Monday, November 25, 2013

From Abba Bahrey to Dr. Berhanu Nega’s ESAT and Gimbot-7 – Irrational Fear of the Oromo (Oromo-Phobia) at the Center of Hateful Campaign of Defamation Against Oromo Human Rights Activists

From the Editor’s Notebook of gadaa.com
Anyone, who has paid attention to the Horn of African social media over the last few days, can notice the ongoing hateful campaign of defamation against Oromo human rights activists; a video of a minute and 40-seconds long is being used to propagate Oromo-phobia.
In the video, Oromo nationalist activists in Oslo, Norway, chanted, “Stop Killing Oromos in Saudi Arabia!” (watch video below). And, some Ethiopianist activists (especially those who work for the Oromo-phobic ESAT, aka the Neftegna TV station) purposely misinterpreted what the Oromo activists were saying, as if the Oromo activists were saying, “Kill Others, but not Oromos!” This was done to purposely misinform the public and propagate Oromo-phobia.

The Genesis of the ESAT and Gimbot-7 Oromo-Phobia
Back in 2010, in a jaw-dropping revelation, Dr. Berhanu Nega, the chief priest of ESAT/Neftegna-TV and Gimbot-7, told the world that, what drove him into politics was the “fear of the Oromo,” especially the fear of those Oromos whom he had met in prison during his temporary detention in the early 2000′s.
Here’s that video in which Dr. Berhanu Nega tells it all:

If the chief priest of the ESAT and Gimbot-7 openly declares his Oromo-phobia, it’s clear that ESAT and Gimbot-7 are motivated by the 4-century-old (since Abba Bahrey) Oromo-phobia propagated by Abyssinia against Oromo (i.e. over the last 400 years.)
Up until the late 19th century, the Oromo, as a nation, were completely unaware of the hate propagated against them by generations of kings and debtera’s of Abyssinia – and that unawareness of what Abyssinia was up to, had led to the manufacturing of many Ras Gobana’s (those who didn’t know they were being deceived by Abyssinia), and also to the sudden total conquest and occupation of Oromia by the psychologically well-prepared enemy, Abyssinia in the late 19th-century. For over 300 years prior to the conquest, the Abyssinians were preparing themselves – psychologically and diplomatically (through European travelers of those eras), to “drive the Oromo to the ocean it came from.”
The 19th-century conquest was a rude awakening for the Oromo; since the late 19th-century conquest, the Oromo have continued to wage countless struggles to free the Oromo people and land from Abyssinia. Inch by inch, the Oromo nation is getting close to victory – thus, the recent rise in Oromo-phobia, such as one portrayed by Dr. Berhanu Nega, should not surprise us.
THE ESAT AND GIMBOT-7 OROMO-PHOBIA MOVEMENT
Recently, the Oromo-phobia comes in this form: Oromo nationalist activists in Oslo, Norway, chanted, “Stop Killing Oromos!” in Saudi Arabia (watch video below). And, some Ethiopianist activists (especially those who work for the Oromo-phobic ESAT, aka the Neftegna TV station) purposely misinterpreted what the Oromo activists were saying, as if the Oromo activists were saying, “Kill Others, but not Oromos!”

In the same recent Saudi Arabian immigration crisis, some other African immigrants in Saudi Arabia were also targeted by the Saudi security forces and youth mobs. However, the Ethiopianist activists from DC to Los Angeles were saying – “Stop Killing Ethiopians!” – does that mean they were saying, “Kill Other Africans, but not Ethiopians!”??
Unless one is naive and drunk with Oromo-phobia, “Stop Killing Oromos” doesn’t come close to saying, “Kill Others, Spare Oromos!”
However, when they were saying, “Free Eskinder!” in all of their human rights rallies, were they implying ‘do not release the 99% Oromo nameless political prisoners’?! … Why should they, the ESAT/G7 Ethiopianists, care about the other 99% Oromo nameless political prisoners, whom they have always identified as “hateful,” “bitter.” When they say, “FREE ESKINDER!” – what’s exactly what they mean, “DO NOT RELEASE THE HATEFUL AND BITTER OROMO POLITICAL PRISONERS!” The chief priest of the Oromo-phobic movement of ESAT and Gimbot-7 speaks (watch video below) – listen how he labels our Oromo political prisoners (who are languishing in the one of the worst prisons in Africa, the Qaalittii prison) as “hateful,” “bitter” – this irrational labeling of the Oromo is the guiding principle of the ESAT and Gimbot-7 Oromo-Phobic Movement.
And, the labeling of the Oromo activists in Oslo as “beasts,” who care for no one else, but Oromo, is the irrational manifestation of the ESAT and Gimbot-7 Oromo-phobic movement.
Continued Trend of Oromo-Phobia from ESAT and Gimbot-7
This is not the first-time for the ESAT and Gimbot-7 Oromo-Phobic Movement to propagate irrational fear of the Oromo; back in 2012, they released a documentary film to incite violence between the Oromo nation and its good neighbors in the east, west, south and north: basically, to whomever was willing to listen to their propaganda and go to fighting against the Oromo.
Oromos should not tolerate such blatant defamation of the Oromo nation; they must fight against the ESAT and Gimbot-7 Oromo-Phobic Movement.






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Diddaa Barattootaan Wal-Qabatee Yuunivarsiitii Gonder Keessatti Mootummaan Wayyaanee barataa Oromoo yakka tokkoon malee ajjeeste.

Sadaasa 25,2013 Gabaasa Qeerroo Yuni GondarMootummaan Wayyaanee ilmaan Oromoo keessumaa ammoo barattoota Oromoo hidhaa fi ajjeesaa kan as geesse ammas ittuma fufuun Yuunivarsiitii Gondar keessatti barataa Oromoo ajjeeste. Barataan Oromoo Asrat jedhamu barataa FBE marketing tahee waggaa sadaffaa baratu yakka tokko malee mooraa Yuunivarsiitii Gonder keessatti ajjeefamee jira. Barattootni Oromoo gumaa ilma keenyaa ni baafna jechuun diddaa dhageessisuu irratti argamu. Mooraan Yuunivarsiitii Gondaris diddaa kanaan guutamtee mootummaan wayyaanee waraana hedduumminaan bobbaasuun dhiphina keessa galee jira. Waraanni mootummaa wayyaanees guutummaan rasaasa dhukaasuun diddaa dura dhaabbachaa jira. Mootummaan wayyaanee barattoota ajjeesaa, rasaasaan rukkutaa fi hidhaa as gahe itti fufuun gara jabinaan raawwachuu irraa diddaan jabaatee itti fufee jira. Ilmaan Oromoo martis waamicha keenya akka nuu dhageessan jechuun qeerroon Yuunivarsiitii Gonder dhaammatee jira.


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Oromo Relief Association (ORA): Urgent Appeal Letter – Re: Refoulement of Refugees from Saudi Arabia

The following is an urgent appeal letter from the Oromo Relief Association (ORA).
——————————
Gadaa.com
His Highness Prince Mohammed bin Nawaf bin Abdul Aziz
Embassy of Saudi Arabia
30 Charles Street
London W1J 5DZ
18 November 2013
Your Highness,
I write as Chairman of the Management Committee of the Oromo Relief Association, UK, to express my organisation’s concern about the recent killing, beating and detention of Oromo and other Ethiopian migrants in Saudi Arabia.
Many of these migrants are law-abiding citizens who have fled because of persecution in Ethiopia and who have become unwitting victims of employment practices in Saudi Arabia.
Our deepest concern is that some of those detained may be returned to Ethiopia against their will. For those who have fled from persecution in Ethiopia, this will amount to refoulement, contrary to the UN Refugee Convention.
The Oromo Relief Association respectfully requests that no-one is subject to involuntary return to Ethiopia until any claim for asylum from persecution in that country is thoroughly and professionally assessed by the UN High Commissioner for Refugees.
The Oromo Relief Association would welcome your reassurance that involuntary returns to Ethiopia will not take place without such consideration of refugee status.
Yours sincerely,
Dr Trevor Trueman, Chairman, ORA UK.
cc Minister of Interior, Ahmad bin Abd al-Aziz Al Saud, Riyadh

The Oromoo Cultural Principles: First among Equals

By Iddoosaa Ejjetaa* | November 24, 2013
Introduction
Culture is a manifestation of collective experience, achievements in the form of art, custom, social institution, belief system, and etc. To understand a culture is understanding a society. Culture may change as the needs for a society change or/and as a society goes through a process of cultural destruction caused by external or/and internal factors. The primary goal of colonialism is destroying identity by taking a direct attack on indigenous people’s cultural identities: social and cultural institutions, religious symbols, moral and aesthetics values and indigenous knowledge.
For a nation who had suffered from colonial repressions like Oromoo, revitalization of the indigenous culture and knowledge should be seen as a must deed and sacred goal of liberation struggle that launched against all forms of colonial exploitation and oppression.
Historically, the Oromoo Gadaa Society had been a free nation who had matchless of democratic system of its time, self-governing and egalitarian until the first half of 19th a century. After the second half the 19th century, the Abyssinian rival war lords invaded, conquered and occupied the Oromoland with the help of European firearms and military advice under the disguise of Christianity and civilizing mission (between 1881-1914), and scramble for African Continent, the Berlin Conference in 1884 in which the Abyssinian King, Menilik II, took part by writing a letter to European colonial powers seeking for entitlement and recognition of newly conquered Oromoland, Biyyaa Oromoo-Oromiyaa including the present southern part of Ethiopia.
After a barbaric conquest, the Oromo people’s history, language, belief system, cultural traditions, indigenous knowledge, self-rule and self-confidence, self-expression had distorted, kept in silence, devalued, banned, and destroyed by Abyssinian subsequent oppressive neftenya regimes who continued to receive the Euro-American financial, military and professional training supports seemingly as their own extended or satellite republic in the Horn of Africa at the expense of a gross human right violation, indigenous knowledge and environmental destruction.
The purpose of this paper is to address one of the core principles of Oromoo Gadaa culture: the principle of first among equals and discusses the concept of self-reliance in the context of Oromoo culture.
The First among Equals: the Oromoo Cultural Principle
The Oromoo Gadaa culture is very dynamic and living force. As oppose to the hierarchical top-down Abyssinian institutions, the Oromoo Gadaa society have had a horizontal social structure where entire culture and political system had guided by a principle of first among equals.
For example, Abbaa Gadaa/Abbaa Bokkuu Oromoo has been holding the highest office of the Oromoland while he is considered as first man among the equal men-the hiriyyoota. In the same
way, the Oromoo spiritual leaders-Qalluu has been playing the first man/woman among equals role while he/she is holding an equal position in the society. The Qallu or Ayyaantuus are people who have accumulated indigenous knowledge of the creator of the Universe-Waaqa tokkichaa and pray with people, but not on behalf of people. In Oromoo indigenous culture, every person has a direct contact with his/her creator-Waaqa, God, and does not need intermediary men like priests or pastors to pray on behalf of them. In other words, everybody pray together repeats the end words of what the first among equals man- Hangafaa, Qalluu or Ayyaantuu has said.
The concept of “Oromoon Hangafaa qaba” is seemingly has the same meaning like the first among equals. Hence, this concept, Oromoon hangfaa qaba, needs a political recognition and respect by all Oromoo people particularly by younger Oromoo generation regardless of existing differences in religious affiliation.
Life has been always frightening under any oppressor, tyrant and police state surveillance. Under such conditions, people have not afraid of the oppressors only, but also afraid of the freedom they need. This means, freedom depends on the will of the oppressed people; they must show their willingness to be free. They must break the fear factors first and then build self-confidence based on their indigenous cultural identity. In other words, an imported, introduced and practiced falsehood identity must let go once forever.
The concept of Oromoon Hangafaa Qaba in Practice
As one may has noticed, the statement has been always used during various Oromoo meetings. The organizers or moderators of the meetings have set a tone of the meetings by starting with a statement: akka aadaa Oromootti, Oromoon Hangafaa qaba. Kanafuu, eebbaa hangafattin ykn manguddootiin ykn jaarsatiin jalqabana- according to Oromoo culture or tradition, the meeting shall start with elders’ blessing. Traditionally, this had been a common practice by Oromoo people in every part of Oromiyaa as one of unifying Oromoo cultural principles.
Today, unfortunately, the principle has lost its uniformity. The moderators still making the same statement-akka aadaa Oromootti … at the beginning of every meeting, but in most cases they forget about the actions that need to go with it. In other words, there is a disconnection between their words, thought and an action that seemingly, goes in sync with what they have said. I have no doubt about their intention, which is positive. At the same time, due to the lack of consistency and collective self-awareness it leaves one with head scratching and confusion.
In situation like this, Buddha said, “however many holy words you read, however many you speak, what good will they do you if you do not act on upon them?” In Oromoo case, what is the purpose of one saying akka aadaa Oromootti… when he/she is not matching it with his/her action?
It is imperative for us to understand the contents of first among equals or Oromoon hangafaa qaba and its applications so as to revitalize Oromoo authentic-self effectively. At present, many Oromoo individuals and families have abandoned their own indigenous culture and tradition at
home to become Christian and Islam. However, I believe and they believe in also that the Oromoo Gadaa culture, traditions and rituals are still at the heart of everyone although not practiced or lived in everyday life. Some people say that religion does not prohibit from being Oromoo. This means accepting foreign religious values shouldn’t contradict with indigenous common values that show common Oromoo interest and identity. If this is the case, why the Oromoo meetings do not start witheebbaa hangafaa in line with aadaa Oromoo everywhere, now?
Like other societies, the Oromoo Gadaa Society had established principles, which are self-evident truth that nearly all the Oromoo people understood and accepted as national values. The statement, for example, Oromoo people choose their leaders based on first among equals principle. Oromoon hangaffa qaba-the Borannaa is consistent with the principle of first among equals. Therefore, as Oromoo people have the right to expect or have reasonable expectations from their leaders to perform their social responsibilities such as organizing and leading community meetings in the line with the Oromoo cultural principles.
Every element of Oromoo culture has its respective aadaa and dudhaa, which are the building blocks of authentic Oromummaa. For example, Eebbaa manguddoo (elders blessing) is one of the manifestations of aadaa Oromoo whereas the ways, the steps and skill set being followed shows part of the dudhaa or the ritual aspect of the culture. That means every part of Oromoo culture-aadaa- has its own respective dudhaa-ritual.
For example, eebbaa jarsaa and hammachiisaa constitute the elements of Oromoo culture. The content and context of eebbaa and hammachiisaa are the knowledge and skill set of dudhaa. To put in different way, if we take eebbaa jarsaa as a culture, being seated and give a blessing represent thedudhaa: ta’ani eebbisuun dudhaa dha; baruu harka lamani waaqatti qabani kaadhachuun dudhaa dha. Hayyee, Hayyee, Hayyee jeechuun dudhaa dha. Oromoon taa’e eebaa keena, taa’e eebaa fudhataa-kunis dudhaa dha; eebaa booda harka walsimuun ykn dhungachuun dudhaa dha; Jarsi Oromoo yeroo eebisuu qommaa irraa waabufataa –kunis dudhaa.
Let me make clear here: eebbaa jarsaa shows the content while the steps and skill performances, thedhudhaa-rituals, show the context of Oromummaa. In short, akka aadaa Oromootti, only one ayyaantuuor hangafa expected to provide ritual services or eebbaa during Oromoo social events such as meetings. In recent years, however, it has been changed because external influences. Some Oromoo people try to understand it in context of diversity of religion (Christian and Islam). To my understanding, this not the case; Oromumma is not about diversity or equal opportunity of religion. Instead, Oromummaa is about authentic-self, Oromoo that makes a person Oromoo based in line with authentic Oromoo culture and shared values.
As Oromoo, with all respect, it is irrelevant to line up the Islam and Christian preachers to conducteebbaa jarsaa, blessing on Oromoo social events, meetings. One must note that eebbaa jarsaa Oromoo is intended to exercise Oromoo cultural identity and principles in line with akka aadaa Oromootti-Oromoo traditions, but not intended to exercise an equal opportunity for other religions. It should be noticed that some imported religions denominations have been instrumental to destroy our identity and bury Oromoo culture underground and to humiliate our people.
As I have observed, as you may did also, some Oromo meetings have been exercised in the line with what the leaders believed to be right; they used statistical data to determine the demography of religion or hierarchies in Oromiyaa: Islam first, Pentecostal Christian second, and Waaqeffannaa third. The blessing – eebbaa had performed in line with the hierarchies set by them: Arabic first in the names of Alha, Jesus of Nazareth in Afaan Oromoo, and finally in Afaan Oromoo in the name of Waaqa Gurraacha. In my view, this does not serve both Oromummaa and tokkummaa because there is no religious hierarchy in Oromoo culture and traditions. I believe that most Oromoo people believe that they have known just one God for all -Waaqaa tokkichaa through which they see their identity as indigenous people of Africa. As one nation, therefore, we must exercise the Oromoo Gadaa cultural principles: First among equals and the concept of Oromoon hangafa qaba… and fulfill the promise that many of us like to offer. It is a disservice to our culture and forefathers forgetting the actions that need to go with our promise: akka aadaa Oromootti jalqabbinee akka aadaa Oromootti xuumuruu qabina.
The Source of Tokkummaa
The word tokkummaa and Oromummaa are the most widely used by Oromoo individuals through writings and verbal communications during meetings and social media. In many cases individuals tend to address the concern they have about the lack of tokkummaa. I wish that if they have had addressed the root causes for the lack of tokkummaa. Sometime they confuse tokkummaa (unity) with Oromummaa ( jiruu fi jireenya Oromoo), which is very complex to explain in a single word or statement. To my knowledge, tokkummaa is the function of Oromummaa. Tokkummaa is the outcome of Oromummaa. Tokkummaa is not what ought to be. Instead, tokkommaa is what it is; means a reality or facts on ground. The lack of tokkummaa cannot be resolved through wishful writing or speech on meetings. Instead, tokkummaa can be realized if only if every Oromoo family members try to strive to take action to revitalize indigenous Oromo culture and learn from it and live life with it in accordance with the Oromoo cultural principles. In short, if we don’t practice and live Oromummaa, we cannot see tokkummaa on the ground; it may remain as virtual reality, but I hope not.
The Oromoo Concept of Self-reliance
Tokkummaa can be archived through the Oromoo concept of collective self-reliance. The Oromoo Gadaa System is a collective self-reliant system. It has well organized and structured institutions, education system and belief system. It refines itself every eight years. The Abbaa Gadaa/Abbaa Bokkuis the first man among equal men-the hiriyootaa who hold the highest office fulfilling his social responsibilities with high level of moral ethics, safuu, integrity and transparency.
The Oromoo Gadaa culture and social teaching are well known to humanity as against any form of exploitations, discrimination, corruption, and abuse of power and natural environment. A strong sense of collective self-reliance has been always reflected in Oromoo cultural principles, arts and songs. For example, one may refer to a recent Haacaaluu Hundeessaa’s music “waa’ee keenyaa” 2nd album, and also in earlier traditional Oromoo songs to understand the concept of self-reliance even at individual level in Oromoo culture. The following lyrics are about self-reliance: Surreen jilbaraan dhumitee abbatuu waranataa, hiyyuumaa Ijoolluman namatti dhuftee, abbatuu tatafftaa. Kobborta eenyuu nama bata, yoo abban batatee mallee, rorroo halgaa irraa dhufte eenyuu namaraa dhowaa, yoo abbaan dhwaate mallee.
The concept of Oromoo collective self-reliance is important strategy for the revitalizing and bulging our nation: the Gadaa Republic of Oromiyaa by complementing with imported skills relevant to build our nation.
Conclusions
Uuman Oromoo aadaa fi dudhaa aadaa qaba. The Oromoo people have cultural principles and rituals for the culture. First among Equals is one of the core principles of the Oromoo culture. Oromummaa as Collective identity must be based on Oromoo core cultural principles, common interest, shared values, traditions, social institutions, and strong moral ethics, safuu Oromoo. To regain what we have lost in the past, the Oromoo, as a nation, need to stick to its fundamental cultural principles: first among equals, Oromoon hangafa qaba and practice them. Let the hangafa conduct his/her social responsibilities: teaching, blessings, and etc in line with aadaa and dudhaa Oromoo.
The Oromoo younger activists cannot afford to repeat the same mistakes had done by older generations. They are expected to enjoy Oromummaa first in order achieve tokkummaa through creative self-expression and mutual understanding. The younger Oromoo generation has abundant resources and opportunities to learn from, understand about, frame and consolidate what are relevant and indigenous to the Oromoo Gadaa Republic. In other words, the Oromoo Qubeegeneration is expected to draw from the past Oromoo Gadaa forefathers wisdom to live the present and shape the future of the Oromoo Gadaa Republic.
Moreover, the Oromoo communities, as mother organization for younger generation, have a social and moral obligation to revitalize the Oromoo indigenous culture by creating conducive environment to re-establishing and reconstructing the Oromoo Gadaa institutions by persuading their members and mobilizing resources to revitalize these institutions; this can happen by sponsoring the first men and women among equals from Oromiyaa who have involved deeply in Oromoo culture and gained rich experience, knowledge and skill sets in particularly in aadaa and dudhaa Oromoo to teaching the younger as well as the older generations about Oromoo Gadaa cultural traditions and providing standardized social and spiritual services.
Finally, the Oromoo people must know their history, core principle of their culture, and heritage and understand the content of Oromummaa as prima concept of tokkummaa. The Oromoo history, culture, national identity and symbols: Fajjii Abbaa Gadaa, and afaan Oromoo need to be learned and promoted so as to revitalize authentic Oromummaa, build a genuine tokkummaa and ultimately earn the Oromoo Gadaa Republic of Oromiyaa where we all can live in peace, true-self and free at last!
November 24, 2013
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* Author: Iddoosaa Ejjetaa, Ph.D., native to Oromiyaa, Ethiopia. Independent and Naturalist Thinker; Activist and Advocator for the Revitalization of Authentic Oromummaa, Indigenous Oromoo Gadaa culture and traditions, and the formation of Biyyaa Gadaa Oromoo-The Gadaa Republic of Oromiyaa.