Monday, September 9, 2013

Two Ethiopia Sponsored Armed Groups Got Terrorist Status


It’s now Eritrea’s turn to designate RASDO and the rest of the Ethiopia based armed groups as ‘Terrorists’
It’s now Eritrea’s turn to designate RASDO and the rest of the Ethiopia based armed groups as ‘Terrorists’
September 9, 2013 (GTD) – The Global Terrorism Database (GTD) has successfully listed the two notorious armed opposition groups that are created, financed and harbored by the Ethiopian government against Eritrea as Terrorist organizations.
The Eritrean Salvation Front (ESF) and Red Sea Afar Democratic Organization (RASDO) are now, according to GTD, terrorist organizations.
Terrorism Research and Analysis Consortium (TRAC) also listed RASDO as a terrorist organization for its years of terrorist acts against civilian targets inside Eritrea.
According to Sudan Tribune, the semi-official news and propaganda site for all Ethiopia based Eritrea terrorist groups, RSADO and the Saho People’s Democratic Movement (SPDM) have agreed, last week in Ethiopia capital, to join forces to carry out military attacks against the Eritrean government.
Emboldened by the adoption of UN Security Council Sanction on the Eritrean government, the Ethiopian government began its destabilization agenda almost immediately by creating the various terrorist and armed opposition groups.
GTD, for instance, has recorded the following terrorist acts committed by RSADO and Democratic Movement for the Liberation of the Eritrean Kunamas (DMLEK), another groups that Ethiopia organize, finance, harbor for its destabilization agenda:
  • 02/15/2010: On Monday, in Asmara, Maekel, Eritrea, rebels of the Red Sea Afar Democratic Organization (RSADO) attacked the 28th Sub-division military camp. It was unknown if the attack caused any damage. Seventeen intelligence agents were killed and 20 others were injured in the attack. The 28th sub-division military camp in Asmara, Eritrea was targeted in this attack.
  • 6/01/2008: On Sunday, a military vehicle ferrying food rations was blown up after Red Sea Afars Democratic Organization members attacked soldiers in Morad, Eritrea. No casualties were reported. A military truck carrying food rations was targeted.
  • 06/01/2008: On Sunday, four Eritrean soldiers, including a senior commander, were killed and more than 10 others wounded when Red Sea Afars Democratic Organization members attacked them in Morad, Eritrea. Eritrean soldiers were targeted.
  • 11/05/2007: The Democratic Movement for the Liberation of the Eritrean Kunamas (DMLEK) destroyed the office of the Shembeko town administration with an RPG in Western Eritrea. No casualties were reported.
  • 11/05/2007: Militants using firearms from the Democratic Movement for the Liberation of the Eritrean Kunamas (DMLEK) attacked government soldiers, killing or wounding fifteen of them in Mlzay, Eritrea.
  • 02/25/2009: On Wednesday, in Haykota, Gash-Barka, Eritrea, a bomb killed two civilians and injured eight others at a restaurant in the semi-urban centre. The restaurant was damaged in the attack. No group claimed responsibility. A restaurant was targeted in Haykota, Gash-Barka, Eritrea.
  • In 2003, British geologist Timothy Nutt was slain as he worked in Eritrea, by the Eritrean Islamic Jihad, one of the groups financed, harbored and supported by the regime in Ethiopia.
  • Groups financed, harbored and supported by Ethiopia detonated a bomb in Barentu, Eritrea during the 2004 Independence Day celebrations killing 5 people and wounding 88.
A 30 July 2009 Press Release entitled “Red Sea Afar Democratic Organization (RSADO) and RSF (Eritrean Salvation Front) have joined forces to strike at the Eritrean Regime in Asmara” said the following:
“…In the past six months the afar rebel group have carried out more than five attacks, causing significant blow to Afwerki’s regime, last November it has destroyed a military radar system and attacked military camp killing 285 soldiers in a place called Sanafi at the heart of Akale Guzay, with co-ordinated and simultaneous commando type operation which killed 13 Eritrean soldiers. They have also collected 9 Kalashnikov assault rifles, 1 RPG weapon, 1 Heavy Machine Gun and 3 mobile phones. The combined forces have also captured five elite soldiers and brought them back in to Ethiopia…”
The armed group RASDO was created in 2009 by Ethiopia with the grand intention of secession from Eritrea so that Ethiopia will get its own Sea outlet.
In a press release issued on October 2010, the foolhardy RSADO said that it would ‘not compromise on its principles for self determination in Eritrea with anyone whether those opposed to regime in Asmara or Eritrean Regime itself.’
‘There will not be a unified Eritrea, unless the right for self-rule is constitutionally guaranteed for Red Sea Afar and rest of nationalities in Eritrea. The Red Sea Afar will reserve the rights for Self determination including secession’ said the press release.
Based on the boastful statements and news releases that it released between 1999 and 2010 alone, the group prides itself for killing more than 448 innocent Eritreans and wounding more than 501 mainly by planting road side bombs and executing a hit and run attacks against civilian and military targets.

Two armed Eritrean oppositions merge

This happened last month
Eritrean Salvation Front (ESF) and the Eritrean Movement for Democracy and Justices (EMDJ) agreed to merge military units under one command.
The step follows the conference between the Eritrean Salvation Front and the Eritrean Movement for Democracy and Justice. The leaders of the two organizations agreed to merge military units under one command.
A big celebration was held on Sunday in an area near the Eritrean-Ethiopian border attended by many political leaders.
The young field leaders within the two organizations imposed a de facto unit via packing in ranks to integrate the military units under one command.
It is worth mentioning that the movement Eritrean for Democracy and Justice held a conference founding in March 2012.

TPLF luminaries defect to the US; infighting appears to intensify

Is Azeb Golla next?


Arkebe Equbay, a one-time rising star of the Tigrai Peoples Liberation Front  and former mayor of Addis Ababa, has fled to the United States seeking asylum, according to reliable sources.  Also defecting is Getachew Equbay, Arkebe’s brother and former executive of Mesfin Engineering.  The brothers are said to have escaped along with their families.
Arkebe Equbay -- defection exposes cracks in TPLF facade
Arkebe Equbay — defection exposes cracks in TPLF facade

According to Wikileaks, in 2008, the  majority of TPLF leadership had voted for Arkebe to lead the politburo.  Arkebe is said to have wisely chosen not to antagonize Meles.  Arkebe was nevertheless unceremoniously purged from the politburo by the vindictive former prime minister two years later.
Just last year, Arkebe was thought to be the heir apparent to the throne following the demise of former Prime Minister Meles Zenawi.
Unconfirmed reports are also circulating about the defection of many frightened TPLF biggies who refused to return home after traveling to the US.




Names and Identity: The case of Oromo names cultural genocide

By Hawi Chala

Our names distinguish us from billions of people in this world. To many of us names, the most fundamental part of a human being, gives us a sense of identity and belonging to a given society. Because names are part of every culture of a given society, they often put a strong connection between the individual who receive the name and the society that give the name. By giving a name the society acknowledges the personal existence in that society and simultaneously the society confirms its own responsibility towards that person. In other words, names are preliminary prove whether a person belongs to a given society. If we take these names Megersa, and Abreha, we can identify that the former belongs to Oromo identity and the latter belongs to Tigrean identity. Therefore, We are able to identify their identity just only by looking their names because we know that these names only belong to that community.
By carrying that particular name, the individual share the history of his society and become part of the nation. Since that particular name differentiate that child from others, the society will foster and socialize the child with needs and feelings different from those of others. That is why many of us own different feeling and needs depends on where we came from and the ethnic group we have been socialized with. Because of that name his /her needs and feeling will exist different from others. For instance, an Oromo child born and grown up in Norway will remain an Oromo, and have different feeling and needs from his/her Norwegian friends.
Having an Oromo name by itself will make her/him able to feel a sense of attachment to his/her Oromo heritage and culture.
There are different ways of naming a child in Oromo culture. When families give names to their children, they have usually, if not always, put a reason behind that, such as for example religion, specific situation the family find itself, places, hopes they have for the child and etc.
Religion plays a significant role in names.
A religious family usually names their child from their religious perspective.  A Christian family may either give a baptismal name or after people in the bible; while a Muslim family give a name after people in Quran or from Quran perspective. The same applies in other religion too. By doing so, each family need to assert that the child belongs to their respective religion. These names given after people in Bible or Quran helps the person to have the attachment to the faith and to feel that they are part of the faith.
In Oromo culture when a woman get married, she is given a new name in addition to her previous name to indicate that the woman now onwards belongs to her husband family. Women from the western culture are not required to change their name but they instead change their family name to their husband family name. The logic behind the new name in both cultures is to indicate that the woman will belong to her husband kinship family and the new name indicates her new identity.
Influence of ‘famous individual & literature on name choice
In this modern world media and literature play important role in choosing names. The more medias cover about models, artists, influential people, the more we became familiar with their names and the more we became inspired by them and their names..
Names like Tilahun (after the singer Tilahun Gessese, Mengistu after X-president Mengistu H/Mariam, Aster (after singer Aster Awoke), Tewodros (after king Tewodros).etc , have been commonly used among many Ethiopian.
Historically since Oromo people have been denied any government key positions, and since the Oromo literature have been weakened purposely by government, since our talented artists were unable to shine out due to oppression and limited opportunities given, it has been a big challenge for Oromo names to get promotion opportunity through Ethiopian medias and literature. Due to this, their popularity of Oromo names couldn’t shine out rather remained mired in rural setting of Oromia.
Our names make the core of our identity.
The link between personal identity and a given name is at the heart of this article wants to discuss thoroughly.
As we have discussed above, many scientific studies confirmed also that there is a strong link between a given name, identity and personality.
The link between a name and identity happens in our daily life starting from when we introduce our selves to a new friend, to various daily events. If I tell you that my name is Roberto, you can easily distinguish me that I might be an Italian, or if your name is called “Hawi” I can easily guess that you are an Oromo. If your friends hold the name Abrehet, we can guess that she is Tigrean and if the other friend also has the name Wi Hu Zhao we might guess that he/she is a Chinese. More than their metaphorical usage. these names  help us to distinguish  the person identity, where he is from and the society she/he belongs to.
When people have odd names, names that don’t explain his/her identity, it would make hard for others to easily distinguish who is he/she and to whom she/he belongs. In other word through his/her given name, the name is unable to explain his/her identity.
During the colonial period, many of African indigenous names were changed to the colonizer interest names to indirectly change their mind to loose their identity. If you travel to Nigeria today you hardly find indigenous names among the new generation instead people are favoring British names.
During the slave trade times when Africans left the continent, they left also their names, culture and all of their identity, where they were in return given new slavery names with new identity. They lost their identity and their roots. This is a proof why these days the Caribbean and many black Americans have lost the feeling of African identity. In resistant to this identity crisis many black American civil right activist marched various movement condemning their cultural genocide. One of the prominent activist was Malcolm who refused the name given by white imperialists and changed his name to Malcolm X , which became later one of the cause for his assassination. . He chose the new surname “ X” to signify his lost tribal name and identity.
The same cultural genocide has happened in Ethiopia against Oromo people names. In Oromo people culture, names represent an important part of life and have been a pillar of our identity. Since Oromos population largely surpasses other ethnic group in number, there has been groundless fear among successive Ethiopian leaders to be overwhelmed by this majority groups. In response to this, one of the strategies used by these successive repressive regimes has been to make the Oromo people systematically loose their identity through developing a feeling of proud Ethiopianism while feeling embarrassed with Oromuma identity. To ensure the domination of Abyssinians‎ culture over the Oromo people and to strength their assimilation policy, these successive governments have banned the Oromo language, culture and names. Speaker of Afan Oromo language and holders of Oromo names were privately and publicly ridiculed and embarrassed.
Following the victory of Minilik on the war with Oromo, between 1868 and 1900, where more than 5 million Oromos were killed, hundred and thousand of Habesha settlers were dispatched in to fortified settlements across Oromia. These Habesha settlers didn’t only take away the vast land of Oromia, but also changed Oromo place name to Amharic names and banned Oromo cultural practice. Classic example of this names genocide is the name of the following Oromoia cities: Addis Ababa (Finfinne ),  Nazret (Adama), Debrezeit (Bishoftu), Zeway (Batu), Asebe Teferi (Chiro), Hageremariam (Bole-Bora ) ….etc were the victim of the eradication policy of Oromo names.
During various resettlement program in the country history, many Oromos , who has lost their own land by the government to give to multinational cooperation, were also resettled in different parts of the country including Gojjam and Gonder. Even today if you travel around Gojjam and Gonder you will surprisingly hear a lot of indigenous Oromo names. This was one of government strategy to silently kill the booming of Oromo culture through the assimilation policy at the back of the settlement program. These Amharized oromos have Oromo roots but baptized under Amhara culture. Holding surnames may keep the attachment with Oromo people, but that alone wouldn’t make them proud of Oromumma since they have lost the feeling and the culture of Oromo people.
Now we came across two paradoxes. In one hand we have said that there are few indigenous Oromo names in Gojjam and other parts of the Amhara region while in other hand we know that there are millions of Amharic names among Oromo people.
Let me stop you here and give you two minutes break while thinking your friends or families who is holding Amhara names.
Roughly 2 out of 3 Oromos have an Amharic names.
Then my big question is :
Why Oromo families name their children by Amharic names instead of Oromo names? Or  why the name Adane is preferred than Feyisa among Oromo families?
Well, It undeniable fact that from our grand –grand fathers to the present Qube generation, having an Oromo names make us embarrassed and feel less valued. It was not a hidden history that many Oromo families changed their names in to Amharic names when they moved to towns in order to escape from discrimination and easily integrate in to the dominant Habesha culture.
Until recently it has been regarded that holding Oromo names was perceived as foolish, ruralist, impulsive, not moody, “geja” and many more abusive words. They made us feel that an Oromo names is less valued over Habesha names. Take for instance these names, Tolesa, Kiros, Gezahegn, Megertu, Hiwot ? Which name is better off the other ? Names are names. Every name is beautiful to the society it belongs. But the successive Ethiopian brutal governments make us feel down with our names, made us feel embarrassed with our beautiful Oromo names, made us feel that our names is backward, regressive & unmodernised, made us feel that our Oromo names has negative implication rather than its identity justification. They ridiculed and insulted us for we are holding Oromo names.
Many Oromo children change their name when they start school because they inherited that embarrassing feeling with holding Oromo name at school. The Habeshas used to insult and made jokes on our Oromo names. This inhuman mistreatment made our Oromo families feel ashamed with their names and their children names. These insults and discrimination made by Habeshas forced many Oromo familes to give Amharic names to their children.
They changed in to the Amharic names not because they changed their oromuma identity but only because they need to protect the psychology of their children not to feel embarrassed and ashamed with Oromo names.
Until recently many Oromo job-seekers are forced to change their Oromo names and hide their Oromuma to increase chances of being hired by employers.
This cultural genocide against Oromo names by successive Ethiopian government was supposed to bury our Oromo identity. I am not going to naysay the very fact that we have been affected by identity crisis. But at the same time we could survive the name genocide and regained our Oromo identity. Thanks to those who have fought and sacrificed their life, we are now able to feel proud with our survived identity and names. But the scarce of our name genocide will never be forgotten.
Names build a nation
The connection between names and identity does not only affect people. Names and naming also constitute an important part of the work of the building of a nation. This becomes quite evident if we take a look at the history of Norway and Eritrea during the period following the independence of Norway from Denmark in 1814 and Eritrea from Ethiopia 20 years ago. After the end of 400 years of Denmark rule, the Norwegian people gained a new feeling of freedom and independence which provoked a strong wave of National Romanticism, and this, among many other things, also called forth a strong agitation to bring back the Old Norwegians names and put them to use instead of imported, foreign colonial names. This revival of the so-called national names has later become known as the Nordic Name Renaissance. The same history has recently happened in Eritrea. As a consequence of National Romanticism, Eritrean government has implicitly prohibited Ethiopian music, language and names in Eritrea so as to boom Eritrean own culture, than imported names and cultures.
The same logic should work for Oromo cultural revival.  By giving Oromo names to our children, we should play important part of building greater Oromia. We should provoke a strong wave of OROMIA ROMANTICISM and RENAISSANCE.  In fact many Oromo youngsters, especially the Qubee generation has showed their resistance to the system by changing their Amharized name in to the beautiful Oromo names. To continuously pass our identity from generation to generation and attach the feeling of Oromo identity, we should name our children with our beautiful Oromo name. We have cultural responsibility to stop this cultural genocide of our identity names by making our self and our children feel proud of Oromumma by naming with indigenous Oromo names. Through naming of Oromo names, each of us has a responsibility to build a nation that feels proud of its identity, a nation that struggle for its freedom and a nation that proudly say I am a Oromo first and no more Amharic names!
References:
Adler, Peter (2002) : Beyond cultural identity : Reflections on multiculturalism , Pepperdin University, school of Law, USA.
Benedicta, Windt, (2012) : Names and personal identity in Literary context, Oslo studies in language. Vol 4, No 2 (2012), Oslo , Norway.
Taylor, Paul et al (2012): When Labels don’t fit: Hispanics and their views of identity. Pew Research center´s Hispanic Trends project, USA.
Hawi chala : can be reached by this email : hhunduma@yahoo.com
Facebook: hawi.chala.5@facebook.com

Transitional De Jure New Ethiopia As De Facto Great Oromia

By Fayyis Oromia*
Since the prompt response I gave to one Ethiopianist Oromo, who tried to persuade Oromo nationalists so that we accept Ethiopia and Ethiopiawinet (Ethiopian nationalism) at the cost of Oromia andOromummaa (Oromian nationalism), http://gadaa.com/oduu/20052/2013/05/31/why-not-greater-oromia-instead-of-ethiopia-a-response-to-dr-fikre-tolassas-open-letter/, I have received several protest and few support letters from some Oromo nationalists per e-mail. One of the reasons – raised by those who oppose the concept of Great Oromia, is that the goal of the federalist Oromo, i.e ‘democratic genuine federation of New Ethiopia,’ can not be the same as an integrative Great Oromia I suggested, but “it will be the continuation of the existing Ethiopian empire.” I personally do believe that Golden Oromia within the womb of a New Ethiopia, as planned by the federalists, is only a transitional solution on the way either to an indispensable ‘transformation of the New Ethiopia to de jure integrative Great Oromia’ or to inevitable birth of an independent Golden Oromia. But yet, the transitional de jure New Ethiopia can be considered as de facto Great Oromia, if the Oromo community from now on start to call it as such without waiting for permission and recognition from any sort of authority as well as if we really succeed in making Afan Oromo the working language of this future transitional true federation. In this short opinion, I will try to show how using Afan Oromo at this level of transitional federation can make de jure New Ethiopia be the same as de facto Great Oromia.
It is clear that only the Abyssinian elites and few culturally and linguistically Abyssinized elites from the other nations are against the future New Ethiopia/Great Oromia, also known as genuine “ethnic” federalism. This future de facto Great Oromia is actually the best compromise solution for all nations in the region in order to live together – the same as achieving both national autonomy and regional integration. The position of the Abyssinian elites regarding the New Ethiopia/Great Oromia and self-determination has made them to be unsuitable to cooperate with the elites of the other nations against the TPLF regime. The Abyssinian elites do promote unconditional unitary Ethiopia at the cost of national self-determination, which they also put as a precondition for the possible alliance to be forged between the Abyssinian democratic forces and the Oromian freedom fighters. Some Oromo nationalists tend to accept this precondition, only if the Abyssinian elites also may accept one Oromo’s precondition, i.e making Afan Oromo the only working language of the federation, instead of Amharinya. These Oromo nationalists seem to say: “let’s try to persuade the Abyssinian elites to accept Afan Oromo as the only working language in a common house, New Ethiopia/Great Oromia, as a test.” Will the Abyssinian elites then stay to be pro-Ethiopian unity and anti-ethnicity, even if Amharinya will be demoted to only a local language of the Amhara region, and if Afan Oromo will be promoted to be the only working language of the new Ethiopian federation? I am sure they will not! In case they will continue to be pro-Ethiopiawinetand pro-unity, also under this situation, as they seem to believe now, let’s then try this new version ofEthiopiawinet with only Afan Oromo, instead of with Amharinya.
After observing the imposition of Amharinya at the cost of Afan Oromo in the past more than one century, I just could not help, but think about the main mistake some of the empire leaders of Oromo origin like Ob. Qusee Dinagde and Ob. Gobena Daacee, who are adored by the Ethiopianists as the builders of the Ethiopian empire, did commit. That worst mistake was the fact that they accepted and allowed Amharinya to be the only national language of the empire they did forge, of course, at the cost of Afan Oromo. Being Oromo, if they could have managed to promote Afan Oromo as the national language of the Ethiopian empire, now the Oromo were not the ones, who should have fight for self-determination, but the others. The whole of Finfinne’s “high class society” and the other “modern” peoples in the empire would have spoken Afan Oromo as well as the whole Diaspora Ethiopians now would have spoken Afan Oromo, even all would have claimed Oromummaa (Oromo nationalism), but notAbeshanet (Abyssinian nationalism), to be an Ethiopian in this sense is almost equivalent to be an Oromo, not an Amhara as it is till now.
At present, for the Abyssinian elites to come to their senses and comprehend why we did say so, let’s look at the following fact in short. Most Abyssinian elites nowadays think they are pro-Ethiopiawinet and anti-“ethnicity,” and with that, they do think that they do have a moral upper-hand over the others, whom they accuse as promoters of ethnic politics. For them to develop another view, let’s demote Amharinya to the local language of only the Amhara region and promote Afan Oromo to be the only federal language. Until now, just based on the fact that Amharinya being the federal language, they used to talk aboutEthiopiawinet, which in essence means actually Amharanet (Amhara nationalism) for they know how the Amharanization process is still going on. If we change the role of the two languages, I am sure the Oromo nationals will start to value Ethiopiawinet, which will be equivalent to Oromummaa and they will denounce “ethnicity.” Then surely, the Abyssinian elites will start to defend themselves from the possible Oromonization and will denounce Ethiopiawinet with only Afan Oromo as the federal language, and they surely will be automatically pro-“ethnicity.” So, we can see how simple it is to be a moralist without understanding the mechanism behind all what we do believe.
The Oromo nationals in this sense just asked the Abyssinian elites to accept Afan Oromo as the only federal language for the sake of neutralizing the attempt of maintaining and talking about unitary Ethiopia with Amharinya as the only working language of the federation; it is clear that the Abyssinian elites are making the Amharanization process as something normal to be accepted and lived by all nations in the region. Of course, few of the Abyssinian elites demand that the public will decide on the issue, which language should be the future federal working language. But, to ask the public decision on the future federal working language, we first need to ask the public what type of sovereignty they want to foster. The future free nations have to either say YES or NO to the possible union. Why does not the democracy of the Abyssinian elites, which we heard in their rhetoric up to now, include this decision? Some of these Habesha elites accuse the Oromo elites as if we do have grudge against Meles and Minilik. The resentment of the Oromo elites against these two leaders is fact, but not only that; unfortunately, almost all the currently living Abyssinian elites want to perpetuate the same policy of Meles or Minilik with a pretext of Ethiopian unity, thus the opposition of the Oromo nationalists is against also such modern Melesites and Minilikites.
Furthermore, some Abyssinian elites do cry foul about a possible future Oromo hegemony just because of the fact that some Oromo elites are demanding Afan Oromo be the primary working language of the future genuine federal arrangement. Those Oromo elites, who make such a demand, are not actually the promoters of an Oromo hegemony, but just to show the Abyssinina elites how the reverse of the effort to dominate the Oromo further can be painful to the Abyssinian elites, the Oromo elites say: “if Abyssinian elites want unitary Ethiopia, then they should see also what it looks like to be under the theoretical future Oromo domination replacing their own domination.” In general, why do the Abyssinian elites talk and preach democracy whereas, at the same time, they do exclude the right of the public to decide on its destiny per referendum, i.e. people having national self-determination? If they have to think democratically as they usually claim to do, then they need to know that there is no half-baked democracy.
Some Oromo elites do argue that one of the main conflict factors in the empire is the language factor. If the Abyssinian elites do disagree with this premise, then let’s try it practically: just demote Amharinya to only the Amhara region and promote Afan Oromo to the only working language of the federation. Surely, the Oromo will then accept the unconditional unity with Ethiopiawinet, they will denounce “ethnicity,” and they may tend to reject the right of nations to self-determination. Hopefully, the Abyssinian elites will then be ready to influence all their relatives to learn Afan Oromo without any objection of such situation –Ethiopiawinet with only Afan Oromo as the federal working language. If so, then the Oromo elites will be very happy if the Abyssinian elites would not prefer to fight for their national self-determination, but only struggle for democracy, unity, justice, equality, peace and prosperity. Looking back to the past of the empire and trying to judge the present, all the elites of the nations in the empire do have their own interpretation of the history and status quo. Thus, preferable to any quarel on history is an orientation to the future and ask the question: what options regarding a solution for the language conflict do we have if we want to live together in the future possible New Ethiopia/Great Oromia? Here are five possibilities:
1) union of free nations based on self-determination, all nations having their own languages in their respective national areas and using English as a common language;
2) union in New Ethiopia/Great Oromia with Afan Oromo as the only federal working language;
3) Ethiopian union/Great Oromia with five major languages (Afan Oromo, AmharinyaAf SomaalTigrinya and English) as the federal working languages;
4) union with two major languages (Afan Oromo and Amharinya) as the federal languages; and
5) union with Amharinya as the only federal language (similar to the status quo, which should be changed by any means as far as the Oromo are concerned)
When we look at the reality on the ground, the pro-democracy Abyssinian elites seem to prefer the fourth option. Even such Abyssinian elites started to see the fact that the fifth option is the already failed project. Several Oromo elites do suggest the first option of free nations as the best solution. But, if the Abyssinian elites do reject self-determination of nations and persist on having unconditional Ethiopian unity, then let them test the second option so that they can understand what it means to be called “an Ethiopian” in such a condition, which actually means in reality an Oromian, in contrast to the status quo, where an Ethiopian means an Abyssinian. Thus, the New Ethiopia with Afan Oromo as the working federal language, despite the possible competition with Amharinya, is the same as de facto Great Oromia because of the fact that Oromummaa will be the main content of the union. If the Abyssinian elites reject the second option, it is then expected from them to have an empathy for the Oromo elites, who are rejecting the fifth option, instead of vilifying such Oromo elites as “exclusionists,” as they do repeatedly accuse. Why should the Oromo elites be considered as exclusionists for the sake of demanding this role exchange of the two languages, whereas the Abyssinian elites are seen as inclusive, even though they are propagating the exclusive fifth option? To avoid such a language conflict, then of course, it is also possible to opt for the third option in order to be more inclusive and integrative.
Now, it is natural for us to ask, why did the TPLF promote Amharinya at the cost of Afan Oromo in the last 22 years. The answer is clear: the TPLF wants that the conflict between the two BIG nations will continue, so that it can rule further easily. It is the fact on the ground that the historical conflict between the Amhara and the Oromo is highly exploited by the Woyane in order to hinder a possible public uprising in unison against their rule. Just because of the language privilege they had, the Amhara elites are still seen as oppressive by almost all oppressed nations in the empire, including by the Oromo, even though the Amharas, nowadays, are as oppressed and exploited as the other nations under the current ruling regime. The TPLF could have solved this language conflict between Amharinya and Afan Oromo by making either both of them the working languages of the federation or by limiting both of them to their respective states and making only English as the working language of the federation.
For choosing certain language as an instrument of communication between different autonomous nations, we need to consider its economical expediency and its international usage. Till now, all the nations in the Ethiopian empire were obliged to learn Amharinya as the national language, because of the domination by the Abyssinians, who promoted Amharinya to the only federal language and who still tend to endorse it. Actually, what is clear is the reason why they do this preference; it is simply for political domination and economical advantage. Here is one example to be taken in to consideration: the Amhara elites usually try to promote unconditional unitary Ethiopia just because of the fact that they know what an advantage they do have as far as Amharinya is the working language of the empire, i.e. the melting of all nations in the empire towards being Ethiopians, which is equivalent to their identities change into being Amharas. This process of assimilating people behind the mask of Ethiopiawinet is the main intention behind their manic craving for a unitary Ethiopian state. Accordingly, they do oppose the suggested future genuine “ethnic” federation just for it undermines their language domination, and for it hinders the melting process.
Then, the question to be asked by the other nations now is: can the pro-democracy Abyssinian forces choose to settle for using the language of all nations at their respective national areas or should they be compelled to accept this right of other nations as an alternative to the conservative Abyssinian elites’ refusal of recognizing such a union based on self-determination? I know that the Woyane will accept even separations of nations to build their own independent states as soon as they sense the possible loss of power in the Finfinne palace. To compel the Abyssinian forces to accept a union based on the national self-determination, we just have to demote Amharinya to be used only in Amhara region and promote Afan Oromo to be the federal language, as I put it above. Through this measure of role-exchange between the two languages, they will see that Ethiopiawinet will not be equivalent toAmharanet (as it is now), but it will be the same to Oromummaa. In such a scenario of Oromummaa being equivalent to Ethiopiawinet, the Oromo elites will definitely start to be pro-Ethiopiawinet as well as against “ethnicity”, and then the Abyssinian elites will surely begin to defend their identity by opting for self-determination of the Abyssinian people, so that they will start to support “ethnicity” and rejectEthiopiawinet with the content of Oromummaa. This way, the Abyssinian elites can comprehend what it means to struggle for a national independence with or without a regional union.
The ongoing attempt of the Abyssinian elites to make both Afan Oromo and Amharinya the working federal languages of the future New Ethiopia is disadvantageous for the other smaller nations in the empire. The Abyssinian elites opted to this alternative just to make Amharinya again the working language of all regions, including Oromia, the option they do not have now. As far as the Oromo are concerned, Afan Oromo being the federal working language is not bad so long Amharinya will not be imposed on Oromia, but Amharinya should be the working language of only Amhara region and, of course, it can be that of the federation besides Afan Oromo. For the other nations in the empire, this may mean to learn four languages, instead of the present only three. But, I do argue that these nations need to learn only two languages: their own mother tongue and an international language – English. Why should their children be obliged to learn Afan Oromo as well as Amharinya and be stressed with such additional useless languages, whereas the Amhara children learn only Amharinya and English, being free from such stress. So, my suggestion is that all children from all nations in the future new union should have the privilege given to the Amhara children: learn only their respective national language and English as an international language.
If the Abyssinian elites come to their sense and accept the common ground for all nations – the future New Ethiopia/Great Oromia, it would have been very easy to forge an effective alliance of the Abyssinian democratic forces and the Oromo freedom fighters against the dictatorial TPLF regime. Just to clear the confusion produced by the hitherto articles on similar topics, the other names used for the genuine “ethnic” federalism are: multi-national federation; new federal democratic Ethiopia; de jure New Ethiopia = de facto Great Oromia; language-based federalism; internal self-determination; national autonomy with regional union; self-rule and shared-rule; national self determination with multi-national democracy; unity with liberty; union of autonomous nations; United States of Ethiopia; autonomous nations in federated Ethiopia; national autonomy in an integrated region (e.g. autonomous Oromia in an integrated Ethiopia) etc. In short, the best instrument to compel the Abyssinian elites so that they can accept and respect the compromise solution – New Ethiopia/Great Oromia, and to make them recognize the right of nations to self-determination is to demote Amharinya to a local language and promote Afan Oromo to the federal language.
Last but not least, such de jure New Ethiopia/de facto Great Oromia, being the known objective of the federalist Oromo nationals, I tend to accept it only as a transitional solution for the political status after getting rid of the present Abyssinian empire. This anticipated New Ethiopia is the transition to either de jure, not only de facto, integrative Great Oromia, in case all the future free nations of the current empire will agree and accept the name change from Ethiopia to Oromia, or else the birth of an independent Golden Oromia is inevitable. I think such an integrative Great Oromia, where freedom of citizens and nations will be respected, where democracy will be the rule of the political game, where Afan Oromo will be the primary working language of the union, and where Odaa, as the symbol of the Gadaa democracy as well as the sign of victory, will be the central part of the future federation’s flag, can be the very good alternative solution to the noble cause of an independent Golden Oromia. May Rabbi/Waaqa help us all accept the future de jure New Ethiopia/de facto Great Oromia as a transitional solution towards either an independent Golden Oromia or an integrative de jure Great Oromia.
Galatooma!
Fayyis Oromia can be reached at foromia@yahoo.com.

Ijjeechaa Injinar Tasfahun Camadaa Ilaalchisee Ibsa WQO

OSA_QNewsletter_April2013
TesfahunChemeda2010[1]Kabajamaa Ummata Oromoo,
Kabajamtoota Hayyoota, Beektoota fi Barattoota Oromoo,
Kabajamtoota Deeggartoota Qabsoo Haqaa Ummata Oromoo
Kabajamtoota Qabsa’oota Oromoo biyya keessaa fi biyya alaa keessa jiraattan
Kabajamtoota Hoggantoota Dhaabbilee Siyaasaa Oromoo,
Duraan dursee ijjeechaa qabsa’aa fi janna Oromoo Injinar Tasfahun Camadaa, ijjechaa Muslimoota lammii Oromoo, akkusumas lubbuu namaa walitti bu’iinsa gosaa fi gosaatiin yeroo yeroon darbu ilaalchisee gadda natti dhagahame  ibsuu barbaada.
Mootummootii Impaayera Itoophiyaa lammii Oromoo mirga saba isaatiif qabsaa’u, gabrummaa ummata Oromoo irratti fe’ame akka ummatii Oromoo jalaa bahuuf qabsaa’u sababa adda addaatiin akka ilmee bineensaa naasuu tokko malee ijjeessuu, dhabamsiisuu aadaa godhatani jiru. Miidhaa fi ijjeechaan dhala Oromoo irratti gaggeeffamu garuu ummatii Oromoo yoomiyyu caala eennummaa isaa baree mirgaa fi haqa dhabe baree qabsooti cichee akka itti fufu yoo taasise malee, gabrummaa jalatti jilbiiffate akka bitamu hin goone. Diinnii ummata Oromoo eennuu yoo jedhame humnoota Impaayera Itoophiyaa keessatti Oromoon bilisaan, dhiibba tokko malee dhaabbata siyaasaa fi namoota ittiin bulu akka hin filanne daba siyaasaa adda addaa irratti hojjataniidha.
Ummatnii Oromoo biyya isaa irratti akka fedhee fi nama fedheen buluun mirga eennuyyuu irraa mulquu hin danddeenne. Hiree Oromiyaa fi ummata Oromoo kan murteessu ummata Oromoo calla. Mirga kana gonfachuuf ummatni keenna qaroo fi jabaa isaa jalatti gurmaa’uun, mirga ijaaramuu argachuun barbaachisaadha. Qabsoon haqaa, dimokraasii fi bilisummaa hoggansa cimaa fi kutannoo ol’aanaa qabuun hogganamu malee fiixaan baasuun rakkiisaadha. Diinnii wannii Jabaa fi Qaroo keenna nurra ajjeessuuf akka nu gurmaa’uu hin danddeenne, akka nu hiree keenna ofii keennaan murteeffachuu hin danddeenne waan fedhaniif.
Diinnii ummata Oromoo goota kaleessa kan akka Shaalaqa Jaatanii Alii fa biyya ollaa (Kenya) keessatti wannii ajjeesisuuf, goota hardhaa kan akka Injinar Tasfahuun Camadaa fa biyyoota ollaa isaan keessatti baqattummaan jiraatan keessaa himata dharaa “shorarkeessitoota” jedhuun ukkamsee biyyatti fiduudhaan  Dararaa fi miidhaa qaamaa fi sammuu irra geessisee, yaalamuu carraa dhowwee akka du’an kan taasisuuf Oromoo waan ta’an duwwaa osoo hin taanee Oromoota keessaa warra kutatee mirga Oromoon dhabe deebisuuf qabsaan waan ta’aniif. Akka barataa Oromoo sirna abbaa Irree Mootummaa Impayeera Itoophiyaa Wayyaneen hogganamu ittiin falmuun yeroo afur mana hidhaa fi mooraa waraanaa mana hidhaa Oromoo ta’e keessatti dabarseeti, rakkoon qabsaa’oota fi hidhamtoota siyaasaa Oromoo irra gahuu maluuf gahaa jiru naaf galan. Hidhamtooti siyaasa Oromoo balleessaa yoo qabaatan balleessan isaani Oromoo ta’anii dhalachuuf mirga ummata Oromoof falmuu duwwaadha. Suniin ala ala yakkii isaan hojjatanii mana hidhaa Impayeera Itoophiyaa mooraa horii fakkaatu keessatti lubbuun isaanii darbuuf hin jiru. Kanaaf, du’ii Injinar Tasfahuun Camadaa fi hidhamtoota Siyaasaa Oromoo hundumtuu akka Ijjeechaa ti ilaalamu kan qabuuf. Ijjeechaa isaaniif kan itti gaafatuman hjoggantoota siyaasaa biyyitti sanaati. Gumaa isaanii kan baasu ammoo ummata Oromoo isaan qabsa’anii wareegamaniif.
Injinar Tasfahuun, akkasumas hiriyaan isaa Injinar Mesfin Abebe hayyoota duwwaa osoo hin taane gootota  qabsoo Oromootiif of-dabarsanii kennaniidha.  Diinnii Oromoo Tasfahuun callaa oso hin taanee, warra akka isaa kutannoodhaan ummata keenyaaf qabsaa’an hundaa kan garii ajjeechaadhan, kan garii mana hidhaa keessatti dararuudhan,Qaamaa fi Sammuu isaanii miidhaan akka irra gahu godhuudhaan, warra biraa qabeenya isaani samuudhaan, kan garii dorsiisanii akka biyya bahan godhuudhaan qabsoon Oromootaa akka irree hin horanne taasisuu kaayoo fi tarsiimoo godhatan.Diinnii Oromoo ummata Oromoo gabrummaa jalaa akka hin baane godhuuf halkaniif guyyaa hojjata. Nu ammo warrii ummatii isaa gabrummaa jala jiru, diina caala dachaa lamaan hojjachuuti nurra jiru. Gabrummaa jalati Sa’atiin nu boqonnu hin jiru. Gaafi Oromoon boqotu yoo du’ee yokiin yoo bilisoome qofa ta’uu qaba. Injinar Tasfahuun Camadaa gabrummaa mannaa du’a filate.  Kanaaf, “Goota Oromoo”. Gootummaa lubbuu isaa Qabsoo Oromoof dabarsee kennuudhaan argatte.
Ijjeechaan dhala Oromoo, hidhamuu fi qabeenya samamuun Oromootaa hamilee kan nu cabsu ta’u hin qabu, wannii kana irra hamtuu akka nutti hin dhufne jennee sodaanee qabsoo irraa duubati deebi’uun faffa. Maqaa Saba Guddaa Seenaa Bonsaa Qabuuf hin taane. Dandiin Qabsoo Oromoo dandii haqaati. Immimmaan Oromoon hardha nama isaa ajjeeffamuuf buusu, bor gaafa bilisummaan Oromoo dhufu gammachuun hagas caala bu’a.   Diinnii yakkaa fi daba siyaasaa ummata Oromoo irratti raawwatamu maraa sababii isaa dhaabbilee siyaasaa Oromoo godhanii dhiheessu fedhu. Rakkoon ummata Oromoo irraa gahaa jiru ilaalcha dhaabbilee siyaasaa Oromoo irraa kan madde osoo hin taane humnoota bara baraan toofta fi maqaa jijjirrachaa ummata Oromoo gabroofatanii dudda ummata Oromoo irra jiraachuu fedhan irraa kan maddeedha.
Waggoota dabran 27 Qorannoon Beektootaa fi Hayyooti Oromoo gaggeessan, mariin waltajjii WQO irratti qindaa’e irraa beekomsii argame yoo jiraate ummatni Oromoo qabeenya biyya isaatiif jechaa akka ijjeefamaa jiru, mirgii ummata Oromoo dangaa malee akka sarbamaa jiru, dhalataan Oromoo kuma hedduuti lakkaa’amu hidhamaa akka jiru, qabeenya isaa irraatti Oromoon abbaa akka hin taane daba muummee hin qabne irratti raawwatamaa akka jiruudha. Fallii rakkoo kanaa ammo yoomiyyuu caalaa ummatni Oromoo gurmaa’uu akka qabu, ummatnii Oromoo wareegama  kanaan dura bilisummaa kaffalame caala kaffaluuf ka’uudha.
Ijjeechaa lammii oromoo kan akka Inj. Tasfahuun Camadaa, ilman Oromoo kumaatama hedduu mana hidhaa Impayeera Itoophiyaa keessatti dararaan hangana hin jedhamne irra gahaa jiru dhabamuu kan dandda’u ummatii Oromoo nu gahe gabrummaan jedhee sagalee tokkoon yoo ka’e duwwaadha. Akkuma Gabrummaa abbootiin teenna didde, nulleen, ilmaan keennalleen dinne jedhee fincila lafa sochoosu gara cufatti yoo godhame callaa. Kanaaf barbaachisummaan wal faana qabsaa’uu. Kun ammoo tokkummaa Gurmuu Qabsaa’ota Oromoo barbaada.
Fincillii ummata Oromoo biffa addaan hin cinneen gaggeeffamee bilisummaa argamsiisu kan dandda’u tokkummaan dhaabbilee siyaasaa kaayyoo kanaaf qabsaa’an yoo jiraate qofaa. Ijjeechaa goota keennaa Injinar Tasfahuun Camadaa ibsa ijjannoo fi gadda baasuu callaan kan dhaabbatu tahuu hin qabu. Humnootii dhugumaan dabii dhala Oromoo irra gahaa jiru  dhaabbatu qaba jedhan, wannii isaan irraa eeggamu haala duree tokko malee irree tokkoon qabsaa’uuf waan isaan danddeessisu tokkummaa gurmuu siyaasaa Oromoo dhugoomsuuf hojjachu. Tokkummaan jiraachuun ammoo hamilee Qabsaa’ota Oromoo fi ummata Oromoo kakkaasuudhaan Oromoon of-ijaaree wareegama guddaa kaffalamuuf akka socho’u taasisa.
Hoggantoota dhaabbilee siyaasaa Oromoo walaba tahan cufaa dhaamsii dabarsinuuf  yoo jiraate dhimma mataa isaanii dura dhimma dhala Oromoo fi lammii Oromiyaa haqa dhabee akka bineensa bosonaa ijjeeffamaa jiru dursa kennanii hardha bor adoo hin jennee garaa garamummaa isaan jiddu jiru dhabbamsiisuun gamtaan akka socho’an, ummata Oromoo qabsoof akka kakkaasaniidha.
Waldaan keenna WQO rakkoo ummata Oromoo karaa adda addaatiin irra gahaa jiru waggoota dabran hedduu mootummoota biyya dhihaa akka Ameerikaa, Ingilizii, Jerman, Gamtaa Auroopaa, akkasumas dhaabbilee mirga dhala namaa eegan hundaaf dhiheessun rakkoon saba Oromoo fala akka argatu gaafachaa ture. Gaaffiin WQO, dhaabbileen Siyaasaa Oromoo fi Deeggartooti qabsoo ummata Oromoo dhiheessaniif deebiin qubsaan yeroon itti kenname hin jiru.  Mootummooti biyya dhihaa seenaa keessatti akkuma beekkamu ummata haqa ofii argachuuf dhiiga ofii dhangalasee, wareegama guddaa kaffalee irree ta’uuf deemu cufaa bira dhaabbatu. Yeroon Oromoon danddeettii ummata isaa callaa irratti qabsoo ofii karoorfate finiinsu ammaan kana.   Kanaafuu, kabajamaa ummata Oromoo, kabajamtoota qabsa’oota, hayyootaa fi barattoota Oromoo yeroo diinnii dhala Oromoo garaa hammeennaan ijjeessu, nuuti nama miliyoona tokko caalu sochoofnee, bobbaafne, gabrummaa hunddaan buqqisuuf wareegama barbaachisu kaffalu qabna. Gabrummaan nu gahe, bilisummaa yokiin du’a jennee diina dura dhaabbachuu qabna. Gara alaa ilaaluun hafee tooftaa diinaa tiin baqannee biyyaa bahuu dhiifne, warrii biyya baqanne wal-ijaarree qabsoo deeggaruu qabna, kan hafe baqachiisuu irratti tumsa  godhuun Oromoo bu’aa akka hin buufne beeknee diqqaa guddaan,  jarsaa jaartiin bilisummaaf duuluun barbaachisa. Waamichii mooraa qabsoo blisummaa kan kaleessaa fi hardhalleen tokko tahuu baruun barbaachisaa. Rakkoon duriif kan hardhalleen tokkuma, fallii ammo Bilisummaa Ummata Oromoo tiif Oromiyaa ti.
Kabajamaa ummata Oromoo,
Waldaan Qorannoo Oromoo yoomiyyuu caala rakkoo ummata Oromoo furmaata itti barbaaduuf miseensotaa fi beektoota Oromoo  hirmaachisuuf karoora qaba.Hoggansa ummatni Oromoo beektoota isa irraa barbaadu hayyootni miseensa WQO qooda akka fudhatan ciminaan ni hojjanna.
Ijjeechaaf daba ummata Oromoo irratti raawwatamaa jiru mootummoota biyya dhihaa callaa osoo hin taane, mootummaa abbaa Irree Impayeera Itoophiyaa fi Oromiyaa, mootummoota ollaa Itoophiyaa baqattooti Oromoo hedduunbiyya isaanii keessa jiraatan cufaa mirgii ummata Oromoo guutumaan guututi hanga kabajamuti ummata Oromoo bira akka dhaabbatan, mirgii ummata Oromoo eessattu akka kabajamu deeggarsa akka godhan ni gaafanna.
Akkuma qabsoon farra gabrummaatiif bilisummaa jajjabaataa deemuun gochaan garaa hameennaan diinnii ummata Oromoo irratti raawwatu hammaachaa akka deemu hubachuun barbaachisaa. Kanaafuu, qabsoo kana keessatti warra miidhaman, wareegaman, hidhaman, maatii isaanii bira dhaabbachuun barbaachisaa akka ta’e hubannee ummati keenna biyya keessa jiruuf biyya alaa jiru walii birmachuu irratti akka bobbaanu kabajaan gaafanna.
Hayyootaa fi Beektoonnii Oromoo daba ummata Oromoo irra gahaa jiru calla adoo hin taanee, qondaloota Siyaasa daba kana raawwatan qorannoo godhanii ragaa argatan qaama dhimmii ilaalu hundaaf dhiheessun barbaachisaadha. Namootni kun yakka ummata Oromoo akkasumas hidhamtoota siyaasaa irratti raawwatameef seera duratti yeroon itti gaafataman akka dhufu itti himuun barbaachisaadha. Dabaa fi yakka dalagamaa jiru falmuu, dura dhaabbachuu duwwaa osoo hin taane karaa dandda’amu maraan qaama mirga namooma qorataniif kabajiisaniif  odeeffannoo kennuu aadaa akka godhanu dhaamsa keenna..
Dhumma irratti bulchitoonnii mootummaa abbaa Irree Itoophiyaa hidhamtoota Siyaasaa Oromoo haala duree tokko malee mana hidhaati akka baasaan gaafanna, lubbuu ilmaan Oromoo dararaan, yaalii fayyaa gahaa dhabuun mana hidhaa keessatti darbu maraa itti gaafatama jalaa akka hin baane yaadachiifna.
Mootummootii biyya dhihaa, biyyoota ollaa Itoophiyaa hunduu keessatti  mirga baqattoota Oromoo akka kabajamu cimsanii akka hojjatan gaafanna.  Injinar Tasfahuun Camadaa Qodaloota Mootummaa Kenyaatiin dabarfamanii Seeraan ala Mootummaa Itoophiyaati kennamuun isaani beekamaadha. Kun ammo yakka Seera adunyaa cabsuudhaan raawwatame tahuu hubanna. Miidhaa fi ajjeechaa seeraan alaa lammii Oromoo irratti raawwatamaa jiru keessatti qondaalooti biyyoota ollaa qooda qaban, seeraaf akka dhihaatan, kun tahuu baannaan yakka dhala Oromoo dhabamsiisuu Mootummaa Itoophiyyaa keessatti qooda qabaachuu akka ta’e yaadachiisu barbaanna. Dhuma irratti Deeggarsa hanga ammaatiif fuula duraaf ummata Oromoo tiif  godhan hundaaf duraan dursinee galata galchinaaf.
Egereen Kan Ummata Oromooti!
Kaayo Qabna,
Ibraahim Amee Elemoo, M.D., M.P.H,
Pirezidantii Waldaa Qorannoo Oromoo