Kenya: 80 Aliens Repatriated

The  government has repatriated 80 of  the 120 Ethiopian nationals who were held in Isiolo police custody waiting to be returned home following the court’s directive a month ago.

Isiolo OCPD, Mr.  Daniel Kamanza said that despite the part repatriation, the local police cell was still crowded and called for quick intervention from the Immigration department which undertook last weekend’s exercise.

Kamanza  said that Ethiopians were still sneaking into the country from Wajir, Marsabit and Moyale regions and used Isiolo town as their transit point to Nairobi and other towns in the country.

Isiolo Immigration Officer in-change  of  Upper Eastern Region, Mr.  Boaz  Oriwo said that slow vetting of returnees at the border town of  Moyale by Ethiopian authorities would delay the repatriation of the remaining aliens.

Kenya News Agency (KNA) learnt that the aliens, aged between 17 and 30 years mainly from Oromo clans in Southern Ethiopia, were on the run fearing to be recruited into the government’s army by force.

Isiolo  County Commissioner Mr.  Wanyama Musiambo said that the government security officers were on high alert and all ‘panya’ routes were sealed.

He  warned that those involved in the smuggling o f the aliens would be prosecuted.

Musiambo said that truck, bus and four wheel drive vehicle drivers were notorious in ferrying aliens from the border points using ‘panya’ routes.

The County Commissioner who supervised the repatriation said that the government’s  Nyumba Kumi initiative was working well as locals fully supported it and were giving information on foreigners.

By   Abduba  Mamo/David  Nduro

=>kenyanewsagency

Minister: Negotiations with Ethiopia over Renaissance Dam failed

Al-Masry Al-Youm

The Ministry of Water Resources and Irrigation said on Monday evening that the negotiations in Addis Ababa over the Renaissance Dam crisis between Ethiopia, Egypt and Sudan had failed as the "Ethiopian government did not respond to the Egyptian proposals and insisted on its position."

The Ministry of Water Resources and Irrigation said in a statement after the end of the negotiations session between Egypt's delegation to with Ethiopian representatives that all the proposals made by Egypt to resolve the outstanding problems met were with unjustified resistance by the Ethiopian side, up to the point of obstinacy, which proved that the Ethiopian side was not giving sufficient attention and seriousness to solving the crisis.

Mohamed Abdel-Muttalib, Minister of Irrigation and Water Resources, said in a press statement that the Ethiopian side rejected compromises to bring the views closer and achieve mutual advantage to the Nile Basin countries.

Abdel Muttalib left Cairo at dawn on Monday heading a delegation to Addis Ababa meeting an invitation by the Ethiopian Minister of Water, Irrigation, and Energy Alemayehu Tigino.

The visit came to discuss sticking points about the Renaissance Dam project after the failure of a meeting that was held in the Sudanese capital Khartoum in last January.

Egypt and Sudan say the Renaissance Dam would affect both countries' shares of the Nile River water, specified in an agreement signed under the British occupation.

Ethiopia started procedures to construct the dam since 2011.

=>egyptindependent

Ogaden refugees in Kenya ask for govt protection

Ogaden liberation fighters in Ethiopia.Photo/File

BY ALBERT NYAKUNDI

Ogaden refugees living in Kenya have called on the government to protect them.

The refugees have decried rising kidnapping and harassment of their officials in Kenya. Speaking in Eastleigh, Nairobi  the Ogaden Refugees Committee chairman Ahmed Farah Mohamud said Kenya and the international community have a duty to protect refugees.

"We are appealing to the Kenyan government and the international community to ensure safety and wellbeing of two officials of Ogaden National Liberation Front who were kidnapped in Nairobi on January 26."

He said the two officials were part of ONLF team that was negotiating on behalf of the Ogaden community.

ONLF is a separatist movement that seeks recognition of Ogaden as a sovereign state by the Ethiopian government. Farah said despite the Ogaden refugees escaping from Ethiopia because of torture and human rights abuses,they are still facing  abuses like killings,kidnapping,illegal extraditions,intimidations while in host countries particularly in the  the Horn of Africa.

The  ONLF chairman lauded the Kenyan government for arresting three people including two policemen in connection to the recent kidnapping of ONLF officials Sulub Abdi Ahmed and Ali Ahmed Hussein.

"It's a move giving Ogaden refugees hope of living peacefully in Kenya and shows Kenya's commitment to protecting the rights of refugees and asylum seekers." Farah said.

Farah said that according to a website of Jigjiga,a Somali regional state in Ethiopia the two ONLF officials were captured by Ethiopian Militia group known as Liyu Police. Sulub Abdi Ahmed's wife Kadra Ibrahim Qaman has called on the international community to help find her husband.

=>thestar

Press Briefing about the state of the ONLF Abductees from Nairobi

A source inside Ethiopia informed the Ogaden National Liberation Front (ONLF) that the two abducted ONLF officers in from Nairobi in 26 January 2014 were seen in a military hospital under going treatment for extensive wounds caused by torture. The source further informed ONLF that the abductee had resisted the torturers attempts to make them accept to claim that they willingly came to Ethiopia in order to surrender and sign a peace agreement.

The regime occasionally engineers a fictitious peace agreement with individuals who are convinced through either duress or promise of fabulous riches and power in a bid to discredit genuine liberation fronts and the opposition while misleading the international community. These groups are ‘convinced’ to sign standardized peace agreement forms that always states  the so-called group has repented from its past mistakes and is willing to work peacefully in the ‘development effort the regime is spearheading’.

Despite the overwhelming evidence, including the Kenyan police officers arrested for involvement in the abduction, the Ethiopian government is still not ashamed of spinning the story and intent on manufacturing a scenario that isintended to befuddle the public and create doubt about its illegal action. What flustered the Ethiopian regime is that it has been caught red handed in an illegal abduction inside a sovereign state. During the last week several of the regime’s many spokespersons made contradicting statements in this calculated effort to create confusion and doubt about the abduction until the regime prepares the ground for a fabricated propaganda end game.

The first spokesperson claiming to be an advisor to the president of the Ethiopian regional administration in Ogaden who gave an interview to VOA Somali, said that the two abductees came willingly, and are kept somewhere inside Ethiopia while negotiating with the Ethiopian government, and will soon speak in the Ethiopian TV. The next Ethiopian government representative, Shimelis Kemal said to Associated Press (AP) that “he has no informationabout the alleged kidnapping of Ogaden officials in Nairobi”. Lastly, Dina Mufti, Ethiopian Foreign Ministry spokesperson told VOA Amharic that his government was not aware of the whereabouts of those men or any abduction. He further claimed that the Somali border is very big and that people come and go! Therefore, they may have cross it somewhere to Ethiopia.

This is a sinister development, and ONLF is gravely worried about the lives and well being of the abductees. Therefore, ONLF requests the Kenyan government to use its good offices to convince the regime in Ethiopia to allow the Kenyan ambassador in Addis Ababa to visit the abductees and ascertain their wellbeing, while Kenya negotiates the release of Sulub and Ali.

Furthermore, ONLF requests the UN, AU, and EU to send a commission of enquiry regarding this abduction since this a violation of Universal declaration of Human Rights and Geneva conventions and ask the Ethiopian regime to respect the rights of the abductees and guarantee their safe return.

ONLF holds the Ethiopian regime responsible for any mishap that happens to the abducted negotiators and no amount of denial or manufacturing consent through duress will absolve it from its responsibility towards respect of the human right of  the abductees.

issued by ONLF

=>ogadentoday

Oromia Media Network’s (OMN’s) Inauguration Set for March 1, 2014 – Event Scheduled in Minneapolis, Minnesota

The inauguration of the Oromia Media Network (OMN) is set for March 1, 2014 with an event at the University of Minnesota in Minneapolis, Minnesota. For more, visit the website of OMN atOromiaMedia.org

Stop Clearing Oromo from their Land in the name of boosting economic development

Who will stand for the Oromo’s living on the outskirts of Finfinnee?

By Sabbontoota Oromoo, Oromia 

A.  Background

It is to be recalled that Finfinnee (Addis Ababa) was founded as the present capital city the so called Ethiopian in 1886 by a man called Minilik II. During this time, the area was inhabited by the Oromo people and the area was almost covered with natural forest.  Initially the Shawa government made it seat at Ankober. Hence, before the founding of Finfinee as a political and economic capital of the king, all the areas within the present Finfinnee and the surround areas was free like any other Oromia lands. However, after 1886 the Semitic people from the northern segments and others had taken the land and the Oromo people who were used to live in these areas were forced lost their land through time.

For example, according to Central Statistics Agency of Ethiopia (2007) Out of the 2,738,248  100% total population living in Finfinnee,  the total number of the Oromo people living in the city was only 534,255 (19.51%). Since its founding as a capital, Finfinnee remained the capital city for the successive Ethiopian regimes (Menilik II, Lij Eyassu, Zawuditu, Hailesillasse I, Mengistu, Melles and HaileMariam). Through time, the number of inhabitants increased and urbanization expanded greatly. The deliberate and implicitly planned mission and decision  of the Semitic people to erase any sign of Oromo history from Finfinnee was started during the forcefully integration of Oromo people into Ethiopia as second-class citizens and the process has continued in the present government.

Different people mostly from the northern part of the so called Ethiopia have come from the various ethnic groups come and settled in the capital owing to its supper suitable agro-climatic and exploit the natural within the outside today’s Finfinne from the near distance in the name of work and investment. Where did those Oromo farmers go when Finfinnee became the property of new invaders? Be in mind that the Oromo’s are pushed to the peripheral areas of the capital and the number of Oromo people inhabitants decreased from time to time, as the above data depicts.  The indigenous people of the land were pushed out one after the other and were replaced by the invaders from the north. What is happening to the Oromo people living on the outskirt of Finfinne today? It is simply the continuation of a process, which had resulted in a massive displacement of an indigenous Oromo people.

B. The New Master Plan of Fifinnee and Areas to be Incorporated

For the last 100 or so years the Master Plan of Finfinnee city was revised several times. The recent proposal of preparing new Master Plan for City administration that planned to incorporates all the towns and districts lying within the range of 1 hour commuting distance from the Finfinnee, justifies the blatant violation of the constitution and their voracious appetite  to systematically replacing resource and land deficient people to these fertile lands owned by the Oromo people. According to the proposed plan of established the “Integrated Regional Development Plan”, an additional 36 towns and 17 districts currently administered by the Oromia regional State will be merged with Finfinnee so that the right of the land use will be determined by the central mayor .

The new Master Plan was intended to incorporate Oromia’s land locating in 100kms around the Finfinnee city. According to Ethiopia Government preparation, the following 36 Towns and 17 Districts are included in the newly planned Master plan. (See the figure 1.)

• Some of the Towns are: Adama, Sodere, Mojo, Wenji Adama, Ejere,  Alem Tena, Koka, Adulala, Bushoftu, Dukem, Gelen, Akaki Beseka, Godino, Chefe Donsa, Sebeta , Sendafa, Milkewa, Wendoda, Sirti, Duber,Gorfo, Chancho, Mulo, Debra,Muger , Ulo, Adis Alem, Holota, Burayu,Debre Genet,  Illu Teji, Tefki, Sebeta, Boneya, Melka Kunture and etc.
• Some of the Districts areas are: Adama, Dodota, Bora, Lome, Liben chukala, Adea (around Bushoftu), Akaki, Gimbichu, Bereh(around Sebeta),  Aleltu, Jida,  Sulultu, Ejere, Welmera, Illu, Sebeta Hawas and etc.

Today, when the world is concerned about preserving ecology and wild life in their natural habitat, it is an Ethiopian Government that is clearing an indigenous Oromo people from their home Land in the name of inequitable Economic Development.  Hence, who should stand and speak for these innocent people and argue to preserve the right of the extremely vulnerable Oromo people living in the proposed territories and to preserve the indigenous Oromo people, culture, Languages and etc. Otherwise sooner than latter these great people will be marginalized and lost their identities.

Figure 1:  The newly Developed and proposed Master Plan of  the tomorrow’s Finfinne over the coming 25 years 

C. The Agenda behind the “Integrated Regional Development Plan (IRDP)”

An office called “Addis Ababa and the surrounding Oromia Integrated Development Plan” prepared an International and National Conference on June 2013 at Adama Town, Galma Abba Gadaa. The Objective of organizing the conference of the top ranking government cadres (mostly OPDO’s) was to work on the manifesting of the proposed  Integrated Regional Development Plan (IRDP) and prepare the cadre’s to work on the people.

On the Conference, it was stated that, the Purposes of the “IRDP” are:

• Instrumental to unleashing Regional Development Potentials
• Enables localities addressing their mutual development challenges
• Enables localities addressing their mutual development challenges
• Strengthens complementarities and interconnection of localities

These purposes can be the explicit or clear objectives of the plan. However, the plan have hidden or implicit agenda. Systematically bringing the land under their custody so that, it will sooner or later scramble among their impoverished people in their region. For example, the Finfinnee City Administration and Finfinnee Special Zone can address their mutual development challenges without being incorporated into one master plan. However, the Master plan is not prepared on mutual benefit as the plan is solely prepared by Finfinnee City Administration, despite the name of the office. Hence, though development is boldly emphasized, the main purpose seems to clear the Oromo farmers from their lands in the name of unfair Economic Development.

It was also stated that the Pillars of the Integrated Regional Development Plan are:

• Regional Infrastructure Networks
• Natural Resource and Environment Stewardship
• Cross – Boundary Investments/ e.g FDI)
• Joint Regional Projects

However, there seem hidden agenda behind these pillars. For example, in the name of cross-Boundary Investments, local Oromo farmers are going to lose their land for the so-called “investors” and under the pretext of promoting national economy through FDI initiatives In addition, if the plan is going to be realized natural and environmental degradation is inevitable.

In addition, the Basic Principles of the Integrated Regional Development Plan are:

•   Ensuring Mutual Benefits
•   A joint development Framework – not a substitute for local plans
•   An Integrated Regional Plan voluntarily accepted by participating partners
•   Differences resolved through negotiation and under in-win scenario

Nevertheless, the plan will not ensure a mutual benefit at it is largely intended to displace Oromo farmers from their land. In additions, the populations of the two areas are not homogenous. Hence, they have no common interest. Even though it is said the “IRDP’ will be voluntarily accepted by participating partners, the top cadres in Oromia themselves have strongly opposed the plan on the conference. Beside, the implicit objective of the plan is to remove/avoid the differences in language and culture there by to plant “Ethiopianism or Tigreans” on Oromo land. The plan is intended to say good bye to Oromo Culture and language. The other thing is that the differences between Oromo and others cannot be resolved as it is intended to eradicate Oromo identity, culture and language. As we know from history, Oromo’s never compromised on these issues. Hence, if the plan is to be implemented, peaceful co-existence may not be there.

D.  Problems that may come because of the Integrated Regional Development Plan

As different sources shown, many Oromo’s living in Special Zone has already lost their land in the name of foreign direct investment and land grasping. This is because of several fa3ctories are constructed in the special zone by taking the Lands from local Oromo farmers. It is not new to see Oromo labor workers or guards in their own land. Family members are highly displaced by this measure. Many went to street. Not only the displaced Oromos damaged by this. It is said chemical coming out of the factories are also hurting the health of the remaining Oromos. It is said that “In Central Oromia, thousands of people and their livestock died due to the industrial pollution directly released to rivers and lakes.”

Taking the above as an experience, there also different reasons why the newly Master plan of Finfinne should not be implemented on Oromo people. Some of the reasons are:

1. It will bring Extreme Poverty: It is inevitable that the local Oromo farmers lost their land in the name of investment and urbanization. This means that the Oromos are systematically cleaned from their own land, as they were cleaned from Finfinnee in earlier days. Hence, the local farmers lose their land which is part of their permanent asset. After the lose their land, the farmers will going to work for 300 birrr in the factory or serve as house servant or home guard, which is already started.  By doing so, the farmers face extreme poverty. In addition, the gap between rich and poor will very high. For example, one writer described the impact of “investment” saying:

“The current regime has sold out more than 3 million hectares of fertile land to the foreigner investors after forcefully displacing Oromo farmers from their ancestral land. The grabbing of land ended the indigenous people without shelter and foods. This displacement of the Oromo people accompanied by limitless human rights violations set the Oromo to be the vast number of immigrants in the Horn of Africa.”

2. Family displacement and disintegration: Members of a family will be displaced and disintegrated as a result of loosing their land. In addition, the workers of Finfinnee special zone will be displaced as they are working in Afan Oromo.

3. Abuse of constitutional rights: After long year of struggle and sacrifice of thousands of Life, Afan Oromo given constitution right to be used in administration, school and other sectors in Oromia region. This is one of the basic objectives that Oromos has been struggling. However, if the master plan is going to be implemented, working language of Finfinnee City, Amharic, is going to be used in the areas. By doing so, the local people will be forced to learn new language to use it for different purpose. The measure will take back Oromo to the “Atse” region. The Federal Constitution states“Every people, nation and nationality have the right to speak, to write and to develop their own language, as well as to express, to develop and to promote their culture and history.Article 39” will be clearly violated. The Oromo living in Finfinnee Special Zone will lose the rights that the FDRE constitution guarantees them.

4. Academic and psychological impacts on Oromo students: If the newly proposed master plan of Finfinnee City is going to be implemented, Oromo students living in the surrounding area will attend their education in Amharic, which is second language to the students. It is strongly argued that using the native languages of students as a medium of instruction is a decisive factor for effective learning However, this situation, failure to give a role to native languages and largely depending on second/foreign language instruction, brought various difficulties to students. The students are expected to entangle not only with learning the subject matters but also the language itself. It also creates difficulty to students in expressing themselves and as a result it limits their classroom participation as there is fear of making mistakes. In addition, it is a barrier to smooth classroom communication. It is also argued that use of a second/foreign language in education negatively affects the ability and the ease with which knowledge is acquired by students. It also affects the performance of students and creates difficulties in developing their cognitive skills. Moreover, giving low status to native languages of students in educational setting leads to marginalization of majority of the citizens from active engagement in the development arena. In general, the master plan will have negative impacts on Oromo students in various academic aspects.

5. Impact on Identity and Culture of Local Oromo People: The new plan will make Oromos to lose their identity and culture, like the previous regimes did. This is because people having different identity and culture are going to settle on Oromo land. The settlers will push out the Oromo identity and replace by their own.  The Oromo’s will have very limited opportunity to exercise their cultural value and linguistic form. The language and cultural development will be also hampered by the new plan.

6. Economic impact: If the master plan is going to be realized, the Finfinnee City Adminstration will control all economic aspects of the areas. The income that is collected from different factories  will be taken.  The Oromiya government will loose great income to  Finfinnee city administration.

7. Impact on Natural Resource and Environment: As the result of the plan, there will be overspread ground and surface water pollution. In addition, there will be severe deforestation and natural resource depletion.

8. Cutting Oromia into East and West Regions: The new Master Plan of Finfinne city will cut the current Oromia into two parts i.e. Eastern and Western. This is because the Central and great part of Oromia is proposed to be taken and incorporated into Finfinnee. Hence, the Central part that joins East and West will be taken. 

D. What Should be done to Save the Oromo People around Finfinnee

As shown above, the master plan is so disadvantage for Oromia. In general, if we see the plan, it will affect local Oromo people in various aspects.  However, the government who is supposed to represent the Oromo people is unable to see the danger. So we kindly ask the Oromos at home and Diaspora and other concerned bodies to forward ways and mechanisms to stop the intended plan. We ask the Oromo people and international communities, who will stand for the Oromo’s living around Finfinnee??

If we read an honest history of the present and past Governments of Ethiopia, we would conclude that the present Government is truly facing a difficult dilemma. At the dawn of the 21^st century, we can neither run away from ourselves nor hide our realities. We have to face our generation and the historical realities of our time. It is undeniable that today, people demand respect for their human and national rights. Above all, people will not rest until their identity and their sovereignty over what is theirs is ensured. These are the peoples’ most burning issues. They realize that they have to make utmost effort of their own. It is within the context of the above-mentioned framework that the Oromo people resolutely demand their rights and freedom. It is to those who want to deny the rights and freedoms of the people that we are most bitterly opposed. It is a crime to deny the national identity and sovereignty of a people no matter how sophisticated the tactics used to do so. It is equally wrong to see the national desire of a people from a selfish perspective. It is based on the above concepts and precepts that the Oromo people continue their unceasing and bitter struggle against being treated as second class citizens. We know that our struggle is just for it is motivated by our desire to preserve our dignity and identity as a people.

We, the sons and daughters of the Oromo people, strenuously oppose the implementation of new Master Plan for Finfinne administration because we fully understand the historical development of the desire of other people to displace the Oromo people in order to benefit the non-Oromo new comers and their lackeys in this country. This highly orchestrated conspiracy, the present Oromo generation shall not tolerate at any cost. It will steadfastly and resolutely resist the conspiracy.

We also request international communities to put pressure on FDRE/TPLF Government and Finfinnee City Administration to stop the proposed Master Plan, which directly or indirectly harm the Oromo people.

We call on the Federal Government of Ethiopia, House of Peoples’ Representatives, the Federation Council, the Oromia Council  to stop clearing Oromo people from their home Land in the name of inequitable Development and replacing others on their land.

Please generate comments as many as possible on what should be done about the plan.

May Waaq Gurraacha help us!

 From: Sabbontoota Oromoo, Oromia.

We are always Oromo First!!!!

Sabbontoota Oromo can be reached at    sabboontotaaoromo@yahoo.in 

=>ayyaantuu

Mul’ata Karaatti Hafe! (Seenaa Gooticha Oromoo Baaroo Tumsaa)

Beekan Guluma Erena irraa*

Obbo Baaroo Tumsaa (Bara 1976)

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 hindhibamu. 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, arruma 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  ana 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 Oromo 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 unqursamoota 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 the Addis Ababa University – Documentary Linguistics and Culture Department; Email: beekanguluma@gmail.com

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TPLF and the unsettled question of identity in Ethiopia

By Israel Fayisa

(OPride) – Political philosopher Thomas Hobbes argued the desire for fulfillment of human needs leads people to fight over material interests such as food, drink, shelter and above all the preservation of their own bodies. Humans have fought over desires for the fulfillment of these material needs since antiquity. Imperial expansion and colonialism was inspired by a vision to as much resource as possible. A closer analysis of Ethiopian history shows a similar pattern at work.

But not unlike in other parts of the world, in addition to the quest for economy and political power, conflicts in Ethiopia typically take an ethnic dimension. In the scramble for scarce resource, successive Ethiopian rulers used ethnic identity as a mobilizing force. Wealth enables the group that accumulates more of it, allowing them to control and sustain political power. The interplay between identity, economy and politics is at the core of the current regime in Ethiopia. Destitute individuals – with good connections to power or from a favored ethnic background – have become millionaires overnight while others are seeing their millions evaporate at the same speed.

Prominent conflict analyst William Zartmanargues that without identity element, distributional inequality is unfocused and cannot be a mobilizing force. In the past, resource scarcity forced Abyssinian rulers to invade adjourning kingdoms inhabited by different identity groups. Subsequent accumulation of capital helped them sustain dominance over the rest of the people – for a long period of time. Ethiopia’s current rulers enhanced this formula by giving some semblance of recognition to different identity groups while still maintaining a tight lid over economy and politics.

In theory, the acknowledgment of ethnicity dovetails what Hegel calls man’s innate desire to be recognized as a human being with a certain worth or dignity with the quest fulfillment of material needs. Identity and recognition exists in a comparative relationship. Our humanity is interrelated in a way that our psychology desires recognition from others. A group’s identity does not become an issue until it is denied recognition or undermined by others. Wherever there is recognition for equal rights and opportunity, there is less identity related friction among groups.

In the 1960s, land ownership (economic) and ethno-national claims (identity) were the twin burning questions in Ethiopia. It fuelled an already debilitating economic situation and led to the demise of Haile Selassie, Ethiopia’s last monarch. His successor, Mengistu Hailemariam ruled the country for 17 years by promptly addressing the land issue. His communist and militant approaches to the identity question shortened his Dergue regime’s days. Ethno-national rebels including the Tigrean Peoples Liberation Front (TPLF), Ethiopia’s current rulers, and the Oromo Liberation Front (OLF) fled to the mountains to fight for the recognition of their respective groups by the ruling Amhara elite. In 1990, they ultimately orchestrated the Dergue’s demise by using group identity as the primary mobilizing force.

With Dergue’s downfall, for the first time in that country’s history, identity was championed as fundamental for organizing national politics in Ethiopia. Two decades after the adoption of ethnic-based federal structure, identity questions remain unsettled in Ethiopia.

What went wrong?

After Dergue, following a brief transitional period, the TPLF transformed itself into a new band of oppressors denying other ethnic groups the same freedoms they fought to win for their Tigrean constituency. They maliciously organized satellite organizations and individuals to control rival ethnic groups, especially the Oromo.

During the transition, the OLF and rebels from other ethnic groups joined the new political framework with the assumption that all identity groups in the country will have an equal voice on the fate of the nation. Soon, Tigrean elites unleashed their hidden Machiavellian agenda – concentrating political power in the hands of few and forming state-affiliated extractive economic powerhouses.

Once their material and political interests were fulfilled, the Tigrean elites began denying the existence of similar demands by other identity groups. To justify the ethnic hegemony of Tigreans, they noted 60,000 ethnic Tigreans died in the struggle against the Dergue.

Conscious men prefer death to slavery. That is why rebel forces such as the OLF and Ogaden National Liberation Front returned to armed struggle to challenge TPLF’s supremacy.

TPLF’s misguided policy relies on satellite organizations and captive military officials to control other people’s desire for equal worth and dignity. They installed captives and POWs from the war with Dergue who have serious rehabilitation issues. When the inefficiency of these officers became apparent, the TPLF turned to brainwashing other vulnerable members of the society. So far, these only served to incite further struggle against the regime. The political pursuit beyond recognition as equal is not only unsustainable but it also has an inherent natural fallacy. For its own sake, TPLF should remain loyal to its original cause – freeing Tigray or free all people of Ethiopia.

The current system has shattered the natural balance of equal relationship among men. The fight against such system will continue until subordination ends. Slowly but surely, non-Tigrean civil and military officials will continue to defect from the system. The next escapee could well be the prime minister himself.

Today Ethiopia is replete with intergroup conflicts because the identity question is over sensitized without getting proper recognition. Differences are promoted and exploited in ways it benefits the incumbent party. The Oromo maybe recognized as an Oromo but not as equal with the atse of the day. In essence, TPLF substituted systematic discrimination with Amhara’s patrimonial political tradition. Regional officials are equal among themselves. But when they work with TPLF personalities, they need to waggle their tails – some more than others. Mistrust among regional satellite organizations is rampant. As a result, resentment is deepening every day as a result of such denigrating relationship between Tigrean juntas and other elites. The Amhara ruling class used assimilation policies to undermine identity questions. The current regime manipulates intergroup relationships to maintain its grip on power.

TPLF’s laws are also creating insecurity around the country. A draconian terrorism law is instituted to silence any dissent against the regime. Pseudo regional officials send thousands of innocent citizens to jail in the name of security with a single clandestine order from a TPLF intelligence agent. They are putting innocent victims on trial based on invented terror charges. Legitimate questions of right are changed to questions of security. Absent an independent judicial mechanism, the regime maintains a status that is above the law. There are plethora of cases and evidence whereby officials refused to release prisoners sent free by the courts. People now seek refuge in TPLF officials’ armpits to avoid the wrath of their terror.

TPLF is determined to rule by any means irrespective of the lack of consent from the ruled. TPLF leaders proved their disrespect to the people of Ethiopia multiples of times. First, they invented satellite organizations instead of peacefully settling differences with genuine leaders of the people. Secondly, they resorted to rigging votes when the people showed their disapproval through ballot box since 1992. Ballot boxes are smuggled in daylight like their contraband businesses.

TPLF’s shrewd political goals contaminated the egalitarian Oromo democratic tradition to unparalleled degree. It trained Oromo individuals to become mediocre and give up dignity for limited and temporary gains. They robbed Oromo businesses, humiliated elders, ridiculed the educated, raped girls, tortured the brave, and persecuted and killed the wise so that no strong leadership could emerge to challenge their rule. TPLF tried to destroy independent thinking and independent economy among the Oromo without which freedom is unattainable.

This generation must not settle for a subservient status. TPLF should not be allowed to torture and kill those who seek equal recognition of everyone. In Ethiopia, political pursuit of equality is intractably linked to the question of identity.This should give those who seek to reverse even this limited recognition a pause.Democracy will only work if the rights of all identity groups are equally recognized.That is the road to permanent peace in Ethiopia – a road far too less travelled in this multiethnic nation.

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*Israel Fayisa is a former Oromia Supreme Court judge currently living in exile. He can be reached at israelitansa@yahoo.com

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