Of duuba yoo laalan; Looking back

by Ibsaa Guutama | Gubirmans.com   Karaa giixirsaa qabsoon Oromoo keessa darbee as gahe yoo of duuba deebinee ilaalle hammam akka yeroon barrisu hubachu dandeenya. Hundi saa lafjala ija firaa fi hamaajaajii irra dhoffamee tolfame. Akeeki ture dhaabaa garbummaa, qaanii fi gadgalumaa jalaa nama baasu ijaaruu ture.

by Ibsaa Guutama | Gubirmans.com Looking back to the tortuous road Oromo liberation came through one can understand how time flies. All started underground hidden from friends and enemies sight. The objective was to form an organization to fend off servitude, humiliation and degradation.

Qabsaawoti yaada saanii kan facaasan barruu harkaan qophaawee fi ergaa afaaniin ture. Yaa’a sana keeessa akkastuu alkoolii fi “stencil”tt dhimma bahaniiru. Maxxansituun komputara seenaa dhihooti. Rabsi harkaa harkatt dabarsuun gaggeeffame. Si’anaa qunnamtiif faaksii, maxxansituu haada malee, makiinaa akkaasaa fi interneetiin,haala shaffisummaa, dammaqsaa fi facaasaa jijjiiraniiru. Qooqoti “blogging, twiter, face book fi cell phone” jedhaman qabsaawota dursoott abjuunuunuu itt hin mullanne. Akka sanatt dhaaba adda Bilisummaa Oromoo jedhamu uumanii sagantaa malbulchaan kaayyoo saa lafa kaa’an. Achirraa cunqursaa ofirraa faccisuun eegalame. Raagota turani; hamma yoonaa sararaa saanii masakaa yoo dabeettii keessa deebitu hin taane kan soba buusisuu aggame hin jiru. Bakka amma jirru ga’uuf walgahoti akkamitt gaggeeffamaa akka turan, meeqatu nageenya, qaama fi lubbuu saanii akka itt baasanii fi meeqa akka jiraan keessaa harca’an se’ata dubbisaaf haa dhiifnu.Meeshaan olitt kaafne hundi yeroo sanaaf ammayyaa turani. Guddinni shaffisaan teknolojii meeshharkaa durii dhimma hin baafnee tolcheenii jiraa. Akkawoon barreessaa kanaa kan 60moota keessa duutee waa’ee telefoonaa dhageesse ta’a malee dhimma itt hin baane. Hardha garuu jireenyi saanii waatattaa, kan isaa durii hoduun dhagahan hawwisiisuun haa ta’u malee, abaabileen see bosona biyya see keessatt “cell phone”tt dhimma bahaa jiru. Kanaaf ajjeessoo dullachi guddina teeknolojiitt dhimma bahuuf haa ta’uu jireenya ummataa wayyaatt jijjiiruuf sammuu dargaggoo shaffisaa tahe qooda fudhachiisuun dirqii ta’a. Sun dullachoota irraa karoora ceesisaa gaafata. Kan gadamojjeffaman irraa kan Baallii fudhatan kara deemaa Badhaatuu fi Badhaasaa hunda utuu hin ta’in jallewwan saanii qabsoo, dambooboo, dhaaba dubbiin laaltuuti. Oromiyaa walaba keessatt heerri kan tiffamu guutummaa sabaan ture. Gadaa haaraan seerota foyyessuu yk jijjiiru nin danda’a ture malee sirna sana gochuu isa dandeessise miti. Ammas yoo ta’e miseensi hooggansaa kamuu akka eegduu amanamoon isaan qofa ta’ett of ilaaluu hin qabani. Mana saanii qulqulleessanii yeroo murtaawaa Baallii itt dabarsan labsuu qabu. Akka ummati bara baraan waan jiratuuf eegduu kaayyoo ofii tahe fudhachuu dha.Sochiin bilisummaa Oromoo kan ABO fi kanneen isa irra habaqalaman dabalatu gaafii yeroof deebii kennuu hanqataa jira. Hedduun akka kaasaatt taasisa baayyeett qubaa qabu. Humnnooti alaa hedduun akka dantaa Oromiyaa keessaa qaban ni mullata. Kanaaf dhiibbaa hamaan isaan tolchan guddaa ta’a. Garuu sun akka kaasaa muummichaatt dhihaachuu hin danda’u. Dhibdeen qabeenyaa, muuxannoo fi walqayyabannoo akka durii kaasaa dha jedhamuu hin danda’anii. Sadarkaa dhaabaatt dhibee kootammi keessaa ka’a. Mana ofii qulqulleessuu fi qaawaa hunda duuchachuu dadhabuun qilleensii hamaan galee faaleera. Sun erga ta’ee kaayyoo eenyu akka deggeru, farri kaayyoo isa kam akka ta’e fi eenyu keettoo diinaa ta’uu baruun rakkisaa dha. Gara ummataatiin muxannoon colonaawu qabanaawaa waan isa tolcheef ofbaruuf hedduutu hafa. Kanaaf kan inni dhaabota saa haa ta’uu cunqursaa irratt komee hedduu kan hin darabnne. Dhaaboti malbulchaa yeroo ummanni rakkina keessa jiru biraa dhibuun hamma yoonaa obsaan irra darbame. Fayyisaan biraa dhufinnaa jedhanii eeguu manna naannatti argamanii akka inni miixatee rakkina keessaa of baasu gargaaruun dirqama saanii ture. Fakmishoon Tafarii bara Waraana Lammaffaa amma hin hojjetu.Hogganooti dhaaba jallatamaa fi guddaa akkasii uggootaa fi gaaga’am hin sodaannee ta’uu qabu. Akeekatt cichuu malee nammi maal jedhaan qollifachuun dadhabina. Akkaakuu sana silaa tuuta gaggeesan irra adda kan isaan tolchu. Heerri bu’uuraa Adda Bilisummaa Oromo walabummaa Oromiyaati. Yoo sun dhoofsisatt dhihaate ABO utuu hin ta’in waan biraa ta’a. Sun qabattee irraa dheessan ta’uu hin qabu. Namooti ajjeefamaa, hidhamaa, biyaa ari’amaa, baqatanii bakka akeekkatan hanqataa fi maqaa ABOn guraaramaa jiru. Hoogganooti ulfina qaban sirritt hoogganuu yk dadhabne jedhanii bu’uu dha. Hanga dhaabichi du’utt yk moggeeffamutt duubatt harkifachuun cubbuu dha. Murtiin dhiheenya Oromoo miseensota dhaabota mootummaa koloneeffataa waliin hojjetan afurtamaa olitt kenname, Oromoon maalii waliin akka haasa’aa jiru agarsiisaa. Fedha ummati walabummaaf qabu hawwaa fi hankaaksi kamuu haquu hin danda’uu. Kadhaa haa ta’u harka kennachuun gonka garaa diinaa hin laaffisuu. Kanneen duchiisaa bahanii, eegee suuqqataa deebi’an irraa homtuu hin eegamu. Dorsisa ABUT hoomishamanii tuulaman irraa daangessaan (“yirgaan” ) isaan oolchu waan hin jirreef duubbeen saanii isaan yaacessaa jiraata.Diinoti keessaa fi alaa ABO mancaasuu ni yaalu ta’a; garuu yoo qabsaawota laashessuu hin taane kaayyoon dandeetii saaniiraa fagaatee jira. Surrii fi onnee aba tokkoota Oromoo irratt goodamee hafa. Hanqina dandeettii qabaachuun, daddaaquu, dudhama dhabuu fi beekaa waa dhiisuu dhibuun gufannaa yerooti. Hoogganootii amma jiran “Waamicha Lubbuu keenya Oolchaa” ummataaf deebii kennuu dha baannaan wayitt hin gallee tahu. ABO, dhaabi Oromoo guddichi miseensota saa addatt ayyaana sabichaa ta’ee jiraa. Dhaaboti Oromoo dhugaa walabummaaf dhaabbatan gara tokkummaati duufuu agarsiisaa jiru. Barreessaan kun moor saa “Prison of Conscience” keessatt qabattee kana irratt ilaalcha Oromoo hubate xiinxaluu yaalee ture (fuula 358-360). Oromoon walitt mufatus, waljibbus wiirtuu irraa hin kaanne qaba. Bilisummaa sabicha irra fagaatee hin deemu. Kan hojiin farraa ta’e illee afaaniin hamaa baasuu ni rakkata. Kanaaf caalatt wal hubachuun dansaa. Murnooti ABO irra citan unkaan malee qabeen sagantaa sochii bilisummaa bu’uuraa gad hin dhiifnee. Kanaaf walitt dacha’uun akkuma. Hogganooti dubbiin laaltu harkifachuu irra bahanii walsimachuutu qabsoo qajeelcha. Yoo hundi keessaanlaalummaa fi garaa qulqulluun walitt deeman sochii bilisummaa f walabummaaf injifannoo dha. Yeroo amma yoo dhaabichi lubbuuf wuxxifataa jiru kana murnooti yk abba tokkooti kamiin saaniiyyuu caalaatt babbaqasuu yaalan yoo jiraatan ergamtoota badii, diinni wakkalatett lakkaawamu. Gochi saanii maqaama saanii malee ABO kan hubame caalaa hubuu hin danda’u. Hardha sochii hawaasomaa keessatt rogi haaraan gara Oromoo Badiin mullataa jira. Rakko jirutt qabaa qabaan itt siqaa jiru. Kanaaf sochooti “Afaan, Bu’uursa Madda Walaabuu, Oromo First” jedhaman fakkeenya ta’u. Hawaasa Oromoo keessa hanqinooti jiran dhaabota ciccimoo uumuun irra haanamuu ni dandahama. Dhaaboti hawaasomaa amma uumamanii fi fulduratts tolfamuu dandahan ayyaanni Oromummaa gilgila ta’eee turuu dhugoomsuun yeroo hunda of ifsaa fi dhagahamaa akka jiratu mirkaneessu. Garuu hoomishi saanii dhimma malbulchaaf nafii guddaa qabaatullee, isaan dhaabota malbulchaa bakka bu’uu hin danda’anii. Garuu cooreen walitt yaatee doloolloo akka gabistu irraanfachuu hin qabnu. Kanaaf dhaaboti malbulchaa sanatt dhimma bahan jiraachuun barbaachisaa dha. Gadjabeessi dhaabota haaraa, kaamessumaa, shaffisummaa fi ogeessuman, akaakuu dhaabota malbulchaa, diinagdee fi hawaasomaan akkeeffamuu qabani. Sichi mesharkooti dullachii fi haxaaruumman dhimma hin baasanii. Sadarkaa beekumsi Ilmaan namaa gahe kanatt san irra deebi’anii dhimma itt bahuu yaaluun of ajjeesuu dha. Namoota ilaalchaan gargar ta’ani irra amanamummaa argachuuf dargaggoon amma sochii hawaasomaatt bobba’an hojii saanii haaraa keessatt fedha dhaaba malbulchaa kamiiyyuu calaqisuu irra of eeguu qabu. Dhaaba malbulchaa filatanitt seenuun keessaan dhiibba irratt gochuu yaaluun mirga saaniiti. Sana malee, alaan baqasanii itt seenuuf “fiinoo Joshuwa” isaan barbaachisaa. Yaadi jajjabduu sammuu keessaa qaban muuxannoo qabsichaan walitti qabamee madaalamuu qaba. Qabsichi akkamiti jalqabe fi jabinnii fi laafinni saa mal akka ture qorachuu qabu. Tuqaa sana irra ka’aniitu dargaggoon waa’ee dhaala saanii haasawuu kan danda’an. Dhaalli sirna qabeessi yaa’a wal qayyababannoo murna lamaa, isa bahuu fi isa galuu irratt hundaawaa. Kan biraa aangoo humnaan qabachuu dha. Nammi tokko yoo “ Yeroon kun keenyaa, karaa gaddhiisaa” jedhu akka dogoggoraan hin hubatamne waa’ee yaa’a isa kamii akka baanu ifaa gochuu qaba. Humnaan angoo heerawaa butuu yaaluun dhaabicha kaayyoo saa waliin balleessuutt fudhatama. ABOn ayyaana sabichaa ta’ee jira; eenyy uu isaa fi kaayyoo inni ittiin deemu mancaasuu hin danda’u. Diinni beekaa sana dhiisee miseensa ta’anii dhiisanii ilmaan Oromoo bar tokko ayyaana sana bulfachuu danda’innuu jedhu hunda balleessaa jira. Darggaggoon warraaqoo ta’an ala dhaabbatanii gadooduu mannaa dhaabotatt seenanii keessaan jajjabeessuu wayyaa. Yeroo furtuu kanaa kan barbaachisu waggaa dhalootaa utuu hin ta’in onnee waarraaqsaatii. Tumsi “Biiraan Beddellee” jajjabeessaa qacceefixaa utubuu saa balaaleffachuuf dhiheenya tolfame meeshaan qunnamtii ammayyaa hagam dhimma baasaa akka ta’e hubachiisa. Naannaa yaada tokkoott, yeroo gabaabduu keessatt namoota ilaalcha walfakkaataa qaban shaffisaan walitt fiduun salphaa akka ta’e mullise. Sun dhaabota malbulchaa naannaa ofii fi sun sochii bilisummaa Oromoo irratt dhiibbaa maalii akka fidu hubachuu dadhabaniif barnoota ta’uu qabaa. Karaa rakkisaa keessa darbanii dhufan yeroon hagam akka barrisu fi ijaajjee akka isaan hin eegne, mildhuu xinnoon itt agarsiisuu dandeetti turtee. Sochichii akka durii lafjala qofa mitii akka hedduu hin dhoffane iji nama si’anaa ija Waaq ta’aa jira; meeshaan quunnamtii fi raabsaa akka kurnan shan darbanii duubatt hafaas miti. Yeroon kun yeroo ummata manii saa fedhutt hoogganuun, hankaaksituu fi luuxxee galtuu itt qaanesuun danda’amu. Ulfinaa fi surraan gootota kufaniif; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu! Ibsaa Guutama Amajjii 2014 =>ayyaantuu

Activists used to disseminate their idea with hand written fliers and oral messages. With change of time they used alcohol duplicators, and stencils. Computer printers are a recent history. Distributions were done by human errands. Now fax mills, wireless printers, copy machines and the use of internet as a vehicle of communication had changed efficiency and effectiveness of agitation and broadcasting. The words blogging, twitter, face book, cell phones were beyond imagination of the pioneers of Oromo struggle. In that way they formed an organization they named Oromo Liberation Front and set a goal for it in a political program. Then the process of fending off oppression commenced. They were farsighted; no one has aimed at disproving their visionary guidelines except for the pusillanimous revisionists. Let us live to imagination of readers how meetings were conducted, how many paid their well being, parts of their bodies and their lives for the cause and how may dropped out to reach where Oromo revolution stands today?All the tools used mentioned above were advanced for their times. Technology is developing too fast making old tools obsolete. The grandmother of this writer who died in the 60s only heard about telephone and never used it. Now her great grand children in the jungles of her county use cell phones, though their material life still makes them envy of the old life they heard of.Therefore it is imperative for the old warriors to involve the quick minds of the youth to catch up with technological development as well as to change people’s life for the better. That requires from the oldies a plan to phase out. It is not any passer by Badhaatuu or Badhaasaa that take over from the retiring but disciplined comrade members in struggle of a concerned organization. In independent Oromiya the basic Gadaa principles were defended by the whole nation. Each new Gadaa may change or amend the laws but not the system that enabled that. Now too no member or members of a leadership should think that they are the only trusted custodians. There should be time limit to put their house in order and transfer authority to legitimate others. Accept that the people are guardians of the Kaayyoo.Oromo liberation movement which includes OLF and all that sprouted from it is failing to respond to demands of the time. Many point to several factors as a cause. It is obvious that many external forces have interest in Oromiyaa. For that reason the negative pressure those can exert would be tremendous. But that cannot be presented as the main cause. Lack of material wealth, experience and consensus are also no more problems as they were long ago. On organization level the main cause is internal. The failure to keep ones house clean and sealing all pores that let in polluted air is to blame. Ones that happens it would be difficult to know who is upholding the kaayyoo, who is anti kaayyoo and who is an enemy agent. On peoples level colonial experience has made it docile and much is left to get full consciousness. That is why it is not complaining much about its organizations and the oppressor. Absence of political organization from its side during trying times is still overlooked by the people with patience. As a rule they have the responsibility and duty to be present by its side and help it pull out on its own bootstraps rather than waiting for another savior. Tafarii’s WWII model can serve no more.Leaders of such a huge and beloved movement have to be daring and risk taking. They have to stick to principles not what others would say. That quality is supposed to make them different from the mass they lead. The basic constitutional element of the OLF is independence of Oromiyaa. If that is compromised it will no more be OLF but something else. That should not be an issue to shy off from. People are killed, imprisoned, banished, flee and fail to reach their destination and tortured because of OLF. Leaders have to lead properly or declare their inability to go further and resign. It will be sinful to drug ones feet until the movement for liberation is dead or marginalized. The recent verdict on more than 40 members of Oromo organizations working with the colonial government is enough indication of what an Oromo has to deal with. No wish or sabotage can erase the aspiration of the people for independence and neither beseeching nor surrendering can soften the heart of the enemy. Not much is expected from those that walked out with defiance and came back with tails between the legs. Their own past will haunt them for there is no statute of limitations for manufactured blackmails TPLF has is store. Internal or external enemies may try to destroy the OLF perhaps they could make activists ineffective but as far as the kaayyoo is concerned it is out of their reach. It will remain engraved in the hearts and brains of Oromo individuals. Incompetence, wavering and lack of commitment and magnanimity are temporary glitches. If the present leaders fail to respond to the nations SOS call they only make themselves good for nothing. OLF the great Oromo political institution has become sprit of the nation separate from individual members. Genuine Oromo political organizations that uphold the Kaayyoo are showing inclination towards unity and understanding. This writer has tried to analyze what he observed on Oromo outlook in his book, “Prison of Conscience” (page 358-360). The Oromo have a core from which they do not stay far off even if they are mad at or detest each other. They do not go away from the idea of liberation of the nation. Even when fooled or forced by personal troubles and external pressure, deep down they will never get peace of mind by ignoring aspirations of their nation. For this reason it would be better to know each other more. Factions that had seceded from OLF if not in form, in content they did not abandon the basic program of the liberation movement. For this reason to converge at a point is in order. All have seen that Oromo people show no sympathy for brothers at each other’s throat. Those leaders that the issue concerns have to get out and welcome each other rather than dragging their feet. If all come together with transparent move and in good faith that will be a victory for the freedom movement. At such a moment, when the organization is kicking for survival, any group or individual that tries to create schism in any one of them would be considered messenger of doom, working for the enemy. And let it be known that they could hurt OLF no more than it is already hurt except their own names. Today new trends in social movement among Oromoo Badii (Oromo dispersed abroad) are observed. They are approaching problems in piecemeal. The movements called” Afaan”, “Madda Walaabuu Media Foundation”, “Oromo First” are examples of these. There are shortcomings in Oromo society that could be overcome by establishing viable institutions. Social institutions now formed and all others in the making are insuring that the spirit of Oromummaa is being kept active, ever expressing itself and ever being listened to. But they do not replace political organizations, though their product will be of great political value. Therefore there should be political organizations to utilize them. The new institutions emphasis on professionalism, efficiency and skill is a quality to be emulated by political economic and social organization. Old tools and sinister manipulations are no more effective. That could bring a natural death for those that try to reuse them at such advanced stage of human knowledge. The young people involved in social movements should try not to reflect their party affiliation in their new movement if they have to be trusted by all irrespective of outlook. It is their individual right to join any organization of their choice and influence it from inside. Otherwise they need “Joshua’s trumpet” to crack it from outside. Any fantastic idea they have in mind needs to be tested against experience of the struggle. They have to ask themselves how the struggle begun and what were its strength and weaknesses? It is from that point that the youth can claim its right of succession. Systematic succession is a process that depends on understanding of two groups, the outgoing and the incoming. The other is snatching power by force. One has to be careful not to be misunderstood of which process one is talking when declaring “This is our time, leave way!!” Trying to snatch constitutional power by force tantamount to trying to destroy the institution with its ideals. OLF has turned a spirit of the nation; no soul can destroy it and the kaayyoo for which it stands. The enemy knows that instead it is trying to destroy any Oromo capable to provide leadership to that spirit whether one is a member of OLF or not. All revolutionary youth should join organizations and struggle to revitalize them from inside instead of lamenting from the outside. At this crucial period it not age that has priority but revolutionary sprit to liberate oneself and the nation. The recent rally against “Beddellee Beer” sponsoring promoter of genocide shows how effective modern means of communication could be. It is easy to bring together people of similar outlook in a short time around an idea. That should be a lesson to Oromo political organizations that fail to feel their surroundings and their implication for the future of Oromo liberation movement. A simple glance back to the tortuous road they came through could have shown them that time flies and cannot stand to wait for them. The movement is now not as clandestine as it used to be for the eye of a modern man is becoming Waaqaa’s eye that much cannot be hidden and the tools and distribution system no more archaic as it used to be over five decades ago. This is the perfect time to lead the people to its desired goal and shame infiltrators and saboteurs. Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents! Ibsaa Guutama January 2014

Ethiopia: A Call for an End to the Endless Violence Against Oromo Nationals

The following is an Urgent Action statement from the Human Rights League of the Horn of Africa (HRLHA). HRLHA is a nonpolitical organization (with the UN Economic and Social Council – (ECOSOC) Consultative Status), which attempts to challenge abuses of human rights of the people of various nations and nationalities in the Horn of Africa.
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HRLHA Press Release
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January 12, 2014

In the past twenty-two years, the peoples of Ethiopia and the outside world have witnessed the EPRDF Government’s incarceration of hundreds of thousands of Oromo Nationals from all walks of life in jails, unofficial detention centers and concentration camps simply for allegedly being members or supporters of the Oromo Liberation Front (OLF), and some other opposition political organizations. Due to the inappropriate and inhuman treatments by the government security members, hundreds of Oromos have died, suffered from physical disabilities resulting from tortures, and most of those who were taken to court were given harsh sentences, including life in prison and capital punishments or death penalty. Oromo intellectuals, businessmen, and the members of legally operating Oromo parties (for example, the Oromo People’s Congress (OPC) and the Oromo Federalist Democratic Movement (OFDM)) have been among the victims of the EPRDF/TPLF Government’s suppressive political system. The most worrisome is that the Oromo youth, who were even born after the EPRDF/TPLF government came to power, have become the major victims of the Government’s brutalities under the same allegations of supporting and/or sympathizing with Oromo opposition political organizations. In the past decade or so, thousands of young Oromo students of universities, colleges, high schools and intermediate academic institutions have been criminalized for allegedly being member or sympathizers of the Oromo Liberation Front. A lot of them have killed and tortured, and thousands are still languishing behind bars, while thousands others have been banned from being part of any level of educational opportunities; and, as a result, they have become jobless, homeless, etc. Tenth of thousands have fled their homeland and become refugees in neighboring countries.

In the same manner and for the same reasons, the most recent cases of arrests and imprisonments have taken place in Gujjii Zone of Oromia State. According to the HRLHA’s informant in Gujii, more than 45 Oromo nationals have been arrested by the Federal police forces without court warrant at different times since August 25, 2013 to December 2013. This was mainly in the districts of Gorodolo, Girja and Bore of the Gujjii Zone. Most of the victims of these most recent extrajudicial actions have reportedly been taken a detention centre in Negele Town. Victims of this particular operation include members of the legally operating opposition Oromo political party of the Federalist Congress (OFC), as well as high school teachers, students of elementary and high schools, college and university students in various parts of the Gujjii Zone.

According to reports obtained by HRLHA, on August 25, 2013, the federal police arrested 8 college students from Harekello town in Goro-Dola district; and on the following day, police searched houses of many residents of the town without court warrant, and arrested another 3 more people. Among them was a high school teacher called Gobena Gemeda. The alleged reason for the arrest, detention, and search of homes in this particular campaign was the distribution and posting of leaflets in the town with contents condemning the discrimination of the government against the Gujjii Oromos. Among those who were arrested and detained, 6 people, including kedir A/ Bundha, Gobena Gemeda and Shako Bura, were released after a week; while the following five students are still in detention center in Negele Prison, according to the information HRLHA has obtained.

Imprisoned Oromo Nationals

The legally registered Oromo Federalist Congress (OFC) officials and cadres, who were genuinely working for their people on behalf of their party, were also accused of allegedly being sympathizers of the Oromo Liberation Front (OLF) and arrested in Adolla town in Gujjii and in Bule Hora district of Borana Zone. Among them was Mr. Borama Jano, elected parliament member from the districts of Bore and Anna-Sorra. He was arrested on November 15, 2013, and is still detained at Adolla Police Station. Two OFC organizing cadres – Mr. Hirbaayyee Galgalo andUturaa Adulaa – were arrested in Bulehora Wereda of Borena Zone in December 2013.

The Human Rights League of the Horn of Africa (HRLHA) expresses its deep concern over the safety and well-being of these Oromo nationals who have been picked up arbitrarily from different places at different times and are being held at various detention centers. The Ethiopian government has a well-documented record of gross and flagrant violations of human rights, including the torturing of its own citizens, who were suspected of supporting, sympathizing with and/or being members of the opposition political organizations. There have been credible reports of physical and psychological abuses committed against individuals in Ethiopian official prisons and other secret detention centers.

The HRLHA calls upon the Ethiopia Government to refrain from systematically eliminating the young generation of Oromo nationals and respect all international human rights standards in general, and of civil and political rights of the citizens it has signed in particular. HRLHA demands that the Ethiopian Government unconditionally release those arrested most recently as well as all other political detainees.

HRLHA also calls upon governments of the West, all local, regional and international human rights agencies to join hands and demand the immediate halt of such kinds of extra-judicial actions against one’s own citizens, and release the detainees without any preconditions.

RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned government ministries and/or officials as swiftly as possible, both in English and Amharic, or your own language:

Expressing concerns regarding the apprehension and fear of torture of the citizens who are being held in different detention centers, including the infamous Ma’ikelawi Central Investigation Office; and calling for their immediate and unconditional release;

Requesting to refrain from detaining, harassing, discriminating against Oromo Nationals;

Urging the Ethiopian authorities to ensure that these detainees would be treated in accordance with the regional and international standards on the treatment of prisoners;

Also, send your concerns to diplomatic representatives in Ethiopia – who are accredited to your country.

• Office of Prime Minister of Ethiopia
P.O. Box – 1031, Addis Ababa
Telephone – +251 155 20 44; +251 111 32 41
Fax – +251 155 20 30; +251 155 20 20

• Office of Min. of Justice
P.O. Box 1370, Addis Ababa, Ethiopia
Fax: +251 11 551 77 75; +251 11 552 08 74
Email: ministry-justice@telecom.net.et

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Cc:

Office of the High Commissioner for Human Rights
United Nations Office at Geneva
1211 Geneva 10, Switzerland
Fax: + 41 22 917 9022
(particularly for urgent matters) E-mail: tb-petitions@ohchr.org

African Commission on Human and Peoples’ Rights (ACHPR)
48 Kairaba Avenue
P.O. Box 673
Banjul, The Gambia
Tel: (220) 4392 962, 4372070, 4377721 – 23
Fax: (220) 4390 764
E-mail: achpr@achpr.org

Office of the Commissioner for Human Rights
Council of Europe
F-67075 Strasbourg Cedex, FRANCE
Tel: + 33 (0)3 88 41 34 21
Fax: + 33 (0)3 90 21 50 53

U.S. Department of State
Tom Fcansky – Foreign Affairs Officer
Washington, D.C. 20037
Tel: +1-202-261-8009
Fax: +1-202-261-8197
Email: TOfcansky@aol.com

Amnesty International – London
Tom Gibson
Telephone: +44-20-74135500
Fax number: +44-20-79561157
Email: TGibson@amnesty.org

Human Rights Watch – New York
Leslie Lefkow
lefkowl@hrw.org; rawlenb@hrw.org
Tel: +1-212-290-4700
Fax:+1-212-736-1300
Email: hrwnyc@hrw.org

=>gadaa

Biyya Tuffatan Harreen Irra Garmaamu!

Baarentuu   Gadaa irraa 

Salphinni salphina caalu biyya ofiirratti salphifamuu dha. Salphinni  salphina caalu  Qayee abbaa ofiirratti  salphifamuu fi  nama tahanii dhalatanii namaa gadiitti ilaalamuu dha. Tuffiin tuffii caalus biyya ofirratti tuffatamuu dha.

Salphifamuu fi tuffatamuun nama dhuunfaa bira darbeesadarkaa sabaatti yoo ta’usalphina dorgomaa hin qabnee fi  salphina, salphina  caalu akka ta’e eenyuufuu ifaa dha. Sabni tokko; akka sabaatti murna alaa isa weerarareen biyya isaarratti  salphifameetuffatamnaan salphina kana of irraa darbuuf xiiqiin hin socho’u taanaan ani saba akkasii ti; biyyi koos akkas jedhama jechuu qofti salphina hin haqu. “Ani saba aadaa, seenaa fi duudhaa  akkasiiqabuudha” jechuunis gongumaa waan miidhaguu miti. Kan har’a uummanni Oromoo keessa jirus salphina akkanaa,salphina weeratotaan itti dhufe keessa.

Tuffii fi salphifamuun har’a uummata Oromoorra gahaa jiru ulfaataa dha. Biyya isaarratti salphifamuu fi tuffatamuun,yakki  adda addaa irratti raawwachuunkun ammoo kan haar’aa dhalatee fi eegale osoo hin taane, itti fufuuma weerara jaarraa  tokkoon dura murni gita bittoota Habashaan irratti raawwatamee ti. Weerartoonni kaleessa qabeenyaa fi lafa babalifachuuf Oromoo weeraran har’as jaarraa 21^ffaa kana keessa karaa adda addaatin yakka isaanii  jabeessanii itti fufuuf akkuma carraaqaniti jiru.

Ilmaan nafxanyootaa fi ilmaan sirna gitta bittaa Habashaa warreen sirna gabrummaa abbootin isaanii Oromoorratti raawwatan leellisan har’allee Oromoo akka sabagadoo fi xiqqootti ilaalu akkuma itti fufanitti jiru. Gocha faashistummaa fi duguuggii sanyii abbootiin isaanii Aanoolee fi Calanqootti raawwatan dinqiisifachaat jiru. Yakki Harma muraa Aanoolee Ayyoollii Oromtichaa kumaatamarratti gara jabinaan raawwatame, kolaafamuunqeerroo Oromoo kumatamarratti achuma Anoolee fi Oromiyaa kallatti adda addaatti raawwatame,ciraan harkaa-miilli ilmaan Oromoorratti Calaqoo fi Oromoo bakkoota gara garraarratte raawwatame, gocha sukanneessaa ajaja Minilkiin  mana keessatti iitti cufamuun ibiddaan gubamuu uummata Oromoo naannoo Sulultaa kuma hedduurratti raawwatame;ajjeechaa cubbuu hin qabne, ajjeechaa heebbifamaadha jechuun dhiiga ilmaan Oromoo, lafee ilmaan Oromoo weeratoota abbootii isaanitiin dhangaleehetti qoosaa dha.

Leelliftoonni sirna gabrummaa ilmaan yakkamtootaa kun “Abbootin keenya  Oromootti duulanii ajjeesuu fi kolaasuun,  namaa- sa’a isaa ibiddaan dhaabbitti gubuun, Harma ciruun gochaa sirrii fi heebbifamaa dha” jechaat jiru. Ilmaan bittoota, harcaatoonni koleneeffattootaHabashaa sammuundandaaye kun   jaarraa 21^ffaa kanakeessa, “Abbootin keenya  kan Oromootti duulaniif Oromoon sabuma  haala saniin itti duulamuu qabuu dha. Qaamni isaa ciramuu fi mana keessa gubachuun gocha heebbifamaa dha jedhanii lammata nu madeessaa, lammata nuwaraanaa jiru.

Leelliftoonni sirna gabrummaa kun  akkuma argaa fi dhagahaa jirru tibba kana nama duula  sanyii balleessuu Oromoorratti raawwatame kana dura bu’ee gaggeessaa fi qindeessaa ture, nama Oromootti gabrummaa fide;  Minilik faarsaa, dhaadheessaa fi guyyaa du’aa fi dhaloota isaa Oromiyaa keessatti kabajuuf dhamahaa jiru. Sirna kabajaa guyyaa du’a miniliki waggaa 100^ffaakana caalaatti miidhagsuu fi dhaadheessuuf  ilmaan gabroonfattootaatuffii fi ilaalcha jibbiinsaaOromoof qaban,wayyaanee fi kaanpaaniwwan akka Biiraa baddallee, garmalee dhamahaa fi baaxxisaa jiru. Gochi isaanii kun  ammoo Israa’el Telaviiv ykn Iyyeerusaaleem keessatti guyyaa dhalootaa fi du’a Adoolf Hiitler kabajuuf yaaluu akka ta’eetti hubatama.

Ilmaan Nafxanyootaa kun “Duulli Minilik Oromoorratti gaggeesseduula qulqulluu fi cubbuu hin qabne, duula eebbifamaa dha” jechuu bira darbanii guyyaa du’a yakkamtichaa fi weerarticha MinilikOromiyaa fi iddoolee gara garaatti kabajuuf olii gadi  fiiguun dhalata Oromoo fi cunqurfatoota weerartoota Habashaa kanaan miidhaan irra gaheef tuffii dha, Arrabsoo dha, lammata madeessuu dha.

Tibba kana akkuma argaa fi dhagahaa jirru duullii “Guyyaa du’a Miniliki waggaa 100^ffaa kabajuu jedhuu  gaggeefamaa jira. Duullii kunis kan durfamaa jiru sirbituu leellisaa sirna gabrummaa Habashaa Teediroos Kaasaahuun ykn nama Teedii Afroo jedhamuuni.Sirbituunkun“Ajjeechaa fi yakki Minilik Oromoorratti raawwate duula qulqulluu, duula eebbifamaa” akka ta’ebarruulee adda addaa irratti ibseet jira. Harma muraa fi kolaafamuun akkasumas mana keessa gubamuun Oromoorratti Minilkiin Aanoolee, Calanqoo,Sululuttaa fi Oromiyyaa iddoo gara garaatti raawwate  cubbuu hin qabu jechuun itti baaceera.

Teedii Afroo kana bira darbee akka guyyaan du’a nama yakkamaa kanaa kabajamuu fi gochaan isaa dhaadheeffamu guddaa dhamahaa tureera ammas itti jira. Biiraan Baddallee ummata Oromoo biratti jaalatamaa turee fi Oromiyaa keessatti argamus holola sirbituunkun facaasaa jiruuf deeggarsa mahaallaqaa gochaa tureera; irraas waan dhaabbate hin fakkaatu, kanneen biroo warreen ummata Oromoo idduma kaleessaatti eeganii fi tuffii jabaa saba kanarraa qabaniis akka gocha kana duuba jiran ifaa dha.

Ummanni Oromoo maddi hololaa fi yakka kanaa sirbituu Teedii Afiroo jedhamu qofa dha jedhee amanuu baatus  tuffiifi holola inni itti jiru kanaaf keessaa fi alaa gatii madaalawaa  akka keennuuf shakkiin hin jiru. warshaalee Biiraa fi kanneen biroo warreenMinilikfaarsurratti bobba’an kanarratti akkasuma  sabni Oromoo akka adabbii sirreessaa fudhatu beekamaadha, akkuma argaa fi dhagahaa jirruttis karaa saba quunnamtii hawaasaa gara garaatiin gochicha balaaleeffachuurraa kaasee hanga warreen gocha tuffii kanarratti kallattiidhan bobba’anii fi mahalaqaan deeggaranirratti dhiibbaa fi tarkaanfii laaleessaa fudhachuu deemameera.  Ummanni Oromoo fi sabboontotni biyyaa fi alattii ; leellisaa sirna gabruummaa Teediroos kaasaahuun fi warshaalee dhugaatii akka Biiraa Baddallee fi kanneen biroo irratti adabbiin inni fudhachaa jiru haalaan boonsa dha. Tarkaanfiin akkasii kun ammoo gama hundaanuu cimee,jabaatee itti fufuu qaba. Sabni Oromoo  gama hundaanuu of kabachiisuuf irree tokkoon ka’uu qaba.

Ummanni Oromoon guyyaa nama yakkamaa kanaa Oromiyaarratti  kabajuuf kan carraaqaa jiruu fi qindeessaa jiru sirbituu tokko qofajedhee hin amanu; amanuus hin qabu. Duula kana duuba leelliftoonni sirna gabrummaa  heedduun akka jiran tolcheet beeka. Kanneen Oromoo jibban, kanneen har’as Oromoo akkuma kaleessaa dhiitanii saamaa, ajjeesaa fi hidhaa jiraachuu barbaadan kanneen akka wayyaanee fi namoonni Olaantummaa saba tokkoo,  Alaabaa takka, biyya takka Afaan tokko jedhanis akka holola miniliki faarsu kana keessa jiran beekamaadha. Maddi hundaatuu saba Oromoojumlaadhan  tuffachuu fi maal fida jedhanii yaadurra akka ta’e ifaa dha. Tuffii fi gadoottii ilaaluu Oromoorraa qabaniin har’as jaarraa 21^ffaa keessa lammata itti deebi’anii madaa kaleessaa keessa waraanuuf itti aggaamu dha.Akka sabaatti tuffatamuun ammoo  hedduu qaanessaa dha.

Minilik nama haawwan teenya harma ciree fi cirsiise,  namadhiira Oromoo akka Kotte-Duudaa ciibsee kolaasee fi kolaasisee dha. Nama qeerroo fi shamarran Oromoo Oromiyaa iddoolee garagaraatti akka hoolaa ciibsee gorra’ee dha. Namni kun;  nama maqaa Oromoo fi  lafa Oromoo jijjireedha. Nama yakkamaa akkanaa goota godhanii yaadachuun,  “Duulli inni Oromoorratti gaggeesse duula qulqulluu fi duula heebbifamaa dha” jechuun dhuguma dubbachuudhaaf yakka Minilik nurratti raawwate caalaa nama dhukkubsa. Kan sammuu qabuuf nama madeessa.

Gochi Habashootni leellistoota sirna duraanii ta’anii fi gabrummaa Oromoof hawwan amma itti jiran kun jaarraa 21^ffaa kana keessalee  Oromoof hangam akka tuffii qaban argisiisa. “Biyya tuffatan Harreen irra garmaamu” jechuun isa kana. Lama madaahaa jirra, qayee abbaa keenyaatti nurra garmaamaa fi nurra sirbaa jiru.

Ajjeechaa fi yakka lammataa kana, tuffii fi salphifamuu Oromoorratti  har’as karaa qindaayeen raawwatamaa jiru;lammiin Oromoomarti callisee ilaaluu hin qabu. Ummanni Oromoo kan keessaa fi ala jiru,sirna wayyaanee gocha kana heeyyame, nama yakka kana dura fiigaa jiru sirbituu Teedii Afiroos tahee warreen isa duuba taa’anii qindeessaa jiranirratti diddaa fi mormii calqabe caalaatti finiinsuu qaba. Karaa danda’e hundaanuu FDG calqabe finiinsee of kabachiisun bilisummaa isaa harkatti galfatuunfardii dha. Dirqama eenyummaatis.

Kanneen maallaqaan gocha yakkamaa kana utuubuuf yaalanirrattis karaa qindaayee fi walirraa hin cinneen mormii fi jibba qabu warshaalee kanaa fi homisha isaanii balfachuun agarsiisuun murteessa dha. Gama hundaanuu tarkaanfii laaleessaa gabroonfattootarratti fudhachuun of kabachiisun kan guyyaan laatamuufii miti. Tokkummaan qabsoofnee  tuffii fi salphina jaarraa 21^ffaatti  keessa jirru kana jalaa of haa baafnu! Biyyaa fi mirga keenya dhuunfachuuf gamtaan falmaatti ha cimnu!

Baarentuu Gadaa gessogeda@gmail.com

=>ayyaantuu

Understanding Gadaa and Orommummaa

By Yaadasaa Dafaa*

Understanding Gadaa and Orommummaa:

Oromo Nationalists frequently discuss the underlining premises of Orommumaa within the aspirations for promoting the commonly shared spirit of the unique Oromo Nationhood. But, not all the resourceful Nationalists approach this fundamental issue from the same angle. Disagreement in concepts and theories at times could be blown out of proportions intentionally or unintentionally. When differing ideas and approaches emerge either under the Odaa tree in Oromia, or discussing at round-tables in Finfinee, Adama, Berlin, Washington DC, Melbourne, or Minneapolis, it should have been viewed as positive, and taken as “teachable moments” or ” learning moments” from these diverse views. But often, when differing outlooks and strategies relating to the Oromo Nation’s issues are debated, it is regularly perceived by different people as a destructive opposition, or totally negative. Discussion habitually leads to total or partial agreements, and disagreements as well. That is the nature of having the interested parties exchange their views on the matter under discussion. On the issues that we all agree, there will be no need to have a broad-based civilized discussion. But, few, who happen to have natural deficiencies to tolerating conceptual diversities, automatically assume the acceptance for their hypothesis by others without any question. It becomes apparent for such Oromos, that the “Yes Sir/Madam” syndrome should take over, and any persuasive ideas or better alternative strategies needlessly has to be discarded as destructive and negative inputs. This is an alien impression to the Gadaa cultural persuasions. Yet, another alien and partisan thinking is “All or Nothing.” This is an old concept which gave birth to religious dogmas, and social doctrines/canons, such as Communism, Nazism and Fascism, and should not be the current urgent focal point for the Nation of Oromia’s frame of reference. This theory could be a very costly hypothesis to be undertaken by the Nation of Oromia at this particular juncture as it could end up being an easily manipulated divisive agent for those who are opposed to the causes of the Oromo Nation. Yet, it could be the solution for the stagnated journey of Oromia’s quest for independence provided that we could turn it around by updating and tuning it by utilizing eclectic approach to appraise its viability and practicality with modern social advances, engulfing its scarcities with the cutting-age technological supports.

To be more cohesive and comprehensive, and achieve all–inclusive discourse, we need to reflect back to the suitability of these concepts within the practical affiliations of the Oromo Nation by resorting back to the original practices of Gadaa. Therefore, it is quite conventional to have the inquiring minds, and ask, “how does these theoretical passions apply to the everyday lives of the broad mass of the Oromo Nation, and the sciences of leadership in the context of Oromo Nation?”

The Basics Model for Leadership in Oromo Society in the Eras of Pre-occupation
According to the basics model of Gadaa, the paradigm of leadership is acquired through broad-based knowledge of diversities of circumstances, and ability to position one’s own natural or acquired potentials to master the foreseeable predicaments. The ability to envisage those inexorable fates are part and parcels of the leadership prerequisites. This skill of proficiency to foresee the quandaries is not through possessing the magical power, but often developed through applied analysis of systems and trends that will most likely materialize when particular circumstances do prevail. Gadaa is the frame of reference for the Nation of Oromia. Had Oromia remained un-colonized, it should have been preserved and cherished since it overwhelmingly encompasses nearly all holistic meanings of life for the entire Oromo citizens and all the human races, starting from birth with unique lifelong expectations. What is absolutely treasured in the Age-Grades and Family Values of the Gadaa system is the Safuu (the Moral Codes) for the ethically exceptional democratic form of government. The appropriate comprehension of these practical fundamentals, which were interpreted by the precolonial Oromo society, had granted the Gadaa cultural model its uniqueness in surviving the internal as well as external nemeses.

The Gadaa cultural heritage promotes purposes in one’s life, without exempting each person’s ethical, legal and age-grade enshrined responsibilities. As a philosophical and theoretical standard, it is an exceptional driving force to motivate citizens towards serving their families, communities, and the human race at large. The joys of productivity with all its meanings, respecting and protecting the elders, are non-separable bonds which all Oromo citizens praise their creator Waaqayyoo for enabling them with the capacity to facilitate. After enduring even the long negative effects of colonialism, the commonly shared innocence, nonviolence personalities of the present-day people of Oromo does originate from the innocuous social chromosomes inherited from our ancestors, who were the Gadaa cohorts to its fullest conceptual filtering and orientations. Gadaa manners, and ways of life, emerge in the Oromos’ daily interactions with their everyday environment categorically without even the absolute consciousness of that Oromo individual because, it is part of the Oromo people’s DNA.

How far damaging could the colonization of the Oromo Nation by the Abyssinians be for the younger generations, or their birth at very distant communities – might have affected their familiarity with theirGadaa heritage and frame of references; however, their basic innocence, love for peace and the well-being of others, does always vividly transpire and exceptionally display itself unreservedly. This remains at all times the unflinching truth and the backbone for the Oromo people’s unconditional love for their children no matter where they are. The Oromo Young Generation remains the unshakable fundamental sustenance for the genuine cause of their Nation as they have proved with their precious lives so far. I have discussed this in my previous message titled: “The Qubee Generation – the Endangered Oromo Generation.”

Today, it has apparently become well-known and unavoidable truth – to the adversaries of the Oromo people – that the Oromo National Question is out of their reach for repression when they are powerlessly witnessing this Young Oromo Generation verbalizing quite loudly and clearly “I AM AN OROMO FIRST”from every corner of the globe collectively and unanimously.

Just before I will channel back to the main topic, I would like to express my gratitude, pride, and joy in the commitments of the Young Oromo Generation for its authenticity in pursuing and continuing the flames of the causes of its Nation!

It had been a long journey, but now I can smell the Oromo Nation’s freedom at the end of the tunnel. Nevertheless, it is now that we need to straighten our path for the final journey for freedom.  Furthermore, it was/is enshrined within Gadaa that the elders need to formulate the proper and the obligatory transition of power and responsibilities to the younger generation so as to assume the advisory roles, preserving their own dignities and protecting the Gadaa value codes. Observing from the artificial daily shenanigans taking place in the communities of the Oromo Nation, one may doubt the possibility of such a transition. Additionally, it may appear awkward expecting to transfer the administrative/authorized power which is not in existence. The undeniable fact remains that the synthetic official power of the colonial Ethiopian regimes did not replaced all the authentic power of the elders within the Oromo society – even if it had been under attacks for decades. Therefore, yes, the Rebellious Oromo Generation against the Ethiopian Colonialism can transfer the genuine power and errands to the Freedom Young Oromo Generation of Oromia. We can do it, and we will. But, first, we need to know where we had been as a Nation so as to know exactly where we are unequivocally determined to go. Here are the fundamentals of Oromomummaa.

Democracy

THE FIVE GADAA PARTIES (By Anga’a Dhugumaa)
The Oromo people grouped themselves into five parties. These parties are: Roobalee, Duuloo, Birmajii,Michillee and Horata. They are named after a phenomenon or whatever occurred during the governance of one particular party. For example, Roobalee was named after rain. The fact that it rained heavily is indicated by the phrase “the Roobalee and its bountiful rain” (Yaa Roobalee ya roobashii). Duuloo was named after preparation for war. The fact that the Oromos prepared a big war is indicated by the phrase “Duuloo and the preparation of war” (Duuloo qophessa duulaa). Birmajii was named after happy festival and dance. The Oromos had happy time and phrased this as “Birmajii and its happy dances” (Ya Birmajii ya sirbashii). Michillee was named after war victory. Oromos had great victory over their enemy and showed this by the phrase “Michillee the best friend of war” (Ya Michillee nichuu duulaa). Horata is remembered and was named after years of excellent cattle breeding. These good years were phrased as “Horata and the feeling” (Ya Horata maal godhataa). The names of the five Gadaa parties are indicated in the below figure as supplementary to the above description.

Each party takes power from one another after every eight years. Nevertheless, the Gadaa parties overlap with each other for four years before transfer of power. Hence, new comers are in office alone only for the last four years of their term. The outgoing party stays with the incoming party for the first four years, as an advisor. However, the advisors have no power of decision-making whatsoever. The same tempo cycle repeats itself whenever a new party takes over after every eight years. From the above statements, it is understandable that one party stays in office for a total of twelve years. This is to say that a party stays in office for eight years with power, and for additional four years without power as an advisor. (Anga’a Dhugumaa)

Like different ministers and cabinets in modern systems of governments, there are different authorities in a given political party in the Gadaa system. For example:

Abbaa Biyyaa – The Administrator of the country.
Abbaa Duula – War Leader
Abbaa Caffee – Speaker/Chief of the council.
Abbaa Gadaa – Leader of the party, etc. (Teshome Lemu)

The most important organ of the Gadaa system is the federal assembly known as Gumii Gayoo in Borana and Caffee in other places. These assemblies were (still is in the case of Borana) very large and attended by councilors called hayyuu, drawn from different sections of the society. These assemblies make laws – which define the essence of Oromo democracy. In short, the specificity and similarity of the myriads of norms, rituals and political practices around which it was organized throughout the Oromo country make Gadaa a unique pan-Oromo institution of great historical depth. (Bulcha, 2012; Legesse, 2000)

STANDING (EXECUTIVE) COMMITTEE (SALGAN YAA’I BOORANA)
The standing committee, the supreme council or the “politburo” members are nine. This group that is named after Borana is the final decision-maker for the Oromo democratic government. Unless the congress that assembles once every eight years changes the decision of the Salgan Yaa’i Boorana, no other body can challenge the decision and power of this group. The Salgan Yaa’i Boorana will be released only after a new Gadaa party takes over power at the end of one Buttaa. This group of nine is elected among the already elected Hayyuu’s. Complaints against this group have never been heard in Oromo oral history. The Oromo people show great love for even the name “Salgan Yaa’i Boorana.” This group is mandated to amend the Law (Seeraa), if necessary. Salgan Yaa’i Boorana is the only authorized supreme body to give the final interpretation of the Oromo Constitution. Therefore, the Oromo people place this elected group next to God (Waaqa). This group is highly regarded, and a prayer at formal meetings starts with the name “Salgan Yaa’i Boorana.” The assembly of the Salgan Yaa’i Boorana is conducted at the Odaa center only, which is believed to be Odaa Nabee, located in the center of Oromiyaa.

ODAA AND BOKKU
Odaa is a highly respected place where the Oromo basic laws (Seeraa) are passed. All locally amended laws go to the Odaa for final approval and distribution. The Odaa is somewhat similar to the American Senate, the upper branch of Congress. However, when Gadaa was revised some five hundred years ago, the Oromos did not enjoy the modern buildings of today. The congress of the Oromos during those years took place under a big oak tree in the open-air. The species of this oak tree is called Odaa. Oromos enjoy coming together in the open-air even today. The absence of bad weather makes it so pleasant to hold meetings in the open-air under the shade of the Odaa tree. The Bokku’s are very similar to the Odaa’s. The main difference is that Odaa is used at the national level while the Bokku is used at the regional level. The participants of the Odaa assembly are representatives of all Oromo regions, while that of the Bokku are from one region only.

Bokku has two meanings. As stated above, it is the assembly place for the decentralized constituency for local parliamentarians composed of several Abbaa Gadaa’s. Second, it signifies and symbolizes governance and power. This symbol (Bokku) is made out of an olive tree. Its use is mostly symbolic, and it is carried by the defense minister (Abbaa Duula) at war fronts. It is also widely used by the Administrator (Abbaa Bokku) as a symbol of power. Sometimes, the Bokku and Kalachaa could be used together. Kalachaa serves the same way as the Christian cross. It is carried by the Qaalluu’s. The societal high quality of Gadaa also governs each Oromo citizen’s adherences to SAFUU cultural heritage. It is a high moral principle that enhances the implementation of the law (Seeraa),

Safuu:
- Maintains coexistence and harmony among all people;
- Maintains coexistence and harmony between humans and animals;
- Maintains a good relationship between God and humans;
- Maintains a good relationship between the old and the young;
- Maintains a proper relationship between the poor and the rich;
- Is a sign of love and peace among the Oromos;
- It is a sign of peaceful life;
- It insures that an approach by a stranger is safe.

Safuu is implanted into the brain of Oromos from childhood. During the steps of the “age-grades,” all Oromos are given the chance to learn to live the right way. Therefore, Oromos refrain from killing, stealing, lying and are not violent. Their names tell it all. Typical Oromo names indicate prosperity, growth, love and peace, i.e. Hortuu, Gabbattaa, Jaalataa and Nagaasee, respectively. This culture is near fading away today owing to the influence of the Abyssinia’s culture that was forced upon the Oromos for the last 120 years.

The age-grades and family values include (but not limited to):

THE AGE-GRADES AND FAMILY VALUES
Birth to 8yrs, Child, loved and cared for well. (Da’imua or Hijoolee)
8yrs to 16yrs, Young Boy, helps on farm and learns about life. (Dabballee)
16yrs to 24yrs, Grown-up, trainee, mostly defense. (Ittimukkoo)
24yrs to 32yrs, Adult, militia, completes military service. (Foollee, Loltuu)
32yrs to 40yrs, Candidate, respected family person. (Raahu, Buttaa)
40yrs to 48yrs, Leader, at different levels. (Luba, Abbaa Gadaa, Hayyuu)
48yrs to 56yrs, Adviser to active party for four years. (Lubaa)
56yrs to 64yrs, Retired, blessing and peace making everywhere. (Gadaamojjii) (Anga’a Dhugumaa)

The apprentices for the head office of Abbaa Biyyaa/Bokku often undergo a detailed, rigorous and highly demanding training by the senior elders, who are often the retired previous Abbaa Bokku’s, after resuming the position of Advisory. Furthermore, these Senior Elders often indirectly influence the Oromo public’s approval or disapproval of the decision made by the office of Abbaa Biyyaa/Bokku, paving the political dilemmas for the Salgan Yaa’i Boorana’s (The Standing Committee’s) eventual actions – even if this may give rise to a question, “who is the real leader – is it Abbaa Biyyaa/Gadaa with Bokku in hand, or the senior advisers?” On the other side, the advantage lies in rendering the well-balanced decisions and the safety network of the upper echelon. Furthermore, it directly eliminates the power struggle within the upper ruling personals – which has the negative and measurable devastating disadvantage/effects on the governance and development in most of the developing Nations as we are precisely witnessing all around the world nowadays.

What is Missing, and What is Taking Place Instead, and at What Cost to the Nation of Oromia?
N.B. answering this question might shed light for those who still have ambiguity of why the Nation of Oromia fights for independence!

After the invasion of the Nation of Oromia by Abyssinians war lords, the Oromo people lost the power to exercise their cherished Gadaa democratic governance system, ownership to our own vicinity, including other human belongings, the basic and fundamental rights to all social domains – implementing our language in our own schools, offices; exercising our culture … (the list goes on). The proud Oromo citizens were forced and reduced to be tenants on their own lands.  Oromo children were snatched and abridged/obliged to be servants for the colonizers, including but not limited to becoming the target for colonizers’ indiscriminate abuses and tortures with all of its ranges and severity. The Abyssinian colonizers used many of the Oromo sellouts to promote their agendas of defeating, eradicating and controlling the reaming Oromo people under their tight grip. The most noticeable being the Abyssinian emperor Menelik II, who used Gobana Daccee to colonize all Oromo lands – while committing on the Oromo people the worst criminal acts of genocide at Aanolee and Calanqoo in 1886 and 1887, respectively.  More than five million Oromos perished (were killed) while resisting the invading army of Menelik in the 1880′s. These alien army’s brutality and their inhuman criminal acts perpetrated against the Oromo people included (but not limited to): cutting Oromo women’s breasts and burning the children alive. The Haile-Selassie’s regime used modernization as a code word for the consolidation of Menelik’s empire. The Dergue regime used the agenda under Marxism-Leninism socialist governing domain to continue the maintenance of the Abyssinian domination of the people of Oromia. The current Abyssinian colonial regime of TPLF found democratization to have a useful currency as a code word for its agenda of domination. The TPLF regime, by signing the July 1991 Charter, recognized the fact that “nations, nationalities, and peoples” in Ethiopia have the right to self-determination, including independence (July Charter, Art. 2). The preamble of the charter mentioned “the end of an era of subjugation and oppression.” But, time had proved that it was actually the beginning of subjugation and oppression under the ethnic Tigrayan hegemony. The TPLF, operating under the covert surrogate OPDO party, quickly consolidated its exclusive control over the transitional government at all levels.

Dr. Asafa Jalata wrote in his recent article:

“… Gadaa is the central source of Oromo politics, philosophy, wisdom, worldview, moral values, ethics, laws, and customs from which Oromummaa emerges and develops as the intellectual, ideological, and theoretical powerhouse of the Oromo nation. Since Oromo nationalism is not yet fully grounded in Gadaa, it is corrupted by alien ideologies and theories that contradict the Oromo fundamental values and democratic principles. Because of such corruption and the lack of a clear ideological and theoretical approach, the Oromo national movement is currently stifled and misused by misguided Oromo and other forces that are against the Oromo national interest. Therefore, I am more convinced that Oromo nationalists, who are determined to advance the Oromo liberation and emancipation, must return to the source of the Gadaa civilization that still survives in the minds and hearts of the ordinary Oromo. As Amilcar Cabral notes, ‘the question of a ‘return to the source’ or of a ‘cultural renaissance’ does not arise and could not arise for the masses of these people, for it they who are the repository of the culture and at the same time the only social sector who can preserve and build it up and make history.‘ …

… Almost all the Oromo love Gadaa because it empowered the Oromo nation to have political freedom and their country. In the early 1990s, most Oromo believed that the OLF would repeat this reality because it restored some Gadaa symbols and declared about democracy, the sacred principle of the Oromo nation. After bringing hope to the Oromo people between 1991 and 1992, the OLF was attacked and weakened by the TPLF, Eritrean and Western powers because it could not build an organizational capacity – both politically and militarily. Furthermore, because of the ideological and political immaturity of the Oromo political elites and the absence of the national leadership that could build the OLF through dialogue and national consensus, the organization, that the Oromo people thought as the rebirth of Gadaa, was partitioned and owned by self-proclaimed leaders who started to see themselves as organizations. In addition, several elites started to create their mini-organizations to seek political power rather than empowering the Oromo people.

All of these political factions have brought disgrace to themselves and to the Oromo nation. When thousands of Oromo openly joined the Oromo People’s Democratic Organization (OPDO) of the TPLF without any fear and shame, most of the Oromo have become passive and demobilized. Consequently, the TPLF has engaged in terrorism, genocide, and expropriation of Oromo lands and other resources. One would expect that Oromo nationalists would recognize these dangers, and work in collective to overcome their conflicts and divisions through national dialogue and consensus based on the Oromo democratic traditions and revolutionary commitment. So what should the Oromo nationalists do now to overcome public passivism and institutional and organizational ineffectiveness in the Oromo society? ….”(Jalata)

Dr. Asafa Jalata remains one of the most recognized Oromo Nation’s advocates. Even if most of the points he beautifully expressed above are indisputable facts, there are few conceptual and empirical facts that Dr. Jalata overlooked and failed to appreciate:

1) There always should be a separation between politics from both religious, and/or cultural affiliations/persuasions.

2) Absolutism/dogmatically oriented philosophical concepts/hypotheses need to be analysed comparatively with other viable concepts, such as ‘Eclectic approaches’ so as to validate our choices.

3) The presented criticism against the founders of OLF does not hold up to the threshold for violating the Safuu codes of ethics, and can stage standard for more absolute self-contradictions, and anarchy hindering the basic comprehension and appreciations for theGadaa cultural heritage within its appropriate context.

4) There always are the authentic Gadaa dictated manners and presuppositions without violating Safuu, the basic Gadaa code of ethics.

It is true that OLF started the fight for Oromo people’s freedom in the early 1970s. No one in their right mind can disagree that the OLF did copy the liberation agendas, which had appeared to be applicable to the Oromo Nation’s Colonial questions at that time. In those days, yes, there was a choice for each concerned Oromo citizen: either to fight for the Oromo freedom, or to just pursue personal agendas and be a friend with the colonial power of the time at the expenses of the Oromo Nation and continue enjoying individualistic life styles. As a matter of facts, the original OLF founding fathers were highly principled and genuinely committed pioneers – who surrendered the rest of their lives selflessly to fight for the just cause of the Oromo Nation, languishing for several years in Ethiopian prisons as prisoners of conscience, and in the foreign countries as political refugees. My respect for them goes beyond the expressive power of human languages for those still living, and honor and glory for those who sacrificed their precious lives for the just causes of the Oromo Nation. This is a nonnegotiable chapter in my life.

Since April 1974, when the first unit of the OLF guerrilla fighters led by Elemo Qilixxu launched an armed struggle in the highlands of Charchar, Eastern Oromia, up to now, there are measurable scores of progress and achievements which we cannot ignore. Yet, at the same time, there are numerous setbacks, and stagnation which many respected Oromo Nationalists are genuinely attempting to address in every corner of the globe. That is why I am not really ready, and even remotely to allude for discounting, or burden the original founders of OLF with the guilt trip. I do have the moral obligation not to jump to visualize some alien persuasion-driven concepts of dogmatism – which often corners citizens to force down their throats cultural hypotheses that appear on surface a Nationalistic inducements, so as to score some points at the expenses of the original founding fathers of the OLF. It is unethical for any genuine Oromo citizen. On the other hand, it does not mean that one has to accept the status quo of the current OLF’s predicaments. We always do make choice. We often choose our battles, and analyze manners and means we would like to carry on the battles, or not to. If one is really serious about the trueOrommumaa, first, he/she needs to comprehend the totality of the Gadaa cultural model accordingly, and emulate and digest in parallels with the fundamentals of the OLF original political program.

Practically, there were/are huge advances in so many human domains since the formation of OLF.  As it was the moral/ethical responsibility for the original founding fathers of OLF to choose to fight for the independence of their Nation, it could be fair to project that it is mine and yours responsibility today to reposition this National journey for the final victory by suggesting the most applicable theoretical path with the support of up-to-date technological gadgets. But, we need to be reminded that it is notOrommummaa to dishonor our elders even if we may come up with the better advanced and most harmonious theoretical arguments. This is a thin and fine line of ethics for Oromummaa to walk on.

Dimensional Approach to the Oromo National Struggle
INDIVIDUALISM in the Oromo society prevailed as the backbone for the colonial regimes of Ethiopia. But, yes, it had penetrated into the depth soul of the Oromo society with all its harms. As a result:

- The Oromo Liberation Organizations turned the fight inward among each other with no realm solution insight.

- The subjugation, torture, and exterminations of thousands of innocent Oromo people continued without any due process, or any accountability from the colonial regime.

- The Oromo people became disillusioned, and disenfranchised.

Therefore, it is time to pen our minds and eyes and start appreciating Oromumma dimensionally. We need to know each other better. We need to empower each other, starting at the individual, familial, communal, societal and National levels. We have to understand how we do affect one another, and recognize our potentials if we stood by each other. Every Oromo professional, nonprofessional – and every citizen’s effort – need to be channeled cohesively to make our endeavors inclusive of Oromo citizens. Lots of our homeworks are already done by our brothers and sisters who had paid the heaviest prices with their precious lives.  We have to promote our trust, awareness, tolerances, patriotism, compassion and goodwill for each other. Yet, we shall take all the inhuman brutalities perpetrated against our people as the fuel for pushing us further and further. I will stop here for now, and will address more the Dimensional Approach to the Oromo National Struggle under its own merit.

Conclusion
By no means, my responses to Dr. Asafa Jalata’s article should be interpreted as though I am discounting the hard works of Dr. Jalata in fields of research and pedagogy and that which he has rendered so far for his Nation, Oromia.  Of course, right is right; and wrong is wrong. At this juncture, please allow me to assure you that Dr. Asafa Jalata did cross the line that he should have thought not to. But, he remains an extremely valuable educator and coach for our Nation’s journey for freedom. No human is perfect, neither me, nor Dr. Jalata.

The Gadaa’s potentials, as presented by Dr. Jalata, should be pursued as the central theme for all aspects of the Oromo people’s aspirations in life. But, the essential point I would like to see incorporated will be – planning/working on its suitability with all the modern human advancements in various fields, so as to address today’s issues accordingly. In this area, I do favor the “Eclectic approach.” This theory does not prescribe strictly to a single prototype or set of postulations, but make the most applicable conclusions from diverse sources of influences, varieties of concepts, or thoughts to increase balancing intuitions into a topic, or utilizes different theoretical positions in specific issues.

Ulfina wojjin,

* Yaadasaa Dafa: yaadasaa@gmail.com

=>gadaa