“Mul’ata karatti hafe”

(Seenaa Gooticha Oromoo Baaroo Tumsaa) Jaarraan amma keessa jirru jaarraa qalama malee seenaa dhiigaan itti barreessanidha. Sababnisaas seenaan dhiigaan barreeffame ija waan godhatuufi. Arrabni qoraattiifi sammuu joonja’aan jaarraa 21ffaa keessatti bakka hinqaban. Sababnisaas dubbii hadhaayaa afaanii waan nama baasaniif. Warreen abashaa impaayera nuti jiraannu keessatti jaarraa tokkoo oliif seenaa Kuushiin akka hinjirre godhanii balleessuudhaan madaa hinfayyine nurratti uumaniiru. Seenaa isaanii malee kan warra senaan isaanii Seemeetik hinta’iinii hedduu burjaajessaniiru. Keessumaayyuu Oromoo jiraataa biyya Itiyoophiyaa ta’uusaa utma beekanii, alaa galee, amantiifi biyya hinqabu jedhanii eenyummaa isaatti akkanni qaanawu taasisaa turaniiru. Har’as taanaan ilmaansaanii jijjiirama sammuu fiduu dadhabuudhaan dhimmi Itiyoophiyaa isaan malee Oromoo akka hinilaallanne godhanii qaanii tokko malee odeessu. Seenaan Itiyoophiyaa seenaa Kuushiifi seenaa Oromoo akka ta’etti tasa hin amanan.

Seenaan nafxanyootaa bara minilikii,bara Hayilesillaaseefi Dargii guyyaa guyyaaatti rakkina uumaa jiru; nutu caalaa nafxanyootaati malee maalummaafi seenaa Oromoo wajjin waan wal qabate miti. Har’as taanaan hololli nutu caalaa yookiin nafxanyoonni kun egaa har’a kan isaan barbaadan Itiyoophiyaa barbaadan dhaabbachuudha. Jarreen kun egaa Oromoos ta’e uummata kibbaa qabeenya isaanii malee isaaniin hinbarbaadan. Shirri nafxanyootaa kana qooqa ittiin ibsinutu nurakkisa. Yeroo Oromoon cunqursamee lafti isaa irraa fudhatamee aadaansaa wanjoo jala gale, akkasumas seenaa sobaa irratti fe’ame jalaa bilisa ba’uuf ofiikootiinan ofbulcha jedhee yeroonni ka’u, ‘Gaallaan maalta’eetu’ jedhanii arrabsoon mogolee isa buusu. Biyya bulchuun nuuf kenname isinimmoo nujalatti bitamuudha; carraan keessani jechuun Waaqa wajjin walloluudha jechuun akka waan Oromoon Waaqa malee uumameetti soba guyyaa saafaa amantii isaaniin da’ate sanaan sammuu nu hadoochaa turaniiru. Itiyoopiyaan qomoo kanaan haabitamtuun seera Waaqarraa dhufe utuu ta’ee nutis warri lafattiirra jiraannu beekuu qabna turre. Kanaafuu jarreen warra nutu caalaa kanaaf goonkumaa hinmijatu. Ummanni bittaa kana jala jiru cunqursamuusaa akkanni hin hubanne gochuudhaan biyya,aadaafi afaan boonsaa utuu qabuu mataa buusee jiraachuusaa ilaalee dhalooti hincallisne hindhabamu. Ammas ta’e durattis qabsoo eenyummaa Oromootiif goototni qabsaa’an lakkoofsi bira hinga’u. Haaluma wal fakkaatuun uummata Oromoofi sab lammoota Itiyoophiyaa keessa jiraatan irra cunqursaa qaqqabu ilaaluu jibbuudhaan bittootaafi miiltoosaanii wajjin wal falmuudhaan saba isaaniif jedhanii kan wareegaman hedduudha. Barreefamni kun seenaa nama uummatasaa cunqursaafi bittaa jalaa baasuuf dhimmaa ture garuu waa’een isaa hedduu hindhagayamin irratti xiyyeefata. Namni kunis Baaaroo Tumsaa jedhamuun beekama. Innis seenaasaafi seenaa uummata balla’aa Oromoo dhiiga isaatiin katabee darbe.

Baaroo Tumsaa bara 1942 lixa Oromiyaa godina wallaga lixaa naannoo Gimbii ganda karkarroo jedhamtu keessatti abbaasaa obbo Tumsaa silgaafi harmeesaa aadde Naasisee Ciratoo jedhaman irraa dhalate. Abbaan isaafi harmeen isaa walitti aansuun du’aan irraa adda baanaan Baaroon obboloota isaa lamaan Raaheelfi Nagaasaa Tumsaa wajjin mana duwwaa keessatti hafe. Yeroo sanatti obboleessi isaa obbo Guddinaa Tumsaa hojiidhaan magaalaa Naqamtee keessa jiraachaa waan turaniif, qophummaa obboleessa isaanii jibbuudhaan dhaqanii bakka jiraatan magaalaa Naqamteetti gatiittiitti baatanii isa fidan. Baaroon barumsa isaa sadarkaa tokkoffaafi 2ffaa achuma magaalaa Naqamteetti erga xumuree booda, barumsasaa sadarkaa olaanaammoo kolleejjii Waldaa Makaane Yesuus Bishooftuutti argamurraa xumure. Itti aansuudhaan Yuunivarsiitii Haayile Sillaasee 1ffaa jedhamuun beekamurraa barnoota Faarmaasiistiin digirii jalqabaa bara 1966tti fudhate. Itti fuufuudhaan utuu hinturiin Yunivarsiitichumarraa seeraan digiriisaa jaaalqabaa fudhate. Baaroon egaa turtiisaa Yunivarsiitii keessatti barattoota jijjiirama barbaadanii wajjin waliigaluudhaan sochii cimaa taasisaa ture. Barattoota kutannoodhaan saba isaaniif qabsaa’aa turanis sadarkaa garaagaraatti ijaaraa ture. Ijoolleen Oromoo muummee barnoota addaa addaarrtti ramadamtee akka biyyaasheef hojjechuu qabduttillee gurmeessaa ture. Bara 1964-1965 waldaa Yunivarsiitii kolleejjii Finfinnee irratti pireezedaantii ta’uudhaan hojjete. Bara 1966 immoo waldaa waliigaltee Yunivarsiitii Finfinneerratti barreessaa ta’uudhan hojetaa ture. Baroota kana keessatti baay’inni barattoota Oromoo Yuunivarsiitii keessatti haaxiqatu iyyuu malee, warruma jiran kanaa wajjin wal arguudhaan mirga uummata Oromoo kabachiisuurratti maree taasisaa tureera. Wal’aansoon barattoota Yunivarsiitiin jalqabame kun utuu hinturiin ifatti ba’uudhaan namoota hedduu sochooseera. Sochiin kunis kana qofaaf utuu hintaane, uummanni Oromoo akka inni mirgasaaf falmatuuf karaa baaseera. Baaroon itti fufuudhaan namoota paarlaamaa keessa hojjetanii wajjin wal argee mariyachuun warra akka Maammoo Mazammirfaa wajjin ta’uun waldaa walgargaarsa Maccaafi Tuulamaa keessatti mormii fiyuudalizimii baadiyyaa keessattis baballisuun sochii mormii bara 1966 keessa turerratti haala mijeessuun shoora olaanaa taphatera. Finfinneefi magaalota kanbiroo keessatti yaada ‘lafti qoteebulaaf’ jedhu irratti dargaggoota hedduu gurmeessuudhaan bittaan warra nafxanyootaa akka gabaabbatu taasisuuratti gumaacha guddaa taasiseera. Wallaansoon bara 1966 ka’e kun duula guddina waliin jedhu uumee keessumaayyuu naannoo Oromiyaa keessatti fudhatama argateera. Fudhatama argachuusaatiif sababnisaa Baaroo Tumsaa ture. Goota humna dargaggootaa ijaaruun sirna Nafxanyootaa barbadeessuuf kutatee ka’e.

Jijjiiramni inni fides Oromoo qofaaf utuu hinta’iin, bittaa warra abbaa lafaa jala turan hundaaf akka ta’e seenaan ni dhugoomsa. Baaroon bara 1966 barnootasaa erga xumuree booda biiroo eegumsa fayyaatti miindefamee hojjechuu jalqabe. Waajjira kana keessa amma turetti loogii bara dheeraaf mana hojii sana keessaa ture qorachuudhaan qajeelfama ture sana jijjiiree namoota hedduudhaaf bu’aa ta’eera. Sobdootaafi warreen malaamaltummaadhaan jiraatanis qaanessaa tureera. Haalli Baaroofi garee hojjetootaa kanaa namootni itti hintolin Baaroo hojiirraa ariyaniiru. Miindaasaarra ariyatamuun cinatti akka shororkeessituu addaatti fudhatamee tureera. Haata’u malee dabni irratti raawwate kun Baaroon wallaansoosaatti akkanni cimu isa taasise malee dugda duubatti isa hindeebifne. Yeroo mara mootummaan bara sanaa Oromoorrti miidhaa dhoksaa waan taasisuuf, akka sabni Oromoo walitti dhufanii mariyatan waan hinbarbadneef waldaan maccaafi tuulamaa akka cufamu taasisaniiru. Kun kan isa gaddisiise Baaroon ummanni Oromoo bakka maree akka hindhabneef ‘Waldaa Dhaaba Dhidheessaa’ jedhu uume. Mul’anni Baaroo keessaa finiinaa ture sun boqonnaa waan isaaf hinlaanneefiif yoo isaan karaa tokko cufan inni ammoo karaa biraan mala dhaha malee sodaachisiifamuu abashaa kanaaf goota hinjilbeenfanne ture. Faayidaalee yeroo qabsoo bilisummaa Oromoof jedhee dhabes homaa tokkottuu hinlakkoofne. Baaroo Tumsaa sochii hedduu taasise cinatti bara 1964 aadde Warqinash Bultoo wajjin bultii ijaarrate. Aadde Warqinash Bultii biyya Eertiraa keessatti dirqama loltummaarra utuu jiranii bara 1982 loltoota amanamoo Mangistuu Haayilemaariyaamiin ajjeefamani. Aadde Warqinash Bultoo obboleettii jeneraal Demisee Bultoo yommuu ta’an, abbaan isaanii obbo Bultoo Ejersaammoo Waldaa Maccaafi Tuulamaa keessatti miseensa turani. Cidhi Baaroo Tumsaa Oromoota sadarkaa hojii adda addaarra bakka adda addaarra jiran hundaa biratti haala ho’aadhaan waan kabajameef diina biratti akka sochii siyaasaatti fudhatamee isaan sodaachisaa ture. Dargaggeessi lammiisaatiif akka guddaatti inaaffaa garbummaa hunkuteessuuf qabatee ka’e kun tarkaanfii diinaa kan itti caalchisaa deemeefi akka malee sodaachisee gara isa dhabamsiisuuf ka’ame sochii bara 1966 ka’e akkanni karaattti hafuuf gumaacha taasisera. Amma ammaatti saba Oromoo hedduu biratti akka gaariitti kan dubbifamuufi jaallatamu (The Oromos voice against tyranny document 1971) kan jedhu garee hojjetootasaa wajjin namoota hedduu bira akka ga’u taasiseera. Barreeffamni kun gara afaan Amaaraattillee hiikamee dubbifamaa ture. Kan inni barruu kana raabsaa tureefimmoo waan waldaan maccaafi Tuulamaa cufameef Oromoota jajjabeessuuf qofaa utuu hintaane, baroota dheeraadhaaf cunqursaafi dabaa saba Oromoorra ga’aa ture barruun kun ofkeessatti waan qabattee jirtuufidha. Dararfamaafi cunqursaa tureef jiru saba Oromoo ittiin bariisuuf jedheetu.

Baaroon bara 1972 tti Afaan Oromoo akka qubee laatiiniin barreeffamuuf Hayilee fidaa wajjin qo’atee yeroodhaaf gaazeexaan ‘Bariisaa’ jedhamu qubee saabaatiin akka maxxanfamu taasisaniiru. Garuu utuu hinturiin mootummaan dargii itti inaafuudhaan fuudhee ministeera beeksisaa jala galche. Har”a gaazeexaan Bariisaa faayidaa siyaasaatiif jedhamee kan qophaawu malee faayidaa eenyummaa saba Oromootiif jedhee miti. Baay’inaan waa’ee eenyummaa Oromoo irrattis kan hojjetaa jiru miti. Maqaa kana qabatee gaazexaan bahaa jiru garuu ammayyuu biyya Oromiyaa keessa jira. Qubee Afaan Oromoo har’a sabni Oromoo itti fayyadamu Baaroo Tumsaafi Hayilee Fidaafaatu bara lubbuun jiran qopheessani. Bara 1973 qabsoon Oromoo akka inni sadarkaa olaanaarra ga’uuf kaayyoo balla’aa baasuudhaan wiirtuu Qaama Qindoominaa yookaan ‘Central Coordinating Body’ dhaaba jedhu hundeesseera. Kunis immoo turee dhaaba Adda Bilisummaa Oromoo jedhutti jijjiirameera. Bara 1974 daba mootummaan Hayile Sillaaseefi jaleensaa uummaatarratti geessisaa turan qaamni qoratu hundaa’e. Kana keessattis Baaroon miseensa ta’ee akka hojjetu erga taasifameen booda namoota Oromoo hinta’iniin rakkoo keessa galafamuuf tureera. Garuu rakkoo isaan Baaroorratti qopheessan kana namoota miseensa Dargii turaniin karaatti hafeera. Baaroon dhaabbata siyaasaa bara sana keessatti hundeeffaman hunda dhiisee saba bara mootummaa Haayile Sillaasee cunqrsaan irra ga’aa ture hundaa kan ofitti haammatu dhaaba Wala’ansoo saba balla’a cunqursamoota Itiyoophiyaa ‘Ye Itoophiyaa ciqunooch abiyootawwii Tigil’ jedhu hundeesse. Dhaabni kunis saba Oromoofi sabaafi sablammoota cunqurfamoota byyattii kan ofkeessatti haammate ture. Isaan booda Dargiin yeroo jabaachaa deemu oftuulummaasaa dabalaa deemuun dargiin dhaaba ‘EMALEDHI” jdhaman diiguutti kaanaan Oromoonni baay’een gara qabsootti seenuu jalqaban. Bara 1974 tti hundaa’ee baha Oromiyaa keessatti soch’aa kan ture Dhaabbati Bilisummaa Oromoo qabsaa’ota hedduu horachuu danda’ee ture. Baaroonis qabsoo kanatti seeenuudhaan gara bahaatti deemee geggeessummaan hojjetaa utuu jiruu bara 1977 tti lubbuunsaa darbe. Duutii Baaroo umurii gabaabaafi akka tasaa dhaaba Adda Bilissummaa Oromoofi uummata Oromoo akka malee naasiseera; miidheeras. Dargaggeessi umurii waggaa 35 tti diinaan ajjeeffame kun bara hundumaa godaannisa hindagatamne saba Oromoo irratti maxxansee jira. Diinni oldeemtota Oromoo karaatti hambisuun isa duras ta’ee isaa asitti kan itti fufaa turedha.

Akkaataa du’asaa ilaalchisee saba Oromootiif odeeffannoon hinkennamne. Haata’u malee, du’a Baaroo Tumsaan booda namootni yeroo sana turan geggeessummaarratti dandeettii dhabuu qofaa utuu hintaane, ejjennoo dhabuusaaniirraan kanka’e dhaabasaaniitiifis ta’e uummatasaaniitiif ta’uu dadhabuudhaan ummata qaanessaniiru. Kaayyoo inniifi kan isa fakkaatan itti wareegamaniif xiyyeeffannoo guddaan hinkennamne. Har’a sammuufi dandeettiin uummata Oromoo yeroo kamirrayyuu caalaa akka malee guddachaa jira. Dargaggoonni Baaroo Tumsaa bakka bu’an Oromiyaa keessaa biqilanii jiru. Dhiigi Baaroo Tumsaa, Guddinaa Tumsaa, Magarsaa Barii, Jaagamaa Badhaaneefi dhiigi goototni Oromoo hedduun bilisummaafi dagaaginaan guutuummaa Oromiyaa keessa walgayee jira. Seenaan gootota Oromoo sirna diddaa garbummaatiif qabsaa’aa turanii bara baraan gabatee seenaarra hindhabamu. Dhiigni dargaggoota Oromoo harka diinaatiin dhangalaafame bilisummaa goolee bantii lafaa hundarratti finiinu argamsiisuu akka danda’u firaafi diinni Oromoos wallaala natti hinfakkaatu.

Nama cimaa kan turaniif waldaa Maccaafi Tuulamaa keessatti geggeessummaan hojjetaa utuu jiranii Mootummaa Hayile Sillaaseetiin hidhamanii rukkuttaan gidirfamanii lubbuun isaanii waxabajjii bara 1962 umurii waggaa 58tti kan darbe seenaafi ergaa obbo Hayile Maariyaam Gammadaatiinan barreeffamakoo kana xumura. Utuu lubbuun isaanii hindarbiin dura hiriyoota isaanii mana hidhaa keessa jiran wajjin turaniin, an kanaan booda fayyee isinii wajjin jiraachuu akkan hindandeenye beeka; garuu kun ergaakoo isa xumuraati jechuun dubbiisaani akka arman gadiitti dubbtan. Jechi Maccaafi Tuulamaa jedhu akka ‘Bofa garaa namaa keessa galeeti; nuuf bofti sun ba’us ba’uu dhiisus summiisaa waan facaaseef, summiin sun nama keessaa ba’uu hindanda’u; nutis akkuma kana inni nukeessa seene kun nukeessaa ba’uu hindanda’u; qabsoon nuti amma jalqabne kunimmoo dhala dhala keenyaan bakka ga’a malee karaati hinhafu jedhanii torban kana dubbatanitti lubbuun isaanii darbite. Har’a kunoo guutummaa Oromiyaa keessatti dhalataan Oromoo barate seenaasaa akka qoratuufi ifa godhu akkasumas utuu akka jabaa diinaan oofamuu lafasaa qabatee akka jiraatu kan taasise dhiiga ilmaan Oromoo kaleessa dhangala’e sanadha. Bittaa abbaa lafaa jalaa baanee bittaa siyaasaa jala hin seennu. Qabsoon walharkaa fuudhii waan ta’eef, har’arra bori akka wayyu dagachuun nurra hinjiraatu. Warreen har’a carraa argannee lubbuun lafa kanarra jirru qabsoo barnootaa, siyaasaa, dinagdee barreessuu keessatti qooda nurraa eegamu fudhachuu yoo baanne dhiigniifi lafeen isaanii dhangalaes ta’e caccabe sun boqonnaa nu dhowwata. Seenaanis duuba deebi’ee nutaajjaba. Qabsoon itti fufa, garboomfataan nikufa akkuma jedhamutti garbummaan wallaalummaafi of wallaaluu akkasumas garbummaan hiyyuma gama hundaa

nurraa haa hunkutaa’u jechuudhaanan barreeffamaakoo kana ammaaf xumura!
Galatoomaa!!

Beekan Guluma Erena PhD Student at Addis Ababa University In Documentary Linguistics and Culture

Email: beekanguluma@gmail.com Skype name: misganu.guluma  Tel. 091107443

=>bilisummaa

Evidence: Menelik’s Genocide against Oromo and other nations.

Evidence: Menelik’s Genocide against Oromo and other nations

 By Falmataa Oromo

Frank Chalk and Kurt Jonassohn (1990: 24) wrote that ‘No fewer than 80 percent of the Herero and 50 percent of the Nama had… fallen victim to colonial rule’. They indicated that the Herero and Nama were exterminated for opposing German colonial rule. They added that ‘the staggering human cost of German colonial rule in South-West Africa’ was accompanied by plunder. The sources suggest that more than 90 percent of the Maji or Dizi, about 80 percent of the Gimira, between third thirds and three quarter of the Kaficho and about half of the Oromo population had lost their lives as the consequence of the conquest and colonisation The small kingdom of Walaita also lost a large proportion of its inhabitants. An Abyssinian expedition in 1894 slaughtered about 119,000 men, women and children (Prouty, 1986:115) in less than two weeks.

Secondly, to spread terror among real and potential enemies, the Abyssinian forces committed acts of mass murder and mutilation against the different peoples they conquered. Here, unlike in the north, mutilation included even women. In that respect the best-known case was the mass mutilation of the Arsi Oromo during the wars of conquest fought from 1882 to 1886. What was remarkable here is that mutilation did not stop with Abyssinian victory at the battle of Azule in 1886 that cost the lives over 12,000 Oromo fighters (Haji, 1995; Zewde, 1991: 63). Weeks after the Arsi were defeated at battle of Azule, the commander of the conquering forces, Ras Darge Sahle Selassie, ordered thousands of Oromos to gather at a place called Anole. Thousands came obeying the order and were killed or mutilated – the men of their hands and the women of their breasts (Haji, 1995: 15-16).

According to (De Salviac, 1901:349-354 During the protracted war of conquest and the pacification that lasted for several decades, vast amounts of property belonging to the conquered peoples was confiscated or destroyed, and millions of head of livestock were looted. Tens of thousands of captives were deported and sold into slavery. The conduct of Abyssinian armies invading a land is simply barbaric. As the fire begins, surprised men in the huts or in the fields are three quarter massacred and horribly mutilated; the women, the children and many men are reduced to captivity. General Walde Gabriel was for a long time held in check, he had cut the right wrist of 400 notable Oromo in one day alone.  In these great expeditions (war), the generals have right to be preceded by eight drummers (negarit); the Nugus has 24 of them. The number is  trumpets is unlimited, Menelik brought back 10,000 oxen, and several thousands of slaves form just one campaign, not including the booty of subordinate officers. The number of heads of cattle captured in one expedition sometimes rises to 100,000; we have seen our eyes some of these glorious ones mutilated. In his hours of reflexion the general, almost a centenarian, believed seeing the specter of these 400 heroes, pursuing him with their reproach. The Nugus, whom I had asked the number of dead, had his guard of the seal make an inventory; each chief told how many victims their men had. Finally I had a total of 96,000 men killed and taken prisoners. I have seen Abyssinians escort string of prisoners; women, and children, making them carry the bloody stripped skins  of their husbands or their fathers. I have seen, and the Nugus (Menelik) had to make an edict  to prevent the atrocities, Abyssinian solders pull away infant from the breast and throw them in the field, in order to unload off the mother the weight which would have obstructed her from continuing  on the road all the way to the country. Page 354.

It was reported that in 1912, about 40,000 of the Gimira were rounded up and taken to the north, and that half of them died on the way while the rest were sold as slaves and scattered within and outside the Ethiopian empire (Pankhurst, 1968: 107).

While, in the case of the Arsi Oromo, both resistance and surrender to the conquering forces led to mass murder and mutilation, the initial passive incorporation of the Gimira and Maji/Dizi expedited their enslavement and mass deportation from their land (Hodson, 1927: 02). Writing about the Maji/Dizi, the German anthropologist Eike Haberland (1984: 47) notes that before the arrival of the Amhara troops in the 1890s and the subsequent forced incorporation of the Dizi into the Ethiopian empire, the Dizi probably numbered between 50,000 and 100,000.

Bulatovich referred to the one-sidedness of the killing he had witnessed. An expedition which would have cost any European power millions, was carried out by the Abyssinians almost free, if you don’t count several hundred men killed and several thou sands cartridges shot ([1898], 2000: 381). .Bulatovich,the Menelik punishments against Oromo even peace time.

Judicial System and Procedure

The exercise of judicial functions rests partly in the emperor and commanders of regions and districts, and partly in the people itself.

Each leader has the right to judge and punish his subordinates, and each individual person has the same right over his servants.

In the forty-fourth chapter, it talks about imperial power. The time of appearance of this book coincides with the apogee of imperial power.

Crimes and punishments are as follows:

1) State crime — capital punishment (in very rare cases); cutting off the right hand and left leg; most often, putting inchains and life imprisonment.

2) Insulting majesty — cutting out the tongue.

3) Murder — the murderer is given to the family of the person killed, who kill him in the same manner that he killed.

4) Robbery — capital punishment (in this way, Emperor Menelik eliminated robbery, which formerly was very widespread).

5) Insulting a personality by action or word 104 — monetary fine.

6) Fraud — monetary fine.

7) Accidental manslaughter — monetary fine from 50 to 1,000 talers.

8) Non-performance of instruction of the government — monetary fine and flogging.

9) Criminal breach of trust — removal from job, putting into chains, monetary fine, confiscation of property. The imposition of punishments by separate individuals goes in the following steps:

1) Each private individual in relationship to servants and minor commanders have the right to throw someone into chains for an indeterminate time and to impose 25 lashes by birch rods (kurbach).

2) The commander of a marketplace can impose monetary fines and flogging with whip (jiraf) up to 8 lashes.

3) The commander of an area — cutting off hands, up to 50 lashes (jiraf), and monetary fine.

4) Afa-negus — cutting off hands, up to 75 lashes (jiraf), and monetary fine.

5) The emperor — capital punishment, up to 100 lashes (jiraf), monetary fine, and life imprisonment. Capital punishment is carried out by hanging, or, in case of murder, it is carried out by relatives in the same manner in which the murderer killed. When the murderer is sentenced, he is given over to the relatives, who take him outside town and kill him. Very often, this task is entrusted to a child. Bulatovich,

“Tekle Yeshaw Explains the History of Anole – Hiber Radio”

http://www.youtube.com/watch?v=xjBRmTBLnew&feature=shareDhaagefadha.

kun emotional nama hin goodhu lataa? Kana obsuun ni danda’ama? dhabilee Aada adda lola Oromoo irra labsan jiru. Bareefama Moresh (Gala Gaday) facasee fi Paltak Room Debtara, Abba Mela, Qale, Ethiopia karenti Affärs jeechdamu keessatti Oromoo deebisan garboonfachuu tarsimoo Isan qoophefacha Jiran.

Ittifufa …

Falmataa Oromo

Sources:

1.      Bulatovich, F., 1898, 2000, Ethiopia Through Russian Eyes: Country in Transition in 1896-1898, Translated by Richard Seltzer, Lawrenceville, NJ: Red Sea Press.

2.      Chalk, F., and K. Jonassohn, 1990, The History of Sociology of Genocide: Analyses and Case Studies, New Haven: Yale University Press.

3.      Crummey, D., 1971, ‘The Violence of Tewodros’, Journal of Ethiopian Studies, Vol. 9, No. 2, pp. 107-125.

4.      De Salviac, de Martial, 1901, Une peuple antique au pays Menelik: les Galla grand nation africaine, Paris. Translate by Dr. Ayalew Kanno

5.      Fein, H., 2002, ‘States of Genocide and Other States’, in Rittner, C., J., K. Roth, and J. M. Smith, (eds.), Will Genocide Ever End?, St. Paul, Minnesota: Paragon House.

6.      Haji, Abbas, 1995, ‘Arsi Oromo Political and Military Resistance against the Shoan Conquest, (1881-86)’, Journal of Oromo Studies, Vol. II, Nos. 1 and 2.

7.      Hodson, A., 1927, Seven Years in Southern Abyssinia, London: T. Fisher Unwin Ltd.

8. Prouty, C., 1986, Empress Taytu and Menelik II: Ethiopia 1883-1910, Trenton, NJ: The Red Sea Press.

9.      Zewde, Bahru, 1991, A History of Modern Ethiopia 1855-1974, London: James Currey.

=>oromiatimes

ይድረስ አሁን የ’ሞረሽ ወገኔ’ ለተሰኘው ቡድን ሊቀመንበር፥ ትላንት ደግሞ የደርግ ልሣን ለነበረው “ሠርቶ አደር ጋዜጣ” አዘጋጅ: ተክሌ የሻውና ተመሳሳይ የዛገ አስተሳሰብ አላዛኆች

ከቃሉ ኩሽ

READ the Full Article (Click Here)

=>gadaa

Triumph of ethno-nationalism over outdated Ethiopianism(state nationalism)

by: Boonaa Dagaa

Following the successful accomplishment of the boycotbedelle social media campaign resulting in suspension of the sponsorship of the musical tour of the controversial artist who shamelessly glorified horrendous acts of Emperor Menelik aka ‘African Hitler’ as ‘holy war’, it is ideal time to conceptualize the essence of the victory. For me as I try to show later on it marked the latest triumph of ethno-nationalism over Ethiopian (centrist) nationalism.

Few months back a friend of mine posted in his face book page that he failed to properly grasp the essence of Ethiopian nationalism and asked for friends’ comments to help him. As I responded to him then the theme of Ethiopian nationalism (Ethiopianism) is confusing at best and illusionary at worst. It so due to among others two main factors:

a. It is derived from unsubstantiated myths and traditions
b. It is abused to further narrow ethno-centric elites agenda under the guise of national agenda.
Here I do not purport to resurface the debate again but to forward my take on the downward spiral of the Ethiopian (state) nationalism in context of the recent social media campaign.

To begin with the challenge to the ideology of state nationalism has come in many shapes and forms ever since in 1960s. The students, peasantry and civil servants have made strenuous efforts aimed at forging preferable political structure to offset the original sins in the making of the empire and its concomitant ideology (Ethiopian nationalism). As anyone with elementary reading of Ethiopian history can easily gather the class and nationality questions were the twin fundamental demands shared by all oppressed masses within the grand framework of remaking the polity. While the class question call for economic equality in the enjoyment of national resources, i.e reform of land holding system, the nationality question put challenge to the then taboo subject of ethnic domination and call for recognition and accommodation of all ethnic identities in nation building endeavor. Obviously, the latter demand has caused inflict to Ethiopian/state nationalism claim of flawless unity/uniformity of Ethiopian society. But unfortunately, the military take over hijacked the demands and aspirations of the masses reigning garrison socialism. Or in words of Prof. Merera the Dergue brought about ‘revolution without revolutionaries’. However, it could not annihilate the quest for freedom, autonomy and justice raised by the nationalities. By assuming that the nationality question can be subsumed under class struggle the Military regime committed strategic plunder.

Though state nationalism was wounded back in 1960s but its body (that is military power) was intact enabling it to oppress the society while it is bleeding. Effectively, the fate of state nationalism was sealed in 1991 ironically in the way it had been instituted century ago. The nation building project after 1991 was aimed to institutional once and for the triumph of ethno-nationalism. As far as the legitimacy and practical operation of the new ethno-federalist (informed by the commitment to self-determination of ethnic group) is concerned there is wide gap between promise and practice leaving much to be desired. But it ushered in a new era termed as ‘age of diversity’ by some authors indicative of the irrelevance and popular rejection of outmoded Ethiopian/state nationalism. Ever since it was militarily defeated the adherents of the ideology have made several hitherto unsuccessful perhaps counter-productive attempts to resurrect and revitalize it through various mechanisms. Both the covert and overt allude to the concert planned to be conducted nationwide by the vocal piece of the ideology and desperate attempt to counter the genuine and holy cause to stop the sponsorship and by extension the planned concert marked the last attempt to provide the lifeline to the rather dying ideology. Hence, the success of social media campaign luckily the first of its kind by Oromo and other ethnic group has scored the latest triumph of ethno-nationalism.

I think this offer the best chance for sober reflection and seriously engage in soul-searching for adherents of state nationalist to come terms with the reality of political landscape of the polity. Otherwise, their outdated narrative will be buried unceremoniously by identity conscious Qubee Generation and members of other ethnic groups very soon.
Happy New Year Again.


=>bilisummaa