba keessanii ( alaabaafi faajjiin) waggoota 25 as fiddan dirreefi malkaa ayyaana saba keenyaa irraa akka fageessitan;

III. Dhaadannoofi faaruu siyaasaa keessan ibsan sabatti fiduu akka dhiistan;

IV. Raayyaafi Poolosii hidhannoo ammayyaa itti hiitanii ayyaanicha akka waan isin dirqamaan uummata kabajiistanii fakkeessaa bara meeshaa waraanaa fi tika keessaa hin turretti Oromoon nagayaan kabajatee galaa waan tureef ummata akka hin doorsifnefi hin tuttuqne akka akeekkachiiftan;

V. Aangawoota keessaa waltajjiitti baastanii weedduu siyaasaa keessanii saba ayyaana kabajuuf dhufetti ololan, bakki sun iddoo siyaasaa itti calaqqisiisun osoo hin taane iddoo aadaa itti geggeeffamu waan ta’eef oduu siyaasaa keessanii irraa akka of qusattan;

VI. Ayyaana Oromoo isa guddaaafi bara kanaa immoo bifa addaatiin kabajamu kana dargaggoonni keenya aadaa saba isaanii abbootiifii hawwootii isaanii faana deemanii akka hin barre waamicha yunivarsitootii taasisan akka fooyyessan jedhaa aangawoonni mootummaa sadarkaa garagaraa gamanumaan akka itti yaaddan isinitti dhaamanna.

​Hero athlete Fayisa Lelisa’s responses to on Ethiopian prime minister’s interview with FP

​Hero athlete Fayisa Lelisa’s responses to on Ethiopian prime minister’s interview with FP

——

I saw what the Ethiopian Prime Minister Hailemariam Desalegn told Foreign Policy website about my protest in Rio and subsequent trip to the United States.

I was not surprised by his comments because individuals who are always controlled by others tend to assume everyone is that way as well. I base my positions on my own convictions. I am not a follower and no one can sway me into darkness or an immoral direction. Unlike the prime minister, I make my own decisions and speak for myself.

The prime minister stated that he sent me to Rio for the Olympic games and that he hosted a farewell dinner for all the athletes. I have never entered the ministerial palace and did not attend the said dinner. Even if I was invited, I would have declined because I cannot break bread with a government that is and has been killing my people. I will never dine or wine with someone who killed my relatives. One can go back and look at the photographs of athletes who attended the dinner party with that country’s president. You will not find me in it. I also doubt that the prime minister himself was in attendance.

In the Oromo culture and according to the values I was raised with, grown ups — particularly those in the position of leadership — don’t lie. As someone who inherited these Oromo values, I am embarrassed by the prime minister’s blatant lies.

Bottom line: Hailemariam’s claims are baseless, completely false and insulting. His government has become adept at insulting and assigning labels to critics. For example, the prime minister has said that members of the Oromo Liberation Front (OLF) told me to protest in Rio. And that I didn’t have the capacity to do so on my own. First of all, does he know me or my abilities? How did he measure my capacity?

OLF did not tell me to speak out or be a voice for my people. My conscience made me do that. I spoke out because I wanted to expose the gross violation of human rights in Ethiopia. I spoke out because I’m personally affected by the Ethiopian government’s abuses. For example, my friend, Kebede Feyisa, was shot and burned to death along with other prisoners in the Qilinto prison on September 3, 2016 a month after he was unjustly arrested for participating in a peaceful protest. Other prisoners who remain in Ethiopia’s many prisons are still being subjected to harsh treatment.

I am not a politician, I’m an athlete. I do not support or condemn the OLF. But I love my people. And I am prepared to sacrifice even my life for them.

OLF did not uncover and show me the abuses of Hailemariam’s government. I grew up hearing and seeing the suffering of my people and have been personally affected by it. I used to frequently visit friends at qilinto and Maekelawi prisons. I always signed my name to gain entry to the prisons. Those visitation records can be viewed to check if I am telling the truth. Suffice to say, I have a firsthand knowledge of the problems in that country.

Furthermore, it’s the Oromo people and friends of the Oromo, not the OLF, who facilitated my trip to the United States. Hailemariam’s government has jailed and killed far too many people under the pretext of supporting the OLF. The Oromo people can no longer be fooled.

Finally, I am not a robot that operates by a remote control. I am my own person, with my own convictions and opinions, fully capable of making decisions for myself. My words and statements are my own, unlike the Prime Minister whose speeches and talking points are written and handed to him by his Tigrayan masters.

I am not a messenger for any individual or group. Never will be.

Warmly,

Feyisa Lilesa

​Ibsa dubbii H/maariyam Dassaaleny ilaalchisee, atileet Fayyisaa Leellisaa irra kenamee

​Ibsa dubbii H/maariyam Dassaaleny ilaalchisee, atileet Fayyisaa Leellisaa irra kenamee

Fulbaana 22, 2016

Waan muummichi ministeeraa Itoopiyaa H/Maariyaam Dassaaleny mormii Rio irratti ani agarsiisee fi gara Ameerikaa dhufuu dhufuu koo irratti jedhe argeen jira. Baay’ee na hin dinqine. Sababni isaas, namni yeroo hunda namaan durfamu tokko akkuma ofii isaatti nama ilaala waan ta’eef. Ani yeroo hundumaa dhimma mataa kootiirrattan hundaa’a. Namni kamiyyuu akka isaa kanatti gara dukkanaatti yoo kan na oofan ta’e, hin deemu. Ofan danda’a jechuu kooti.

Anatu gara Rio erge jedhee dubbatee ture. Atileetota waliin gaggeessaa godheefin tures jedha. Ani gonkumaa masara mootummaa isaanii seenee nyaadhes hin beeku. Gaggeeffamees hin beeku. Nama fira koo ajjeese waliin hin nyaadhus, hin dhugus. Ragaadhaaf suurri atileettonni gaafa sana ka’an keessaa suuraa koo barbaadee mirkaneeffachuu ni danda’a. Atileetota kan waamee gaggeesse, pirezidaantii biyyatti ture malee, gonkumaa isa miti. Kan biraa yaa hafuutii, ofiifuu irratti waan hirmaate natti hin fakkaatu. Akka aadaa fi safuu Oromoo ani dhaalee ittin guddadhetti namni guddaa ta’e tokko, keessumattuu namni gadaa of harkaa qabu, hin sobu. Hin soba jechuudhaafu nan qaana’e. Sababnisaas, ani ilma safuu fi duudhaa Oromoo dhaalee guddatedha.

Egaa kaa dubbiin akka H/Maariyaam jedhu sanaa miti. Waanti inni jedhe arrabsoo dha. Hojii isaanii kan dursu yeroo mara arrabsoo fi maqaa namatti baasudha. Fayyisaan dandeetti akkanaa hin qabu miseensota ABOtu akka inni mormii agarsiisu godhe jedhee ture. Duraan dursee nabeekaa dandeetti koo? Akkamiin namadaalee laata?

Kan biroo, anaan miseensota ABO miti akkan sagalee uummata koo dhageessisu kan nataasise. Eenyummaa kooti. dhiittaa mirga namummaa biyyaa sana keessa jiruuti. akka fakkeenyatti hiriyaa koo Kabbadaa Fayyisaa hidhamee ji’a osoo hin guutiin gaafa guyyaa Fulbaana 3/2016 rukutamee,hidhamtoota biraa waliin mana hidhaa keessatti ibiddaan gubataniiru. Kan hafan immoo dararaa mootummaan Itoophiyaa haala gaariin dhandhamachaa jiru.

Kana ABO miti kan dhaqee natti agarsiisee. Miidhaa ummata koo irra ga’u argaa dhaga’aan guddadhe. Anaanis na dhaqabe jira. Ani ABO hin deeggarus hin jibbus. Sababnisaa, ani nama siyaasaa miti, atileeti dha. Uummata koo nan jaalladha. Yeroo kamiyyuu uummata kootif du’uuf qophiidha. Yeroo baay’ee hidhamtoota deddeebi’een gaafachaan ture, mana hidhaa qilinxoo fi mahaakkalaawwitti yoon seenu maqaa koo galmeessen seenee gaafachaan ture. Kanaaf maqaa koo achii argachuu dandeessu. Rakkina biyya sana keessa jiru sirrittin beeka jechuu kooti.

Dhugaadhaf yoo ta’e, gara biyya USA kan nafide uummata Oromoo fi firoottan Oromooti malee ABO miti. Maqaa ABO deegartan jedhuun namoota heddu hidhaa fi ajjeessa turaniiru. kana booda uummata Oromoo gowoomsun dhaabbateera. Ani intalashee (ashaangulliitii) miti riimootin hin socho’u akkasaa. Akka nama tokkootti ofan danda’a. Ofittan amana. Osoo amma dhugaa dhoksuuf fiigu dhugaa mul’isuuf fiigee, biyyattii keessatti dhiigni namaa akka galaana hin lola’u. Kanaafuu ani akka H/Maariyaam kan namni natti kenne hin dubbisu . Ani ergamtuu miti. Ergaa gaggeessuf oliif gadi kaadhee,hin beeku, gara fuula duraas hin kaadhu.

Fayyisaa Leellisaati.

Ethiopian Olympian: Prime Minister’s Claims I Was Coerced into Protest Are ‘False and Insulting’

Ethiopian Olympian: Prime Minister’s Claims I Was Coerced into Protest Are ‘False and Insulting’

Ethiopian Olympian: Prime Minister’s Claims I Was Coerced into Protest Are ‘False and Insulting’

NEW YORK — Ethiopian Prime Minister Hailemariam Desalegn told Foreign Policy on Tuesday that when Olympic marathoner Feyisa Lilesa raised his arms in an “X” at the Summer Games in Rio, he wasn’t protesting mistreatment of Ethiopia’s Oromo population at the hands of government forces, but had instead been coerced into the protest by an armed secessionist group.

But in an email to Foreign Policy on Friday, Feyisa called Hailemariam’s claims “baseless, completely false, and insulting.” He totally dismissed the idea that any outsiders — including naturalized American citizens loyal to the anti-government Oromo Liberation Front — convinced him to protest as he crossed the finish line in second place.

“OLF did not tell me to speak out or be a voice for my people,” Feyisa wrote. “My conscience made me do that. I spoke out because I wanted to expose the gross violation of human rights in Ethiopia.”

Feyisa went on to say that his friend, Kebede Feyisa, “was shot and burned to death along with other prisoners in the Qilinto prison” in central Ethiopia this month. According to him, that friend was arrested during a peaceful protest and later killed by security forces. It’s stories like his, Feyisa said, that inspired him to protest his government and then flee to the United States under the pretext that he would potentially risk his life by returning home.

Hailemariam told FP on Tuesday that he does not blame Feyisa for the protest because he strongly believes it was “orchestrated by someone else from outside,” and pointed multiple times to the OLF and its sympathizers in the United States. He said that Feyisa will be safe and greeted like a hero if he chooses to return home.

But Toleeraa Adabaa, a spokesman for the OLF based in Eritrea, told FP in an email that Hailemariam lied about the secessionist group’s involvement in Feyisa’s protest because he preferred “to point his finger to OLF rather than solving the problems which are causes for the protest all over Ethiopia.”

And Feyisa said in his email that it was “the Oromo people and friends of the Oromo, not the OLF, who facilitated my trip to the United States.”

“Hailemariam’s government has jailed and killed far too many people under the pretext of supporting the OLF,” he said. “The Oromo people can no longer be fooled.”

Although Feyisa has not yet announced any intention to seek asylum in the United States, he appeared alongside Rep. Chris Smith (R-N.J.) at a press conference on Capitol Hill this month, when Smith announced plans to introduce legislation that would ask Ethiopia to allow an independent rapporteur to enter the country and examine the human rights situation there. In his Tuesday conversation with FP, Hailemariam said he would under no circumstances allow the rapporteur into the country, “not because there is something to be hidden, but it’s because we have a sovereignty that needs to be kept.”

Human rights groups say that some 400 Oromos have been killed in protests since November, and accuse security forces of using excessive force against civilians in order to silence their demands for equal representation in the country’s government.

In his statement to FP, Feyisa said he has continuously witnessed the mistreatment of his ethnic group, and was for that reason compelled to raise his arms in protest in Rio.

“I was not surprised by his comments because individuals who are always controlled by others tend to assume everyone is that way as well,” he said. “Unlike the prime minister, I make my own decisions and speak for myself.”

​#Irreecha 2016: Ibsa KFO ከኦሮሞ ፌዴራላዊ ኮንግሬስ/ኦፌኮ የተሰጠ መግለጫ

#Irreecha 2016: Ibsa KFO

ከኦሮሞ ፌዴራላዊ ኮንግሬስ/ኦፌኮ የተሰጠ መግለጫ

የኢሬቻ በዓል ለኦሮሞ ሕዝብ ልዩ ትርጉም አለዉ፡፡ በተለይ የክረምቱ ዝናባዊ ወቅት አልፎ ወደብራ በመሸጋገራችን የኩሽ ሕዝቦች በአጠቃላይና በተለይ የኦሮሞ ሕዝብ ወደ መልካ (ወንዝ) ወርዶና ወደ ቱሉ (ተራራ ወይም ኮረብታ) ወጥቶ ዋቃን (እግዚአብሔርን) እያመሰገነ የሚያከብር ነዉ፡፡ በአጠቃላይም የኢሬቻ በዓል በኦሮሞ ሕዝብ ዘንድ አንድም ሃይማኖታዊ ነዉ፤ ሁለትም ባህላዊ ነዉ፡፡ ሃይማኖታዊም ሆነ ባህላዊ አከባበሩ የዚያ የሚያራምደዉ ሕዝብ ታሪካዊ አንጡራ ሀብትና መገለጫ ነዉ፡፡

እንደሚታወቀዉ የኦሮሞ ሕዝብ እምነት፣ ባህልና ታሪክ ለረጅም ዓመታት በተፅዕኖ ሥር ከቆየ በኋላ ዛሬም አስተማማኝነቱ ባይረጋገጥም በሕዝብ ልጆች መስዋዕትነት ወደ ነበረበት ቦታዉ እየተመለሰ እንደሆነ ይታወቃል፡፡ በተለይም የኦሮሞ ሕዝብ ማንነት መገለጫ የሆነዉ የኢሬቻ በዓል ከስሙ ዉጭ ባዕድ ስም እየተሰጠዉ ሲጣጣል ከቆየ በኋላ የበዓሉን ወግና ሥርአት በያዘ ሁኔታ መከበር ቢጀምርም፤ ዛሬም ድረስ ራሳቸዉን በኦሮሞ ሕዝብ ላይ በተለያየ ስም የጫኑና ለመጫን የሚፈልጉ ኃይሎች የበዓሉ አከባበር ከሚጠይቀዉ አግባብ ዉጭ በዋዜማዉ የኢሬቻ ታላቁ ሩጫ፣ እንደዚያ ዓይነት ልብስ ልበሱ፣ እንደዚያ ዓይነት ጨርቅ ያዙ፣ እንደዚያ ዓይነቱን ምልክት አትያዙ እየተባለ የፖለቲካም ሆነ የግል ፍላጎታቸዉን በሕዝብ ላይ ለመጫን እየሞከሩ ከመሆናቸዉም በላይ፤ በሌላ በኩል ደግሞ እየቀጨጨ የነበረዉን የአገራችንን ዲሞክራሲ መቃነ መቃብር መፈፀም ይሆናል፡፡ ከዚህ ጋር ተያይዞም ኢሬቻ የባህልና የምስጋና ቀን መሆኑ እየታወቀ የበዓሉ አከባበር ከሚጠይቀዉ ሥርአት ዉጭ በመልካ መዉረጃዉ መንገድ ላይ የኪነት ቡድን አደራጀቶ ማስጨፈር፣ የፖለቲካ ሰዎች እየተቀባበሉ የፖለቲካ ንግግር ማድረግ፣ መንገድ በማጣበብ አማኞችና ምስጋና አቅራቢዎችን ለሌብነትና እርስ በርስ ለመረጋገጥ ማጋለጥ ከቀድሞዉም ጀምሮ ያልተገቡ ድርጊቶች ናቸዉ፡፡ ማንም አካል የፖለቲካ ሥራዉን ቢሰራ የኦሮሞ ፌዴራላዊ ኮንግሬስ የሚቀበለዉ ቢሆንም በሕዝብ ሃይማኖታዊና ባህላዊ ክብረ በዓል ቦታዎች ላይ ባይሆን እንመርጣለን፡፡

የ2009 የኢሬቻ በዓል ከምንጊዜዉም በላይ ሠላማዊና ሁሉም ኢትዮጵያዊያን የሚሣተፉበት በዓል እንዲሆን የኦሮሞ ፌዴራላዊ ኮንግሬስ ይፈልጋል፡፡ ይህ ደግሞ ያለምክንያት አይደለም፡፡ በ2008 እና ከዚያም ቀደም ብሎ የኦሮሞ፣ የወልቃይት ጠገዴ፣ የቅማንት፣ የኮንሶና የጋምቤላ ሕዝብ ባነሳዉ የመብትና የማንነት ሠላማዊና ሕገ መንግስታዊ ጥያቄ ጋር በተያያዘ በመቶዎች የሚቆጠሩ የሕዝብ ልጆች በተለይም በኦሮሚያ፣ በአማራና በደቡብ ብሔር፣ ብህረሰብና ሕዝቦች ክልሎች ተገድለዋል፣ ታስረዋል፣ ተፈናቅለዋል፣ ተሰደዋልም፡፡ እንግዲህ ይህንን ግምት ዉስጥ በማስገባት ከመላዉ አገሪቱ ወደ በዓሉ የሚመጡ ታዳሚዎች ይህንን በዓል በፀሎት፣ በመዝሙርና በዝምታ ማሰብ ስለሚጠበቅባቸዉ ነዉ፡፡ አባቶችና የመስኩ ባለሙያዎች ትምህርት ይሰጣሉ፡፡ ከዚህ ዉጭ ከበዓሉ ዋዜማ ጀምሮ በበዓሉ ሥፍራም ሆነ አከባቢዉ ላይ (ለሕይወት ከሚያስፈልገዉ ምግብና ዉሃ በስተቀር) የፖለቲካም ሆነ የዳንክራ ሥፍራ እንዳይሆን እንመክራለን፡፡ በመጨረሻም በዓሉን በማስተባበርና ፀጥታ በማስከበር ሥራ ላይ የተሰማሩ አባላትና አካላት ለሕዝብ ፍቅር በማሳየት በዓሉ እንዲከበር እንደሚያደርጉ እናምናለን፡፡ ታዳሚዎችም መብታቸዉና ፍላጎታቸዉ እንዲከበርላቸዉ የሚፈልጉትን ያህል ሥርአትን ማክበር ይጠበቅባቸዋል፡፡ ከዚህ በተረፈ ግን የኢሬቻ በዓል የሕዝብ ባህልና ሃይማኖት በጣምራ የሚከበሩበት መሆኑ ታዉቆ፤ ማንናቸዉም የፖለቲካ ኃይሎች ከዋዜማዉ ጀምረዉ ጣልቃ ከመግባት እንዲቆጠቡ አበክረን እናሳስባለን፡፡

መልካም የኢሬቻ በዓል እንዲሆን እንመኛለን!

የኦሮሞ ፌዴራላዊ ኮንግሬስ

መስከረም 10/2009

ፊንፊኔ

Via Nagessa Oddo Dube

የኦህዴዱ መሪ ወርቅነህ ገበየሁ ትግሬ ነው፤ ምስጢሩ እነሆ… (ክንፉ አሰፋ)

ክንፉ አሰፋ

Source: ecadforum

ከምርጫው ጥቂት አስቀድሞ የወርቅነህ ገበየሁ አያት ስም ገብረኪዳን ነበር። የቀድሞ ወዳጄ ወርቅነህ የአያቱን ስም ከገብረ-ኪዳን ወደ ኩምሳ ለመቀየር የወሰደበት ግዜ እና ምክንያቱ አላስደነቀኝም። ይህንን የዘር ፖለቲካ ጨዋታ ጠንቅቆ የሚያውቀው ዶ/ር መረራ ጉዲናም የተቃዋሚ እጩ ተመራጭ ነበር። ጉዳዩን ጠንቅቆ ያውቀዋል። በአዲስ አባባ ዩኒቨርሲቲ ፖለቲካ ሳይንስ ፋካልቲ ስንማር ሁለታችንንም በአንድ ክፍል አስተምሮናል። የወርቅነህ ትክክለኛ አያት ስም ያለበት ሰነድም በእጁ አለ። ግን ጉዳዩን አላጋለጠውም። ምናልባት የሙያው ስነ-ምግባር ይህንን ለማድረግ አይፈቅድ ይሆናል።The OPDO Workineh Gebeyehu is from Tigray

ወርቅነህ ገበየሁ ሻሸመኔ ነው ተወልዶ ያደገው። እዚያ መኖሩ ደግሞ ኦሮምኛን አቀላጥፎ እንዲናገር ረድቶታል። ዘር መቁጠር ጸያፍ ቢሆንም ይህ ግን መታወቅ ያለበት ጉዳይ ነውና ርቅነህ ገበየሁ ወላጆች ኦሮሞዎች አይደሉም። ከትግራዩ አቶ ገበየሁ ገብራኪዳን ይወለዳል።

ወርቅነህ ገበየሁ ውሎውም ቢሆን ከጆሌ ኦሮሞ ጋር አይደለም። ከነ ጌታቸው ረዳ፣ ከትግራይ  ተወላጆች ጋር በብዛት ያዘወትራል። ለዚህም ምክንያት አለው።  ይህ ሰው አሁን የኦሮሞውን ድርጀት እንዲመራ መመረጡ አንደኛው ምክንያት ነው። በህወሃት የፖለቲካ ጨዋታ  ምክትል ሆነው የሚቀመጡት በዘር መስፈርት ተለክተው አልያም ታማኝ አገልጋይ  ሲሆኑ ብቻ ነው። ዋናውን ስራ የሚሰሩትም በምክትል ስም ያሉት ናቸው። ከስር ሆነው ዋናዎቹን እንደ ሮቦት ያንቀሳቅሷቸዋል። ጠ/ሚ ሃይለማርያም ደሳለኝ እና ምክትሉ ደብረጽዮንን ያስተውሏል!

ለመሆኑ ወርቅነህ ገበየሁ ማን ነው? ለምንስ ታስሮ ተፈታ?  የወንጀል እስረኛ የነበረ ይህ ሰው እንዴትስ በጥቂት ጊዜ እዚህ ደረጃ ላይ ሊደርስ ቻለ? ከዚህ ቀደም በማስታወሻዬ ላይ ያሰፈርኩዋትን ቁም ነገር ላካፍላችሁ። መልካም ንባብ።

የአዲስ አበባ ዩኒቨርስቲ ጭር ብሏል። ኢህአዴግ ወደ አዲስ አበባ ሲጠጋ፤ የዩኒቨርስቲው ተማሪዎች ደግሞ ለወታደራዊ ስልጠና ወደ ብላቴ ማሰልጠኛ ካምፕ ገብተው የተኩስ ልምምድ በማድረግ ላይ ነበሩ። በግንቦት ወር ኢህአዴግ ከተማውን ከተቆጣጠረ በኋላ፤ ተማሪዎች እንደወትሮው ጥቁር ጋዋናቸውን ለብሰው፤ የአበባ እቅፍ አልተበረከተላቸውም – 1983 ዓ.ም.።

ከወራት በኋላ በዩኒቨርስቲው አካባቢ ይመላለሱ የነበሩ ተማሪዎች ተስፋ የሚያስቆርጥ ዜና ሰሙ። አዲሱ የሽግግር መንግስት እንደከዚህ ቀደሙ ተማሪዎችን በየመስሪያ ቤቱ የማይመድብ መሆኑ ተገለጸ። ከዜናው ጋር የብዙ ተማሪዎች እና ቤተሰቦቻቸው ተስፋ አብሮ ጨለመ። በተለይ በወቅቱ በፖለቲካ ሳይንስ ለተመረቅነው ተማሪዎች፤ ምንም ክፍት የስራ ቦታ እንደሌለ በግልፅ ተነገረን።

በዚህ አይነት ያለ ስራ ብዙ ቆየን። በወቅቱ በፖለቲካ ሳይንስ ከተመረቅነው መካከል በከፍተኛ ነጥብ የተመረቀው ወርቅነህ ገበየሁ ጭምር ምንም አይነት የስራ እድል ለማግኘት አልቻለም።

ህወሃት ካመጣብን የዘር ፖለቲካ በፊት በትምህርት ቤትም ሆነ በዩኒቨርሲቲ ከቶውንም የትውልድ ዘራችንን ተጠያይቀን አናውቅም። ማን ምን እንደሆነ፣ ለማወቅ ፍላጎቱም አልነበረንም። የኋላ ኋላ ግን ነገሮች እየተቀየሩ መጡ። በጓደኛሞች መካከል የሚፈጠር ጥርጣሬና፣ የዘር ግንድ ማጥናቱ ኢህአዴግ በኢትዮጵያ እንደተስቦ ያመጣብን በሽታ ነበር እና የቅርብ ወዳጅን ማወቁ የግድ ሆነብን። ወርቅነህ ገበየሁም የሻሸመኔ ልጅ ከመሆኑ ባሻገር፤ ከትግራይ ሰው መሆኑን ያወቅነው ከዩኒቨርስቲ ከወጣን በኋላ ነበር። በወቅቱ ነበረው የሽግግር መንግስት ባወጣው የዘር መስፈርት መሰረት፤ ወርቅነህ በትግራይነትና በደቡብ ህዝብነት መካከል የቆመ፤ ምርጥ የትግራይ ልጅ አለመሆኑ፤ በዚህም ምክንያት ሊያገኝ ይችል የነበረው ጥቅማ ጥቅም በመቅረቱ የጓደኛችን ጉዳይ ያሳዝን ነበር።

ከብዙ ጊዜ አንዴ ስንገናኝ፤ አንዳንድ ጓደኞቻችን ፀጉራቸው አድጎ፤ ንፅህናቸው ተጓድሎ፤ ከስተውና ተኮሳምነው ይታዩ ነበር። ከነዚያ ከሰውነት ውጪ ከሆኑት ተማሪዎች መካከል አንዱ ወርቅነህ ገበየሁ ይጠቀሳል።

የ1980ዎች አጋማሽ የፕሬስ ነጻነት የታወጀበት ወቅት በመሆኑ በርካታ መጽሄቶችና ጋዜጦች በገበያ ላይ ይውሉ ነበር። ሞገድ ጋዜጣም በወቅቱ ከነበሩት ከመጀመሪያዎቹ የነጻ ፕሬስ ጋዜጦች ረድፍ ላይ ይሰለፋል። ወርቅነህ ገበየሁም በነበረው አቋም ምክንያት የሞገድ ጋዜጣ ተባባሪ አዘጋጅ ሆኖ የመስራት እድሉን አገኘ። ወርቅነህ የጋዜጣው አዘጋጅ እንደመሆኑ መጠን በእለት ተለት የጋዜጣው ህትመት ጉዳይ ጣልቃ አይገባም። ሆኖም ሳምንታዊ ደሞዙን ለመቀበል ወደ ቢሮ ሲመጣ በወጡት ዜናዎችና ጽሁፎች ላይ አልፎ አልፎ እንነጋገራለን። አንዳንዴም በጣም ጠቃሚ የሆኑ መረጃዎችን ስናገኝ፤ ከማንም በፊት ከወርቅነህ ጋር በመመካከር መስራታችንን ቀጠልን።

አንድ ቀን የሃሙስ እትማችንን የውስጥ ገጽ ስራዎች አጠናቀን በፊት ለፊት ሊቀርቡ የሚገቡ ዜናዎችን እየመረጥን ሳለ፤ ስልክ ተደወለ። ግርማቸው ነበር።

“ሰላም ግርማቸው? ምን ዜና አለ?”

“ብቻህን ነህ?”

“አዎ”

“ጥብቅ የሆነ ሚስጥር ነው። ተጠንቀቅ።”

“ምንም ችግር የለም፤ ንገረኝ።” አልኩና እስክሪብቶና ወረቀት አዘጋጀሁ።

ግርማቸው ጉዳዩን ሙሉ ለሙሉ በስልክ ሊነግረኝ የፈራ ይመስላል። ፈራ ተባ እያለ፤ “ከውጭ አገር ወደ ኢትዮጵያ የገቡ የኢህአፓ አባላት ናቸው…”

“እና ምን ሆኑ?”

ግርማቸው አሁንም በስጋት ስሜት፤ “ጥንቃቄ የሚያስፈልገው ጉዳይ ነው። ለማንኛውም ለምን አንገናኝም?” አለኝ።

“ፖስት ራንዴቩ እንገናኝ?” ስለው ከጭንቀቱ የገላገልኩት ያህል፤ “አዎ እዚያ እንገናኝ።”

ረቡዕ ቀን ረፋዱ ላይ ፖስት ራንዴቩ ወደ ግርማቸው ጋ ስሄድ ብቻዬን አልነበርኩም። ወርቅነህ ገበየሁ አብሮኝ ነበር። በቀጠሮው ቦታ በሰዓቱ ተገናኘን።

ግርማቸውን ፖስት ራንዴቩ ስናገኘው ዘና ብሎ ያጫውተን ጀመር። “እንግዲህ ሰዎቹ የኢህአፓ አባላት ናቸው። ጉዳያቸው በሚስጥር መያዝ አለበት። ወደ አገር ቤት የመጡት ልዩ ሚሽን ተሰጥቷቸው ነው። ጉዳዩን ስትገናኙ በዝርዝር ትነጋገራላችሁ።” አለንና ስለሰዎቹ ማንነት አንዳንድ ተጨማሪ ነገሮችን ሲገልጽልን እስክሪብቶና ወረቀት አውጥቼ መጻፍ ጀመርኩ።

“በምታገኛቸው ጊዜ ይህንን የሚስጥር ኮድ መናገር አለብህ” አለና የድብቅ ስማቸውን ነገረኝ።

“የድብቅ መጠሪያ ስማቸው ‘ቤሬክ’ ይባላል” ሲለኝ ወረቀት ላይ ይህንኑ አሰፈርኩት። ወርቅነህም እስክሪብቶውን ከኪሱ አውጣ።

“በዚህ ስልክ ደውሉና የእኔን ስም ጥሩላቸው። ለጋዜጣችሁ በርካታ መረጀዎችን ሊሰጡዋችሁ ይችላሉ።’ አለን ግርማቸው።

ስልክ ቁጥራቸውን እየነገረን ወረቀት ላይ መጻፍ ስጀምር፤ ወርቅነህም ስልክ ቁጥሩን በእጁ መዳፍ ላይ ሲጽፍ አይቼ ሁኔታው አስገርመኝ። ነገር ግን በይሉኝታ ዝም አልኩት።

በወቅቱ በርካታ ጋዜጦች የፈሉበት ጊዜ በመሆኑ፤ ወርቅነህ ይህንን ዜና ከሞገድ ጋዜጣ ውጪ ለሚታተሙ ፕሬሶች አሳልፎ ሊሰጥ ነው በሚል ጥርጣሬ ብቻ ድርጊቱ አስገረመኝ። ከአንድ የትምህርት ቤት ጓደኛ፣ ከዛ በላይ ላስብ አልችልም። ልጠይቀውም አሰብኩና ጠይቆ ከመቀያየም ዝም ማለቱን መረጥኩ። በወቅቱ በውስጤ ቅሬታ አሳደረብኝ።

በሚቀጥለው ቀን… ግርማቸው በሰጠኝ ስልክ በተደጋጋሚ ብደውል እነ ቤሬክን ላገኛቸው አልቻልኩም። ቀን ላይ፣ በምሽት እና በሌሊት፣ ስልኩን መቀጥቀት ያዝኩ። ስልኩ ይጠራል። የሚመልስ ግን አልነበረም።

ከቀናት በኋላ ግርማቸውን ለመፈለግ ዘወትር ወደምንገናኝበት ወደ ፖስት ራንዴቩ ለብቻዬ አመራሁ። ሌሎች ጓደኞቼ እንደወትሮው ክብ ሰርተው ይጫወታሉ። ግርማቸው ግን አልነበረም።

“ግርማቸውስ?” አልኳቸው ወድያው እንደተቀላቀልኩ። ሞቅ ያለ ጨዋታቸውን እንዳቋረጥኳው ይሰማኛል።

“ሰላምታ አይቀድምም?” አለ አንዱ፣ ከፊቴ የሚነበበውን የደንጋጤ ስሜት በማስተዋል።

“ቀን ላይ ተደዋውለን ነበር። በሆነ ጉዳይ ትንሽ ተረብሿል። ለማንኛውም ዛሬ እንደምንገናኝ ነግሮኝ ነበር።”  ሲል ሌላኛው መለሰ።

ግርማቸው አረፋፍዶ ብቅ አለ። ፊቱ ላይ አንዳች የብስጭት ስሜት ይነበባል።  በውስጡ የታመቀውን ንዴት ያወጣው ገና ወንበሩ ላይ ሳይቀመጥ ነበር።

“ሰዎቹን አሳሰራችኋቸው አይደል?” ሲል ፍጹም ሃዘን በተሞላበት አንደበት ጠየቀ፣ ወደ እኔ እየተመለከተ።

“ወርቅነህ!” አልኩ ሳላስበው በመጮህ።

በመካከላችን ለአፍታ ጸጥታ ሰፈነ። ለተልካሻ ነገር የጠረጠርኩት ሰው ከጀርባዬ ሆኖ ከባድ ወንጀል እየሰራ ኖሯል!

የነ ቤሬክ መሰወር በውስጤ ጥርጣሬ፣ ፍርሃት እና ቅያሜ ፈጥሮብኝ ኖሮ ወርቅነህን እርቀው ጀመር፣ ከዛ ስልክ ከተቀበልንበት እለት በኋላም አልተገናኘንም። ከሞገድ ጋዜጣም ቀስ በቀስ እየራቀ መጣ።

አንድ ቀን አዲስ አበባ ዩኒቨርሲቲ ስድስት ኪሎ ካምፓስ የሃይድሮ ፖለቲክስ ምሁር የሆኑትን ዶ/ር ያቆብ አርሳኖ ስለአባይ ጉዳይ ቃለመጠይቅ ለማድረግ ሄጄ ወርቅነህን ከሩቅ አየሁት። ከዚያ ደግሞ ተሰወረ።

ስራዬን ጨርሼም ከዩኒቨርሲቲው ግቢ ለመውጣት ስሯሯጥ ከኋላዬ አንድ ሰው ያዘኝ።

እኔን ያላየኝ መስሎኝ ነበር። ከእነማን ጋር እንደምንገናኝና ምን እንደምሰራ በአይነ ቁራኛው ይከታተለኝ ኖሯል ወርቅነህ።

“ለምንድነው የምትሸሸኝ?” አለኝ፣ እንደመቆጣት እያደረገው።

ትንሽ እንደመደንገጥ ብዬ ስለነበር ለሰኮንዶች ጸጥ ካልኩ በኋላ “አንተስ ለምንድ ነው የምትከታተለኝ?” አልኩት በቁጣ።

“እውነቱን እንድነግርህ ነው የምትፈልገው?… ተረጋጋ እና አድምጠኝ፣ ሁሉንም ጉዳይ እነግርሃለው።” አለኝ መልሶ ረጋ ባለ አንደበት። ቁጣዬን ለማብረድ ሲል ያደረገው ይመስላል። በድንጋጤ የተነሳ የምናገረውም ጠፋብኝ እና ጸጥ ብዬ ከአንደበቱ የሚወጡትን ቃለት መተባበቅ ጀመርኩ።

“በደህንነት መስሪያ ቤት ውስጥ ተቀጥሬ እየሰራሁ ነው።” ሲለኝ ያልጠበኩትን ሚስጥር ድንገት ስለነገረኝ ሁኔታው አስደነገጠኝ።

“በደህንነት ውስጥ በመስራቴ ደግሞ እናንተን ከስንት አደጋ ጠብቅያችኋለሁ። በአጭሩ ‘I am protecting you’ ስለዚህ አትሽሸኝ።” አለኝ። ከእግር ጥፍሬ እስከራስ ጸጉሬ አንዳች ነገር ወረረኝ። ልቤ በፍጥነት ሲመታ፣ ደምስሮቼ ሲገታተሩ ተሰማኝ።

“እና ሰዎቹን…” መናገር አልቻልኩም።

“የምን ሰዎች?”

“እነቤሬክን ያሳፈንካቸው?” አልኩትና መልስ ሳልጠብቅ እዛው የቆመበት ጥዬው ሄድኩ።

***

ከወራት በኋላ ወርቅነህ የደህንነት ሃላፊ ሆኖ ሻሸመኔ ስራ መጀመሩን ሰማሁ። ይህንን ዜና ሰምተን ብዙ ሳንቆይ “ወርቅነህ በጦር መሳሪያ ሽያጭ ተያዘ” ተብሎ ወደ እስር ቤት ተወረወረ።

ከሰባት ወራት በኋላ ወርቅነህ ገበየሁ ከእስራት መፈታቱን ሰማሁ። ከእስራት ሲፈታ ግን የምናውቀው የወርቅነህ ገበየሁ የዘር ሃረግ ተቀይሮ፤ የ‘ኦሮሞ’ ብሄር ተወላጅ ተብሎ፤ የኦሮሞ ሕዝብ ዴሞክራሲያዊ ድርጅት (ኦህዴድ) ከፍተኛ አመራር ሆኖ፤ ሹመት አግኝቶ የኢህአዴግን ካምፕ በግላጭ ተቀላቀለ… ወጣት ወርቅነህ ገበየሁ።

የእድሜ፣ የትምህርት ደረጃ፣ የስራ ልምድ፣ በተለይ በፖሊስ ሰራዊት ስራ የሚጠይቀው የስራው ስነ-ስርዓት እና በሙያው ስነምግባር ላልተካነ ግለሰብ ያንን ትልቅ ስፍራ እንዲመራ ነው፤ አቶ መለስ ዜናዊ ሹመት የሰጡት።

አንዳንዴ ወርቅነህ ገበየሁ በቴሌቭዥን ሲቀርብ የድሮውን መልካም ሆነ ክፉ ነገር እያሰብኩ፤ “ወይ ጊዜ” ማለቴ አልቀረም። ወርቅነህ ከአዲስ አበባ ዩኒቨርሲቲ በፖለቲካ ሳይንስ በባችለር ዲግሪ በጥሩ ውጤት የተመረቀ ወጣት ስለሆነ ከሌሎቹ ፊደል ካልቆጠሩ የህወሃት ባለስልጣናት የተሻለ ነው። ሆኖም በማናቸውም ጊዜ የግል ፋይላቸው ታይቶ ወደ እስር ቤት ሊወረወሩ ከሚችሉት፤ በ“ቀይ መስመር” ከቆሙት ባለስልጣኖች አንደኛው መሆኑ እርግጥ ነው። ግና ለጌቶቹ ታማኝ መሆኑን በዘሩ ብቻ ሳይሆን በስራውም አረጋግጦላቸዋል። ዛሬ ኦህዴድን የሚመራው የኦሮሞ ተወላጅ ሳይሆን የኦሮሞ ተናጋሪ ትግሬ እንዲሆን የተፈለገበት ዋነኛው ምክንያት ትክክለኝስዎቹ የኦሮሞ ተወላጆች ላይ ህወሃት እምነት ስላጣ ይመስላል።

​Warqinaa Gabayyoo Tigree ta’uu beektuu? 

​Warqinaa Gabayyoo Tigree ta’uu beektuu? 

@Abdi Tufa

Warqinaan Naannoo Oromiyaa, lafa aanaa Kokkossarraa yeroo dargii godina Sidaamoo jedhamutti citte, kan daangaa aanaa Kokkossaa jirtutti (aanaa Arbegoonaatti) dhalate. Kufaatii Dargii booda lafti dhalootasaa aanaa Kokkossaatti citteerti. Yeroo umriin jabaataa dhufetti Magaalaa Shaashamanneetti Tigiroota fira maatiisaanii ta’an biratti galee guddate. Namni inni biratti guddate magaalaa Shaashamanneetii hoteela qaba. Hoteelli kun (yeroof maqaasaa hin yaadadhu) Abboostoorraa daandii guddaa duriirra gara Hoteela Baqqalaa Mollaa yoo deeman gara harka bitaatti ilaala dhooqaatti argama. Warqinaan, sirna nama-nyaataa kana keessatti miseensa OPDO ta’ee, ummatni keenna dirqiin bakka bu’aa aanaa shaashamannee godhanii filsiisan. Hiriyoota isaa (kan Oromoofi kan saboota biroollee) yeroo addaddaatti itti dhiyeenyaan gaafadheera. Tigree ta’uusaa innuu akka hin waakkanne hiriyootasaarraa dhagayaa ture. Namni baruu feetan hiriyootasaatiin wal isin qunnamsiisa. 

Dubbiin ijoon TPLF amantaa xiqqoo namoota hafuura itti baafaataa sochooftuu (OPDO) irraa waan dhabdeef, amantaa isaanii dhugomsachuuf Tigreen yoo pireezidaantii Oromoo ta’e maaltu dhiba, eenyutu nu gaafata jettee muudde. Dalga deemaa Oromoo hafuuraan hojjachiisuurra akkuma duraan waraanaan bulchaarru yoo qajeelatti olii hanga gadii biiroleellee toowanne maaltu dhufa jetteeti. Amma kan hafu Tigroota Afaan Oromoo beekan bulchoota godinaaleefi aanaalee taasisuu dha. 

Gama birootiin immoo, kanaan dura Oromiyaa ija addaatiin too’ataa waan bulchaniif tooftaalee lamatti fayyadamu. Inni duraa, yoo bulchaan Oromoo ta’e itti aanaan bulchaa aanaarraa hanga naannootti saboota biraarraa nama Afaan Oromoo beeku jala kaayu. Tooftaan kun godinaalee hundattuu hojiirra oolaa tureera. Isa kanaaf fakkeenya guddaa kan ta’u Abraham Adulaa (Itti aanaa bulchaa Shawaa Bahaa, boodarra immoo bulchaa kan ture), Damissee Shittoo (Kantiibaa magaalaa Shaashamannee kan ture), Fiqaaduu Takle-Maariyaam (barataa kutaa 4, Garagaaraa konkolaataarraa hanga hoogganaa dhaabbata Raadiyoofi Televisisiyoona Oromiyaa kan gaye), Sisaay Nagaash (Kantiibaa magaalaa Adaamaa kan ture) fi kkf.

Inni lamaataa immoo bakka saboota biraarraa nama afaan beekuufi amanamaa dhabanitti Oromoo mataa waliin dhayaa bulchuuf akkasaanii tolutti yoo bulchaan Musliima ta’e itti aanaa Kirstaanaa muuduun kaardii amantii immoo jidduu isaaniitti taphachuun wal shakkisiisaa, wal nyaachisaa, wal irratti duulchisaa, wal basaasisaa hojjachiisu. Amantaan wal qabatee namoota keessa dubbii kanaa hin beeknetti ‘ratio’ amantaa eeguuf waan hojjatan itti fakkaachuu mala. kun irra caalatti aanaalee amantii tokko dhibbeentaa olaanaan qabanitti baay’ata. Isa kanaaf ragaan aanaalee godina Baalee, Arsii Lixaa, Arsii, Boorana, Gujii, Shawaa Bahaa, Harargee lamaan, Jimmaafi Iluu Abbaa Booraa ilaaluun ni danda’ama.

Dubbiin kun waan biraas na yaadachiifte. Naannoo bara 1998 keessa nama Tigree tokkotu pirezidaantii mana murtii godina Baalee ta’ee muudamee Oromoota murtiilee gara hammeenyaan guuttaman irratti murteessuun rakkisaa ture. Maqaansaa Sibahaati jedhama.

Kan Lammaa Magarsaa itti aanee dhiyaata. Oromoo ta’uunsaa waakkii hin qabu. Dhiiga inni Wallaggarraa dhangalaasaa Finfinnee seenetu dhiyaata! 

​#Oromoprotests: Uummata Oromoo Humnna Waraanaatiin Cabsuuf Mala Malame! 

​#Oromoprotests: UMMATA OROMOO HUMNA WARAANAATIIN CABSUUF MALA MALAME! 


OPDOn Haaromsa “gadifageenyaa” godheera jechuun Cufattee walnyaataa erga turtee booda Muktaar kadiiriifii Asteer Maammoo Aangoo irraa kaasuun(Yoo aangoo irraa kaasuuf aangoo kan qabdu taate) bakka isaanii Obbo Lammaa Magarsaa fi Worqinee Gabayyoo buustee jirti.Namoonni amma gara aangootti dhufan kunniin maaliif filatamuu danda’an? Obbo Lammaa Magarsaa kanaan dura nama itti gaafatamaa dhimma nageenyaa Oromiyaa (የጸጥታ ሀላፊ ( ደህንነት) tureefii duubatti of dhoksee Ilmaan Oromoo hiisisaafii tumsiisaa ture akkasumas Obbo Warqinee Gabayyoo Nafxanyaa hojjataa Biiroo dhimma nageenyaa ( ደህንነት) feederaalaa duraan obbo Kinfee G/Madiiniin amma immoo Geetachoo Asaffaatiin hoogganamu keessa nama hojjataa ture booda immoo nama koomishiinara koomishinii poolisii feederaalaa tureedha.Yeroo kanattis Lammiilee nagayaa hedduu keessattuu barattoota tumsiisuun,hiisisuufii ajjeesuun ergamtummaa isaa mamiidhaan alatti woyyaaneef nama mirkaneesseedha. WOYYAANEEN namoota muuxannoo hojii walfakkaataa ( ደህንነት) keessa turan kanniin lamaan yeroo ammaa kanatti maaliif filte gaafii jedhuuf deebiinsaa ifaafii ummata oromootiif ammoo dhaamsa guddaa kan qabuudha.Tarkaanfiin kuni kaayyoon woyyaanee itti aanu maal akka ta’e ifatti kan agarsiisuudha.Namoonni kuni namoota hojii basaastummaafii poolisii keessatti muuxannoo qabaniidha.Kanaaf kaayyoon woyyaanee itti aanu fooyyee fiduu osoo hintaane Oromiyaa qajeellootti Biiroo dhimma nageenyaa ( ደህንነት) Geetaachoo Asaffaatiin hoogganamu jala galchuuf mala malameedha. Kuni kan agarsiisu woyyaaneen hammam maraatuu keessa akka jirtuufii wanta harkaa wol laaqe kana gama humna waraanaatiiniifii Warra biiroo Nageenyaa ( ደህንነት) kanaan fayyadamtee sirreessuuf carraaqaa akka jirtudha.Kuni hammeenni kana caale akka dhufu gochuun dubbii hammeessuun alatti bu’aan inni fidu hinjiru.Ummanni Oromoo rakkoon isaa sirnicha waliin malee hooggantoota (ergamtoota woyyaanee) irraa dantaan inni qabu hinjiru.Kanaaf woyyaaneen ergamtoota isii jijjiiruu dandeessuyyuu kaayyoo Ummata Oromoo jijjiiruu hindandeessuu.Muktaar deemee Lammaan dhufeef ummata Oromootiif jijjiiramni dhufu hinjiru.Wanti guddaan yemmuu isaan mala malatanii humna jabeeffatanii gadi bahuuf yaalan ummanni keeynas mala malatee humnaa fi gamtaan akkuma kanaan dura godhaa turee fi gochaa jirutti qabsoo isaa jabeeffatee  ofirraa qolatuuf qophaahuudha!

Qabsoon itti fufa!!

Injifannoon galuun baranuma!!

#OromoProtests: ​In Praise of the Solidarity to come: what we need to Remember 

​In Praise of the Solidarity to come: what we need to Remember 

==============

For genuine solidarity to occur, trust is necessary. For trust to emerge, honest conversation is key. For an honest conversation to exist speaking truth to each other is a must. 

Truth is essential.

When we stand in solidarity with others, we keep truth central. From our part, definitely from our perspective (for we all see partially/perspectivally), we offer the whole truth.

We won’t settle for anything less just for the sake of an empty rhetoric of peace. Yes, we want a just peace, not an imperial peace built on hierarchic relations of primacy and subordination. But we can’t have just peace without truth.

We can’t get to just peace without the truth, our truth, about our pains of the past and our aspirations for the future.

We refuse fake gestures of solidarity. We reject false unity. We oppose empty political platitudes. We welcome a genuine dialogue based on truth–historic or contemporary.

We reject convenience and  expediency that are called forth at all costs.

We welcome unconditional mutual recognition, ethical and painful listening, and an agonistic engagement with each other that points us towards a genuine transformation.

Anything less is a TPLF-style instrumentalism. It’s cheap pragmatism that wants to address the issue of power (perhaps) but not of justice. And we have seen it fail many times, and that’s as it should be. 

Our peoples’ shared demand— as expressed clearly n their protest demonstrations from North to South, from West to East–at a very basic level, is a demand for a hearing. It’s a demand for voice. They sought a space where they can speak as valued political subjects.

In the last ten months, passing through blood and fire, they have created their own space, their own site of resistance. Through sacrifice, they have done the work of democratic self-empowerment.

Now, they have assumed their political subjectivity. Now they have resumed their speaking positions. Now they have wrested their right to political action. Now they have reasserted their sovereignty. Now they have created their own space, if only a space of resistance, in an environment where the regime has closed down every possible avenue of meaningful political engagement.

This space of resistance needs to be preserved, expanded, and invigorated. The work of solidarity can start with expanding this space of popular democratic self-empowerment. This is the beginning of mutual recognition of each other’s sovereign act while under lethal oppression. This mutual recognition is, and must continue to be, unconditional. 

While still in this space of mutual recognition, we need to chisel out the basic values [eg. dignity, equality, democracy, (social) justice, human rights, compassion, etc] that will ensure a lasting solidarity that will lead to a future of just peace, socio-political reconciliation, and total, perhaps rupturous, transformation.

For now, though, we need to remind ourselves of the supreme importance of TRUTH, JUSTICE, PEACE, and RESPONSIBILITY at the center of any political discourse, especially if we want a genuine solidarity that will last. 

— Dr. Tsegaye Ararssa

#Oromoprotests

OMN: Gaafiif Deebii Fayyisaa Leellisaa Waliin

OMN: Gaafiif Deebii Fayyisaa Leellisaa Waliin

#OromoProtests: MILITARIZING THE POLITICS FURTHER?

​#OromoProtests: MILITARIZING THE POLITICS FURTHER?

******

Lammaa Magarsaa and Workineh Gebeyehu are made the new Chief and Deputy, respectively, OPDO? Selecting a former regional chief spy and a former Federal Police Commissioner is an indication that the regime still wants a security-oriented response to the fundamentally political questions.This is a reinforcement of the military rule and a sign of more brutal repression on the people. This is a sign that TPLF is not in the mood to find a political resolution to the crisis. And this is another conclusive confirmation that the state is entirely a police state and its rule is purely a military rule even at this late hour of their ‘tenure’.

We are watching developments closely. And our people should be alert the attempt on the part of the regime to resurrect its more brutal face on the blood of our people. We say NO!

The resistance continues even as the people demand for justice and the whole country longs for peace.

The suffering shall end. The people shall prevail. Justice shall triumph.

​Who is Pathogen? 

​Who is Pathogen?  

Mr. Getachew Reda (spokesperson of TPLF government)

By Dr. Baro Keno Deressa

In medical terminology: Pathogen is an agent causing disease or illness to its host. Pathogens are mostly microscopic, such as bacteria, viruses, protozoa, and fungi.

Today i am going to talk about the macroscopic pathogen of the humanity TPLF government. I said this because of my profound belief that, the TPLF government and their leaders  are very much aware of the real situation in Oromia which is quite different from what they were trying to portray to the Ethiopian empire nations and international community. Before i am going to enter to my main point i would like to quote the universal declaration of humanity. 

Declaration on a shared humanity: 

1) Human being are born equal and that they all share hopes and aspirations, paths of fulfillment, paths of suffering, and dreams within a common journey as human beings.

2) Human beings share the freedom to follow particular paths of life within the rights and obligations shared by all and contributing to the common good of humanity.
Recently the spokesperson of TPLF government in Ethiopia (Mr. Getachew Reda) openly and publicly on the TV insulting Oromo people after killing, torturing, imprisoning and evicting from their land. I don t know what the other viewers concluded but for me I seriously questioned his sincerity.  As a result, I concluded that the statements he made was may have been based on the following premise: He know the exact reality in the country but he is  too arrogant to tell the Oromo peoples and other oppressed nations that no matter what the truth is, they MUST accept it. Why not? After all, TPLF is the victor and the strong always dictates!

It is unfortunate that I am an Oromo and I am familiar with the real situation. Let me raise some questions to evaluate TPLF and Mr Getachew Reda emptiness and brutality: 

Where is your humanity?

Where is your moral value?

Hoe gave you right to occupy Oromo farm? Mining? City?peoples?

Hoe gave you right to govern Oromo people? Other oppressed nations?

Hoe gave you right to decide our fate let alone killing us?

By the way what is your intellectual capacity/academic grade?  Sorry to ask you this question, most of you are allergic for!!!!!

Did you forget your history of 25 years ago, when you put your leg for the first time on the Oromo land you were beggars, you were weak, you were poor, you were hungry and you were vulnerable. But the Oromo people and Oromia gave you all: Feed you well, makes you rich, makes you strong, helps you to build sky rocket buildings, gave you warm home. So how comes that you are turn back to the killer, torturer and murderer of child and pregnant women of this generous and blessed nation of Oromo!!!!!! And other oppressed nations!!!!
Now you are telling us that the Ethiopian economy is growing very fast, and that the freedom of press is among the best in the world and democracy is thriving, even though we know that the poverty level is at its worst and Ethiopian empire ranks number one in the world in the number of journalists and political leaders (like Mr Bekele Gerba) becoming prisoners of conscience. TPLF as the core player of the Ethiopian government and Mr. Getachew Reda as a spokesperson of TPLF government are failed to understand the traditional way of respect of humanity, failed to read and understand the core value of universal declaration of humanity, failed to respect and implement their own constitution, failed to build independent judicial system and failed to build a responsible government. TPLF junta government is well succeeded in killing, torturing, imprisoning, harassing and evicting the Oromo people and all oppressed nations in Ethiopian empire. All those parameters of failures and success shows that TPLF government is deadly pathogen and needs eradication therapy.
Before i am going to enter into the eradication therapy let me summarize the evil act of our colonizers.

Oromo people are colonized for more than centuries by narrow minded, uneducated barbaric and brutal junta elites. During the colonization period those elite groups shamelessly and brutally destroys our democratic ruling system (Gadaa), destroys our identity, stole our freedom, evict our people from their ancestral land, and brought total destruction to our people and our country Oromia.

Our colonizers in general especially the current colonizers TPLF-junta sticks a knife in our back ten inches and pull it out six inches, there’s no progress. If they pull it all the way out that’s not progress. Progress is healing the wound that the blow made. And they haven’t even pulled the knife out much less heal the wound, they won’t even admit the knife is there (thousands of our brothers and sisters are died/dying, children of age 8 and 13 including pregnant women are executed on the day light without any criminal charge, medical doctors are murdered while they are treating critically wounded person, millions of Oromo peoples are languishing in the prison camp, sick people from Oromo and oppressed nations are suffering from natural disease and manmade disaster-but TPLF is talking about reparation of chromosomal disorder (killings machine of agazi commando).

Eradication therapy:

TPLF junta comes to power not by his strength. There are several factors which played crucial roles, namely the majority negative view of Derg, the weakness of the Derg military mighty, the fertile geo-political situation, the enormous influence of international powers on Derg regime, the multiple pressure of the rebel groups (from north EPLF and TPLF and from east and west OLF).

OLF, TPLF and EPLF overthrow the Derg because it was not a democratic institution. Now OLF has the same view about TPLF and therefore OLF want TPLF to leave; if TPLF will not leave voluntarily, they are willing to remove TPLF by force. TPLF, You overthrew the Derg regime, with the help of the gun. And now you tell the world, that OLF can come back only if it renounces armed struggle. Why is it that Kalashnikovs in the hands of TPLF can bring democracy but in the hands of OLF can only bring misery to Ethiopian empire?

In my opinion, your Kalashnikovs killed thousands of innocent peoples across the nations of Ethiopian empire no matter what you call them and of course that did not bring democracy to Ethiopian empire. Our nation is still ruled by gun-carrying young cadres of TPLF. 

How many factors are fulfilled now days?

All nations in the Ethiopian empire including the innocent Tigrians hate TPLF

Thanks to our hero’s Fayyisa Lelisa the international community are embarrassed by the brutal act of TPLF government and shocked by the magnitude of TPLF atrocities against Oromo people and other nations in Ethiopian Empire (still enormous tasks waiting us concerning the international community).

At this moment OLF, ONLF, SLF are effectively confronting this brutal government. G7 with his union is also starting the confrontation.

Currently geo-political situation is not in our side

The moral and determination of the TPLF Ethiopian government soldiers are diminishing gradually. 

All factors of the victory are almost fulfilled for all oppressed nations in Ethiopian Empire. Now, the main question is all nations has to do his parts in order to fasten our victory. In case of Oromo people I am telling you confidently that our brave qeerroo and OLA (WBO) are working hard in order to complete our eradication therapy (eliminating colonization).
Let me explain my confidentiality of this fact: Our “WBO” are the best fighter in the battle field, our “WBO” are trustful , our “WBO” are vanguard of our people, our “WBO” never betray the truth of our people, our “WBO” is never give up during harsh and worst time. Let me give you one real fact from thousands of episodes. In the end of 1995 and beginning of 1996 after many destruction and challenges we start to regroup under the true son and heroes of our people comrades Gutama Hawwas in the desert of Bale. Later on the reinforcement Comrades come from Harar. During those periods, our WBO successfully eliminate enemies in various places  and start to combat the enemy in the heart of their camps. But later on the TPLF government wage total war with thousands of his soldiers against hundreds of WBO’s. Their soldiers are logistically supported by airplane and helicopter. At the end we decided to fight this enemy with smaller group and brought to them  many casualties. One week later the TPLF government occupy all villages, rivers and start to torture local residents. During that fight most of our comrades were passed away including our hero and our commander in chief comrade Gutama Hawwas, some of the comrades were captured, and some of us were remain in the bush with wounded comrades without medicine, bullet, water and food. The remain comrades start to share our urines to support our wounded comrades just to make wet their lips and start to eat soil. But we were swear to each other and to our peoples justified cause not to surrender to our enemy and prefer to die.  One captured comrades also showed the patriotic act according to the information from local residents in Bale. While he was captured and tight his hands on the back side one OPDO come to him and questioned him about other comrades where about  and our comrades spit on the face of OPDO soldiers and showed the commitment of our “WBO” to our goal (eradicating colonization). During such critical moment in the hands of our enemy the reaction of our comrades (WBO) gave tremendous proud to local residence.

Here, I tried to reaffirm the ability, the commitment and determination of our fighters in order to defeat the colonial rule. We know the fighting technique of the TPLF, we know the grade of their heroism and we know the their limitation. But some factors down played our desired victory especially,  geo-political situation and limited resources. But now our qeerroo is opening new liberation base from in out. 
The Fascist government of TPLF junta confirms nationally and internationally his pathogenicity. TPLF government atrocities was/are comparable to Nazis genocide act against humanity. This kind of government have no moral value and legal right to lead Tigrai regional state let alone Oromo’s and other nations in Ethiopian empire. I am quite confident to win this war and liberate our people Oromo and other oppressed nations in Ethiopian empire. I am calling all Oromo peoples to support OLF in order to empower our qeerroo and WBO and defeat our chronical enemy colonial ruling system.

Victory to the Oromo people!   

:::::

Dr. B. K. DERESSA, Medical degree in internal medicine, specialized in Gastro-Hepatology diseases. University Hospital of Brussels-Belgium

UN rights body cannot ignore the situations in Turkey, Bangladesh, and Ethiopia (Item 4 General Debate)

UN rights body cannot ignore the situations in Turkey, Bangladesh, and Ethiopia

Item 4 General Debate

 

Source

In Ethiopia, in August security forces repeatedly fired on generally peaceful protesters, bringing the death toll to over 500 since the suppression of demonstrations began in Oromia in November 2015.  Thousands more have been wounded and arrested. Since the government systematically restricts independent media and civil society, there has been limited reporting on the crackdown and inadequate international attention to this ongoing crisis. These human rights violations as well as the persistent denial of country visits by Special Procedures are not consistent with Ethiopia’s obligations as a Council Member and Vice-President. Human Rights Watch urges the Council to raise concerns over the serious abuses, particularly in the Oromia and Amhara regions, and support the High Commissioner’s call for an independent investigation into the unlawful killings and other violations.

Oromo Olympian draws big crowd at his Minneapolis appearance (Star Tribune)

Oromo Olympian draws big crowd at his Minneapolis appearance

Marathon silver medalist seen as a hero for his running as well as his political statement.
itemprop

Tom Wallace, Star TribuneOromo (Ethiopian) Olympian Feyisa Lilesa entered the Minneapolis Convention Center Sunday, Sept 18, 2016 to a crowd of about 1000 well wishers. He won the silver medal in the 2016 Games in Rio and crossed the finish line with his arms crossed in an X, symbolizing the plight of the Oromo in Ethiopia. 2016

Lilesa, 26, became a hero to his people and brought global attention to the plight of the Oromo in Ethiopia when he crossed his arms to form the letter X above his head as he crossed the finish line at the Rio Games.

He did the same as he entered the auditorium Sunday and the crowd erupted in cheers.

The Oromo Community of Minnesota said more than 100 Oromo people were killed in Ethiopia in August alone while peacefully protesting the government’s persecution of the ethnic group.

Lilesa, who faces jail if he returns home, has been granted a special skills visa to the United States so he can train and compete. His wife, 5-year-old son and 3-year-old daughter remain in Ethiopia.

His visit to Minneapolis was sponsored by the Oromo Community of Minnesota, headquartered in St. Paul. The group estimates that up to 40,000 Oromo people are living in Minnesota, but the state demographer’s office puts that number closer to 8,500.

​Empire of bleeding and thrombosis kept under bad physicians and wrong remedies

Empire of bleeding and thrombosis kept under bad physicians and wrong remedies

By Dr.Baro Keno Deressa

The Oromo peoples are managed to unite under their vanguard organization OLF to fight for the same purpose (eradicating colonization). The formation of unity under one organization and the bravery act of Oromo peoples brought changes in Ethiopian empire. The Patriotic act and the clear message of qube generation guided by qeerroo leadership from Oromia get a good response from all nations of Ethiopian Empire (Amharas, Gurages, Afars, Ogaden, sidama, Benishangul, Gambellans, innocent Tigreans ….etc).

Many Oromo nationalists criticize the colonial system of Ethiopian Empire. The core value of Ethiopian empire was not build on the will and equality of all nations. Nations are a product of the human will and imagination and the institutions that sustain their collective efforts. The key values of federalism, democracy, and inclusive government have not been sufficiently consolidated as core values for their nations. Full or real freedom, they believe, will come with freedom of all. Eradicating all forms of colonial system of domination is crucial (political, economic, social, military) in order to accomplish freedom of all nations.

In Ethiopian empire minorities who have nothing to do with the majority populations have noticed that they can take hold of the minds of entire populations, magnify their own voices, and silence the usual destiny which majorities usually are allotted in their own nations. Now, mere minorities of one-half percent of the population can exert total mind control by monopolization of the larger nation’s media holdings.

All nations in the Ethiopian empire are igniting their struggle for freedom and justice. The chronical mass protests throughout the largest and most populous Oromia Regional State and the recent Amhara Regional State mass protests are the sign of collective demand for real change.

Our innocent peoples in Ethiopian empire are crying for real changes in order to overcome this time of instability and insecurity. As change considered being inevitable in Ethiopian empire so do resistance. There are two forces resistant to real change:

1) The Ethiopian colonial system policy makers

2) The disoriented so called Oromo political analysts and professionals (servant of the colonial system)

In answering this question, please permit me to describe bleeding and thrombosis:
Bleeding disorder:  Coagulopathy (also called a bleeding disorder) is a condition in which the blood’s ability to coagulate (form clots) is impaired. This condition can cause a tendency toward prolonged or excessive bleeding (bleeding diathesis or bleeding disorder), which may occur spontaneously or following an injury or medical and dental procedures.
Thrombosis is the process of a blood clot, also known as a thrombus, forming in a blood vessel. This clot can block or obstruct blood flow in the affected area, as well as cause serious complications if the clot moves to a crucial part of the circulatory system, such as the brain or the lungs.
Factors that contribute to increased risks of both bleeding and thrombosis include altered blood flow, diminished numbers and function of platelets, and inflammatory alterations in endothelial cells. Management may be particularly challenging in individuals who require invasive procedures or anticoagulant therapy. If the bleeding is not treated well the patient will die because of hemorrhagic/hypovolemic shock, if the thrombosis is not treated well the patient will die because of thromboembolic complications. In such kind of complicated situation the tasks and responsibility of medical doctor is to keep the patient health intact and find solution for deadly combination of disorders.
Ethiopia is a country with multifaceted and complicated political, economic and social problems. The question of oppressed nations like Oromo are fighting for freedom! Freedom! Freedom and identity struggle. The answer from the colonialist empire is mechanical repair forming fake organization like OPDO and cultivating traumatized intellectuals from all oppressed nations. So, for more than a century the colonialist leaders are giving the wrong answers for the wright questions. Our struggle is to end this inappropriate communication and liberate our nations from century long colonization.
In order to motivate my argument let us look at the act of resistance forces to the real changes:

1) The Ethiopian colonial system policy makers (resistance forces of real change)

Whenever change is introduced it triggers emotional reactions of the peoples because of the uncertainty.  Fear of unknown to the implementers. This creates fear and anxiety to the peoples who have gain confidence to the systems, structures, and relationship. Any disruption of familiar patterns may cause fear and resistance. Let us look their point:

Mother Ethiopia:

Dear brothers and sisters, Ethiopian empire is not a real mothers for Oromo, Ogaden, sidama, gambella, benishangul, innocent Amhara, innocent Tigre …..etc peoples. The Ethiopian empire leaders killed and still killing millions of peoples from Oromo and other oppressed nations, imprisoned illegally innocent peoples because of their belongingness, tortured and evicted from their land. Mother have to protect her children from harm and assisting her children to build good future. But the system in Ethiopia empire is contrary to the principle of motherhood. So, it is impossible for Oromo of other Oppressed nations to call her mother!! So, dear opportunistic elite stop this illogical theory and embrace the real change.

Ethiopia have a 3000 year proud history:

I will respect your right to magnify your own history, but we Oromo people are talking about colonization of 130years which destroys our democratic ruling system (Gadaa), destroys our identity, stole our freedom and brought total destruction to our people and our country Oromia. So keep your history as you like and respect our struggle for freedom.
• We are one people:

Yes, we all are human being, our peoples are lived together for a centuries, married each other, studied together and respect each other. For century long there is no Ethiopian colonial rule survive without the patriotic act of Oromo sons and daughters.  But our price was humiliation and death  “when it comes to power and money Oromo’s are the last to touch the desk and when it comes to the human-right and equality Oromo’s are the first to be victim of the system”. So, we are one as human-being but we were/are different under the system of colonial rule. Now, when we say it is enough and it is time to build our country Oromia and regain our right as human being, individuals or groups with colonial system and mind have to setback and respect the demand of our people and oppressed nations.

Champion of Africa and model of global world (New TPLF formula)

In the 21st century when the robot is acting like human being, the Ethiopian colonial leaders are still thinking like primitive time. How can be the government be champion or model for others while killing, torturing, imprisoning without any criminal charge and harassing his own people on the daily basis. All those lies reflects that the system was not build on the basic principle of human value. The Ethiopian empire leaders are investing in building walls instead of bridges, investing in weapons instead of Books, investing in corruption instead of Morality, investing in ignorance instead of Intellectualism and wisdom, investing in fear and terror instead of stability. Investing in chaos instead of Peace, investing in hate instead of  Love, investing in segregation instead of Convergence, investing in discrimination instead of tolerance. Investing in hypocrisy instead of fairness. Investing in superficiality instead of Substance, investing in immaturity instead of Character. investing in secrecy instead of Transparency, investing in lawlessness instead of Justice, investing in lies instead of Truth. The so called leaders instead of bluffing with the name of champion and model on the world stage take time to assess your intellectuals capacity humanity and legality of your action.

2) The disoriented so called Oromo political analysts and professionals (resistance forces of real changes) 

Since the time of colonization the Oromo peoples and oppressed nations are experienced political marginalization, unnecessary death and torture because of their belongingness, eviction from their ancestral land and deprivation of freedom. When the peoples struggle reach the maximum level in order to eradicate the colonial rule the opportunistic individuals or servant (not policy makers) of the colonial system start to magnify their masters policy. Let us look their point:

We have to be broad minded and tolerant.

Come on my professional analyst, Oromo peoples are colonized for more than centuries by narrow minded, uneducated and analphabet junta elites. In addition we Oromo people are nation of peace, nation of love and tolerance, nation of democratic rule, nation of justice and equality. When Amhara and Tigre peoples come to our country to collect coffee, to work in agriculture, to clean house and shoes we loved them as our family, we guide them in order to success in their life, we never discriminate them because of their belongingness and social class. Again when the colonial rule change the individual name in order to humiliate our identity and change the name of our cities to feed destructive colonial system we tolerate them. So dear professional what are you talking about broad minded and tolerant? Or still you are in deep coma! or your traumatic experience of serving the colonizers is metastasis you! or you are working for your personal luxury while millions of hero’s are fighting for justice!!!!

OLF have to change his stand:

First of all who are you to talk about OLF or giving order to change his stand? did you feel the pain of Oromo people or are you Oromo only by name? did you test one day let alone one month the bitterness of the freedom struggle? By the way the stand of OLF is the life of Oromo people and the light of freedom for all oppressed nations.

According to the western: The “Oromo problem” continues to trouble Ethiopia. Although the Oromo are the largest ethnic group in Ethiopia, never in their history have they maintained political power. During the period of European colonialism in Africa, the Ethiopian highlanders undertook an intra-African colonial enterprise. Many ethnic groups in the present state of Ethiopia, such as the Oromo, were subjected to that colonialization. Conquered ethnic groups were expected to adopt the identity of the dominant Amhara-Tigrean ethnic groups (the national culture). It was illegal to publish, teach, or broadcast in any Oromo language until the early 1970s, Even today, after an ethnic federalist government has been established, the Oromo lack appropriate political representation.

The TPLF government invested millions of dollars to destroy OLF, build many puppet organization like OPDO and diaspora Oromo traitors, cultivated many disoriented Oromo intellectuals. At the end the TPLF government with all his almighty power failed to reach his goal. Now the OLF is reignite the struggle for freedom.

So, while the foreigners acknowledge the marginalization and inhuman atrocities against Oromo people and other oppressed nations and the peoples are showing their patriotic action on the daily basis in order to eliminate this act of terror, but you are blaming OLF for inability of compromise and obliviousness of your masters. Be rational before opening your mouth to satisfy your stomach and bosses.

Additionally you are promoting your masters policy of colonial rule but you are demonizing our struggle for freedom, that is not fair. As I see your initial on the TV, most of you are (Dr.) by the way classical knowledge is not the same as field action. You were educated to serve your colonial masters in the kitchen and our qeerroo and WBO are fighting on the field to eliminate the brutal system. So let me give you my experience. When I was at medical school, I was taught evidence based systematical and structural approach of problems (diseases). But when I came to the field (hospital) because of the urgency matter approaching the problems is totally different. In urgency situation the priority is saving the patient life and later on back to the systematical and structural approach.

At this moment my people priority is liberating Oromo and Oromia by eliminating  colonial system. So, dear brother reading your school book is at this moment inconvenient and try to translate your knowledge in the field action in order to help your peoples struggle.

Unity and democracy

We Oromo people are the fore front champion of unity and the founder of modern democracy. My question is here for you, why are you divert our real and justified question of Oromo people to be master of their destination by confusing with homework of you masters (reinstalling old system with cheating and deceiving).

Successive Ethiopian governments by the name of unity and democracy have attempted to completely eradicate the existence and the identity of the Oromo people and other southern nations and nationalities. Particularly indigenous Oromo’s living in the surroundings of Finfinne has suffered the most and was made landless consequently forced to become beggars. Where are the habitants of Oromo clans of Gulale, Eekka, Galan, Abbichu? For you doesn’t matter because you are taught and raised to serve your masters.

The Ethiopian Constitution also acknowledges the ‘special interest’ of Oromia regional state under Art 49(5) because Finfinne is an Oromo land. However, almost three decades after the Constitution was adopted, there is not even a single public school that provides education in Oromo language let alone enabling the Oromo people to partake in the administration of the city. But you are teachings us to accept all those injustices and humiliation as a normal. When you come to the television for analysis beside your classical knowledge please could you tell us also your contribution to the Oromo peoples struggle against colonization and injustices? I think you are not dare to talk about that because you grow up by serving your masters policy of destruction and traumatized by their lies which frightened you to touch the truth.

Summary of the resistance forces to real change: Both of you are destructive forces failed to safe your patient, instead of healing the bleeding nations, you are suffocating the innocent peoples across the nations in Ethiopian empire by magnifying your lies (thrombosis). My advice for both of you, accept the reality instead of denying the truth and ignoring the facts. In addition ask yourself also the grade of your morality.

That will be the beginning of the hope and the end of destructive –colonial system. In addition in order to be rational and effective in solving complicated problems it is better to look carefully the vision of OLF. The only and effective way of bringing stability in Ethiopian empire and horn of Africa is finding the right answer to the justified question of Oromo peoples and other oppressed nations.

Conclusion:

Oromo peoples are committed to end the sufferings of his people and all oppressed nations by eradicating colonial system. Then after, Oromo peoples need to build in his own country Oromia a truly independent judicial system; a system that is not controlled, operated or influenced by the ruling party. Our judicial system should treat the governors and the governed equally – because every person is equal before the law. We need to build a responsible government in order to provide education, housing, job opportunities, health services; a fair and equitable infrastructure for all people instead of only for a very few privileged groups. We need in our country  Oromia where laws are enacted to protect and defend the public welfare, instead of laws that protect the interests of small groups of elites.

To achieve all those goals the qube generations of the Oromo sons and daughters with engineer feeling are on the field, the outstanding qeerroo leadership is going well, the desire and commitment of our peoples to eradicate the colonial system is encouraging, the “WBO” determination and sacrifices are stronger and solid, vision and guidance of the Oromo people vanguard organization OLF is permanent present. My people all the factors for our victory is on the table, so don’t confuse yourself with the defenders of colonial system propaganda and delusional disoriented Oromo political analyst. It is time to redouble our efforts in order to faster our victory.

Victory to the Oromo people!

——

*Dr. B. K. DERESSA, Medical degree in internal medicine, specialized in Gastro-Hepatology diseases. University Hospital of Brussels-Belgium

#OromoProtests: Ayyaanni Irreechaa Aadaa fi Duudhaa, Safuu fi Eenyummaa Oromoo, guyyaa guddaa xiqqaan waliin ayyaanefatee oolu malee spoortii fiigichoo miti! 

Boycott the so-called “Irecha Great Run”! Don’t buy this T-shirt intended to fill the pocket of the killer regime & its puppets!

#Ayyaanni Irreechaa Aadaa fi Duudhaa, Safuu fi Eenyummaa Oromoo, guyyaa guddaa xiqqaan waliin ayyaanefatee oolu malee spoortii fiigichoo miti!

#T-shirtii kuma shantam 50,000 kan ta’u maqaa “Fiigicha Guddaa Irreechaa ‘Irecha Great Run’ jedhu irratti moggaastee gurgurtaaf qopheessaa

#Kanaafuu Uummanni Oromoo iyya waliif dabarsuudhaan gochi kun hojiirra akka hin oolle taasisuu qaba.

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OPDOn Irreecha Jijjiruuf Mirga Hin Qabdu! Dhaamsa kana otoo hin dubbisiin, otoo share hin godhiin bira hin darbiina! OPDOn Ayyaana Irreecha Oromoo, gara figichaa spoortii tti, akkasumas gara madda galii Wayyaanee tti jijjiruuf beeksisa baaftee jirti. “…Federeeshiniin Atileetiksii Oromiyaa Dorgommii KM-2 kan Daa’immanii fi KM-10 kan ga’eessotaa A.L.A Fulbaana 20 fi 21 bara 2009 (Onkolooleessa 1 fi 2) Magaalaa Bishooftuu Hora Arsadeettii Dorgommii Fiigichaa qopheessuuf saganteesitee jirti….. Akkasumas T-shirtii kuma shantam 50,000 kan ta’u maqaa “Fiigicha Guddaa Irreechaa ‘Irecha Great Run’ jedhu irratti moggaastee gurgurtaaf qopheessaa jirti…..Namoonni dorgommi kana’rratti hirmaachuu fedhan hanga Fulbaana 15/2009tti, Dhimma Dargaggootaa fi Ispoortii Godinaalee fi Magaalotaatti akka galmaayan, akka T-shirtiis bitachuu qaban OPDOn beeksisa baafteen gaafachaa jirti.”  Kanaafuu Uummanni Oromoo iyya waliif dabarsuudhaan gochi kun hojiirra akka hin oolle taasisuu qaba. Qapxilee hubatamuu qabu!

1ffaa. Ayyaanni Irreechaa Aadaa fi Duudhaa, Safuu fi Eenyummaa Oromoo, guyyaa guddaa xiqqaan waliin ayyaanefatee oolu malee spoortii fiigichoo miti.

2. UNESCO dhaan kan galmeeffamuuf deemu, Haaluma barameen Sirna Aadaa Irreechaa tiin malee wal-dorgommii figichaa tiin miti.

3. Galiin T-shirtii kuma shantama (50,000)’rraa argamu, Birriin miliyoona shanii (5,000,000.00) ol bittaa meeshaa Waraana tiif oola (rasaasa Agaaziin obboleeyyan keenya ittiin ajjeeftu bita). Kan afe’mmoo kiisa Kaadiroota Waayyaanee gabbisa.

4. Haala Ayyaana Irreecha ittiin dagaagsan kan akeeku, Obbootii Aaadaa Oromoo, Sabboontota fi Hayyuu Oromoo, kanneen guddina Saba Oromoo tiif yaadaniin malee namoota Uummata Oromoo guddina dhoorkaniin (Wayyaanee fi OPDO dhaan) miti.  5. Qapxilee kanaa fi kan kana fafakkaataniin kan ka’e Uummanni Oromoo T-shirtii OPDOn qopheesite bituu lagachuu qaba, Ayyaaneffannaa Irreechaa bifa jijjiruu dhaan figicha’rra tti hirmaachuu’rra of daangessuu fi wal-daangessuu qaba!

Dhaamsa biyya irraa ergame!

#OromoProtests:The “Oromo street” and Africa’s counter-protest state (Addis Standard)

#OromoProtests:The “Oromo street” and Africa’s counter-protest state

, Special to Addis Standard

In the first part of this series, I explored in historic perspectives (particularly with developments in Oromia regional state) the Ethiopian government’s road to becoming a counter-protest state and the systematic ways in which the regime further bolstered its role as a counter-protest state. And in the second part I discussed about the surge of popular protests in Ethiopia focusing on the socio-political and party architecture in which the ongoing Oromo protests first took shape. In this third, and last, part I will take a close look at the decades-old simmering tensions between the Oromo nation and successive Ethiopian states, discovering what they reveal about the contemporary politics of the Ethiopian counter-protest state  vis a vis its relations with the Oromo protests, which, by several measures, have reached a point of no return.

Decades of simmering tensions

Continuous confrontations and tensions between Oromo protesters and the ruling party manifested in Oromia-wide Oromo protests may not be understood fully unless we look back its history. In order to contextualize the on-going Oromo protests, we must consider decades of relationships between the two confronting parties – the Ethiopian state and the Oromo nation – discovering what they reveal to us about the politics of the Ethiopian counter-protest state, and what they suggest about the future prospects of Ethiopia’s political trajectory.

It is indisputable that this massive movement in Oromia is not simply a political phenomenon whose root is limited to the period between 2006-2015; it goes as far back as the 1960s when modern Oromo political activism was born, and even goes as far back as the formation of the Ethiopian state itself.

Yearning since the 1960s for three overarching questions – language, land, and self-rule – Oromo nationalism has been growing more than ever since the introduction in Ethiopia of the multi-national federalism in the early 1990s. While the Oromo question for land has two parts: the homestead (qee’ee) and the Oromo country (biyya-Oromoo), the issue of language became the foundation of identity question. The third, the Oromo question for self-rule in the course of their national struggle, seemed to have been conceived as an ultimate solution capable of addressing the other two.

These three overarching Oromo questions were aired in the 1960s by the Oromo members of the Ethiopian student movement and the Maccaa-Tuulama Self-help Association, and were later on articulated in the early 1970s in the political program of the Oromo Liberation Front (OLF). These questions have been dealt with piecemeal in the revolutions of 1974 and 1991. The 1974 revolution succeeded in the promulgation and implementation of a proclamation answering the country’s pressing demand, which was coined through the famous slogan of the student movement – “land to the tiller”; it was able to return plots/homestead to individual peasant households. With the Oromo in view, the 1974 revolution answered the question of qee’ee (homestead) but it had never attempted to deal with the Oromo question of yearning for biyya-Oromoo (Oromo country). Instead it criminalized the demand presenting it as a treasonable crime. The revolution also addressed the Oromo identity claims by allowing some media outlet for Afaan-Oromoo (Oromo language) but the demand to use Latin alphabet (qubee) was made another treasonable crime.

The political change in 1991, however, went far beyond the offers of its predecessor and dealt with more fundamental issues. Demands of Oromo nationalism was legitimized and institutionalized within the state apparatus when the new regime – for the sake of its own legitimacy – decided to offer concessions to decades old national struggles. Through the federalism arrangement, it created the long sought after Oromo country within Ethiopia in the form of the Oromia National Regional State with its own regional parliament, Caffee Oromiyaa. It also allowed Afaan Oromoo, which had long been criminalized and heavily suppressed under the imperial and socialist Ethiopia, to be recognized as the medium of instruction in schools throughout Oromia.

But as the rule of the TPLF/EPRF began to unfold the problems inherently linked to its system of rule started to unearth. When in 1991 a coalition of rebels overthrew the Derg, the victorious TPLF-led-EPRDF not only took control of the capital city, expanding daily at the expense of Oromo farmers, but also inherited one of Africa’s oldest authoritarian state form, effectively excluding from the country’s politics, economy and cultural manifestation most of the southern peoples (the Oromo included).

As soon as TPLF took control of the center, a dubious, rather feckless Transitional Government of Ethiopia (TGE), where various political groupings, including Oromo parties of which the Oromo Liberation Front (OLF) was prominent, was organized in 1992. Perhaps as part of its concerns to take the OLF on board, the TPLF recognized Addis Abeba as the capital of Oromia and promised that the interests of the Oromo people in the city would be accommodated. The Transitional Charter that established the TGE (1991-1995) declared, “The special national and political interests of the Oromo are reserved over regions 13 [Harari State] and 14 [Addis Abeba].” In 1995, Oromia’s interest in Addis Abeba was once again recognized by the constitution that created the Federal Democratic Republic of Ethiopia (FDRE). Article 49, sub-article 5 of the constitution states that “The special interest of the State of Oromia in Addis Abeba, regarding the provision of social services or the utilization of natural resources and other similar matters, as well as joint administrative matters arising from the location of Addis Abeba within the State of Oromia, shall be respected.” However, the whole scheme boiled down into a political manipulation where the TGE gained the support of Oromo parties and the people’s support for the creation of a lasting TPLF-dominated authoritarian regime. When the TPLF dominated EPRDF ensured its control over Oromia, it went on to purge the OLF out of the TGE in June 1992.

In 1995, when the new constitution transformed TGE into the Federal Democratic Republic of Ethiopia (FDRE), the TPLF dominated government began employing ambiguities in the constitution and walked in earnest to take full control of Addis Abeba. In Article 49, where issues of Addis Abeba have been stipulated, three of its sub-articles (sub articles 2, 3 and 5) present contrary provisions, a state of affairs that made the gate wide open for the ruling party’s looming interests over the city. After appointing a TPLF veteran soldier as the mayor of Addis Abeba in 2000, the regime took a bold decision in 2003 to shift Oromia’s capital from Addis Abeba to Adama, 100km southeast of Addis Abeba. When the office of the Oromia regional parliament, Caffee Oromiyaa, was thrown to Adama it appeared that the hope of the Oromo to have their government in the city they believe is the center of Oromia was dashed.

Following the 2003 government decision to transfer Oromia’s seat to Adama the leadership of Maccaa-Tuulama Association (MTA) and Addis Abeba University students immediately organized a protest, which was met with brutal crackdown. The organizers were imprisoned and MTA was outlawed and had its office looted and dismantled. The university itself dismissed nearly 400 students whom it believed had taken part in the protest. While it was clear that thousands of farmers were evicted between 1995 and 2003, it was, however, the decision to transfer Oromia’s capital from Addis Abeba to Adama that gave birth to the Oromo struggle for Addis Abeba.

The declaration of the proposed “Master Plan” a decade later would mean dashed hopes and broken promises; it breaks up into two what has been known in the narrative of modern Oromo political activism as biyya-Oromoo (Oromo country), a reference to Oromia. On one hand, it is a broken promise because it sustains the regime’s tradition of deciding on issues relevant to biyya-Oromoo without the consent of the Oromo nation. In fact, many believed the implementation of “the Master Plan” would come close to restoration of the former Shewa governorate-general, which in turn would mean a renewed wave of cultural invasion on the Oromo as much as a territorial break up of Oromia.

Addis Abeba’s expansion in historical times had scored the highest record in eviction of the surrounding farmers in its environs, namely, Tuulama Oromo, but the EPRDF regime took this to a new level previously unmatched in Ethiopia’s history. Most peasant households have been and still are poor in Ethiopia but they live on their land and depend on its produce for their livelihoods, whatever its sufficiency. Tuulama Oromo in this regard appear the most unfortunate for encountering endless evictions since at least the 18th century. Left in isolation from the Oromia National Regional State, Ethiopians in all walks of life, and undoubtedly the TPLF/EPRDF regime, the Tuulama Oromo have been forced to bear unbearable projects accompanying the regime’s intent (whatever the name attached to it) of expanding the city of Addis Abeba with no regard to their way of being.

Coherently conscious

 The Oromo population constitutes nearly 40 per cent of Ethiopia’s estimated population of 100 million. Some are adherents of Islam (being involved in more than one sect); others follow different sects of Christianity, and still others adhere to Waaqeffannaa, the Oromo indigenous belief system. In rural Oromia, their social organizations exhibit diverse historical experiences and regional patterns. These few remarks help us appreciate the internal diversity of Ethiopia’s largest ethno-nation.

So far, a number of scholars have made serious attempts to understand the contemporary political status of this diversity within the Oromo nation. While some treated them as a nation others seriously question that status. This diversity, for example, in the eyes of Gebru Tareke, an Ethiopian scholar, made the Oromo nation “a vastly dispersed people with no history of political unity since the sixteenth century.” Another scholar, John Markakis, wrote, “From the beginning of their historic [population movement] the Oromo did not forge unity above the tribal level, nor did they ever coordinate their efforts for a common purpose. Each tribe pursued its own destiny entirely independent of the others, and inter-tribal warfare was the rule rather than the exception.”  Historian Bahru Zewde on his part says “…the incorporation of the nineteenth century has resulted in the denigration of Oromo culture and identity,” but plainly denies the fact that an Oromo country has ever existed before the twentieth century; he argues against a map of Oromo country – Ormania – made by a German missionary J.L. Krapf based on primary historical data he collected ‘during an eighteen-years residence in eastern Africa’ in mid 19th century.

While Gebru Tareke and John Markakis have taken Oromo internal diversity far beyond limits, it is fairly recognizable that Oromo internal diversity led to considerable divisions that played key roles not only in their historical experiences with Ethiopian systems of rule but also in creating within themselves fissured political groupings.

But the fact that the ongoing Oromo protests engulfed the whole of Oromia in merely three weeks’ time threw some light on the perspectives of these scholars – Gebru and Markakis, for example – who consistently argued against the presence of the Oromo’s nationhood.  By claiming that Oromoness is counterfeit, that it never existed, that Oromo nation possess within itself lots of local and cultural diversity to develop any coherent consciousness and never possessed an overarching sense of “nationhood”, or that they are inseparably intermingled with various other peoples, “the opponents believe that they can divide, destroy, or, perhaps, wish away Oromo nationalism,” to use the words of Herbert Lewis, who wrote The Development of Oromo Political Consciousness from 1958 to 1994. 

While this attitude has clear origins in politics and “interests,” it is facilitated by the general social science discourse that still tends to discount or decry ethno-nationalism. Yet this kind of internal diversity which some scholars employed to question the very existence of the Oromo as a nation is seriously called into question with the start of Oromo protests in November 2015.

Many scholars attempted to understand the challenges of the Oromo national struggle in isolation from the political developments in that tumultuous region of Ethiopia and the horn of Africa. But the on-going Oromo movement appears to have overcome lots of deterring factors long-lived in the Oromo national struggle.  In less than four weeks what the Oromo people regarded as a serious threat to their national identity caused a union of massive popular movement that engulfed the whole of Oromia.

A case in point is how Oromo national identity, Oromummaa, has been built over decades and the significant impact it has in uniting a population of close to 40 million for a coherent cause. Oromoness is a reference to all those features that make up Oromo personality. It is constituted by the entirety of the Oromo culture. It is worth noticing that Oromo activists, artists, political commentators, scholars and politicians appear to have successfully campaigned over the last two decades highlighting the fact that Oromummaa transcends differences in political opinions, religions, and all sorts of background, a concept well articulated in the works of Oromo scholars such as Assefa Jaleta.

Readjusting the narrative

 Apparently placed at a precarious position, many scholarly works need to be revisited; there is a need to further investigate facts and collect empirical data to create effective analytical frameworks capable of capturing the whole, more nuanced scenario that would help us better understand the Oromo nation and its indisputable place in the Ethiopian state. Only then can we appreciate and understand why and how various Oromo politicians chose to establish different political parties after the onset of the 1974 revolution; have decided to join rival political groupings not founded for separate Oromo cause; have even joined the dictatorial military regime – a clear indication that even those of similar social and religious backgrounds understood Oromo problems differently and likewise proposed disputing routes of political struggle. Only then can we clearly comprehend why Oromia has in the last quarter a century exhibited spatial and temporal mismatch on concerns of opposition to the EPRDF regime. Without readjusting our existing narratives it will be hard to understand how and why the 2014 and the on-going Oromo protest movement overlap and deviate.

Our understanding of the cultural and socio-political stances that are being taken through the Oromo protests movement can also be appreciated when placed into context with issues related to the wider Horn of Africa. A more accurate contextualizing of these stances can be viewed within the affairs of Ethiopia’s broader issues, and their complexities. The same understanding appeared to have been useful to inform narratives shaping the future of the Oromo national struggle. The days of hiding behind Oromo internal diversity as Ethiopia’s numerical majority with subaltern political constructs are gone, and will not come back again.

It is also incumbent upon us to understand that taking opportunities offered in the current multinational federal system, Oromo youth at secondary schools and junior colleges throughout Oromia, and the ever expanding universities have for the last two and half decades propagated their literature, folklore, music, songs, poetry, theatre, drama, and other forms of cultural revival and actions in these concepts of the Oromo cultural movement. Taking into account the growth of federal universities from less than five when TPLF/EPRDF took power in 1991 to over 30 in 2015, it becomes important to see the relationship between this considerable expansion in higher education and the growth in modern Oromo political activism.

While ‘economic solvency’ remains one of the fundamental points of the Oromo people’s opposition to ‘the Master Plan’, for the growing Oromo consciousness it is by no means comparable to the Ethiopian regime’s project of posing immeasurable challenges to the concept of Oromoness altogether, and all of what it means from the central parts of Oromia, the territory the Oromos believe is “handhuura-Oromia” (Oromia’s bellybutton).

Understanding this is at the same time one of the pillars in symbolization and conceptualization of Oromoness in the minds of the Oromo people. It is such understanding of Oromoness which seems to have brought the new generation of OPDO, discussed in part two of this series, to openly speak against “the Master Plan” in April 2014. There is little doubt that the Oromo nation conceived ‘the Master Plan’ as a threat to their national identity. Styled after popular Arsii tradition, “namni lafa hinqabne, nama lafee hinqabne,” (a person without land is a person without bones).

Hope for millions

 After nearly five decades of struggle, the Oromo seem to have learnt from experience and history that an attack on one part is an attack on the whole. Collective memory helps a society to understand both its past, present, and by implication, to imagine its future. It is important to underline here that it is the memory of past injustices and the contemporary aims of the TPLF/EPRDF regime against the future of the Oromo nation that has served as one of the most important tools stirring the ongoing protest.

The Oromo protesters believed that “the Master Plan” violates the territorial integrity and identity of the Oromo and their aspiration to become a self ruling nation.  In the perspectives of the protesters rallies across Oromia are rallies for self-defence. The progress of Oromo nationalism over decades appear to have succeeded to present the cause of the Oromo of the central region as the cause of all.

While the government employs the same old narrative of “we have made it possible for Ethiopia’s oppressed nations for the first time to use their own language and exercise their cultures,” public political consciousness seems to have navigated far ahead of this narrative. As protesters have proved for themselves through their practical experiences that the regime has very little room for implementation of provisions in the same constitution drafted and promulgated under its own dominance, they took up constitutional provisions as weapons against it. In short, the constitution has become for the Oromo protesters what James Scott theorized as “weapon of the weak.” As the protests set out to start the systematic use of provisions in the constitution by dissent voices within OPDO, the protesters and the opposition became united. It is mainly in this sense that the regime’s propaganda to present the protesters as “terrorists” and “anti-peace” failed to bear fruit.

The struggle for Addis Abeba and the adjacent territories presents the Oromo people with a choice between survival and annihilation as a cultural unit and as a nation. It is this understanding that managed to mobilize the entire Oromo nation throughout Oromia region and tested the limits of the counter protest state that Ethiopia is. This popular perception has clearly succeeded in establishing in the minds of Ethiopia’s single largest nation that “the struggle for Addis Abeba is the struggle for Oromia.”  EPRDF’s killing is far from threatening the Oromo people and all indication suggest that there is no turning back. The slogans have now changed from “No to the Master Plan,” “Oromia is not for sale,” and “Oromia needs autonomous self-government,” to “justice for our blood and lives.”

It is also a hope of millions of Oromo and many more that it is upon the Oromo national struggle to give birth to an efficient national political narrative that, while not compromising unanswered historical questions in Oromia, gives rise to a country-wide coalition of political parties that can realize the old democratic demands of the peoples of Ethiopia, a state of affairs Ethiopia had missed to realize at many historical trajectories.

Despite age-old terrains of relations among various groups of peoples in Ethiopia and the Horn, and where the Oromo people deeply and actively involved themselves for generations, Oromo struggle is a struggle for self-rule as well as one for democracy, struggle for both group and individual rights. Signs of overcoming disagreements and standing together for common cause are being observed at this point of the Oromo national struggle. Appreciable is unequivocal banners carried out by Amhara protesters in support of their Oromo brethren and statements made by some Oromo and Amhara political parties and dialogues initiated by their respective media outlets.

TPLF/EPRDF’s approach of facing popular protests with bloody crackdowns is no longer keeping Ethiopia as a state. The persistence of the Oromo people in the face of the counter protest state’s ruthlessness will also soon begin to reflect itself within the Horn of Africa’s fragile peace and stability position. Any concerned party, be it domestic or international, which takes seriously the Horn of Africa’s peace and stability, must not only understand the framework of today’s popular demands (that refuse to turn back in Ethiopia’s Oromia region), but must also become grounded in the particular historical contexts of this framework.


Etana Habte is a PhD Candidate at the Department of History, SOAS, University of London. He can be reached at:ittaanaa@gmail.com