Tuesday, September 30, 2014
Sunday, September 28, 2014
Saturday, September 27, 2014
Irreecha Irree Tokkummaa Keenyaa Taasisuu Irratti Of-eeggannoo Godhamuu Qabu
Boruu Barraaqaa irraa | Fulbaana 26, 2014
Akkuma beekamu yeroon isaa yeroo Irreechaa ti. Ayyaana kana yeroo kabajnu hundumaa dhugaa dagachuu hin qabne jabaa tokkotu jira. Irreecha ayyaana lammii Oromoo maraa taasisuu irratti hanga ammaatti hojii hangamtu hojjetame, hangamtu hoo nu hafe kan jedhu wal gaafachuu feesisa. Akka hubannaa abbaa barruu kanaatti, Irreecha ayyaana lammiilee Oromoo maraa taasisuu irratti hojii danuutu nu hafa. Hayyuulee seenaa fi aadaa Oromoo, akkasuma beektota baranee (scholars) irraa qoodni hanga ammaa gumaachame xiqqaa miti tahuyyuu, quufsaa dha jechuuf nama rakkisa. Irreechaaf ilaalchi Oromoon qabu gabbataa deemee har’a ayyaana miliyoonota hirmaachisu kan tahuu danda’e hojiin gadi fagoon irratti hojjetameef miti. Dheebuu Oromummaa ilmaan Oromoo qabantu ayyaana kana dagaagsee sadarkaa kanaan gahe. Jibba Habashoonni nuuf qaban irraa ka’uun xiiqeffannee eenyummaa keenyaan boonuutu ayyaana kana guddisee irree jabaa kana itti hore. Oromoon amantii fedheyyuu haa hordofuutii Irreechi irree kiyya jedhee ayyaana kana akka mallattoo eenyummaa saba isaatti ilaaluutu jabina kana fakkaatu nutti hore.
Hunda caalaa kan nama ajaa’ibu, Irreechi gadi qabaa fi doorsisa mootummaa hamaa of irraa qolachaa didee guddatee sadarkaa kana gahuu isaa ti. Ayyaanicha sochii ABO waliin wal qabsiisanii dhawuuf yaaliin gama mootummaa irraa hin godhamin hin jiru. Sana hunda dandamatee toyannoo mootummichaa irraa ala bahe. Guddataa deemee ayyaana miiliyoonota hirmaachisu gaafa tahu ammoo mootummaan toftaa jijjiirratee sirna kabajaa ayyaanichaa harkatti galfachuuf hojjechuu filate.
Ayyaana Irreechaa yeroo kabajnu ilaalchotaa fi gochaalee farra Oromummaa ala irraas tahee keessaa nurratti aggaamaman of irratti dagachuu hin qabnu. Ayyaanni kun yeroo baay’ee dhimma amantii Oromoo isa dur durii (Waqeffannaa) waliin walitti hidhamee ibsamaa turuunii fi ammas haalli kun akkasumatti itti fufuun isaa yaaddessaa dha. Dhugaan jiru garuu, Irreechi ayyaana Waaqeffannaa osoo hin taane ayyaana Oromummaa ti. Hanga ayyaana Oromummaa tahetti ammoo ayyaana Oromoota Waaqeffataa qofa miti. Irreechi ayyaana Oromoota Musliimaa tisi. Irreechi ayyaana Oromoota Kiristiyaanaa tisi. Irreechi ayyaana Oromoota amantii fedhe kamuu hordofanii ti. Kana sirriitti ummata keenyas tahee kanneen ollaa keenyaa akkasumas addunyaa amanasiisuuf hojiin gahaatti hojjetame jira natti hin fakkaatu.
Kana wannin jedhuuf sababa malee miti. Qophii ayyaana Irreechaa irratti waggaa waggaatti warri of kenniinsaan maallaqa baasu, itti dadhabuu fi eenyuyyuu caalaa fuulduratti bahee waayee ayyaana kanaa hubatee hubachiisu obboleeyyan keenya hordoftoota amantii Waaqeffannaa ti. Kun maaliif tahe yoo jenne deebiin isaa ifaa dha. Hayyuu amantii Islaamaa yookiin Kiristiyaanaa tokko caalaa hayyuu amantii Waaqeffannaatu waa’ee Irreechaa quba qaba. Sababni isaas, amantiin Waaqeffannaa fi aadaan Oromoo (aadaa Irreechaa dabalatee), bara dheeraaf wal cinaa deemaa dhufuu fi seenaa cunqurfamummaa wal fakkaataa waliin qabani waan taheef. Sababa kana irraa ka’uun ayyaanni Irreechaa akka waan Waaqeffatootaa qofa ilaalutti fudhatanii irraa qoollifachuun matootii amantii kaanii irraa ni mul’ata. Ayyaanni kun ayyaana Oromoo maraa waan taheef Oromoon amantii fedheyyuu hordofu kamuu qophii ayyaanichaa keessaa qooda cululuqaa gumaachuutu irraa eegama ture. Fakkeenyaaf, Waldaan Waaqeffatoota Addunyaa qophii ayyaana kanaatiif baasii barbaachisu olaantummaadhaan baasuudhaaf dirqama addaa qabaachuun irra hin turre. Ayyaanichi kan hunda keenyaati eega jennee maaliif baasii barbaachisu Waldaa maqaa dhawame kana irratti dhiifna?
Waldaan Waaqeffannaa Addunyaa ayyaana Irreechaa dagaagsee sadarkaa kanaan gahuu keessatti qooda jabduu waan gumaacheef akka mataa kiyyaatti galataa fi dinqisiifannoo guddaan qabaaf. Caasaa ABO keessatti osoo hin hafin ayyaanni kun akka miilla lamaan gad dhaabbatee sadarkaa kana irra gahu milkeessuuf qooda karaa maallaqaa Waldaan kun gumaache dhiheenyattin qaba qaba waan taheef ulfaadhaa ittiin jechuun barbaada. Haa tahu malee gara fuula duraatti haalli kun jijjiiramee qaamni hundumtuu ba’aa waldaan kun kophaa isaa baachaa yoona gahe kana qooddatee baatuu qaba jedheen hawwa. Hawwii kiyya kanas warra dhimmi ilaalu natti dhihoo turaniif ibsuu irraa of qusadhee hin beeku.
Qophii ayyaana Irreechaa waldaa Waaqeffannaa qofa irratti dhiisanii ofii akka keessummaatti waamamanii irraa qooda fudhachuun dogoggora waan taheef kana booda sirraawuu qaba. Irreecha irratti Oromoon hundinuu abbaa ayyaanichaa ti malee keessummaa waamichaan dhihaatu tahuu hin qabu. Ayyaana boonsaa kana kan kooti eega jennee garaadhaan itti seennee qopheeffachuun hunda irraa eegama. Kun akka tahuuf ammoo Irreechi mallattoolee Waaqeffannaa irraa walaba tahuu qaba. Waaqeffannaan amantii dha. Irreechi garuu aadaa dha. Kana ifa godhanii saba keenya maras tahee olloota keenya hubachiisuu feesisa. Yeroo tokko tokko ayyaana Irreechaa irratti (keessumattuu Hora Harsadiitti) sirnoota amantiin Waaqeffannaa gaafatu raaw’atuun ni mul’ata. Fakkeenyaaf waan akka malkaa irratti dhiiga buusuu fa’a. Kun ammoo akka Oromoonni amantii biroo hordofan ayyaanicha ayyaana amantii tokkoo qofa godhanii hubachuudhaan irraa qoollifatan dhiiba. Kanaafuu warri ayyaana kana qopheessu dirqama ulfaataatu irraa eegama. Irreechi akka ayyaana aadaa Oromoo kan amantoota kamuu hammatuu fi sirna amantii kamuu irraa walaba tahe afaan ifaa tahee fi gochaa qabatamaadhaan addeessuu qabani.
Hirmaannaan ayyaana Irreechaa wagaa irraa gara waggaatti guddatee sadarkaa kana kan gahe dheebuu sabboonummaa Oromoo fi xiiqii Habashootaa irraa ti jenneerra. Kana jechuun maal jechuu dha? Oromoon amantii fedheyyuu hordofu akka Irreechi ayyaana Oromoo tahe qofa hubatee irraa qooda fudhata. Gariin Muslimootas tahee Kiristaanota Oromoo osoma ayyaanichi ayyaana Waaqeffataati jedhamee itti ololamuu dhaqanii irraa qooda fudhatan. Kun jabina faarfamuu qabuu dha. Haa tahu malee of kenniinsaa fi jaalala Oromummaa namoota akkasii kana ilaalanii onnachuudhaan ayyaana Irreechaatiif bifa amantii kennuuf dhiibuun geggeessitoota ayyaanichaa irraa hin eegamu. Kun diinota keenyaaf karaa banuu taha. Diinonni keenya Muslima yookiis Kiristaana fakkaatanii Oromummaa fi mallattoo Oromummaa kana fakkaatu rukutuuf akka arraba qaratan gargaaruu taha. ‘’Irreechi ayyaana amantii Waaqeffannaa waan taheef ani Muslima, kanaafuu irraa qooda fudhachuu hin qabu, ani Kiristiyaana, kanaafuu Irreechi Waaqeffatootaa ana hin laalu…..’’ ololoonni jedhan akka faca’aniif haala mijjeessuu taha.
Qaawwonni olola akkasii kun osoo babal’ataa hin deemin yeroodhaan cufuu feesisa. Olola akkasii kana qullaatti hambisanii fashalsuuf hojiin jabaan hojjetamuu kan qabu hayyuulee aadaa Oromoo warra waa’ee Irreechaa tolchee beekuuni. Akka Irreechi ayyaana aadaa Oromoo malee mallattoo amantii Waaqeffannaa hin tahin karaa dandaáme hundaan sabaaf addeessuutu irraa eegama. Sirna ayyaanichaas gochaawwan amantii Waaqeffannaatiin wal qabatan irraa walaba taasisuu feesisa. Warra beekaas tahee osoo hin beekne ayyaana kana irratti gochaalee amantiin Waaqeffannaa gaafatu raaw’atan toyachuu fi barsiisanii yookiis gorsanii sirreessuu barbaachisa.
Hundi keenyayyuu dubbii hubachuu qabnu jabaa tokkotu jira. Diinonni keenya akka ayyaanni Irreechaa har’a miliyoonota hirmaachisaa jiru kun of duuba deebi’ee akkuma kaeessaa owwaalamu fedhu. Hawwii isaanii kana dhugoomfachuuf ammoo ayyaanichaaf bifa amantummaa kennuuf dhama’u. Hawaasa Oromoo keessaa lakkoofsi akkaan guddaan amantiilee Islaamaa fi Kiristaanummaa akka hordofu ni beeku waan taheef karaa sanaan gargar nu diiguu barbaadu. Yoo ayyaanichi ayyaana amantii Waaqeffataati jedhame Oromoonni Muslimnis tahee Kiristiyaanni irraa qooda hin fudhatanu, akkasitti lakkoofsa hirmaattota ayyaanichaa gad xiqqeessuun dandaáma jedhanii amanu. Kanaafuu qindeessitoonni ayyaana kanaa yoomis tahee eessattuu olola diinaa kanaaf irree tahuu irraa of jabeessanii eeggachuu qabani. Yeroo diinni ayyaana Irreechaaf bifa amantummaa kennuu barbaadu, qindeessitoonni ayyaanichaa garuu sana sobsiisuuf hojjechuu qaban malee, akkuma hawwii diinaatti ayyaana kana mallattoo Waaqeffannaa godhanii lallabuun irraa hin eegamu.
Diinota qofas osoo hin taane seeronni amantii islaamaa fi Kirsityaanaas daangaa mata mataa isaanii akka qaban yoomuu yaadachuu feesisa. Amantiin Waaqeffannaa akkuma amanitiilee lamaaniitti Waaqa tokkichatti amanuu (monotheism) tahuyyuu, amantiileen hundumtuu qajeelfamoota mata mataa isanii qabani. Fakkenyaaf Islaamummaa fi Waaqeffannaan Oromoo haalota danuu keessatti wal fakkaata yoo tahe, wal fakkaata waan taheef qofa amantiin wal irraa hin ergifatamu. Amantiin akka ilaacha siyaasaa yookiin aadaa wayiitti kan wal irraa ergifatamu miti. Qajeelfama sii kenname irraa xiqqoo maqnaan boru guyyaa du’aan boodaa itti gaafatamta jedhamee waan lallabamuuf namuu of sodaata. Keessumattuu ummanni Oromoo dur dur osoo amantii kamiinuu wal hin barin irraa qabee hafuurumaan Waaqa beeka, Waaqa sodaata waan taheef, amma yeroo amantiilee gara garaa hordofus seera Waaqaa kan amantii san keessatti himame garaa guutuu abboomama. Kanaafuu akka namni amantii isaatiin itti dhufu hin fedhu.
Kanuma waliin, Waaqeffannaan kaleessa amantiilee amma sabni keneya bal’inaan hordofu dura (pre Christianity or pre Islam) amantii Oromoo maraa tahuyyuu, har’a eenyummaa keenya bade deebifanna jechuudhaan amantii amma qabannee jirru lakkifnee bakka kaleessatti deebina jechuun hin danda’amu. Obboleeyyan keenya Waaqeffatoon tokko tokko as irratti yeroo baay’ee yoo dogoggoran nan arga. Dhugaa dha, Oromoon aadaa isaa, afaan isaa, amantii isaa walumaa galatti eenyummaa isaa sarbamee kan alagaa akka fudhatu godhameera. Kana keessaa garuu amantii addatti baasanii ilaaluu barbaachisa. Amantiin akka aadaa miti. Amantiin akka afaanii miti. Aadaa fi afaan ofii yoo alagaan nama irraa fudhate shakkii tokko malee deebifachuun ni dandaáma. Amantiin garuu dhugeeffannaa jireenya addunyaa fi jireenya du’a-boodaa ti. Kanaafuu Muslima yookiis Kiristiyaana Oromoo tokkoon ‘’amantii alagootaa dhiisii kee ganamaatti deebi’I’’ jechuun balaa guddaa (sensitivity) waan qabuuf obboleeyyan keenya Waaqeffatoon dhiibbaa akkasii irraa of qusachuu qabani.
Akka naa galutti amantoonni amantii kamiiyyuu ‘’ámantii kee fi Oromummaa kee keessaa tokko fo’adhu’’ filannoon jettu yoo dhihaatteef deebiin isaanii rifaasisaa tahuu danda’a. Oromummaa mannaa amantii filachuu malu. Sababni isaas, amantiin jireenya du’a booda isa dabra hin qabne keessatti nama milkeessa jedhamee waan amanamuufi. Kanaafuu warri filannoo balaa baatu akkasii Oromoof dhiheessuu barbaadu yoo jiraate kana irraa dhaabbachuu qabani. Kun Oromummaa jaaruu osoo hin taane itti ejjetanii diiguudha. Beekaas tahee osoo hin beekne ergama diinaa bahachuu dha. Ayyaana Irreechaa yeroo kabajnu balaa akkasii kana of irraa fageessaa deemuu waliin haa tahuun dhaamsa kiyya. Ayyaana Gaarii!
Ofkalaa! Anas ofkalchaa!
Boruu Barraaqaa
Thursday, September 25, 2014
የእሬቻ ክብረ በዓል እና ብሔራዊ አንድምታው
በገረሱ ቱፋ*
የእሬቻ በዓል በኦሮሞ ሕዝብ ከሚከበሩ በዓላት ቀዳሚውን ሥፍራ የሚይዝ በዓል ነው። በዓሉ የሚከበረው የክረምት ወቅት አልቆ የፀደይ ወቅት የሚጀምርበት ጊዜ ነው። የዝናብ፣ የጎረፍ እና የጨለማን ወቅት አሻግሮ ለፀደዩ ብርሃን ላዳረሰ አምላክ ምስጋና በማቅረብ ማለት ነው። በአሁኑ ጊዜ የእሬቻ በዓል በኦሮሚያ/ኢትዮጵያም ሆነ በአፍሪካ አህጉር በቀል ሆኖ በብዙ ሚሊዮኖች የሚከበር በህዝብ ቁጥር ተወዳዳር የለለው በዓል ነው። ይህ ማለት የእሬቻ በዓል ለኦሮሞም ብቻ ሣይሆን ለመላ ጥቁር አፍሪቃውያን ታላቅ በዓል ነው ማለት ይቻላል።
ለመሆኑ የእሬቻ በዓል እንዴት ተጀመረ? በምርቃት የሚከፍቱት እነማናቸው? የእሬቻ ጊዜ እንዴት ይወሰናል? የእሬቻ በዓል ሃይማኖታዊ ነው ወይስ በህላዊ? ለኦሮሞ ህዝብ ብሄራዊ አንድነት ያለው አንድምታ ምንድነው? የሚሉ ጥያቄዎችን በዚህ አጭር ጽሑፍ ለመመለስ እሞክራለሁ።
የእሬቻ በዓል ታሪካዊ አመጣጥ
የእሬቻ በዓል እንዴት እንደ ተጀመረ የሚገልፅ ጥልቅ ጥናት የለም። አከባበሩም ከቦታ ቦታ ውሱን ልዩነቶች ይኖሩታል። የኦሮሞ ህዝብ ለረጅም አመታት ታሪካዊ እና ባህላዊ ክንዋኔዎቹን በህዝባዊ ትውስታ መልክ ከትውልድ ወደ ትውልድ ሲያስተላለፍ ስለነበረ፤ ሰፊና ጥልቅ ጥናት ቢደረግ ታሪካዊ አመጣጡን በተሻለ ሊያስረዳ የሚችል በቂ መረጃ ሊገኝ እንደሚችል ምንም ጥርጥር የለም። ለጊዜው በቱለማ ኦሮሞ አፈ ታሪክ ላይ ተንተርሼ የተወስነ ፊንጭ የሚሰጡ ነገሮችን ለማሳየት እሞክራለው።
በቱለማ ኦሮሞ ትውፊት እንደሚነገረው የእሬቻ በዓል የተጀመረው የገዳን ሥርዓት ለማደስ ከ226 ገዳዎች ወይም ከ1800 አመታት በፊት ከመደ-ወላቡ ተነስቶ በመጣው ናቤ ነው። በቱለማ ትውፊት መሠረት ናቤ ስሪያ አንስታ ያመለጥች ግደሩን ተከትሎ ለዘጠኝ ወራት ከተጎዘ በኋላ በሆራ ሐረሰዲ ያገኛታል። ጊደሩን ሲያገኛት ልትወልድ የደረሰች በመሆኑ፣ “ኦዳ ነቤ ስትደርስ ለመወለድ ውሃ ፈሰሳት” ይላል የቱለማ ኦሮሞ ትውፊት።
በመቀጠልም ጨፌ ደንጏራ በሚባለው ቦታ ወለደች። ጨፌ ቱማ የሚባለው ቦታ ደግሞ “የእንግዴ ልጁዋ ወጣ” ይላል ቱውፊቱ። ናቤም የተወለደው ኮርማ እስኪያደግ ድረስ ጠብቆ ይዞ ወደ መጣበት መደ ወላቡ ለመመለስ አስቦ ነበረ። ይሁን እንጂ፣ ኮርማው የረር ተራራ ላይ በመውጣት እምቢ ይለዋል። ከዚያ በሁዋላ ወደ መደ ወላቡ በመመለስ የተቀሩ ወገኖቹን ይዞ ይመለሳል። ይላል አፈታሪኩ። በዚህ የተነሳ በቱለማ ኦሮሞ ምርቃት ዉስጥ “የረር ኮርማ” የሚለው ሃረግ ምንጊዜም አይቀርም። ናቤ የቱለማን ገዳ ባዲስ መልክ እንዳዋቀርና በአከባቢው የተለያዩ ቦታዎች ሲዘዋወር እንደነበረ ይነገራል። በአካባቢው በቆየበት ጊዜ እሱ የተዘዋወረባቸው ቦታዎች፣ የተሸገራቸው መልካዎች፣ ያረፈባቸው ጥላዎች እና የወጣባቸው ተራራዎች ከሞላ ጎደል በቱለማ ምርቃት ውስጥ ይንፀባረቃሉ። ስለዚህ የቱለማ ሰዎች እነዛን እሱ የተሻገራቸውን መልካዎች ሲሻገሩ፣ ጥላዎች ሲያልፉ ወይም ተራራዎችን ሲወጡ እሬቻ ያደረጋሉ።
የቱለማ ኦሮሞ የገዳ ጉባዔ በኦዳ ናቤ ሲያካሂዱም፣ ወደ ጨፌ የሚጓዙ የቱለማ ሃዩ (አንጋፋ) እና አባ ፋጂም የሚሄዱበት መንገድ ናቤ በአካባቢው በቆየበት ጊዜ ተጉዞባቸዋል ተብለው በሚታመኑ መንገዶች እንጂ ዝም ብለው ከቤት ተነስተው ባገኙት መንገድ አይጓዙም።
እነዚህ በአብዛኛው በቱለማ ኦሮሞ ምርቃት የሚንፀባረቁ ቦታዎች ከሞላ ጎደል የሚከተሉት ናቸው። ሆራ ሃረሰዲ፣ ኦዳ ናቤ፣ ጨፌ ዶንጏራ፣ ጨፌ ቱማ፣ ሆራ ፊንፊኔ፣ ዸካ ዐራራ፣ ብርብረሣ ፎቃ፣ የረር ኮርማ፣ ቱሉ ጩቋላ እና መልካ አዋስን መጥቀስ ይቻላል። እሬቻ ማለት ጥሬ ትርጉሙ ለተከበረ ወይም ለተቀደሰ ነገር የሚከፈል ዋጋ ማለት ነው። ለምሳሌ የባህል መድሃኒት ለሚሰጡ ሰዎች ወይም ልጆችን ለማሰመረቅ (ammachiisaa) ቃሉ ጋር ሲወሰዱ፣ ገንዝብ ወይ ሳር ይሰጣል። ያ እሬቻ ይባላል። “እሬቻ” የሚለው ቃል ቀጥተኛ ትርጉሙ “ዋጋ” ማለት ነው። ሳር ደግሞ እርጥበቱ ህይወትን የሚያሳይ በኦሮሞ ባህል ከፍተኛ ክብር የሚሰጠው ነገር ነው። በዚህ የተነሣ የክረምትን ጨለማ በሰላም አሻግሮ ወደ ፀደይ ወቅት ላደረሰ አምላክ በምስጋና መልክ የሚቀርብ ስጦታ ነው። እሬቻ የምስጋና ቀን ነው የሚባለው ለዚህ ነው።
የእሬቻ ምርቃት እና ዜማዎች፡
ኦሮሞች ለእሬቻ ወደ መልካ በሚጓዙበት ጊዜ የሚያዜሙት “ማሬ-ሆ” (Maree Hoo) ይባላል። መሬ-ሆ ወደ መልካ ስኬድ ሁል ጊዜ የሚዜም ዜማ ነው። መልካ ማለት አንድን ወንዝ በቀላሉ ልሻገሩ የሚችሉበት ቦታ ማለት ነው። ወንዝን ከጥልቀቱ ወይም በውስጡ በሚገኙ አደገኛ እንስሣት የተነሣ በሁሉ ቦታ መሻገር፣ ውሃ መቅዳት፣ መጠጣት፣ ወይም ከብቶችን ማጠጣት አይቻልም። እነዚህን ሁሉ ማድረግ የሚቻልበት አደገኛ ያልሆነ የወንዝ ወይም የሐይቅ ቦታ መልካ ይባላል። መልካዎች የየራሣቸው ስሞች አላቸው።
የእሬቻን ምርቃት በተመለከተ ከላይ ለመግለፅ እንደሞከርኩት፣ ከአካባቢ ወደ አካባቢ መጠነኛ ልዩነት ይኖረዋል። በዚህ ጽሁፍ በቱለማ ኦሮሞ የምርቃት ሥረዓት ምን እንደሚመሥል ለማሳየት እሞክራለው። መልካው አጠገብ ሰው እንደ ተሰበሰበ የአካባቢው የዕድሜ ባለፀጋ ታላቅ የሆነ ሰው ለምርቃት ይጋብዛል። በቱለማ ኦሮሞ ታላቅነት በሶስት መመዘኛ ይወሰናል። አንደኛው እና ታላቅ የሚባለው በወቅቱ ሥልጣን ላይ ያለው ገዳ አባል የሆነ ሰው እንደ ታላቅ ይወሰዳል። ለምሳሌ በአሁኑ ወቅት ሥልጣን ላይ ያለው የቱለማ ገዳ ቤልበያ/ሆረታ ይባላል። አንዳንድ ሰዎች ሜልባ ይሉታል። ‘ቤልባያ/ሆረታ አለ?’ ተብሎ ሲጠየቅ፣ ካለ አቤት ይላል፤ ከለሌ ደግሞ የለም አይሉም ገልማ ነው ያለው (Galma Jira) ይላሉ። ገልማ የተቀደሰ ቦታ ማለት ነው። ቀጥለው ደግሞ ከሶስቱ የቱለማ ልጆች (ዳጪ፣ በቾ እና ጂሌ) ውስጥ ታላቅ የሆነው ዳጪ አለ? ተብሎ ይጠየቃል። ከለ ወደ ምቀጥለው ይከዳል። ካለሌ ደግሞ ገልማ ነው ያለው ተብሎ ይታለፋል። ቀጥሎም፣ ከዳጪ ሶስት ልጆች (ገላን፣ ኦቦ እና ሶዶ) ታላቅ የሆንው፣ ገላን አለ? ተብሎ ይጠየቃል ካለ ወደ 6ቱ የገላን ልጆች (ጂዳ፣ ሊባን፣ አደዓ፣ ጋዱላ፣ ኣቡ እና ወረጃርሣ) ይሄዳሉ፤ ገላን ከለሌ ግን ኦቦ አለ ተብሎ ቀጥሎ ወደ አለው ንዑስ ጎሣ ይከዳል። ከዚያም፣ ከስድስቱ ገላን ውስጥ ጅዳ አለ ተብሎ ይጠየቃል፤ ጅዳ ካለ አምስት ልጆች ስለ አሉት ኩራ አለ የምል ይቀጥላል በዚህ መልክ እስከ መጨረሻው ከሄዱ በኃላ፤ በዛ ቦታ የሚገኝ ታላቅ ይለያል። ከአንድ በላይ ሰዎች የአንድ ገዳ አባሎች እና የአንድ ንዑስ ጎሣ ተወላጆች ከተገኙ በዕድሜ ታላቅ የሆነ ሰው መድረኩን ወሰዶ ምርቃቱን ይቀጥላል። እዛ የተገኘው ሰው በጣም ልጅ ከሆነ “ሆፎሊ” (Hoffal) ብሎ በዕድሜ ታላቁ ለሆነ ሰው ማሰተላለፍ ይችላል። የተቀበለውም ሽማግሌ ህዝቡን “Na Hoffalchaa” ብሎ እንደገና ፍቃድ በመጠየቅ ምርቃቱን ይቀጥላል።
የእሬቻ በዓል ጊዜ አወሳስን
የበዓሉ ጊዜ የሚወሰነው የአሁኑ አይነት የቀን አቆጣጠር ከመምጣቱ በፊት አያንቱ (ayyaantuu) በሚባሉ በህላዊ ኮከብ ተመራማሪዎች (አስትሮኖመሮች) ነው። በኦሮሞ ባህል ከጥንት ዘመናት ጀምሮ የጨረቃንና የከዋክብትን እንቅስቃሴ በማቀናጀት የአመታትንና የወቅቶችን ለውጥ መወሰን እጅግ በጣም የቆዬ ባህል መሆኑ በጥናትም ጭምር የተረጋገጠ ሃቅ ነው። ታዋቂው የአንትርፖሎጅ እና የገዳ ሥርዓት ተመራማሪ ፕሮፈሰር አስመሮም ለገሰ የአሜሪካን የህዋ ምርምር ሳይንቲስቶችን በመጨመር እንዳረጋገጡት የኦሮሞ ህዝብ የብዙ ሺህ አመታት የኮከብ ምርምር (Dhahaa) ወይም አስትሮኖሚ ባህል ነበረው። በዚሁ መሰረት አያንቱዎች የኮኮቦችን እንቅስቃሴ በመከተል የእሬቻን ትክክለኛ ቀን ይወስናሎ።
እንደሚታወቀው መስከረም 21 ፀሓይ የምድር ወገብ ላይ የምትሆንበት ወይም በእንግሊዝኛው equinox የሚባለው ጊዜ ነው። ይህ ቀን ቀንና ለልት በትክክል እኩል የምሆንበት ጊዜ ነው። በተጨማርም ይህ ጊዜ በትክክል ወቅት አስትሮኖሚካሊ የሚቀየርበት እና አዲስ የፀደይ ወራት የሚጀምርበት ጊዜ ነው። በአሁኑ ጊዜ በአካባቢው የኦርቶዶክስ ሃይማኖት እና የጁላያን ካሌንደር ከመምጣቱ ጋር ተያይዞ በህላዊው እና በይዘቱ በጣም ሣይንሣዊ የሆነው የኦሮሞ የቀን አቆጣጠር በመዳከሙ፣ ጊዜው ከመሰከረም 19 እስከ 24 ባለው እሁድ ላይ ይከበራል። የወቅት ለውጥ ሲደረግ በስፋት ከሚደረገው የሆራ ሃርሰዲ እሬቻ በፊት የሚከበሩ ሌሎች በዓሎች አሉ። እንደ ደመራ (Ibsaa Oromo) ማብራት፣ ደመራ በበራ በንጋታው ሌሊት ከብቶችን ከዛ በፊት ግጠው ወደ ማያውቁበት ከሎ ወስዶ ማስጋጥ ወይም የዋሬ (Waaree) በዓል፣ ከነጋ በኃላ ደመራ በበራበት ቦታ የቤተሰብ እሬቻ ማድረግ፣ ቡና አፍልቶ አዲስ የደረሰ የበቆሎ እሼት፣ የአተርና ባቄላ መብላት የመሳሰሉትን ይጨምራል። ማታም ለመጀመሪያ ጊዜ የወለዱ ላሞች ወተታቸው ተራቅሞ ግማሹ ቅቤ ተደረጎ ቅንጬ በመስራት እና ወተቱን መጠጣት የኦኮሌ ስርዓት (sirna Okolee) የሚባል ሥርዓት ይጨምራል። ጊዜው ከመስቀል በዓል ጋር ከመቀራረቡ ጋር ተያይዞ አንዳንድ ሰዎች የክርስትና ሃይማኖት ቅጥያ አድርገው ያዩታል። ይህ አይነት ግንዛቤ ፍፁም ስህተት ነው። የክርስትና ሃይማኖት ከመጣ በኃላ ጊዜው አንድ ላይ እንዲገጣጠም ስለ ተደረገ ሁኔታው ብዥታ ለመፈጠር ችሎዋል። እንደዚህ አይነቱ ብዥታ በኦሮሞ ብቻ ሣይሆን በአውሮፓም ጭምር ገጥሞዋል። አሁን እንደ ክርስትያን የምናቃቸው የእስተር፣ የክርስማስ እና የአዲስ አመት በዓላት ሌላ ይዘት የነበራቸው ቅድመ ክርስትያን የሮማውያን ሀገር በቀል በዓላት ነበሩ። ይሁን እንጅ በ380 አ/ም የክርስትና ሃይማኖት መንግስታዊ የሮማውያን ሃይማኖት ከመሆኑ ጋር ተያይዞ ቅድመ ክርሥትያኖችን ባህሎችና በዓሎች ከክርስትና ሃይማኖት በዓሎች ጋር ተደባልቀዋል፣ በክርስትና ተተክዋል ወይ ወደ ክርስትና ተቀይረዋል። በኦሮሞ ዘንድም የገጠመው ተመሣሣይ ሁኔታ ነው። ይህንን ለማረጋገጥ የመሰቀል በዓል በሚከበርበት ጊዜ የሚፈፀሙ ሥርዓቶች እና የሚዘፈኑ ባህላዊ የኦሮምኛ ዘፈኖችን ማየት ይቻላል። ምንም አይነት ክርስተያናዊ ይዘት የላቸውም።
የእሬቻ በዓል ባህል ነው ወይስ ሃይማኖት?
የእሬቻ በዓል ሃይማኖት ወይስ ባህል ነው የሚለው ጥያቄ ተደጋግሞ የሚነሣ ጥያቄ ነው። በርግጥ በሃይማኖት እና ባህል መካከል ያለው ድንበር በጣም ቀጭን ነው። በዓለም ላይ ያሉ ብዙ በዓሎች በአንድ ወቅት ሃይማኖታዊ መስረት ነበራቸው። የፈረንጆቹን አዲስ አመት ብንወሰድ ቅደመ ክርስትያን እና ድህረ ክርስትያን ሃይማኖታዊ ይዘት ነበረው። ይሁን እንጂ በአሁኑ ወቅት፣ ክርስትያኖች፣ ሙስሎሞች፣ ይሁዳውያን፣ ሂንዱዎች፣ ቡድስቶች፣ ኮንፍሸውያንና የጃፓኖቹ ሽንቶዎች እንደራሳቸው በዓል ወሰደው በባህላዊው መልክ የፈረንጆቹን አዲስ አመት በድምቀት ያከብራሉ።
በተመሣሣይ መልኩ በአብዛኛው የእስልምና ሃይማኖትን የሚከተሉ ኢራኖች ሃይማኖታዊ መሠረት የነበረውን እና አሁንም የጥንታውያን ፋርሲዎች ወይም አራያኆች ሃይማኖት የሆነውን የዞራስተራያውኖችን አዲስ አመት ናውሩዝን (Nawruz) በፍተኛ ድምቀት ያከብራሉ። ናውሩዝ ለፉርሲ ሺዓ ሙስሊሞች፣ ለአረብ ሱኒ ሙስሊሞች፣ ለአርማይክውያን፣ አሲርያንና ለከላዳውያንን ክርስትያኖች፣ ለሚዝረሃ ሃይሁዶች፣ ለአሪያን ዞራስተሮች፣ ለየዘዲ ኩርዶች እንዲሁም ለአዛሪ እና ባሉቺ ሙስሊሞች የሁሉም ኢራናውያን የጋራ አዲስ አመት እና በህላዊ በዓል በመሆን በጋራ በድምቀት ይከበራል። የሚገርመው ይህ በዓል የሚከበረው ከእሬቻ ስድስት ወራት በሁዋላ ጸሃይ እንደገና በምድር ወገብ ላይ በምትሆንበት ጊዜ March 21 ነው። የእሬቻ በዓል የሚከበረው የደቡባዊው ንፍቀ ክበብ ተገባዶ የፀደይ ወራት በሚጀምሩበት ጊዜ ስሆን የፋርስው ናውሩዝ ደግሞ የሰመናዊው ንፍቀ ክበብ አልቆ የፀደይ ወራት ስገቡ ነው።
በተመሣሣይ መልኩ የኦሮሞ ህዝብ የደረሰበትን ረጅም የባህል ወራራ ተቋቁሞ፤ ከተረፉለት ባህሎች፣ የእሬቻ በዓል ከፍተኛ ስፍራ የሚይዝ ነው። ስለዚህ ኦሮሞዎች ምንም ዓይነት ሃይማኖት ቢከተሉ የእሬቻ በዓል ሁሉንም ኦሮሞዎች የሚያስተሳስር ባህላዊ እሴታቸው ነው። በአሁኑ ጊዜ በየአመቱ ቢያንስ ከሁለት እሰከ ሶስት ሚሊዮን ኦሮሞዎች ወደ ቢሾፍቱ በመሄድ በኦሮሞ ብሔራዊ የእሬቻ ክብረ በዓል ላይ ይሣተፉሉ። ይህ ማለት ከአጠቃላዩ የኦሮሞ ህዝብ 10% የሚሆነው ህዝብ በአካል እና በቀጥታ ይገናኛል ማለት ነው። በየአመቱ ከአጠቃላዩ ህዝብ አስር ፐርሰንቱ መገናኘት ማለት ለኦሮሞ ህዝብ ብሔራዊ ትሥሥር እና እድገት ከፍተኛ አሰተዋጾ አለው። ከዚህም በተጨማሪ ይህን መጣጥፍ ስጀምር እንደገለፅኩት የእሬቻ በዓል በብዙ ህዝብ የሚከበር ብቸኛ አህጉር በቀል የሆነ በዓል ነው። ይህ ደግሞ ወደፊት የቱሪስት መስህብ በመሆን የኦሮሞ ህዝብን ለዓለም ህዝብ የበለጠ ለማስተዋወቅ ያግዛል። በዚህ ላይ በሀገር ውስጥ እና ውጭ ሀገራት ውስጥ የሚኖሩ የኦሮሞ ሙሁራንና አክቲቭስቶች በዓሉ በዩኔስኮ አለም አቀፍ ቅርስነት እንዲመዘገብ ጥረት እንዲያደርጉ ለማስታወስ እፈልጋለው።
መልካም የ2014 የእሬቻ በዓል!
* ገረሱ ቱፋ: geresu@gmail.com
=>gadaa
የእሬቻ በዓል በኦሮሞ ሕዝብ ከሚከበሩ በዓላት ቀዳሚውን ሥፍራ የሚይዝ በዓል ነው። በዓሉ የሚከበረው የክረምት ወቅት አልቆ የፀደይ ወቅት የሚጀምርበት ጊዜ ነው። የዝናብ፣ የጎረፍ እና የጨለማን ወቅት አሻግሮ ለፀደዩ ብርሃን ላዳረሰ አምላክ ምስጋና በማቅረብ ማለት ነው። በአሁኑ ጊዜ የእሬቻ በዓል በኦሮሚያ/ኢትዮጵያም ሆነ በአፍሪካ አህጉር በቀል ሆኖ በብዙ ሚሊዮኖች የሚከበር በህዝብ ቁጥር ተወዳዳር የለለው በዓል ነው። ይህ ማለት የእሬቻ በዓል ለኦሮሞም ብቻ ሣይሆን ለመላ ጥቁር አፍሪቃውያን ታላቅ በዓል ነው ማለት ይቻላል።
ለመሆኑ የእሬቻ በዓል እንዴት ተጀመረ? በምርቃት የሚከፍቱት እነማናቸው? የእሬቻ ጊዜ እንዴት ይወሰናል? የእሬቻ በዓል ሃይማኖታዊ ነው ወይስ በህላዊ? ለኦሮሞ ህዝብ ብሄራዊ አንድነት ያለው አንድምታ ምንድነው? የሚሉ ጥያቄዎችን በዚህ አጭር ጽሑፍ ለመመለስ እሞክራለሁ።
የእሬቻ በዓል ታሪካዊ አመጣጥ
የእሬቻ በዓል እንዴት እንደ ተጀመረ የሚገልፅ ጥልቅ ጥናት የለም። አከባበሩም ከቦታ ቦታ ውሱን ልዩነቶች ይኖሩታል። የኦሮሞ ህዝብ ለረጅም አመታት ታሪካዊ እና ባህላዊ ክንዋኔዎቹን በህዝባዊ ትውስታ መልክ ከትውልድ ወደ ትውልድ ሲያስተላለፍ ስለነበረ፤ ሰፊና ጥልቅ ጥናት ቢደረግ ታሪካዊ አመጣጡን በተሻለ ሊያስረዳ የሚችል በቂ መረጃ ሊገኝ እንደሚችል ምንም ጥርጥር የለም። ለጊዜው በቱለማ ኦሮሞ አፈ ታሪክ ላይ ተንተርሼ የተወስነ ፊንጭ የሚሰጡ ነገሮችን ለማሳየት እሞክራለው።
በቱለማ ኦሮሞ ትውፊት እንደሚነገረው የእሬቻ በዓል የተጀመረው የገዳን ሥርዓት ለማደስ ከ226 ገዳዎች ወይም ከ1800 አመታት በፊት ከመደ-ወላቡ ተነስቶ በመጣው ናቤ ነው። በቱለማ ትውፊት መሠረት ናቤ ስሪያ አንስታ ያመለጥች ግደሩን ተከትሎ ለዘጠኝ ወራት ከተጎዘ በኋላ በሆራ ሐረሰዲ ያገኛታል። ጊደሩን ሲያገኛት ልትወልድ የደረሰች በመሆኑ፣ “ኦዳ ነቤ ስትደርስ ለመወለድ ውሃ ፈሰሳት” ይላል የቱለማ ኦሮሞ ትውፊት።
በመቀጠልም ጨፌ ደንጏራ በሚባለው ቦታ ወለደች። ጨፌ ቱማ የሚባለው ቦታ ደግሞ “የእንግዴ ልጁዋ ወጣ” ይላል ቱውፊቱ። ናቤም የተወለደው ኮርማ እስኪያደግ ድረስ ጠብቆ ይዞ ወደ መጣበት መደ ወላቡ ለመመለስ አስቦ ነበረ። ይሁን እንጂ፣ ኮርማው የረር ተራራ ላይ በመውጣት እምቢ ይለዋል። ከዚያ በሁዋላ ወደ መደ ወላቡ በመመለስ የተቀሩ ወገኖቹን ይዞ ይመለሳል። ይላል አፈታሪኩ። በዚህ የተነሳ በቱለማ ኦሮሞ ምርቃት ዉስጥ “የረር ኮርማ” የሚለው ሃረግ ምንጊዜም አይቀርም። ናቤ የቱለማን ገዳ ባዲስ መልክ እንዳዋቀርና በአከባቢው የተለያዩ ቦታዎች ሲዘዋወር እንደነበረ ይነገራል። በአካባቢው በቆየበት ጊዜ እሱ የተዘዋወረባቸው ቦታዎች፣ የተሸገራቸው መልካዎች፣ ያረፈባቸው ጥላዎች እና የወጣባቸው ተራራዎች ከሞላ ጎደል በቱለማ ምርቃት ውስጥ ይንፀባረቃሉ። ስለዚህ የቱለማ ሰዎች እነዛን እሱ የተሻገራቸውን መልካዎች ሲሻገሩ፣ ጥላዎች ሲያልፉ ወይም ተራራዎችን ሲወጡ እሬቻ ያደረጋሉ።
የቱለማ ኦሮሞ የገዳ ጉባዔ በኦዳ ናቤ ሲያካሂዱም፣ ወደ ጨፌ የሚጓዙ የቱለማ ሃዩ (አንጋፋ) እና አባ ፋጂም የሚሄዱበት መንገድ ናቤ በአካባቢው በቆየበት ጊዜ ተጉዞባቸዋል ተብለው በሚታመኑ መንገዶች እንጂ ዝም ብለው ከቤት ተነስተው ባገኙት መንገድ አይጓዙም።
እነዚህ በአብዛኛው በቱለማ ኦሮሞ ምርቃት የሚንፀባረቁ ቦታዎች ከሞላ ጎደል የሚከተሉት ናቸው። ሆራ ሃረሰዲ፣ ኦዳ ናቤ፣ ጨፌ ዶንጏራ፣ ጨፌ ቱማ፣ ሆራ ፊንፊኔ፣ ዸካ ዐራራ፣ ብርብረሣ ፎቃ፣ የረር ኮርማ፣ ቱሉ ጩቋላ እና መልካ አዋስን መጥቀስ ይቻላል። እሬቻ ማለት ጥሬ ትርጉሙ ለተከበረ ወይም ለተቀደሰ ነገር የሚከፈል ዋጋ ማለት ነው። ለምሳሌ የባህል መድሃኒት ለሚሰጡ ሰዎች ወይም ልጆችን ለማሰመረቅ (ammachiisaa) ቃሉ ጋር ሲወሰዱ፣ ገንዝብ ወይ ሳር ይሰጣል። ያ እሬቻ ይባላል። “እሬቻ” የሚለው ቃል ቀጥተኛ ትርጉሙ “ዋጋ” ማለት ነው። ሳር ደግሞ እርጥበቱ ህይወትን የሚያሳይ በኦሮሞ ባህል ከፍተኛ ክብር የሚሰጠው ነገር ነው። በዚህ የተነሣ የክረምትን ጨለማ በሰላም አሻግሮ ወደ ፀደይ ወቅት ላደረሰ አምላክ በምስጋና መልክ የሚቀርብ ስጦታ ነው። እሬቻ የምስጋና ቀን ነው የሚባለው ለዚህ ነው።
የእሬቻ ምርቃት እና ዜማዎች፡
ኦሮሞች ለእሬቻ ወደ መልካ በሚጓዙበት ጊዜ የሚያዜሙት “ማሬ-ሆ” (Maree Hoo) ይባላል። መሬ-ሆ ወደ መልካ ስኬድ ሁል ጊዜ የሚዜም ዜማ ነው። መልካ ማለት አንድን ወንዝ በቀላሉ ልሻገሩ የሚችሉበት ቦታ ማለት ነው። ወንዝን ከጥልቀቱ ወይም በውስጡ በሚገኙ አደገኛ እንስሣት የተነሣ በሁሉ ቦታ መሻገር፣ ውሃ መቅዳት፣ መጠጣት፣ ወይም ከብቶችን ማጠጣት አይቻልም። እነዚህን ሁሉ ማድረግ የሚቻልበት አደገኛ ያልሆነ የወንዝ ወይም የሐይቅ ቦታ መልካ ይባላል። መልካዎች የየራሣቸው ስሞች አላቸው።
የእሬቻን ምርቃት በተመለከተ ከላይ ለመግለፅ እንደሞከርኩት፣ ከአካባቢ ወደ አካባቢ መጠነኛ ልዩነት ይኖረዋል። በዚህ ጽሁፍ በቱለማ ኦሮሞ የምርቃት ሥረዓት ምን እንደሚመሥል ለማሳየት እሞክራለው። መልካው አጠገብ ሰው እንደ ተሰበሰበ የአካባቢው የዕድሜ ባለፀጋ ታላቅ የሆነ ሰው ለምርቃት ይጋብዛል። በቱለማ ኦሮሞ ታላቅነት በሶስት መመዘኛ ይወሰናል። አንደኛው እና ታላቅ የሚባለው በወቅቱ ሥልጣን ላይ ያለው ገዳ አባል የሆነ ሰው እንደ ታላቅ ይወሰዳል። ለምሳሌ በአሁኑ ወቅት ሥልጣን ላይ ያለው የቱለማ ገዳ ቤልበያ/ሆረታ ይባላል። አንዳንድ ሰዎች ሜልባ ይሉታል። ‘ቤልባያ/ሆረታ አለ?’ ተብሎ ሲጠየቅ፣ ካለ አቤት ይላል፤ ከለሌ ደግሞ የለም አይሉም ገልማ ነው ያለው (Galma Jira) ይላሉ። ገልማ የተቀደሰ ቦታ ማለት ነው። ቀጥለው ደግሞ ከሶስቱ የቱለማ ልጆች (ዳጪ፣ በቾ እና ጂሌ) ውስጥ ታላቅ የሆነው ዳጪ አለ? ተብሎ ይጠየቃል። ከለ ወደ ምቀጥለው ይከዳል። ካለሌ ደግሞ ገልማ ነው ያለው ተብሎ ይታለፋል። ቀጥሎም፣ ከዳጪ ሶስት ልጆች (ገላን፣ ኦቦ እና ሶዶ) ታላቅ የሆንው፣ ገላን አለ? ተብሎ ይጠየቃል ካለ ወደ 6ቱ የገላን ልጆች (ጂዳ፣ ሊባን፣ አደዓ፣ ጋዱላ፣ ኣቡ እና ወረጃርሣ) ይሄዳሉ፤ ገላን ከለሌ ግን ኦቦ አለ ተብሎ ቀጥሎ ወደ አለው ንዑስ ጎሣ ይከዳል። ከዚያም፣ ከስድስቱ ገላን ውስጥ ጅዳ አለ ተብሎ ይጠየቃል፤ ጅዳ ካለ አምስት ልጆች ስለ አሉት ኩራ አለ የምል ይቀጥላል በዚህ መልክ እስከ መጨረሻው ከሄዱ በኃላ፤ በዛ ቦታ የሚገኝ ታላቅ ይለያል። ከአንድ በላይ ሰዎች የአንድ ገዳ አባሎች እና የአንድ ንዑስ ጎሣ ተወላጆች ከተገኙ በዕድሜ ታላቅ የሆነ ሰው መድረኩን ወሰዶ ምርቃቱን ይቀጥላል። እዛ የተገኘው ሰው በጣም ልጅ ከሆነ “ሆፎሊ” (Hoffal) ብሎ በዕድሜ ታላቁ ለሆነ ሰው ማሰተላለፍ ይችላል። የተቀበለውም ሽማግሌ ህዝቡን “Na Hoffalchaa” ብሎ እንደገና ፍቃድ በመጠየቅ ምርቃቱን ይቀጥላል።
የእሬቻ በዓል ጊዜ አወሳስን
የበዓሉ ጊዜ የሚወሰነው የአሁኑ አይነት የቀን አቆጣጠር ከመምጣቱ በፊት አያንቱ (ayyaantuu) በሚባሉ በህላዊ ኮከብ ተመራማሪዎች (አስትሮኖመሮች) ነው። በኦሮሞ ባህል ከጥንት ዘመናት ጀምሮ የጨረቃንና የከዋክብትን እንቅስቃሴ በማቀናጀት የአመታትንና የወቅቶችን ለውጥ መወሰን እጅግ በጣም የቆዬ ባህል መሆኑ በጥናትም ጭምር የተረጋገጠ ሃቅ ነው። ታዋቂው የአንትርፖሎጅ እና የገዳ ሥርዓት ተመራማሪ ፕሮፈሰር አስመሮም ለገሰ የአሜሪካን የህዋ ምርምር ሳይንቲስቶችን በመጨመር እንዳረጋገጡት የኦሮሞ ህዝብ የብዙ ሺህ አመታት የኮከብ ምርምር (Dhahaa) ወይም አስትሮኖሚ ባህል ነበረው። በዚሁ መሰረት አያንቱዎች የኮኮቦችን እንቅስቃሴ በመከተል የእሬቻን ትክክለኛ ቀን ይወስናሎ።
እንደሚታወቀው መስከረም 21 ፀሓይ የምድር ወገብ ላይ የምትሆንበት ወይም በእንግሊዝኛው equinox የሚባለው ጊዜ ነው። ይህ ቀን ቀንና ለልት በትክክል እኩል የምሆንበት ጊዜ ነው። በተጨማርም ይህ ጊዜ በትክክል ወቅት አስትሮኖሚካሊ የሚቀየርበት እና አዲስ የፀደይ ወራት የሚጀምርበት ጊዜ ነው። በአሁኑ ጊዜ በአካባቢው የኦርቶዶክስ ሃይማኖት እና የጁላያን ካሌንደር ከመምጣቱ ጋር ተያይዞ በህላዊው እና በይዘቱ በጣም ሣይንሣዊ የሆነው የኦሮሞ የቀን አቆጣጠር በመዳከሙ፣ ጊዜው ከመሰከረም 19 እስከ 24 ባለው እሁድ ላይ ይከበራል። የወቅት ለውጥ ሲደረግ በስፋት ከሚደረገው የሆራ ሃርሰዲ እሬቻ በፊት የሚከበሩ ሌሎች በዓሎች አሉ። እንደ ደመራ (Ibsaa Oromo) ማብራት፣ ደመራ በበራ በንጋታው ሌሊት ከብቶችን ከዛ በፊት ግጠው ወደ ማያውቁበት ከሎ ወስዶ ማስጋጥ ወይም የዋሬ (Waaree) በዓል፣ ከነጋ በኃላ ደመራ በበራበት ቦታ የቤተሰብ እሬቻ ማድረግ፣ ቡና አፍልቶ አዲስ የደረሰ የበቆሎ እሼት፣ የአተርና ባቄላ መብላት የመሳሰሉትን ይጨምራል። ማታም ለመጀመሪያ ጊዜ የወለዱ ላሞች ወተታቸው ተራቅሞ ግማሹ ቅቤ ተደረጎ ቅንጬ በመስራት እና ወተቱን መጠጣት የኦኮሌ ስርዓት (sirna Okolee) የሚባል ሥርዓት ይጨምራል። ጊዜው ከመስቀል በዓል ጋር ከመቀራረቡ ጋር ተያይዞ አንዳንድ ሰዎች የክርስትና ሃይማኖት ቅጥያ አድርገው ያዩታል። ይህ አይነት ግንዛቤ ፍፁም ስህተት ነው። የክርስትና ሃይማኖት ከመጣ በኃላ ጊዜው አንድ ላይ እንዲገጣጠም ስለ ተደረገ ሁኔታው ብዥታ ለመፈጠር ችሎዋል። እንደዚህ አይነቱ ብዥታ በኦሮሞ ብቻ ሣይሆን በአውሮፓም ጭምር ገጥሞዋል። አሁን እንደ ክርስትያን የምናቃቸው የእስተር፣ የክርስማስ እና የአዲስ አመት በዓላት ሌላ ይዘት የነበራቸው ቅድመ ክርስትያን የሮማውያን ሀገር በቀል በዓላት ነበሩ። ይሁን እንጅ በ380 አ/ም የክርስትና ሃይማኖት መንግስታዊ የሮማውያን ሃይማኖት ከመሆኑ ጋር ተያይዞ ቅድመ ክርሥትያኖችን ባህሎችና በዓሎች ከክርስትና ሃይማኖት በዓሎች ጋር ተደባልቀዋል፣ በክርስትና ተተክዋል ወይ ወደ ክርስትና ተቀይረዋል። በኦሮሞ ዘንድም የገጠመው ተመሣሣይ ሁኔታ ነው። ይህንን ለማረጋገጥ የመሰቀል በዓል በሚከበርበት ጊዜ የሚፈፀሙ ሥርዓቶች እና የሚዘፈኑ ባህላዊ የኦሮምኛ ዘፈኖችን ማየት ይቻላል። ምንም አይነት ክርስተያናዊ ይዘት የላቸውም።
የእሬቻ በዓል ባህል ነው ወይስ ሃይማኖት?
የእሬቻ በዓል ሃይማኖት ወይስ ባህል ነው የሚለው ጥያቄ ተደጋግሞ የሚነሣ ጥያቄ ነው። በርግጥ በሃይማኖት እና ባህል መካከል ያለው ድንበር በጣም ቀጭን ነው። በዓለም ላይ ያሉ ብዙ በዓሎች በአንድ ወቅት ሃይማኖታዊ መስረት ነበራቸው። የፈረንጆቹን አዲስ አመት ብንወሰድ ቅደመ ክርስትያን እና ድህረ ክርስትያን ሃይማኖታዊ ይዘት ነበረው። ይሁን እንጂ በአሁኑ ወቅት፣ ክርስትያኖች፣ ሙስሎሞች፣ ይሁዳውያን፣ ሂንዱዎች፣ ቡድስቶች፣ ኮንፍሸውያንና የጃፓኖቹ ሽንቶዎች እንደራሳቸው በዓል ወሰደው በባህላዊው መልክ የፈረንጆቹን አዲስ አመት በድምቀት ያከብራሉ።
በተመሣሣይ መልኩ በአብዛኛው የእስልምና ሃይማኖትን የሚከተሉ ኢራኖች ሃይማኖታዊ መሠረት የነበረውን እና አሁንም የጥንታውያን ፋርሲዎች ወይም አራያኆች ሃይማኖት የሆነውን የዞራስተራያውኖችን አዲስ አመት ናውሩዝን (Nawruz) በፍተኛ ድምቀት ያከብራሉ። ናውሩዝ ለፉርሲ ሺዓ ሙስሊሞች፣ ለአረብ ሱኒ ሙስሊሞች፣ ለአርማይክውያን፣ አሲርያንና ለከላዳውያንን ክርስትያኖች፣ ለሚዝረሃ ሃይሁዶች፣ ለአሪያን ዞራስተሮች፣ ለየዘዲ ኩርዶች እንዲሁም ለአዛሪ እና ባሉቺ ሙስሊሞች የሁሉም ኢራናውያን የጋራ አዲስ አመት እና በህላዊ በዓል በመሆን በጋራ በድምቀት ይከበራል። የሚገርመው ይህ በዓል የሚከበረው ከእሬቻ ስድስት ወራት በሁዋላ ጸሃይ እንደገና በምድር ወገብ ላይ በምትሆንበት ጊዜ March 21 ነው። የእሬቻ በዓል የሚከበረው የደቡባዊው ንፍቀ ክበብ ተገባዶ የፀደይ ወራት በሚጀምሩበት ጊዜ ስሆን የፋርስው ናውሩዝ ደግሞ የሰመናዊው ንፍቀ ክበብ አልቆ የፀደይ ወራት ስገቡ ነው።
በተመሣሣይ መልኩ የኦሮሞ ህዝብ የደረሰበትን ረጅም የባህል ወራራ ተቋቁሞ፤ ከተረፉለት ባህሎች፣ የእሬቻ በዓል ከፍተኛ ስፍራ የሚይዝ ነው። ስለዚህ ኦሮሞዎች ምንም ዓይነት ሃይማኖት ቢከተሉ የእሬቻ በዓል ሁሉንም ኦሮሞዎች የሚያስተሳስር ባህላዊ እሴታቸው ነው። በአሁኑ ጊዜ በየአመቱ ቢያንስ ከሁለት እሰከ ሶስት ሚሊዮን ኦሮሞዎች ወደ ቢሾፍቱ በመሄድ በኦሮሞ ብሔራዊ የእሬቻ ክብረ በዓል ላይ ይሣተፉሉ። ይህ ማለት ከአጠቃላዩ የኦሮሞ ህዝብ 10% የሚሆነው ህዝብ በአካል እና በቀጥታ ይገናኛል ማለት ነው። በየአመቱ ከአጠቃላዩ ህዝብ አስር ፐርሰንቱ መገናኘት ማለት ለኦሮሞ ህዝብ ብሔራዊ ትሥሥር እና እድገት ከፍተኛ አሰተዋጾ አለው። ከዚህም በተጨማሪ ይህን መጣጥፍ ስጀምር እንደገለፅኩት የእሬቻ በዓል በብዙ ህዝብ የሚከበር ብቸኛ አህጉር በቀል የሆነ በዓል ነው። ይህ ደግሞ ወደፊት የቱሪስት መስህብ በመሆን የኦሮሞ ህዝብን ለዓለም ህዝብ የበለጠ ለማስተዋወቅ ያግዛል። በዚህ ላይ በሀገር ውስጥ እና ውጭ ሀገራት ውስጥ የሚኖሩ የኦሮሞ ሙሁራንና አክቲቭስቶች በዓሉ በዩኔስኮ አለም አቀፍ ቅርስነት እንዲመዘገብ ጥረት እንዲያደርጉ ለማስታወስ እፈልጋለው።
መልካም የ2014 የእሬቻ በዓል!
* ገረሱ ቱፋ: geresu@gmail.com
=>gadaa
Wednesday, September 24, 2014
FAJ Calls on Ethiopia to Free Journalists Jailed
The Federation of African Journalists (FAJ) has today called on the government of Ethiopia to free all journalists in jail and to create the conditions for tens of journalists in exile to return home and work for their country’s development.
=>ifj
“We are very concerned about persistent reports of press freedom violations in Ethiopia and the increasing number of journalists in jail and in exile” said Mohamed Garba, President of the Federation of African Journalists (FAJ). “I join my voice to call on the Ethiopian Government to engage the media through genuine dialogue and self-regulation”
The Ethiopian Government Minister for Communication Affairs, Mr. Redwan Hussien on Thursday 18 September received a three-man delegation comprising Muheldin Titawi, President of the Eastern Africa Journalists Association (EAJA), Alexandre Niyungeko, Secretary General of EAJA, and the Africa Director of the International Federation of Journalists (IFJ) Gabriel Baglo. The delegation paid a courtesy visit to Minister Hussien on the sidelines of a workshop on investigative journalism and corruption reporting for a group of 20 Ethiopian Journalists co-organized by the Ethiopian National Journalists Union (ENJU) and Eastern Africa Journalists Association (EAJA) in Addis Ababa.
Addressing the delegation, the Minister said Ethiopia is committed to ensuring freedom of expression, and expressed Ethiopia's support to bring the issue of journalists' safety in the upcoming Summit of African Union Heads of State. The minister briefed the delegation about the recent court ruling that closed six publications which resulted in 14 journalists going into exile. The Minister said that the journalists had no justification to run away as they were not charged. He reiterated the commitment of the Ethiopian government to respect the diversity of thoughts as long as ethical journalism is exercised. He said Ethiopia's democracy is based on accepting and acknowledging ethnic, religious and ideological differences and this is manifested in the Constitution which everyone should uphold.
The delegation reminded the Minister that in the region, Ethiopia and Eritrea have produced more journalists in jail and in exile, and that this is a bad image for the country that hosts the African Union Commission. The delegation called on the Ethiopian Government to release all journalists in jail and to create the conditions for the return of all journalists in exile. The delegation expressed the commitment of African journalists’ organisations to work with the Ethiopian government and with journalists for the creation and support for ethical media reporting through self-regulation.
"We are here to support African journalism with African values; we are ready to give any support to Ethiopian journalists in the light of African shared values and African Union instruments such as the Declaration of Principles of Freedom of Expression in Africa, and the African Charter on Democracy, Election and Governance” said the delegation.=>ifj
Tuesday, September 23, 2014
We don’t expect a free and fair election from TPLF regime on upcoming general election in Ethiopia
All human beings are born free and equal in dignity and rights. If not all, most of the people in every country have heard of what human right is about. According to the Universal declaration of human rights, no one or a group shall be subjected to torture, cruel, inhuman or degrading conditions, regardless of race, colour, sex, religion, political opinions or language, which means
-all are equal before the law and have equal protection of the law.
-everyone has the right to have their case considered by an impartial tribunal.
-citizens have the right to express their opinion freely, the right to freedom of peaceful assembly and association are inalienable basic human rights.
-everyone must abide by the moral requirements, laws and regulations. In a democratic country people’s will also shall be expressed through elections and the government would not interfere with ballot box as the popularity of the party’s platform will be decided only by a secret ballot and the ballot box result.
In Ethiopia what has been mentioned above is not totally exercised mainly due to the fact that the TPLF/EPRDF regime has not departed from using excessive force, and the rule of law has been violated by the regime everywhere in the country, particularly in Oromia. Nelson Mandela once said,
“To deny people their human rights is to challenge their very humanity. To impose on them a wretched life of hunger and deprivation is to dehumanise them.”
One would simply wish Mandela’s words are observed and practiced carefully by the TPLF regime and its members who have been dehumanizing, subjugating and killing innocent Oromo people with the sole purpose of controlling their day-to-day life and their natural resources.
Since Tigray Peoples Liberation Front,(TPLF) has come to power, they are recognised more for behaving as if Oromia and other regions in Ethiopia are their private property than for any other thing as they also seem to think as if political power, that has been used by TPLF/EPRDF regime and its members to subjugate, repress, torture, imprison, impoverish, exploit and kill innocent people is something they inherited from their Tigrian ancestors. I believe except TPLF/EPRDF regime no one or group ever considered the country and political power as its private property in the history of our country.The country and its political power should belong to the public at large not to the gun-toting few tribal cabals.
When I studied and learned what TPLF has done since they overtook political power in our country, it sounded like from the beginning they came to power to have everything under their control and lead the people into abject poverty, as a result of which obviously, citizens became powerless and forced into submission to TPLF regime in order to get basic necessity for survival while TPLF regime members & few Tigran loyalists enjoy a luxurious life style.
The TPLF/EPRDF regime members and loyalists have gained wealth in many fronts, corruption being the leading means besides the aid money diverted into the pocket of the few and the purchase of weapons used to suppress the oppressed people under their misrule. While aid money for a poor contry like ours is welcome , the donor country should have used their power to hold TPLF thugs to account for misusing the dole. For example when Juventus football club was found guilty of match fixing corruption, it was relegated to the second division and also hit by many other punishments. Likewise, there is a moral duty to hold dictatorial regimes like TPLF/EPRDF who caused people to suffer and play games with their life to account unless the West and America is determined to support the criminal government of Ethiopia instead of the people.
As we know, fake national elections took place in 1992, 1994, 1995, 2000, 2005 and 2010 in Ethiopia. In all these fake elections, the people who could have played the decisive part in those general elections have been excluded from the processes of decision making positions. Because of this the Ethiopian government failed to secure domestic legitimacy from the countries citizens except from western countries that recognized them as a true winner of all those elections by ignoring the principles of a true democracy and respect for human rights.
Especially when I remembered the election that took place for the last two decades in Ethiopia, I always feel pain for many reasons:-
- First, when I remember those who lost their lives after they have been shot to death by TPLF regime security forces for demaning the result of the said to be free and fair election.
-Secondly, when I remember how TPLF regime ignored the will of the people and declared themselves as the genuine winners of the election contrary to the reality.
- Thirdly, when I remember how TPLF regime put Oromo activists and others in prison and torture chambers, how they brutally killed many Oromo students in different incidents while the students peacefully protested for justice and freedom.
- Fourthly when I think about Western powers who ignored the will of our people and continued supporting the dictator regime in Ethiopia.
-Fifthly when I think about the way TPLF regime and its members robbed the natural resources of Oromia and other regions in Ethiopia and harassed and killed the innocent people by the weapons that has been bought with the natural resources it has robbed from the country.
The TPLF/EPRDF regime has claimed all those fake elections as true winner in Oromia and other regions in Ethiopia and managed to carry on with their repressive political system, with the help of purpose-designed fake organizations like the Oromo Peoples Democratic Organization (OPDO), which is a collection of elements of some Oromo natives and individuals of other tribes who settled and lived in Oromia and could speak Oromiffa/ Oromo language. These TPLF lackeys have no any concern and affection for Oromo people whom they have betrayed and exchanged for personal wealth and achievement of low level political positions. These organizations enable TPLF thugs to persecute, torture, and kill Oromo people and plunder the natural resources of Oromia in order to enrich the TPLF/EPRDF regime members.
Apparently, OPDO and other organizations are a key players in keeping woyane in power by being a replacement to Oromo Liberation Front(OLF) in Oromia which is the richest and most populous regionl state. Obviously, the TPLF government always critics of OLF and caused sufferings OLF members and supporters, not because OLF have done something wrong, but TPLF is aware of that if OLF get an opportunity to represent Oromo people in national elections in Ethiopia,TPLF has no chance of winning the elections by any means, because OLF is the organization that determined to bring a change in Oromia. In addition to this, the OPDOs help,TPLF to keep OLF at bay since it is the organization that is struggling to bring a true democracy, political and socio-economic change, justice and freedom in Oromia in particular and Ethiopia in general.
We have seen Woyanes having been in power for so long but we have not seen any change in Ethiopia either in politics, economy, human rights, freedom of expression which is the pillar of a democratic and free society that is unnatural to the TPLF/EPRDF regime. The regime has totally failed to care about the society. As associate professor of political science and international relations at Addis Ababa University, Dr. Merera Gudina said Woyane politics is one step forward and two steps backward and the same professor also said when he presented about Ethiopian national election, if a team enters into a football match with its own referee, it is not difficult to know which team will win the game. Generally, Ethiopian politics has continued being repressive in its manner and the election process as bad as it was in the Derg era.
The ruling party has already started, as it used to do in the past through its security forces and cadres, intimidating, arresting and torturing, opposition leaders and their members and supporters, journalists and bloggers before elections, this is due to the fact that they want to redirect the citizen’s thought and attention, hence it would be naive to expect a free and fair election in that country, while TPLF is in charge of political power. As it has been many times, election in Ethiopia is planned and designed in advance including pre-registration with intimidation and ballot stuffing for a biased and favorable result. This is due to the fact that the country’s security force composition and the Ethiopian television which could reasonably be termed as TPLF TV are all in favour of the ruling party.
This picture proved for us how the government security forces are beaten those who protested(Women and youth) against vote rigging.
The Western countries also seem to be supporting TPLF/EPRDF unconditionally. What is most disheartening unfortunate is the fact that a country like America that claims to advocate democracy and human rights dedicates itself to supporting, recognizing, inviting and welcoming Ethiopian political leaders to a very important meetings for Africa and America while they know these leaders torture, abuse and kill the innocent people in Ethiopia, particularly in Oromia. Because of these facts and factors, we cannot expect a free and fair election from TPLF/EPRDF regime on the upcoming general election.
The other reason is the TPLF/EPRDF regime and their members also proved how any election process and its result under their rule would always be a fake exercise when they claimed that they won election by 99.6% in the general election in 2010. Though it was a shameful event in the history of elections anywhere in the world, the TPLF is a careless organization that can do an immoral thing they could afford to retain political power. As we know they did not give even a little space and an opportunity for opposition parties to come out and propagate their political programs to the public in all elections that took place while TPLF was in power.
The reason why the opposition parties did/do not get chance is because national TV remains controlled by TPLF/EPRDF, on the other hand if opposition leaders and their members use social media to reach their supporters, TPLF would accuse them of treason that can possibly subject them to brutal torture and possible death. Besides this, the people have no right of protesting if and when their vote gets stolen.
I conclude my article by saying that, if we are really to save our country and avoid an unprecedented crisis, all true citizens of Ethiopia in general and the Oromo people in particular need to join hands and stand shoulder-to-shoulder to bring a true democracy and unlimitted freedom of speech, in order to enable citizens to express their dissatisfaction with their government’s performance and chart their own destiny without a brutal government lording on their life only to hamper the free exercise of their God given right.
Alemu Hurissa
=>ejeru
Hirbuu Dhiigaan Eegalame
Jiituu lammii, Ful. 23, 2014
Halkan dhawaata bari’a. Hanga obsaa fi murannoon itti deeman mallattoo barii lafaa eeru arguu fi dhaga’uu jalqabu. Hangasitti garuu cichaa fi murannoo gaafata. Seenaa qabsoo bilisummaa Afrikaa keessatti Hanga xumura waraana Addunyaa 2ffaa (WWII)tti dukkanni gabrummaa dachee Afrikaa dhuunfate tasuma waan bari’u hin fakkaatu ture. Haa ta’uutii garuu taateen seenaa kana jijjiiru guyyaa isaa eegee dhalachuu hin oolle. Innis sochii barattoota Afrikaa ti.
Barri 1935 – 1960 bara sochiin barattoota Africa jabinaa fi heddumminaan itti mul’atee dha. Baay’inni dhaabbilee barnootaa dachee Afrikaarratti mul’achuun, lakkofsi ilmaan Afrikaa mana barnootaa seenan akka dabalu taasise. Lakkoofsi barattoota ilmaan Afrikaa biyya keessaa fi alaatti dabalaa deemuun dammaqiinsa siyaasaa fi hadheeffannoo gabrummaarratti isaan qaban jabeessuu eegale. Dammaqinsaaa fi hadheeffannoo kana keessaa warraaqsi dammaqinsa hawaasaa uumu dhalate. Dhaloota warraaqsa kanaatu dukkana gabrummaa dachii Afrikaa dhuunfatetti daangaa kaa’uun waldhaansoo haaraaf karaa saaqe. Waldhaansoo Diddaa Gabrummaa!
Sochiin jalqabarratti seenaa fi aadaa sabaa dhaadhessuutti fuulleffate, dhawaata bifa fincilaa fi diddaatti geeddaramuun gaaffii bilisummaa kaase. Warraaqsi kun hidda jabeeffatee dhaloota jaarmiyaalee bilisummaaf karra saaqe. Hoogganoota siyaasaa jajjaboo magarse. Tarsimoo fi tooftaa bilisummaa biyyaa dhugoomsan akeekuun qabsoo tarkaanfachiise. Akkaataa kanaan biyyoonni Afrikaa: Gaanaa (1957), Nayijeeriyaa (1960), Seeraliyoon (1961), Keenyaa (1963), Ugandaa (1962), Tanzaniyaa (1961), Tunisiyaa (1956) fi kanneen biroo hedduun Gabrummaa ofirraa cabsuu danda’an.
Akkuma seenaa biyyoota Afrikaa kanneenii faana seenaa Qabsoon saba Oromoo keessa darbe yoo yaadanne, sochiin barattoota Oromoo seenaa fakkaataa qaba. Jaarmiyaa Oromoo walaba (independent Oromo Organization) ijaaruu dabalatee diddaa Oromoon bifa faffaca’een gabroonfattootarrattii geggeesssu bifa qindoome akka qabaatu gochuuf barattoonni Oromoo seenaa seenaan hin daganne kaayaniiru. Aadaa, seenaa fi walumaa galatti eenyummaa Oromoo ifa baasuun Oromoo dammaqsaniiru. Akeeka jabaa fi tarsiimoo fulla’aa kaa’uun qabsoo Bilisummaa Oromootti bu’uura jabaa tolchaniiru.
Qabsoon Oromoo haala ulfaataa fi qormaata jajjabaa keessa bahee dhimmoota waan hin danda’amne fakkaatan danuurra aanee isa kaleessa fageenyatti ilaalamee “kuunno ti!” jedhamaa ture har’a dhiyeenyatti “kunoo ti!” akka jennuuf itti wareegamaniiru. Barattoonnii fi Barsiisonni Oromoo carraa dhiphoo bara seenaa qabsoo Oromoo keessatti bara ce’umsaa ykn ‘Charter’ jedhamu keessa argamtetti haajamuun akeeka bilisummaa Oromoo ABOn barsiise saffisaan simataniiru. Akeekni kun hundee jabaa horatee qe’ee Oromoo keessatti akka dagaagu itti cichaniiru. Akeekni Walabummaa Oromiyaa fi Bilisummaa Oromoo Onnee Oromoo keessatti akka biqilu gatii jabaa baasaniiru. Ifaan bilisummaa gaafas qabate har’a balbala Oromoo hundarraa ifa. Kanatu hidhata qabsoo Oromoo fi sochii brattoota Oromoo gidduu jiru jabeessa. Kanatu diina yaaddessa.
Har’a sochii barattoota Oromoo addunyaatu beeka. Jaarmiyaaleen mirga dhala namaaf dubbatanii fi midiyaaleen addunyaallee sochii kana haalaan dhaggeeffatu. Tokkummaa Oromoo jabeessuu fi qabsoo bilisummaa Oromoo fuulduratti furgaasuu bira darbee wiirtuu siyaasa Impaayerattii sochoosu danda’eera. Kanaaf jarmayaaleen siyaasaa Impaayerattii maqaa dhahatan hedduun miiraa fi akeeka adda addaatiin sochii kana xiyyeeffannoon hordofuuf dirqamaniiru. Sochiin kun seenaa sochii barattoota Afrikaa keessattillee yoo ta’e sadarkaa dursaatti akka yaadatamu boru seenaan dhugaa bahuuf dirqama.
Kuni yaadannoo seenaa kaleessaa qofa miti. Dhugaa har’aa fi ta’innaa boruullee of keessaa qaba.Qabsoon Oromoo qabsoo si’aawaa (active struggle) shaffisaan of fuulduratti ce’aa jiru ta’eera. Duubbee isaa Qeerroo fi Qarree barattoota Oromoo miliyoonatti lakkaawamantu hiriire. Ka’umsaa fi galma isaanii beeku. Jalqabaa fi xumura imala isaanii yaadatu. Kayyoo fi karoora ofii qabu. Isaan masakamu. Kanaaf Qabsoon kun dhiigaa fi lafee Qeerroo fi Qarree Oromoorraa ijaarame. Hidhata addaa walirraa qabu. Hammeenyii fi gidiraan bifa kamiituu walirraa gargar baasuu dadhabe. Sobaa fi sossobbaan hin dagachiisu. Shiraa fi gooliin hin gufachiisu. Kumoota ajjeesanii kumaatama yoo hidhan, akeekaka sabaa kaayyoo ganamaa galmaan gahuuf dacha dachaatu bakka bu’a. Inni dhufaa jiru isa argaa jirru caala. Hirbuun dhiigaan eegalame bilisummaan xumurama.
Gadaan Gadaa Bilisummaa haata’u!!
Ani Jiituu Lammii ti!
Monday, September 22, 2014
Views and news from the 4th New World Summit of Stateless States
Dr. Shigut Geleta addresses The New World Summit of Stateless State
OPPRESSIVE STATE
A Criminal State: The Blacklisting of the Oromo Liberation Struggle for Freedom and Democracy
The Oromo Liberation Front (OLF) is a political and militant organization that fights for the self-determination of the Oromo people against Ethiopian rule. As a result of the struggle that began after the Ethiopian colonization of Oromia in the late 19th century, the OLF was formed as a secular, military organization that ousted Emperor Haile Selassie during the Marxist-Leninist revolution in 1974. The OLF has also fought the subsequent Derg military regime (1974-1991) in coalition with other military nationalist organizations, such as the Ogaden National Liberation Front (ONLF), the Eritrean People’s Liberation Front (EPLF) and the Tigrayan People’s Liberation Front (TPLF). When the thirty-year civil war finally led to the toppling of the Derg regime in 1991 and the independence of Eritrea, the OLF participated in the mainly TPLF’s dominated Transitional Government of Ethiopia. As the TPLF consolidated its grip on power and continued to negate the political autonomy of the Oromo, the OLF left the Transitional Government in June 1992, which leads to a violent backlash against the Oromo population. Currently, despite being a democracy in theory, both the military regime as well as the political and economical sphere is dominated by the Tigrayan minority. As a consequence, other oppressed ethnicities such as the Ogaden and the Oromo continue their military and political struggle for self-determination. Following Ethiopia’s adoption of the restrictive Anti-Terrorism Proclamation in 2009, the OLF was blacklisted as a terrorist organization along with the ONLF and the Ginbot 7 movement, which lead to large-scale arrests and prosecution of prominent members of these groups, including parliament members and candidates.This lecture addressed the manner in which blacklisting a political movement as ‘terrorist’ functions as an ideological cover-up of the enforced administrative construct of the Ethiopian state. Apart from the Oromo, who represent the largest ethnic group in the country, many other peoples struggle for independence from the contested state. At what level can we argue that the state of Ethiopia even exists, when its main legitimacy seems to be based on its capacity to suppress the very political majorities that constitute it? The blacklisting of a people’s history thus becomes a way of evading confrontation with the criminal dimensions of the state itself.
Dr. Shigut Geleta is Head of the Oromo Liberation Front’s (OLF) Diplomatic Division.
=>ayyaantuu
Sunday, September 21, 2014
Moving Forward: Sacrificing Time for Oromo Identity
Daandii Ragabaa |
Irreechaa is a national Thanksgiving Day celebration that repeats once or twice in a year and involves special activities or amusements.
For Oromo, Irreechaa is a good way to pass on cultural knowledge and it helps to build pride in young people and helps them to have confidence when talking with others about their culture and identity. Hence, celebrating Irreechaa means having the confidence that comes from knowing the Oromos have something unique and vital values in their long journey.
For Oromo, Irreechaa is a good way to pass on cultural knowledge and it helps to build pride in young people and helps them to have confidence when talking with others about their culture and identity. Hence, celebrating Irreechaa means having the confidence that comes from knowing the Oromos have something unique and vital values in their long journey.
The 2014 Irreechaa Birraa festival is one of the main celebration in every year at the beginning of Birraa (the sunny new season after the dark, rainy winter season) throughout Oromia and around the world where Diaspora Oromos live on the theme of “Moving Forward: Sacrificing Time for Oromo Identity”.
A Bicameral “Caffee” (Two-House) Government System in Oromia
By “Reinvent Ethiopia”*
Bicameralism (two-house government) is a classical standard in democracy and governance. Many governments, both of the developed and the underdeveloped countries, employ it. In fact, as we will see later on, in some countries, some federal states have two-house governments. Bicameralism is a mode of government where the legislative power is shared between two mutually independent houses (chambers, or “caffee” in Afan Oromo). The power of the two houses can be equal as in the U.S.A., or in some cases, the lower house has more power as in the UK.
In the United Kingdom, the House of Commons (lower house) and the House of Lords (upper house) both draft laws, scrutinize government policies and debate legislation. All laws must be approved by both houses, except laws related to tax and finance, for which the the House of Commons can act solely. The House of Lords is considered the voice and legacy of the Church of England and the Monarchy. Its members are appointed by the Queen with advice from the Prime Minister. All Lords Spiritual of the House of Lords are members because of their ecclesiastical role. The members of the House of Commons, on the other hand, are elected through public vote.
Recently, many Oromo scholars, politicians in exile, and even those in Oromia, online activists, and Oromo rights advocates are engaged in a campaign to raise awareness about the revival and renaissance of the Oromo Gadaa System. For instance, the Oromo Studies Association (OSA) has brought retired and current Abbaa Gadaa’s to tour the Diaspora to teach and raise awareness about the Gadaa System.
The two-house system of the UK has not merely emerged from the need for checks-and-balances between the two chambers of the legislature, but also due to the need to preserve the rich British history and politics – which often has to do with the Monarchy and the Church of England. Anyone even with little knowledge of Oromo history would understand the immense role of the Gadaa system and the Qaalluu institution play in Oromo polity of yesterday, and even today. The Gadaa System was the reason why our ancestral Oromos defeated their enemies, and controlled and expanded their territories successfully. The Gadaa System gave the much needed structure of governance – where distinct roles were assigned for efficient warfare and livelihoods. On the other hand, the Qaalluu institution enforced peace (Nagaa Oromoo) with neighbors, and among Oromo gosa’s (clans) through spiritual teachings.
The Qaalluu institution and the Gadaa System, just like the British Church of England and the Monarchy, require representation and preservation. Oromo are largely followers of Christianity and Islam; nevertheless, the Oromo traditional/indigenous religion (Waaqeffannaa) has become important because of its Oromo identity markers. Occasions, such as Irreecha, attract millions of people from all over Oromia and the Diaspora. From the debate whether Irreecha is a cultural ceremony or a religious practice, it is evident that the roots of the Oromo culture, the parts which have not been influenced by the Abrahamic religions, have to do with the Qaalluu institution and Waaqeffannaa. Therefore, regardless of having fewer followers, the Waaqeffannaa religion has the biggest responsibility to preserve some aspects of the Oromo identity. This is very much true, given the fact that both Christianity and Islam systematically impose or carve their own identities among Oromos, and attempts to make them receptive to Oromummaa has been a failure thus far.
Unfortunately, the Ethiopian Constitution does not give a particular recognition to either of the Gadaa System or the Oromo traditional religion. Ethiopia’s House of Federation somehow attempts to represent some aspects of ethnic identities and diversity, but it miserably fails to even attempt to incorporate some aspects of Gadaa into functional government structures. Note that Gadaa is not just to Oromos – many nations in Ethiopia, such as the Sidama, Konso, Burji, Gedeo, Hadiya, Kambaata and others, have Gadaa-like self-administration. In a country of over 80 ethnic groups, it can be difficult to just incorporate the indigenous egalitarian democratic system, like Gadaa, into functional government structures – leaving behind, for example, the entire monarchical system of the Semitic-speaking Amharas and Tigreans. Yet again, one should understand that there is nothing peculiarly indigenous in the imperial realms of Menelik, Yohanes or Haile-Selassie, and in the elevated role of the Ethiopian Orthodox Church – this increasingly assimilative approach to forming the Ethiopian empire was copied from European monarchies, often with the help of European advisors to these kings. So, which one is worth preserving? The indigenous Gadaa System or a copied repressive imperial system? I ask this question assuming the Amharas and Tigreans would aspire to make the imperial or monarchical system to be represented and have power in their own upper houses.
Although not always the case, a federal State can opt for two-house government structure. In India, that is from which the Ethiopian constitution was largely modeled, six States follow the two-house system. These are Andhra Pradesh, Telangana, Bihar, Jammu-Kashmir, Karnataka, Maharashtra and Uttar Pradesh. Other countries, such as the U.S.A., Australia, Germany, Russia and Argentina, also have many States that employ the bicameral legislative system. These federal States employ bicameral legislature mainly for three reasons: (1) to efficiently solve conflicts within the State, between the State and the federal government, and between two or more States; (2) to draft and pass legislation, and scrutinize government policies; and (3) to provide a forum of independent expertise.
No federal State in Ethiopia has the two-house government. The Ethiopian Constitution grants the full right to the respective State to draft or amend its own constitution and manage its own affair, such as administration (Article 50(5)). Other powers of the States of the federation are given in Article 51 of the federal Constitution. Therefore, there should be no conflict with the supreme law the land if a State opts for the two-house government.
Article 39 (2-6) of the Constitution of Oromia stipulates the right of the federal State to self-administer and determine its own mode of government. Caffee or the Oromia Parliament holds the highest power in the state. This is the only house in the state. The Constitution talks much about the powers, which the State has to develop the culture, language and history of the Oromo people, but not much is done in reality. Given the large swath of territory of Oromia, its immense economic power and the frequent conflicts of interest that State has with the federal government, and the need to incorporate Gadaa democracy into functional government structures, it is pertinent to amend the Constitution and establish an upper house of the State government.
Fortunately, works have been done in the areas of revival of the Gadaa System, and establishing the upper house would not be something to be done from scratch. The recently established Gadaa Council (Gumii Gadaa) consists Abbaa Gadaa’s from all over Oromia and five Odaa’s: Odaa Roba, Odaa Bultum, Odaa Bisil, Odaa Buluq and Odaa Nabee (Hararghe, Arsi, Macca, Guji, Borana, Karrayyu, Tulama, and Wallo). As Abbaa Gadaa Bayyanaa Sanbatoo indicated in his recent speech at the OSA-organized event in the U.S.A., the Council has about 125 seats. These seats are not only left for Abbooti Gadaa. Scholars and other appointed individuals can be part of it. It follows the three major ways through which individuals can become members of upper house: appointments, and indirect or direct elections. In some countries, individuals can be members of upper house because of inheritance, but the Gadaa System does not entertain such membership. Abbaa Gadaa Bayyanaa Sanbatoo has also indicated many seats are reserved for Haadha Siiqqee’s. By virtue of being part of the Gadaa System, the Oromo traditional religion or Waaqeffannaa should also be represented in the house.
For many reasons mentioned above, the State of Oromia should revise its Constitution and follow the two-house government: where Caffee has the political power while Gumii Gadaa (simply Gumii) can take the model of House of Lords in Britain. The independent Gumii Gadaa has the power to (1) challenge the government and question policies and strategies; (2) scrutinize their implementation; (3) recommend policy objectives; (4) enact laws related to culture, language and history of the Oromo people; and (5) conduct investigations or establish independent inquiry commissions in cases of conflicts, high profile corruptions and mismanagement.
* The writer, “Reinvent Ethiopia,” can be reached at reinvetethiopia@gmail.com
=>gadaa
Bicameralism (two-house government) is a classical standard in democracy and governance. Many governments, both of the developed and the underdeveloped countries, employ it. In fact, as we will see later on, in some countries, some federal states have two-house governments. Bicameralism is a mode of government where the legislative power is shared between two mutually independent houses (chambers, or “caffee” in Afan Oromo). The power of the two houses can be equal as in the U.S.A., or in some cases, the lower house has more power as in the UK.
In the United Kingdom, the House of Commons (lower house) and the House of Lords (upper house) both draft laws, scrutinize government policies and debate legislation. All laws must be approved by both houses, except laws related to tax and finance, for which the the House of Commons can act solely. The House of Lords is considered the voice and legacy of the Church of England and the Monarchy. Its members are appointed by the Queen with advice from the Prime Minister. All Lords Spiritual of the House of Lords are members because of their ecclesiastical role. The members of the House of Commons, on the other hand, are elected through public vote.
Recently, many Oromo scholars, politicians in exile, and even those in Oromia, online activists, and Oromo rights advocates are engaged in a campaign to raise awareness about the revival and renaissance of the Oromo Gadaa System. For instance, the Oromo Studies Association (OSA) has brought retired and current Abbaa Gadaa’s to tour the Diaspora to teach and raise awareness about the Gadaa System.
The two-house system of the UK has not merely emerged from the need for checks-and-balances between the two chambers of the legislature, but also due to the need to preserve the rich British history and politics – which often has to do with the Monarchy and the Church of England. Anyone even with little knowledge of Oromo history would understand the immense role of the Gadaa system and the Qaalluu institution play in Oromo polity of yesterday, and even today. The Gadaa System was the reason why our ancestral Oromos defeated their enemies, and controlled and expanded their territories successfully. The Gadaa System gave the much needed structure of governance – where distinct roles were assigned for efficient warfare and livelihoods. On the other hand, the Qaalluu institution enforced peace (Nagaa Oromoo) with neighbors, and among Oromo gosa’s (clans) through spiritual teachings.
The Qaalluu institution and the Gadaa System, just like the British Church of England and the Monarchy, require representation and preservation. Oromo are largely followers of Christianity and Islam; nevertheless, the Oromo traditional/indigenous religion (Waaqeffannaa) has become important because of its Oromo identity markers. Occasions, such as Irreecha, attract millions of people from all over Oromia and the Diaspora. From the debate whether Irreecha is a cultural ceremony or a religious practice, it is evident that the roots of the Oromo culture, the parts which have not been influenced by the Abrahamic religions, have to do with the Qaalluu institution and Waaqeffannaa. Therefore, regardless of having fewer followers, the Waaqeffannaa religion has the biggest responsibility to preserve some aspects of the Oromo identity. This is very much true, given the fact that both Christianity and Islam systematically impose or carve their own identities among Oromos, and attempts to make them receptive to Oromummaa has been a failure thus far.
Unfortunately, the Ethiopian Constitution does not give a particular recognition to either of the Gadaa System or the Oromo traditional religion. Ethiopia’s House of Federation somehow attempts to represent some aspects of ethnic identities and diversity, but it miserably fails to even attempt to incorporate some aspects of Gadaa into functional government structures. Note that Gadaa is not just to Oromos – many nations in Ethiopia, such as the Sidama, Konso, Burji, Gedeo, Hadiya, Kambaata and others, have Gadaa-like self-administration. In a country of over 80 ethnic groups, it can be difficult to just incorporate the indigenous egalitarian democratic system, like Gadaa, into functional government structures – leaving behind, for example, the entire monarchical system of the Semitic-speaking Amharas and Tigreans. Yet again, one should understand that there is nothing peculiarly indigenous in the imperial realms of Menelik, Yohanes or Haile-Selassie, and in the elevated role of the Ethiopian Orthodox Church – this increasingly assimilative approach to forming the Ethiopian empire was copied from European monarchies, often with the help of European advisors to these kings. So, which one is worth preserving? The indigenous Gadaa System or a copied repressive imperial system? I ask this question assuming the Amharas and Tigreans would aspire to make the imperial or monarchical system to be represented and have power in their own upper houses.
Although not always the case, a federal State can opt for two-house government structure. In India, that is from which the Ethiopian constitution was largely modeled, six States follow the two-house system. These are Andhra Pradesh, Telangana, Bihar, Jammu-Kashmir, Karnataka, Maharashtra and Uttar Pradesh. Other countries, such as the U.S.A., Australia, Germany, Russia and Argentina, also have many States that employ the bicameral legislative system. These federal States employ bicameral legislature mainly for three reasons: (1) to efficiently solve conflicts within the State, between the State and the federal government, and between two or more States; (2) to draft and pass legislation, and scrutinize government policies; and (3) to provide a forum of independent expertise.
No federal State in Ethiopia has the two-house government. The Ethiopian Constitution grants the full right to the respective State to draft or amend its own constitution and manage its own affair, such as administration (Article 50(5)). Other powers of the States of the federation are given in Article 51 of the federal Constitution. Therefore, there should be no conflict with the supreme law the land if a State opts for the two-house government.
Article 39 (2-6) of the Constitution of Oromia stipulates the right of the federal State to self-administer and determine its own mode of government. Caffee or the Oromia Parliament holds the highest power in the state. This is the only house in the state. The Constitution talks much about the powers, which the State has to develop the culture, language and history of the Oromo people, but not much is done in reality. Given the large swath of territory of Oromia, its immense economic power and the frequent conflicts of interest that State has with the federal government, and the need to incorporate Gadaa democracy into functional government structures, it is pertinent to amend the Constitution and establish an upper house of the State government.
Fortunately, works have been done in the areas of revival of the Gadaa System, and establishing the upper house would not be something to be done from scratch. The recently established Gadaa Council (Gumii Gadaa) consists Abbaa Gadaa’s from all over Oromia and five Odaa’s: Odaa Roba, Odaa Bultum, Odaa Bisil, Odaa Buluq and Odaa Nabee (Hararghe, Arsi, Macca, Guji, Borana, Karrayyu, Tulama, and Wallo). As Abbaa Gadaa Bayyanaa Sanbatoo indicated in his recent speech at the OSA-organized event in the U.S.A., the Council has about 125 seats. These seats are not only left for Abbooti Gadaa. Scholars and other appointed individuals can be part of it. It follows the three major ways through which individuals can become members of upper house: appointments, and indirect or direct elections. In some countries, individuals can be members of upper house because of inheritance, but the Gadaa System does not entertain such membership. Abbaa Gadaa Bayyanaa Sanbatoo has also indicated many seats are reserved for Haadha Siiqqee’s. By virtue of being part of the Gadaa System, the Oromo traditional religion or Waaqeffannaa should also be represented in the house.
For many reasons mentioned above, the State of Oromia should revise its Constitution and follow the two-house government: where Caffee has the political power while Gumii Gadaa (simply Gumii) can take the model of House of Lords in Britain. The independent Gumii Gadaa has the power to (1) challenge the government and question policies and strategies; (2) scrutinize their implementation; (3) recommend policy objectives; (4) enact laws related to culture, language and history of the Oromo people; and (5) conduct investigations or establish independent inquiry commissions in cases of conflicts, high profile corruptions and mismanagement.
* The writer, “Reinvent Ethiopia,” can be reached at reinvetethiopia@gmail.com
=>gadaa
Saturday, September 20, 2014
SBO: Artistootni Oromoo 3 Sirna Wayyaanee Jalaa Miliqan
Sagalee Bilisummaa Oromoo (SBO) | Fulbaana 19, 2014
Artiin Oromoo guddisuu fi hojiilee isaanii ummatatti dhiyeessudhaan tattaaffiin taasisan mootummaa wayyaaneetiin dhiibbaan irra geessifamu hammatuurraa biyya abbaa isaanii dhiisanii baqachuuf dirqamuu artiist Amiin Huseeni fi Artist Mihrat Waldamaariyam (Haati Shumbee) gaaffii fi deebii SBO waliin taasisaniin ibsan.
Sirba isaa “Baaleen Bu’aa, Baaleen Bu’aa Biyya Loowwanii …” jedhuun ummata Oromoo biratti dhageettii kan horatee fi beekame wellisaan dargaggeessi Artist Amiin Huseen, biyya keessatti artii Oromoo guddisuu fi quuqqaa saba Oromoo ibsuudhaaf bilisummaa dhabuu akkasumas kaasetta dhiyoo kana baaseen walqabatee humnoota tikaatiin doorsisnii fi hiraarri itti hammaachuurraa lubbuu isaa baafachuuf baqachuu gaaffi fi deebii SBO waliin taasiseen ibseera.
Kanaan dura wayta hogganootni Waldaa Maccaa fi Tuulamaa wayyaaneedhaan yakkamanii hidhaman innis Oromummaa isaatiin yakkamee waggootaaf hidhaa keessa turuu kan ibse Artist Amiin Huseen, erga hidhaadhaa bahee boodas hojiin artii inni hojjetu humnoota tikaa wayyaanee fi dabballoota OPDO amanamtoota TPLF tahaniin ija shakkiin ilaalamaa fi si’a hedduus waamamee doorsifamuu dubbate. Keesssumaa Albama haaraa mata-dureen isaa “Yoomi Guyyaan?” jedhu erga baaseen booda sirbichi akka ummata bira hin geenye danqaa uumuu fi humnoota tikaatiin waajjiratti waamamee doorsisni deddebi’ee irra gahuus ifa godhe.
Artistoonni Oromoo sabboonoon waa’ee mirga saba isaanii fi haala jiruu-jireenya ummataa ibsuuf yaalan rakkoon ulfaataan akka irra gahu kan dubbate dargaggoon Oromoo Artist Amiin Huseen, innis hidha laga Abbayyaatiif qooda laatu gaafatamee diddaa agarsiisuu fi “Boondii bitadhaa jechuu mannaa, boombii bitadhaa jechuu hin wayyuu?” jedhee dubbachuu isaatiin ummata nurratti kakaasta jedhamee humnoota tikaatiin hiraarfamuu ibseera.
“Ummanni Oromoo erga bara Minilik gabrummaaf affeeramee kaasee hiraarri gabroomfattootaan irra gahu irraa hin dhaabbanne” kan jedhe Artist Amiin, “OPDOn dhaaba namoota dhiiga Oromoo hin qabnee fi fira fakkaatanii Oromoo miidhaa ulfaataaf affeeraniin guutamtee dha.” jedheera.
Ummanni Oromoo biyya keessaa mootummaa aangoorra jiruun rakkoon jabaan irra gahullee mirga abbaa biyyummaa fi bilisummaa isaatiif kutannoodhaan falmaa jabaatti jiraachuu sochii Qeerroo Bilisummaa eeruudhaan kan ibse artist Amiin Huseen, “Dhaloonni ammaa ho’aan, ‘QUBEE GENERATION’ mirga biyyaa fi ummata isaatiif murannoon diina dura dhaabbatee wareegama ulfaataa baasaa jiraachuun bilisummaan dhiyoo tahuu akka agarsiisu addeessa.
Haaluma walfakkaatuun maqaa masoo Haadha Shumbee jedhamuun kan beekamtu Artist Mihrat Waldamaariyamis dhiibbaa sirna abbaa irree Oromoo gabroomfatee jiruun irra gaheen kan kahe hojii ishii hojjechuu dadhabuurraa biyyaa bahuuf dirqamuu gaaffii fi deebii SBO waliin taasisteen ibsiteetti.
Diraamaa fi baacoo adda addaa hojjechuudhaan ummata Oromoo biraa jaalalaa fi dinqisiifannoo guddaa kan horatte Artist Mihrat (Haati Shumbee), waltajjiilee irratti bilisa tahanii akka hin hojjenne danqaan itti heddummaachuu, ajaja qondaalota OPDOtiin hojiin isaanii TV-Oromiyaa irratti akka hin dhiyaanne taasifamuu akkasumas hojiileen artii tattaaffii fi baasii dhuunfaa isaanii hedduu booda baasanis qabiyyeen isaa ykn uffannaan uffatan dhaamsa biraa dabarsa kan jedhuun dhoowwamuurraa rakkoo hamtuuf saaxilamuu ibsiteetti.
Qondaalonni OPDO TV-Oromiyaa keessa hojjetan Afaanii fi Artii Oromootiif kabaja kan hin qabne tahuu fi articha guddisuu fi artistootas jajjabeessuurra hamilee cabsuu fi Afaan Oromoo awwaalanii kan alagaa mul’isuuf akka hojjetaa jiran dubbatte, Artist Mihrat – Haati Shumbee. Dhaabbatni Raadiyoo fi TV Oromiyaa jedhamu maqaadhumaaf hoogganaa qaba jedhama malee, kan akka fedha isaa sukkuumu ergamaa gaafatamaa waajjira Qonnaa Oromiyaa jedhamu Zalaalam Jamaanee tahuu kan saaxilte Artist Mihrat W/ Maaryam, Artistoonni Oromoo akka garaa isaanii Oromiyaa keessa naanna’anii hojii isaanii ummatatti akka hin agarsiisne ajaja qal’aa Zalaalamiin ugguramuu fi kanneen tattaaffii taasisan ammoo doorsifamuu ibsite.
Fincilli Diddaa Gabrummaa ummannii fi Qeerroon Oromoo gaggeessaa jiran dargaggoonni Oromoo hedduun kan irratti wareegaman tahuu isaarraa gaddi nutti dhagahamus, gatii qaalii malee Injifannoon hin argamu” kan jette Haati Shumbee, “Sochiin Daraggoota Oromoo kunis guyyaa tokkummaan Oromoo caalaatti itti mirkanaahee fi Oromoon jirra jedhee socho’ee wal sochoose waan taheef, moo’insa” jetteetti.
Gaaffii fi deebii Artist Amiin Huseenii fi Artist Mihrat W/ Maariyam (Haadha Shumbee) SBO waliin taasisan sagantaa SBO fuula duraa keessatti kan isinii dhiyeessinu waan ta’eef, akka hordoftan isin afeerra.
———————
———————
Artiistiin Oromoo beekamtuu fi sabboontuun Meetii Jamamaa gaafii fi deebii Sagalee Bilisummaa Oromoo (SBO) waliin taasifteen miidhaa mootummaan abbaa irree wayyaanee ishii fi abbaa warraa ishiirraan gahaa turee fi jiru jalaa baqachuun biyyaa abbaa ishii dhiiftee godaanuu ibsite.
Art. Meetii Jamamaa gaaffii deebii Fulbaan 17 bara 2014 SBO waliin taasifteen dhiibbaa fi hiraarrii mootummaan wayyaanee ishii fi abbaa warraa ishiirratti raawwachaa tureen gar malee kan miidhamaa fi hiraaraa turte ta’uu ishiitiin biyya abbaa ishee fi ummata Oromoo ogummaa ishiin ishee jaalatu dhiiftee akka baqachuuf dirqamte SBOf ibsitee jirti. Art. Meetiin akka jettetti mootummaan wayyaanee dhiittaa mirgaa ummata Oromoorraan gahaa jiruun kan ka’e yeroo ammaa kana kan yeroo kamiyyuu caalaa ajjeechaan, hidhaa fi dararaan hammaatee jira.
Miidhaan saba Oromoorratti gahaa jiru jabaachaa deemuun wal qabatee artiistoota sabbontoota ta’anii fi kanneen rakkoo ummata isaanii ogummaa qabaniin calaqqisiisan addatti tika wayyaaneetiin irratti xiyyeeffatamuun hiraarfamu jechuun rakkoo artiistoota Oromoo garaaf hin bullu jedhanirra gahu ibsitee jirti.
Artiistoonni sabboontonni garaaf hin bullu jedhan akka hojii ogummaa isaaniin wal qabatu hojjetanii hin jiraannelleen dhiibbaa adda addaa irratti taasisuu fi danqaa uumuun, yeroo barbaachise ammoo hidhuu fi ajjeesuun hojii ijoo mootummaa wayyaanee waan ta’eef, artistiin Oromoo jireenya akkasii keessa jira jechuun SBOf ibsitee jirti.
Art. Meetii Jamamaa anis akkan ogummaan qabuun ummata koo hin tajaajillee fi biyya koo keessatti hojjedhee hin jiraanne ati miseensa ABO ti jechuudhaan humni tikaa fi qondaalonni wayyaanee/OPDO yoo guyyaa ayyaana keenyaa dhuftee nu biratti sirbite malee hin hojjettu jechuun walatajjii na dhorkachaa fi ukkaamsaa adda addaa narratti raawwachaa turan jetteetti. Itti dabaluudhaanis Art. Meetii Jamamaa akka SBOtti himteetti heyyama baafadhee akkan hin hojjenneefis mana qabsiisi, qarshii kuma dhibba shan argisiisi naan jechuun ta’e jedhanii waanan gochuu hin dandeenyeen jiruu fi jireenya na dhorkan jettee jirti.
Art. Meetii Jamamaa itti dabaluudhaan akka SBOtti himtetti abbaa warraa ishii Obbo Gammachiis Magarsaa humni tikaa wayyaanee miseensa ABO ti itti jechuudhaan waggoota 10nii oliif hidhee akka dararaa adda addaa irraan gahaa ture fi ishiiniis kophaa ishii daa’ima waliin akka dararamaa turte addeessite. Abbaan warraa ishii Obbo Gammachiis Magarsaa reebichaa fi dararaa irra gaheen miidhaan qaamaa guddaan kan irra gahe ta’uu ibsitee jirti.
Yakki mootummaan wayyaanee OPDO of jala oofuudhaan ummata Oromoorratti raawwacha jiru kana qophaa miti kan jette Art. Meetiin, ummata Oromoo naannawa Finfinnee qeeyee fi qabeenyarraa buqqisuudhaan lafa Oromoo gurgurachuuu fi Oromoo biyya dhablee gochuuf deemuunis kan mataa nama dhukkubsuu fi kan hundi keenyaa tokkummaadhaan irratti qabsaawuu qabnuu dha jettee jirti.
Guutuu gaaffii fi deebii Sagaleen Bilisummaa Oromoo (SBO)n Art. sabboontuu, beekamtuu fi jaalatamtuu Meetii Jamamaa waliin taasise guutummaa isaa sagantaa SBO fuula duraa keessatti akka hordoftan kabajaan isin beeksisna.
=>gadaa
Artiin Oromoo guddisuu fi hojiilee isaanii ummatatti dhiyeessudhaan tattaaffiin taasisan mootummaa wayyaaneetiin dhiibbaan irra geessifamu hammatuurraa biyya abbaa isaanii dhiisanii baqachuuf dirqamuu artiist Amiin Huseeni fi Artist Mihrat Waldamaariyam (Haati Shumbee) gaaffii fi deebii SBO waliin taasisaniin ibsan.
Sirba isaa “Baaleen Bu’aa, Baaleen Bu’aa Biyya Loowwanii …” jedhuun ummata Oromoo biratti dhageettii kan horatee fi beekame wellisaan dargaggeessi Artist Amiin Huseen, biyya keessatti artii Oromoo guddisuu fi quuqqaa saba Oromoo ibsuudhaaf bilisummaa dhabuu akkasumas kaasetta dhiyoo kana baaseen walqabatee humnoota tikaatiin doorsisnii fi hiraarri itti hammaachuurraa lubbuu isaa baafachuuf baqachuu gaaffi fi deebii SBO waliin taasiseen ibseera.
Kanaan dura wayta hogganootni Waldaa Maccaa fi Tuulamaa wayyaaneedhaan yakkamanii hidhaman innis Oromummaa isaatiin yakkamee waggootaaf hidhaa keessa turuu kan ibse Artist Amiin Huseen, erga hidhaadhaa bahee boodas hojiin artii inni hojjetu humnoota tikaa wayyaanee fi dabballoota OPDO amanamtoota TPLF tahaniin ija shakkiin ilaalamaa fi si’a hedduus waamamee doorsifamuu dubbate. Keesssumaa Albama haaraa mata-dureen isaa “Yoomi Guyyaan?” jedhu erga baaseen booda sirbichi akka ummata bira hin geenye danqaa uumuu fi humnoota tikaatiin waajjiratti waamamee doorsisni deddebi’ee irra gahuus ifa godhe.
Artistoonni Oromoo sabboonoon waa’ee mirga saba isaanii fi haala jiruu-jireenya ummataa ibsuuf yaalan rakkoon ulfaataan akka irra gahu kan dubbate dargaggoon Oromoo Artist Amiin Huseen, innis hidha laga Abbayyaatiif qooda laatu gaafatamee diddaa agarsiisuu fi “Boondii bitadhaa jechuu mannaa, boombii bitadhaa jechuu hin wayyuu?” jedhee dubbachuu isaatiin ummata nurratti kakaasta jedhamee humnoota tikaatiin hiraarfamuu ibseera.
“Ummanni Oromoo erga bara Minilik gabrummaaf affeeramee kaasee hiraarri gabroomfattootaan irra gahu irraa hin dhaabbanne” kan jedhe Artist Amiin, “OPDOn dhaaba namoota dhiiga Oromoo hin qabnee fi fira fakkaatanii Oromoo miidhaa ulfaataaf affeeraniin guutamtee dha.” jedheera.
Ummanni Oromoo biyya keessaa mootummaa aangoorra jiruun rakkoon jabaan irra gahullee mirga abbaa biyyummaa fi bilisummaa isaatiif kutannoodhaan falmaa jabaatti jiraachuu sochii Qeerroo Bilisummaa eeruudhaan kan ibse artist Amiin Huseen, “Dhaloonni ammaa ho’aan, ‘QUBEE GENERATION’ mirga biyyaa fi ummata isaatiif murannoon diina dura dhaabbatee wareegama ulfaataa baasaa jiraachuun bilisummaan dhiyoo tahuu akka agarsiisu addeessa.
Haaluma walfakkaatuun maqaa masoo Haadha Shumbee jedhamuun kan beekamtu Artist Mihrat Waldamaariyamis dhiibbaa sirna abbaa irree Oromoo gabroomfatee jiruun irra gaheen kan kahe hojii ishii hojjechuu dadhabuurraa biyyaa bahuuf dirqamuu gaaffii fi deebii SBO waliin taasisteen ibsiteetti.
Diraamaa fi baacoo adda addaa hojjechuudhaan ummata Oromoo biraa jaalalaa fi dinqisiifannoo guddaa kan horatte Artist Mihrat (Haati Shumbee), waltajjiilee irratti bilisa tahanii akka hin hojjenne danqaan itti heddummaachuu, ajaja qondaalota OPDOtiin hojiin isaanii TV-Oromiyaa irratti akka hin dhiyaanne taasifamuu akkasumas hojiileen artii tattaaffii fi baasii dhuunfaa isaanii hedduu booda baasanis qabiyyeen isaa ykn uffannaan uffatan dhaamsa biraa dabarsa kan jedhuun dhoowwamuurraa rakkoo hamtuuf saaxilamuu ibsiteetti.
Qondaalonni OPDO TV-Oromiyaa keessa hojjetan Afaanii fi Artii Oromootiif kabaja kan hin qabne tahuu fi articha guddisuu fi artistootas jajjabeessuurra hamilee cabsuu fi Afaan Oromoo awwaalanii kan alagaa mul’isuuf akka hojjetaa jiran dubbatte, Artist Mihrat – Haati Shumbee. Dhaabbatni Raadiyoo fi TV Oromiyaa jedhamu maqaadhumaaf hoogganaa qaba jedhama malee, kan akka fedha isaa sukkuumu ergamaa gaafatamaa waajjira Qonnaa Oromiyaa jedhamu Zalaalam Jamaanee tahuu kan saaxilte Artist Mihrat W/ Maaryam, Artistoonni Oromoo akka garaa isaanii Oromiyaa keessa naanna’anii hojii isaanii ummatatti akka hin agarsiisne ajaja qal’aa Zalaalamiin ugguramuu fi kanneen tattaaffii taasisan ammoo doorsifamuu ibsite.
Fincilli Diddaa Gabrummaa ummannii fi Qeerroon Oromoo gaggeessaa jiran dargaggoonni Oromoo hedduun kan irratti wareegaman tahuu isaarraa gaddi nutti dhagahamus, gatii qaalii malee Injifannoon hin argamu” kan jette Haati Shumbee, “Sochiin Daraggoota Oromoo kunis guyyaa tokkummaan Oromoo caalaatti itti mirkanaahee fi Oromoon jirra jedhee socho’ee wal sochoose waan taheef, moo’insa” jetteetti.
Gaaffii fi deebii Artist Amiin Huseenii fi Artist Mihrat W/ Maariyam (Haadha Shumbee) SBO waliin taasisan sagantaa SBO fuula duraa keessatti kan isinii dhiyeessinu waan ta’eef, akka hordoftan isin afeerra.
———————
———————
Artiistiin Oromoo beekamtuu fi sabboontuun Meetii Jamamaa gaafii fi deebii Sagalee Bilisummaa Oromoo (SBO) waliin taasifteen miidhaa mootummaan abbaa irree wayyaanee ishii fi abbaa warraa ishiirraan gahaa turee fi jiru jalaa baqachuun biyyaa abbaa ishii dhiiftee godaanuu ibsite.
Art. Meetii Jamamaa gaaffii deebii Fulbaan 17 bara 2014 SBO waliin taasifteen dhiibbaa fi hiraarrii mootummaan wayyaanee ishii fi abbaa warraa ishiirratti raawwachaa tureen gar malee kan miidhamaa fi hiraaraa turte ta’uu ishiitiin biyya abbaa ishee fi ummata Oromoo ogummaa ishiin ishee jaalatu dhiiftee akka baqachuuf dirqamte SBOf ibsitee jirti. Art. Meetiin akka jettetti mootummaan wayyaanee dhiittaa mirgaa ummata Oromoorraan gahaa jiruun kan ka’e yeroo ammaa kana kan yeroo kamiyyuu caalaa ajjeechaan, hidhaa fi dararaan hammaatee jira.
Miidhaan saba Oromoorratti gahaa jiru jabaachaa deemuun wal qabatee artiistoota sabbontoota ta’anii fi kanneen rakkoo ummata isaanii ogummaa qabaniin calaqqisiisan addatti tika wayyaaneetiin irratti xiyyeeffatamuun hiraarfamu jechuun rakkoo artiistoota Oromoo garaaf hin bullu jedhanirra gahu ibsitee jirti.
Artiistoonni sabboontonni garaaf hin bullu jedhan akka hojii ogummaa isaaniin wal qabatu hojjetanii hin jiraannelleen dhiibbaa adda addaa irratti taasisuu fi danqaa uumuun, yeroo barbaachise ammoo hidhuu fi ajjeesuun hojii ijoo mootummaa wayyaanee waan ta’eef, artistiin Oromoo jireenya akkasii keessa jira jechuun SBOf ibsitee jirti.
Art. Meetii Jamamaa anis akkan ogummaan qabuun ummata koo hin tajaajillee fi biyya koo keessatti hojjedhee hin jiraanne ati miseensa ABO ti jechuudhaan humni tikaa fi qondaalonni wayyaanee/OPDO yoo guyyaa ayyaana keenyaa dhuftee nu biratti sirbite malee hin hojjettu jechuun walatajjii na dhorkachaa fi ukkaamsaa adda addaa narratti raawwachaa turan jetteetti. Itti dabaluudhaanis Art. Meetii Jamamaa akka SBOtti himteetti heyyama baafadhee akkan hin hojjenneefis mana qabsiisi, qarshii kuma dhibba shan argisiisi naan jechuun ta’e jedhanii waanan gochuu hin dandeenyeen jiruu fi jireenya na dhorkan jettee jirti.
Art. Meetii Jamamaa itti dabaluudhaan akka SBOtti himtetti abbaa warraa ishii Obbo Gammachiis Magarsaa humni tikaa wayyaanee miseensa ABO ti itti jechuudhaan waggoota 10nii oliif hidhee akka dararaa adda addaa irraan gahaa ture fi ishiiniis kophaa ishii daa’ima waliin akka dararamaa turte addeessite. Abbaan warraa ishii Obbo Gammachiis Magarsaa reebichaa fi dararaa irra gaheen miidhaan qaamaa guddaan kan irra gahe ta’uu ibsitee jirti.
Yakki mootummaan wayyaanee OPDO of jala oofuudhaan ummata Oromoorratti raawwacha jiru kana qophaa miti kan jette Art. Meetiin, ummata Oromoo naannawa Finfinnee qeeyee fi qabeenyarraa buqqisuudhaan lafa Oromoo gurgurachuuu fi Oromoo biyya dhablee gochuuf deemuunis kan mataa nama dhukkubsuu fi kan hundi keenyaa tokkummaadhaan irratti qabsaawuu qabnuu dha jettee jirti.
Guutuu gaaffii fi deebii Sagaleen Bilisummaa Oromoo (SBO)n Art. sabboontuu, beekamtuu fi jaalatamtuu Meetii Jamamaa waliin taasise guutummaa isaa sagantaa SBO fuula duraa keessatti akka hordoftan kabajaan isin beeksisna.
=>gadaa
UN appeals to Ethiopia to not use anti-terror laws to suppress human rights
GENEVA (18 September 2014) – A group of United Nations human rights experts* today urged the Government of Ethiopia to stop misusing anti-terrorism legislation to curb freedoms of expression and association in the country, amid reports that people continue to be detained arbitrarily.
The experts' call comes on the eve of the consideration by Ethiopia of a series of recommendations made earlier this year by members of the Human Rights Council in a process known as the Universal Periodic Review which applies equally to all 193 UN Members States. These recommendations are aimed at improving the protection and promotion of human rights in the country, including in the context of counter-terrorism measures.
“Two years after we first raised the alarm, we are still receiving numerous reports on how the anti-terrorism law is being used to target journalists, bloggers, human rights defenders and opposition politicians in Ethiopia,” the experts said. “Torture and inhuman treatment in detention are gross violations of fundamental human rights.”
“Confronting terrorism is important, but it has to be done in adherence to international human rights to be effective,” the independent experts stressed. “Anti-terrorism provisions need to be clearly defined in Ethiopian criminal law, and they must not be abused.”
The experts have repeatedly highlighted issues such as unfair trials, with defendants often having no access to a lawyer. “The right to a fair trial, the right to freedom of opinion and expression, and the right to freedom of association continue to be violated by the application of the anti-terrorism law,” they warned.
“We call upon the Government of Ethiopia to free all persons detained arbitrarily under the pretext of countering terrorism,” the experts said. “Let journalists, human rights defenders, political opponents and religious leaders carry out their legitimate work without fear of intimidation and incarceration.”
The human rights experts reiterated their call on the Ethiopian authorities to respect individuals’ fundamental rights and to apply anti-terrorism legislation cautiously and in accordance with Ethiopia’s international human rights obligations.
“We also urge the Government of Ethiopia to respond positively to the outstanding request to visit by the Special Rapporteurs on freedom of peaceful assembly and association, on torture and other cruel, inhuman or degrading treatment or punishment and on the situation of human rights defenders,” they concluded.
ENDS
(*) The experts: Special Rapporteur on the promotion and protection of human rights and fundamental freedoms while countering terrorism, Ben Emmerson; Special Rapporteur on the rights to freedom of peaceful assembly and of association, Maina Kiai; Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression, David Kaye; Special Rapporteur on the situation of human rights defenders, Michel Forst; Special Rapporteur on the Independence of Judges and Lawyers, Gabriela Knaul; Special Rapporteur on torture and other cruel, inhuman or degrading treatment or punishment, Juan Méndez.
Special Procedures is the largest body of independent experts in the United Nations Human Rights system. Special Procedures is the general name of the independent fact-finding and monitoring mechanisms of the Human Rights Council that address either specific country situations or thematic issues in all parts of the world. Currently, there are 38 thematic mandates and 14 mandates related to countries and territories, with 73 mandate holders.
Special Procedures experts work on a voluntary basis; they are not UN staff and do not receive a salary for their work. They are independent from any government or organization and serve in their individual capacity
For more information log on to: Countering terrorism:
http://www.ohchr.org/EN/Issues/Terrorism/Pages/SRTerrorismIndex.aspxFreedom of assembly: http://www.ohchr.org/EN/Issues/AssemblyAssociation/Pages/SRFreedomAssemblyAssociationIndex.aspxFreedom of expression: http://www.ohchr.org/EN/Issues/FreedomOpinion/Pages/OpinionIndex.aspx Independence of judiciary: http://www.ohchr.org/EN/Issues/Judiciary/Pages/IDPIndex.aspx Rights defenders: http://www.ohchr.org/EN/Issues/SRHRDefenders/Pages/SRHRDefendersIndex.aspx
Torture and Inhuman treatment: http://www.ohchr.org/EN/Issues/Torture/SRTorture/Pages/SRTortureIndex.aspx
UN Human Rights, country page - Ethiopia: http://www.ohchr.org/EN/countries/AfricaRegion/Pages/ETIndex.aspx
For more information and media requests, please contact Claudia Gross (+41 22 917 9187 / cgross@ohchr.org) or write to srct@ohchr.org.
For media inquiries related to other UN independent experts:Liz Throssell, UN Human Rights – Media Unit (+ 41 22 917 9466/ ethrossell@ohchr.org)
UN Human Rights, follow us on social media:Facebook: https://www.facebook.com/unitednationshumanrights
Twitter: http://twitter.com/UNrightswire
Google+ gplus.to/unitednationshumanrights
YouTube: http://www.youtube.com/UNOHCHR
Storify: http://storify.com/UNrightswire
Check the Universal Human Rights Index: http://uhri.ohchr.org/en
=>ohchr
The experts' call comes on the eve of the consideration by Ethiopia of a series of recommendations made earlier this year by members of the Human Rights Council in a process known as the Universal Periodic Review which applies equally to all 193 UN Members States. These recommendations are aimed at improving the protection and promotion of human rights in the country, including in the context of counter-terrorism measures.
“Two years after we first raised the alarm, we are still receiving numerous reports on how the anti-terrorism law is being used to target journalists, bloggers, human rights defenders and opposition politicians in Ethiopia,” the experts said. “Torture and inhuman treatment in detention are gross violations of fundamental human rights.”
“Confronting terrorism is important, but it has to be done in adherence to international human rights to be effective,” the independent experts stressed. “Anti-terrorism provisions need to be clearly defined in Ethiopian criminal law, and they must not be abused.”
The experts have repeatedly highlighted issues such as unfair trials, with defendants often having no access to a lawyer. “The right to a fair trial, the right to freedom of opinion and expression, and the right to freedom of association continue to be violated by the application of the anti-terrorism law,” they warned.
“We call upon the Government of Ethiopia to free all persons detained arbitrarily under the pretext of countering terrorism,” the experts said. “Let journalists, human rights defenders, political opponents and religious leaders carry out their legitimate work without fear of intimidation and incarceration.”
The human rights experts reiterated their call on the Ethiopian authorities to respect individuals’ fundamental rights and to apply anti-terrorism legislation cautiously and in accordance with Ethiopia’s international human rights obligations.
“We also urge the Government of Ethiopia to respond positively to the outstanding request to visit by the Special Rapporteurs on freedom of peaceful assembly and association, on torture and other cruel, inhuman or degrading treatment or punishment and on the situation of human rights defenders,” they concluded.
ENDS
(*) The experts: Special Rapporteur on the promotion and protection of human rights and fundamental freedoms while countering terrorism, Ben Emmerson; Special Rapporteur on the rights to freedom of peaceful assembly and of association, Maina Kiai; Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression, David Kaye; Special Rapporteur on the situation of human rights defenders, Michel Forst; Special Rapporteur on the Independence of Judges and Lawyers, Gabriela Knaul; Special Rapporteur on torture and other cruel, inhuman or degrading treatment or punishment, Juan Méndez.
Special Procedures is the largest body of independent experts in the United Nations Human Rights system. Special Procedures is the general name of the independent fact-finding and monitoring mechanisms of the Human Rights Council that address either specific country situations or thematic issues in all parts of the world. Currently, there are 38 thematic mandates and 14 mandates related to countries and territories, with 73 mandate holders.
Special Procedures experts work on a voluntary basis; they are not UN staff and do not receive a salary for their work. They are independent from any government or organization and serve in their individual capacity
For more information log on to: Countering terrorism:
http://www.ohchr.org/EN/Issues/Terrorism/Pages/SRTerrorismIndex.aspxFreedom of assembly: http://www.ohchr.org/EN/Issues/AssemblyAssociation/Pages/SRFreedomAssemblyAssociationIndex.aspxFreedom of expression: http://www.ohchr.org/EN/Issues/FreedomOpinion/Pages/OpinionIndex.aspx Independence of judiciary: http://www.ohchr.org/EN/Issues/Judiciary/Pages/IDPIndex.aspx Rights defenders: http://www.ohchr.org/EN/Issues/SRHRDefenders/Pages/SRHRDefendersIndex.aspx
Torture and Inhuman treatment: http://www.ohchr.org/EN/Issues/Torture/SRTorture/Pages/SRTortureIndex.aspx
UN Human Rights, country page - Ethiopia: http://www.ohchr.org/EN/countries/AfricaRegion/Pages/ETIndex.aspx
For more information and media requests, please contact Claudia Gross (+41 22 917 9187 / cgross@ohchr.org) or write to srct@ohchr.org.
For media inquiries related to other UN independent experts:Liz Throssell, UN Human Rights – Media Unit (+ 41 22 917 9466/ ethrossell@ohchr.org)
UN Human Rights, follow us on social media:Facebook: https://www.facebook.com/unitednationshumanrights
Twitter: http://twitter.com/UNrightswire
Google+ gplus.to/unitednationshumanrights
YouTube: http://www.youtube.com/UNOHCHR
Storify: http://storify.com/UNrightswire
Check the Universal Human Rights Index: http://uhri.ohchr.org/en
=>ohchr
Baarentuu Gadaa: Dhiibbaa fi Dhiittaa Mootummaan Wayyaanee Irraan Gaheen Artiistii Beekamtu fi Sabboontuun Oromoo Meetii Jamamaa Biyyaa Baqatte
Baarentuu Gadaa Irraa*
Artiistiin Oromoo beekamtuu fi sabboontuun Meetii Jamamaa gaafii fi deebii Sagalee Bilisummaa Oromoo (SBO) waliin taasifteen miidhaa mootummaan abbaa irree wayyaanee ishii fi abbaa warraa ishiirraan gahaaturee fi jiru jalaa baqachuun biyyaaabbaa ishii dhiiftee godaanuu ibsite.
Art. Meetii Jamamaa gaaffii deebii Fulbaan 17 bara 2014 SBO waliin taasifteen dhiibbaa fi hiraarrii mootummaan wayyaanee ishii fi abbaa warraa ishiirratti raawwachaa tureen gar malee kan miidhamaa fi hiraaraa turte ta’uu ishiitiin biyya abbaa ishee fi ummata Oromoo ogummaa ishiin ishee jaalatu dhiiftee akka baqachuuf dirqamte SBOf ibsitee jirti. Art. Meetiin akka jettetti mootummaan wayyaanee dhiittaa mirgaa ummata Oromoorraan gahaa jiruun kan ka’e yeroo ammaa kana kan yeroo kamiyyuu caalaa ajjeechaan, hidhaa fi dararaan hammaatee jira.
Miidhaan saba Oromoorratti gahaa jiru jabaachaa deemuun wal qabatee artiistoota sabbontoota ta’anii fi kanneen rakkoo ummata isaanii ogummaa qabaniincalaqqisiisan addatti tika wayyaaneetiin irratti xiyyeeffatamuun hiraarfamu jechuun rakkoo artiistoota Oromoo garaaf hin bullu jedhanirra gahu ibsitee jirti.
Artiistoonni sabboontonni garaaf hin bullu jedhan akka hojii ogummaa isaaniin wal qabatu hojjetanii hin jiraannelleen dhiibbaa adda addaa irratti taasisuu fi danqaa uumuun, yeroo barbaachise ammoo hidhuu fi ajjeesuun hojii ijoo mootummaa wayyaanee waan ta’eef, artistiin Oromoo jireenya akkasii keessa jira jechuun SBOf ibsitee jirti.
Art. Meetii Jamamaa anis akkan ogummaan qabuun ummata koo hin tajaajillee fi biyya koo keessatti hojjedhee hin jiraanne ati miseensa ABOti jechuudhaan humni tikaa fi qondaalonni wayyaanee/OPDO yoo guyyaa ayyaana keenyaa dhuftee nubiratti sirbite malee hin hojjettu jechuun walatajjii nadhorkachaa fi ukkaamsaa adda addaa narratti raawwachaa turan jetteetti. Itti dabaluudhaanis Art. Meetii Jamamaa akka SBOtti himteetti heyyama baafadhee akkan hin hojjenneefis mana qabsiisi, qarshii kuma dhibba shan argisiisi naan jechuun ta’e jedhanii waanan gochuu hin dandeenyeen jiruu fi jireenya na dhorkan jettee jirti.
Art. Meetii Jamamaa itti dabaluudhaan akka SBOtti himtetti abbaa warraa ishii Obbo Gammachiis Magarsaa humni tikaa wayyaanee miseensa ABOti itti jechuudhaan waggoota 10nii oliif hidhee akkadararaa adda addaa irraan gahaa ture fi ishiiniis kophaa ishii daa’ima waliin akka dararamaa turte addeessite. Abbaan warraa ishii Obbo Gammachiis Magarsaa reebichaa fi dararaa irra gaheen miidhaan qaamaa guddaan kan irra gahe ta’uu ibsitee jirti.
Yakki mootummaan wayyaanee OPDO of jala oofuudhaan ummata Oromoorratti raawwacha jiru kana qophaa miti kan jette Art. Meetiin, ummata Oromoo naannawa Finfinnee qeeyee fi qabeenyarraa buqqisuudhaan lafa Oromoo gurgurachuuu fi Oromoo biyya dhablee gochuuf deemuunis kan mataa nama dhukkubsuu fi kan hundi keenyaa tokkummaadhaan irratti qabsaawuu qabnuu dha jettee jirti.
Guutuu gaaffii fi deebii Sagaleen Bilisummaa Oromoo (SBO)n Art. sabboontuu, beekamtuu fi jaalatamtuu Meetii Jamamaa waliin taasise guutummaa isaa sagantaa SBOirraa dhaggeeffadhaa!
* Baarentuu Gadaa: gessogeda@gmail.com
=>gadaa
Scotland vs Oromos : When the uncomparable is compared
Hawi Chala |
Since a couple of weeks ago, I have been reading some articles and posts on social media arguing the Scotland referendum which can be a good lesson and role model for the Oromo struggle for independence. Contrary, I object this argument and rather argue that the Scottish referendum cannot be a lesson and role model to Oromo struggle for independence. There is no common historical experience that resembles our struggle to the Scottish. Neither social nor political nor economic resemblance prevails, at all, that makes it a role model for Oromo quest for independence. Here are my major points.
Through all these years, Scotland could retain its major institutions like legal system, education,…etc.
Being endowed by natural resources, economic advantages have never been the primary driving force of Oromos’ struggle for independence. Rather, the main driving force behind the Oromo struggle is the real need to get free from oppression, persecution, brutal rule, imprisonment, basic human right violations and similar legitimate political rights. In Oromo’s struggle for independence, the economic reasons followed the political reasons, unlike the Scotland.
I want to quote two comments given by the Scottish boy and an Oromo boy for the question: why do you need independence?
The Scottish boy answered: “It is because I don’t want to be 40% or 20 % of something (UK), I just want to see Scotland. And I don’t want to be part of the extremely socially unequal part of England.”
The Oromo boy answered: “It is because I want to be free of oppression, persecution, and killing. I don’t want to be treated inhumanely. I want to live in a country where my basic human rights get respected.” The difference is visible.
There are some positive experiences we can gather from the Scottish independence, but taking their lesson as role model for the Oromo struggle will make us illusionary. Their struggle and our struggle have a very different paths, aspirations and goal. In order for us as oppressed people to become part of a society that is meaningful, the system under which we now exist has to be radically changed. Our struggle for independence needs a huge sacrifice than that of Scottish. Independence to Oromo and Oromia will not be attained only through campaign and debates like that of Scots, it might rather require a life sacrifice.
Therefore, Scotland referendum can be a better role model for Catalonians of Spain than Oromos. The struggle and independence of South Sudan can rather be taken as a better role model for Oromo struggle for independence.
Oppressed nation will not remain oppressed.
Hawi Chala
=>ayyaantuu
Since a couple of weeks ago, I have been reading some articles and posts on social media arguing the Scotland referendum which can be a good lesson and role model for the Oromo struggle for independence. Contrary, I object this argument and rather argue that the Scottish referendum cannot be a lesson and role model to Oromo struggle for independence. There is no common historical experience that resembles our struggle to the Scottish. Neither social nor political nor economic resemblance prevails, at all, that makes it a role model for Oromo quest for independence. Here are my major points.- Scotland and Britain married each other in 1707 in Act of union voluntarily, by mutual agreement for mutual intest of both nations. It was neither invasion nor colonialism. While case of Oromia and Ethiopia is a forced one, without the will of the Oromo people. It is a real invasion and colonialism.
- The Scotland and Britain have lived together for over 300 years peacefully, as a mother and a daughter, depending on one another. The Scots have never complained of the oppression, persecution, imprisonment or brutal rule of Britain. Simply speaking, no one was either imprisoned or inflicted or killed for just advocating for the independent of Scotland.
Through all these years, Scotland could retain its major institutions like legal system, education,…etc.
- The main driving force behind the Scottish independence is the presence of natural oil resource in Scotland. To access a better social welfare for the 5 million of Scots from the high revenue of oil is a must NOT miss opportunity for them to seek for secession from England. Free health service, free tuition, fee from rather skyrocketing tuition fee of England and some others social benefits are some of the driving forces for independence.
Being endowed by natural resources, economic advantages have never been the primary driving force of Oromos’ struggle for independence. Rather, the main driving force behind the Oromo struggle is the real need to get free from oppression, persecution, brutal rule, imprisonment, basic human right violations and similar legitimate political rights. In Oromo’s struggle for independence, the economic reasons followed the political reasons, unlike the Scotland.
- As long as I understand, Scots are moving from economic dependence to independence, rather than to political independence as the oppressed Oromos and other oppressed nations of the world strive for. The recent voting polls shows very close percentage (between 52 % to 48 % ). This figure simply shows that their vote of yes or No, is not the vote that an oppressed nations votes for.
- While living under the umbrella of UK, Scots have not lost their national pride and national feeling of being Scottish. They have been Scotland first, and for being so they didn’t challenged or refused. Through multiple cultural and social genocides, Oromos were forced to loss the feeling of Oromuma, and made us ashamed for being Oromo. The recent challenges, resistances and insults for saying ” I am Oromo first ” is a recent example.
- Geographic advantage.
I want to quote two comments given by the Scottish boy and an Oromo boy for the question: why do you need independence?
The Scottish boy answered: “It is because I don’t want to be 40% or 20 % of something (UK), I just want to see Scotland. And I don’t want to be part of the extremely socially unequal part of England.”
The Oromo boy answered: “It is because I want to be free of oppression, persecution, and killing. I don’t want to be treated inhumanely. I want to live in a country where my basic human rights get respected.” The difference is visible.
There are some positive experiences we can gather from the Scottish independence, but taking their lesson as role model for the Oromo struggle will make us illusionary. Their struggle and our struggle have a very different paths, aspirations and goal. In order for us as oppressed people to become part of a society that is meaningful, the system under which we now exist has to be radically changed. Our struggle for independence needs a huge sacrifice than that of Scottish. Independence to Oromo and Oromia will not be attained only through campaign and debates like that of Scots, it might rather require a life sacrifice.
Therefore, Scotland referendum can be a better role model for Catalonians of Spain than Oromos. The struggle and independence of South Sudan can rather be taken as a better role model for Oromo struggle for independence.
Oppressed nation will not remain oppressed.
Hawi Chala
=>ayyaantuu
Subscribe to:
Posts (Atom)